Whom does Allah lead astray? Allah does not guide the disbelievers

Options Listen to Original Original text أَفَمَن زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَنًا فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَاتٍ إِنَّ اللَّهَ عَلِيمٌ بِمَا يَصْنَعُونَ Translit "Afaman Zuyyina Lahu Sū "u `Amalihi Fara"ā hu Ĥasanāan ۖ Fa"inn a A l-Laha Yuđillu Man Ya shā "u Wa Yahdī Man Ya shā "u ۖ Falā Ta dh/hab Nafsuka `Alayhim Ĥasarā tin ۚ "Inn a A l-Laha `Alī mu n Bimā Yaşna`ū na Is the one to whom his evil deed is presented as beautiful and who considers it good, equal to the one who follows the straight path? Verily, Allah leads astray whomever He wills, and guides whomever He wills. Don't torment yourself with grief for them. Indeed, Allah knows what they do. Is it the one to whom (by Satan) his evil deed [unbelief, polytheism and other sins] was presented as beautiful, and he saw it as beautiful, (like one to whom Allah has given Faith and guided him to the True Path and he sees good as good and bad as bad)? Verily, Allah deceives whomever He wills. (leaving him without Your assistance), and leads (to the true path), whomever he wishes. Let not your soul go out in sorrow for them [for the unbelievers] (due to their unbelief). Verily, Allah knows what they do (and will reward them for it)! Is the one to whom his evil deed is presented as beautiful and who considers it good equal to the one who follows the straight path? Verily, Allah leads astray whomever He wills, and guides whomever He wills. Don't torment yourself with grief for them. Indeed, Allah knows what they do. [[The Almighty told us that Satan presents people with their bad deeds in an embellished form, as a result of which sinners begin to believe that they are acting justly and correctly. But are they equal to those whom Allah guided to the straight path and taught the true religion? Of course, they are not equal, for some of them commit bad deeds and consider truth to be lies and lies to be truth, while others do good and know how to correctly distinguish truth from lies. But no matter how much the straight path differs from error, only Allah Almighty can help His servants find the straight path or plunge them into deep error. O Muhammad! Allah leads astray whomever He wills and guides whom He wills to the straight path. Therefore do not grieve for lost sinners whom Satan has led astray straight path and deceived them with his own abominable deeds. Remember that you must only exhort people and cannot guide them to the straight path. Only Allah will judge them for their deeds. Indeed, Allah knows what they do. Thanks to His perfect knowledge, He will reward every person for everything he has done on earth.]] Ibn Kathir

﴾ أَفَمَن زُيِّنَ لَهُ سُوءَ عَمَلِهِ فَرَءَاهُ حَسَناً ﴿ - “Is he to whom his crime is presented as beautiful " - namely, unbelievers and sinners who committed bad deeds, while believing that they were doing good. These are those whom Allah has misled and nothing can be done about them: َآءُ ﴿ - “Verily, Allah leads astray whomever He wills, and guides whomever He wills to the right path” - according to His predestination;

﴾ فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَٰتٍ ﴿ - “Do not torment yourself with sorrow for them” - i.e. do not be saddened by this, for all the decisions of Allah are filled with wisdom; "Indeed, Allah knows what they do"

Ibn Abu Hatim reported from Abdul Ibn Daylima, who said: “I came to Abdul Ibn ‘Amr when she was in her garden in Taif. And he said: ‘I heard the Messenger of Allah (May Allah bless him and greet him!) said: “Verily, Allah Almighty created creations in darkness and threw His light on them. The one into whom He fell from this light went along the right path, the one who did not, got lost. Therefore I say to you: the ink is dry in the Knowledge of Allah Almighty!''"

Options Listen to Original Original text إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ Translit "Inn aka Lā Tahdī Man "Aĥbab ta Wa Lakinn a A l-Laha Yahdī Man Ya shā "u ۚ Wa Huwa "A`lamu Bil-Muhtadī na Truly, you cannot guide those you love to the straight path. Only Allah guides those whom He wishes to the straight path. He knows best those who follow the straight path. Verily, you (O Prophet) will not lead (to Faith) those whom you love (and to whom you wish Faith): And Allah (Himself) leads (to Faith) whom He wills. And He knows better those who will follow the (true) path [come to Faith], (since His knowledge includes both the past and the future) Truly, you will not be able to guide those you love to the straight path. Only Allah guides those whom He wishes to the straight path. He knows best those who follow the straight path. [[The Almighty told His Messenger, may Allah bless him and greet him, that he is not able to guide even the most beloved person to the straight path, and even more so, all other people are powerless before this. No creation is capable of making a person believe, because this is the prerogative of Allah Almighty. He guides some people to the straight path because He knows that they are worthy of this great honor. If a person is not worthy of this, then He leaves him to wander in the darkness of error. Here it is appropriate to recall the following verse: “Truly, you point to the straight path” (42:52). This revelation means that the Messenger of Allah, may Allah bless him and grant him peace, showed humanity the path to salvation and explained how to follow the straight path. He inspired people to do good deeds and did his best to help them take the straight path. However, he was powerless to instill faith in their hearts and turn them into Muslims. If he were capable of this, then, first of all, he would instill faith in the soul of his uncle Abu Talib, who did him a lot of good and provided him with full support. The Messenger of Allah (peace and blessings of Allaah be upon him) constantly encouraged him to convert to Islam, and his sincere instructions were much more valuable than the kind attitude that Abu Talib showed towards him. The Messenger of Allah, may Allah bless him and grant him peace, did everything possible, but only the Almighty is able to guide a person to the straight path.]] Ibn Kathir

Allah says to His Messenger: “O Muhammad ( لاَ تَهْدِى مَنْ أَحْبَبْتَ ) You do not lead those you love on a straight path - “This is not in your power. Your duty is to deliver the Message. And Allah guides whom He wills.” Similarly, Allah said: ( لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ ) Leading them to the straight path is not your duty, for Allah guides whom He wills to the straight path. (2:272) also: ( وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ ) Most people will not believe, even if you passionately desire it. (12:103) But this verse has a more specific character than all these above, because the verse says: ( إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ) You do not guide those whom you wish; Allah guides whom He wills. He knows better those who walk straight - i.e. Allah knows best those who deserve correct guidance.

In two Sahihs [Bukhari 1360, Muslim 24] it is reported that the revelation of these verses is associated with Abu Talib, the paternal uncle of the Messenger of Allah, who protected him and helped him. He was always on his nephew's side and loved him very much. On his deathbed, the Messenger of Allah (may Allah bless him and greet him) called him to faith and Islam. But he died an unbeliever. And this is Divine wisdom. Al-Zuhri reported from al-Musayb ibn Khazan to al-Makhzumi (may Allah be pleased with him) that when Abu Talib was dying, the Messenger of Allah came to him (peace and blessings of Allah be upon him) and found with him Abu Jahl ibn Hisham and "Abdullah ibn Abu Umayya ibn al-Mughir. The Messenger of Allah (peace and blessings of Allah be upon him) said: " ِهَا عِنْدَ الله » “Uncle, say: “There is no god but Allah!” ("La illaha illallah!")“And I will give these words as an argument before Allah.” Abu Jahl and Abdullah ibn Abu Umayyah said to him: “Are you really abandoning the faith of Abd al-Muttalib?” Messenger of Allah (peace and blessings of Allah be upon him) continued to address the dying man, and the two again asked their question. In the end, Abu Talib said that he remained in the faith of his father "Abd al-Muttalib, refusing to proclaim that there is no god but Allah. Then the Messenger of Allah (peace and blessings of Allah be upon him) said: “وَاللهِ لَأَسْتَغْفِرَنَّ “I will definitely ask for forgiveness for you, unless it is forbidden to me.” Then Allah sent down: ( مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى ) “It is not proper for the prophet and the believers to ask forgiveness for the polytheists, even if they are relatives” (

Options Listen to Original Original text مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ Translit Ma th alu A l-La dhī na Ĥumm ilū A t-Tawrāata Th umm a Lam Yaĥmilūhā Kama th ali A l-Ĥimā r i Yaĥmilu "Asfārāa nۚ Bi"sa Ma th alu A l-Qawmi A l-La dhī na Ka dhdh abū Bi"ā yā ti A l-Lahi Wa ۚ A ll ā hu Lā Yahdī A l-Qawma A ž-Žālimī na Those who were instructed to adhere to the Taurat (Torah) and who did not adhere to it are like a donkey that carries many books. How bad is the comparison with people who consider the signs of Allah to be lies! Allah does not guide unjust people. For example, those who were entrusted with (the fulfillment of) the Torah [the Jews], and they did not carry it [did not fulfill it], are like a donkey that carries (on itself) books. How bad is the example of those people who rejected the signs of Allah! And Allah does not guide (the right path) people who are evildoers [those who have violated the boundaries established by Allah]! Those who were instructed to adhere to the Taurat (Torah) and who did not adhere to it are like a donkey carrying many books. How bad is the comparison with people who consider the signs of Allah to be lies! Allah does not guide unjust people. [[The People of the Book failed to fulfill their assigned mission and, as a result, lost all honor and praise. They are like a donkey laden with wise books. But can a donkey benefit from the books he carries on his back? Does this do him credit? Isn't it his destiny to just carry a heavy load? The same can be said about the learned Jews and Christians who do not follow the commandments of the Torah, the greatest of which is the command to follow the Prophet Muhammad, may Allah bless him and grant him peace, and believe in what he brought Holy Quran. Such disregard for the Torah and its covenants will bring them nothing but damage and disappointment, for they will be deprived of any justification for their unbelief. Indeed, the image of a donkey laden with books suits them perfectly. How nasty it is to compare people who reject the signs of Allah, each of which testifies to the sincerity of the Messenger and the truthfulness of his teachings. Verily, Allah does not lead the wicked on a straight path, does not direct them to what will bring them real benefit, until they themselves renounce injustice and cease to persist in disbelief.]] Ibn Kathir

Allah Almighty condemns the Jews, who were given the Torah for guidance, but did not adhere to it. He said that they are: “like a donkey that carries many books” - i.e. likened them to a donkey that carries many books on itself, but does not know what is written in them, just like those who were given the Scripture - they read it, but do not understand and do not adhere to it. Moreover, they turned away from him, distorted and reversed his verses. They are even worse than donkeys, since donkeys are irrational creatures, unlike those who do not adhere to (the truth) while possessing intelligence.

Therefore, in another verse Allah said: (أُوْلَـٰئِكَ كَٱلأَنْعَـٰمِ بَلْ هُمْ أَضَلُّ أُوْلَـٰئِكَ هُمُ ٱلْغَـٰفِلُونَ ) “They are like cattle, but they are even more lost. They are the careless ignoramuses" (7:179). Here Allah says: ( بِئْسَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُواْ بِـآيَـٰتِ ٱللَّهِ وَٱللَّهُ لاَ يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ ) “The example of people who refute the signs of Allah is bad. Allah does not guide unjust people to the straight path.”

Meaning of terms

Confuses - “يضل” - creates confusion.

Leads (along the right path) - “يهدي” - creates directness. Directness has two meanings:

1) clarification of the straight path, as stated in the verse of the Koran: “And you, verily, lead to the straight path” (42:52);

2) creation of integrity and comprehension of truth; The Koran says about this: “Verily, you cannot guide those you love to the straight path” (28:56).

Brief interpretation

Allah creates confusion in a person after he chooses the means leading to error, and creates rectitude in a person after he chooses the means leading to the straight path.

Mu'tazilites They believe that Allah guides whomever He wishes to the straight path only in the first sense, since, in their opinion, man himself creates his own deeds.

This opinion is unacceptable. Firstly, in this way, only infidels take the straight path; as for believers, there is no need to tie it to the divine will. Secondly, there are sacred texts that refute this opinion, for example, Allah said in the Koran: “Truly, you cannot guide those you love to the straight path.” But as you know, the Prophet (pbuh) addressed Allah with a prayer: “O Allah, guide my people to the straight path.” If straightforwardness consisted only in clarifying the straight path, then there would be no need to make prayers to Allah.

Error and integrity are tied to the divine will, since He does what He wills. Therefore, if He did not want to create straightforwardness and error, then they would not exist in man, just like with other things, they all happen by His will, and not by force or forgetfulness, etc.

Doing what is most suitable for man

What is more suitable for the servant of God is not obligatory for Allah Almighty.

Brief interpretation

Followers of Truth They believe that nothing is obligatory for Allah, since “obligation” is a (legal) norm that is established only on the basis of law. Allah is free from all laws and legal norms, since there is no ruler above Him, therefore, nothing is obligatory for Him. If something was obligatory for him, then if he left it, he would deserve censure, which would indicate a lack of divine essence, complemented by action, and this is absurd.

Mu'tazilites they spoke in favor of the fact that Allah is obliged to be merciful, reward people for submission and punish for sins, until repentance. In addition, in their opinion, He is obliged to do the best (more suitable) for His slaves during His life, and should not do what the mind considers disgusting.

They supported their point of view with the argument that leaving the best is stinginess and stupidity, and this is impossible for Allah.

This argument can be objected to as follows: if this were so, then Allah would not have created poor infidels who suffer during life and will suffer after death. His good deeds for His servants would not be a mercy, since He would do what He is obliged to do. In this case, Allah's mercy towards Prophet Muhammad (pbuh) and Abu Jahl would be the same, since he would have done the best for both.

If Allah did only the best for His slaves, then there would be no point in asking Allah for help, deliverance from evil, or increase in food, because He would be obliged to abstain from everything evil. As for their argument that refusing a better deed is stinginess and stupidity, we answer: refusal is the right of the giver, if he is just and wise, especially after we have established His nobility, wisdom and knowledge by studying the consequences of deeds.

They should then ask the question: What do they mean by “required”? If by obligatory we mean what the Shariah prescribes, then if He left this He would deserve censure and punishment, and this is absurd. If we are talking about what is obligatory from the point of view of reason, then Allah always does what is reasonable.

Moreover, what will they say about three brothers, one of whom died in childhood and ended up in Paradise, the second died in old age as an infidel and ended up in Hell, and the third died in old age as a believer and was awarded a high degree in Paradise? They could all complain to Allah for not doing the best for them. The younger one would be dissatisfied that Allah killed him in childhood and did not give him the opportunity to perform righteous deeds and earn a higher degree in Paradise. So, dying as a child was not the best thing for him. A righteous person who died in old age could make a claim due to the fact that Allah forced him to live a long life and perform the routine injunctions of the Sharia. An infidel could make a claim due to the fact that Allah did not kill him in childhood and did not introduce him to Paradise. In the end, Allah would not have done better for any of them.

Third section. About the events of Judgment Day

Grave and interrogation

The punishment in the grave of unbelievers and some disobedient believers, the showing of mercy to people of obedience in the grave, the interrogation [in the grave by angels] Munkar and Nakir are reliable according to the evidence of traditions.

Meaning of terms

Punishment in the grave - “عذاب القبر” - refers not only to the hole in which the deceased lies, but to any place where the body of the deceased ends up after death, this can be the air, the seas, the belly of a predator, etc.

Some disobedient believers - “و لبعض عصاة المؤمنين” - in contrast to the infidels, in this case it is said “some”, because Allah will not want to punish some of the disobedient Muslims.

Munkar and Nakir - “منكر و نكير” - these are two angels who will ask questions to the deceased in the grave, they received such names because of their terrifying appearance. However, there is an opinion that Munkar and Nakir will come only to infidels and sinners, as for righteous Muslims, Mubashshir will come to them and Bashir .

The proof of traditions is “الدلائل السمعية” - arguments from the Koran and Sunnah.

Brief interpretation

This problem concerns two issues: 1) issues in the grave, 2) punishment and reward in the grave.

1. Questions in the grave

The prophetic sunnah states that the deceased will be asked questions about his Lord, his prophet and his religion in the grave. To confirm this, we can give arguments based on both inference and sacred texts.

As for the arguments of reason, the questions in the grave belong to the realm of the possible, and not the absurd, especially since this was reported by the truthful Prophet, whose prophecy was confirmed by miracles. In addition, we all recognize the visions of a person during sleep, no one doubts that a person sleeping during sleep can hear questions and answer them, this indicates that something similar can happen in the grave with the deceased.

Sacred texts also confirm this fact, for example, the narration from al-Barra' ibn 'Azib (r.a.a.) - from the Prophet (pbuh), which says: “When questions are asked to a believer in the grave , then he will testify that there are no gods other than Allah, and that Muhammad is the messenger of Allah. Allah speaks about this in the Quran: “Allah supports the believers with a firm word in this world and the next” (14:27).” .

At-Tabarani in “Al-Awsat” from Ibn Mardawaihi, from Abu Sa'id al-Khudri reports: “I heard the Prophet (peace and blessings of Allah be upon him) say about this verse: “By the future world we mean the grave , since it is the first refuge of the future world."

These same rivayat include the rivayat from Anas (r.a.a.), from the Prophet (pbuh), that he said: “When the servant of God is placed in the grave, his friends will leave him and he will hear their sounds steps. Two black and blue angels will come to him. One of them is called Munkar, and the second Nakir. They will sit next to him and ask: “Who is your Lord?” If this person was a believer, he will answer: “My Lord Allah.” They will say: “What did you say about this man (i.e. about Muhammad (pbuh))?” He will answer: “This is the Messenger of Allah.” They will ask: “How do you know this?” He will say: “I read the book of Allah, believed in Him and believed in Him.” If this person was an infidel or a hypocrite, then to the question: “Who is your Lord?” he will answer: “Oh, oh, I don’t know, I said the same thing that others said.” They will ask: “What did you say about Muhammad (pbuh)?” He will answer: “I don’t know, I said what others said.” They will tell him: “You did not know and did not follow.” Then a voice from heaven will say: “This servant lied.” .

2. Punishment and reward in the grave

Punishment and reward in the grave are confirmed by the Qur'an and Sunnah.

In the Qur'an Allah said:

1) about the people of Pharaoh: “Allah protected him (Moses) from the evil consequences of their wiles, and the family of Fir’aun was struck by the worst punishment - fire, where they are thrown in the morning and in the evening. When the day of the [Judgment] hour comes, [they will say]: “Subject the clan of Fir'aun to the most [or more] severe punishment!” (40:45 – 46). This verse says: “...When the day of the [Judgment] hour comes, [they will say]: “Subject the family of Fir”aun to the most severe punishment!” - therefore, “the fire into which they are thrown morning and evening” is the punishment in the grave, otherwise we would have had a repetition. Ibn 'Abbas (r.a.) said about this verse: “Their souls are thrown into the fire morning and evening.” .

Ibn Mas'ud (r.a.a.) said: “Their souls are in the bellies of black birds and see their place (in hell - p.p.) in the morning and in the evening.” ;

2) about the people of Nuh (a.s.) the Koran says: “For their sins they were drowned and thrown into the fire” (71:25). In this verse, the particle “fa” is used before the word “thrown in” (“fa-udhilu”), which carries the meaning of order and sequential action without interval. Consequently, they were thrown into the fire immediately after they were drowned, namely in the grave.

The verses that report the punishment that will occur before the Day of Judgment include the following: “Oh, if only you could see how sinners are in the depths of death, and the angels stretch out their hands [to take their lives, and say]: “ Part with your souls now! Today you will be rewarded with a humiliating punishment for slandering Allah and neglecting His signs” (6:93) and “But what will happen to them when the angels repose on them and lash them on their faces and backs?” (47:27).

The Sunnah of the Prophet (pbuh) says about this: “A grave is either one of the gardens of Paradise or one of the pits of Hell.” .

Another hadith says: “Cleanse yourself from urine, because mainly the punishment in the grave is for this reason.” . Al-Bukhari also reported from Ibn ‘Abbas (r.a.a.) that the Prophet (pbuh), passing next to two graves, said: “They taste punishment, but punishment is not for major offenses. One of them was a gossip, and the second did not cleanse himself of urine." .

In addition, many hadiths advise seeking refuge with Allah from punishment in the grave. .

Some Mu'tazilites reject the possibility of punishment in the grave and cite as proof of their position:

1) Ayat: “They will answer: “Our Lord! You killed us twice and gave us life twice. For we have confessed our sins” (40:11). The verse reports two deaths and two lives; If, according to the Mu'tazilites, the dead were revived in the grave for interrogation, then three lives and three deaths would take place.

This can be answered as follows: firstly, by two deaths in this hadith we mean the first death in this world and the second death after interrogation in the grave. As for revival, the first is for interrogation in the grave, and the second is on the Day of Judgment . Secondly, affirming two does not mean denying more; there is no limitation in the verse. The two deaths pertain to this world and the grave, and the same applies to resurrection. They did not mention the life of the other world because people will witness it and confess to what happened before it .

2) in addition, the Mu'tazilites declare: “The deceased is considered inanimate, he has no soul, he is not capable of feeling, therefore, his torture is useless. We see him lying motionless days and nights; if he were really tortured, it would set him in motion.”

We can answer this: firstly, yes, a living person has a soul that makes him move, make movements. All this is the result of the movement of blood through his arteries and veins; as for the deceased, he is deprived of this. A living person feels, knows, in his life there is both suffering and joy. In contrast, for example, a sleeping, drugged and unconscious person loses the mentioned attributes. In the same way, when a deceased person is placed in a grave, his life and ability to perceive are restored to him. Then he begins to taste punishment and reward. In the same way, the sleeping person dreams, but his body remains motionless, because movements require nutrition, breathing, etc. The deceased feels torture and pleasure the way the sleeping person feels them, and not the living one. Secondly, the other world is very different from this one. Therefore, it is quite possible that Allah can grant the parts of the deceased a special kind of existence so that he can taste torture and pleasure. Naturally, life like this doesn't need movement. Thirdly, the Prophet (pbuh), after the bodies of the pagans were thrown into the well of Badr, talked to them, he said: “O such-and-such son of so-and-so, oh such-and-such son of so-and-so ”, called them all by name and said: “I have received what was promised to me by my Lord, and have you received what your Lord promised you?” Hearing this, ‘Umar (r.a.) said: “O Messenger of Allah, are you talking to the dead who do not hear?” The Prophet (pbuh) replied: “They hear me, just like you.” This hadith indicates that the deceased live a special life in which they both hear and feel. Fourthly, the person sleeping next to us can both suffer and enjoy, but this will not affect his appearance. If the sensations of the sleeper are real, then the sensations of the deceased can be just as real. Fifthly, the fact that we do not see the consequences of torture and pleasure on the body of the deceased does not mean that this does not happen to him. For example, Jibril (a.s.) came to the Prophet (pbuh), talked to him, but the companions did not see this.

Will questions be asked of children and prophets?

There are two opinions on this matter: some scientists were in favor of the fact that they would also be asked, while others were in favor of the fact that they would not be asked. And the latter opinion is more acceptable, since children are not obligated (muqallaf). As for the prophets, it would be unreasonable to ask them questions about themselves, especially since they are sinless.

Will anyone be exempt from interrogation in the grave?

Yes, martyrs (martyrs) will be freed from it. An-Nasai reported that someone asked the Prophet (pbuh): “Why will all believers, except martyrs, be tested in their graves?” The Prophet (pbuh) replied: “For them, a sufficient test is the flashing of swords over their heads.” .

In the same way, the one who died at his post, who died on Friday, the one who constantly, every night read Surah “Power”, the one who died from an illness in the stomach, who died during the plague, the truthful, who read the Surah “Sincerity” during his deathbed will be exempt from interrogation in the grave. illnesses , as well as all types of martyrs .

Imam al-Suyuti has a treatise that contains hadiths about the types of martyrs; he brought the number of their types to about fifty.

Doomsday Events

The resurrection (of the soul after death in the next world) is the truth, and the weighing (of deeds on the scales on the Day of Judgment) is the truth, and the book (of deeds) is the truth, and the interrogation (on the Day of Judgment) is the truth, and the pond (of the Prophet on the Day of Judgment ) is the truth, and the sirat (the bridge stretching over hell to heaven) is the truth. Heaven is the truth, and (hell) fire is the truth. They (heaven and hell) exist today and will be eternal. They will not disappear and his (paradise’s) pleasure will not disappear.

Meaning of terms

Resurrection - "البعث" - is the revival of creatures on the Day of Judgment, when their parts will be collected and their souls returned.

Truth - “حق” - what will really happen.

Weighing - “الوزن” - weighing righteous and sinful deeds.

The book - “الكتاب” - is the one in which the good and evil deeds of people are recorded.

Pond - “الحوض” - a pond of water on the Day of Gathering, al-Kawthar.

Bridge - “الصراط” - a bridge stretching over Hell.

Paradise - “الجنة” - a place of pleasure; from “جن” (“hiding”), since the inhabitants of Paradise will be hidden by the thickets of trees.

Fire - “النار” - a place of punishment.

Brief interpretation

This section examines the events of the Day of Judgment, which will occur after the end of this world and the second wind.

On this day, Allah will resurrect all creatures, after which they will be gathered in one place, where scales will be installed and books of deeds will be distributed to them. People will be reckoned for their deeds, after which the abode of some will be heaven, and others will be hell. The disbelievers will be cast into hell forever, and the sinners will taste punishment according to their sins. Below we will look at all these events separately.

Resurrection

Some people generally deny the possibility of resurrection and gathering; there is no doubt that this is unbelief. Some Muslim philosophers denied the possibility of collecting bodies; in their opinion, only souls can be collected, which is also unbelief, since it contradicts the sacred texts.

Those who do not recognize resurrection at all believe that after death a person turns into decayed bones that will not be resurrected. The Qur'an talks about the position of these people in many verses. For example, Allah said: “...” then how were we rotten bones?” They also say: “Oh, it is unprofitable to return to this world!” (79:11 – 12); “And he gives parables, forgetting about who he was created, and says: “Who will revive the decayed bones?” (36:78), “The man asks: “After I die, will they really raise me [from the grave]?” alive? Has man forgotten that in ancient [times] We created him from nothing?” (19:66 – 67).

As for the philosophers, they say: “Souls will be collected, not bodies, since the latter have become non-existence, and the recreation of non-existence in exactly the same form is impossible.”

To this we can answer the following: Allah, whose power is sufficient to create man for the first time from a drop of seed, is able to repeat this creation. After all, as you know, re-committing a case is easier than the initial one. The re-creation of a non-existent that did not exist at all is absurd, since re-creation is the resurrection of something that previously existed and then became non-existent, which is quite acceptable. For example, the secondary construction of a house after its destruction is a simpler matter than the primary one. When building a house secondary, you can use material extracted from ruins; as for the primary structure, it is more complicated, since it involves preparing building materials from the very beginning.

There are many verses in the Quran in which Allah answers those who reject resurrection. For example, one of them says: “Doesn’t man know that We created him from a drop? And yet he openly bickers! And he cites parables, forgetting about who he was created by, and says: “Who will revive the decayed bones?” Answer [Muhammad]: “He who created them in the beginning will give them life, for He is knowledgeable in every creation”” (36:78 – 79); demonstrative pronoun"their" refers to the bones mentioned in the previous verse. Another verse says: “Verily, he creates originally and brings [to life a second time]” (85:13). Another verse says: “O people! If you doubt the resurrection [on Last Judgment, remember] that We created you from dust, then from a drop of semen, then from a clot of blood, then from a piece of flesh, whether visible in appearance or not yet manifested, [and we say all this] to you for clarification. We place in our wombs what we desire before the appointed time. Then We bring you out [from the womb] as babies, then We [raise you] until you reach adulthood; but some of you will be laid to rest [in early age], others will reach [such] advanced years that they will forget everything they knew. You see the earth dry. But as soon as We send water to it, it swells, spreads out and gives birth to all kinds of beautiful plants. And [all] this happens because Allah is the Truth, that He gives life to the dead and has power over all things, because the [Judgment] hour will certainly come, because Allah will raise those who [rest] in the graves” (22:5) . The words “those who [lie] in the graves” indicate precisely the resurrection of bodies, because in the graves there are bodies, not souls. In addition to those mentioned, there are many more verses in the Koran confirming the possibility of resurrection.

The prophetic sunnah also contains arguments in favor of the topic under discussion. For example, ‘Aisha (r.a.a.) said: “I heard the Prophet (pbuh) say: “On the Day of Judgment, people will be resurrected barefoot, naked, uncircumcised in their original form.” ‘Aisha asked: “Will men and women really look at each other?” The Prophet (pbuh) replied: “O ‘Aisha, their condition will be so grave that they will have no time for it.” .

Everything that is mentioned in the hadith once again proves the possibility of the resurrection of bodies and souls. Naked, barefoot and uncircumcised and resurrected bones can only be bodies. Bodies belong to the category whose existence is equal in probability to non-existence, and therefore, there is nothing preventing the creation of existence from non-existence, as well as the transformation of existence into non-existence.

Those who deny the possibility of resurrection claim that if, for example, one person ate another, then parts of one turned into parts of the second. Therefore, in resurrection, parts of the second must be resurrected in both bodies, which is absurd, since it is impossible for the same part to exist at the same time in two different bodies . Or parts of the second must be resurrected in one of them, but then the second will be resurrected only partially.

To this we can answer the following: “People will be resurrected from their foundations, i.e. from those elements from which they were first created. As for the case of cannibalism, we are talking about additional parts, the resurrection of which is not necessary. Man's body on the Day of Judgment will be resurrected from the basic elements and will be different from his body in this world. For example, it is known that the inhabitants of Heaven will be giants, and the bodies of the inhabitants of Hell will also be enlarged to increase suffering.

Weighing (scales)

We are talking about determining the severity of actions on the scales.

From Ibn Gabbas (r.a.a.) it is reported that he said: “Righteous and sinful deeds will be weighed on scales that have a tongue and two bowls, on which the deeds will be placed ..." As for the optional "gair mukallaf", they will be assessed according to knowledge (of Allah - p.p.). Many verses of the Quran indicate the existence of scales, for example, Allah said: “And with justice on that day [human deeds] will be weighed: those whose scales tip will be the winner” (7:8), “Then the one whose scale [good deeds] tugs on the scales , will prosper, and the one whose scale [of good deeds] is lighter on the scales, the [hellish] abyss will be his refuge” (101:6 – 9), “And those whose scales weigh [the cup of good deeds] - they and will be saved [from hell]. And those who have a light balance [the cup of good deeds] have harmed themselves [and therefore] will remain in hell forever” (23:102 – 103).

There are also many hadiths on this matter. For example, in one of them, transmitted by Anas (r.A.a.) it is said: “I asked the Prophet (pbuh) to intercede for me on the Day of Judgment, and he replied: “I will do it.” I asked: “O Messenger of Allah, where should I look for you?” He replied: “Look for me at Syrat,” I asked: “What if I don’t find you there?” He replied: “Then look for me at Libra.” I asked: “What if I don’t find you there either?” He replied: “Then look at the Pond, I will definitely be in these three places.” .

The Mu'tazilites reject Libra and say: “Firstly, deeds are accidents, they cannot be returned, since they have completion . Secondly, even if we recognize the possibility of recreating acts, it is not possible to weigh them, since they are not characterized by heaviness and ease. Thirdly, these deeds are known to Allah, so weighing them would be just empty fun.”

These doubts can be answered as follows: “Firstly, it will not be the acts themselves that will be weighed, but the books in which they are recorded, and, as you know, books can be characterized as light and heavy. Secondly, it is not difficult for Allah to give heaviness and lightness to actions. A reliable legend says that on the Day of Judgment death will be brought in the form of a white sheep, which will be slaughtered between Heaven and Hell. Other legends say that the deeds will be created in the form of bodies with mass, and people will carry them on their backs. Allah said about this in the Koran: “When the hour of judgment suddenly befalls them, they will exclaim: “Oh woe to us for what we have neglected in this world!” They will carry the burdens of their [deeds] on their backs. And how bad is what they will bear!” (6:31). Thirdly, yes, Allah knows human deeds, but despite this, weighing them is not empty fun, it has its own wisdom . Our ignorance of these wisdoms does not mean that this is empty fun. . In addition, human nature is such that he needs to analyze causes and effects. Therefore, the wisdom of Allah is to present his deeds to man so that he can see their results with his own eyes, just as a farmer sees the fruits of his labor. Then the person will be personally convinced that he has received a worthy reward. It would not be enough if a person were told: “Allah knows your deeds, and this is the reward for them.” Such is the wisdom of weighing, especially since human organs will also act as witnesses. The Koran says about this: “And they will ask their skin [and so on]: “Why did you testify against us?” They will answer: “We were made to speak by Allah, who gives speech to all things.” (41:21)

The Mu'tazilites comment on this verse as absolute justice in everything. We say that such an interpretation is far from the truth, this is indicated by the previous sacred texts, from Ibn ‘Abbas (r.A.a.) and Anas (r.A.a.).”

Will the deeds of the infidels be weighed?

There are two opinions on this matter. Some claim that their actions will not be weighed because they are unsuccessful. The Koran says in this regard: “Their deeds are in vain, and on the Day of Resurrection We will not give them any weight [in the scales of justice]” (18:105). Others, their opinion is more acceptable, believe that their deeds will also be weighed, as for the previous verse, then, in their opinion, it means that Allah will not give them any useful weight.

Books (al-Kutub)

By books we mean scrolls in which angels wrote down the righteous and sinful deeds committed by a person during his lifetime. Each person will be given a book of his deeds and will read it personally, since on the Day of Judgment everyone will be literate.

The books of deeds will be given to the believers in the right hand, since their books are full of righteous deeds, which are the inheritance of the right hand. The books of deeds will be given to the disbelievers in their left hands and behind their backs. Their books are full of vile deeds, which are the lot of the left hand, and besides, the infidels do not deserve to have books of deeds given to them from the front.

Let us provide evidence for the above. Allah said in the Qur'an about this: “We put a list of fate around the neck of every person and on the Day of Resurrection we will present it to him in the form of an unrolled scroll [and say]: “Read your scroll! Today you will figure it out for yourself: it’s enough to count [your deeds on earth]” (17:13 – 14); “With the one who receives the book of his [deeds] in his right hand, the reckoning will be easy, and he will return to his family, rejoicing. And the one to whom the book of his [deeds] is handed from the back will wish for quick death and will enter the blazing fire" (84: 7 - 12); “The one to whom the record [of his deeds] is placed in his right hand will say: “Come, read my record!” Truly, I believed that I would face the reckoning [of my deeds].” He is in a life that pleases, in the highest [Eden] Garden, where low [bent] fruits are [available]. [They will be told]: “Eat and drink in health for what you did in days gone by.” And the one to whom the record [of his deeds] is placed in his left hand will say: “Oh, if only my record had not been handed to me.” ! (69:19 – 25).

Interrogation (as-sual)

By interrogation we mean the calculation of a person during a meeting (al-mahshar). This fact is confirmed by the arguments of the Koran, the Sunnah and the unanimous opinion of scientists.

The Qur'an is clear about this event, and the only exceptions will be those whom Allah wishes to exempt from interrogation. Allah said on this occasion: “The calculation will be easy” (84:8); “After all, they will return to Us, and We will present them with an account” (88:25 – 26); “Whether you reveal what is in your souls or conceal it, Allah will account for it” (2:284); “Indeed, those who stray from the path of Allah will have a severe punishment for forgetting the day of reckoning” (38:26), etc.

In the prophetic sunnah there are also a lot of hadiths on this matter, for example, one of them says: “On the Day of Judgment, a person will not move from his place until he is asked four questions: about life, what he spent it on, about the body, for what he used it for, about knowledge, whether he performed actions according to it, about property, how he acquired it and what he spent it on.” . Another hadith quoted by both sheikhs from Ibn 'Umar (r.a.a.) says: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “Allah will bring the believer so close to Him that He will place on him his guardianship, will hide him from other people and remind him of his sins. He will say to him: “Do you admit such and such a sin? Do you admit such and such sin? The slave will answer: “Yes, I admit it, Lord.” And this will continue until the person thinks that he is dead. Then Allah will say: “I hid your sins during life and forgive them to you today.” After this, the person will be given a book of his deeds. As for the infidels and hypocrites, everyone present will say: “These people lied about their Lord, Allah’s curse is on the unjust.” . There are other hadiths .

Pond (al-Haud)

There is a disagreement about this: are we talking about a pond in the place of standing or are we talking about a pond in Paradise? To summarize, we can say that there will be two ponds, one in the standing place and the other in Paradise.

The existence of this pond is confirmed by the words of Allah: “Indeed, We have given you [Muhammad] abundance” (108:1). It is known that al-Kawsar is a blessing in abundance, in this case we are talking about the personal pond of the Messenger of Allah (peace and blessings of Allah be upon him). The presence of the pond is also confirmed by the words of the Messenger of Allah (peace and blessings of Allah be upon him): “The length of my pond is equal to a month, its angles are equal, the water is whiter than milk, the smell is more pleasant than a bowl, there are more cups with it than stars in the sky, whoever drinks from this pond , he will never thirst" .

Only believers will be able to drink from this pond.

Sirat (as-Sirat)

By Syrat we mean a bridge stretched over Hell, it is thinner than a hair and sharper than a sword, the inhabitants of Paradise will walk across it, and the inhabitants of Hell will fall from it into Hell. About him, Allah said in the Quran: “Guide them towards hell” (37:23). Al-Bukhari, Muslim and others cite a hadith from Abu Hurayrah (r.a.a.) that people asked the Prophet (pbuh): “Will we see our Lord on the Day of Judgment?” And he answered: “Does anything prevent you from observing the full moon on a cloudless night?...” before saying: “And Allah will establish a hellish bridge, I and my ummah will be the first to cross it. On that day the prophets will pray: “Lord save, Lord save.” This bridge will have hooks like the thorns of the Sa'dan . Have you ever seen the thorns of a sa'dan? the companions replied: “Yes, O Messenger of Allah.” He said: “They are like the thorns of the sa'dan, but their size is known only to Allah, they will grab people depending on their deeds. Among these people there will be those who died, there will be those who are scratched but saved.” .

Some Mu'tazilites deny the existence of this bridge. They say: “It is impossible to cross such a bridge, even if it were possible, it would be a mockery of believers.” And they explain the mentioned verse: “Lead them to the path leading to Hell.”

To this we can answer that Allah will make it easier for believers to cross this bridge. Some of the believers will rush through it with the speed of lightning, others with the speed of the wind, others will hold on to it with their hand, and fire will touch their feet, for others it will seem like a wide valley. This is exactly what is said in the verse: “And there is not one among you (i.e., the infidels) who will not enter hell, and this has been decided irrevocably by your Lord [Muhammad]” (19:71). For believers, this will be a walk through Syrat. The Mu'tazili commentary on the verse is far from the truth, because Hell will be in front of them, so there will be no need for someone who will lead them to the path leading to Hell.

In this case, we have two questions: 1) are Heaven, Hell and their inhabitants eternal or are they perishable? 2) do they exist now, or will they be created on the Day of Judgment?

Regarding the first question, it is known that Heaven is the abode of pleasure. Believers will enter it and remain there forever, there they will know neither heat nor cold, nor illness, nor need, nor death. Paradise is eternal, and its inhabitants are also eternal. Allah said about this in the Qur'an: “And those who believe and do good deeds are the inhabitants of paradise on eternal times"(2:82) and "Verily, for those who believe and do good deeds, their abode will be the Gardens of Eden. They will remain in them forever and will not wish to replace them [with anything else]” (18:107 – 108), there are other verses that point to the eternity of Paradise and its inhabitants.

Hell is the abode of punishment, into which the disbelievers will enter forever, Allah said on this occasion: “Verily, those of the People of the Book and the polytheists who did not accept [ new faith], they will find themselves in hellfire, they will remain there forever” (98:6), “And they will cry: “O guardian of hell! May your Lord finish us off.” He will answer: “You will remain there”” (43:77). This is also confirmed by the narration from both sheikhs, from Ibn 'Umar r.A., who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “When the inhabitants of Paradise enter Paradise, and the inhabitants of Hell enter Hell, will bring death, when she finds herself between Heaven and Hell, she will be stabbed and a voice will announce: “O inhabitants of Paradise, there is no more death, O inhabitants of Hell, there is no more death.” Then the inhabitants of Paradise will rejoice even more, and the inhabitants of Hell will grieve even more." .

Sinners from among the believers will also be cast into Hell, where they will receive punishment for their sins, after which they will be taken out of Hell and entered into Paradise. Both sheikhs quote that the Prophet (pbuh) said: “Everyone in whose heart there was even a speck of faith will be brought out of Hell.” .

At-Tabarani and Ibn Mardawaihi, according to an authentic chain, reported from Jarir ibn 'Abd Allah, who said that the Prophet (pbuh) said: “Some of the representatives of my ummah will be punished in Hell for their sins, they will remain in Hell for as long as as much as Allah wills. And one day the pagans, mocking them, will say: “We do not see that your faith has brought you any benefit.” Then all monotheists will be brought out of Hell.” After this, the Prophet read the verse: “Perhaps the infidels would like to become Muslims” (15:2).” .

Some have argued that Heaven and Hell are not material. In their opinion, Heaven is an abode where souls will bliss, and Hell is an abode where souls will suffer.

These people can be answered that their opinion contradicts the literal meaning of the sacred texts, and also refutes the resurrection of bodies. We proved above that on the Day of Judgment both bodies and souls will be resurrected. In addition, there are verses indicating the materiality of Heaven and Hell. For example, Allah said: “[Other] persons on that day are good, satisfied with [the fruits of] their efforts, [being] in the highest gardens. There they will not hear vain words, there are flowing springs, there beds are erected, bowls are displayed, pillows are laid out, carpets are spread out” (88: 8 – 16); “but only the word: “Peace!” World!" Those who stand on the right side - who are they? “They will be there among thornless lotuses, under bananas laden with fruits, in the shade of spreading [trees], among flowing streams and abundant fruits, accessible and permitted; among the [matrimonial] beds, erected high” (56:26 – 34); “And when their skin is ready, We will replace it with another skin, so that they may taste the torment [incessantly]” (4:56). Their skin can only be prepared by real, tangible fire. In addition to those mentioned, there are many other arguments on this matter.

Jahmites spoke out in favor of the fact that both Heaven and Hell are not eternal. They said: “When the inhabitants of Paradise enter Paradise and receive their reward, and the inhabitants of Hell enter Hell and receive their punishment, Allah will turn both abodes and their inhabitants into nothingness.” They support their position with the verse: “He is both the first and the last” (57:3); in their opinion, this verse will be true only if the inhabitants of Heaven and Hell go into the category of non-existence. The next verse they refer to is: “They will remain there forever, as long as the heavens and the earth exist, unless it pleases your Lord [to stop the punishment]. Indeed, your Lord does what He wills. The happy ones will remain in paradise, [given to them] as an inexhaustible gift. They will remain there forever as long as the heavens and the earth exist, unless your Lord wishes [to reward them in a better way]” (11:107 – 108). The exceptions given in the verses, in their opinion, indicate that not all the inhabitants of Heaven and Hell will be eternal. They also say that punishment by fire implies the destruction of moisture and form, without which life is not possible, therefore this contradicts the arguments of reason.

Their arguments can be answered by the fact that their point of view contradicts the mentioned verses and hadiths about the eternity of Paradise, Hell and their inhabitants. As for the first verse, we are talking about the fact that Allah is last regarding this world. In the second group of verses, the exception does not imply the perishability of Hell, but the fact that not all the inhabitants of Hell will remain there forever. Sinful Muslims, for example, having received punishment for their sins, will be admitted to Paradise. As for the inhabitants of Paradise, not everyone will remain in Paradise forever because some of them will first receive hellish punishment and only then will be admitted to Paradise . As for the last argument of the Jahmits, since Allah is the creator, He can create His creatures in such a way that fire does not remove either their moisture or their form.

Existence of Heaven and Hell at the moment

The next question concerns the existence of Heaven and Hell at this moment. Followers of the truth spoke out in favor of the fact that both Heaven and Hell already exist, and some of the Mu'tazilites believe that they will be created on the Day of Judgment.

Followers of Truth The following is cited as evidence.

1 – They give the story of the prophet Adam (a.s.) and Chava. Allah settled them in Paradise and then expelled them from there, therefore, Paradise existed and exists to this day.

2 – The literal meaning of the Quranic verses: “Fear the fire prepared for the disbelievers” (3:131), “Strive to obtain the forgiveness of your Lord and the paradise that extends in the heavens and on the earth and is prepared for the God-fearing” (3:133). The use of a past tense verb provides evidence for the existence of Heaven and Hell.

3 – The next argument is the story of Habib al-Najjar, who was killed by his fellow tribesmen for his faith. His words are quoted in the Koran: “Verily, I have believed in your Lord. So listen to me.” It was said [to him]: “Enter [directly] into paradise!” And he exclaimed: “Oh, if only my people knew why my Lord forgave me, why he counted me among the honoured!” (36:25 – 27). How do we see? after death he was told: "Enter Paradise", which indicates his existence.

4 – One of the hadiths reports that the souls of martyrs are blissful in the crops of green birds of paradise. ‘Abd Allah ibn Mas’ud, commenting on the verse: “Do not consider as dead those who were killed [in battle] in the name of Allah. No, they are alive and receive provision from their Lord" (3:169), - said: "Their souls are in the bellies of the green birds of paradise. Each of these birds has a lamp at its throne. They fly around Paradise wherever they wish, and then return to their lamps …»

Opponents of the followers of truth, proving their position, declare: “Allah says that the food of heaven is eternal, the Koran says about this: “Where food does not dry out and [the blessed] canopy is close” (13:35). If Paradise existed, then all these foods would have to be perishable and disappear: “Everything that exists is perishable except Him” (28:88). Corruptibility contradicts the eternity mentioned in the verse, therefore, Paradise does not exist now.”

To this we can answer the following: “In fact, these verses do not contradict each other. The first verse states that the food of heaven is inexhaustible in general, i.e. food comes to replace what has already been consumed. As for specific food, its eternity is unacceptable by reason, otherwise it would not be called food. Consequently, this does not contradict its perishability, because any food disappears, even for a short period of time. In addition, the perishability of food does not mean its non-existence. Sometimes things that are no longer in use are also said to be perishable or decayed. For example, about a destroyed house we can say that it is perishable, but we cannot say that it has passed into oblivion. It is quite possible that this is what is meant by the perishability of food. Also, perishability can mean the possibility of perishability, i.e. Any thing can be perishable, even if it does not actually be so. Therefore, in comparison with the divine essence, everything is perishable or in a state of non-existence.”

Another argument that our opponents brought is the verse: “We give the Hereafter [only] to those who do not strive for a high position on earth, nor for wickedness. The [happy] outcome is only for the God-fearing” (28:83), the verse says: “we grant”, therefore, we are talking about the future tense, namely the Day of Judgment.

From this we can say that in Arabic The present tense verb can carry the meaning of the present, future tense, as well as the continuation of any action, therefore it would be incorrect to interpret this verse only in the future tense. And besides, “giving” may mean transfer of possession, and not creation.

As for our arguments based on the word “prepared” (“u’iddat”), our opponents try to argue that this may carry the meaning of future events, for example, blowing into a trumpet in the Koran is also spoken of in the past tense: “ And when suddenly the sound of a trumpet sounded” (69:13) (while the event itself will happen on the Day of Judgment. - p.p.).

To this we can answer that since our position is supported by the story of the prophet Adam (a.s.), it is more preferable to interpret this verse in the past tense.

Where is Paradise now?

Most scientists believe that Paradise is now located above the seventh layer of heaven, under the throne. This is indicated by the hadith of the Prophet (pbuh): “There are one hundred degrees in Paradise, between each of which the distance is equal to the distance between heaven and earth. Firdaus is the highest degree of Paradise; it is from here that the four rivers of Paradise originate. Above Firdaus is the throne. If you ask Allah (for something – p.p.), then ask Firdaus.” . There are those who speak out in favor of the fact that Paradise is in the fourth layer of heaven, and other opinions have also been expressed. As for Hell, it is located under the seventh earthly layer. However, the most correct opinion would be that his place is known only to Allah .

A question of great sin. Disagreement with the Kharijites and Mu'tazilites

Related information.

The number of Muslims is growing every day, as the Prophet Muhammad, peace and blessings of Allah be upon him, once said, people are coming to Islam in droves. Of course, not all Russian cities have sufficiently developed communities of people professing this religion, but nevertheless, those whom Allah wants to lead on the straight path will always find a way to take this path. So, while living in one of these cities, by the will of Allah, I met a girl. Her name is Yulia, she is 28 years old, and she just recently took the most important, most responsible step in her life. Everyone has their own story of coming to Islam, which is probably why sometimes it is so interesting to listen to how Allah guides each of us...

“I was born into an ordinary Russian family, I can’t say that we were very religious. Unfortunately, my mom died when I was 12 years old, she and my dad are divorced, and we actually don’t communicate. I can’t say that my mother regularly attended church, although maybe I just don’t remember, but my grandmother taught me prayers and took me to services. When the time came to get an education, I went to the regional center, we ourselves lived in the region, graduated from college there, and now I combine work and study at the university,” says Yulia.

“For the first time I started thinking about Islam while reading another book. To be honest, I really love reading because it fills a person with morality. It said that all world religions had virtually exhausted themselves, but at the same time it was said that Islam was increasingly conquering society. Then I decided to find out at least something about it. Like most young people, I turned to the Internet for information, but everything I came across only denigrated religion... There was talk of all kinds of terrorist attacks, atrocities by Muslims, etc. I was taken aback by what I saw and decided to learn about Muslims first-hand, so to speak. I had a profile in one of social networks , there I met a family of Muslims from Chechnya, they answered many of my questions, and from them I realized that not everything in Islam is as scary, terrible and vile as it seems to the public. I myself have read the Bible more than once, but I did not find answers to my questions, and that’s where my doubts began. I decided to go to church and pray. But when I was standing at the service, thoughts arose in my head that I was behaving incorrectly, I don’t worship the Almighty when I feel good, then how can I do this when I feel bad, why do we remember Him only in difficult moments life. I felt like a hypocrite in this regard. Then I finally decided to pick up and read the Koran, this book amazed me from the very beginning, I read it and found in it answers to most of the questions that, in the literal sense of the word, tormented me. But I never dared to accept Islam. Now, of course, I understand that these were instigations, but at that moment I only thought that I would be left alone, that people would hate me, turn away from me, say nasty things behind my back, and maybe even to my face. .. Then my friends from Chechnya told me that there are a lot of Russian Muslims, so I met one young man who, one might say, helped me fight all the instigations. We talked for a very long time, I honestly spoke about my thoughts and fears. I understood for myself that Islam is the truth, but I never dared to take a step. At first I remembered that if I changed my religion as a Christian, I would go to hell, then, when this thought left me, all sorts of excuses began, because of which I delayed this step. For example, I thought that I needed to go somewhere, because there was no mosque in our city, that I needed clothes and people who would be present as witnesses... They explained to me that the main witness for me should be the Almighty, but I was still worried that I would do something wrong. Then we decided to hold a video conference, my friend invited his imam and another brother, I performed a ritual ablution and made a testimony. When I realized that I had taken such an important step, I could not contain my emotions: the next morning I woke up as a Muslim, I at least realized that I had done everything right, but my fears still remained with me, I could not cover myself, I went to the university and I cried the whole last couple of times. I deleted my profile from the social network and locked myself at home. I considered myself abandoned, there was a feeling that I was alone in this world, and the most terrible thoughts visited me. After 2 days, my friend called me, it turns out that I had once left my number, I again explained my condition, then he told me that I need to find out where in our city they gather for Friday prayers. I contacted the address I found on the Internet, and they gave me the number of the local imam. After talking with him, I was convinced that there were enough sisters here, that I was not alone, but I had a new fear, that they were all covered, but I wasn’t, they probably wouldn’t want to see and communicate with me... But when the first one came the day we met, I was very happy! It feels like I’ve known all Muslims for a long time, and it was so easy to be among you! I will never forget that day: one of the sisters, Marina, immediately offered to cover me, I wanted this with all my heart, then we went to her house and she beautifully tied a scarf for me, now I felt like a full-fledged member of your society,” with a wonderful smile our newly converted sister said on her face.

“Of course, the hijab attracts attention here, so problems at work could not be avoided - the head of the security service reprimanded my supervisor, they called me in and said that they were afraid of terrorism and everything like that. On the one hand, I understand them, because what is broadcast on most channels today actually says that all Muslims are terrible people, and people have such a mentality, what we don’t know is what we are most often afraid of. Of course, I was offended that I was actually called a terrorist, but on the other hand, I understand that this is just another test from the Almighty, I don’t think that other sisters did not encounter similar misunderstandings... And I did not give them any excuses, since I have nothing to justify myself for. If someone asks me, I will be only happy to explain, tell and, if possible, prove that being a Muslim, being covered is a great mercy from the Almighty! I only answered that there are more and more Russian Muslims, it’s just that men, in principle, are impossible to distinguish, and a woman is easy to pick out in a crowd because of her hijab. In fact, I understand that the truth was most often rejected, if we recall at least the history of our prophets, peace be upon them. At first, almost all of them were greeted with hostility by people, but they carried the truth from the Almighty, and this is what strengthened them, these people should be an example for all of us, even if it is difficult, we must try to observe as much as possible what is prescribed by the Lord. On my own behalf, I wish everyone peace, prosperity, love and understanding, but most of all I wish everyone to strengthen in their faith, to be true, sincere slaves of our Creator!”

Interviewed Irada Mirzamagomedova