Explanation of the author's statement: "As for the disbelievers, they will not be reckoned with in the manner of one whose good and bad deeds are weighed, for they have no good deeds; rather, their deeds are counted and tallied, and they are halted before them."

The Shaykh : As for the disbeliever, the author says: "As for the disbelievers, they will not be reckoned with in the manner of one whose good and bad deeds are weighed, for they have no good deeds". The reciter read "they have no good deeds," even though "good deeds" is a sound feminine plural. The sound feminine plural is marked with a kasrah in the accusative case, but this position is an exception to the sound feminine plural rule. When the negating "la" (la nafiyah) enters it, it is permissible to construct it with a fathah or a kasrah, as the poet said: "Not full-grown mares, nor wild, fierce ones ** That ward off death when its appointed time is due".
"Not full-grown mares"—it is permissible to construct it with a fathah or a kasrah, yes. "Not full-grown mares, or not full-grown mares, nor wild, fierce ones ** That ward off death when its appointed time is due".
Well, he says: "For they have no good deeds." And if they have no good deeds, they are not reckoned with in that manner, but what is done with them?
He said: "But their deeds are counted and tallied, and they are halted before them, acknowledge them, and are shamed by them". What is "shamed" to you? Well.
Their deeds are counted and tallied, and then it is said: "These are your deeds," as stated in the Book and the Sunnah. Then they acknowledge them, and it is proclaimed over the heads of the witnesses, refuge with Allah, . This is the opposite of the believer. These people are acknowledged by their sins in front of the people, and they are counted and tallied, and then it is proclaimed over the heads of the witnesses . May Allah make us and you among the believers. The great difference between these two groups is that the believer, when he knows this difference, undoubtedly desires faith and becomes strong and energetic, unlike the disbeliever, refuge with Allah, who does not believe in this.
Then the author said: "And in the vast plains of the Resurrection"
"Plains" (Ardasat) is the plural of "ardah," which is a spacious place. On the Day of Resurrection, the place is undoubtedly spacious, because the earth is stretched out like a leather hide, and there are no mountains, valleys, trees, buildings, or stones in it. It is stretched out as the Messenger (peace and blessings be upon him) said, "like a leather hide," meaning like a stretched skin.
"In the vast plains of the Resurrection, the Pond of the Prophet (peace and blessings be upon him), which is visited".
The discussion of the Pond is from several matters:
First: Does this Pond exist now or not? We say: It exists now, because it is established from the Prophet (peace and blessings be upon him) that he once addressed his Companions and said: So it exists.
Also, it is established from the Prophet (peace and blessings be upon him) that he said: My pulpit is on my Pond. This suggests that it is in this place, but we do not see it because it is unseen. It is also possible that the pulpit is placed on the Pond on the Day of Resurrection.
Second: Water is poured into this Pond. Where does this water come from? Does it spring from the earth? No, but it is poured from two channels from al-Kawthar, which is the great river that the Prophet (peace and blessings be upon him) was given in Paradise. Two channels descend from it and pour into this Pond.
Third: He says: "The Pond, which is visited." Before, before.
"In the vast plains of the Resurrection" means: Is its time before crossing the Sirat, or after crossing the Sirat?
We say: It is before crossing the Sirat, because the situation requires it, as people are in need of drinking in the vast plains of the Resurrection before crossing the Sirat.
Also, the author says, the fifth research, I think, or the fourth? The fourth: Who visits this Pond. The author says: "Which is visited", so who visits it?
The answer is that those who visit it are the believers in the Messenger of Allah (peace and blessings be upon him), who follow his Shari'ah. So whoever follows his Shari'ah in this world will visit his Pond in the Hereafter. And whoever is arrogant and proud will be driven away from it, refuge with Allah, even if he claims to belong to the Ummah. Even if it is assumed that he is a hypocrite who claims to belong to the Ummah, he will be driven away from it. But the believer in the Messenger (peace and blessings be upon him), who follows his Shari'ah, is the one who visits it.
The fifth research: Regarding the nature of its water.
The author (may Allah have mercy on him) says: "Its water is whiter than milk". This is a description, this is regarding the color.
Regarding the taste: "And sweeter than honey",
Regarding the scent: It is more fragrant than musk, as established by the hadith from the Prophet (peace and blessings be upon him).
So the water is the best it can be: white and bright, whiter than milk, sweeter than honey, and more fragrant than the scent of musk. Well. Its vessels.
The sixth research: Its vessels. He says: "As numerous as the stars in the sky". This is how it came in the hadith. And what do you say, O Muhammad Aman, Muhammad Nur?
The student: ... .

The Shaykh : Where are you going?
The student: I am not going, O Shaykh.

The Shaykh : No, you are not with us. Be careful, be careful, you will see the time passing by you.
Well, in some wordings of the hadith: And this wording is more comprehensive, because they are like the stars in number and in the description of light and brilliance. So its vessels are like the stars of the sky in multitude and illumination.
And this is more eloquent than the wording of the one who said: "As numerous as the stars in the sky". Well.
The effect of this Pond is that whoever drinks a sip from it will never be thirsty again thereafter. He will not be thirsty even on the Sirat and after that. He will never be thirsty.
And this is from the wisdom of Allah (Mighty and Majestic), because the one who drinks from the Shari'ah in this world never loses out. Similarly, the one who drinks from the Pond in the Hereafter will never be thirsty.
As for the area of this Pond, he says: "Its length is a month and its width is a month". So is it round or square? It is round, O brothers, it is round, because the corners of a square extend beyond its surface. Its length is a month, in which direction? Its length is a month and its width is a month.
What remains for us to say is: If its length is a month and its width is a month, how can all people manage to drink from it? Does it not run out and finish?
The answer: We mentioned a little while ago that two channels from al-Kawthar are poured into it, so it never runs out.
There is a new research: Do the other Prophets have Ponds?
The answer is: Yes, because it came in a hadith narrated by al-Tirmidhi—and although there is discussion about it: . But this is supported by the meaning, which is that Allah (Mighty and Majestic), by His wisdom and justice, just as He made a Pond for the Prophet Muhammad (peace and blessings be upon him) that the believers from his Ummah visit, so He makes a Pond for every Prophet so that the believers benefit from the previous Prophets.