What is the ruling on drawing orchards as if they are depicting Paradise and a fire as if it is depicting the Hellfire?
Answer (Shaykh Muhammad ibn Saalih Al-‘Uthaymeen):
This is not permissible, because we do not know the description of this; as Allaah the Mighty and Majestic has said:
No person knows what is kept hidden for them of joy as a reward for what they used to do. (As-Sajdah 32:17)
And none knows the (full) description of the Hellfire. It is greater than the fire of the Dunyaa by 69 times; (that goes for) all fires of the Dunyaa, due to what is within the fire from terror; such as a gas fire and other than that from that which is worse. So can anyone actually depict the Hellfire? No one is able. Due to this, convey to the one who does this that it is Haraam. It is extremely unfortunate that the people today have begun depicting affairs of the Hereafter as if they are worldly matters that they see. I saw a square paper, like a flyer, and there was written upon it: Al-Mawt (Death); there was a line and there was drawn a grave, then a line and there was drawn (what appeared to be) Al-Qiyaamah, and so on. This is as if he drew what is after death, with lines depicting this; the refuge is with Allaah. Moreover, it is said: What makes you know that this comes after that? It is known that the Fire, and resurrection (etc.) is after the grave, but the details of what will happen on the Day of Standing, the reckoning, the scales, and other than that; we do not know the details of that. But this is boldness; great boldness, and a strange thing that one would venture into this matter. However, in general the papers which are circulated amongst the people today upon which is written: This is the Messenger, upon him be prayers and peace; it is obligatory to abandon and warn against these papers.
Summary Translation By: Raha ibn Donald Batts
Posted from: http://mtws.posthaven.com
PS: We will remove the images of fire / gardens from the existing posts soon, insha’ Allaah
The reason behind the description of the women of Paradise is so that one is made eager to perform righteous actions.
The beauty of the Hoor Al-Ain (the fair females with wide lovely eyes in Jannah) is neither viewed from one perspective nor is any mind able to comprehend it. Those fair females with wide lovely eyes combine between beauty in their physical form, beauty in all aspects and good manners. One is amazed by their beauty whenever he glances at them because their beauty is always renewed. They have that glitter in their smile for their husbands that does not have a likeness in this worldly life; so what does one think if he were to kiss them and tastes the enjoyment from that kiss?
Sexual intercourse in this worldly life becomes tiresome and leads to weakness after some time as opposed to sexual intercourse with the women of paradise; because sexual intercourse with the women of Paradise makes a person more lively and active, and the man’s wife in Paradise will neither be bored nor tired with him. Likewise the virginity of the women of Paradise will not be lost permanently like the virginity of the women of this worldly life, rather whenever the women of Paradise are disvirgined, their virginities are renewed and the man’s reproductive organ is always erected. The men of paradise are given the strength of hundred men put together; so whoever preserves his private parts, guards his eye sight and his hearing from the forbidden, he will be from the people with the most strength in Paradise and he will receive the most enjoyment in sexual intercourse.
Likewise, sometimes argumentation, differing and trouble takes place between married couples leading to divorce; however none of this will take place between the spouses in Paradise.
[For further details see page: 1225- 1246, Vol:3-- At-Taliqaat Al-Mukhtasar Alal Qaseedah An-Nooniyyah of Shaikh Saaleh Al-Fawzaan| Written by The Salafi Centre of Manchester]
Questioner: O Utsaadh! Are there people who have now entered Paradise or people who have entered the Fire? Like the aayah in Surah Yaa Seen, “It was said to him, ‘Enter Paradise.’” [Yaa Seen 36:26]
Al-Albaani: This is about what will be. As for now, there is nothing but the life of al-Barzakh. Entering Paradise or the Fire is appointed at the Reckoning … [at] the resurrection on the Day of Resurrection.
Questioner: Even the martyrs and Prophets?
Al-Albaani: All of them. But their souls are in a specific state of bliss as he عليه السلام said, “The souls of the martyrs are in the crops of green birds, eating from the fruits of Paradise,” and likewise, “The souls of the believers are in the bellies of green birds, eating from the fruits of Paradise.” So this bliss is that of the souls, as for the bliss of the body and soul together and likewise the torment [of them both together], that will not be except after the resurrection.
Questioner: Okay, O Ustaadh! What we understood, according to our intellect, is that when a person is living, his soul and body are interconnected …, when Allaah the Mighty and Majestic says, “Think not of those who are killed in the Way of Allah as dead. Nay, they are alive …” [Aali-Imraan 3:169] what I mean is [i.e., what I understand from the aayah is], ‘Nay, they are alive …’ i.e., alive as in the soul is in the body, connected.
Al-Albaani: This is something well-known which does not need to be asked about, the Prophet explained it for you and gave you the answer and I mentioned it to you earlier … the souls of the martyrs are in the crops of green birds, what does this mean? That firstly, the life of a martyr is commensurate with his rank before Allaah and, secondly, [at the same time it is also commensurate] with his existence in barzakh.
Life differs. Life in Barzakh differs from life in this world, and life in the Hereafter differs from both of those forms of life together, life in the Hereafter is different from life in al-Barzakh and life in this world too.
For this reason it is not permissible for a person to employ analogical reasoning [qiyas] … making an analogy of that which is Unseen based upon that which is, such that you say, ‘We don’t know life except in this manner!’
Don’t use this life which you are familiar with to make an analogy of that life which you are not acquainted with; especially when some texts have been related which totally clarify for you the fact that the life of martyrs which our Lord the Mighty and Majestic affirmed in the Quraan, saying, “Nay, they are alive, with their Lord, receiving provision …” … what is their provision?
It is not [various] dishes like those we have, their provision is that they eat by way of what that green bird eats, this is the provision [being referred to], the hadith explains the Quraan.
Questioner: When the Prophet عليه الصلاة والسلام saw Paradise and the Fire and found those who were being punished therein and those who were in bliss, how is that then?
Al-Albaani: Yes, the [differing] states that the Companions of Paradise and those of the Fire will be in [i.e., after Barzakh, on the Day of Judegement] was unveiled to him–this is the true unveiling [kashf] which the Sufis have stolen and attributed to themselves; it [i.e., such kashf] is only for the Prophets and Messengers.
Al-Hudaa wan-Noor, 28.
Fathers whose Children will Intercede for Them on the Day of Judgement
by Ahmed Abu Turaab @ http://wp.me/p1lJtd-JT
Al-Albaani: It is known in many hadiths that on the Day of Resurrection there will be young children standing at the gate of Paradise, crying and asking for their fathers. So Allaah the Blessed and Most High will send Jibreel عليه السلام to ask them why they are crying–even though He the Blessed and Most High knows better about them–so Jibreel عليه السلام will ask them and they will reply, saying, ‘We will not enter Paradise except that our fathers are with us.’ So the Lord of the Worlds will give permission to them and their fathers to enter Paradise.
So this type of intercession, i.e., hastening entry into Paradise, is what those fathers who offered aqiqah’s on behalf of their children, i.e., sacrificed on their behalf when they were born, deserve.
Al-Huda wan-Noor, no. 16.
- [Ahadeeth] Sacrifice on Occasion of Birth (`Aqiqa) – Sahih Bukhari
Ibn al-Qayyim (rahimahullah) said:
“Sin may be more beneficial for a person, if it leads him to repent, than doing a lot of acts of worship. This is what is meant by the words of one of the salaf:
‘A person may commit a sin and enter Paradise because of it, or he may do an act of worship and enter Hell because of it.’
They said: ‘How is that?’
He said: ‘He may commit a sin and continues to think about it, and when he stands or sits or walks he remembers his sin, so he feels ashamed and repents and seeks forgiveness and regrets it, so that will be the means of his salvation.
And he may do a good deed and continue to think about it, and when he stands or sits or walks he remembers it and it fills him with self-admiration and pride, so it is the cause of his doom.
So the sin may be the factor that leads him to do acts of worship and good deeds and to change his attitude so that he fears Allah and feels shy before Him and feels humiliated before Him, hanging his head in shame and weeping with regret, seeking he forgiveness of his Lord. Each of these effects is better for a person than an act of worship that makes him feel proud and show off and look down on people. Undoubtedly this sin is better before Allah and is more likely to bring salvation than one who admires himself and looks down on others, and who thinks that he is doing Allah a favour. Even if he says words that indicate something other than that, Allah is the Witness over what is in his heart. Such a person may feel hatred towards people if they do not hold him in high esteem and humiliate themselves before him. If he were to examine himself honestly, he would see that clearly.”
-Madarij as-Salikeen, 1/299
- The Interesting Dream of the Prophet Sallalahu Alahi wa Sallam – from Sahih Bukhari
- The Bitter Consequences of Sins – by Imâm Ibn Qayyim al-Jawziyyah
- Repentance – by Shaykh Muhammad Saleh Al Uthaymeen
- Between The Past And The Future – by Imâm Ibn Qayyim al-Jawziyyah – al-Fawaa’id, pp 151-152 Al-Istiqaamah, No. 2
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