PROOFS FOR ALLAH’S LORDSHIP & HIS SOLE RIGHT TO ALL WORSHIP

These are proofs of Ruboobiyah (Lordship) and Illahiyah (Divinity and Right to Worship).

ومن اياته الليل والنهار والشمس والقمر لا تسجدوا للشمس ولا للقمر واسجدوا لله الذي خلقهن ان كنتم اياه تعبدون

And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostrate to Allah , who created them, if it should be Him that you worship.

اور رات اور دن اور سورج اور چاند اس کی نشانیوں میں سے ہیں۔ تم لوگ نہ تو سورج کو سجدہ کرو اور نہ چاند کو۔ بلکہ خدا ہی کو سجدہ کرو جس نے ان چیزوں کو پیدا کیا ہے اگر تم کو اس کی عبادت منظور ہے

(Surah Fussilat : 37)

It means that the day and the night are from the very clear signs and proofs of Allah, both in themselves and how they interchange. Also in the benefits which Allah has placed in them for the servants, and in their changing states. Likewise with regard to the sun and the moon which are signs both in themselves, and in the courses which they proceed upon. Also in their order and the benefit which they provide for the servants and the harm which that keeps away. Then Allah, the Most High, forbids the servants from prostrating to the sun or the moon, even though they are very great, yet they are not deserving of and do not have the right to be worshipped, since they are two created things, and the one Who is alone deserving and has the right to worship is Allah, the Most High, Who created them.

And from those things which He has created are the seven heavens. In Surah Talaq, it is said:

الله الذي خلق سبع سماوات ومن الارض مثلهن 

It is Allah who has created seven heavens and of the earth, the like of them.

خدا ہی تو ہے جس نے سات آسمان پیدا کئے اور ایسی ہی زمینیں۔

(Surah Talaq: 12)

Sheikh rahimullah is indicating to the Aayah:

ان ربكم الله الذي خلق السماوات والارض في ستة ايام ثم استوى على العرش يغشي الليل النهار يطلبه حثيثا والشمس والقمر والنجوم مسخرات بامره الا له الخلق والامر تبارك الله رب العالمين

“Your Lord is Allah who created the heavens and the earth in six days, then ascended upon the Throne. He causes the night to cover the day which it follows with haste; and the sun, the moon and stars are subservient and subject to His command. Certainly creation and commandment are His alone. Exalted is Allah the Lord of all creation.” 

کچھ شک نہیں کہ تمہارا پروردگار خدا ہی ہے جس نے آسمانوں اور زمین کو چھ دن میں پیدا کیا پھر عرش پر جا ٹھہرا۔ وہی رات کو دن کا لباس پہناتا ہے کہ وہ اس کے پیچھے دوڑتا چلا آتا ہے۔ اور اسی نے سورج اور چاند ستاروں کو پیدا کیا سب اس کے حکم کے مطابق کام میں لگے ہوئے ہیں۔ دیکھو سب مخلوق بھی اسی کی ہے اور حکم بھی (اسی کا ہے)۔ یہ خدا رب العالمین بڑی برکت والا ہے

(Surah al-A’raaf :54)

Meaning, from the proofs that Allah created the heavens and the earth is this Saying of Allah, the Most High which mentions the following signs of Allah:

(i) That Allah created these tremendous entities in six days, and if He wished He could have created them in a single moment, but instead from His wisdom He connected effects to their causes.

(ii) That He ascended upon the Throne, i.e. He ascended upon it in particular in a manner befitting His Majesty and Exaltedness, and this shows the perfection of His Kingship and Sovereignty.

(iii) That He causes the night to envelop and cover the day, so that it is like a garment which descends upon the light of day and covers it up.

(iv) That He has made the sun, the moon and the stars subservient to His command. He commands them as He wills for the benefit of the servants,

(v) That His Sovereignty comprehends everything and His Kingship is perfect, such that creation and commandment are for Him alone and for no one else,

(vi) That His Lordship comprehends all of creation.

So the Lord is the one who is worshipped, meaning that He is the One Who alone has the right to be worshipped, or that He is the One who is worshipped rightfully and deservedly, the meaning is not that everything which is worshipped is a Lord, since those gods which are worshipped besides Allah and which are taken as lords by those who worship them are not Lords. Rather the Lord (ar-Rabb)  is the creator, the sovereign, the one in control and command of all the affairs

 الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون- يا ايها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون

O mankind, worship your Lord, who created you and those before you, that you may become righteous – [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].

لوگو! اپنے پروردگار کی عبات کرو جس نے تم کو اور تم سے پہلے لوگوں کو پیدا کیا تاکہ تم (اس کے عذاب سے) بچو . جس نے تمھارے لیے زمین کو بچھونا اور آسمان کو چھت بنایا اور آسمان سے مینہ برسا کر تمہارے کھانے کے لیے انواع و اقسام کے میوے پیدا کئے۔ پس کسی کو خدا کا ہمسر نہ بناؤ اور تم جانتے تو ہو

(Surah Al-Baqarah : 21-22)

Allah has made earth a resting place spread out for us, which we may use as such without any difficulty or hardship, just as a person sleeps upon his bed and the sky is a canopy for the people of the earth and it is a safe and protected ceiling, as Allah, the Most High, says:

“And We made the sky a raised ceiling, safe and guarded, yet the unbelievers turn away from considering the clear signs.”  (Surah al-Ambiyaa :32)

And He mentioned as:

“He sends down from above, from the clouds, pure water for you to drink, and which causes vegetation to grow which you allow your cattle to graze upon ” (Surah an-Nahl :10)

As a gift for you, and as stated in another Aayah,

“As provision for you and your cattle”  (Surah Abasa :32)

And do not set up rivals for the One Who created you, and created those before you, and made the earth a resting place for you and the sky a canopy, and sent down rain from the sky for you, and produced fruits and produce for you, so do not set up for Him rivals which you worship just as you worship Allah, or which you love just as you love Allah, since that is not fitting for you, neither according to sound intellect, nor according to Revelation. This address is to all people from the descendants of Adam: Allah, the Mighty and Majestic, commands them to worship Him alone, having no partner.

In addition you should attain taqwaa, and taqwaa  is to take protection from the punishment of Allah, the Mighty and Majestic, by doing whatever He commands and keeping away from whatever He forbids.

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Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha

SOURCES:

ittibaa.com

Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen

1ST CHAPTER OF BOOK:

PART 1 – INTRODUCTION TO FIRST OBLIGATORY MATTER TO LEARN

PART 2- INTRODUCTION TO NEXT THREE OBLIGATORY MATTERS TO LEARN

2ND CHAPTER OF BOOK:

Introduction

The First Matter (Part -1) , Part-2

The Second Matter (Part -1), Part -2  – Negation of Shirk

Evidence on Second Matter

The Third Matter – Alliance and the Disociation

Evidence on Third Matter

THIRD CHAPTER OF BOOK:

What is Al-Haneefiyah?

Ibadah with Tawheed (Part 1) – (Part 2)

FOURTH CHAPTER OF BOOK:

 Introduction to 3 Fundamental Principles

First Principle ( WHO IS YOUR LORD) – Part 1

First Principle ( Proof) – Part 2

First Principle – Signs of Allah – Part 3

Proof for Allah’s Lordship and His Sole Right to all Worship – Part 4

CHAPTER 4: 1ST PRINCIPLE – THE SIGNS OF ALLAH (PART 3)

Signs (Aayaat  plural of Aayah)  are that which indicate something and make it clear. Then the signs of Allah, the Most High, are of two types: signs in creation, and signs in His Revealed way (Sharee’ah). 

The signs in creation are those things which He created, and the signs in His Revealed way are what is found in His Revelation, which Allah sent down to His messengers. So the saying of the author, rahimahullaah,‘through His signs and those things which He has created‘ is an example of mentioning something particular after that which is general. So therefore, the aayaat are divided into three categories:

al-Aayaatul-Burhaaniyyah (evidential signs):

These are the miracles that occurred at the hands of the Messengers and Prophets, such as the miracles that occurred at the hand of Moosaa (’alayhis-salaam) including the clear aayaat. From them is the splitting of the sea, from them is the sticks, from them is the blood, the frogs, lice and locusts which Allah the Mighty and Majestic informed about in Sooratul-A’raaf; all of them are miracles.

And reviving the dead by the permission of Allah are also miracles, and whatever emanated from our Prophet Muhammad (sallallaahu ’alayhi wa sallam) from the numerous miracles, such as the splitting of the moon, the glorification by the pebbles in front of him, the water gushing forth, the submission of the two trees to him, the rock sending salutations upon him and other than that from whatever has been confirmed from the Prophet (sallallaahu ’alayhi wa sallam) from the miracles.

al-Aayaatul-Sharee’ah (Qur’aanic signs):

These are whatever Allaah the Blessed and Exalted sent down upon His Messengers from His speech, from that is the Torah, the Bible, the Psalms, the Furqaan (Qur‘aan) and the scriptures of Ibraaheem and Moosaa and other than that from what Allah has left from His knowledge. All of this enters into the phrase ‘His aayaat.’

al-Aayaatul-Kawniyyah (universal signs):

That is, then say, ‘By His universal signs.’ Therefore, observing the universe proves the greatness of this creation. So it is not possible that this universe came into being all of a sudden, nor is it possible that it was produced by something from the created beings, nor it is possible that the creation created itself. All of that is self-delusion. Therefore, the only possibility which remains is that universe which is witnessed and which is from the great aayaat is an evidence for the existence of al-Khaaliq (the Creator) the Glorified and Exalted. And the Creator is Allah alone.

And the meaning of that is this world with its heavens, its earth and whatever is in between them. All of these are from Allah’s signs which prove His complete and perfect Power, and complete and perfect wisdom. So the sun is one of Allah’s signs, in its wonderful and well-ordered course which it has followed since Allah, the Mighty and Majestic, created it, and which it will follow until Allah, the Most High, grants that the universe is destroyed. So this is its appointed course, as Allah, the Most High, says,

“And the sun proceeds upon its fixed course, (for a term appointed) that is the decree of the All-Mighty, the All Wise.”

 [Soorah Yaa Seen (36):38]

Its size and its effects are from the signs of Allah. As for its size, then it is tremendously great; and as for its effects, then it produces benefit for our bodies, for the trees, the rivers, the oceans and other things besides. So if we consider the sun,this great sign, and the great distance that there is between us and it, yet despite this we feel its great heat. Then consider the light it produces which saves the people huge amounts of wealth in the daylight hours when they have no need of other sources of light, so it is indeed a very great sign, and most people perceive only very few of the signs. Likewise the moon is also from the signs of Allah, the Mighty and Majestic, and He decreed for it measured stations. [1] Each night it has its particular station,

“We have prescribed measured phases for the moon till it returns like an old withered palm-stalk.” 

[Soorah Yaa Seen (36):39]

So whichever the case then knowledge of Allah, the Mighty and Majestic, is arrived at through His signs in the creation, the tremendous things contained therein which are wondrous creations and clear proofs of perfect wisdom; and likewise through the signs in His Revealed way, and the justice to be seen in it and how it comprises all that is beneficial and repels all that is corrupt. ‘And in everything there is a sign for Him, Proving that He is One.’

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Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha

SOURCES:

[1] Extracted from  Saaluf- Us- Saalih.com with some modifications

ittibaa.com

Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen

1ST CHAPTER OF BOOK:

PART 1 – INTRODUCTION TO FIRST OBLIGATORY MATTER TO LEARN

PART 2- INTRODUCTION TO NEXT THREE OBLIGATORY MATTERS TO LEARN

2ND CHAPTER OF BOOK:

Introduction

The First Matter (Part -1) , Part-2

The Second Matter (Part -1), Part -2  – Negation of Shirk

Evidence on Second Matter

The Third Matter – Alliance and the Disociation

Evidence on Third Matter

THIRD CHAPTER OF BOOK:

What is Al-Haneefiyah?

Ibadah with Tawheed (Part 1) – (Part 2)

FOURTH CHAPTER OF BOOK:

 Introduction to 3 Fundamental Principles

First Principle ( WHO IS YOUR LORD) – Part 1

First Principle ( Proof) – Part 2

First Principle – Signs of Allah – Part 3

QURAN AND DAY NIGHT PHENOMENON

يُقَلِّبُ اللَّهُ الَّيْلَ وَالنَّهَارَ إِنَّ فِى ذلِكَ لَعِبْرَةً لأُوْلِى الاٌّبْصَـرِ

Allah alternates the night and the day. Indeed in that is a lesson for those who have vision.

اور اللہ ہی رات اور دن کو بدلتا رہتا ہے۔ اہل بصارت کے لئے اس میں بڑی عبرت ہے

(Surah An-Nur: 44)

The phenomenon of day and night is described beautifully in Quran, and has been mentioned who will be able to get lesson from it. It shows that succession of day and night requires to ponder upon, and secondly these are the signs of Allah subhana’watalah, that how Great is the Lord, may He be exalted.

The word يُقَلِّبُ is from the root word ق ل ب , it means to flip, alternate or change something from one condition to another, or a thing change from one state to another. It is used as verb in this ayah, that Allah alternates or Allah causes the day and night to succeed each other. The word قلب also used in Quran for heart, because state of heart is also different at different times in different circumstances. It is the complete change, so when day comes, the darkness of night completely remove. And as the night comes, it covers up the whole brightness with darkness. This shift of day and night doesn’t happen accidently, there is a power behind it, which is alternating it. Allah is the One Who is controlling that by His Command, Power, Might and Knowledge.  So that He takes something from the length of one and adds it to the other, which is short, until they become equal, then He does the opposite so that the one which was short becomes long and vice versa. 

The word نَھَر is the opposite of word لَیل , the day time begins from the sunrise and ends with sunset. It is divided into 12 hours. While a whole day is of 24 hours, starts from the sunset and ends at the sunset of next day. Time and age are calculated with the days. 

As per science, the Earth takes 24 hours to make one complete turn. We have day and night because the Earth rotates. It spins on its axis, which is an imaginary line passing through the North and South Poles. The Earth spins slowly all the time, but we don’t feel any movement because it turns smoothly and at the same speed.

The changing lengths of days and nights depends on your location on Earth and the time of year. Ultimately, these fluctuations are due to the tilt of the Earth’s axis and its path around the sun.

 

Lesson in alteration of Day and Night:

It is understood that day and night are made with purpose. Constant shining of sun increases temperature of the air, bums living creatures, and mentally wearies the men, but when the darkness of night comes after this shining, it alters it totally. Allah reminds us of the great signs that He created, including the alternation of the night and day, so that people may rest at night, and go out and earn a living, do their work, and travel during the day, and so that they may know the number of days, weeks, months and years, so they will know the appointed times for paying debts, doing acts of worship, dealing with transactions and so on.

إِنَّ فِى ذلِكَ لَعِبْرَةً لأُوْلِى الاٌّبْصَر

The gradual changes of day and night, which is the factor of formation of four seasons, play an important role in the growth of plants, the life of all living creatures, the descending of rain, and storing water in the ground. The sun is also sign of day and moon is the sign of night.

Then in the 2nd part Allah subhana’watalah said, these signs are for those who have sight. It points to the sight of heart, eman (faith) not to the eyes. These are proofs of Tawhid for the people of understanding, sound comprehension and vision. They contemplate about Allah’s wisdom, decisions and decree, that nothing is made useless or randomly.

May Allah subhana’watalah bless us with bright vision, sound understanding of deen and true emaan that we obey His decree and wisdom Ameen.

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Written By Admin

Related Sources:

Tafsir Ibn-Kathir

Tafseer Lectures of Ustadza Farhat Hashmi

Al-Islam.org

WHO IS THE DOMINION OF EVERYTHING?

ولله ملك السماوات والارض والى الله المصير

And to Allah belongs the dominion of the heavens and the earth, and to Allah is the return.

اور آسمان اور زمین کی بادشاہی اللہ کے لئے ہے۔ اور اللہ ہی کی طرف لوٹ کر جانا ہے

(Surah Nur: 42)

Allah tells us that whosoever is in the heavens and on the earth, i.e., the angels, mankind, Jinn, animals and even lifeless objects like stones,mountains, all belongs Him. He is the Ruler, the Controller of all, the Lord Who is worshipped and besides Whom none other is to be worshipped, and there is none to put back His judgement.

What is Al-Mulk and Who is Al-Malik?

The word “مُلك ” is a nominative noun, which generally marks the subject of a verb, the word is translated as dominion, and the proper noun before this word is اللہ. So Allah is the owner of everything. One of the attribute of Allah subhanawa’talah is Al-Malik which means “being Powerful” and having something in one’s sole possession. Malik, Maalik, Mulk and Maleek all come from the root maa-laa-kaa, which points to three main meanings. The first main meaning is to have possession and ownership. The second is to have power and ability and the third main meaning is to control and have authority. Allah, the Almighty and the Majestic said in Quran,

ولله ملك السماوات والارض والله على كل شيء قدير

And to Allah belongs the dominion of the heavens and the earth, and Allah is over all things competent

اور آسمانوں اور زمین کی بادشاہی اللہ ہی کو ہے اور اللہ ہر چیز پر قادر ہے

(Surah Al-e-Imran: 189)

The Quran states in many Surah’s that Allah is the only sovereign of universe and whatever lies in it, is in His possession. Whole kingdom entirely belongs to Him, He doesn’t share His rule with anyone and doesn’t require anyone to have any associate in it. It shows the Power of the Almighty, anything lies in it, is His creation. He who gives life and death. In Surah Al-Baqarah, Allah subhana’watalah said:

 له ما في السماوات وما في الارض 

To Him belongs whatever is in the heavens and whatever is on the earth 

جو کچھ آسمانوں میں اور جو کچھ زمین میں ہیں سب اسی کا ہے

(Surah Al-Baqarah: 255)

So, it’s simple to understand that if He is the Master and the Creator, then why anyone need to go to others to fulfill his needs. It also defines one’s belief, because this has the lesson of Tawheed in it. Also, we need to stay within the set limits of Al-Malik to gain the eternal benefits.

What is in the Skies and Earth? 

The word “sama” which means “sky” is mentioned hundreds of times in the Quran in its singular and plural forms; In ayaat, the number of the skies is mentioned as “seven”; in two of those verses it s stated that the seven skies are in the form of “layers”. It is stated as in Quran:

الذي خلق سبع سماوات 

[And] who created seven heavens in layers.

اس نے سات آسمان اوپر تلے بنائے

(Surah Mulk: 3)

 The Creation outside the Heavens and outside the Earth, mentioned several times, is a priori difficult to imagine.

الله الذي خلق سبع سماوات ومن الارض مثلهن يتنزل الامر بينهن لتعلموا ان الله على كل شيء قدير وان الله قد احاط بكل شيء علما ۔

It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.

خدا ہی تو ہے جس نے سات آسمان پیدا کئے اور ایسی ہی زمینیں۔ ان میں (خدا کے) حکم اُترتے

رہتے ہیں تاکہ تم لوگ جان لو کہ خدا چیز پر قادر ہے۔ اور یہ کہ خدا اپنے علم سے ہر چیز پر احاطہ کئے ہوئے ہے۔ 

(Surah At-Talaq: 12)

 Another Observation which may surprise the reader of the Quran is the fact that ayaat refers to three groups of things created, such that:

• things in the Heavens 
• things on the Earth
• things between the Earth and Heaven

Who am I and Whom I belong?

A question arise in the mind of reader, if i don’t own anything and in reality nothing belongs to me, then who am i? and why i am created? To whom i belong? The answer is given in the second part of this ayah:

والى الله المصير 

and to Allah is the return. 

اور اللہ ہی کی طرف لوٹ کر جانا ہے

The word المصیر means “return” or “destination”, it is also a nominative noun and its root word is Suad, Ya, Ra. This part of ayat means, to Him everything will ultimately return, and He is swift in bringing to account. In Surah Maryam, it is said:

ان كل من في السماوات والارض الا اتي الرحمن عبدا 

There is no one in the heavens and earth but that he comes to the Most Merciful as a servant. 

تمام شخص جو آسمانوں اور زمین میں ہیں سب خدا کے روبرو بندے ہو کر آئیں گے 

(Surah Al-Maryam: 93)

Every single person will return and present to Him, as a slave. Some will be pleased to be presented before Allah as His slaves, because that is how they spent their lives. But others did not want to be slaves in this world, but they will be on the Day of Judgment. He will reward or punish everyone according to his deeds: if they are good, then the end will be good, and if they are bad, then the end will be bad. That shows duty of creation is to follow the rules of Master to gain success. But how? Allah subhana’watalah told us in Surah Al-Baqarah ayah 21:

يا ايها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون

 O mankind, worship your Lord, who created you and those before you, that you may become righteous

 لوگو! اپنے پروردگار کی عبات کرو جس نے تم کو اور تم سے پہلے لوگوں کو پیدا کیا تاکہ تم (اس کے عذاب سے) بچو

Hence 2 points are cleared from this above ayah, that everything is created for His worship so do humans, because He created us, it is His right on us that we obediently follow our Master. Also, we are His servants, because a servant need to work in the set boundaries. And our Lord want us to be obedient and live our lives in full compliance of Quran and Sunnah of Prophet ﷺ.We have given freewill to choose right or wrong, but a submissive slave is the one who never transgressed limits, as he aims to attain the pleasure of his Master.

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Written by Admin

Related Sources:

Quran Tafsir Ibn Kathir

IslamQuest

Tafsir Lecture by Dr. Farhat Hashmi

CHAPTER 4 – THREE FUNDAMENTAL PRINCIPLES

Sheikh rahimullah has explained the three fundamental principles in general terms in previous chapters, but now explain one by one in more detail with their evidence from Qur’an and Sunnah and from the signs in Allah’s creation. It is likewise obligatory to base creed and belief upon proofs from the Book of Allah and the Sunnah, from the signs within creation so that it firmly grounded and established in the heart to remove all doubts.

As for creed and belief based on incorrect suspicions, upon doubts, blind following and sayings of people, are short-lived and they are totally open to being refuted.

Shaikh’s saying “So if it said to you” meaning: If you are asked about your LORD, and indeed it will be asked in world and hereafter, so it is essential that you have knowledge of your Lord, the Mighty and Majestic and that you respond with the correct response based upon certainty and clear proof.

These questions are one of the trials of the grave because the grave is the first of the stages of the Hereafter. When the son of Adam dies and his soul departs and he is placed in his grave. The two angels who are charged with questioning come to him and ask him what he used to believe in this world, who was his Lord, what was his religion and who was his Prophet.

If he gives a good answer, that is good, but if he does not answer them they inflict a severe and painful beating on him.  If he was one of the righteous, angels with white faces come to him, but if he was one of the evildoers, angels with dark faces come to him. This is the fitnah or tribulation that he suffers.  Ibn Hajar said:

The phrase “from the tribulation of the grave” means the questioning of the two angels.

(Fath al-Baari, 11/177)

And al-Mubaarakfoori said:

“The tribulation of the grave” means confusion when answering the two angels. 

(Tuhfat al-Ahwadhi, 9/328)

With regard to the questions that the angels will ask in the grave, this is explained clearly in the following hadeeth:

It was narrated that al-Bara’ (may Allah be pleased with him) said: We went out with the Messenger of Allah ﷺ for the funeral of a man from among the Ansaar. We came to the grave and when (the deceased) was placed in the lahd (grave), the Messenger of Allah ﷺ sat down and we sat around him as if there were birds on our heads (i.e., quiet and still). In his hand, he had a stick with which he was scratching the ground. Then he raised his head and said, “Seek refuge with Allah from the torment of the grave”, two or three times. Then he said,

“When the believing slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with white faces like the sun, and they sit around him as far as the eye can see. They bring with them shrouds from Paradise and perfumes from Paradise. Then the Angel of Death comes and sits by his head, and he says, ‘O good soul, come forth to forgiveness from Allah and His pleasure.’ Then it comes out easily like a drop of water from the mouth of a water skin. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that shroud with that perfume, and there comes from it a fragrance like the finest musk on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this good soul?’ and they say, ‘It is So and so the son of So and so, calling him by the best names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is opened, and (the soul) is welcomed and accompanied to the next heaven by those who are closest to Allah, until they reach the seventh heaven. Then Allah says: ‘Record the book of My slave in ‘Illiyoon in the seventh heaven, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is returned to his body and there come to him two angels who make him sit up and they say to him, ‘Who is your Lord?’ He says, ‘Allah.’ They say, ‘What is your religion?’ He says, ‘My religion is Islam.’ They say, ‘Who is this man who was sent among you?’ He says, ‘He is the Messenger of Allah (peace and blessings of Allah be upon him).’ They say, ‘What did you do?’ He says, ‘I read the Book of Allah and I believed in it.’ Then a voice calls out from heaven, ‘My slave has spoken the truth, so prepare for him a bed from Paradise and clothe him from Paradise, and open for him a gate to Paradise.’ Then there comes to him some of its fragrance, and his grave is made wide, as far as he can see. Then there comes to him a man with a handsome face and handsome clothes, and a good fragrance, who says, ‘Receive the glad tidings that will bring you joy this day.’ He says, ‘Who are you? Your face is a face which brings glad tidings.’ He says, ‘I am your righteous deeds.’ He says, ‘O Lord, hasten the Hour so that I may return to my family and my wealth.’

But when the disbelieving slave is about to depart this world and enter the Hereafter, there come down to him from heaven angels with black faces, bringing sackcloth, and they sit around him as far as the eye can see. Then the Angel of Death comes and sits by his head, and he says, ‘O evil soul, come forth to the wrath of Allah and His anger.’ Then his soul disperses inside his body, then comes out cutting the veins and nerves, like a skewer passing through wet wool. When he seizes it, they do not leave it in his hand for an instant before they take it and put it in that sackcloth, and there comes from it a stench like the foulest stench of a dead body on the face of the earth. Then they ascend and they do not pass by any group of angels but they say, ‘Who is this evil soul?’ and they say, ‘It is So and so the son of So and so, calling him by the worst names by which he was known in this world, until they reach the lowest heaven. They ask for it to be opened to them and it is not opened.” Then the Messenger of Allah (peace and blessings of Allah be upon him) recited (interpretation of the meaning):

“…. 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 ….”  (Al-A’raaf 7:40) 

He said: “Then Allah says, ‘Record the book of My slave in Sijjeen in the lowest earth, and return him to the earth, for from it I created them, to it I will return them and from it I will bring them forth once again.’ So his soul is cast down.”  Then the Messenger of Allah ﷺ recited the verse (interpretation of the meaning):

“…. and whoever assigns partners to Allah, it is as if he had fallen from the sky, and the birds had snatched him, or the wind had thrown him to a far off place”  (Al-Hajj 22:31) 

He said: “Then his soul is returned to his body, and there come to him two angels who make him sit up and they say to him,

‘Who is your Lord?’ He says, ‘Oh, oh, I don’t know.’ They say, ‘What is your religion?’ He says, ‘Oh, oh, I don’t know.’ Then a voice calls out from heaven, ‘Prepare for him a bed from Hell and clothe him from Hell, and open for him a gate to Hell.’ Then there comes to him some of its heat and hot winds, and his grave is constricted and compresses him until his ribs interlock. Then there comes to him a man with an ugly face and ugly clothes, and a foul stench, who says, ‘Receive the bad news, this is the day that you were promised.’ He says, ‘Who are you? Your face is a face which forebodes evil.’ He says, ‘I am your evil deeds.’ He says, ‘O Lord, do not let the Hour come, do not let the Hour come.’”

Narrated by Abu Dawood, 4753; Ahmad, 18063 – this version was narrated by him. Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 1676. 

The correct view is that the two angels will only question the deceased in his grave about matters of Tawheed (monotheism) and ‘aqeedah (belief). This is quite clear. [1]

And Allah knows best.

Next: Chapter 4: 1st Principle – WHO IS YOUR LORD (Part1)

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Related Links:

Introduction to Author – Imam Muhammad Bin Abdul Wahab

Al-Usool Ath-Thalatha

SOURCES:

ittibaa.com

Audio in Urdu: Dr. Farhat Hashmi – Al-Usul al-Thalathah

Arabic Text: Download Book-Al-Usul Al-Thalaathah

Explanation of Usool Ath Thalatha by Shaykh Uthaymeen

[1] Excerpted, with some modifications, from: http://islamqa.com/en/

1ST CHAPTER OF BOOK:

PART 1 – INTRODUCTION TO FIRST OBLIGATORY MATTER TO LEARN

PART 2- INTRODUCTION TO NEXT THREE OBLIGATORY MATTERS TO LEARN

2ND CHAPTER OF BOOK:

Introduction

The First Matter (Part -1) , Part-2

The Second Matter (Part -1), Part -2  – Negation of Shirk

Evidence on Second Matter

The Third Matter – Alliance and the Disociation

Evidence on Third Matter

THIRD CHAPTER OF BOOK:

What is Al-Haneefiyah?

Ibadah with Tawheed (Part 1) – (Part 2)

FOURTH CHAPTER

 Introduction to 3 Fundamental Principles