Commentary on Hadeeth, - Dought & clear, - * Will the seven whom Allah will shade withHis shade on the Day of Resurrection be brought to account?

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Is that the seven types of people who will be shaded by allah will they also go paradise withut account.
Praise be to Allaah.
It was narrated that ‘Imraan ibn Husayn (may Allah be pleased with him) said: The Prophet of Allah (blessings and peace of Allah be upon him) said: “Seventy thousand of my ummah will enter Paradise without being brought to account.” They said: Who are they, O Messenger of Allah? He said: “They are the ones who do not ask others to perform ruqyah for them, or believe in omens, or use cautery, and they put their trust in their Lord.”
Narrated by al-Bukhaari (5270) and Muslim (321).
These four categories will not be brought to account and will not be punished. With regard to other people who are not included in these categories, they will be brought to account… Then Allah will forgive them.
It was narrated from Safwaan ibn Muhriz that a man asked Ibn ‘Umar: What did you hear the Messenger of Allah (blessings and peace of Allah be upon him) say about an-najwah (the private conversation that Allah will have with His slaves on the Day of Resurrection)? He said: “One of you will draw close to his Lord until He will screen him, then He will say: ‘You did such and such,’ and he will say: ‘Yes’; and He will say: ‘You did such and such,’ and he will say: ‘Yes,’ and He will make him admit [other deeds]. Then He will say ‘I concealed them for you in the world, and I forgive you for them today.’”
Narrated by al-Bukhaari (2261).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The Muslims are unanimously agreed that the Reckoning will definitely take place on the Day of Resurrection. The way the Reckoning will be conducted for the believer is that Allah will converse privately with him; He will make him admit his sins until he thinks that he is doomed, then Allah will say to him: “I concealed it for you in the world and I forgive you for it today.” And He will give him the book of his good deeds.
As for the disbelievers and hypocrites, it will be called out before all creatures: “These are the ones who lied against their Lord! No doubt! the curse of Allah is on the Zalimoon (polytheists, wrong-doers, oppressors, etc.).” [Hood 11:18]
Agreed upon, from the hadeeth of Ibn ‘Umar.
The Reckoning applies to all people except those whom the Prophet (blessings and peace of Allah be upon him) said will be exempted. They are seventy thousand of this ummah, one of whom is ‘Ukkaashah ibn Mihsan. They will enter Paradise without being brought to account and without any punishment. (Agreed upon.) Ahmad narrated a marfoo‘ report from Thawbaan which says that each one of them will have seventy thousand with him. Ibn Katheer said: It is a saheeh hadeeth, and he mentioned corroborating evidence for it.
End quote fromSharh Lam‘at al-I‘tiqaad, 1/38
Shaykh al-Fawzaan (may Allah preserve him) said: This is a great bounty, as the rest of creation will be brought to account; some of them will have an easy reckoning and some of them will be questioned in detail.
End quote fromI‘aanat al-Mustafeed Sharh Kitaab at-Tawheed, 1/87
Shaykh Saalih al-Fawzaan (may Allah preserve him) said: What is meant by making him admit his sins is that He will make him confess to them.
Some of the believers will be admitted to Paradise without being brought to account, as mentioned in the saheeh hadeeth about the seventy thousand who will enter Paradise without being brought to account and without being punished.
The Reckoning will vary; some of it will be a mere presentation, which is a brief look, and some of it will be questioned in detail. Inas-Saheehaynit is narrated from ‘Aa’ishah (may Allah be pleased with her) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “No one will be brought to account on the Day of Resurrection except he will be doomed.” I said: O Messenger of Allah, Allah says (interpretation of the meaning):“Then, as for him who will be given his Record in his right hand, He surely will receive an easy reckoning” [al-Inshiqaaq 84:8]. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Rather that is a mere presentation and no one will be questioned in detail on the Day of Resurrection but he will be punished.”
End quote fromSharh al-‘Aqeedah al-Waasitiyyah, 1/113
To sum up: the special privilege that is mentioned in the hadeeth, “[they] will enter Paradise without being brought to account” is exclusively for those who are mentioned in the hadeeth; people apart from them will be brought to account.
And Allah knows best.
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Commentary on Hadeeth, - Dought & clear, - * Meaning of maa’ilaat mumeelaat

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What is the meaning of the words of the Prophet (peace and blessings of Allaah be upon him) in the hadeeth, “maa’ilaat mumeelaat”?.
Praise be to Allaah.
This is a saheeh hadeeth which was narrated by Muslim in hisSaheehfrom the Prophet (peace and blessings of Allaah be upon him) who said: “There are two types of the people of Hell whom I have not seen: men in whose hands are whips like the tails of cattle, with which they beat the people, and women who are clothed yet naked,maa’ilaat mumeelaat, with their heads like the humps of camels, tilted to one side. They will not enter Paradise nor even smell its fragrance.” This is a stern warning to beware of the things referred to.
The men in whose hands are whips like the tails of cattle are those who beat the people unjustly, like police and others, whether that is done by order of the state or otherwise. The state is only to be obeyed with regard to matters that are right and proper. The Prophet (peace and blessings of Allaah be upon him) said: “Obedience is only with regard to what is right and proper.” And he (peace and blessings of Allaah be upon him) said: “There is no obedience to any created being if it involves disobedience towards the Creator.”
With regard to the phrase “women who are clothed yet naked,maa’ilaat mumeelaat”, the scholars interpreted this as follows:
“kaasiyat ‘aariyaat(translated above as “clothed yet naked” may have another meaning, which is that they are enjoying the blessings of Allaah, but they do not give thanks for them and they do not obey the commands of Allaah or heed His prohibitions, even though Allaah has bestowed upon them wealth and other blessings.
The hadeeth is also explained in a different manner, which is that they wear clothes that do not cover them, because they are too thin or too short, so they do not serve the purpose of clothes, hence they are described as naked, and because the clothes they wear do not cover their ‘awrah.
Maa’ilaat(literally “deviant”) means they turn away from chastity and righteousness, i.e., they commit sins and evil deeds like those who do immoral actions, or they fall short in doing the obligatory duties, prayer etc.
Mumeelaatmeans they turn others away, i.e., they call people to evil and corruption, so by their words and actions they lead others into immorality and sin, and they commit immoral actions because of their lack of faith or the weakness of their faith. The point of this saheeh hadeeth is to warn against oppression and all kinds of corruption from men and women.
With regard to the phrase, “their heads are like the heads of camels, tilted to one side,” some of the scholars said that this means they make their heads look big because of the hairstyles they adopt and so on, so that it looks like the hump of a bakht camel. The bakht is a type of camel that has two humps between which there is a dip, so that one hump leans one way and the other leans the other way. When these woman make their heads look big in this way, they look like these humps.
With regard to the phrase, “They will not enter Paradise nor even smell its fragrance,” this is a stern warning; it does not necessarily mean that they are kaafirs or that they will abide in Hell forever, like other sinners who die as Muslims; rather what is meant is that they and other sinners are threatened with Hell for their sins, but they are subject to the will of Allaah. If He wills He will forgive them and if He will He will punish them. This is like the verse in which Allaah says (interpretation of the meaning):
“Verily, Allaah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills”
[al-Nisa’ 4:48]
If a sinner (who is Muslim) enters Hell, he will not abide therein forever like the kuffaar, and those who will abide therein like murderers, adulterers and suicides will not abide therein forever like the kuffaar; rather it is an eternity which will have an end according to Ahl al-Sunnah wa’l-Jamaa’ah – in contrast to the Khawaarij and Mu’tazilah and the innovators who follow their path, because the saheeh mutawaatir ahaadeeth narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him) indicate that he will intercede for the sinners among his ummah and that Allaah will accept that intercession from him (peace and blessings of Allaah be upon him) a number of times; each time He will specify a number who are to be brought forth from Hell. Similarly the rest of the Messengers, the believers and the angels will all intercede by Allaah’s leave, and He will accept their intercession for whomsoever He will among the believers in Tawheed who have entered Hell because of their sins but are Muslims. Then there will remain in Hell those sinners who are not included in the intercession of the intercessors, but Allaah will bring them forth by His Mercy and Kindness, and there will be none left in Hell but the kuffaar who will abide therein forever and ever. Allaah says concerning the kuffaar (interpretation of the meaning):
“whenever it abates, We shall increase for them the fierceness of the Fire”
[al-Isra’ 17:97]
“So taste you (the results of your evil actions). No increase shall We give you, except in torment”
[al-Naba’ 78:30]
And He says concerning the kuffaar who worshipped idols (interpretation of the meaning):
“Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”
[al-Baqarah 2:167]
And Allaah says (interpretation of the meaning):
“Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them, and theirs would be a painful torment.
They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment”
[al-Maa'idah 5:36-37]
We ask Allaah to keep us safe and sound from being like them.
Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li’l-Shaykh Ibn Baaz, 6/355

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Commentary on Hadeeth, - Dought & clear, - * If the angels do not approach the dead body of akaafir, then how can he be questioned in the grave?

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In one of your Fatwas, you stated the following hadith:
“The Prophet (peace and blessings of Allaah be upon him) said: “There are three things which the angels do not approach: the dead body of a kaafir, a man who has perfumed himself with saffron (because this is frivolous and foolish behaviour, and is an imitation of women – Qayd al-Qadeer, 3/325), and a person who is junub, until he does ghusl.” (Narrated by Abu Dawood, 4180; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3522” ( http://www.isl am-qa.com /en/cat/68/ref /islamqa/6533) I shared your fatwas with others to depict the importance of Ghusl, but someone asked me back that “if the angels do not approach the dead body of a kaafir, then how will he/she be questioned in graves by the angels??? And if a man/woman is in junub and its time for him/her to die, wont the angel of death approach him/her???” Can you please clarify the issue. I am sure there is a context in which this hadith is to be taken and there is an explanation for it.
Praise be to Allaah.
Abu Dawood (4180) narrated from ‘Ammaar ibn Yaasir (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There are three whom the angels do not come near: the dead body of a kaafir, a man who smears himself with khalooq and a person who is junub, unless he does wudoo’.”
Classed as hasan by al-Albaani inSaheeh Abi Dawood
What is meant in the hadeeth is that the angels of mercy do not approach these people to bring down a blessing or mercy to them, because they are not deserving of this bounty. What is intended is to put people off their actions and the state they are in, which is a state that deserves the angels of mercy to keep away from them. This is supported by al-Bayhaqi’s version of this hadeeth in hisSunan(9241), in which it says: “There are three whom the angels do not approach with anything good…”
It was also narrated by at-Tabaraani; in his version it says, “The angels do not approach the bier of the kaafir with anything good, or one who is junub until he does ghusl or does wudoo’ as for prayer, or one who has smeared himself with sufrah (a kind of perfume).”
Fath al-Baariby Ibn Rajab, 1/360
It may be understood from the phrase “with anything good” in these two reports that what is meant is the angels of mercy whose coming signals good.
As for the angels of death and the recording angels, they are not included in this hadeeth; neither are the angels of punishment and the angels who question the person in his grave, and so on. They are not included in this hadeeth.
Al-Mannaawi (may Allah have mercy on him) said:
“There are three whom the angels do not come near” – this refers to the angels who bring down blessing and mercy, and those who go around among the people to visit and listen to dhikr, and the like, not the recording angels who do not leave those who are accountable for even an instant in all their situations, good and bad.“Not a word does he (or she) utter, but there is a watcher by him ready (to record it)” [Qaaf 50:18].
End quote fromFayd al-Qadeer, 3/428. see alsoMirqaat al-Mafaateeh, 2/384
Al-Khattaabi (may Allah have mercy on him) said in his commentary on the hadeeth, “The angels do not enter a house in which there is an image or a dog or a person who is junub” – which is a da‘eef hadeeth:
The words “The angels do not enter a house…” refers to the angels who bring down blessing and mercy, not the angels who record people’s deeds, for they do not leave a person whether he is junub or otherwise.
End quote fromMa‘aalim as-Sunan, 1/75. al-Baghawi stated something similar inSharh as-Sunnah, 2/37
Al-Bukhaari (3322) and Muslim (2106) narrated from Abu Talhah that the Prophet (blessings and peace of Allah be upon him) said: “The angels do not enter a house in which there is a dog or an image.”
An-Nawawi (may Allah have mercy on him) said:
The scholars said: The reason why they refuse to enter a house in which there is an image is the fact that it is a grievous sin and is competing with the creation of Allah, may He be exalted. And some images represent that which is worshipped instead of Allah, may He be exalted. The reason why they refuse to enter a house in which there is a dog is that dogs frequently eat impure things. And the one who keeps a dog is punished by being deprived of the angels entering his house, praying in it, asking Allah for forgiveness for him, bringing blessing to him and his household, and warding off the harm of the Shaytaan from him. As for those angels who do not enter a house in which there is a dog or an image, they are the angels who go around bringing mercy, blessing and prayers for forgiveness. As for the recording angels, they enter every house and they do not leave the sons of Adam under any circumstances, because they have been commanded to count and record their deeds.
End quote fromSharh Muslim, 7/207
Thus it becomes clear that there is no confusion in the hadeeth, if we understand it in accordance with what the scholars have stated in their commentaries on it, that the hadeeth speaks of a kind of punishment for the one who does that, in that the angels of mercy and blessing avoid the places where he is.
All of this is based on the assumption that the hadeeth is proven and saheeh. This is the view favoured by Shaykh al-Albaani (may Allah have mercy on him) and it is on this that the answer mentioned on the site previously is based.
But given that more than one of the scholars have ruled that the hadeeth is da‘eef (weak) in its chain of narration, because there is an interruption between the Sahaabi, ‘Ammaar ibn Yaasir (may Allah be pleased with him), and the one who narrated it from him, Yahya ibn Ya‘mar, because he did not hear directly from him, then in that case there is no reason for this confusion.
See:Musnad al-Imam Ahmad, ar-Risaalah edition, 31/182;an-Naafilahby Shaykh Abu Ishaaq al-Huwayni, no. 149 .
And Allah knows best.

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Holiday Prayer, Dought & clear, - * It is obligatory to straighten the rows and makethem complete(by filling any gaps) when praying

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The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever connects a row, Allah will connect him (with His mercy)”. But in the Eid prayer place we see that one row may have more than one gap in it that have sufficient room for more than three worshippers. What is the ruling on leaving these gaps without filling them?
Praise be to Allah.
It is obligatory to make the rows straight in prayer. That has been discussed previously in the answer to question no. 36881. There is no difference in this regard between Eid prayer and other prayers.
Part of this straightening is completing the rows and connecting them, and not leaving gaps between worshippers. Abu Dawood (666) narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Straighten the rows, stand shoulder to shoulder and fill the gaps; be gentle with their hands of your brothers, and do not leave gaps for the Shaytaan. Whoever connects a row, Allah will connect him (with His mercy), and whoever breaks a row, Allah will cut him off (from His mercy).”
Classed as saheeh by al-Albaani
Muslim (430) narrated that Jaabir ibn Samurah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) came out to us and said: “Why do you not make your rows as the angels make their rows in the presence of their Lord?” We said: O Messenger of Allah, how do the angels make their rows in the presence of their Lord? He said: “They complete the first rows and they make the rows compact.”
Abu Dawood (671) and an-Nasaa’i (818) narrated from Anas ibn Maalik (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Fill up the first rows, then the next ones, and if there is any deficiency, let it be in the last row.”
Classed as saheeh by al-Albaani inSaheeh Abi Dawoodand elsewhere.
Al-Baaji (may Allah have mercy on him) said:
It is obligatory to complete the first row, then the next, and if there is any deficiency in should be in the last row.
End quote fromal-Muntaqa Sharh al-Muwatta’(1/386)
It says inal-Mawsoo‘ah al-Fiqhiyyah(27/36):
Part of straightening the rows is completing the first row, then the next row; it is not prescribed to start the second row until after the first row has been completed, and so on. This is a matter concerning which the fuqaha’ are agreed.
Based on that, no one should stand in a row when in front of him there is another row that is deficient or in which there is a gap; rather he should push through the rows to fill a gap in the rows in front of him. End quote.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
If there is a gap in a row during Taraweeh or qiyaam because some of the worshippers have left, should the imam ask those in the second row to complete the first row?
He replied:
It is obligatory for the members of the congregation in an obligatory or naafil prayer to complete the first row, then the next, because the Prophet (blessings and peace of Allah be upon him) enjoined and encouraged that, as he (blessings and peace of Allah be upon him) said: “Make your rows straight and fill the gaps.” And he (blessings and peace of Allah be upon him) said: “Why do you not make your rows as the angels make their rows in the presence of their Lord?” They said: O Messenger of Allah, how do the angels make their rows in the presence of their Lord? He (blessings and peace of Allah be upon him) said: “They complete the first rows and they make the rows compact.”
End quote fromMajmoo‘ Fataawa Ibn Baaz(30/124-125)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is prescribed for the imams to ask the people to straighten the rows in Eid prayer and prayer for rain (istisqa’) as it is in other prayers, because if the people are not reminded of that, they may become heedless concerning it. It is prescribed in every congregational prayer, if the people are forming rows, to remind them and tell them to make their rows straight. End quote.
Liqa’ al-Baab al-Maftooh(46/9)
He also said:
Many imams and many worshippers are careless about the matter of making the rows compact, so you will find a row in which there are many gaps that no one fills. This is a mistake, because the Prophet (blessings and peace of Allah be upon him) instructed the people to make the rows compact, and said that the angels before Allah, may He be glorified and exalted, make their rows compact. End quote.
Fataawa Noor ‘ala ad-Darbby Ibn ‘Uthaymeen (111/161)
If the people pray with a gap in the row, they have done wrong, but their prayer is still valid.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Although we say that straightening the rows is obligatory, the prayer of one who does not do that and does not straighten the row is still valid. End quote.
Fath al-Baari(2/210)
And Allah knows best.
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