A Detailed Explanation of the Tashahhud: Invocations Made in the Final Jalsah (Sitting) of Ṣalāh

Imām Muḥammad ibn Ṣāliḥ al-ʿUthaymīn

A detailed explanation on the manner in which to perform the tashahhud as well as the meanings behind what is said.

Articles, Issues Pertaining to Prayer, Muḥammad ibn Ṣāliḥ al-ʿUthaymīn, Riyāḍ al-Kanadī, Worship

Sep 24, 2025

Pointing the Index Finger While Reciting the Tashahhud

Whilst in the jalsah for tashahhud¹, one should point upwards with his index finger while reciting the invocations and remembrances attributable to this position. This finger is termed ‘sabbābah’ in Arabic. It was named thus because it is the finger one points with when they curse or insult another [termed ‘sabb’ in Arabic]. This finger may also be referred to as ‘sabbāḥah’ because with it one glorifies Allāh—the Exalted in Might [termed ‘tasbīḥ’ in Arabic].

Pointing with one’s finger in tashahhud should be done upon the dhikr (remembrance) of Allāh. Although the jurists have differed with one another concerning what constitutes remembrance in this position. Among them are those who claim it is to make specific mention of Allāh. While others allege that pointing is only applicable to remembering Allāh specifically with the tashahhud [i.e. when stating “Lā ilāha illá Allāh”]. Based on this opinion, a person would point only once during the entire tashahhud.

Such is the difference between the jurists. However, the Sunnah proves that one should point with his finger only when invoking Allāh (specifically) in this position. As the wording of the ḥadīth: “He (صلى الله عليه وسلم) would move his finger, invoking Allāh with it”.² Despite this, there are other narrations that address this matter, some of them confirm the movement of this finger during the tashahhud while others negate it³. Commensuration of these narrations is quite simple. As for the aḥādīth that negate this movement, they may be interpreted as referring to continuous, indiscriminate movement of one’s finger. As for the narrations that confirm this movement, they may be interpreted as referring to its movement during invocation such that with every invocation that is recited in this position, one raises his finger as an acknowledgement and recognition of the highness of the One being invoked.

The Specific Times To Raise One’s Finger in the Tashahhud

The specific times to raise one’s finger in the tashahhud are as follows:

التَّحِيَّاتُ لِلهَ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا، وَعَلَى عِبَادِ اللهِ الصَّالِحِين، أَشْهَدُ أَن لَا إِلهَ إِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُه، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيم، وَعَلَى آلِ إِبْرَاهِيم، إِنَّكَ حَمِيدٌ مَجِيد، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ
مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيم، وَعَلَى آلِ إِبْرَاهِيم، إِنَّكَ حَمِيدٌ مَجِيدٌ، أَعُوذُ بِاللهِ مِنْ عَذَابِ جَهَنَّم وَمِنْ عَذَابِ الْقَبرِ وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّال

Al-Taḥiyyātu lillāhi wa-al-ṣalawātu wa-al-ṭayyibāt, al-salāmu ʿalayka ayyuha al-nabīyu (point) wa-raḥmatullāhi wa-barakātuhu, al-salāmu ʿalaynā (point) wa-ʿalá ʿibādi Allāh al-ṣāliḥīn, ash-hadu an lā ilāha illá Allāh wa ash-hadu anna Muḥammadan ʿabduhu wa-rasūluhu, Allāhumma ṣalli ʿalá Muḥammadin (point) wa-ʿalá āli Muḥammadin kamā ṣallayta ʿalá Ibrāhīm wa-ʿalá āli Ibrāhīm, innaka Ḥamīdun Majīd, Allāhumma bārik ʿalá Muḥammadin (point) wa-ʿalá āli Muḥammadin kamā bārakta ʿalá Ibrāhīm wa-ʿalá Ibrāhīm, innaka Ḥamīdun Majīd. Aʿūdhu billāhi min ʿadhābi jahannam (point), wa min ʿadhāb al-qabr (point), wa min fitnat al-maḥyā wa-al-mamāt (point), wa min fitnat al-masīḥ al-dajjāl (point).

All greatness, prayers, and goodness belong to Allāh. May the peace, mercy and blessings of Allāh be upon you O Prophet (point). May the peace of Allāh be upon us (point), and every righteous slave of Allāh. I testify that there is nothing worshipped in truth except for Allāh, and I testify that Muḥammad (صلى الله عليه وسلم) is His servant and Messenger. O Allāh! Mention Muḥammad (صلى الله عليه وسلم) and his followers with praise [in the highest assembly] (point) just as you have similarly mentioned Ibrāhīm and his followers with praise [in the highest assembly], for—indeed—You are the All-Praiseworthy, the All-Glorious. O Allāh! Bless Muḥammad (صلى الله عليه وسلم) and his followers (point) just as You have similarly blessed Ibrāhīm and his followers, for—indeed—You are the All-Praiseworthy, the All-Glorious. O Allāh! Indeed, I seek refuge in You from the punishment of Jahannam (point), the punishment of the grave (point), the trials and tribulations of living and dying (point), and from the trial of the Dajjāl, the [false] Messiah (point).

In this way, one points as he invokes Allāh, pointing upwards to indicate the highness of the One being called upon. This practice is closer to the Sunnah.

Placement of One’s Left Hand in the Tashahhud

While in tashahhud, one’s left hand should be spread out on one’s left thigh, saying the aforementioned invocation upon the tongue, contemplating its meanings with one’s heart.

Interpretation of the Tashahhud and Subsequent Invocations

The Interpretation of “All Greatness” (Al-Taḥiyyātu Lillāhi – التَّحِيَّاتُ لِلهَ)

“Al-taḥiyyātu” is the plural form of the word ‘taḥiyyah’ in Arabic which means to proclaim, recognise or acknowledge greatness. Therefore, any word that denotes greatness may be referred to as a form of taḥiyyah. The word is pluralised here in order to be inclusive of all forms of taḥiyyah. The addition of the ‘al-’ (or ‘the’ [definite article]) prefix here indicates generality and comprehensiveness. That is, every legitimate form of proclaiming greatness belongs to Allāh. The lām [in ‘lillāhi’ or ‘for Allāh’] denotes that all forms of greatness belong to Him and He alone is most deserving of it. For there are none deserving of being ascribed to greatness regardless of circumstance, conditions, or caveats besides Allāh. Thus, none should be ascribed to greatness in this way besides Him, although there is nothing wrong with a person sending his taḥiyyah [here a form of salutation or greeting] to another person. As Allāh—the Most High—said:

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

“When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally”.
(Al-Nisāʾ, 4:86)

However, attributing complete, perfect, general greatness is for Allāh—the Exalted in Might— alone.

[Q]: Is Allāh in need of us ascribing greatness to Him?

[A]: Of course not. However, He is most deserving of this greatness. Thus, I ascribe greatness to Him out of my own need, not His need. The resultant goodness of this ascription is for the servant, as the Most High said:

إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ الْكُفْرَ ۖ وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ

“If you disbelieve, then verily, Allāh is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you.”
(Al-Zumar, 39:7)

The Interpretation of “And all Prayers” (Wa-al-Ṣalawātu – وَالصَّلَوَاتُ)

All forms of prayer are directed towards Allāh alone. This word (ṣalawātu) is comprehensive of all forms of worship that fall under the general term of ṣalāh⁴. All forms of prayer are for Allāh in truth, and He is most deserving of it. None other than Him could ever deserve a portion of it, nor would directing it to other than Allāh be in truth. Just as all invocations are made to Him alone in truth, and He is the only deity deserving of being invoked. As the Most High said:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

“And your Lord said: ‘Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!’”
(Ghāfir, 40:60)

This is, therefore, comprehensive of all forms of ṣalāh—whether obligatory or supererogatory—and all forms of invocation.

The Interpretation of “And Goodness” (Wa-al-Ṭayyibāt – وَالطَّيِّبَاتُ)

This word has two different contextual meanings:

That which is related to Allāh
That which relates to the actions of the servant

To Allāh belongs the greatest attributes of goodness, His actions and speech both being at the very pinnacle of goodness. As the Prophet (صلى الله عليه وسلم) said: “Indeed Allāh is good and accepts only that which is good”.⁵ That is, everything He says is good, everything He does is good, and He may only be described with goodness. For His goodness is comprehensive of every aspect of Him—His essence, attributes, and actions.

The actions of His servants—whether verbal or physical—which are acceptable before Him are also only the good among them. For the One who is good is above being presented with that which is not also good, and only accepts actions of goodness. As the Most High said:

الْخَبِيثَاتُ لِلْخَبِيثِينَ وَالْخَبِيثُونَ لِلْخَبِيثَاتِ ۖ وَالطَّيِّبَاتُ لِلطَّيِّبِينَ وَالطَّيِّبُونَ لِلطَّيِّبَاتِ

“Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)”.
(Al-Nūr, 24:26)

Such is the way of Allāh—the Exalted in Might. So are you—O praying person—cognizant of these meanings when you utter these words in prayer? Or do you say them intending it only as a form of Allāh’s remembrance and commemoration? Most people are upon the latter—mindless upon saying “wa-al-ṭayyibāt” that Allāh’s goodness extends to His essence, attributes, actions and speech, and that only actions and statements of goodness from His creation are acceptable or befitting before Him.

The opposites of goodness are two: that which is bad and that which may not be ascribed to good or bad. To Allāh belong the highest of attributes:

وَلَهُ الْمَثَلُ الْأَعْلَىٰ

“His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him)”.
(Al-Rūm, 30:27)

Therefore, there cannot exist among the attributes, actions, or statements ascribed to Allāh that which is considered neither good or bad. Rather, all His actions, statements, and attributes are considered to be wrought with goodness only. As for that which emanates from the creation, it may be good, bad, or neither. However, which type of action ascends to Allāh and is raised unto Him? The answer:

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ

“To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allāh unless and until they are followed by good deeds)”.
(Fāṭir, 35:10)

Thus, the servant’s actions that are not considered good remain on earth, never ascending to the heavens.

The Interpretation of “May the peace” (Al-salāmu ʿalayka – السَّلَامُ عَلَيْكَ)

It is understood that the word ‘salām’ here is referring to the name of Allāh—the Exalted in Might, as the Prophet (صلى الله عليه وسلم) said: “Indeed, Allāh is al-Salām (the One Free from all Defects)”.⁶ Then, the meaning of sending salām on the Messenger (صلى الله عليه وسلم) is to seek that he is made free from all defects.

[Q]: Such an invocation for the Prophet (صلى الله عليه وسلم) during his life is befittingly clear. However, how could such an invocation be applicable after his (صلى الله عليه وسلم) death?

[A]: Invoking Allāh to make the Prophet (صلى الله عليه وسلم) free of all defects is not confined to the time period in which he was alive. There are also tremendous horrors that shall occur on the Day of Judgment. For this reason, the invocation of all the Messengers on that day whilst the people traverse the ṣirāṭ (bridge erected over jahannam) will be: “O Allāh! Grant peace! Grant peace!”⁷ Thus, mere death does not guarantee a person safety from such terror, horror, and misery. Therefore, it is most befitting that we invoke Allāh in ṣalāh to grant the Prophet (صلى الله عليه وسلم) safety from the horrors of that day.

We may also interpret this invocation in a more general sense; that is, peace be upon him (صلى الله عليه وسلم) is comprehensive of his legislations and Sunnah being granted safety from the corruptions of the insidious jesters [innovators and people of disbelief]. As, concerning the verse:

فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ

“Refer it to Allāh and His Messenger (صلى الله عليه وسلم)”
(Al-Nisāʾ, 4:59)

The scholars say: That is, refer it to him (صلى الله عليه وسلم) while he is alive, and to his Sunnah after his death.

[Q]: Is this proclamation an invocation or a statement of fact? That is, are we invoking Allāh to grant the Prophet (صلى الله عليه وسلم) safety, or are we relating the fact that the Prophet (صلى الله عليه وسلم) has already been granted it?

[A]: It is a statement of fact that is made as an invocation to Allāh to grant him (صلى الله عليه وسلم) safety. It is as if, due to the power and resolve with which the invocation is made, one is relating that which has already occurred.

[Q]: Is this invocation meant to address the Messenger (صلى الله عليه وسلم) in the same vein as the greeting that occurs amongst people [i.e, saying ‘al-salāmu ʿalaykum’ to one another]?⁸

[A]: No, if that was the case, the ṣalāh being performed would be considered invalidated by such a statement, as the common speech of the Children of Ādam is unbefitting within ṣalāh. Also, if that was the case, the companions who prayed with him (صلى الله عليه وسلم) would have raised their voices upon saying this invocation and the Prophet (صلى الله عليه وسلم) would have answered them in ṣalāh, in the same manner as when they would meet one another outside of ṣalāh. However, as Shaykh al-Islām says in Iqtiḍāʾ al-Ṣirāṭ al-Mustaqīm: Due to the strong presence attributable to the Messenger (صلى الله عليه وسلم) whilst a person says this invocation, it is as if he (صلى الله عليه وسلم) is before the invoker and is being addressed directly. For this reason, the companions used to say “peace be upon you” in their ṣalāh silently such that he (صلى الله عليه وسلم) could not hear them, just as they would say it when praying during travel in a place different to his (صلى الله عليه وسلم) place of residence, just as we similarly say it despite being both in a time and place that differs to his (صلى الله عليه وسلم) time.

As for the ḥadīth narrated in Ṣaḥīḥ al-Bukhārī on the authority of Ibn Masʿūd (رضي الله عنه) that that he used to say, following the death of the Messenger (صلى الله عليه وسلم), in his ṣalāh:

السَّلَامُ عَلَى النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

al-Salāmu ʿalá al-nabī wa-raḥmatullāhi wa-barakātuhu
“Peace, mercy and blessings of Allāh be upon the Prophet [instead of “upon you”].”⁹

This change in statement is considered a position taken by him (رضي الله عنه) based on his own ijtihād (scholarly strife). He was opposed in this matter by other companions who were more knowledgeable than him regarding this issue including ʿUmar ibn al-Khaṭṭāb (رضي الله عنه). As ʿUmar delivered the sermon to the people while standing on the minbar of the Messenger of Allāh (صلى الله عليه وسلم) and recited the tashahhud in the same way as they had during his (صلى الله عليه وسلم) life. This occurrence was narrated by Imām Mālik in al-Muwaṭṭaʾ with a chain of narrators that is among the most sound, authentic chains in existence.¹⁰ ʿUmar (رضي الله عنه) recited the tashahhud in this way, before a congregation of other companions and received no objection.

Additionally, the Messenger (صلى الله عليه وسلم) taught this tashahhud to his ummah, including Ibn Masʿūd (رضي الله عنه) who he (صلى الله عليه وسلم) taught whilst his two hands were intertwined with his¹¹ such that he would remember and fully comprehend its wording. He (صلى الله عليه وسلم) used to teach the tashahhud with this wording as he would a sūrah of the Qurʾān, even though he (صلى الله عليه وسلم) completely acknowledged his eventual demise, as the Most High said:

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ

“Verily, you (O Muḥammad (صلى الله عليه وسلم)) will die and verily, they (too) will die.”
(Al-Zumar, 39:30)

He (صلى الله عليه وسلم) never said: After I die, say: “Peace, mercy and blessings of Allāh be upon the Prophet” [instead of “upon you”]. Rather, he (صلى الله عليه وسلم) taught them this tashahhud with this wording as he would a sūrah of the Qurʾān. Hence, the position of Ibn Masʿūd (رضي الله عنه) in this issue is not adopted and we should persist in saying (only): “al-salāmu ʿalayka ayyuha al-nabīyu”.

The Interpretation of “and the Mercy of Allāh” (wa-raḥmatullāhi – وَرَحْمَةُ اللهِ)

This is said in attachment to the preceding statement requesting Allāh’s peace; that is, “May Allāh’s peace and mercy be upon you O Prophet”. When raḥmah (mercy) is mentioned contextually with the words salām (peace) or maghfirah (forgiveness) as in the tashahhud, raḥmah (mercy) adopts the meaning: that which facilitates the attainment of the desirable, while salām (peace) and maghfirah (forgiveness) in this context denotes protection or avoidance from the detestable or feared. When raḥmah (mercy) is mentioned by itself, its meaning is comprehensive of both the attainment of the desirable and protection from the undesirable. Therefore, it is as if you have first invoked Allāh to grant the Messenger (صلى الله عليه وسلم) peace from all that is undesirable, then you have invoked Him secondly for the attainment of all that is desirable.

[Q]: Why does salām (peace) precede raḥmah (mercy) in the tashahhud?

[A]: The removal of the detestable must precede adornment with the desirable. Here, the removal takes the form of invoking Allāh for peace from all deficiencies, and the adornment is in the form of invoking Allāh for attributes of perfection. We begin by seeking safety or peace, then by requesting mercy.

The Interpretation of “and His Blessings” (wa-barakātuhu – وَبَرَكَاتُهُ)

It is the plural of the Arabic word ‘barakah” which means frequent, perpetual, stable goodness. In Arabic, the word barakah is derived from the word birkah which refers to a pond or any depression that holds still, unmoving water. As for the word ‘barakah’ used here, it refers to exponential growth and multiplication of every type of goodness.

[Q]: What type of blessing are we invoking Allāh to grant the Prophet (صلى الله عليه وسلم)?

[A]: During his life, this blessing could be interpreted quite easily as referring to his (صلى الله عليه وسلم) food, clothing, family, and actions. After his (صلى الله عليه وسلم) death, this blessing refers to increasing the ranks of his followers and their actions. As for the former of these two, a person with two million followers would be considered more blessed than a person with only one million. Regarding the latter, a person who engages in twenty supererogatory units of prayer is more blessed than the one who performs only ten. In this way, we are invoking Allāh to bless the Messenger (صلى الله عليه وسلم) with a great number of followers, and that those same followers engage in frequent, considerable amounts of righteous acts. As the Messenger (صلى الله عليه وسلم) is deserving of the same reward as his followers for every righteous act they engage in until the Day of Judgement.

To digress slightly, I say: The aforementioned is one of the many means by which those who claim to give the reward attributable to their acts of righteousness as a gift to the Messenger (صلى الله عليه وسلم) may be refuted. These acts of righteousness that are ‘gifted’ in this way include, for example, recitation of the entire Qurʾān, or the recitation of al-Fātiḥah allegedly as a gift sent to the ‘spirit of the Messenger’ (صلى الله عليه وسلم). We answer this claim saying: “This is an act of innovation and misguidance. I ask you O alleged gifter of righteous acts, do you love the Messenger (صلى الله عليه وسلم) more than Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī (رضي الله عنهم)?” If they say: “Yes”, we answer: “You have lied! You have lied! You have lied!” If, instead, they say: “No”, we answer: Then, why is it that Abū Bakr and the Caliphs who followed him never gifted righteous acts to the Messenger (صلى الله عليه وسلم); not the recitation of the entire Qurʾān or even al-Fātiḥah, or other than it? This, then, must be an innovation. Also, even if you do not allegedly ‘gift’ your acts of righteousness to the Messenger (صلى الله عليه وسلم), he (صلى الله عليه وسلم) will still receive the same reward as you for those acts. This means that if you allegedly ‘gift’ the reward away, you would have succeeded only in preventing yourself from the rewards attributable to your own acts, all the while the Messenger (صلى الله عليه وسلم) is rewarded for those righteous acts anyways—regardless of whether you choose to ‘gift’ them or not.

The Interpretation of “May the Peace of Allāh be Upon us” (Al-Salāmu ʿAlaynā – السَّلَامُ عَلَيْنَا)

The same interpretation of salām applies to this statement as well. Regarding the second part ‘upon us’, the person who says this invocation undoubtedly intends that Allāh grants himself and those with him peace.

[Q]: Who is considered ‘with him’?

[A]: It has been understood to mean: All those praying with him, or it refers to the angels, or the entire ummah of Muḥammad (صلى الله عليه وسلم). This latter opinion is the closest to the truth in this matter. Just as we invoke Allāh to grant peace and safety for our Prophet Muḥammad (صلى الله عليه وسلم), we also invoke Allāh to grant us safety as we are his (صلى الله عليه وسلم) followers.

The Interpretation of “and Every Righteous Slave of Allāh” (Wa-ʿalá ʿIbādi Allāh al-Ṣāliḥīn – وَعَلَى عِبَادِ اللهِ الصَّالِحِين)

This is considered a more comprehensive, encompassing statement that is made after a specific one. As the phrase ‘every righteous servant of Allāh’ is inclusive of every existing servant in the heavens and the earth, living or dead from the Children of Ādam, the angels and the jinn.

The term ‘slave of Allāh’ used here refers to those who worship Allāh. Worship means to humble oneself before Him by carrying out acts of His obedience, whether by enacting His commands or avoiding His prohibitions. In consideration of this, ‘slave of Allāh’ is the best descriptor to which any person can be ascribed. For this reason, Allāh addresses His Messenger (صلى الله عليه وسلم) using the term ‘slave’ in the context of his most honourable and reputable of stations. In al-Isrāʾ:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا

“Glorified (and Exalted) be He (Allāh) [above all that (evil) they associate with Him] Who took His slave (Muḥammad (صلى الله عليه وسلم) for a journey by night”.
(Al-Isrāʾ, 17:1)

The journey of al-Isrāʾ and al-Miʿrāj is among the greatest honours afforded to the Messenger (صلى الله عليه وسلم). Allāh also describes the Prophet (صلى الله عليه وسلم) using the word ‘slave’ when defending him:

وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا بِسُورَةٍ مِّن مِّثْلِهِ

“And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qurʾān) to Our slave (Muḥammad (صلى الله عليه وسلم), then produce a Sūrah (chapter) of the like thereof”.
(Al-Baqarah, 2:23)

The descriptor of ‘slave’ is similarly used in the context of revelation:

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَىٰ عَبْدِهِ

“Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qurʾān) to His slave (Muḥammad (صلى الله عليه وسلم)”
(Al-Furqān, 25:1)

الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ

“All the praises and thanks be to Allāh, Who has sent down to His slave (Muḥammad (صلى الله عليه وسلم)) the Book (the Qurʾān)”.
(Al-Kahf, 18:1)

Therefore, the greatest, most honourable attribute that could ever be used to describe a person is the term ‘slave of Allāh’—I ask Allāh to allow His believing slaves to be truly deserving of this title, exemplifying its meaning—not slaves of their own false desires. For the true slave of Allāh is the one who, upon hearing His command—replies: “We hear and we obey” and—upon hearing His prohibitions—replies: “We hear and we avoid” and—upon hearing information and news being relayed from Him—he replies: “We hear, we attest as to its truthfulness, we fully accept it”.

As for the ‘righteous’ slaves of Allāh, they are those who have corrected their inner and outer appearances, showing uprightness, soundness and goodness in both. As for their inner appearances, it is corrected by directing all forms of worship to Allāh alone with sincerity. As for the soundness of one’s outer appearance, it is accomplished by emulating the Messenger of Allāh (صلى الله عليه وسلم). These are the true ‘righteous slaves of Allāh’. Their antithesis are the corrupted slaves of Allāh, whose corruption extends either to their inner or outer appearances. For example, the one who associates partners to Allāh [in secret] possesses inner corruption, while the innovator is corrupted outwardly as among them are those who desire goodness, but their outward appearance is corrupt because they refuse to follow the example set by the Messenger of Allāh (صلى الله عليه وسلم). As for the one who does not worship Allāh with sincerity, instead showing off acts of worship, seeking praise and recognition from others, thereby associating partners to Allāh in worship by performing acts of worship for other than Allāh alone. He is, therefore, inwardly corrupt even if he outwardly displays acts of righteousness.

[Q]: Do corrupt slaves of Allāh actually exist?

[A]: Yes, every living thing in the heavens and the earth is considered a slave of Allāh. Although this slavery is connected to their mere creation and existence, rather than their actions and choices. As the Most High said:

إِن كُلُّ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَٰنِ عَبْدًا

“There is none in the heavens and the earth but comes unto the Most Beneficent (Allāh) as a slave.”
(Maryam, 19:93)

The disbelievers are, therefore, considered slaves of Allāh in connection to their creation and their predestined existence (known as kawnī or existence), which is unconnected to the aforementioned praiseworthy sharʿī (or legislative) slavery gained through obedience and subservience to the commands and prohibitions of their Creator.

The Interpretation of “I Testify that There is Nothing Deserving of Worshipped in Truth Except for Allāh” (Ash-hadu al-lā ilāha illa Allāh – أَشْهَدُ أَن لَا إِلهَ إِلَّا اللهُ)

This is the statement of tawhīd (or Allāh’s oneness) with which all Messengers were sent. As the Most High said:

وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ

“And We did not send any Messenger before you (O Muḥammad (صلى الله عليه وسلم)) but We inspired him (saying): Lā ilāha illa Ana [none has the right to be worshipped but I (Allāh)], so worship Me (Alone and none else).””
(Al-Anbiyāʾ, 21:25)

This testification is meant to firmly establish the oneness of divinity or worship, both terms denoting the same meaning. ‘Divinity’ is in relation to Allāh, ‘worship’ is in relation to His servants.

The meaning of “lā ilāha illa Allāh” is: There is nothing deserving of worship in truth except for Allāh. This is its true interpretation, as the word ‘ilāh’ in Arabic possesses the same meaning as the word ‘maʾlūh’ which is the One that is worshipped out of love and glorification. Grammatically, the Arabic sentence has the word ‘in truth’ as an addition, such that the sentence may be interpreted as: “There is nothing deserving of worship in truth except for Allāh—the Exalted in Might”. As for that which is worshipped besides Allāh, they are worshipped falsely. Although they are still referred to as ‘ilāh’ in Arabic¹². As Allāh—the Exalted in Might—said:

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ الْبَاطِلُ

“That is because Allāh, He is the Truth, and that which they invoke besides Him is al-bāṭil (falsehood, Satan and all other false deities)”.
(Luqmān, 31:30)

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ

“That is because Allāh He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is bāṭil (falsehood)”.
(Al-Ḥajj, 22:62)

For there is no greater, more extreme, or potent falsehood in existence than the falsehood attributable to that which is worshipped besides Him. As Allāh says, addressing those who worship others besides Him:

إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ

“They are but names which you have named, you and your fathers, for which Allāh has sent down no authority”.
(Al-Najm, 53:23)

That is, those deities are not attributable to certainty or truth. Rather, they are but concocted names.

The Interpretation of “And I Testify That Muḥammad (ﷺ) Is His Servant and Messenger” (wa-ash-hadu anna Muḥammadan ʿabduhu wa-rasūluhu – وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُه)

The meaning of ‘ash-hadu’ (or ‘I testify’) has already been covered previously. As for ‘Muḥammad’, he is Muḥammad ibn ʿAbdullāh ibn ʿAbd al-Muṭṭalib al-Qurayshī al-Hāshimī (صلى الله عليه وسلم). He was sent by Allāh—the Exalted in Might—while in Makkah, Umm al-Qurá, the most beloved city to Allāh, from which he migrated to al-Madīnah where he (صلى الله عليه وسلم) died.

“ʿAbduhu” (or ‘His slave): that is, the one who worships Him. It should be noted here that this description of the Messenger (صلى الله عليه وسلم) also implies that he shall never possess a portion of Allāh’s dominion over His creation. For he (صلى الله عليه وسلم) is but a human being like us who has been chosen and honoured over us by revelation, and by the innate characteristics with which Allāh has imbibed within him including worship and exemplary manners. As Allāh—the Most High—said:

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ

“Say (O Muḥammad (صلى الله عليه وسلم)): “I am only a man like you. It has been inspired to me that your Ilāh (God) is One Ilāh (God i.e. Allāh).”
(Kahf, 18:110)

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

“And verily, you (O Muḥammad (صلى الله عليه وسلم)) are on an exalted standard of character.”
(Al-Qalam, 68:4)

The Prophet (صلى الله عليه وسلم) said: “Indeed, I am only a man like yourselves; I forget as you forget”.¹³ Just as Allāh—the Most High—commanded him (صلى الله عليه وسلم) saying:

قُل لَّا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ

“Say (O Muḥammad (صلى الله عليه وسلم): “I don’t tell you that with me are the treasures of Allāh, nor (that) I know the unseen; nor do I tell you that I am an angel. I but follow what is revealed to me by inspiration.”
(Al-Anʿām, 6:50)

قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا﴿٢١﴾‏ قُلْ إِنِّي لَن يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَدًا

“Say: “It is not in my power to cause you harm, or to bring you to the right path.” Say (O Muḥammad (صلى الله عليه وسلم)): “None can protect me from Allāh’s punishment (if I were to disobey Him), nor should I find refuge except in Him.”
(Al-Jinn, 72:22)

That is, had Allāh intended that which is bad for him (صلى الله عليه وسلم), none would be able to avert it. For he (صلى الله عليه وسلم) is but a servant among Allāh’s servants. However, he (صلى الله عليه وسلم) is also the greatest of the creation in terms of possessing knowledge-based fear of Him; the most upright, sincere, and sound in terms of his worship of Allāh. As he (صلى الله عليه وسلم) would stand in worship of Allāh—the Exalted in Might—until his feet would swell and crack. When it was said to him (صلى الله عليه وسلم): “Allāh has already forgiven your past and future sins”, he replied: “Shall I not be a grateful servant?”¹⁴

“Wa-rasūluhu” (and His Messenger): that is, sent by Him—the Exalted in Might—as an intermediate between Allāh and His creation with the purpose of delivering His legislations and laws only. For, had it not been for the Messenger of Allāh (صلى الله عليه وسلم) we would remain ignorant of the manner in which Allāh—the Exalted in Might—is to be worshipped. Thus, he (صلى الله عليه وسلم) is a messenger from Allāh to His creation, and how exemplary is he (صلى الله عليه وسلم) as a messenger! How exemplary is the One who sent him! How exemplary is the delivered message! The Prophet (صلى الله عليه وسلم) is a messenger sent from Allāh, and he is the best of all the messengers, their seal and imām. For this reason, when the prophets were gathered before him (صلى الله عليه وسلم) on the night of al-Miʿrāj, he (صلى الله عليه وسلم) was brought forward to lead them in prayer despite being the last of them.

In consideration of these two attributes of servanthood and prophethood, the misguidance of two groups is made plainly evident:

Those who ascribe Lordship to him (صلى الله عليه وسلم), invoking him as they would Allāh, glorifying him in their hearts in a manner that is superior even to their glorification of Allāh—Allāh’s aid is sought. Their skin shivers at the mere mention of his (صلى الله عليه وسلم) name, then softens and returns to normal when the name of Allāh is remembered.¹⁵ Conversely, when the name of Allāh is mentioned before them, it is like cold water on their skins; that is, they are unmoved. This group has ascribed partners to Allāh by equivocating between Him and His Messenger, ascribing to him (صلى الله عليه وسلم) a greatness that is superior to that of Allāh.
Those who claim:
وَقَالَ الْكَافِرُونَ هَٰذَا سَاحِرٌ كَذَّابٌ

“And the disbelievers say: “This (Prophet Muḥammad (صلى الله عليه وسلم)) is a sorcerer, a liar.”
(Ṣād, 38:4)

Lying here may be in relation to the comprehensiveness of his (صلى الله عليه وسلم) message as the Christians have alleged and even managed to dupe and trick some of the Muslims, leading them to say: ‘Muḥammad (صلى الله عليه وسلم) was a Messenger, for the Arabs only’. They evidence this false claim with verses like:

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ

“He it is Who sent among the unlettered ones a Messenger (Muḥammad (صلى الله عليه وسلم)) from among themselves, reciting to them His Verses”.
(Al-Jumuʿah, 62:2)

In reference to this verse, they say: We are not unlettered. Rather, we are from the Children of Israel; People of the Book. The Christians will then claim: ‘Our Messenger was ʿIsá’. Then, they exceed the bounds in relation to him to the extent that they take him as a deity worthy of worship with Allāh. Conversely, the Jews claim: ‘ʿĪsá was a liar, the bastard son of fornication’—we seek refuge in Allāh from such a claim—’he was slaughtered and crucified, and our prophet was Moses’.

As for those who claim the message of the Prophet Muḥammad (صلى الله عليه وسلم) was specifically confined to the Arabs, we say: “Do you believe that he was a Messenger?”

If they reply: “Yes”, then we reply: “Do messengers tell lies?” If they say: “Yes”, then they would have falsified their own previous testification [regarding the statements they attribute to ʿĪsá] as messengers do not lie.

If, instead, they reply: “No, messengers do not lie”, then we reply: “Read the statement of the Most High:

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

“Say (O Muḥammad (صلى الله عليه وسلم)): “O mankind! Verily, I am sent to you all as the Messenger of Allāh – to Whom belongs the dominion of the heavens and the earth. Lā ilāha illā Huwa (none has the right to be worshipped but He); It is He Who gives life and causes death. So believe in Allāh and His Messenger (Muḥammad (صلى الله عليه وسلم)), the Prophet who can neither read nor write (i.e. Muḥammad (صلى الله عليه وسلم)) who believes in Allāh and His Words [(this Qurʾān), the Tawrāh (Torah) and the Injīl (Gospel) and also Allāh’s Word: “Be!” – and he was, i.e. ʿĪsá (Jesus) son of Maryam (Mary)], and follow him so that you may be guided.””
(Al-Aʿrāf, 7:158)

As for your attempts to misinterpret and misconstrue reality with the mention of [independently] unclear verses, then you are most deserving of being included in the statement of the Most High:

فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ

“So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allāh and those who are firmly grounded in knowledge”.
(Āli-ʿImrān, 3:7)

The aforementioned—that is, until: “And I testify that Muḥammad (صلى الله عليه وسلم) is His servant and Messenger” (wa-ash-hadu anna Muḥammadan ʿabduhu wa-rasūluhu — وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُه”) is termed ‘al-tashahhud al-awwal’ which is said in the second rakʿah of any ṣalāh consisting of three or four rakʿah.>

Various Wordings of the Tashahhud

[Q]: The tashahhud has been narrated with several iterations, what should our stance be in relation to its various forms?

[A]: The scholars have differed regarding these forms and it is impossible for us to combine more than one of them in a single sitting. If it was, then the most befitting way of saying the tashahhud would be to combine them into a form that encompasses all iterations, except if there is evidence that indicates that each form should be said independently of the others, which is the case, for example, with the opening invocations of ṣalāh. As for the tashahhud, the Prophet (صلى الله عليه وسلم) taught it to both ʿAbdullāh ibn Masʿūd (رضي الله عنه) and ʿAbdullāh ibn ʿAbbās (رضي الله عنهما). As for the ḥadīth of ʿAbdullāh ibn Masūd, it is narrated in al-Bukhārī and Muslim, while the ḥadīth of ʿAbdullāh ibn ʿAbbās may be found in Ṣaḥīḥ Muslim. Both ḥadīth are authentic and only differ slightly. This slight difference between them acts as an indication that they should each be said independently of one another, and that this is among the matters in which the Sunnah has narrated a slight difference in formulation.

Reciting the Entire Invocation in the First Tashahhud (Second Rakʿah)

It is apparent that one should avoid completing this invocation in the first tashahhud, stopping at “wa-ash-hadu anna Muḥammadan ʿabduhu wa-rasūluhu” (And I testify that Muḥammad (صلى الله عليه وسلم) is His servant and Messenger). Therefore, one should not send ṣalāh on the Prophet (صلى الله عليه وسلم) in the first tashahhud. This is most apparent from the Sunnah, as the Messenger (صلى الله عليه وسلم) taught Ibn Masʿūd¹⁶ and Ibn ʿAbbās¹⁷ this tashahhud only. Ibn Masʿūd (رضي الله عنه) said: “Before the first tashahhud was made obligatory upon us, we used to say in its place:

السَّلَامُ عَلَى اللَّهِ السَّلَامُ عَلَى جِبْرِيلَ وَمِيكَائِيلَ

“May peace be upon Allāh, and upon Jibrīl and Mīkāʾīl”¹⁸

Here, there is no mention of sending ṣalāh upon the Prophet (صلى الله عليه وسلم). If this was from the Sunnah, the Prophet (صلى الله عليه وسلم) would have taught them it in the first tashahhud.

As for the statement of the companions, addressing him (صلى الله عليه وسلم): “O Messenger of Allāh! As for sending salām on you, we have already learned the manner of its request. How should we send ṣalāh upon you if we wish to do so in our ṣalāh?”¹⁹ This question is posed regarding the manner in which this [sending of] ṣalāh should be requested, not its place in the ṣalāh itself. There should be a clear differentiation between a request to clarify formulation, and the place in the ṣalāh where a particular invocation should be made. As Ibn al-Qayyim said in Zād al-Maʿād: “It was among the guided practices of the Prophet (صلى الله عليه وسلم) to make this first tashahhud very brief”, then he (رحمه الله) mentions the ḥadīth in which the length of the sitting for this first tashahhud is likened to his sitting on a hot stone due to its quickness and brevity.²⁰ This ḥadith—even if its chain of narrators is questionable—may be used to demonstrate the sunnah of not adding to the first tashahhud more than the aforementioned. Also, in Ṣaḥīḥ Ibn Khuzaymah: “When the Messenger (صلى الله عليه وسلم) was in the midpoint of his ṣalāh, he would stand immediately upon finishing the tashahhud. In the latter part of his ṣalāh, he would invoke Allāh following the tashahhud with whatever invocation Allāh willed for him before saying the taslīm”.²¹

Despite this, if a person was to send ṣalāh on the Prophet (صلى الله عليه وسلم) in his first tashahhud, we would not object to him. However, if he were to ask us: “What is better?” we would say: “Saying only the tashahhud in this sitting is superior. If you were to also send ṣalāh on the Prophet (صلى الله عليه وسلم) here, we would not forbid you from doing so as this is a form of increased goodness that supplements the ṣalāh. There is a possibility, therefore, that it is correct although we favour following the [established] Sunnah”.

The Interpretation of “O’ Allāh” (Allāhumma – اللَّهُمَّ)

This part of the invocation is said after the first tashahhud. “Allāhumma” means “yā Allāh” (O Allāh!). The ‘yā’ here is replaced with a mīm, which is then relocated to the latter part of the word, as a means of seeking the auspiciousness of beginning the statement with the name of Allāh—the Exalted in Might. The yā is replaced by a mīm specifically because this letter is often used in Arabic to denote plurality. To the extent that, upon saying it, a person’s lips come together. So it is as if the invoker is attempting to connect his heart with his Lord, invoking Him saying: “O’ Allāh”.

The Interpretation of “Send Ṣalāh on Muḥammad” (Ṣalli ʿalá Muḥammad – صَلِّ عَلَى مُحَمَّدٍ)

According to one view, invoking Allāh to send His ṣalāh on the Prophet (صلى الله عليه وسلم) is akin to asking for His mercy, while the ṣalāh of the angels may be interpreted as requesting them to ask forgiveness on one’s behalf, and the asking for the ṣalāh of the Children of Ādam is to seek their invocation on one’s behalf. Thus, if it is said: ‘the angels send their ṣalāh on him’; that is, they have sought forgiveness for him. If it is said: ‘the khaṭīb sends his ṣalāh on him”; that is, he has invoked Allāh for him using the term ‘ṣalāh’. If it is said: “Allāh sends His ṣalāh on him”; that is, He has mercy on him. This is the most famous opinion among the scholars.

Although the correct opinion is contrary to this, as the word ‘ṣalāh’ is a more specific term than raḥmah (mercy). For this reason, the Muslims unanimously agreed that it is permissible to invoke Allāh to have mercy on all the believers, but they differ regarding sending ṣalāh upon other than the prophets. If ṣalāh and mercy were synonymous, there would be no differentiation between them; that is, just as we invoke Allāh to have mercy on someone, we would also send ṣalāh on them. Also, Allāh—the Most High—said:

أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ

“They are those on whom are the ṣalawāt (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy”.
(Al-Baqarah, 2:157)

Here, the word ṣalawāt [plural of ṣalāh] is mentioned in addition to the word ‘raḥmah’ (mercy), which implies there is a difference between these two words. Therefore, in consideration of this verse and in the usage of the word ‘ṣalāh’ by the scholars themselves, it is plainly evident that the word ‘ṣalāh’ does not mean mercy. The most accurate statement regarding the meaning of this word is from Abū al-ʿĀliyah (رحمه الله) who said: “Ṣalāh from Allāh upon His Prophet (صلى الله عليه وسلم) is to request that He commemorates and praises him in the highest assembly”;²² that is, before the gathering of angels who are near to Allāh.

[Q]: This interpretation is quite far from the linguistic derivation of the word. As, in Arabic, the word ‘ṣalāh’ linguistically refers to any invocation, not commemoration or praise as you claim.

[A]: The word ‘ṣalāh’ is also derived from the Arabic word ‘ṣilah’ [or ‘connection’]. Requesting that Allāh praises the Prophet (صلى الله عليه وسلم) in the highest assembly is undoubtedly among the greatest ways of forming a connection. As a person’s praise of another, and holding them in high-esteem and regard may be of greater importance to them than anything else. Therefore, engaging in good remembrance represents a potent form of connection with the one being praised. In consideration of this, the correct interpretation of the word ‘ṣalāh’ is: seeking that the Prophet (صلى الله عليه وسلم) be praised in the highest assembly.

[Q]: In this invocation, what is the wisdom in saying the name of the Prophet (صلى الله عليه وسلم) ‘Muḥammad’ instead of saying ‘your Prophet Muḥammad’ or just ‘upon the Prophet’ as is customary?

[A]: This invocation is informative, not meant as a request addressed directly to the Prophet (صلى الله عليه وسلم). Informative statements—such as those made in invocations— are more wide-ranging than those meant as requests.²³

The Interpretation of “The Followers of Muḥammad ﷺ” (Āli Muḥammad – آل محمد)

According to one opinion, it refers to the followers of Muḥammad (صلى الله عليه وسلم), those who have embraced his religion. As the ‘āl’ (آل) in Arabic refers to anyone who attributes himself to him [or that which comes after the term], regardless of whether this attribution is by way of heritage or lineage, protection or care, contractual, wardship, or a commitment to following their way or path. As Allāh—the Most High—said:

وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ

“And on the Day when the Hour will be established (it will be said to the angels): ‘Cause Firʿawn’s (Pharaoh’s) people to enter the severest torment!’”
(Ghāfir, 40:46)

Here, the word ‘āl’ is used in reference to Firʿawn’s followers, adopters of his religion.

It has also been said that the ‘āl’ of the Prophet (صلى الله عليه وسلم) are the believing members of his close family.²⁴ This opinion excludes everyone besides them, just as it excludes the disbelievers from his (صلى الله عليه وسلم) close family. However, the correct interpretation is the first; that is, his (صلى الله عليه وسلم) ‘āl’ are his followers. Except if contextually the word ‘āl’ is mentioned in the same sentence as ‘followers’, then ‘āl’ here may be interpreted as referring to his believing family members only.

The Interpretation of “As You Have Sent Ṣalāh on Ibrāhīm and the Followers of Ibrāhīm” (kamā ṣallayta ʿalá Ibrāhīm wa- ʿalá āli Ibrāhīm – كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيم، وَعَلَى آلِ إِبْرَاهِيم)

The kāf in ‘kamā’ may be interpreted as either denoting resemblance [that is: ‘in the same way as You have sent ṣalāh on Ibrāhīm’] or it may denote justifiable reasoning [that is: ‘because You have sent ṣalāh on Ibrāhīm’]. Most scholars have interpreted it to be the former. In doing so, they have subjected themselves to a question:

[Q]: If the kāf here is meant to denote resemblance, then in Arabic the one being compared to another is always of a lesser stature than the one he is being compared to. This would imply that the Prophet Muḥammad (صلى الله عليه وسلم) is of a lesser station than Ibrāhīm (عليه السلام), even though Muḥammad (صلى الله عليه وسلم) and his followers occupy a station that is superior to that of Ibrāhīm (عليه السلام) and his followers.

[A]: These scholars have several answers to this:

The followers of Ibrāhīm would be inclusive of Muḥammad (صلى الله عليه وسلم) because Ibrāhīm is considered his father by traced lineage. Thus, within this invocation, it is as if you have asked Allāh to send His ṣalāh on the Prophet (صلى الله عليه وسلم) twice. The first by mentioning his name specifically, and the second indirectly by mentioning his father—Ibrāhīm’s (عليه السلام)— family, of which he is obviously a member. Although this answer is not wholly satisfactory, nor is it entirely clear.
The kāf here is meant to denote justifiable reasoning, not resemblance. That is, this invocation means to use Allāh’s previous actions with Ibrāhīm as a justification to also grant that which is similar to the Prophet (صلى الله عليه وسلم). It is as if one is invoking Allāh saying: ‘Just as You—Glory be to You—previously blessed the followers of Ibrāhīm, then similarly bless Muḥammad (صلى الله عليه وسلم) and his followers’. In this way, there is no comparison being made such that one being better than the other is implied.

As for the use of kāf to denote justifiable reasoning, it may be evidenced from the statements of the scholars like Ibn Mālik in his Alfiyyah, and from the saying of the Most High:

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ

“Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muḥammad (صلى الله عليه وسلم)) of your own, reciting to you Our Verses (the Qurʾān)”
(Al-Baqarah, 2:151)

وَاذْكُرُوهُ كَمَا هَدَاكُمْ

“And remember Him (by invoking Allāh for all good, etc.) as He has guided you”.
(Al-Baqarah, 2:198)

That is, because He has guided you. Although this kāf may also be interpreted to denote resemblance as well; that is, “remember Him in the manner in which He has guided you”.

The opinion that this kāf denotes justifiable reasoning—using the previous actions of Allāh with Ibrāhīm (عليه السلام) as a means towards repeating those actions with the Prophet Muḥammad (صلى الله عليه وسلم)—is the more correct opinion in this matter, regarding which no incorrect implication arises.

The Interpretation of “O’ Allāh! Bless Muḥammad” (Allāhumma bārik ʿalá Muḥammadin – اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ)

That is, send down your blessings upon him (صلى الله عليه وسلم). The word ‘barakah’ in Arabic derives from the word ‘birkah’ which is a copious, stagnant, unmoving collection of water. Considering this, the word barakah refers to copious, continuous, perpetual, ever-lasting blessings that are comprehensive of actions and their effects.

As for the blessings attributable to one’s actions, it manifests whenever a person is guided by Allāh towards engaging in acts of righteousness, which individuals devoid of that barakah are unable to engage in. As for the blessings associated with the effects of those actions, it is most apparent when one’s actions are seen to hold sublimity, exaltation, and loftiness to others, benefiting them. For the actions of the Prophet (صلى الله عليه وسلم) are undoubtedly incomparable to that of any other person, as his ummah is more plentiful than any other, and the strife they expend in pursuit of righteous deeds is far superior than that expended by those besides them. Thus, he (صلى الله عليه وسلم) has been blessed both in terms of those who follow him, and the actions of his followers.

The Interpretation of “And bless the Followers of Mūhammad as you have blessed Ibrāhīm” (wa-ʿalá āli Muḥammadin kamā bārakta ʿalá Ibrāhīm – وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيم)

The word ‘āl’ here refers to all the followers of both Prophets (mentioned). The kāf used here is one that denotes reasoning, mentioned as a way of invoking Allāh by means of His previous actions with Ibrāhīm (عليه السلام), to repeat them with Muḥammad (صلى الله عليه وسلم). It is as if you are saying: ‘Just as You—O’ my Lord—have favoured and blessed the followers of Ibrāhīm, bless the followers of Muḥammad (صلى الله عليه وسلم) also.

The Interpretation of “Indeed, You are the All-Praiseworthy, the All-Glorious” (innaka Ḥamīdun Majīd – إِنَّكَ حَمِيدٌ مَجِيدٌ)

This statement is meant as a justification or reason for the aforementioned (invocations). ‘Ḥamīd’ (worthy of all Praise) is a term that adopts the Arabic verbal classification which denotes the doer of an action (i.e. faʿīl – the subject)) or the recipient of it (mafʿul – the predicate). In this way, Allāh is both the One who praises, and the One being praised. That is, He praises His servants and close friends and allies for enacting and fulfilling His commands, while being praised in relation to His attributes of perfection and His lofty, sublime blessings.

As for ‘Majīd’, it has also adopted the verbal classification of ‘faʿīl’ but here it denotes the doer of the action only; that is, He possesses ‘majd’ which in Arabic refers to greatness and perfect, complete sovereignty.

The Interpretation of “اللَّهُّمَّ إِنِّي أَعُوذُ بِاللهِ مِنْ عَذَابِ جَهَنَّم”, “Aʿūdhu billāhi min ʿadhābi jahannam” (O’ Allāh! I Seek Refuge in Allāh from the punishment of Hell)

The word ‘Aʿūdhu’ here means to seek refuge, asylum or protection from that which is feared. Here, one is seeking protection from Allāh from the punishment of Jahannam (Hell). Jahannam (Hell) is the name given to the Fire which Allāh has prepared for the disbelievers, as the Most High said:

وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ

“And fear the Fire, which is prepared for the disbelievers.”
(Āli-ʿImrān, 3:131)

Defining Īmān in Jahannam (Hell)

This Fire is described extensively in the Book of Allāh and the Sunnah, its attributes and characteristics shiver the skin. This may be elucidated in the following points:

Its Existence Presently: The Fire exists in the present, as the Prophet (صلى الله عليه وسلم) was presented with the Fire whilst he led the people in the Eclipse Prayer.²⁵ He (صلى الله عليه وسلم) also saw it during the Miʿrāj [or ascension].²⁶ Its current existence is also evidenced by the verse:
أُعِدَّتْ لِلْكَافِرِينَ

“Prepared for the disbelievers.”
(Al-Baqarah, 2:24)

That is, the Fire has been prepared and made ready in the past tense which stipulates that this has already occurred.
The Duration of Its Existence: Is the Fire temporary, or will it continue to exist in perpetuity forever? The answer: Its existence is—undoubtedly—eternal. For there is almost no other view in this matter that has been related from the pious predecessors. This is from their creed according to the scholars. So, we believe and take as a creed that the Fire’s existence is eternal, and shall never cease to exist. This is a matter concerning which there can be doubt, as Allāh has mentioned it in three places in the Qurʾān. In Sūrah al-Nisāʾ:
إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا ‎﴿١٦٨﴾‏ إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا

“Verily, those who disbelieve and did wrong [by concealing the truth about Prophet Muḥammad (صلى الله عليه وسلم) and his message of true Islamic Monotheism written with them in the Tawrāh (Torah) and the Injīl (Gospel)], Allāh will not forgive them, nor will He guide them to any way, except the way of Hell, to dwell therein forever, and this is ever easy for Allāh.”
(Al-Nisāʾ, 4:168-169)

The second place is in Sūrah al-Aḥzāb:

إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا ‎﴿٦٤﴾‏ خَالِدِينَ فِيهَا أَبَدًا ۖ

“Verily, Allāh has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). Wherein they will abide forever,”
(Al-Aḥzāb, 33:64-65)

The third place in Sūrah al-Jinn:

وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا

“And whosoever disobeys Allāh and His Messenger, then verily, for him is the Fire of Hell, he shall dwell therein forever.”
(Al-Jinn, 72:23)

If Allāh had mentioned the eternality of the Fire in a single verse of the Qurʾān, it would have been sufficient to establish this point. What then should be said concerning its confirmation in three independent places? Despite this, a small group of scholars have adopted the opinion that the Fire will eventually cease to exist. They use flawed, corrupt reasoning to justify their position which is contrary to the Book of Allāh and the Sunnah. This reasoning is used to corrupt the Book of Allāh and the Sunnah. They say, for example, the verse “he shall dwell therein forever” may be interpreted: he shall dwell therein forever as long as the Fire exists. How could this be a valid interpretation?! If they are dwelling therein forever, then the Fire itself must also continue to exist forever, in perpetuity. As the saying of the Most High “therein” means that they exist within it. If a person’s very existence is eternal, then it would logically follow that the place they reside within is also eternal. As, if the place of dwelling was to eventually cease to exist, then the existence of those dwelling within it would also cease.

Any reasoning or justification that is clearly contrary to the wording found in evidences from the Qurʾān and Sunnah must be rejected, attributable to its postulator rather than being considered from this religion. This difference of opinion that was narrated from a small group of scholars is a lowly, debunk, discarded debate, not worth arguing over. For it is contrary to plainly evident passages regarding which every believer must adopt as creed. As for those who oppose these passages in relation to some misplaced confusion that has affected them, then they may be forgiven by Allāh. However, the one who truly contemplates the passages of the Book of Allāh and the Sunnah that relate to this issue will conclude that the Fire is most definitely eternal.

Additionally, its eternality is among the stipulations of Allāh’s wisdom. As the disbeliever that resided therein would have spent his life in staunch opposition and rejection of Allāh—the Exalted in Might—while actively engaging in His disobedience, disbelieving in Him, and accusing His messengers of lying. Despite them coming to him as warners, clarifying the truth to him, inviting him to its adoption, struggling against him and fighting because of it [at its appropriate time]. Despite all this, this disbeliever chose to persist in his disbelief and falsehood. So, how then could we say: This person’s punishment shall eventually cease, even though there are several clear verses that prove otherwise?!
The Reality of the punishment: Is the pain experienced by the denizens of the Fire real, actual pain, or do they reside therein as stones; devoid of any feeling whatsoever?! The answer: They feel real, actual pain therein. Those who have adopted any view contrary to this are absolutely incorrect, far from the truth in this matter. For they will be punished, their pain extreme, excruciating, relentless and severe. As the Most High has said in several places:
وَلَهُمْ عَذَابٌ أَلِيمٌ

“A painful torment is theirs”.
(Al-Baqarah, 2:10)

Their punishment shall be so severe that they shall yearn for death. So, how could one claim that the one who desires death for the sole purpose of being released from the torment he is experiencing is not actually in pain, or that he has managed to acclimate to his new dwelling? The answer: If a person was to acclimate to his new dwelling, he would not be experiencing pain nor would he invoke Allāh to end their existence, as the denizens of the Fire shall. The Most High said:

وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ۖ قَالَ إِنَّكُم مَّاكِثُونَ ‎﴿٧٧﴾‏ لَقَدْ جِئْنَاكُم بِالْحَقِّ وَلَٰكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ ‎

“And they will cry: “O Mālik (Keeper of Hell)! Let your Lord make an end of us.” He will say: “Verily you shall abide forever.” Indeed We have brought the truth (Muḥammad (صلى الله عليه وسلم) with the Qurʾān), to you, but most of you have a hatred for the truth.”
(Al-Zukhruf, 43:78)

In consideration of this, the denizens of the Fire absolutely feel the pain of the torment. The heat of the Fire roasting their bodies both outwardly and inwardly, as Allāh—the Most High—says in His great Book:

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا

“Surely! Those who disbelieved in Our āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allāh is Ever Most Powerful, All-Wise.”
(Al-Nisāʾ, 4:56)

From this verse, it is plainly evident that their bodies experience pain and are roasted. The Most High also said:

وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ

“And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces”.
(Al-Kahf, 18:29)

The scalding of the skin and flesh of the face is well-known, fully recognised, occurring upon their seeking relief from the pain they are experiencing. That is, this relief would have been sought only after a long period of torture had already elapsed. Then, they will be granted relief in the form of boiling water; its heat shall scald their faces when they bring it up to their mouths to drink. The flesh on their faces shall roast because of it, flaking and shorning off from their skull—we seek refuge in Allāh from this torment. Then, upon ingestion of this boiling liquid, their bowels are roasted, shredded and torn up. The Most High said:

وَسُقُوا مَاءً حَمِيمًا فَقَطَّعَ أَمْعَاءَهُمْ

“And be given, to drink, boiling water, so that it cuts up their bowels?”
(Muḥammad, 47:15)

Such is the punishment that affects their innards. The Prophet (صلى الله عليه وسلم) said regarding the person who shall receive the most lenient, minimal punishment in the Fire: “He shall stand in a depression filled with Fire, wearing sandals on both feet, whilst his brain boils”.²⁷ If his brain is boiling, what should we reasonably assume concerning that which is closer to his sandals than his head? This ḥadīth proves clearly that the denizens of the Fire feel the pain of their torment. As the Most High said:

وَذُوقُوا عَذَابَ الْحَرِيقِ

“Taste the torment of burning!”
(Al-Ḥajj, 22:22)

That is, the punishment of being burnt. There are a plethora of other verses and ḥadīth that may also be used to reinforce this point.
The Varieties of Fire: Is there a Fire used for the punishment of the disbelievers and another for the People of Tawḥīd of which they will be subjected before being extricated? Some scholars have claimed this, saying: There are two varieties of Fire in Hell. One for the disbelievers and the other for the disobedient among the believers, and there is a difference between these two types. Although, I do not know of any evidence that may be used to support this claim—not from the Qurʾān or the Sunnah. Rather, I am only aware of a single type of Fire, although the punishment attributable to that Fire is different in accordance with the one being punished, as the punishment of the disbelievers is incomparable to that of the disobedient believers. Concerning the deduction that there must be two varieties of Fire because two different effects are being actualised from a single source, and that such a feat is intellectually impossible, there is no basis for this thought process. This is due to the following:
1. Allāh is capable of all things; fully able to make the effects of a single Fire peaceful and agreeable to one person, while being received as a grave torment to another.
2. The circumstances attributable to the hereafter are incomparable to that of this worldly life such that any matter which one’s intellectual reasoning is unable to fathom must be negated. For there is a major difference between the two. Therefore, it is obligatory upon you, insofar as the hereafter is concerned, to accept, submit, and ascertain the truthfulness of what has reached you regarding it. To further illustrate this with an example, will the sun not be brought to within a mile of the creation on the Day of Judgment? If the circumstance of the creation in the hereafter was comparable to that of this worldly life, such an occurrence would burn the creation in its entirety. For if the sun was to descend into this world—even by a small, minute amount—the entire earth would burn; destroying the planet completely. Just as we are able to currently perceive its scorching heat—especially in the summer months— despite the substantial distance between us and it. In consideration of this, the sun will still be brought to within a mile of the creation on the Day of Judgment, but they will not burn because of it.Also consider that, on the Day of Judgment, the believers will stand in the same plain as the disbelievers, but they will possess a light that transmits before them and on their right sides while the disbelievers will find themselves in pitch darkness. In this worldly life, if you were to stand beside a person who possesses a light on his right side, or whose beam is transmitted before him, you would undoubtedly be fully able to derive benefit from that light. However, in the hereafter the disbeliever will be unable to, despite standing next to the believer.Also contemplate the manner in which mankind will perspire on that day, with stark, extreme differences in it occurring among them despite the entire creation standing on a single plain. For among them are those whose perspiration will reach their heels, while others will have it reach their knees, and others to their groyne, while still others will be drowned by it.In consideration of all the aforementioned, it is impermissible to analogise the circumstances of the hereafter with that of this worldly life, to the extent that we innovate or attribute aspects to the hereafter that were never related in the Book of Allāh or the Sunnah of His Messenger (صلى الله عليه وسلم) like the existence of two separate Fires: one for the disbelievers and the other for the disobedient believers. Thus, there will be a single Fire in the hereafter whose effects are varied. This is the furthest extent of our knowledge in this issue, the only view that we acknowledge as having reached us.
The Location of the Fire: It is on earth. Although some scholars allege that it exists within the depths of the oceans, while others claim it to be within the earth’s core. It is most apparent that the Fire exists within the earth but we cannot definitively specify its location. The evidence that its location is on earth is the saying of the Most High:
كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ

“Nay! Truly, the Record (writing of the deeds) of the Fujjār (disbelievers, sinners, evil-doers and wicked) is (preserved) in Sijjīn.”
(Al-Muṭaffifīn, 83:7)

‘Sijjīn’ as in the verse refers to the lower bowels of the earth, as in the ḥadīth of al-Barāʾ ibn ʿĀzib (رضي الله عنه), concerning the disbelievers whose souls are taken at their time of death, it is related that the doors of heavens will not open for them, and Allāh—the Most High—will say: “Record the book of my servant in Sijjīn; the lowest bowels of the earth, and return him to the earth”.²⁸ If the Fire existed in the heavens, then its doors would have opened to facilitate their entry, as the Prophet (صلى الله عليه وسلم) observed its denizens being punished therein.

[Q]: Some students (of knowledge) find this problematic, saying: How did the Messenger (صلى الله عليه وسلم) see the People of the Fire on the Night of Ascension (Miʿrāj) if he (صلى الله عليه وسلم) was in the heavens and the people of the Fire were on earth?

[A]: In actuality, I am surprised by this question, especially that such a query could emanate from a seeker of Islamic knowledge. Consider the manner in which we fly in planes, fully able to see and recognise aspects of the earth spread out beneath us. How then could a person find it difficult to understand the manner in which the Prophet (صلى الله عليه وسلم) saw the Fire on earth while he was in the heavens? Besides this, matters of the hereafter may not be analogised with the observed realm.

The reality of this matter is that the Fire exists within the earth. This was narrated in several ḥadīth although they are weak, just as it was related from some of the pious predecessors including Ibn ʿAbbās and Ibn Masʿūd (رضي الله عنهم). It is also most apparent from the Qurʾān, as the Most High said:

إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّىٰ يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ

“Verily, those who belie Our Āyāt (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible).”
(Al-Aʿrāf, 7:40)

There is no doubt that those who “belie Our Āyāt and treat them with arrogance” are those who shall reside in the Fire.
The Names of the Fire: It has several names, each of which denote its different attributes. It is named al-Jaḥīm (the Blazing Fire), Jahannam (Hell), Ladhá (Fire of Hell), and al-Saʿīr (Flaming or Blazing Fire); all in reference to the same place. All names for it that have been related to us in the Book of Allāh or authentically narrated in the Sunnah of the Messenger (صلى الله عليه وسلم) must be confirmed by every believer, its truthfulness ascertained.[Q]: In this invocation, is seeking refuge from the punishment of Jahannam (Hell) inclusive of seeking refuge from the acts that will ultimately lead to Jahannam, or is one simply invoking Allāh to grant him safety from Jahannam, even if he dies with acts of disobedience regarding which he is seeking forgiveness? Or does this invocation encompass both possibilities?[A]: This invocation is comprehensive of both possibilities. The invoker is seeking refuge from the punishment of Jahannam; that is, from engaging in the acts that would stipulate that punishment. While also seeking refuge from that punishment after having already engaged in the acts that would be a means towards punishment. As a person is always between two circumstances: either he is guiltless, free [of a particular sin] in which case he is seeking refuge from beginning his perpetration of it or the means that would lead to his engagement in it, or he is sinful in which case he is seeking absolution and pardon from his errors, in which case the invocation is meant to seek refuge from the effects of sin.Note here that when we say ‘guiltless’, we do not mean that one could ever be categorically innocent from all sins, as the Prophet (صلى الله عليه وسلم) said: “All the Children of Ādam are perpetrators of error, but the best of them are those who repent frequently”.²⁹He (صلى الله عليه وسلم) also said: “If it had been that you never engaged in sin, Allāh would have wiped you out and replaced you with a people that erred”.³⁰

The Interpretation of “And From the Punishment of the Grave” (wa Min ʿAdhāb al-Qabr – وَمِنْ عَذَابِ الْقَبر)

The statement: “wa min ʿadhāb al-qabr” is in conjunction with the preceding statement concerning Jahannam (Hell); that is “I seek refuge in You from both the punishment of Jahannam and the punishment of the grave”. For indeed the grave is also a place in which punishment occurs. It is the place in which the dead are buried, as the Most High said:

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ ‎

“Then He causes him to die, and puts him in his grave”.
(ʿAbasa, 80:21)

Ibn ʿAbbās (رضي الله عنهما) said regarding this verse: “That is, he is honoured with a burial”. It may also be interpreted to mean al-Barzakh (barrier); which is the period in which a person resides after his death until the start of the Final Hour, even if he is not buried. As the Most High said:

وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ

“And behind them is Barzakh (a barrier) until the Day when they will be resurrected.”
(Al-Muʾminūn, 23:100)

That is, behind those who have died which may be understood contextually from the beginning of the verse:

حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ ‎﴿٩٩﴾‏ لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ

“Until, when death comes to one of them (those who join partners with Allāh), he says: “My Lord! Send me back, “So that I may do good in that which I have left behind!” No! It is but a word that he speaks, and behind them is Barzakh (a barrier) until the Day when they will be resurrected.”
(Al-Muʾminūn, 23:99-100)

[Q]: In consideration of this, if a person seeks refuge from the punishment of the grave, is he seeking refuge from the punishment attributable to his burial, or from the punishment associated with al-Barzakh which separates his death from the Final Hour?

[A]: The latter is being sought in this invocation. This is because the invoker does not actually know whether he will be buried after dying, or whether his body will be consumed by predation, or if he will be burnt and reduced to ash, as the Most High said:

وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ

“And no person knows in what land he will die.”
(Luqmān, 31:34)

So be mindful and contemplative when saying this invocation that you are seeking refuge in Allāh from whatever punishment awaits you after death, a punishment that shall extend until the commencement of the Final Hour.

Defining Īmān in the Punishment of the Grave

The punishment of the grave may be further clarified in the following points:

Authenticity of the Punishment

The punishment of the grave is authentically and explicitly confirmed in the Sunnah of the Messenger (صلى الله عليه وسلم), the apparent implied meaning of verses in the Qurʾān, as well as consensus of the Muslims (or ijmāʿ).

As for the explicit Sunnah: The ḥadīth of al-Barāʾ ibn ʿĀzib (رضي الله عنه) and its likeness in which the Prophet (صلى الله عليه وسلم) said: “Seek refuge in Allāh from the punishment of the grave (repeated three times)”.³¹

As for consensus or ijmāʿ: All Muslims invoke Allāh in their ṣalāh seeking refuge in Him from the punishment of the grave. This invocation is even made by the common populace; even those among them who are not scholars.

As for the Qurʾān: Among the verses that reference the punishment of the grave:

النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ

“The Fire; they are exposed to it, morning and afternoon”

Then, Allāh says:

“and on the Day when the Hour will be established (it will be said to the angels): “Cause Firʿawn’s (Pharaoh’s) people to enter the severest torment!””
(Ghāfir, 40:46)

There should be no doubt that Pharoah and his people are only presented with the Fire for the purpose of being subjected to some of its punishment. The Most High also said:

وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنفُسَكُمُ ۖ الْيَوْمَ تُجْزَوْنَ عَذَابَ

“And if you could but see when the Ẓalimūn (polytheists and wrong-doers, etc.) are in the agonies of death, while the angels are stretching forth their hands (saying): “Deliver your souls!”
(Al-Anʿām, 6:93)

That is, they show stubborn miserliness and greed with their souls, squirming and resisting its separation from their physical bodies, so it said to them:

الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ

“This day you shall be recompensed with the torment of degradation because of what you used to utter against Allāh other than the truth. And you used to reject His āyāt (proofs, evidence, verses, lessons, signs, revelations, etc.) with disrespect!””
(Al-Anʿām, 6:93)

In His saying “this day”, there is reference being made to a day that is well-known to them in this moment; that is, the day upon which their souls are being taken from their physical bodies rendering them dead. Upon the occurrence of this, it is then said “you shall be recompensed with the torment of degradation because of what you used to utter against Allāh other than the truth. And you used to reject His āyāt with disrespect”. The ‘torment’ being referenced here is the impending punishment in the grave.

The punishment in the grave is the most apparent interpretation of these two verses, to the extent that it is almost as explicit as the many ḥadīth narrated in this matter.
The Recipient of the Torment in the Grave

[Q]: Will the physical body be subjected to this torment or the soul or both?

[A]: Fundamentally, it is the soul that is punished, as the body is a lifeless husk. For this reason, the physical body does not require sustenance in the form of food and drink while in the grave. Rather, the physical body itself is food for the decomposers in the soil. However, Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said: “The soul may also attach itself to the physical body, causing it to be the recipient of punishment”. They support this claim with physical occurrences that were revealed from graves in the past that were opened, the bodies contained therein bearing signs of torment and punishment. Just as other graves were opened and the effects of enjoyment and bliss were observed upon the body.

Some people here in ʿUnayzah related to me that, whilst they were excavating for the erection of a fence to delineate the outer city limits, they incidentally came upon a grave. Upon opening it, they found a dead body whose embalming had been completely eaten away, but his body was left undisturbed, dry, and completely uneaten. Its preservation was so marked that those who discovered him related that they could see his beard and the colour of the ḥināʾ he used to dye it. They also related that a smell as fragrant as musk emanated from him. So they relayed their finding to the Shaykh of the city who, at the time, was ʿAbdullāh ibn ʿAbd al-Raḥmān Abā Baṭṭin. He advised them to leave the body exactly as they discovered it, and to avoid the grave by excavating on its right or left (instead).

Based on occurrences like this, many scholars have adopted the view that the physical body retains a connection to the soul such that the punishment in the grave occurs to both. They may also support this with the aforementioned ḥadīth of al-Barāʾ ibn ʿĀzib (رضي الله عنه) in which the Messenger (صلى الله عليه وسلم) also said: “Indeed, the grave narrows and squeezes the disbelievers, to the extent that his ribs are compressed in on one another”. This proves that the punishment in the grave affects the physical body of which the ribs are obviously a part.
Punishment for the One Who Is Not Buried

[Q]: If a person is not buried but is instead consumed by carnivorous predators, or reduced to ashes and blown away by wind, or drowns in the ocean and is eaten by the animals that dwell therein, will such a person still be punished?

[A]: Yes, but the punishment will be confined to his soul as his body would have been destroyed, ceasing to exist. Although this relates to a matter of the unseen and as such I am unable to attest with complete certainty that his physical body will not also be subject to torment, despite being completely destroyed or burnt. As mentioned previously, matters of the hereafter may not be analogised or confined to the realities of this world.
The Duration of the Punishment in the Grave

[Q]: Will it persist eternally or will it eventually cease?

[A]: If a person dies in a state of disbelief—we seek refuge in Allāh from such an end—then he shall never be subjected to any form of bliss or enjoyment after death, rather he will be eternally punished. As for the disobedient believer, the amount of punishment he will receive in his grave will be proportional to the acts of disobedience he perpetrated. In accordance with his circumstance, the punishment of the grave may be sufficient in expiating the sins he died with, such that his punishment concludes before the start of the Hour, while he still resides in al-Barzakh.
The Severity of Punishment in the Grave

[Q]: Will the punishment in the grave be less severe for the disobedient believer?

[A]: Yes, its severity may be lessened for him. As the Prophet (صلى الله عليه وسلم) once said upon passing by a grave: “The two companions of this grave are indeed being punished, although not in relation to a great matter [that is, one of inherently great difficulty for them, or a matter they had deemed insignificant or trivial, or referring to the sin not being the most major of all sins perpetrated]. Rather, it is a major sin: One of them would not cleanse himself from—or rid himself of—his own urine while the other would engage in al-Namīmah [rumour-mongering and gossip]”. Then, he (صلى الله عليه وسلم) took a moist palm frond which he split into two, placing one half on each grave saying: “It may be that this alleviates the severity of their punishment, as long as it retains its moisture”.³² This proves that the severity of punishment in the grave may be lessened.

[Q]: How would moist palm fronds serve the purpose of lessening one’s punishment in their grave?

[A]: It has been said: These fronds are engaging in the glorification of Allāh as long as they live; that is, retain their moisture before drying out and dying. Tasbīḥ (glorification of Allāh) is among the means by which the severity of punishment in the grave is alleviated from the deceased.

Some people have also derived a directive from this ḥadīth, despite being quite nonsensical, that it should be considered from the Sunnah for people to visit the grave and engage in tasbīḥ for the purpose of reducing the severity of punishment of those buried. In response to this claim, scholars have said: This reasoning is quite weak because the two fronds are glorifying Allāh, regardless of whether they are moist or have dried out as Allāh—the Most High—said:

‏ تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ

“The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.”
(Al-Isrāʾ, 17:44)

Additionally, the Prophet (صلى الله عليه وسلم) could hear the tasbīḥ of stones despite them being dry, lifeless, lacking the capacity to flourish and grow. Therefore, the most likely reasoning for the Prophet’s (صلى الله عليه وسلم) actions is that he hoped that Allāh would alleviate some of their suffering insolong as the fronds remained moist; that is, their moistness was mentioned only as an indication of a short, brief period of time. He (صلى الله عليه وسلم) also did so as a means of cautioning others from engaging in the acts for which they were being punished. As their crimes were considered major, which is related in one narration of the ḥadīth. Regarding the one who did not properly clean or rid himself from urine, he would pray while not being in a state of purity. The other would spread gossip and rumours, corrupting and destroying the relationships of the servants of Allāh—we seek refuge in Allāh from such an act and such people—inciting hatred and enmity among the people in his community. These matters are undoubtedly major, of great import. This latter reasoning is closer to the true meaning behind the actions of the Prophet (صلى الله عليه وسلم) in this ḥadīth; that is, he (صلى الله عليه وسلم) spread those fronds as a temporary form of intercession for the companions of those graves and also as a means of cautioning the rest of his ummah from falling into the same error. It—in no way—denotes selfishness related to the intercession of the Messenger (صلى الله عليه وسلم).

The Ruling on Placing Plants on the Surface of Graves

To digress slightly, there are some scholars who—may Allāh pardon them—have said: It is Sunnah for people to place a moist palm frond, a tree or its likeness on graves in order to alleviate some of the torment of the companion of that grave. This is a conclusion that is quite incorrect, and such a practice should be avoided for the following reasons:

It has not been revealed to us that the companion of this grave is being punished. This is contrary to the circumstance of the Prophet (صلى الله عليه وسلم) to whom the punishment of those two graves was revealed.
The one who does so is—in actuality—guilty of vile treatment towards the companion of that grave. This is because it acts as a manifestation of the pessimistic outlook this person has with regard to the buried (person), in consideration of which he assumes this person is being punished. In reality, we are unaware of the state of the person in the grave. He may be in a state of enjoyment and bliss, among those whom Allāh has chosen to forgive before their death in relation to his incorporation of one of the many means and reasons that lead to His forgiveness. As such, he may have died with the Lord of the servants pardon and, therefore, would be undeserving of punishment in the grave.
This is also contrary to the Sunnah of the Prophet (صلى الله عليه وسلم) when visiting the graves, as he (صلى الله عليه وسلم) did not repeat this action with every grave he visited.
It is also contrary to the practice of the pious predecessors who were the most knowledgeable of this ummah of Allāh’s legislation, for not a single companion (رضي الله عنهم) ever engaged in such a practice.
Allāh has blessed us with a practice that is far superior. As the Prophet (صلى الله عليه وسلم)—after burying the dead—would stand beside the grave and say: “Seek forgiveness for your brother, and request that he is granted resoluteness and firmness, for he is currently being asked [the three questions of the grave]”.³³
Is the punishment in the grave among the matters of the unseen, or is it fully perceived? The answer is that it is from among the matters of the unseen which we lack the ability to perceive. Thus, how many buried people experience bliss and enjoyment, a door to Paradise open before them, all the while we are completely unaware? The true reality of every person’s circumstance in their graves is known only by the All-Knower of all that is hidden and unseen. The matter of being punished in the grave is hidden to us, and were it not for the Messenger of Allāh (صلى الله عليه وسلم) informing us of its occurrence we would have remained ignorant of it. For this reason, when the Messenger of Allāh (صلى الله عليه وسلم) once entered upon ʿĀʾishah (رضي الله عنها) while she was in conversation with a Jewish woman who was saying: “Do you not perceive that you will be punished in your grave?” ʿĀʾishah (رضي الله عنها) said: So the Messenger of Allāh—while fearful—said: “It is only the Jews attempting to cause discord and chaos”. ʿĀʾishah said: A few nights passed, then the Messenger of Allāh (صلى الله عليه وسلم) said: “Do you perceive that it has been revealed to me that you will indeed be subject to trials in the grave.” ʿĀʾishah (رضي الله عنها) said: Thus, afterwards I heard the Messenger of Allāh (صلى الله عليه وسلم) seeking refuge from the punishment of the grave.³⁴

This is an occurrence that Allāh may choose to acquaint whomever He wills from among His servants, just as He chose to reveal to His Prophet (صلى الله عليه وسلم) the circumstance of those two men who were being punished in their graves as in the ḥadīth. There is wisdom in making such punishment among the matters of the unseen:

Allāh—the Glorified, the High—is the Most Merciful of those who show mercy. If He were to allow us to be fully acquainted with the punishment of the grave, we would proverbially die in relation to it. This is because if a person knew that his father, brother, son, wife, or close relative was being punished continuously, all the while he is woefully unable to help them or free them of their burden, he would undoubtedly be in a state of restlessness, in a perpetual state of worry and misery. Thus, shielding us from being acquainted with the occurrence of such torment to our loved ones is, in actuality, a manifestation of Allāh’s—the Glorified—blessings.
This allows the retention of the deceased’s privacy. For Allāh may have chosen to shelter and preserve the honour of the dead such that his sins which occurred between himself and His Lord—the Exalted in Might—were never revealed to us. Then, when he dies, if Allāh then allows all of us to be fully acquainted with the punishment he is experiencing, this is a great form of shame, disgrace, and dishonour for this person. Thus, in shielding his punishment from us, there is a magnanimous manifestation of Allāh’s mercy for the deceased.
There may be difficulty in burying the deceased, as the Prophet (صلى الله عليه وسلم) said: “If it was not for your imminent burial, I would have asked Allāh to allow you to hear what I have heard of the punishment in the grave”.³⁵
Hearing the punishment occurring in the grave would be a source of great consternation, worry and stress for the close family and relatives of the deceased. Moreso, it may even result in their disgrace, dishonour and shame.
If the punishment in the grave was made fully apparent to us, there would be no distinction attributable to having īmān in it. For it would be fully recognised and acknowledged by everyone. Instead, it is among the matters of the unseen such that those who believe in it, despite not being able to see it, are deserving of praise and commemoration. Also, had this punishment been fully apparent, it may cause mankind in their entirety to enter into Islām. As the Most High said:

فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ

“So when they saw Our punishment, they said: “We believe in Allāh Alone””
(Ghāfir, 40:84)

Thus, if the people were to hear the deceased they had just buried screaming in their graves in torment, they would all believe and there would be no disbelievers. This is because they would have gained certainty of sight (ʿayn al-yaqīn) regarding this punishment as if they themselves are experiencing it. In consideration of this, there would be no distinction gained from possessing īmān in it.

The wisdom in Allāh’s—the Glorified, the Exalted—acts is magnanimous and vast, and the true believer is the one who attests to the truthfulness of whatever has reached him from Allāh, to a greater extent even than that which is easily observed by him. The reason for this is that there is no possibility of error or lies in any information related by Allāh, while that which is easily observed with one’s eyesight is subject to error and misinterpretation. To illustrate this, how many people testify that they have seen the crescent (hilāl) to mark the beginning of a lunar month, while in actuality they only saw a star, or a white hair had attached itself to their eyebrow leading to error. How many others testify as to having seen a spectre or apparition, saying: “This is a person walking towards me” while it is only the trunk of a tree? How many others would testify that an object is moving while it is still, or that something is still while it is actually moving? However, the information related by Allāh is not plagued by such doubts and possible misinterpretation. In light of all this, we ask Allāh to grant us and you firmness and steadfastness. For the true believer is the one who confirms, attests with certainty, believes and accepts everything that has reached him from Allāh to a greater extent than what he sees with his own eyes.

The Interpretation of “And From the Trials of Living and Dying” (wa min fitnat al-maḥyā wa-al-mamāt – وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ)

The word ‘fitnah’ here refers to the trials and tribulations of which a person is subject, inclusive of those that occur in relation to his religion, worldly life, or those that occur after his demise. As the trials and tribulations associated with this life are great and severe. Seldom is one completely free from them, but safety from these trials is only for those whom Allāh has decreed safety. These trials revolve around two matters, they are:

Issues of Doubts
False Desires

As for issues of doubt, their effect relates to one’s (lack of) knowledge, causing him to conflate truth with falsehood, such that he sees falsehood as truth and truth as falsehood. Resultantly, he avoids the truth he has misinterpreted as falsehood while engaging in the falsehood he interprets as truth.

As for false desires, their effect pertains to one’s wants and purposeful actions such that one desires that which is prohibited. This variety of trial is magnanimous and extremely severe. For how many people view interest-based transactions as profitable ventures that must be seized! How many others interpret transactions meant to cheat and scam others as a cunning, shrewd ploy, a mere manifestation of exemplary business practices! How many people interpret lustful gazes at strange women to be a form of lascivious, deviant, lewd, obscene enjoyment. A bliss and freedom such that they allow themselves to gaze at whatever their heart finds contentment in! How many people drink intoxicants while claiming its flavour to be sweet and delectable, or that it facilitates social lubrication, entertainment and gratification! How many others believe that musical instruments and vain talk (i.e. singing) and idleness are an art form, a discipline in its own right, its notes and rhythms deserving of being studied, and its disciples being awarded and granted distinction!

As for the trials attributable to one’s demise, the scholars have postulated two opinions with regards to its interpretation:

The trial being referred to is the questions posed to the deceased in his grave by the two angels regarding his Lord, his religion and his prophet. This is evidenced by the statement of the Prophet (صلى الله عليه وسلم): “It has been revealed to me that all of you shall be subjected to trials while in your graves. The likeness of these trials is the same as, or close to, the trial of Dajjāl, the False Messiah”.³⁶ Answering the questions posed by these two angels is rendered an easy feat for those whose īmān is sincere, pure, and unadulterated by disbelief such that when he is asked: “Who is your Lord?” he replies: “My Lord is Allāh”, and when he is asked: “Who is your prophet?” he replies: “My prophet is Muḥammad”, and when asked: “What is your religion?” he will reply: “My religion is Islam”; his answers are all given with the greatest ease, devoid of hesitancy or consternation of any kind.Upon being asked, others,, will say—we seek refuge in Allāh from this response: “Hāh…Hāh [an expression of confusion, hesitancy, ignorance, worry and regret associated with the inability to provide an answer]—I do not know—although I used to hear people say some statement which I would repeat³⁷”.³⁸ Contemplate the words “Hāh…Ḥāh”, as if this person had possessed the required knowledge previously but has since forgotten it. How severe is the regret that is felt when it pertains to a matter you knew at one point, but have now forgotten? As for the fundamentally ignorant, he never gained the requisite knowledge anyway. However, the forgetful or mindless would have gained awareness of this matter but have subsequently abandoned it. The end-result is his eventual confession: “I do not know who my Lord is, or who my prophet was, or what religion I belong to”. Thus, this is among the greatest of trials—I ask Allāh to save me and you from it. In actuality, this entire trial is predicated upon the contents of one’s heart. For when a person’s heart possesses true belief to the extent that his perception of the unseen matters are the same as what is fully observable in plain sight due to the strength of his belief, he is able to answer the questions posed to him quite easily. If, instead, the state of his heart is antithetical to this, his performance in this trial will similarly be poor, the exact opposite of the former.
The trials of death refers to the occurrences that precede one’s demise which occur in the latter parts of his life. This is specifically mentioned here—despite technically belonging to the trials of life as they occur before actual death—because of the momentousness and importance of these trials specifically. In the same way that the trial of Dajjāl the False Messiah is mentioned in this invocation despite also being a trial one is subjected to while alive. The trials being referenced here are those of death because they occur just before it, specifically mentioned due to its severity. As, while a person is on his deathbed, he is engaging in his final farewell acts, on the cusp of either happiness or despair. The Messenger (صلى الله عليه وسلم) said: “Indeed, one of you may engage in the acts of the People of Paradise until there is nought but an arm’s length between him and it, before being overtaken by what has been written for him such that he engages in the actions of the People of the Fire”.³⁹ Therefore, this trial is magnanimous, of great significance and import.The most fortuitous time for Shayṭān to mislead and misguide the Children of Ādam is in that moment. True safety from this is only by the will of Allāh. As Shayṭān will approach man in this time of dire stress and worry, the true gravity of this circumstance may not be appreciated fully except by one who has experienced it, as the Most High said:
كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ ‎﴿٢٦﴾‏ وَقِيلَ مَنْ ۜ رَاقٍ ‎﴿٢٧﴾‏ وَظَنَّ أَنَّهُ الْفِرَاقُ ‎﴿٢٨﴾‏ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ ‎﴿٢٩﴾‏ إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ

“Nay, when (the soul) reaches to the collar bone (i.e. up to the throat in its exit), And it will be said: “Who can cure him and save him from death?” And he (the dying person) will conclude that it was (the time) of departing (death); And one leg will be joined with another leg (shrouded) The drive will be, on that Day, to your Lord (Allāh)!”
(Al-Qiyāmah, 75:30)

Thus, it is an extremely dire, worrisome circumstance, wrought with anguish. While experiencing it, a person finds himself weak, both his abilities and strength weakened, his chest constrained and tightened. All the while Shayṭān approaches him in his these final moments in the hopes of finally misleading him before his impending demise. For this is a moment to be seized for Shayṭān. To the extent that some scholars even say that, in that moment, he will be presented with other religions including Judaism, Christianity, and Islām by two people who shall resemble his parents. They will present these religions to him and attempt to persuade his adoption of either Christianity or Judaism. As Shayṭān is able to assume the form of anyone, except for the Prophet (صلى الله عليه وسلم). This, then, is among the greatest forms of tribulation.

However ,as Shaykh al-Islām Ibn Taymiyyah (رحمه الله) said, this shall not occur for every single person. Despite Shayṭān’s inability to reach the aforementioned degree of tribulation with every single person, we fear its occurrence for any person approaching death. As narrated that when Imām Aḥmad (رحمه الله) would experience the pangs of death, he would repeat the words “Not yet…Not yet”. When he was asked concerning these words upon regaining consciousness, he said: “Indeed, Shayṭān was biting his nails before me, saying: “You have finally escaped me O Aḥmad”, biting his nails out of regret and despair from never being able to sway Imām Aḥmad towards misguidance. In response, Imām Aḥmad would say: “Not yet.. Not yet”; that is, my soul has not departed, rather it still remains in my body and, as such, all possibilities remain and a change in my current state may still occur:

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا

“(They say): “Our Lord! Let not our hearts deviate (from the truth) after You have guided us”
(Āli-ʿImrān, 3:8)

This circumstance represents a severe and an extremely great trial and tribulation. For this reason, the Prophet (صلى الله عليه وسلم) has specifically alluded to it in this invocation.

In summary, there are two interpretations of the statement “from the trials of death”, they are:

The trial that the person experiences on his deathbed, before his soul leaves his body.
The trials that the deceased person subsequently experiences in the grave after his demise wherein he is asked by the two angels regarding his Lord, his prophet and his religion.It should be noted here that we may interpret this invocation as being comprehensive of both. That is, this invocation references both the trials that shall occur upon death and immediately following it because they are the greatest forms of tribulation any person shall experience. As an evil, disastrous ending is a valid, plausible occurrence for anyone, deserving of being feared—except for those whom Allāh has chosen to save from this tribulation. In consideration of this, the person who says this invocation should be cognizant of both these matters when invoking Allāh.[Q]: Will the questions posed by the two angels in the grave be asked in reality, that is, will a person actually have to sit up in his grave and provide answers to these questions, or will they be asked in his corporeal imagination or a dream-state?[A]: These questions will undoubtedly be posed in reality. A person will sit up in his grave and speak, answering these questions when asked. We ask Allāh for steadfastness and firmness in providing the answers.[Q]: The grave is a confined, narrow space. How then could one sit up in it?[A]: First and foremost, it is obligatory upon every believer to ascertain and attest to the truthfulness of everything that is related to him from the world of the unseen. He must avoid inquiring beyond what has reached him. Rather, his response to it should be: “We have heard it, so we believe in it and attest to its truthfulness, and we fully accept it”. One must avoid seeking explanations as to how or why a particular matter of the unseen shall occur. For such queries are posed only by those plagued by doubts. As for those who truly believe, their chests fully opened to all the information related to them from Allāh and His Messenger (صلى الله عليه وسلم), they submit to him saying: “Allāh knows the manner in which these events shall transpire”.
Secondly, the events of the hereafter are incomparable to the worldly life due to the vast difference between the two and the absence of any indication that would stipulate worldly limitations being mirrored to the afterlife. To illustrate this further, the established connection between one’s soul and one’s body during his worldly life differs from the connection that exists between these two entities in the afterlife. Moreover, the soul-body connection during sleep differs from the connection that exists between the soul and body during one’s waking hours. The complexities of the relationship between the soul and the body are subject to a plethora of circumstances and situations, concerning which a person remains completely ignorant of, unable to fully grasp or realise. For example, a person sees himself in a dream coming and going, travelling to and fro, speaking to people, meeting others—some of whom are living and others who have passed away—or he sees himself in an expansive garden wrought with beauty and splendour, or in a dilapidated, darkened domicile in some remote place, or he sees himself riding in a luxurious vehicle which he crashes, or in another instant he sees himself the victim of a vehicular collision. All these visions are completely plausible while the sleeping person lies prone on his bed, his state unchanged, his bedding undisturbed. Some of these visions may even entail truth, provided they belong to the righteous variety of dreams.

In consideration of the aforementioned, it is completely plausible that a person may sit up in his grave to receive questions that are posed to him, despite the grave itself being narrow and confined. This trial is, therefore, an absolute, impending reality.

The Interpretation of “and From the Trial of the Dajjāl, the False Messiah” (“wa min fitnat al-masīḥ al-dajjāl” – وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّال)

That is, the misguidance and misleading that shall occur because of him and the issues of confusion and doubt he shall bring forward. The term ‘Masīh’ in Arabic derives from the root word ‘Masaḥa’ which means to wipe or rub. He is named thus due to his expeditious traversal of the earth; his quickness is so extreme that it may be likened to a person wiping or rubbing their hand over the earth’s surface. Or his name derives from his appearance as his right eye will appear rubbed out, likened to a floating grape that is protruding or bulging out, or a grape that is sunken in or partially concealed.

The trial of the Dajjāl is one that shall occur in this worldly life, affecting only those living at that time, those who have already passed away will be safe from him.

[Q]: If this trial can only occur during one’s life, would it not already be encompassed under our previous statement in this invocation “from the trial of this worldly life”? Why is there specific, separate mention of the Dajjāl?

[A]: This is because the greatest trial that shall ever exist from the time of Ādām’s creation until the start of the Final Hour will be the trial of the Dajjāl – the False Messiah, as the Prophet (صلى الله عليه وسلم) taught us.⁴⁰ For this reason, there is not a single prophet that was sent from the time of Nūḥ until Muḥammad (صلى الله عليه وسلم) except that they warned their people regarding him, cautioning them and informing of the magnanimity of his eventual coming. Allāh knows that the advent of his coming will only occur at the very end of time. Despite this, He still commanded His prophets to warn their respective nations as a way of fully establishing the severity of this trial and its extreme burden. As authentically narrated from the Prophet (صلى الله عليه وسلم): “If he approaches whilst I am still amongst you, then I shall be his adversary and overcome him [with clear proofs and evidences that disprove his claims and reveal him to be a liar] in your place”—that is, I shall suffice you in relation to him— “If, however, he approaches in my absence, then every man is a vindicator and remonstrator over himself [using the proofs and evidences I have left behind]. For I leave Allāh as my successor over every Muslim”.⁴¹ How great a successor our Lord is—the Exalted, the High—after his (صلى الله عليه وسلم) demise! For this reason, separate specific mention of the Dajjāl’s trial is most appropriate in this invocation.

As for the word ‘Dajjāl’, it derives from the Arabic word ‘dajala’ which means to feign, pretend, masquerade or camouflage oneself, which is most appropriate as all these are among his actions. For he is among the most severe, extreme pretenders [in that he claims to be worthy of worship besides Allāh].

Defining Īmān in the Coming of Dajjāl, the False Messiah

Our discussion regarding him is summarised in the following points:

His time period: His exodus is among the portents of the Hour, although its specific time has not been revealed to us. As such, we do not know when his appearance shall be because no one is able to ascertain when the Hour shall occur except for Allāh. Likewise, the exact timings of its portents are unknown to us until they have actually occurred. Thus, we remain ignorant regarding the exact timing of his exodus.
His location: His exodus will be from the east, approaching from the direction of tribulation, discord and evil. As the Prophet (صلى الله عليه وسلم) said: “Trials and tribulations are here” pointing to the east.⁴² Thus, the east may be considered the fountainhead from which evil, trials, tribulation, discord and chaos shall pour forth. This will be from Khurasān [modern-day Iran], passing by Aṣfahān [Iranian city], before entering the gulf that extends from Shām [the Mediterranean] to ʿIrāq. This traversal shall all be with the express purpose of entering Madīnah. This is because it is the city of the Bringer of Glad Tidings and the Warner (صلى الله عليه وسلم) such that he (the Dajjāl) will desire to decimate its people first. Except that his entry into the city will be blocked, each of its doors possessing angels protecting it and preventing his entry, as authentically narrated from the Prophet (صلى الله عليه وسلم).⁴³ So he will leave from a path through the desert [close to Iran] between al-Shām and al-ʿIrāq, having gained seventy thousand followers from among the Jews of Aṣfahān.⁴⁴ They will form the bulk of his army, as they have always been the lowliest, most contemptible, vile, and despicable of Allāh’s servants, among the most doggedly persistent upon misguidance. Unsurprisingly, they will follow, support and fight for him. They will form his army, enlisting and recruiting others who follow them. For this reason, the Prophet (صلى الله عليه وسلم) said: “O servants of Allāh! Remain firm..”; that is, he (صلى الله عليه وسلم) galvanises and encourages us to remain firm before his legion, for this is an extremely grave matter. As the Messenger (صلى الله عليه وسلم) said: “Whoever hears of the Dajjāl in a land should withdraw away from him. For a man shall approach him in a state of belief and will remain with him until the issues of confusion and doubt he brings forth shall compel his following of him”.⁴⁵ That is, a person will approach him saying to himself: “he shall be unable to misguide or exert any effect on me”, but will eventually be compelled to follow him because of the great multitude of confusing and doubtful issues he will bring forth—we seek refuge in Allāh.
His call: It was narrated that at the very beginning of his exodus he will call to the religion of Islām, claiming to be among the Muslims, defending their religion. Afterwards, he will allege to be among the prophets before finally claiming to be a god, worthy of worship. This will be his call, its final iteration mirroring Pharaoh’s claim of Lordship.
His trials and tribulations: Allāh—the Exalted in Might’s—wisdom necessitates granting the Dajjāl signs that ensue a great tribulation for those who observe it. For he will approach communities and, upon calling them, they will follow him. In the morning, they will awake to find their crops have bloomed, their cattle well-fed, possessing copious amounts of milk, their udders bursting. That is, because of their following of him, they will find their lives overflowing freely with pleasure and delight.He will come upon another community who, upon calling them, will refuse his advances. They will awaken in the morning to find their land barren and sterile, lacking crops or vegetation of any kind. This will be a great trial for them, especially the bedouins and farmers among them.He will come upon old, dilapidated structures and order it saying: “reveal your treasures” and they shall be brought before him: gold, silver, and other precious metals flying through the air, following and seeking him out like a male bee leading its swarm, all without any devices or means. This is but a trial from Allāh—the Exalted in Might. Such will be his state and dealings with the people of this worldly life, those who desire enjoyment of this world, and those who will intrepidly, bravely take a stand against it.Also among his trials is that Allāh will allow it to seem to the on-looker as if he possesses Paradise and Hell, although his Paradise will (actually) represent the Fire and his Fire will (actually) represent Paradise.⁴⁶ That is, those who obey him will be allowed to enter what they and those around them surmise to be Paradise when, in actuality, it is nought but the raging, burning Fire of Hell—we seek refuge in Allāh. Just as those who choose to disobey him will be entered into what the people surmise to be the Fire when, in actuality, it will be Paradise and they will find fresh, pristine water before them. This matter is one that requires steadfastness and firmness from Allāh—the Exalted in Might. If Allāh chooses not to grant a person strength before such trials, he will surely perish in misguidance.Also among his trials is that a young man shall approach him, saying: “You are but the Dajjāl who was mentioned to us by the Messenger of Allāh (صلى الله عليه وسلم)”. The Dajjāl will invite him to his way but he will refuse to be among his followers. The Dajjāl will then resort to violence, slashing and slicing him into two halves, killing him before proceeding to walk between the two halves of his body. Then, the Dajjāl will call him forth, re-forming his body with his face appearing as whole. The youth will again say: “You are only the Dajjāl who was mentioned to us by the Messenger of Allāh (صلى الله عليه وسلم)”. The Dajjāl will then attempt to kill him, but shall find himself unable to do so, and he will be unable to exert his will upon anyone after him. This young man will be considered among the greatest testifiers of Allāh because in this magnanimous, terror-filled meeting—one that is unfathomable except for the one who has experienced it—he will explicitly state to the people, as both a warner and bringer of mercy and compassion, that this is but the Dajjāl, who was forewarned of by the Messenger of Allāh (صلى الله عليه وسلم).
The duration of his reign: He will spend only forty days on earth: the duration of one day will be equal to a year; another day may be likened to a month; another day will be like the day of Jumuʿah; and the rest of his days will be like the normal days. Such is the narration from the Prophet (صلى الله عليه وسلم) concerning him. The companions, upon hearing this, said: “O’ Messenger of Allāh! Regarding this one day whose duration is like that of a year, will the ṣalāh of a single day suffice in it?” He (صلى الله عليه وسلم) replied: “No, estimate its duration [and pray in accordance with the estimated time that has elapsed]”.⁴⁷ Contemplate this circumstance such that we may learn from it; how the companions used to attest to the truth of the Messenger of Allāh’s (صلى الله عليه وسلم) statements so resoundingly, without any hesitation whatsoever. They did not resort to corrupting or falsely interpreting his (صلى الله عليه وسلم) words, saying for example: “A day cannot actually have a duration longer than twenty-four hours because the sun will rise and fall in its unchanging orbit. The lengthening being alluded to here is referring to the plethora of great hardships that shall occur on that day. Its lengthening is only in relation to extreme exhaustion”. The companions never made such statements, as postulated by some of the modern-day pedants. Rather, the companions simply attested to the truthfulness of the Prophet’s (صلى الله عليه وسلم) statement, fully accepting that a single day will actually equal twelve, whole months. This acceptance was devoid of all kinds of corruption or false interpretations. Such is the state of the true believer; he submits himself to whatever reaches him regarding matters of the unseen as relayed to him from Allāh and His Messenger (صلى الله عليه وسلم), even if he finds himself unable to fathom or conceptualise the matter in question. Although we must be aware that Allāh and His Messenger (صلى الله عليه وسلم) do not relate the intellectually impossible, but some matters may be considered confusing to us because our deficient minds are unable to fully grasp them.For had this ḥadīth been relayed to some of the contemporary, self-proclaimed ‘intellectuals’, they would have interpreted it saying: “The lengthening of its duration is related to the exhaustion and hardship of that day. For days of happiness are perceived by us as fleeting and short-lived, while the duration of the hard days that are full of vice and evil always seem enduring and never-ending.” Contrarily, the companions, due to their pristine, pure belief and acceptance of his (صلى الله عليه وسلم) words, submitted immediately to its explicit meaning. As if they reasoned, saying: “The One who has created the sun, making its orbit last for a duration of twenty-four hours in a day and night would also be fully capable of making its orbit last a full twelve months instead. For its Creator is One—the Exalted in Might—who is fully able to do all things”. In consideration of this, the companions submitted immediately to the apparent meaning of the Prophet’s (صلى الله عليه وسلم) statement as evidenced by their reply: “How do we pray [on that day]”. They did not enquire regarding the matter of universal order and existence because they already acknowledged that Allāh is fully capable of all things. So, instead, their attention was drawn towards the matter of practising their religion, fulfilling its obligations like ṣalāh. This—by Allāh—is the true essence of submission and acceptance. So, he (صلى الله عليه وسلم) answered them saying: “No, estimate its duration [and pray in accordance with the estimated time that has passed]”.Then, if you were to carefully contemplate, you would discover that this religion is complete and perfect. There cannot ever exist even a single issue—until the Day of Resurrection—concerning which the people would require clarification except that the foundation for its ruling may be found within this religion. Look at the manner in which Allāh made it so that the companions asked this question such that this religion could be completed and perfected by means of it, not requiring additions or revisions from external sources to reach this perfect state. For the people are in dire need of the answers to such questions nowadays, especially in consideration of the Quṭbī rhetoric which alleges that, on that day, daytime will last six months and the night will be another six months. In answer to such claims, we require this ḥadīth. Consider the way the Messenger (صلى الله عليه وسلم) issued this edict before the subsequent occurrence of false interpretations of his words. As Allāh—the Most High—said:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي

“This day, I have perfected your religion for you, completed My Favour upon you”
(Al-Māʾidah, 5:3)

By Allāh! If we were to only truly contemplate the statement “I have perfected your religion for you”, we would conclude that this religion can never be deficient in any way—it is perfect in every conceivable way. We are the ones who are deficient; either in our intellectual capacities, our understanding, our knowledge, our impure intentions. As among the people are those who covet victory in debate so strongly that they are blind to the truth—we seek Allāh’s pardon.

If we were to examine this religion with intellectual fortitude, understanding, rational logic, and a sincere, pure intention, we would realise that it requires no further additions to achieve perfection—and all praise belongs to Allāh. For it is an absolute impossibility for there to be any issue—major or minor—except that its solution and ruling may be extracted from the Book of Allāh and the Sunnah. However, this is a time characterised by various forms of false desires which have impeded and blinded certain individuals from recognising and acknowledging the truth, to where they find it obscure, completely hidden from them. Should some previously unknown, innovative occurrence whose category or type was well-established previously be brought before such people, you will find them differing and debating it more frequently than the fingers of their hands. Even if it is a simple issue that really only possesses two valid possible opinions, you will find them pontificating upon it, postulating up to ten opposing views for it. This is because false desires have all but overcome the people of this day and age. Otherwise, had their intentions been pure, their understandings pristine, their knowledge comprehensive and encompassing, their intellects preponderant, they would never have adopted such a state.

After the Dajjāl’s forty-day reign, the Messiah ʿĪsá ibn Maryam (عليه السلام) will descend from the heavens after previously being raised to it by Allāh. As narrated in the aḥadīth, he (عليه السلام) shall descend close to the white minaret in East Damascus. The scent of his breath will be the cause of death for every disbeliever who smells it, and his scent shall travel as far as his steps. This will act as a sign from Allāh. He will finally meet the Dajjāl at the Door of Ludd in Palestine, where he will kill him, ending his reign.⁴⁸ Īsá (عليه السلام), upon returning, shall only accept Islām as the religion. He will not accept the jizyah⁴⁹ and will break the crosses, kill the swine, and pour out all intoxicants⁵⁰ such that only Allāh will be worshipped in his time.

In consideration of this abolishment of the jizyah, it should be noted here that jizyah in Islamic legislation has only been established as a temporary measure, its abrogation is instated with the advent of ʿĪsá’s (عليه السلام) descent. It is, therefore, incorrect to say that ʿĪsá (عليه السلام) will descend with his own legislative rulings. This is because our Messenger (صلى الله عليه وسلم) already related its abolishment to us retrospectively, fully approving of it. In light of this, the eventual abolishment of jizyah upon Īsá’s (عليه السلام) descent may actually be considered from the Sunnah of our Messenger (صلى الله عليه وسلم). As the Sunnah is inclusive of the Prophet’s (صلى الله عليه وسلم) statements, actions, and the matters that have garnered his tacit approval. Thus, the fact that he (صلى الله عليه وسلم) related to us that ʿĪsá (عليه السلام) will incorporate these actions upon his return, concerning which he (صلى الله عليه وسلم) has fully approved, they should be considered from his (صلى الله عليه وسلم) Sunnah [despite occurring after his (صلى الله عليه وسلم) demise]. As ʿĪsá (عليه السلام) will not descend with a legislation that is completely new as this is an impossibility for anyone, including him (عليه السلام), after the sending of Muḥammad (صلى الله عليه وسلم) as a Prophet. The salient point being made here is that there is no valid, actionable form of legislation in existence until the Day of Resurrection save for that belonging to Muḥammad (صلى الله عليه وسلم).

Concerning the matter of every single prophet from the time of Nūḥ until Muḥammad (صلى الله عليه وسلم) warning their respective nations of the Dajjāl, some scholars have said that they did not mention him specifically but rather warned their people of the category of his trial. That is, they warned their people of fraudsters, imposters and charlatans [termed ‘dajājilah’ in Arabic] who desire to mislead and misguide them. We bring the reader’s attention to the fact that such an opinion is weak, representative of a form of corrupting the texts of the Sunnah [through false interpretations]. This is because the Messenger (صلى الله عليه وسلم) related that every single prophet before him warned their respective nations of his eventual exodus. This is explicit proof that the Dajjāl was mentioned to them by name, and we have already elucidated the wisdom behind the issuing of this warning. Also, the category of his trial may be present in many other individuals. As, among the Children of Ādam, are those who manage to misguide others by means of their circumstance, speech, or using anything else at their disposal. As Allāh—the Glorified, the High—in His wisdom granted them a degree of eloquence, and exemplary oration:

لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَن بَيِّنَةٍ

“So that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence.”
(Al-Anfāl, 8:42)

Thus, the Dajjāl is a specific threat whose trial is undoubtedly among the greatest and most severe. However, there are also imposters and charlatans that attempt to deceive the people by misrepresenting themselves. We must be cautious regarding them as well, being well aware of their desires and intentions. For this reason, Allāh—the Most High—said regarding the hypocrites:

هُمُ الْعَدُوُّ فَاحْذَرْهُمْ

“They are the enemies, so beware of them.”
(Al-Munāfiqūn, 63:4)

Even though He also said in the same verse before this:

وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ

“And when they speak, you listen to their words.”
(Al-Munāfiqūn, 63:4)

That is, you listen to them because they possess clarity and eloquence in speech, their verbal prowess entices you towards listening but:

كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ ۖ

“They are as blocks of wood propped up.”
(Al-Munāfiqūn, 63:4)

Their affair is all the worse for the fact that they are like wood blocks that are unable to stand on their own, “propped up” on a wall or supporting structure. As such, there is no good in them. We are referring to those who have beautified their speech, utilising various inviting, attractive styles when speaking about issues of creed, behaviour, or manner of practising the religion. We must exercise caution regarding such people by closely comparing their speech to the Book of Allāh and the Sunnah of His Messenger (صلى الله عليه وسلم). Whatever contradicts and opposes these two sources is false regardless of subject matter or speaker. Do not allow yourselves to be duped by the eloquence or succinctness of their prolific speech. Do not say: These people have been granted this eloquence, verbosity, and clear speech to facilitate defence of the truth. For indeed Allāh may choose to grant a person who is upon complete falsehood profound eloquence, an innate talent of oration, speaking with perfectly clear and prolific speech, all the while a test for those who listen to him. Just as Allāh will test the people with the Dajjāl despite his speech and claims undoubtedly being false.
His creation: Is the Dajjāl from among the Children of Ādam? The answer is: Yes, he will be from among the Children of Ādam although some scholars claim that he is a shayṭān [disbelieving jinn], while others claim he was born from human male and female jinn progenitors. All these latter opinions are incorrect because he will require nourishment in the form of food and drink and other than it. For this reason, ʿĪsá (عليه السلام) will fight and kill him in a normal fashion, just as a regular human being is killed.
His current whereabouts: Is he currently living? The answer: He is not currently alive although Allāh will send him whenever He wills. As the Messenger (صلى الله عليه وسلم) said in a sermon delivered towards the end of his life: “Indeed, at the very beginning of the coming century, not a single person living today shall remain on the face of the earth”.⁵¹ This is considered factual information from him (صلى الله عليه وسلم) to which absolutely no falsehood could ever be attributed. This information was gained by means of revelation, as the Prophet (صلى الله عليه وسلم) was not given knowledge of the unseen [in its entirety].

The Ruling of Seeking Refuge in These Four Matters in Ṣalāh

[Q]: Is seeking refuge from these four matters after the tashahhud obligatory?

[A]: There are two opinions in this matter:

Saying this invocation is obligatory: This is a narration from Imām Aḥmad and is evidenced by the Prophet’s (صلى الله عليه وسلم) order,⁵² and the extreme severity of the danger associated with these four matters.
Saying this invocation is Sunnah [i.e., mustaḥabb (recommended)]: This is the opinion of the majority of scholars.

There should be no doubt that it is most unbefitting that one ever avoids saying this invocation. For, if he does not say it, he may have made himself subject to two great dangers: The first is he may be sinful, and the second is that his ṣalāh may be considered incorrect. For this reason, some of the salaf would order those who did not say this invocation to repeat their ṣalāh.⁵³

Endnotes:

[1] Tashahhud: the final sitting position occurring at the end of the ṣalāh in which one says the tashahhud or the testification that there is nothing worshipped in truth except for Allāh and Muḥammad (صلى الله عليه وسلم) is His servant and Messenger.
[2] Authentic: narrated by al-Nasāʾī: 889 and graded authentic by Shaykh al-Albānī in Ṣaḥīḥ Sunan Abī Dāwūd: 717.
[3] Authentic: narrated by Abū Dāwūd: 989. Although the addition being alluded to here of “he (صلى الله عليه وسلم) would point with his finger when invoking Allāh, but would not move his finger” was graded weak [or Shāẓ] by Shaykh al-Albānī in Ṣaḥīḥ Sunan Abī Dāwūd: 909.
[4] Translator note: The word ‘ṣalāh’ in Arabic is used generally to refer to the ritual prayer(s) but linguistically it refers to any form of invocation.
[5] Authentic: narrated by Muslim: 1015.
[6] Authentic: narrated by al-Bukhārī: 831 and Muslim: 402.
[7] Authentic: narrated by al-Bukhārī: 6573 and Muslim: 182.
[8] Translator note: This question is referencing the use of the kāf in السَّلَامُ عَلَيْكَ “al-salāmu ʿalayka” (peace be upon you) which in Arabic is usually used to address a person who is present before you. If the person is absent as with the Prophet (صلى الله عليه وسلم), the additive ‘ha’ is used instead; that is ‘al-salāmu ʿalayhi’ (peace be upon him).
[9] Authentic: narrated by al-Bukhārī: 6265.
[10] Authentic: narrated by Mālik in al-Muwaṭṭaʾ: 240.
[11] Authentic: narrated by al-Bukhārī: 6265 and Muslim: 402.
[12] Referencing the many verses in this vein. Among them, al-Māʾidah, 5:116:

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ

“And (remember) when Allāh will say (on the Day of Resurrection): “O ʿĪsá (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allāh?'”
And al-Anʿām, 6:46:

قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِهِ

“Say (to the disbelievers): “Tell me, if Allāh took away your hearing and your sight, and sealed up your hearts, who is there – an ilāh (a god) other than Allāh who could restore them to you?”

[13] Authentic: narrated by al-Bukhārī: 401 and Muslim: 572.
[14] Authentic: narrated by Muslim: 2820 and al-Bukhārī: 4837.
[15] Referencing the verse in al-Zumar, 39:23 which speaks about Allāh’s remembrance:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ

“Allāh has sent down the best statement, a Book (this Qurʾān), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allāh”.

[16] Authentic: narrated by al-Bukhārī: 6265.
[17] Authentic: narrated by Muslim: 403.
[18] Authentic: narrated by al-Dāraquṭnī: 1327. Graded authentic by Shaykh al-Albānī in Irwāʾ al-Ghalīl: 319.
[19] Authentic: narrated by Muslim: 406.
[20] Weak: narrated by Abū Dāwūd: 995 and graded weak by Shaykh al-Albānī in Ḍaʿīf Abī Dāwūd: 178.
[21] Ḥasan: narrated by Ibn Khuzaymah: 708. Graded Ḥasan by Shaykh al-Albānī in Silsilah al-Aḥādīth al-Ḍaʿīfah: 5816.
[22] Authentic: narrated by al-Bukhārī: 4797.
[23]Translator note: This is further explained by the Shaykh regarding the verse:

لَّا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُم بَعْضًا

“Make not the calling of the Messenger (Muḥammad (صلى الله عليه وسلم)) among you as your calling of one another.”

Shaykh Ibn ʿUthaymīn said: “‘Calling the Messenger’; this is in the form of a request. It means: Do not address him (صلى الله عليه وسلم) saying: “O Muḥammad!” rather, say instead: “O Messenger of Allāh!” As for statements meant to inform, there is a wider range of terms that may be used. For example, it is perfectly valid to say: “I am a follower of Muḥammad (صلى الله عليه وسلم)” or “O Allāh! Send your ṣalāh on Muḥammad! [mentioning him by name]” and the likeness of such statements.” “So the Messenger (صلى الله عليه وسلم) is not addressed directly using his name or kunyah, but when someone is informing another concerning him in the third-person, he may say: “Muḥammad said” or “Abū al-Qāsim said”. Although mentioning him in conjunction with the message is more appropriate. Especially in consideration of the context being that of Islamic legislation, it is more befitting to mention him as ‘the Messenger’ rather than simply using his name or kunyah. Here, we are speaking with regards to permissibility only. See Majmūʿ Fatāwá 9:32 and Fatḥ dī-al-Jalāl wa-al-Ikrām 3:174.

[24] See al-Mughnī 2:232.
[25] Authentic: narrated by al-Bukhārī: 1052.
[26] Narrated by Imām Aḥmad in al-Musnad 1:257.
[27] Authentic: narrated by al-Bukhārī: 3885.
[28] Authentic: narrated by Ibn Abī Shaybah: 12432. Graded Ḥasan by Shaykh Muqbil ibn Hādī in al-Jāmiʿ al-Ṣaḥīḥ: 4072 and graded authentic by Shaykh al-Albānī in Ṣaḥīḥ al-Jāmiʿ al-Ṣaghīr: 1676.
[29] Ḥasan: narrated by al-Tirmidhī: 2499 and graded Ḥasan by Shaykh al-Albānī in Ṣaḥīḥ al-Targhīb wa-al-Tarhīb: 3139.
[30] Authentic: narrated by Muslim: 2749.
[31] Authentic: narrated by Ibn Abī Shaybah: 12432. Graded Ḥasan by Shaykh Muqbil ibn Hādī in al-Jāmiʿ al-Ṣaḥīḥ: 4072 and graded authentic by Shaykh al-Albānī in Ṣaḥīḥ al-Jāmiʿ al-Ṣaghīr: 1676.
[32] Authentic: narrated by al-Bukhārī: 1378 and Muslim: 292.
[33] Authentic: narrated by Abū Dāwūd: 3221 and graded authentic by Shaykh al-Albānī in al-Sirāj al-Munīr: 1709.
[34] Authentic: narrated by Muslim: 584.
[35] Authentic: narrated by Muslim: 2867.
[36] Authentic: narrated by al-Bukhārī: 86.
[37]“Some statement which I would repeat”: Applies to the disbeliever, the hypocrite, and the one plagued by doubts in his religion.

As for the disbeliever, as Shaykh ʿAbd al-Muḥsin al-ʿAbbād said in Sharḥ Sunan Abī Dāwūd 29:539: That is, upon hearing statements of disbelief, he blindly accepts and adopt them. As the Most High said:

إِنَّا وَجَدْنَا آبَاءَنَا عَلَىٰ أُمَّةٍ وَإِنَّا عَلَىٰ آثَارِهِم مُّقْتَدُونَ

“We found our fathers following a certain way and religion, and we will indeed follow their footsteps.”
(Al-Zukhruf, 43:23)

As for the hypocrite and the doubter, Ibn al-Mulaqqin said in al-Tawḍīḥ 8:350 concerning this statement: That is, he only attested to the truth of Islamic legislation with his tongue in response to other people doing so, while not actually believing the words coming out of his own mouth. This is the purest form of doubt, to say with one’s tongue that which the heart is unsure of. See also Sharḥ al-Nawawī ʿalá Muslim 6:206 and al-Hilal al-ʾIbrīzīyyah 1:311 by Shaykh Ibn Bāz

[38] Authentic: narrated by Ibn Abī Shaybah: 12432. Graded Ḥasan by Shaykh Muqbil ibn Hādī in al-Jāmiʿ al-Ṣaḥīḥ: 4072 and graded authentic by Shaykh al-Albānī in Ṣaḥīḥ al-Jāmiʿ al-Ṣaghīr: 1676.
[39] Authentic: narrated by al-Bukhārī: 3208 and Muslim: 2643.
[40] Authentic: narrated by Muslim: 2946.
[41] Authentic: narrated by Muslim: 2937.
[42] Authentic: narrated by al-Bukhārī: 7092 and Muslim: 2905.
[43] Authentic: narrated by al-Bukhārī: 1881 and Muslim: 2943.
[44] Authentic: narrated by Muslim: 2944.
[45] Authentic: narrated by Abū Dāwūd: 4319 and graded authentic by Shaykh al-Albānī in Ṣaḥīh al-Jāmiʿ al-Ṣaghīr: 6301.
[46] Authentic: narrated by al-Bukhārī: 3338 and Muslim: 2936.
[47] Authentic: narrated by Muslim: 2937.
[48] Authentic: narrated by Muslim: 2937.
[49] Jizyah: head tax paid by free non-Muslims under Muslim rule.
[50] Authentic: narrated by al-Bukhārī: 2222 and Muslim: 155.
[51] Authentic: narrated by al-Bukhārī: 116 and Muslim: 2537.
[52] Authentic: narrated by Muslim: 588 with the wording: “If one of you recites the tashahhud, let him follow it by seeking refuge from four matters…” and mentions the aforementioned invocation.
[53] Authentic: narrated by Muslim: 590.

Source: Al-Sharḥ al-Mumtiʿ 3:144-200
Translated by: Riyāḍ al-Kanadī

Published: September 24, 2025

Edited: September 24, 2025

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