Shari'ah - A lifestyle(Post 2)

Islam, being a complete way of life as well as a religion, is not limited to beliefs and worship (towards Allah Ta'ala). In actual fact, Islam covers a wider range of worship and areas than just belief and direct worship towards Allah Ta'ala.

Previously we mentioned that Islam has five branches, equally important and weighty in the sight of Allah Ta'ala.

Aqaaid (Belief)

A'maal (actions)

Mu'aamalaat (transactions)

Akhlaaq (moral character)

Husn-e-Mu'aashirat (social conduct)

Though all five are known to be a part of Islam, it is only the first two that are given any importance at all.

Actions

Islam encourages one to do good acts and refrain from bad acts. Anything that is against the Shari'ah (Islamic law) is classed as a bad act. In the same manner, anything that is done in accordance to the Shari'ah, or anything bad which is avoided, is classed as a good act.

The general misconception is that of thinking of Salaah, Sawn, Zakaah, Hajj, Sadaqah etc to be good acts whereas the day to day activities hold no value of weight.

These acts, although being very rewarding, are usually strenuous upon the soul and other acts do not even occur daily; whereas, Islam is a way of life, a religion that caters for our everyday needs. Many Ahadeeth have come in regards to these daily chores that we regard as 'worldly' activities as opposed to worship and reward.

Everyday, we eat our fill; and we strive during the day and exhaust all our energy in order to fulfil this need of filling our stomachs. Whilst doing this, we sometimes look towards that person who is fasting and feel remorse and regret that we cannot be as obedient and pious as such a person due to our lack of strength and the fatigue that we acquire through our daily striving. Yet we fail to perceive the many sayings of the Prophet Sallallahu Alayhi Wa Sallam that place us in the same rank as the fasting people if we fulfil the requirements:

"A thankful person who eats is on the same status of a fasting person who is patient"

[Sunan ut-Tirmidhi]

In the above Hadeeth, the Prophet Sallallahu Alayhi Wa Sallam has clearly mentioned that a grateful person who eats his fill is similar to that fasting person who observes patience. These are the individual qualities Allah Ta'ala likes and looks for in his servants; Gratefulness and Patience. Adopt any of these throughout one's life and our abode will be the pleasure of Allah Ta'ala.

Similarly, throughout the day, we meet people, Muslims and Non-Muslims. It is also a reward to meet these people with a happy and smiling face, showing them compassion, mercy and care. This action is one of many that allow us to reap reward upon reward.

"Do not think small of any good deed, even meeting your brother with a smiling/cheerful face"

[Saheeh Muslim]

We are told by the Prophet Sallallahu Alayhi Wa Sallam that we should not think small of any deed, for indeed these small deeds accumulate at the end of the day as a great amount of reward.

In another Hadeeth it is stated:

"Safeguard yourselves from the Hellfire even though it is through a portion of a date, and for he who does not find (a portion of a date) then through good words"

[Saheeh al-Bukhari]

Here, emphasis has been placed on 'good words'. It is the aim of every believer to save himself from the fire of Hell. The Prophet Sallallahu Alayhi Wa Sallam commands us to do this through giving charity, even though it may be a piece of date (due to poverty), and if even this is not possible, then we are advised to speak good, as this will enable us to gain the pleasure of Allah Ta'ala and save us from the fire of Hell.

In conclusion, Islam is not only limited to direct worship, it is a combination of both direct and indirect worship. In fact, at times, the rights of fellow Human Beings have been given greater importance. Therefore, to neglect the rights of these fellow beings whilst thinking that they are not a part of our worship is a totally incorrect notion. It is through the service of the nation in which we can attain the pleasure of our Lord.

May Allah Ta'ala give us the understanding to the importance of Human Rights. May he incline us towards serving Him through the service of His servants.

Aameen.

AQEEDAH (Post 4)

77. When our knowledge about something is unclear, we say: "Allah knows best."

Knowledge is such an ocean which cannot be obtained by one person. Above every knowledgeable person is another. Therefore, when we are unclear in some matter or Islamic ruling we should say "Allah Ta'ala knows best". One should not give a ruling without having done sufficient research as he will be answerable for that.

78. We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has come in the Hadiths.

Although this belief seems to be related to Fiqh and not directly to the base of Aqeedah, it has been mentioned for a specific reason.

At the time this book was written, the manner in which one could differentiate between the Shia's and the Ahle Sunnah Wal Jama'ah was from the Fiqh ruling regarding 'Masaah 'Alal Khufayn' (wiping over the leather socks).

Due to this reason, this belief has been mentioned by the author.

79. Hajj and Jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.

The obligation of Hajj and Jihaad will continue until the end of time. We believe that carrying this obligation is a necessity and mandatory. If these are discharged with the command of, and behind the leader of the Muslims then it is necessary to oblige to the call and not oppose them.

80. We believe in the noble angels who write down our actions, for Allah has appointed them over us as two guardians.

81. We believe in the Angel of Death who is in charge of taking the spirits of all the worlds.

Part of our belief is to believe in the angels of Allah Ta'ala. Disavowing their existence takes one out of the fold of Imaan (faith).

We believe in all of the angels of Allah Ta'ala, known or unknown. From amongst these are Kiraamun and Kaatibeen, the two angels that sit upon our shoulder and write our deeds.

Similarly, we also believe in the coming of the angel Hadhrat Izra'eel Alayhis Salaam. He is in charge of removing the souls of the creation of Allah Ta'ala.

82. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in the hadiths from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.

Munkar and Nakeer are also the angels of Allah Ta'ala who visit the dead person in his grave. They are the two angels that question man in regards to his religion, the Prophet Sallallahu Alayhi Wa Sallam and as to who his Lord was.

We believe in these angels, and we believe in the punishment within the grave. We accept all the narrations that have come in the Ahadeeth in regards to one's life inside the grave.

83. The grave is either one of the meadows of the Garden or one of the pits of the Fire.

The Prophet Sallallahu Alayhi Wa Sallam has said "The grave is a garden from amongst the gardens of paradise. Or it is a pit from the pits of hell."

We accept this narration and believe that a person who is successful in the hereafter will receive a grave that will be like the garden of paradise, and for those who are rejected; their grave will be a pit from the pits of hell. However, it could be the doing of Allah Ta'ala to remove the sins of those he has accepted and give them a small punishment in the grave in order to save them from the punishment of the hereafter. Allah Ta'ala knows bests.

84. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and the exhibition of works, and the reckoning, and the reading of the book, and the reward or punishments, and the Bridge, and the Balance.

Once the Trumpet is blown for a second time people will rise from their graves and will stand in the plain of Arafah. Thereafter, when Allah Ta'ala wills, the day of reckoning will commence.

We believe in the book of deeds and that it shall be read in front of its owner. He will be told to confirm as to whether he comminted all of those acts or whether injustice was done upon him.

We believe that the books will be received in the right hands of those who are virtuous and the left hands of those who are truly unfortunate. May Allah Ta'ala save us all. Aameen.

Each and every deed of a person shall be accounted for and no one shall be oppressed in any way or form. He shall receive the reward for smallest act of good he done and so shall it be the same for any sins he committed. All of his deeds will be placed on the scale and then his fate shall be decided.

Once the destination of a person is determined he will have to cross the Bridge. This bridge is known as the "Siraat". It is said that the bridge is thinner than a hair strand and sharper than the blade of a sword.

Each person will be required to cross that bridge in order to reach his destination. Those who have been written down to be dwellers of Hell will not be able to cross the bridge. A sharp 'hook' will rise from beneath the bridge and take them down to the pits of Hell.

Those who have been written down for paradise will be of many types; the people of the highest ranks will cross with ease as opposed to those who have only a few good deeds. The people who have only a few good deeds will struggle to cross the bridge and will drag themselves across as opposed to those who are on a higher rank, so much so, that some will cross over in the blink of an eyelid.

85. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.

86. Good and evil have both been decreed for people.

Both paradise and hell are the creation of Allah Ta'ala, and He has taken it upon himself to fill both these places. He then created mankind to fill each of these two abodes. Whomsoever he has decreed evil for will enter hell and whomsoever he has decreed good for will enter paradise. Man will act in accordance with what he was created for and through His justice will the abode of man be decided.

87. The capability in terms of divine grace and favour which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health and ability, being in a position to act, and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of the Shari'ah. Allah the Exalted says:

"Allah does not burden a person except according to his ability."

[al-Baqara 2:286]

88. People's actions are created by Allah but earned by people.

89. Allah, the Exalted, has only charged people with what they are able to do and people are only capable of doing what Allah has granted them to do. This is the explanation of the phrase: "There is no power and no strength except by Allah." We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for him to do so.

90. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw.

"He will not be asked about what He does, but they will be asked."

[al-Anbiya' 21: 23]

Allah Ta'ala does not burden a soul to carry out an act which he does not have the capability to discharge. Man does not have power to commit a good deed nor does he have the ability to stay away from sins unless Allah Ta'ala gives him the power to do so.

Allah Ta'ala has written for everyone their actions and their abode. He does whatever He wills and no one can question what He wills. He is the creator of actions whilst we just earn them.

Halaal Earnings

Each morning the Allah showers His mercy upon us, even before the rays of sunlight reach our eyes. It is only through His mercy that we awaken from death itself. Each night, our souls leave our bodies only to be returned to us by the mercy and will of Allah Ta'ala. A process each and everyone of us go through everyday yet we fail to realise the power of the being who is behind this process.

It has been narrated on the authority of Hadhrat Abu Maalik al-Haarith bin al-Haarith al-Ash'aree Radhi Allahu Anhu that the Messenger of Allah Sallallahu Alayhi Wa Sallam said:

"...Every person starts his day as a vendor of his soul, either freeing it or causing its ruin."

[Saheeh al-Muslim]

This Hadeeth informs us that every morning we are made responsible for the abode and actions of our souls. It is our personal choice which will either grant our souls freedom from the punishment of Allah and from the fire of Hell, or we could cause its ruin by following Shaytaan and his desires.

Allah Ta'ala has stated that if He is the buyer of the soul of a believer then in return for him shall be paradise:

"Verily, Allah has purchased from the believers their lives and their properties; for the price that theirs shall be Paradise"

[at-Tawbah 9:111]

Therefore, it is the sole responsibility of man, to steer his soul in either direction. His actions and intentions will make his abode either Paradise or Hell. So each morning, while man has been classified as being the "vendor" of his soul, he goes out to seek his sustenance and livelihood. It is his option to either sell his soul, or to free it, to earn this livelihood.

Hadhrat Abdullah ibn Mas'ood Radhi Allahu Anhu has narrated that the Prophet Sallallahu Alayhi Wa Sallam said:

"The seeking of a permissible (Halaal) livelihood is an obligation after the obligatory acts (Faraa'idh)"

[Bayhaqi]

On the authority of Hadhrat Umar Radhi Allahu Anhu), He Sallallahu Alayhi Wa Sallam is reported to have also said:

"If you placed your trust in Allah, in the manner in which He should be trusted, then He would arrange sustenance for you just as He provides for the birds; they leave in the morning with their stomachs empty and return with their stomachs filled in the evening."

[Sunan ut-Tirmidhi]

These two Ahadeeth outline the manner in which man should seek his sustenance. A manner in which earning a livelihood will not cause him to destroy his soul.

The seeking of sustenance is an obligatory act just as Salaah, Sawn, Zakaah etc are, yet earning one's sustenance should be done whilst placing trust and belief in Allah Ta'ala. We should convince our hearts to believe that no matter what efforts we put into earning sustenance, at the end of the day, it is Allah Ta'ala's will and decision as to how much we earn and what we shall receive. No effort of man can change the the amount that Allah Ta'ala has written for us.

Hadhrat Jaabir ibn Abdullah has narrated the Prophet Sallallahu Alayhi Wa Sallam as saying:

Verily a person does not acquire death until he receives his sustenance"

[Sunan ibn Majah]

On another occasion, Hadhrat Abu Dardaa Radhi Allahu Anhu reports the Prophet of Allah Sallallahu Alayhi Wa Sallam as saying:

"Verily sustenance seeks the servant (of Allah) more than the manner in which death seeks him"

[Jaami' us-Sageer]

From the above Ahadeeth we can deduce that no matter how much effort a person puts into acquiring his sustenance he will only receive that which Allah Ta'ala has written for him. But, at the same time, it is important to note that every man has to make an effort to earn what has written for him. In brief, we learn that every person has to make an effort to earn his livelihood. However, in order to earn his sustenance, he should not break the Laws of Allah Ta'ala instead he should have complete faith in Allah Ta'ala that it is He who will feed us and even if we were to break His Shari'ah to earn our sustenance we would never acquire more than that which is written for us.

Similarly, just as how death seeks out a man at one time or another, and is certainly to occur, just in the same manner, sustenance seeks the person and he receives the sustenance that is written for him without any doubt. The person who strives to earn his living by breaking the Shari'ah of Allah Ta'ala; whilst sinning and overlooking the requirements of Shari'ah seems to have this belief in his mind that he has, through using using every means possible, acquired a large amount of money, which would not have been possible if he had chosen to stay within the boundaries of Shari'ah.

However, this is far from the truth. A person, in reality, denies himself of the sustenance that was written for him by committing sins and breaking the Islamic Law. Primarily, he is denied from all the Barakah (blessings) that Allah places in the wealth of those who earn their money in accordance to Allah's pleasure and additionally, his the wealth the was written for him decreases due to his sins.

On the authority of Hadhrat Thaubaan Radhi Allahu Anhu, it has been narrated that the Prophet of Allah Sallallahu Alayhi Wa Sallam said:

"Verily a man makes forbidden upon him the sustenance (that was written for him) due to the sins which he commits"

[Sunan ibn Majah]

All the above Ahadeeth enlighten the believer to the reality of placing trust in Allah in attaining sustenance. It shows the believer that the giver of wealth and food is Allah Ta'ala alone and that we should concentrate of acquiring livelihood in the manner in which the Prophet Sallallahu Alayhi Wa Sallam has shown us, for indeed sustenance is going to reach us no matter what happens, and our sins will actually will be the cause for our sustenance to decrease.

It is vital to note that the earning of Halaal livelihood. is directly connected to the eating of Halaal. Many people are in falsely deluded to think that Halaal and Haraam consumption is limited to the ingredients of a product. However, the chain of Halaal and Haraam begins from the earnings of person. Furthermore, the earnings of a person does not become Haraam only by a person selling alcohol or other forbidden products, but earnings will also have an indication of impermissibility is a person seeks that earning by neglecting his Salaah or any other Fardh (obligatory) activity. Similarly, if a person does not rightfully return money belonging to someone, or acquires money by cheating someone, then that money will also be regarded as Haraam.

May Allah Ta'ala save us all from the harms and punishments of Haraam earnings. May He give us the strength, ability, inclination and means to acquire sustenance that is totally Halaal so that we can make the nourishment our body receives from it can be a cause for good deeds. Aameen.

Insha-Allah, the following post on Halaal Sustenance will contain some verses and Ahadeeth on merits of eating Halaal and the punishments and harms of eating Haraam.

AQEEDAH (Post 3)

60. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden. We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.

61. Certainty and despair both remove one from the religion, but the path of truth for the People of the Qibla lies between the two.

The Prophet Sallallahu Alayhi Wa Sallam has told us that we shall not enter Jannah through the rewards of our deeds, instead, it shall be through the mercy of Allah Ta'ala. Therefore, a person can not say, without any doubt, that such and such a pious person will enter Jannah. Nevertheless, we should keep a good hope about their entrance into Jannah. Similarly, any signs that indicate their acceptance should be taken as a good sign but not a definite sign.

Similarly, we cannot say with certainty that a believer who committed sins will be punished and made to go to Hell. It is the will of Allah Ta'ala to accept and forgive whom he wishes as well as reject and punish whom He wishes.

We should pray for the forgiveness of the deceased and ask Allah Ta'ala to forgive them whether they seem to be pious or sinful.

To be certain about a matter is disbelief as we believe that nothing is possible until Allah Ta'ala will, and despair also removes one from belief as nothing is impossible for Allah Ta'ala. The best path is the path of the believers, the middle path.

62. A person does not step out of belief except by disavowing what brought him into it.

63. Belief consists of affirmation by the tongue and acceptance by the heart.

64. And the whole of what is proven from the Prophet Sallallahu Alayhi Wa Sallam regarding the Shari'ah and the explanation of the Qur'an and of Islam is true.

65. Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the Decree, the good, the evil, the sweet and the bitter of it, is all from Allah Ta'ala.

66. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.

One does not leave the fold of Islam except by rejecting those vows that he took to enter the fold of Islam. This point rules out the theory of man leaving the fold of Islam by committing major sins. If a person rejects the oneness of Allah Ta'ala, the existence of the angels, the books of Allah Ta'ala, the Prophets of Allah Ta'ala etc he will leave the fold of Islam. Furthermore, to reject anything that the Prophet Sallallahu Alayhi Wa Sallam has brought or anything that has been mentioned in the Qur'an is a sin that will take one out of the fold of Islam.

Belief is not only proclaiming with the tongue, but it is also connected to the acceptance of the heart of that which the tongue proclaims. This is what separated the Munaafiqs (hypocrites) from the Mu'mins (believers). Both parties proclaimed the belief of Allah Ta'ala but only the Mu'mins accepted what they proclaimed with their hearts.

67. Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.

68. All the believers are Friends of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.

Belief is belief, despite of how weak or strong it may be. However, Allah Ta'ala gives superiority of one over another due to their closeness and fear of Allah Ta'ala; the more fear one has for Allah Ta'ala the more superior he will be in the eyes of Allah Ta'ala.

69. Those of the Community of Muhammad Sallallahu Alayhi Wa Sallam who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement.

If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when He says:

"And He forgives anything less than that (shirk) to whomever He wills"

[al-Nisa' 4:116]

If He wants, He will punish them in the Fire out of His justice, and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden.

This is because Allah is the Protector of those who recognize Him and will not treat them in the hereafter in the same way as He treats those who deny Him, who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You. Aameen.

A believer's abode is Jannah and a disbeliever's abode is Jahannam, there they shall stay eternally. However, those who have brought Faith and commit sins, they will be subjected to Allah Ta'ala's will. If He forgives them and has mercy on them then they shall enter paradise; and if He chooses to punish them for their sins they shall enter Hell for a limited period of time. The scholars have mentioned that the sending of a believer into Hell is not a form of punishment but more of a form of cleansing so that the believer may be pure and clean enough to enter paradise.

70. We do not agree with killing any of the Community of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari`a to do so.

The killing of any soul unjustly is a grave sin. One cannot kill any of the creation of Allah Ta'ala unless it is enforced upon us by the Shari'ah; for example, the order of stoning to death an adulterer or taking a life for a life.

71. We agree with doing the prayer behind any of the People of the Qibla whether rightful or wrongful, and doing the funeral prayer over any of them when they die.

72. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.

73. We do not accept rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, the Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and ask for pardon for their wrongs.

74. We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid deviation, differences and divisions.

75. We agree that holding together is the true and right path and that separation is deviation and torment.

The Prophet Sallallahu Alayhi Wa Sallam left behind him two sources of guidance, the first being the Qur'an and the second being his Sunnah. We follow these without any doubt and take them to be our source of guidance. In the Hadeeth of the Prophet Sallallahu Alayhi Wa Sallam, which is our source of guidance, it has come that the Sahaaba Radhi Allahu Anhum are rightly guided, thus we should hold on to them firmly. Therefore, we also follow the Sahaaba also. In the say manner we follow the congregation of Muslims and do not become the cause of deviation and differences.

It is for this reason (avoiding deviation and differences) that we are asked to follow the Imaan and the leaders of the country, whether they be rightful or wrongful. It is our duty of the people to appoint the rightful person as an Imaan or leader. However, if an unjust person is in the position of a leader or Imaam then we do not oppose him and cause division within the Ummah. Instead, we pray to Allah Ta'ala for their guidance and if they do not come upon the right path we pray to Allah Ta'ala to remove them from that position.

In conclusion, we believe in holding together and remaining united, and refraining from deviation and torment.

76. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.

Justice is mandatory in Islam. Allah Ta'ala Himself is just and orders justice. We love the people of justice and we hate injustice.

How Will We Be Raised?

In many Ahadeeth the Prophet Sallallahu Alayhi Wa Sallam has mentioned the intense environment and atmosphere of the day of Qiyaamah. He has told us many a times that on that day people will be with whom they had love for; they will stand with the people they followed and that they will be raised as they had died.

In the previous post it was mentioned that a person shall die in accordance to how he lived his life. Therefore, the manner in which he lived his life will also affect the way in which he shall be raised on the day of Judgement.

The importance of how a person is raised cannot be emphasised enough, it is the second sign of the acceptance or rejection of man, the first being the manner in which he died. If a person died whilst reading the Kalimah (proclamation of faith) we automatically have a good thought of his acceptance. But, if a person dies whilst uttering words of disbelief and ungratefulness then there is a doubt that remains in the mind of the people as to how his Aakhirah (hereafter) shall be. Similarly, if a person is raised amongst the Awliyaa (friends of Allah Ta'ala); amongst the Anbiyaa (Prophets Alayhimus Salaam); or are amongst the ones who are under the shelter of the 'Arsh (throne) of Allah Ta'ala, then surely one can just look at their condition and position and feel that these are the people who are to acquire Jannah and mercy of Allah Ta'ala.

However, if a person is raised in a state where he is shown doing a sin, what will be the thought towards that person?

Surely the pressure and anxiety of that day will be so immense that one will not be looking towards anyone else. Each and every man shall be for himself.

"Then, when there comes thesecond blowing of the Trumpet
That Day shall a man flee from his brother,
And from his mother and his father,
And from his wife and his children.
Every man, that Day, will have enough to make him careless of others."

(al-Qur'an 80:33-37)

The conclusion of this Hadeeth is that which we all understand but fail to bring in practice. It is the fact that our Aakhirah is ultimately dependant on our actions in this world. Our worldly acts are so important that it decides our final abode, so much so that even our death is dependant upon our acts during our lifetime.