And we believe in the Sirat stretched over Hellfire, over which people pass according to their deeds, with the first of them passing like lightning, then like the wind, then like the birds, and the swift of men,
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The Shaykh :"And we likewise believe in the Sirat stretched over Hellfire, over which people pass according to their deeds, with the first of them passing like lightning, then like the wind, then like the birds, and the swift of men"
The student: ...
The Shaykh : Yes? No, men.
"And the Prophet (peace and blessings be upon him) is standing on the Sirat saying:, until the deeds of the servants are exhausted, and then comes one who crawls, and on the sides of the Sirat are hooks hanging, commanded to seize whom they are ordered to seize, so some are scratched and saved, and some are cast into the Fire". We ask Allah for safety.
The student :
The Shaykh : Huh? How? *Makhdush* with a *kha*.
The student: ... .
The Shaykh : How?
The student: ... .
The Shaykh :"Commanded to seize whom they are ordered to seize, so some are scratched and saved".
The student: ... .
The Shaykh : And *mukardas*.
The student: ... .
The Shaykh : No, no, and *mukardas*. *Mukardas* in the Fire. *Mukardas*.
Good. It says: "We believe in the Sirat stretched over Hellfire", meaning a Sirat is set up on the back of Hellfire, meaning above its surface.
And regarding this Sirat, the scholars differed: is it a Sirat in its literal sense, i.e., a path over which people pass, as evidenced by the hooks on its sides and that it is like the thorns of the *sa'dan* plant, as the Messenger (peace and blessings be upon him) said, and that it is slippery and treacherous, all of which indicates that it is a clear, tangible path? Or is it finer than a hair and sharper than a sword, and people pass over it on this path which is like a hair, finer than a hair?
There is disagreement among the scholars of the Sunnah on this: some said the second, and some said the first, and there are no clear proofs that distinguish between the two views. So our belief in that is to say, Allah knows best, but we believe in this Sirat. People pass over it according to their deeds in this world; the one who is swift in good deeds will be swift on it, and the one who is slow in good deeds will be slow on it.
It says: "So the first of them pass like lightning", and the fastest thing is lightning, as we observe.
"Then like the wind", meaning its passing, and there is no doubt that the wind at that time is the fastest thing conceivable. But in the present time, there is found what is—Salman—what is faster. Good.
"Then like the birds and the swift of men", meaning the strongest of men.
"And the Prophet (peace and blessings be upon him) is standing on the Sirat saying:Mishkat al-Masabih 5608, may Allah's prayers and peace be upon him. He is standing on it; is he at its bottom or its top? Allah knows best. The important thing is that he is standing on it, calling upon Allah, saying: , which indicates the greatness of the matter, because the Sirat is slippery, treacherous, and a great danger. What is beneath you if you fall? The Fire. We ask Allah to protect us and you from it. The matter is not easy, and for this reason, the Seal of the Messengers, the Imam of the Pious, and the Imam of the Firm Believers says: Mishkat al-Masabih 5608".
"Until the deeds of the servants are exhausted, and then comes one who crawls", crawling in a way that he cannot stand on his feet, because his deed is what? It does not support him to stand.
"And on the sides of the Sirat are hooks hanging, commanded to seize whom they are ordered to seize". The hooks are known; on the Sirat are hooks that are commanded to seize so-and-so when he passes, throwing him into the Fire.
And for this reason it says: "So some are scratched and saved", scratched by whom? By these hooks, "and some are cast into the Fire". I seek refuge in Allah from that. Then, the one cast into the Fire is only from the sinners among the believers; he will not remain in it forever, because the disbelievers do not pass over this Sirat at all, nor are they tested by it, because their abode is the Fire. It is brought out, dragged by seventy thousand reins, each rein dragged by seventy thousand angels before the Sirat, and the people of the Fire go to the Fire, may Allah protect us. As for the sinners, they are the ones who pass; the sinners and the non-sinners among the believers pass over this Sirat.
The one cast into the Fire does not remain in it forever. Then, is he thrown into the Fire which is the Fire of the disbelievers, or into another Fire?
There are two views of the Salaf on this: some said that he is cast into the Fire of Hell, which is the Fire of the disbelievers, but the limbs of prostration are not eaten by the Fire. Allah has forbidden the Fire to eat the limbs of prostration, meaning what? The forehead, the nose, the two palms, the two knees, and the toes.
But some scholars say it is a Fire that is not like the original Fire, and it is a Fire that is extinguished. As for the Fire which is the original Fire, it is not extinguished. And this is the apparent statement of Ibn al-Qayyim (may Allah have mercy on him) in *al-Wabil al-Sayb* that the Fire which is extinguished is only the Fire of those punished for their sins, not the Fire of the disbelievers. The Fire of the disbelievers is not extinguished, and it is more severe in punishment and hotter than this Fire. This is the view of some scholars. And the second view is that these who are cast into the Fire when passing over the Sirat are cast into the Fire of Hell, but Allah is Able to do all things; it is possible that the Fire of Hell is coolness and peace for these, and intense heat for those.
We only believe that this Sirat is over Hellfire, and that people cross over it, and that some of them are cast and thrown into the Fire. The apparent text indicates that it is the Fire of the disbelievers, but it is permissible that it be peace and coolness for other than the disbelievers, and Allah is Able to do all things. And Allah knows best.
The student: ...
The Shaykh : Yes? No, men.
"And the Prophet (peace and blessings be upon him) is standing on the Sirat saying:
O my Lord, save, save
يارب سلم سلمThe student :
The Shaykh : Huh? How? *Makhdush* with a *kha*.
The student: ... .
The Shaykh : How?
The student: ... .
The Shaykh :"Commanded to seize whom they are ordered to seize, so some are scratched and saved".
The student: ... .
The Shaykh : And *mukardas*.
The student: ... .
The Shaykh : No, no, and *mukardas*. *Mukardas* in the Fire. *Mukardas*.
Good. It says: "We believe in the Sirat stretched over Hellfire", meaning a Sirat is set up on the back of Hellfire, meaning above its surface.
And regarding this Sirat, the scholars differed: is it a Sirat in its literal sense, i.e., a path over which people pass, as evidenced by the hooks on its sides and that it is like the thorns of the *sa'dan* plant, as the Messenger (peace and blessings be upon him) said, and that it is slippery and treacherous, all of which indicates that it is a clear, tangible path? Or is it finer than a hair and sharper than a sword, and people pass over it on this path which is like a hair, finer than a hair?
There is disagreement among the scholars of the Sunnah on this: some said the second, and some said the first, and there are no clear proofs that distinguish between the two views. So our belief in that is to say, Allah knows best, but we believe in this Sirat. People pass over it according to their deeds in this world; the one who is swift in good deeds will be swift on it, and the one who is slow in good deeds will be slow on it.
It says: "So the first of them pass like lightning", and the fastest thing is lightning, as we observe.
"Then like the wind", meaning its passing, and there is no doubt that the wind at that time is the fastest thing conceivable. But in the present time, there is found what is—Salman—what is faster. Good.
"Then like the birds and the swift of men", meaning the strongest of men.
"And the Prophet (peace and blessings be upon him) is standing on the Sirat saying:
0 my Lord, keep safe, keep safe
يا رب سلم سلمO my Lord, save, O my Lord, save
يا رب سلم يارب سلم0 my Lord, keep safe, keep safe
يا رب سلم سلم"Until the deeds of the servants are exhausted, and then comes one who crawls", crawling in a way that he cannot stand on his feet, because his deed is what? It does not support him to stand.
"And on the sides of the Sirat are hooks hanging, commanded to seize whom they are ordered to seize". The hooks are known; on the Sirat are hooks that are commanded to seize so-and-so when he passes, throwing him into the Fire.
And for this reason it says: "So some are scratched and saved", scratched by whom? By these hooks, "and some are cast into the Fire". I seek refuge in Allah from that. Then, the one cast into the Fire is only from the sinners among the believers; he will not remain in it forever, because the disbelievers do not pass over this Sirat at all, nor are they tested by it, because their abode is the Fire. It is brought out, dragged by seventy thousand reins, each rein dragged by seventy thousand angels before the Sirat, and the people of the Fire go to the Fire, may Allah protect us. As for the sinners, they are the ones who pass; the sinners and the non-sinners among the believers pass over this Sirat.
The one cast into the Fire does not remain in it forever. Then, is he thrown into the Fire which is the Fire of the disbelievers, or into another Fire?
There are two views of the Salaf on this: some said that he is cast into the Fire of Hell, which is the Fire of the disbelievers, but the limbs of prostration are not eaten by the Fire. Allah has forbidden the Fire to eat the limbs of prostration, meaning what? The forehead, the nose, the two palms, the two knees, and the toes.
But some scholars say it is a Fire that is not like the original Fire, and it is a Fire that is extinguished. As for the Fire which is the original Fire, it is not extinguished. And this is the apparent statement of Ibn al-Qayyim (may Allah have mercy on him) in *al-Wabil al-Sayb* that the Fire which is extinguished is only the Fire of those punished for their sins, not the Fire of the disbelievers. The Fire of the disbelievers is not extinguished, and it is more severe in punishment and hotter than this Fire. This is the view of some scholars. And the second view is that these who are cast into the Fire when passing over the Sirat are cast into the Fire of Hell, but Allah is Able to do all things; it is possible that the Fire of Hell is coolness and peace for these, and intense heat for those.
We only believe that this Sirat is over Hellfire, and that people cross over it, and that some of them are cast and thrown into the Fire. The apparent text indicates that it is the Fire of the disbelievers, but it is permissible that it be peace and coolness for other than the disbelievers, and Allah is Able to do all things. And Allah knows best.