Meaning of the words of the Prophet (blessings and peace of Allah be upon him) concerning those who will be brought forth from Hell, “[They] never did anything good”

The Prophet (blessings and peace of Allah be upon him) said: “Allah, may He be glorified and exalted, will say: ‘The angels have interceded and the Prophets have interceded and the believers have interceded,and there is no one left but the Most Merciful of those who show mercy. And He will seize a handful from the Fire and will bring forth from it people who never did anything good.” Narrated by Muslim. What is the meaning of the words “[they] never did anythinggood”?.
Praise be to Allaah.
What is meant by the words “[they] never did anything good” is that they did not do any righteous deeds apart from believing and affirming in their hearts. These people either died before they were able to act, so they believed and then died before they were able to do anything, so in that case it is true to say that they never did anything good;
Or this hadeeth is to be understood in the light of other hadeeths which indicate that forsaking some righteous deeds constitutes kufr, such as prayer, so the one who does not pray is a kaafir even if he claims to believe in Allah and His Messenger. The kaafir will not be benefited by the intercession of any of those who intercede on the Day of Resurrection; he will abide in Hell for ever and ever -- Allah forbid.
The point is that this hadeeth either applies to people who believe but were not able to do any righteous deeds as they died straight after they believed, so they never did anything good;
Or it is general in meaningbut an exception is made with regard to matters which the shar‘i texts state are essential, such asprayer -- so the one who does not pray is a kaafir who will not benefit from intercession and will not be brought out from Hell. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him)/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

What should she do as she prayed against herself asking that she not be successful and her du‘aa’ was accompanied by an oath?

I am a girl who offers the five prayers regularly and fears Allah, but
I fell into the pit of the secret habit. I regret what I have done and
I have repented morethan once, but of two occasions I swore that if I
did it again that my dream of getting good grades in my exams – which
is my life's dream – should not come true. This was so that I would
stop what I was doing. But unfortunately I did it again. But now I
have repented sincerely and my exams are in a few days' time, and I am
afraid that what I prayed for may come true. I wanted to fast for
three days but I did not have the strength to do that because of the
exams andpsychological pressure. But I have decided to fast after I
finish the exams.
My question is: is it possible for what I prayedfor to come true?
Praise be to Allaah.
Firstly:
The secret habit is an abhorrent and haraam action on the part of
both males and females. We have discussed the ruling on that and how
to deal with it in the answers to questions no. 329 and 101539 .
Secondly:
What you have done of praying against yourself and asking that you not
be helped to succeed in obtaining high grades is something that was
not appropriate, because it was praying for something bad for oneself.
Falling behind in your studies is not a goodthing; rather it would
leadto serious negative consequences. The Prophet (blessings and peace
of Allah be upon him) forbade the Muslim to pray against himself. It
was narrated that Umm Salamah said: The Messenger of Allah (blessings
and peace of Allah be upon him) said: "Do not pray against yourselves
except for good things, for the angels says ameen to whatever you
say."
Narrated by Muslim, 920
Muslim also narrated (3014) from Jaabir (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"Do not pray against yourselves, do not pray against your children,
anddo not pray against your wealth, lest that coincide with an hour
when Allah is asked for something and He responds to you."
Thirdly:
If a person swears to do an act of disobedience then he does it, what
he isrequired to do is offer expiation for the oath he swore. This
expiation is not expiation for the sin he committed; rather it is
expiation for the oath that he swore. As for the sin, what he has to
do is repent sincerely from it. Part of his repentance is regretting
what he did in the past and resolving notto do it again.
See the answer to question no. 103424
Thus, if a person swears against himself with the aim of encouraging
himself to do something or preventing himself from doing something, as
appears to be the case in your question, then it comes under the
ruling onoaths, and if he broke it then he must offer expiation for
it.
Shaykh Khaalid al-Mushayqih (may Allah preserve him) was asked:
What is the ruling on one who says, "Insha Allah I should die if I do
such andsuch?" or he said "May such and such befall me if I do this
thing?" when he knows that he wants to go back to it and he said that
in a moment of anger? Is this regarded as being the same as an oath?
May Allah reward you with good.
He replied:
Firstly, it is forbidden for aperson to pray against himself…
Secondly, if a person prayed against himself in this manner, intending
to encourage himself to do something or prevent himself from doing
something, or to confirm something or to say that something was a lie,
then the oath was broken, thenhe must offer expiation for breaking an
oath (kafaarat yameen). For example, if he said, "If I do not go, may
I fall ill or die," then he did not go. In that case he has to offer
expiation for breaking an oath.

And Allah knows best.

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Ruling on congregational du‘aa’ for the deceased and paying the imam for reciting the du‘aa’

In our state, people used to bring the imaam of themasjid and make him
do a congregational dua for their relatives who are dead ( in front of
the grave). I have five questions here ;
1) Do Allah accept prayer for the dead (near the grave) by anyone
other than his righteous son? (As seen in a hadeeth) ..
2) Wont Allah accept the prayer of a righteous daughter? ..
3) Isn't this congregational dua a bid'ah? ..
4) Paying the imaam for praying to Allah seems to be so horrible.
Isn't this wrong?.
5)My relative justified thatimaams are paid so low here. So they who
need extra money so as to maintain their family needs. Is this a right
justification?
Praise be to Allah.
Firstly:
Offering du'aa' for the deceased after the burial is prescribed in
Islam and may be done by his son and others, because of thehadeeth of
'Uthmaan ibn 'Affaan (may Allah be pleased with him) who said: When
the Prophet (blessings and peace of Allah be upon him) had finished
burying a deceased person, he would stand over him andsay: "Pray for
forgiveness for your brother, and ask that he be made steadfast, for
he is being questioned now."
Narrated by Abu Dawood (3221); classed as saheeh by al-Albaani in
Ahkaam al-Janaa'iz, p. 198
It is mustahabb for every Muslim to attend the burial and offer du'aa'
for the deceased.
Secondly:
The du'aa' of a righteous daughter for her father is included in the
words of the Prophet (blessings and peace of Allah be upon him): "When
a man dies, all his good deeds come to an end except three: ongoing
charity (sadaqah jaariyah), beneficial knowledge, or arighteous child
who will pray for him." Narrated byMuslim (1631) from Abu Hurayrah
(may Allah be pleased with him). In Arabic, the word walad (translated
here as "child";the plural is awlaad) includes both male and female,
as in the verse in which Allah, may He be exalted, says: "Allah
commands you as regardsyour children's [awlaadikum] (inheritance); to
the male, a portion equal to that of two females" [an-Nisa' 4:10].
Thirdly:
Congregational du'aa' after the burial, if it happens occasionally and
does not become a regular practice, or if one of them offers du'aa'
and the others say Ameen, is regarded as permissible by some of the
scholars.
But if they always do it this way every time there is a funeral or
they visit the deceased, or they single out a specific time to gather,
or they recite du'aa' in unison, then this is a kind of bid'ah and
innovation.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: I see some
people standing at the grave after burial of the deceased and offering
du'aa' for him. Is this permissible? And is there a prescribed du'aa'
to be said after completion of the burial? Is the du'aa' tobe offered
in congregation, such as if one person says du'aa' and the others say
Ameento his du'aa'? Or should each person offer du'aa' on his own?
Please adviseus, may Allah reward you with good.
Answer: The Sunnah that is proven from the Messenger (blessings and
peace of Allah be upon him) indicates that it is prescribed to offer
du'aa' for the deceased after burial. When the Prophet (blessings and
peace of Allah be upon him) had finished burying a deceased person, he
would stand over him andsay: "Pray for forgiveness for your brother,
and ask that he be made steadfast, for he is being questioned now."
There isnothing wrong with one person saying du'aa' and the others
saying Ameen, or each person offering du'aa' by himself for the
deceased. And Allah is the source of strength.
End quote from Fataawa ash-Shaykh Ibn Baaz, 13/204
Shaykh Ibn Baaz (may Allah have mercy on him) was also asked:
What is the ruling on offering congregational du'aa' at graves?
He replied:
There is nothing wrong with it. If one person says du'aa' and the
others say Ameen, there is nothing wrong with that, so long as it is
not done deliberately and it just so happens that they hear one of
them saying du'aa' and the others say Ameen. In such cases it is not
called "congregational" because it is not done deliberately.
End quote from Fataawa ash-Shaykh Ibn Baaz, 13/340
Fourthly:
It is not prescribed to pay the imam for offering du'aa' for the
deceased, and it is not Sunnah to stand for a long time at the grave.
What good can result from the du'aa' of a man hired for that purpose?!
See also the answer to question no. 83829
Fifthly:
Poor imams should be helped from zakaah and charity funds, and it is
notpermissible to encourage them in innovations.
And Allah knows best.

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versaDoing ‘Umrah (lesser pilgrimage) on One’s Own Behalf and Hajj on Another’s or ViceVersa

I am going to do 'Umrah before Hajj in sha Allah. Is it acceptable for
me to do 'Umrah on my own behalfand Hajj on behalf of my father? In
this case do I have to do offer the hadiy(sacrificial animal) like
onewho is doing tamattu' (a type of Hajj), or not?
Praise be to Allah.
It is not stipulated in the case of tamattu' that the two rituals
('Umrah and Hajj) be done on behalf of one individual. If a persondoes
'Umrah on his own behalf and Hajj on behalf of someone else, or vice
versa, or he does that on behalf of two different people, all of that
is permissible and he has to offer the hadiy (sacrifice) of tamattu'.
It says in al-Mawsoo'ah al-Fiqhiyyah (14/11): It makes no difference
(withregard to offering the sacrifice) whether the tworituals are done
on behalf of one person, or he does 'Umrah on his own behalf and Hajj
on behalf of someone else, or vice versa, or he does that on behalf of
two different people; he still has to offer the sacrifice of tamattu',
because of the apparent meaning of the verse. This is according to the
majority of fuqaha'. However, the Maalikis said: There is some
difference of opinion in the case where both Hajj and 'Umrah are done
on behalf of one person, where the issue is not clear-cut. Ibn
al-Haajib said: The most well-known view is that he does have to offer
the sacrifice.
End quote. See also at-Taaj wa'l-Ikleel, 4/83; Sharh al-Muhadhdhab,
7/176; Kashshaaf al-Qinaa', 2/414
In the fatwas of the scholars of the Standing Committee (11/58) it
says:It is permissible to perform Hajj on behalf of one who is
deceased or on behalf of one who is still alive but is not able to do
Hajj. But it is not permissible for a person to do Hajj once and make
it on behalf of two people, because Hajj can only be done on behalf of
one person at a time, and the same applies to 'Umrah.
But if he does Hajj on behalf of one person and 'Umrah on behalf of
another in the same year, that is acceptable if the pilgrim has
already done Hajj and 'Umrah on his own behalf. End quote.
And Allah knows best.

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