The Levels Of The People in the Hereafte

 

Posted on January 23, 2011 by Muslim

 

So these are the levels of the people, and their ranks in the Abode of the Hereafter, as mentioned by Ibnul Qayyim rahimullah, and they are eighteen in number.
The highest level is that of the Messengers, may Allah extol and grant them perfect peace and security: and they are of three levels, the highest of them being:

1) ‘Those firmest in resolve’ (Oolul-’Azm): Nooh, Ibraheem, Moosa, ‘Eesa and Muhammad, may Allah extoll and grant them perfect peace and security ameen, then;

2) Those besides them from the Messengers (Rusul) then;

3) The Prophets (al-Anbiyaa), those who were not sent as Messengers their nations;and then;

4) The truest and sincerest followers of the Messengers (as-Siddeeqoon)- the inheritors of the Messenges, those who established what the Messengers had been sent with, in their knowledge, actions and in calling to Allaah, then;

5) The just Emaams and Rulers, then;

6) Those who strove and fought Jihaad in Allaah’s cause, with their wealth and their persons, then;

7) Those who preferred others over themselves, treated the people with goodness and performed charitable acts, then;

Those for whom Allaah opened a door to performance of good which was restricted to themselves such as Prayer, Charity, Fasting, Hajj and so on, then;

9) The level of the people of salvation, and they were those who carried out Allaah’s obligations and avoided that which He prohibited, then;

10) The level of a people who wronged themselves and commited major sins forbidden by Allaah; however Allaah granted them sincere repentance before death. So they died upon sincere repentance, so Allaah accepted their repentance, then;

11) The level of a people who combined righteous deeds and evil deeds, meeting Allaah whilst persisting upon their sins and not repentant. However their good deeds outweighed their evil deeds: the balance of the good they did being heavier. So they are also saved and successful, then;

12) A people whose good and evil deeds were equal, and they are the companions of the Heights (al-A’raaf)-which is a place between the Paradise and the Hellfire; and they will eventually enter Paradise, then;

13) The level of those who were afflicted and put to tahaadeeth trial-we ask Allaah for well being and security, and they were Muslims whose scales were light: their evil deeds outweighed their good deeds.
There are ahaadeeth concerning them showing that they will enter the Fire and will be in it in accordance with their deeds; and then they will come out of it through the intercession of those who intercede and the Mercy of the Most Merciful of those who show mercy, then;

14) A people who had no acts of obedience or disobedience, nor Unbelief, nor true Faith (Eemaan), and they are of different types; from them are those who the true call did not reach; and from them is the insane person who did not possess intellect; and from them is the deaf person who never heard anything; and from them are the children of the Mushriks who died before being able to correctly discern anything. So the scholars differ concerning them, having eight positions.

The most correct of these is that they will be tested on the Day of Ressurrection, and a Messenger will be sent to them there:
whoever obeys him will enter Paradise and whoever disobeys him will enter Hellfire. Because Allaah does not punish anyone until the Proof is established upon him and he then turns away from it and obstinately refuses it, just as He, the Most High said:
“And We do not punish until We send a Messenger.” (Surah al-Israa 17:15)

15) The level of the Hypocrites (al-Munafiqoon) who outwardly displayed Islaam but inwardly concealed Unbelief (Kufr), and they are in the lowest depth of the Fire, then;

16) The heads of Unbelief (Kufr), its leaders and its callers, then;

17) The level of those Unbelievers who were blind-followers and ignorant ones, and the Ummah are agreed that they are Unbelievers, and lastly;

18) The level of Jinn, and they were bound with duties-liale to reward of punishment in accordance with their deeds, just as Allaah, the Most High, said:

“And for all there will be degrees in accordance with what they did, so that He may fully recompense them for their deeds, and they wil not be wronged.” (Surah-Ahqaaf 46:19)
—————-
Reference:
From ‘The Abridgment of the Levels Of The People in the Hereafter’
By Ibnul Qayyim Rahimullah

az-Zuhd

Understanding/Interpretation that leads some to a life of poverty;

One will not acquire the material joys of this life unless he or she works hard to achieve such a goal. In this regard, mankind pays a significant effort and deep thinking. One may then have to mingle with the worst types of people.

All this will come at the expense of seeking knowledge of the religion, conducting Da'wah unto Allah subhanahu wa ta'ala, performing Jihad and worshipping Allah subhanahu wa ta'ala. When the slave feels all this and when he has an enlightened heart, he will feel compelled and encouraged to disregard the Dunya, that he will be able to preserved what is essential and that which will never end.

"Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!" (At-Takathur 102:

 The Quran's belittling the significance of the Dunya and its joys, while describing this life as deceiving, false and short-lived pastime that involves wasting the time. Also, Allah's subhanahu wa ta'ala criticism of the adverse effect that excessive indulging in the Dunya will result in the Hereafter.

The numerous Texts in the Quran and the Sunnah about this subject will encourage the Muslim to abandon matters of the Dunya and busy himself with what will truly remain. (excessive is a relative term)

Furthermore, Al-Mustawrid Al-Fihry related from the Prophet sallallaahu 'alayhi wa sallam that he said,

"The Dunya, as compared to the Akhirah (the Hereafter), is just like when one of you dips his finger in the sea! Let him see how much (water) it (his finger) will carry." (Sahih Al-Jami')

The Sufi understanding of Zuhd:

Asceticism, which literally means renouncing worldly pleasures and resisting carnal desires, is defined by Sufis as indifference to worldly appetites, living an austere life, choosing to refrain from sin in fear of God, and despising the world’s carnal and material aspects. Asceticism is also described as renouncing this world’s temporary ease and comfort for the sake of eternal happiness in the Hereafter. The first step in asceticism is the intention to avoid what has been forbidden and to engage only in what has been allowed. The second and final step is being extremely careful even when engaging in what is allowed.

An ascetic is steadfast in fulfilling his or her responsibilities, is not defeated by misfortune, and who avoids the traps of sin and evil encountered during the journey. With the exception of unbelief and misguidance, an ascetic is pleased with how the Creator decides to treat him or her, seeks to attain God’s pleasure and the eternal abode through the blessings and bounties that He bestows, and directs others to the absolute Truth. In the ear of his or her heart, the Divine announcement is echoed:

Say: The enjoyment of this world is short; and the Hereafter is better for him who obeys God’s commandments in fear of Him (4:77).

The command: Seek the abode of the Hereafter in that which God has given you, and forget not your portion of the world (28:77) radiates itself through all the cells of his or her brain.

The Divine warning: This life of the world is but a pastime and a game, but the home of the Hereafter, that is Life if they but knew (29:64) penetrates his or her innermost senses.

There is nothing in Islam that even suggest that we should be poor, to the contrary we are to live our life "Wearing our Blessings In Humility", acknowledging the Lord as our provider, being an example of what it means to be a blessed servant of Allah, who is the owner of everything and able to bestow his favor and blessing on whom He will.  we should clean our wealth through Zakat and Sadakat .  We should make sure we are not neglecting our responsibilities to Allah, His Prophet, our families, our neighbors, our communities and our societies.

We should pray for the well being of others and be grateful for what we have not looking at those that have more but those that have less.  Islam is not stagnate and is meant to be the leading force of improvement and prosperity.  Somewhere, along the way the rich made the rest of us believe that it was more religious to be poor.  Poverty mentality has no benefit to anyone and has nothing to do with material wealth.

We are ever in need of Allah in our life this is what makes us poor or Faqir not the absence of material wealth, which Allah bestows on whom he wills,

"Wear Your Blessings Well" (from a sermon I heard this morning), Allah loves beauty, wa Alahu Alim

An Islamic View Point: Healing the Mind , Body and Soul

An Islamic View Point: Healing the Mind , Body and Soul

RUSSIA REPORTS OVER 2 MILLION DEAD IN US AS MYSTERIOUS DIE OFF ACCELERATES

SHARIAT, TARIQAH, HAQIQAT AND MA'RIFAH

"The most excellent Jihad, is that for the conquest of self." (Bukhari Shareef)


The whole combination of the teachings imposed by Islam is known as the Shariat. Both sets of acts, viz., A'maal -e Zaahiri and A'maal-e Baatini, are included. In the terminology of the Mutaqaddimeen (the early authorities of the Shariat) the term Fiqh was synonymous with the word Shariat. Thus Imaam A'zam Abu Hanifah (Rahmatullah Alayh) defined Fiqh as follows:

"The recognition of that which is beneficial and harmful to the nafs."

Later, in the terminology of the Muta-akh-khireen (the later authorities of the Shariat) the word Fiqh was used for that branch of Islam which related to A'maal-e Zaahiri while the branch which dealt with A’maal-e Baatini became known as Tasawwuf. The ways or methods of acquiring the A’maal-e Baatini are called Tareeqat.
The reformation of the A’maal-e Baatin brings about spiritual lustre and glitter of the heart to which is revealed, in consequence, certain realities (haqa-iq-e-kauniyah) pertaining to tangible and intangible occurrences especially virtue and vice; as well as certain realities (Haqaa’iq-e Ilahiyyah) pertaining to Divine Attributes and Acts especially related to affairs between Allah and servants. These revelations (makshoofaat) are known as Haqeeqat. The process of these revelations (i.e. inkishaaf) is called Ma'rifat while the Saint of Inkishaaf is known as a Muhaqqiq and Aarif.
All the aforementioned relates to the Shariat. The notion that the Shariat and Tareeqat are entities apart - this notion has gained prominence in the public - is totally false and baseless. Now that the nature and reality of Tasawwuf and Sulook have become clear, it will be understood that:

• Kashf (inspiration and revelation) and karaamat (miracles) are not necessary.
• It does not promise success in the worldly affairs.
• It does not assert that one's work will be achieved by means of ta'weez and potions; nor does it claim that one will be successful in court cases by means of du’a.
• It does not promise increase in one's earnings nor does it promise one cure from physical ailments.
• It does not foretell future events.
• It does not contend that the disciple's (mureed) reformation will be achieved by the spiritual focusing of the Shaikh. Extra-normal operation is not necessary to Tasawwuf.
• It does not contend that the one who trods this Path will not be afflicted by even the thought of sin nor does it claim that the mureed will automatically (without effort) engage in Ibaadat.
• It does not promise total self-annihilation so that one is not aware even of one's presence.' It does not promise the experiencing of states of ecstasy and spiritual effulgence in Zikr and Shaghl (spiritual exercise) nor does it claim that one will see beautiful dreams and wonderful visions. All these are not the aims of Tasawwuf. The purpose is the Pleasure of Allah Ta'ala. This then, should be kept in sight.

Marifa (or alternatively 'marifah') literally means knowledge. The term is used by Sufi Muslims to describe mystical intuitive knowledge, knowledge of spiritual truth as reached through ecstatic experiences rather than revealed or rationally acquired. M. Fethullah Gulen in his book on Sufism describes Marifa (knowledge of God) as a special knowledge that is acquired through reflection, sincere endeavor, using one's conscience and inquiring into one's inner world. It is different from scientific knowledge or "ilm" based on study, investigation, analysis, and synthesis. The opposite of knowledge (scientific) is ignorance, while the opposite of marifa is denial. Marifa is the substance of knowledge attained through reflection, intuition, and inner perception. A person realizing marifa (divine being) is imperceptible to others, who are without such knowledge. The following words are narrated in books concerning Sufism as a hadith qudsi-saying in spited by and received from God.

Oh humankind! One who knows his self also knows Me; one who knows Me seeks Me, and one who seeks Me certainly finds Me; one who finds me attains all his aspirations and expectations, and prefers none over Me. Oh humankind! Be humble that you can have knowledge of Me. One who renounces his self finds me. In order to know Me, renounce your own self. A heart which has not flourished and been perfected is blind.
In one of the earliest and finest accounts of the maqamat (stations) in Sufism, the Forty Stations (Maqamat-l arba'in), Sufi master Abu Said ibn Abi'l-Khayr lists marifa as the 25th station: "Through all the creatures of the two worlds and through all the people they perceive Allah, and there is no accusation to be made of their perception."
It is preceded by the truth of certainty (haqq al-yaqin)and followed by effort (jahd), where the traveler worships Allah in their hearts and souls with no doubt in their obedience.

Haqīqat (Arabic: is literally translated as essence, or truth (derived from one of the 99 names of Allah, Al-Haqq , means The Truth). In Sufi thought, it refers to the inward vision of divine power achieved through mystical union with God, or alternatively "the ultimate way". Approached by Sufis through the use of intuitive and emotional spiritual faculties trained under the guidance of a sheikh, it is considered one station in the way towards God. Sufis believe haqiqa can be reached through adherence to shariah and the principle of tawhid, although specific methods differ. For Sufis, when an individual has gone through haqiqa and reached the station of marifa he or she is able to see the true nature of God, and he or she becomes The True Human Being, as God intended when He created the person. He or she will fully understand the very reason of one's existence.

Noor is the link which binds being to knowledge in Sufism. The word itself means light. Each particle of light that is reflected of the "mirror of the heart" projects spiritual knowledge according to distinctive types of colors. A Sufi can differentiate between the following:

Noor is the spiritual light of a person. It emanates primarily from the forehead, but can bloom from the whole body. A person's spirituality can be judged by the noor emanating from him. Noor is descended from the heavens, reaching the Kabatulallah in Makkah. From there it is distributed to all the Masjid. There it manifests in those that are spiritually inclined.

A Tarīqah is a school of Sufism. A Tarīqah has a Murshid, or Guide, who plays the role of leader or spiritual director of the organization.
A Sufi Tarīqah is a group of Murīd (pl.: Murīdīn), Arabic for desirous, desiring the knowledge of knowing God and loving God (a Murīd is also called a 'Faqīr' or 'Fakir' , another Arabic word that means poor or needy, usually used as al-Faqīr 'ilá Allāh, English: The needy to God's knowledge.

Nearly every Tarīqah is named after its founder, and when the order is referred to as a noun -yah is usually added to a part of the founder's name. For example the "Rifai order," named after Shaykh `Ahmed er Rifai, is called the "Rifaiyyah", the "Qādirī order," named after Shaykh `Abd al-Qādir al-Jīlānī, is called the"Qādiriyyah", and the "Chishiyyah order" by Hazrat Abu Ishaq Shami Chishty.

Courage is contagious: when one man of courage stands up, other men are affected, and they stand up with him. (Yasir Qadhi)

Courage, bravery, fortitude, will, and intrepidity, is the ability to confront fear, pain, risk/danger, uncertainty, or intimidation. "Physical courage" is courage in the face of physical pain, hardship, death, or threat of death, while "moral courage" is the ability to act rightly in the face of popular opposition, shame, scandal, or discouragement. from Wikipedia

Civil courage (sometimes also referred to as "Social courage") is defined by many different standards. In general, the term is usually referred to when civilians stand up against something that is deemed unjust and evil, knowing that the consequences of their action might lead to their death, injury or some other form of significant harm.

Bravery is the subcategory most people generally associate with Courage. It is defined as “the ability to stand up for what is right in difficult situations.

Muhammad had great courage. He faced a multitude of dangers and calamities all at once but never showed any weakness or timidity. When the opposition and rebukes of the Quraish of Makkah became unbearable, his uncle Abu Talib spoke to Muhammad and said, "Could you not be silent about all this; believe it all for yourself, but not trouble others, anger the chief men, and endanger yourself and all of us, talking of it?" Muhammad answered:

"If the sun stood on my right hand and the moon on my left, ordering me to hold my peace, I could not obey!"

This indicates what divine courage Muhammad possessed and that he never showed any weakness in his determination to fight for a just cause.

Abu Hurairah reported God`s Messenger saying, "By Him in Whose Hand my soul is, were it not that men among the believers are not satisfied with remaining behind me when I cannot accommodate them, I would stay behind when an expedition goes out in God`s Way. By Him in Whose Hand my soul is, I wish I could be killed and brought to life, then be killed again." (Bukhari and Muslim).

Al-Baraa ibn Aazib (May Allah show mercy to them ) said: 'Wallahi, if the war become severe we would shield ourselves from the enemy, by getting behind the Prophet, and the brave one from amongst us was the one who would stand next to the Messenger of Allah'. Muslim

Social Change

In The Name of Allah, Most Merciful, Most Gracious,

This night I sit and contemplate  this question; "Do Muslims have a Greater Responsibility to be leaders of Social Change?". Should we be the champions of eradicating poverty, ending child and spousal abuse, ridding the world of perversion, leading the society in environmental / green issues, fighting for the rights of the oppressed , be they Muslim or non-Muslim, animal or human. 

Do Muslims have a moral obligation to be at the forefront of , saving our rain forest,
stopping exploitation anywhere in the world, weather in human trafficking, slavery, racist institutions, stealing of other people's land, minerals, should they head organizations that fight pornography.  Should Muslims form groups to find missing and exploited children, to feed the hungry, provide help to the homeless, help orphans?

Are we to endlessly seek to learn Arabic, perfect our Wudu, memorize Quran, fast and pray but never step foot into the arena of social change? I am up late this night wondering what should be our priority in the world at this time? We have been resting in the cool shade of  Tawheed, doing light duty "Dawa" work, tough times need tough people who are fearless and Love what Allah loves. 

Enough Zhikr! Time to put your faith into action take up a cause because Allah left "us" in charge, take back this world from the Godless criminals and Satan's band of tag team misfits, "Don't be Afraid", we are in a win win situation as believers, we get victory or death! We don't need to be defensive and act like every cry is against us, reacting to every minor attack. Allah and His angels wages a war against those that fight Islam.

The world is in the condition it is because Muslims have failed to step up to the plate, no I am not saying we need to be fighting physical wars  but we need to each take up a worthy cause and join others of like mind weather they are Muslim or not and help rid this world of it's many problems and stop sitting around waiting for the Mahidi. We do have an Islamic duty to speak out, do something about the injustice in this world even if it's against ourselves. We know Islam is the answer let's act like it!

We need to rid ourselves of fear and hopelessness, be courageous in forging new paths of moral certitude.  This world and all it's riches belong to the God fearing and we need to step up and take our place center stage so that Allah can put us in our rightful places of leadership. We are the adults and the children have been running a muck! Stand up Muslims for what is right and show the world Islam is the truth from the Lord of the Universe!!!!

Ignore the trivial and pursue the greater good because the world is crying for help! wa Allahu Alim

Know that Allah, the Exalted, has commanded: "Let there arise from among you a group inviting people to that which is good, commanding them to do what is good and forbidding them to do what is evil. These are the people who are successful." (al-Qur'an 3:104)

Know that the Prophet (S) has added: "Whoever among you sees what is wrong, let him change it by force. If he is not able to do that, then he must speak out. If he not able to do that, then he must hate it in his heart. That is the weakest of faith." (recorded by Muslim)

Our motivation for speaking out is that of the messengers of Allah, The Exalted, Who revealed: "And behold a group among them said, 'Why do you preach to a people whom Allah will destroy or punish very severely?' They responded, 'To be free from having to give excuses to your Lord and in hopes that they will become conscious of their duty to Allah'." (al-Qur'an 7:164)


http://being.publicradio.org/programs/newvoice/mattson_stopping-oppression.shtml

http://www.islamicinsights.com/religion/clergy-corner/social-responsibility-in-islam.html

http://www.themodernreligion.com/dawah/dawah_methodology.htm

http://www.bmj.com/content/334/7584/74.full.pdf