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Meaning of the verse, 'Allah is the Nur (light) of the heavens and the earth’

Question: What is the explanation of the Saying of Allah, 'Allah is the Nur (light) of
the heavens and the earth' [Soorah an-Nur (24): 35]?

Answer by Shaikh Abdul Aziz ibn Baz (rahimahullah), 'The meaning of the
verse according to the scholars is that Allah has lit them (i.e., the heavens and the
earths). So all the light, which is in the heavens and the earths and on the Day of
Judgment is from the Light of Allah.
Light is of two kinds;

(a) The created light, which is found in the world and the Hereafter and in Paradise
and between people like the light of the sun, moon and stars. Likewise, the light
from electricity and fire. All these are created and they are a creation of Allah.

(b) The second light is the uncreated one and is an Attribute of Allah. And Allah is far
Exalted and Praised with all His Attributes and He is the Creator unlike His creation.
So, the Light of His Face and His Self are both uncreated, rather they are one of His
Lofty Attributes. This is the Magnificent Nur (light) with which He has described
Himself (in the verse) and it is not created. It is an Attribute of Allah like His Hearing,
Sight, Hand and other Lofty Attributes…' [Majmoo Fatawa wa-Maqalat Mutanawwi'a
(part 6) Arabic text obtained from, www.binbaz.org.sa]

Translated by Shawana A. Aziz

The writing of Allah and Muhammad (sallallahu alaihe wa-sallam)

together on walls

The writing of Allah and Muhammad (sallallahu alaihe wa-sallam) together

on walls

Question: We often see on walls, books or newspapers the word, 'Allah' and the
word, 'Muhammad' next to it. Is the arrangement of these words in such a manner
correct?

Answer by Shaikh Muhammad ibn Salih al-Uthaimeen (rahimahullah), 'The

arrangement of these words is not correct because this makes the Messenger
(sallallahu alihe wa-sallam) an equal to Allah. If someone were to see this writing
and he does not know their (i.e., Allah, the Exalted and Muhammad sallallahu alihe
wa-sallam) difference, he will certainly assume that they are both equal and alike.
Therefore, the word, 'Muhammad' should be erased.

So now remains the word, 'Allah' alone, and it is a word frequently used by the Sufis
instead of Dhikr (i.e., remembering Allah through glorification and praise). They
(merely) say, 'Allah, Allah, Allah' So, even this word should be erased and one should
neither write the word, 'Allah' nor the word, 'Muhammad' on walls or anything else.'

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[See, al-Manahi al-Lafdhiyah by Shaikh Muhammad ibn Salih al-Uthaimeen (Question

no. 16)]

Translated by Shawana A. Aziz

I repent and return to the sins, what should I do?

I repent and return to the sins, what should I do?

Question: I am a young man, who has committed many evil deeds. I have
attempted a number of times to compel myself to Tawbah (repentance) but I return
to the sins. I have friends from my neighborhood who are not righteous. Please
guide me to the way, which will bring me closer to Allah and distance me from sinful
actions.

Answer by Shaikh Abdul Aziz ibn Baz (rahimahullah), 'Allah says, Say, 'O Ibadi
(My slaves) who have transgressed against themselves (by committing evil deeds
and sins)! Despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly, He is
Oft-Forgiving, Most Merciful.' [Soorah az-Zumar (39): 53] The scholars have a
consensus that this verse was revealed concerning those who make Tawbah (repent).
So, he who makes Tawbah an-Nasoohah (the sincere repentance), Allah forgives all
his sins for, Allah says in the Qur'aan, 'O you who believe! Turn to Allah with sincere
repentance! It may be that your Lord will remit from you your sins, and admit you
into Gardens under which rivers flow (Paradise)…' [Soorah at-Tahrim (66): 8] So,
Allah has combined forgiveness of sins and entering into Paradise with Tawbah an-
Nasoohah in this verse. It (Tawbah an-Nasoohah) consists of abandoning the sins
and guarding one's self against it and regret over what has passed, and true
resolution not to return to it as an honor and respect for Allah, hope in His rewards
and safeguarding one's self from His punishment.

From the prerequisites of Tawbah an-Nasoohah is to return the rights of those who
have been wronged whether in blood, wealth or honor. If it is not feasible to give
back the brother his honor, then one should make a lot of Dua for him and mention
his good deeds that he knows of, in gatherings where he has slandered/maligned
him. Good deeds cancel out the bad deeds and Allah says, 'And all of you beg Allah
to forgive you all, O believers, that you may be successful.' Allah has adjoined
success with Tawbah, which indicates that those who repent are the successful
people. Moreover, if the one who repents follows his Tawbah with Eeman and good
deeds, Allah will erase his bad deeds and replace them with good deeds as Allah says
in Soorah Furqan when He mentioned Shirk, killing without right and adultery, 'And
those who invoke not any other ilah (god) along with Allah, nor kill such life as Allah
has forbidden, except for just cause, nor commit illegal sexual intercourse and
whoever does this shall receive the punishment. The torment will be doubled to him
on the Day of Resurrection, and he will abide therein in disgrace; except, those who
repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah

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will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.'
[Soorah Furqan (25): 68-70]

What inspires and prompts one to make Tawbah is invoking Allah and asking him for
guidance that he may confer upon you the blessing of making Tawbah. 'And your
Lord said, 'Invoke Me, I will respond to your (invocation).' [Soorah Ghafir (40): 60]
and He also says, 'And when My slaves ask you (O Muhammad) concerning Me, then
(answer them), I am indeed near (to them by My Knowledge). I respond to the
invocations of the supplicant when he calls on Me (without any mediator or
intercessor).' [Soorah al-Baqarah (2): 186]

Also, what motivates one to make Tawbah and keep steadfast on it is the company of
good people and assisting one another in performing good deeds and distancing
oneself from bad company. Allah's Messenger said, 'Man is on the religion of his
companion, so let one of you chose whom to befriends.' [At-Tirmidhee] The
Messenger of Allah r also said, 'Verily, the example of a good companion in
comparison to an evil one is like that of the musk seller and the blacksmith's bellow.
From the first you would either get a gift of his musk's scent, buy some from him, or
enjoy its good smell, while the bellow will either burn your clothes, or give you a bad,
nasty smell thereof.' [Agreed upon] [Majmoo Fatawa wa-Maqalat Mutanawwi'a (part
6, p.252). Arabic fatawa published at, www.binbaz.org.sa]

Translated by Shawana A. Aziz

How do we reconcile between these two statements?

How do we reconcile between these two statements?

Question: How do we reconcile between the saying of the Sahabah, 'Allah and His
Messenger know best', i.e. the use of 'and' in this phrase and the prohibition of
Allah's Messenger (sallallahu alihe wa-sallam) in saying, 'what Allah and His
Messenger will'?

Answer by Shaikh Salih al-Uthaimeen (rahimahullah), 'The saying, 'Allah and

His Messenger know best' is acceptable because the knowledge of Allah's Messenger
r is from the Knowledge of Allah. Moreover, Allah is the One, Who teaches mankind
everything they do not know and therefore it is appropriate to use 'and.' Similarly, in
the matters of Sharee'ah, it is said, 'Allah and His Messenger know best,' because he
(sallallahu alihe wa-sallam) is the most knowledgeable of the creation about the
Sharee'ah of Allah, and his knowledge is from the Knowledge of Allah, Who taught
him this knowledge as He says, 'Allah has sent down to you the Book (the Qur'aan),
and Al-Hikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophet's
Sunnah - legal ways), and taught you that which you knew not. And Ever Great is
the Grace of Allah unto you (O Muhammad).' [Soorah an-Nisa (4): 113]

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It (i.e., saying, 'Allah and His Messenger know best,') is not like the saying, 'What
Allah and His Messenger Will' because this (the latter) is from the matters of Might
(Qudrah) and Will (Mashee'ah), and it is not allowed to make Allah's Messenger
(sallallahu alihe wa-sallam) a partner with Allah in this matter. (*1)

So, in matters of (the knowledge of the) Sharee'ah, it is said, 'Allah and His
Messenger knows best' but not in the Universal matters (for Allah Alone Decides and
Wills what happens in the Universe and it is His Might Alone that prevails).
The above also explains the mistake and ignorance of those who write (the following
verse) for some actions, 'And say, 'Do deeds! Allah will see your deeds, and (so will)
His Messenger…' (*2) [Soorah Tawbah (9): 105] [End of fatawa. See, al-Manahi al-
Lafdhiyah by Shaikh Muhammad ibn Salih al-Uthaimeen]

Translated by Shawana A. Aziz

-----------------------------------------------------------
*1: translator’s note: Hudhaifah Ibn Yaman (radiallahu'anhu) said, 'The Prophet
(sallallahu alihe wa-sallam) said, 'Say not, 'What Allah wills and so-and-so wills,' but
say, 'What Allah wills, and then what so-and-so wills.'' [Abu Dawood with authentic
Isnad]

The first form ('What Allah wills and so-and-so wills,') mentioned in this Hadeeth is
prohibited for the reason that it combines the will of someone else with the Will of
Allah. It is, thus, associating partners in the Will of Allah, a form of minor Shirk. It is
as if someone says to a person, 'I have only Allah's Support and yours.' In this
statement, Allah and the man (addressed) are given the same status, which is most
unfair and unjust. It would, however, be all right to say, 'We have the support of
Allah and then yours', because this statement does not have any trace of Shirk,
because in this second form, the Will of Allah comes first, which is the correct
position, and the will of someone else comes later which is subject to the Will of
Allah.
Once a man came to the Prophet (sallallahu alihe wa-sallam) and said, 'With the Will
of Allah and with your will,' he (sallallahu alihe wa-sallam) said to him, 'Have you
made me an associate with Allah?' Rather it is, 'what Allah Alone wills.' [An-Nisaee]

Qutailah (radiallahuanhu) narrated, 'A Jew came to the Prophet (sallallahu alihe wa-
sallam) and said, 'Your people commit Shirk when they say, 'By the Will of Allah and
with your will,' and say, 'By Ka'bah.' Thereafter, the Prophet (sallallahu alihe wa-
sallam) commanded to swear by saying, 'By the Rabb (Lord) of the Ka'bah,' and to
say, 'by the Will of Allah and then with your will.' [An-Nisaee graded it saheeh]
Refer to As-Sunnah Issue no.4 - Article ‘Words We Say out of Negligence.’

*2: translator’s note: The complete verse is, 'And say (O Muhammad), 'Do deeds!
Allah will see your deeds, and (so will) His Messenger and the believers. And you will
be brought back to the All-Knower of the unseen and the seen. Then He will inform
you of what you used to do.' [Soorah at-Tawbah (9): 105]

Imam Ibn Katheer (rahimahullah) writes in the Tafseer of this verse under the
heading, 'Mujahid said that this verse carries a warning for those who defy His
orders. Their deeds will be shown to Allah, Blessed and Most Honored, and to the
Messenger (sallallahu alihe wa-sallam) and the believers. This will certainly occur on
the Day of Resurrection, just as Allah said, 'That Day shall you be brought to
Judgment, not a secret of you will be hidden.' [Soorah al-Haqqah (69): 18] 'The Day

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when all the secrets will be examined.' [Soorah at-Tariq (86): 9] and, 'And that which
is in the breasts (of men) shall be known.' [Soorah al-Aadiyat (100): 10]

Allah might expose some deeds to the people in this life. Al-Bukharee said that
Aaishah said, 'If the good deeds of a Muslim person please you, then say, ‘Do deeds!
Allah will see your deeds, and (so will) His Messenger and the believers.' [Fath al-
Baree (13:512)]

Exposing the Tricks, Deceit and Means used by Shaytan in misguiding the children of Adam
Based on Alam al-Jinn wal-Malaikah by Shaikh Umar al-Ashqar, Shaytan: Khutuwatihi wa-Gayatihi by Wail Umar Ali Basheer
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As-Sunnah Vol. 2 Issue No. 8

Enter Email Address Tawheed ar-Rububiyah necessities Tawheed al-Uluhiyah

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Section 2: Explanation of the Meaning of Tawheed and its Categories

Chapter 5: Tawheed ar-Rububiyah necessities Tawheed al-Uluhiyah

The title of the chapter means that he, who declares Tawheed ar-Rububiyah and affirms that there
is no Creator, Provider or Administrator of the Universe except Allah - then he is required to
proclaim that none deserves all forms of worship except Allah, which is known as Tawheed al-
Uluhiyah.

Uluhiyah means, 'worship', and the meaning of ilah is, 'ma'bood' (one who is worshiped). So,
none is to be invoked and sought help from except Allah, none is to be relied upon except Allah,
none is to be offered sacrifices and avowed to except Allah and no worship is performed except to
Allah alone.

Tawheed ar-Rububiyah is a proof of Tawheed al-Uluhiyah and this is why Allah has mainly used
Tawheed ar-Rububiyah as a proof against the deniers of Tawheed, as He says, 'O mankind!
Worship your Lord (Allah), Who created you and those who were before you so that you may
become pious. Who has made the earth a resting place for you, and the sky as a canopy, and sent
down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do
not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be
worshiped).' [Soorah al-Baqarah (3):21-22]

Thus, he ordered them with Tawheed al-Uluhiyah, which is His worship, and presented as a proof
- Tawheed ar-Rububiyah, which is that He created the people of the earlier times and the later, He
created the sky and the earth and all that is between them, the blowing of the wind, sending

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Belief in Angels | Why did Allah not send Angels as Messengers to us?
al-Eeman bil-Malaaikah wa-Athruhu fi-Hayatil-Ummah by Shaikh Salih Ibn Fawzan al-Fawzan
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As-Sunnah Vol. 2 Issue No. 8

Enter Email Address Meaning of Tawheed al-Uluhiyah and the fact that it was the main object of the
Dawah of all Prophets
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Category 2: Tawheed al-Uluhiyah
Chapter 1: Meaning of Tawheed al-Uluhiyah and the fact that it was the main object of
the Dawah of all Prophets

Tawheed al-Uluhiyah: Uluhiyah is worship

Tawheed al-Uluhiyah is to single out Allah (in worship) through the slave's actions, which he
performs in order to get closer to Allah in the manner prescribed by the Sharee'ah, like
supplication, vow, sacrifice, hope, fear, reliance, love, reverence, and turning in repentance. This
category of Tawheed was the main object of the Dawah of all Prophets, from the first to the last of
them. Allah says, 'And verily, We have sent among every Ummah (community, nation) a
Messenger (proclaiming), 'Worship Allah (Alone), and avoid (or keep away from) Taghoot.' [Soorah
an-Nahl (16): 36]

‘And We did not send any Messenger before you but We inspired him (saying), La ilaha illa Ana
[none has the right to be worshipped but I (Allah)], so worship Me (Alone and none else).' [Soorah
al-Anbiyah (21): 25]

Every Messenger began his Dawah to his people with the command to establish Tawheed al-
Uluhiyah, like Nooh, Hud, Salih and Shuaib said as Allah relates, 'Indeed, We sent Nooh to his
people and he said, 'O my people! Worship Allah! You have no other Ilah but Him.' [Soorah al-A'raf
(7): 59]

‘And to 'Ad (people, We sent) their brother Hud. He said, 'O my people! Worship Allah! You have no
other Ilah but Him.' [Soorah al-A'raf (7): 65]
'And to Thamood (people, We sent) their brother Salih. He said, 'O my people! Worship Allah! You
have no other Ilah but Him.' [Soorah al-A'raf (7): 73]

'And to (the people of) Madyan, (We sent) their brother Shuaib. He said, 'O my people! Worship
Allah! You have no other Ilah but Him.' [Soorah al-A'raf (7): 85]
'And (remember) Ibraheem, when he said to his people, 'Worship Allah (Alone), and fear Him.'
[Soorah al-Ankabut (29): 16]

It was revealed to Prophet Muhammad (salallahu alaihe wa-sallam), 'Say, 'Verily, I am commanded
to worship Allah (Alone) by obeying Him and doing religious deeds sincerely for Allah's sake only
and not to show off, and not to set up rivals with Him in worship.' [Soorah az-Zumar (39): 11]

The Messenger of Allah (salallahu alaihe wa-sallam) said, 'I have been commanded to fight the
people until they testify that there is no ilah (deity worthy of being worshiped) except Allah and
that Muhammad is the Messenger of Allah.' [Agreed upon]

The first obligation upon the slave is to testify that there is no ilah except Allah and act upon it,
Allah says, 'So know that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask
forgiveness for your sin.' [Soorah Muhammad (47): 19]

The first order for the one, who wishes to enter Islam, is to proclaim the two testimonies
(Shahadatain). This confirms that Tawheed al-Uluhiyah is the main object of the Dawah of the
Messengers. It is termed as such (i.e. Tawheed al-Uluhiyah) because Uluhiyah is a characteristic of
Allah, which indicates His Name, 'Allah'. So, Allah (means); the One, Who deserves Uluhiyah,

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Shedding Light on the Prohibition on Celebrating the Bidah of Mawlid An-Nabi

by Shaikh Saaleh bin Fawzaan al-Fawzaan (hafidhahullah)
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As-Sunnah Vol. 2 Issue No. 8

Enter Email Address ‘It is only those who have knowledge among His slaves that fear Allah.’ [Soorah
Fatir (35): 28]
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Grammatical structure of the verse: The subject of the verse is ‘al-ulama’ (those who posses
knowledge) and the word, ‘Allah’ is ‘maf’ool muqaddam’ (i.e., object appearing before the subject).
In accordance to this grammatical structure, the verse emphasizes the fact that no one fears Allah
except those who have knowledge. The verse does not mean that Allah is the one who fears those
who have knowledge, Exalted be He far above any such thing. According to the grammar rules, if
the subject was to be mentioned first in the verse, it would change the intent to mean, ‘those who
have knowledge fear nothing but Allah,’ which is incorrect, for there are some knowledgeable
people who fear things other than Allah. Hence, Shaikh al-Islam Ibn Taymiyyah said concerning
this verse, ‘This indicates that everyone who fears Allah has knowledge, which is true; it does not
indicate that everyone who has knowledge fears Him.’ [Majmoo al-Fatawa (7/539). See also
Tafseer al-Baydaawi (4/418) and Fath al-Qadeer (4/494).]

Shaikhul-Islam Ibn Taymiyyah said in Majmoo al-Fatawa (17/21), ‘The meaning of the verse, ‘It is
only those who have knowledge among His slaves that fear Allah’ is that no one fears Him except
the one who has knowledge. Allah tells us that everyone who fears Allah has knowledge, as He
says in another verse, ‘Is one who is obedient to Allah, prostrating himself or standing (in prayer)
during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one
who disbelieves)? Say, ‘Are those who know equal to those who know not?’ [Soorah az-Zumar
(39): 9] [End quote]

The meaning of knowledge mentioned in this verse

Ibn Katheer (rahimahullah) said, ‘Those who fear Him as He should be feared are those who have
knowledge of Him (Allah), because the more a person knows of the Almighty, All-Powerful, the
more he will fear Him.’ [See, Ibn Katheer]

Shaikh Ibn Baz (rahimahullah) said while answering a question concerning the meaning of the
verse (35): 28, ‘This lofty verse implies that the knowledgeable – i.e., those who possess the
knowledge about Allah, His Religion and His Book and the Sunnah of His Prophet – have the most
perfect fear of Allah amongst mankind, and the most complete Taqwa (piety) of Allah and His
obedience, and at the head of them are the Prophets and the Messengers (alaihimus-salaam). So,
the meaning of, ‘It is only those …that fear Allah,’ is the complete fear of His knowledgeable
slaves, and they are those who know their Lord through His Names and Attributes and His Great
Right and they are aware of His Sharee’ah and believe in that which is with Him from the rewards
for those who fear Him and that which is with Him from the punishment for those who forsake and
disobey Him. Thus, due to their profound knowledge about Allah and their knowledge about the
Truth, they possess the most intense fear of Allah.’ [See, Majmoo Fatawa wa-Maqalat Mutanawwi’a
(part 4). Arabic version obtained from www.binbaz.org.sa]

Ibn Abbas said, ‘the one among His servant who knows about Ar-Rahman, is the one who does not
associate anything with Him; the one who accepts as lawful that which He has permitted and
accepts as unlawful that which He has prohibited. He obeys His commands and is certain that he
will meet Him and be brought to account for his deeds.’ [Quoted from Tafseer Ibn Katheer]

Everybody fears Allah in accordance to his knowledge

Shaikh Ibn Baz (rahimahullah) also said while explaining the verse (35): 28 ‘This verse does not
mean, ‘no one fears Allah except the scholars (those who possess knowledge).’ So, every Muslim
man/woman and every Mumin (believing) man/woman fears Allah, but their fear is in varying
degrees and not of the same grade. So, the more the believer possesses the knowledge about

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Main Sections Question and Answer Database >> Aakhirah and Barzakh

· Home The soul’s connection to the body

· Books Question: Is there anything in Islam to explain the soul’s connection to the body?
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Praise be to Allaah.

Ibn al-Qayyim (may Allaah have mercy on him) said:

The soul (al-rooh) is connected to the body in five different ways, to which different rules apply.

1. Its connection to the body as a foetus in his mother’s womb.

2. Its connection to the body after a person is born.
3. Its connection to the body when a person is asleep, when the soul is connected in one way
and separated from it in another way.
4. Its connection to the body in al-Barzakh (the period between a person's death and the Day
of Resurrection), when it has departed from the body and separated from it, but is not
separated completely in such a way that there is no connection at all. We have mentioned at
the beginning of this reply that there are ahaadeeth and reports which indicate that the soul
is returned to the body when somebody sends the greeting of salaam to a deceased person.
This returning is of a special nature which does not mean that the life is restored to the body
before the Day of Resurrection.
5. Its connection to the body on the Day when bodies will be resurrected. This is the most
perfect type of connection to the body, and has no comparison to the previous types,
because after that the body will never die, sleep or have anything wrong with it.

When a person is asleep, his soul is in his body and he is alive, although his being alive is not the
same as that of a person who is awake, for sleep is comparable to death. Similarly, when a dead
person's soul is returned to his body (when the greeting is sent upon him), he is in a state between
one who is alive and one who is dead, whose soul is not restored to his body. This is like the case
of a sleeping person who is in a state between life and death. We hope that this will dispel a lot of
your confusion.

Kitaab al-Rooh, 44.

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· Books Question: My father passed away about two weeks ago. I wanted to know when me or my family members go
· FAQ to his grave, is he able to hear us and what we are saying to him? ... and if not is their any way we can have
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Answer :

Praise be to Allaah.

The principle is that the dead do not hear the words of the living, because Allaah says
(interpretation of the meaning): "… but you cannot hear those who are in graves." [Faatir 35:22]
and

"Verily, you cannot make the dead to hear…" [al-Naml 27:80]

When the Prophet (peace and blessings of Allaah be upon him) addressed the slain kuffaar
(disbelievers) after the Battle of Badr, Allaah caused them to hear his words, although they were at
the bottom of the well in which they had been buried. This was a special case, as the scholars, may
Allaah have mercy on them, have stated. (See Al-Aayaat al-Bayyinaat fi ‘adam Samaa’ al-
Amwaat).

Perhaps the psychological motive for your wishing that you father could hear you is an attempt to
do something to re-establish the communication that has been cut, in order to alleviate the pain you
are feeling. But you should understand, my sister, that Islam has explained what actions on the part

of the living may benefit the dead, and what may reach them in their graves. The Prophet
(peace and blessings of Allaah be upon him) said: "When a person dies, all his deeds come to an
end except three: sadaqah jaariyah (ongoing charity, e.g. a waqf or endowment), beneficial
knowledge (which he has left behind), or a righteous child who will pray for him." (Reported by al-
Tirmidhi, no 1376; he said this is a saheeh hasan hadeeth)

The most important thing that will benefit your father after his death, and that you can do for him
now that he is in his grave, is to strive to pray for him and ask for forgiveness and mercy for him,
and for Paradise and salvation from the Fire, and other good and beautiful du’aa’s (prayers).

Prayers for forgiveness offered by both sons and daughters of the deceased bring great benefits, as

the Prophet (peace and blessings of Allaah be upon him) said: "A man’s status will be raised in
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Main Sections Question and Answer Database >> Aakhirah and Barzakh

· Home What is al-barzakh?

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Answer :

Praise be to Allaah.

What is meant by al-barzakh is the period between a person's death and his resurrection on the Day
of Resurrection. Whoever dies as a Muslim, obeying Allaah, will be in a blessed state, and whoever
dies as a kaafir, disobeying Allaah, will be punished. Allaah says (interpretation of the meaning);

“The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be
established (it will be said to the angels): ‘Cause Fir‘aun’s (Pharaoh) people to enter the severest
torment!’”

[Ghaafir 40:46]

The punishments vary according to the sins committed. A hadeeth was narrated in Saheeh al-
Bukhaari which describes the torments of al-barzakh which will befall some of those who
committed major sins. It was narrated that Samurah ibn Jundub (may Allaah be pleased with him)
said that the Messenger of Allaah (peace and blessings of Allaah be upon him) often used to ask his
companions, ‘Did any one of you see a dream?’ So dreams would be described to him by those
who Allaah willed should speak. One morning, the Prophet (peace and blessings of Allaah be upon
him) said:

“Last night, two people came to me (in a dream), and woke me up and said, ‘Let’s go!’ I set
out with them, and we came across a man who was lying down, with another man standing
over him, holding a big rock. He threw the rock at the man's head, smashing it. The rock
rolled away, and the one who had thrown it followed it, and picked it up. By the time he came
back to the man, his head had been restored to its former state. Then he (the one who had
thrown the rock) did the same as he had done before.

I said to my two companions, ‘Subhaan Allaah! Who are these two persons?’ They said,
‘Move on!’ So we went on, and came to a man who was lying flat on his back, with another
man standing over him, holding an iron hook. He put the hook in the man's mouth and tore
off that side of his face to the back (of his neck), and he tore his nose and his eye from front to
back in a similar manner. Then he turned to the other side of the man's face and did likewise.
No sooner had he finished the second side but the first side was restored to its former state,
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