The Messenger’s Last Words IN GOOD FAITH

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

It was the first Hajj, and also the last Hajj or pilgrimage that the Messenger of Allah (peace be upon him) would ever perform, and on that day, Allah revealed to him the following verse from the Holy Qur’an.

{This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.} (Chapter 5, verse 3)


Upon hearing this, the closest companion to the Prophet, Abu Bakr As-Sadeeq, started weeping.

The Messenger of Allah asked Abu Bakr, his friend, companion, and confidant, “What makes you cry after hearing this verse?”

Abu Bakr was extremely wise and perceptive; he said, “This verse tells us that your death is near.”

Indeed, shortly after the Prophet’s return to his home in Madinah, he fell ill. His temperature rose so high that the heat could be felt over his head-wrap. Still, despite his condition, he led the Muslims in prayer for 11 more days. The Prophet (peace be upon him) was sick for about two weeks.

The Prophet Muhammad (peace be upon him) wanted to visit the martyrs in Al-Baqee burial grounds.

At the graveyard, he said, “Assalamu Alaikum, O Martyrs of Uhud. You have preceded us, but we shall be there soon insha’ Allah, and I will be there soon insha’ Allah.”

The Prophet’s eyes overflowed with tears, and his friends asked, “What makes you cry O Messenger of Allah?” He replied, “I miss my brothers.” They said, “Are we not your brothers O Messenger of Allah?”

He (may the peace and blessings of Allah be upon him) said, “No, you are my friends. As for my brothers, those are the ones who shall live after I die, and they believe in me without seeing me.” http://sunnah.com/muslim/2/51

While the Prophet (peace be upon him) was ill, and nine days before his death, this verse was revealed, {And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly.} (Chapter 2, verse 281) And that was the last verse Allah ever revealed.

Three days before his death, when he was at his wife, Maymunah’s house, the pain and fever became more intense. He asked to speak to his wives, and when they gathered, the Prophet (peace be upon him) asked them for permission to die in Aisha’s house, and they agreed.

He tried to get up but he could not, so two of his companions, Ali bin Abi Talib and Al-Fadhl, carried him to Aisha’s house.

Upon walking to Aisha’s, the companions gathered and saw the Prophet (peace be upon him) sweating heavily, so they worriedly asked, “What’s wrong with the Messenger? What’s wrong with the Messenger?”

Aisha reported that the Prophet (peace be upon him) said on those last days, “There is no God but Allah. Surely, death is full of agonies.”

The shock and grief of the companions who were standing outside his room created some commotion.

When it got loud, the Prophet (peace be upon him) asked, “Did the people pray?”

Aisha replied, “No, the people are waiting for you O Messenger of Allah.” He (peace be upon him) then asked them to pour seven water-skin pouches full of water over him, so that he can go and talk to the people. Those closest to him seated him and poured out water on him. He tried to get up, but he could not and he passed out.

When he woke up, he asked again, “Did the people pray?” Aisha replied, again, “No, the people are waiting for you O Messenger of Allah.”

He asked the people in his house to pour some water over him, so they seated him and poured out water on him. He tried to get up, but he could not and he passed out. Then he woke up, and asked again, “Did the people pray?”

Aisha replied, “No, the people are waiting for you O Messenger of Allah.” So, the Prophet (peace be upon him) sent somebody to tell Abu Bakr to go ahead and lead the people in prayer, without the Prophet.

When the Prophet (peace be upon him) regained some strength and was able to leave the house, he stood up and gave his last speech.

In that final speech, the Prophet (peace be upon him) said, “O People, by Allah, I fear not poverty for you, but I fear that you may compete with each other in this worldly life as the people before you competed, and you get destroyed just as they got destroyed.”

Then he said, “O People, preserve your prayers, preserve your prayers! O people fear Allah by treating your women well, be kind to the women.”

He (peace be upon him) said, “Allah, the Great, has given a slave of His (referring to himself) the opportunity to make a choice between whatever he desires in this world, and what Allah keeps for his slave in the next life, but he has opted for the latter.”

Everyone remained silent, except Abu Bakr, who understood exactly what that meant, and he began to cry loudly.

The Prophet (peace be upon him) said, “O People, not a single one of you who has helped me has not but received a reward from me in return, except Abu Bakr. He helped so much that I cannot afford to pay him back a reward, so I left his reward for Allah to grant him.”


Courtesy: http://www.saudigazette.com.sa/index.cfm?method=home.regcon&contentid=20141212227248

Aqeedah mistakes in Tafheemal Quran of Mawdudi Rahimahullah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
There are good things  in the Tafheemul Quran of Mawdudi Rahimahullah . But there are also mistakes in Aqeedah.

"Adherents of Bid`ahs (innovations in religion) or of unsound creed must be warned against if alive and their books containing such errors must be warned against if dead so that masses might not be affected by them especially when they are propagators of falsehood. In fact, the aim of doing so is clarifying the truth and advising Muslims, not belittling such great personalities as Al-Suyuty and others. Thus, their errors are to be avoided while their knowledge is to be benefited from, for their virtues undoubtedly outweigh their errors. However, errors may not be accepted neither from them nor from anyone else."
(Part No. 12; Page No. 99)
The Permanent Committee for Scholarly Research and Ifta

Here are some of the mistakes:

Explanation of Throne:[7:54] Inna rabbakumu Allahu allatheekhalaqa assamawati wal-ardafee sittati ayyamin thumma istawa AAalaalAAarshi yughshee allayla annahara yatlubuhuhatheethan washshamsa walqamara wannujoomamusakhkharatin bi-amrihi ala lahu alkhalqu wal-amrutabaraka Allahu rabbu alAAalameen
(7:54) Surely your Lord is none other than Allah, Who created the heavens and the earth in six days, *40 and then ascended His Throne; *41 Who causes the night to cover the day and then the day swiftly pursues the night; Who created the sun and the moon and the stars making them all subservient to His command. Lo! His is the creation and His is the command. *42 Blessed is Allah, *43 the Lord of the universe.
*41. It is quite difficult to appreciate fully the exact nature of the Qur'anic statement: '(Allah) ascended the Throne.' One possibility is that after the creation of the universe God focused His effulgence at a particular point in His Kingdom which is known as the Throne, from where He showers the blessings of life and power, and governs the whole universe.
It is possible that the word 'Throne' stands for dominion and authority and that God's ascending the Throne signifies His actual taking over the reins of the universe after having created it. Whatever the exact meaning of the expression '(Allah) ascended the Throne', the main thrust of the verse is that God is not just the creator of the universe, but is also its sovereign and ruler; that after creating the universe He did not detach Himself from, nor become indifferent to, His creation. On the contrary, He effectively rules over the universe as a whole as well as every part of it. All power and sovereignty rest with Him. Everything in the universe is fully in His grip and is subservient to His will. Every atom is bound in obedience to Him. The fate of everything existent is in His Hands. Thus the Qur'an undermines the very basis of the misconception which leads man at times to polytheism, and at others to self-glorification and so to rebellion against God. This is the natural corollary of considering God divorced from the affairs of the universe. In such cases, there are two possibilities. One, that beings other than God are considered to have the power to make or mar man's destiny. Here, man is bound to turn to those beings in devotion and subservience. The second possibility is for man to consider himself as the master of his own destiny. Here, man considers himself independent of, and indifferent to, any higher being.
It is significant that the words and figures of speech employed by the Qur'an to denote the relationship between God and man are closely related to kingship, dominion, and sovereignty. This is too conspicuous a fact to be missed by any careful student of the Qur'an. It is strange, however, that it has led some superficial critics and persons of biased outlook to conclude that the Qur'an reflects the milieu in which man's outlook was dominated by monarchical concepts, and that therefore its 'author', who in their view was the Prophet Muhammad (peace be on him), presented God as a sovereign ruler, an absolute monarch.
Quite contrary to this is the fundamental truth which the Qur'an emphatically affirms - God's sovereignty over the heavens and the earth. It negates, with equal emphasis, that sovereignty belongs to anyone else. Such a doctrine demolishes the very assumption on the basis of which the above erroneous conclusion was derived. The Qur'anic concept of God's sovereignty is in sharp contrast to the idea that creatures of God may lay claim to sovereignty and kingship. In contrast to the weak, mortal kings of the world, God is eternal and all-powerfuL This undermines the very basis of the misconceived criticism that Islam has a monarchical basis since no hunian being can conform to the Islamic description of the sovereign. All sovereignty vests in the One True God. Hence, all those who claim total or partial sovereignty either for any person or group of people are merely cherishing an illusion. It is evident, therefore, that it is totally inappropriate for man, who is a part of the universe created and governed by God, to adopt any other attitude than that of acknowledging God as the only object of worship and as the only sovereign in a societal and political sense.

[69:17] Walmalaku AAala arja-ihawayahmilu AAarsha rabbika fawqahum yawma-ithin thamaniya
(69:17) and the angels will stand on the sides, with eight of them bearing aloft the Throne *11 of your Lord on that Day.
*11 This is au ambiguous verse the meaning of which is difficult to determine We can neither know what the Throne is nor can understand what will be the nature of the eight angels upholding it on the Day of Resurrection. It is, however. inconceivable that Allah Almighty would be sitting on the Throne and the eight angels would be upholding it along with Him The verse also does not say that Allah at that time would be sitting on the Throne. Besides, the conception of God that the Qur'an gives also prevents one from imagining that the Being Who is free from physical existence as to body, direction and place, should be residing some where and His creatures should sustain Him. Therefore, pursuing any research to determine its meaning would be tantamount to disbelief. However, one should understand that in order to give an idea of ALLAH  Almighty's rule and sovereignty, and of the matters associated with it, the same scene has been depicted by the Qur'an as of worldly kingship and the same terms have been used for it as are common for kingship and its accompaniments, to enable us to understand matters pertaining to sovereignty of the universe to some extent only by means of this very scene and terms. All this is meant to bring the real Truth within human understanding; it is not, therefore, right to take it literally.


Explanation of ALLAH is in the heaven
[67:16] Aamintum man fee alssamai an yakhsifa bikumu alarda faitha hiya tamooru
(67:16) Do you feel secure that He Who is in the heaven *25 will not cause the earth to cave in with you, and then suddenly it will begin to rock violently?
*25 This does not mean that Allah lives in the heavens, but it has been so said because man naturally looks up to the heaven whenever he wants to turn to Allah, raises his hands heavenward in prayer and implores Allah turning his eyes up to heaven whenever he finds himself helpless in an affliction. Then whenever a calamity befalls him suddenly, he says it has descended from heaven; whenever something unusual happens, he says it has come from heaven; and he calls the Books revealed by Allah as heavenly Books. Accordingly to a tradition-in Abu Da'ud, a person came before the Holy Prophet with a black slave-girl and said: "It has become obligatory on me to set a slave free; can I set this slave-girl free? Holy Prophet asked the slave-girl, "Where is Allah?" She pointed heavenward with her finger. The Holy Prophet asked, "Who am I?" She first pointed towards him and then towards the heaven, by which she obviously meant to say: "You have come from Allah." Thereupon the Holy Prophet said: "Set her free; she is a believer." (A story closely resembling this has been narrated in Mu'watta, Muslim and Nasa'i also). About Hadrat Khawla bint Tha`Ibah.. Hadrat 'Umar once said to the people: "She is the lady whose complaint was heard above the seven heavens" (In E.N. 2 of Surah al-Mujadalah, we have given full details concerning this). All this clearly shows that it is natural with man that whenever he thinks of God, his mind turns to the heaven above and not to the earth below. In view of this very thing the words man fis-samaa. (He Who is in the heaven) have been used about Allah. There is no room here for any doubt that the Qur'an regards ALLAH Almighty as living in the heaven. In fact, there cannot be any basis for this doubt, for in the very beginning of this Surah Al-Mulk, it has been stated: "He Who created seven heavens, one above the other", and in Al-Baqarah it has been said "You will face Allah in whatever direction you turn your face." (v : I15)


70: 4 TaAAruju almalaikatu waalrroohu ilayhi fee yawmin kana miqdaruhu khamseena alfa sanatin
(70:4) by which the angels and the Spirit *3 ascend to Him *4 in one Day the duration of which is fifty thousand years.
*4 This is an ambiguous theme the meaning of which cannot be determined precisely. We neither have any knowledge of the reality of the angels, nor can understand the nature of their ascent, nor can conceive the stairways on which they ascend. Besides, about ALLAH also it cannot be imagined that He lives in a particular place, for He is exalted and free froth the restrictions of space and time.

Explaining ALLAH will appears with rows as ALLAH's Power
89:22 Wajaa rabbuka waalmalaku saffan saffan
(89:22) and when your Lord appears *16 with rows upon rows of angels,
*16 Although literally the words jaa Rabbuka mean "your Lord will come", obviously there cannot be any question of Allah Almighty's moving from one place to another; therefore, this will inevitably have to be understood as an allegoric expression, which is meant to give an idea that at that time the manifestations of Allah Almighty's power and His majesty and sovereignty will appear fully, as, for example, in the world the arrival of a king in person in the court is more awe-inspiring than the mere array of his forces and chiefs and nobles.

Reject a Hadith if it is patently against reasoning

(38:35) He said: “My Lord, forgive me and bestow upon me a kingdom such as none other after me will deserve. Surely You are the Bounteous Giver.” *36
*36 Here, the question again arises as to what was the temptation in which the Prophet Solomon was involved; what is the meaning of placing a mere body on his throne, and what was the nature of the warning on the occurrence of which he repented? In reply to this the commentators have adopted four different points of view: ..............
The third section says that the Prophet Solomon one day swore that he would go in to his 70 wives that night, and from each a warrior would be born, who would fight in the cause of Allah, but while he said this he did not say: In sha ALLAH: if ALLAH so wills. Consequently, only one wife conceived and from her also a defective child was born, whom the midwife brought and placed on his throne. This Hadith has been reported by Hadrat Abu Harairah from the Holy Prophet and it has been related by Bukhari and Muslim and other traditionists in several ways. In Bukhari itself this tradition has been related at different places in different ways. At one place the number of the wives has been stated as 60 and at others 70 or 90 or 99 or 100. As far as the chains of the transmitters are concerned, most of the traditions have strong chains, and their authenticity cannot be disputed from the point of view of the principles of reporting. But the subject-matter of the Hadith is patently against reason, and proclaims aloud that such a thing could not have been said by the Holy Prophet, as reported. But, on the contrary, he might have probably mentioned it as an example of the foolish and nonsensical tale-telling of the Jews, and the hearer might have misunderstood that the Holy Prophet himself had stated it as an event. To force the people to accept such traditions only on the strength of their chains of transmitters would be making religion a matter of mockery and jest. Everyone can calculate for himself that even in the longest night of winter the interval between the `Isha` and the Fajr Prayers cannot be of more than ten to cloven hours. If the minimum number of the wives be 60, it would mean that the Prophet Solomon (peace be upon him) went on having intercourse with them continuously for 10 to 11 hours that night at the rate of six wives per hour, without having a moment's rest. Is it practically possible? And can it be expected that the Holy Prophet might have related it as an event? Then in the Hadith nowhere has it been said that the body that had been placed on Solomon's throne, as stated in the Qur'an, implied the malformed child. Therefore, it cannot be claimed that the Holy Prophet had narrated this event as a commentary of this verse.

Sheikh Touseef ur Rahman also mentioned the below verse and explanation, but couldn't find anything wrong here, as Mawdudi Rahimahullah concludes by saying that possessing an attribute cannot be compared with ALLAH azwajal attribute.
15:29 Faitha sawwaytuhu wanafakhtu feehi min roohee faqaAAoo lahu sajideena
38:72 Faitha sawwaytuhu wanafakhtu feehi min roohee faqaAAoo lahu sajideena
(15:29) When I have brought him to perfection and breathed of My spirit *19 into him, you should bow down before him all together."
*19 "....when I have) breathed of My spirit into him....": "....(when I have) cast a reflection of My Divine characteristics on him.... " This shows that the soul of the man implies "life, knowledge, power, will, discretion and other human characteristics in the aggregate. These are in reality a slight reflection of Divine characteristics that has been cast on the human body, which was originally created from dried clay. And it is this Divine reflection on the human body which has raised him to the position of the Vicegerent of Allah and made him that worthy being before whom angels and every earthly thing should bow down.
As a matter of fact, the source of each characteristic of everything is one Divine characteristic or the other, as is borne by a Tradition: `Allah divided Mercy into one hundred parts: then He reserved ninety-nine parts for Himself and sent down the remaining one part to the Earth. It is because of that one part that the creatures show mercy to one another. So much so that it is due to this that an animal refrains from placing the hoof on its young ones."
In this connection one has to be on strict guard against the notion that the possession of a part of any Divine characteristic amounts to the possession of a part of Godhead. This is because Godhead is absolutely beyond the reach of each and every creation.

About Mawdudi Rahimahullah:
Dr. Muhammad Musa Al-Shareef in stories of some of the greatest heroes and role models of Islam discusses about  Mawdudi (Rahimahullah) http://www.youtube.com/watch?v=xdSKx54nvuQ
Listen about  more Heros here: http://www.kalamullah.com/great-muslims-series.html

He was the  first recipient of King Faisal International Award for his Islamic services in 1979  (watch https://www.youtube.com/watch?v=gQt7fH-AJ3I&feature=player_detailpage#t=1492)
He was also invited to serve on the Advisory Committee which prepared the scheme for the establishment of the Islamic University of Madinah and was on its Academic Council ever since the inception of the University in 1962. He was also a member of the Foundation Committee of the Rabitah al-Alam al-Islami, Makkah, and of the Academy of Research on Islamic Law, Madinah.   http://www.newworldencyclopedia.org/entry/Sayyid_Abul_A'la_Maududi

References:

1. Tafheem from : http://www.tafheem.net/tafheem.html

2. Modudi ki Tafseer 'Tafheem ul Qur'an' pr Aik Nazar by Sheikh Touseef ur Rahman
http://www.youtube.com/watch?v=2KIz3k1pa3I

Note:
There was an allegation that Mawdudi Rahimahullah rejected Dajjal. But it was a misunderstanding in which he himself clarified in Tarjumaul Quran
http://abuazraa.blogspot.in/2014/12/is-your-explanation-correct-regarding.html

Is your explanation correct regarding Dajjal? - Answer by Mawdudi Rahimahullah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Tarjumaul Quran: 1956

Question asked to Mowlana Mawdudi Rahimahullah and his explanation:

Question: In your Explanation in tafheemath page  122 "your companion  has neither strayed nor is he deluded;  nor does he speak out of his desire. This is nothing but a revelation that is conveyed to him,  [53: 2-4] you said .... 
"On the basis of this very distinction, the Qur'an has been described as wahi-jali (manifest Revelation) and the Holy Prophet's other sayings as wahi-khafi (concealed Revelation) ".

But in Rasaail Masaail page 55  while answering on a question regarding Dajjal you have written that
"When we look into the core concept regarding Dajjal, the things which is clear is  like
there would be Big Dajjal would be coming and  he would be like so and so  and he would be having some distinct features were revealed  to Prophet (saw). Things like when he would be coming... Would he coming in the time of Prophet (saw) or would he be comming after a long gap were not revealed to Prophet (saw). That is the reason there is no difference of opinion on his distinct features. But there is a difference of opinion in information regarding his time and place of coming.  Having a consent opinion is not possible in this regard. Because they were not based on Wahi"..

On the same lines you have written ..
"This hesitation shows that Prophet (saw) did not say these things on based on Wahi , but it is based on opinion"
From your explanation it is very clear that both the explanations are contradicting each other. In your Quran explanation you have written  'everything from the Prophet is a Wahi' and in another place you have written  'Some of the hadeeth is not based on relevations'. For example regarding dajjals time of comming and place are also said by Prophet (saw)..... ?

I would also need explanation for the few more questions:
1. If sayings of the Prophet(saw) doesn't have proofs in Quran can we decide if that is based on Wahi or not? You have said that , "The hadiths which have differences of opinion  are based on Wahi and the Hadith which doesn't have difference of opinion are not based on Wahi. My questions is all of these Hadith are in the books of Hadith and Imams agree that all of these are Wahi and they base there ruling on some of those Hadiths. What is your opinion regarding this?
2. You also that said "If Prophet (saw) had said something guessingly and is incorrect, that doesn't reduce his prophecy. I couldn't accept this because it doesn't suit a Prophet's status and the proof that
""your companion  has neither strayed nor is he deluded" [53:2] would be incorrect?


Answer:
1. I think you have not fully read the explanation in Tafheebath for the verse. You have read only a portion of it. That is why you consider both my opinions as contradictory.  Please also read  pages 58-59, 220-222, 238-240 244, 258-259 with deep understanding. Then you may understand what I'm trying to convey. You will come to understand on what sayings and actions of Prophet(saw) was based on Wahi and what is not based on Wahi.  If you read, i think it is not necessary to answer the last part of the question.  Though i would like to reply because the confusion should not continue.
My intentions is not to say that there is  dispute in hadith is the basis of determining if a Hadeeth is based on Wahi or not. It is also not my intention  to reject a hadith based on  dispute and difference of opinions. Some of the differences of opinion in narrations can be seen distinctly.

But these differences of opinions can be solved through explanations and comparisons. Or one of the difference may have been abrogated. Sometimes other narrations and principles may be used to support one opinion. This is what I said. Narrations based on Wahi are pure from dispute and narrations not based on wahi may have public opinions and dispute.

2. We can  understand which narrations are based on Wahi and which are not on the basis of explanations given by Prophet (saw) himself. For example regarding the Narration of Dajjal we see, the place, time and the person were not a wahi from Prophet (saw). Prophet(saw) had a doubt regarding Ibn Sayyad. Umar (Ra) sweared to Prophet(saw) that he is dajjal. Thereupon Allah's Messenger (ﷺ) said: If he is the same (Dajjal) who would appear near the Last Hour, you would not be able to overpower him, and if he is not that there is no good for you to kill him.
[Muslim 2930 , Dhikr Ibn Sayyad]

In another narration,  The Messenger of Allah (ﷺ) mentioned the Dajjal (Antichrist) saying: If he comes forth while I am among you I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you, a man must dispute on his own behalf, and Allah will take
my place in looking after every Muslim. [Sunan Abi Dawud 4321, Dhikr Ibn Sayyad]

When Tamim ad Daari (RA) informed about meeting with Dajjal, Prophet (Saw) neither did confirm it nor did reject it. Instead of  He(saw) said "The story of Tamim ad Daari surprised me. This closely matches with what I have been saying about dajjal. While explaining he said "Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east." [Sahih Muslim 2942a].  The apparent meaning found in all of these narrations are very clear.

3. In your third question you have harshly accused me. It would have been better, if you had analyzed the Book of ALLAH azwajal and the Sunnah of Prophet (saw).
Quran says about Yunus (AS),

And We showed a favour to Zun-nun  Remember when he went away in anger  for he thought that We would not take him to task for this. [21:87]
In this verse ALLAH azwajal has himself used the word "athanna" meaning guess to one of his Prophets(AS). And  He (Azwajal) also says his guess is not correct.

The collection of Muslim has a chapter called Kitab-al- Fadhayil which has a section called
"38: The Obligation To Obey What He Says With Regard To Matters Of Religion, But Not What He Says With Regard To Worldly Matters". In this section, Imam Muslim (rah) records an incident through Musa b. Talha, Rafi' b. Khadij and Anas (Radhiyallahu Anhum) 

Musa b. Talha reported:  I and Allah's Messenger (ﷺ) happened to pass by people near the date-palm trees. He (the Holy Prophet) said: What are these people doing? They said: They are grafting, i. e. they combine the male with the female (tree) and thus they yield more fruit. Thereupon Allah's Messenger (ﷺ) said: I do not find it to be of any use. The people were informed about it and they abandoned this practice. Allah's Messenger (ﷺ) (was later) on informed (that the yield had dwindled), whereupon he said: If there is any use of it, then they should do it, for it was just a personal opinion of mine, and do not go after my personal opinion; but when I say to you anything on behalf of Allah, then do accept it, for I do not attribute lie to Allah, the Exalted and Glorious. [Muslim 2361- 2363]

Prophet (saw) himself has given such an explanation. Also you have seen about explanation by ALLAH Azwajal. Now tell me if the words of Prophet (saw) is correct or your opinion is correct?

Translator note: Ya ALLAH! Forgive my mistakes in translations.

More info : http://www.tafheem.net/tafheem2/surah53.html

Source:
http://samarasam.net/2013/16-30_Nov_13/041.png
http://samarasam.net/2013/16-30_Nov_13/042.png
http://samarasam.net/2013/16-30_Nov_13/043.png