The Ahkam of the Dunya and the Ahkam of the Akhira
The Ahkam of the Dunya are the rulings/regulations of the present life, whereas the Ahkam of the Akhira are the rulings/regulations of the Hereafter. One set of Ahkam have been revealed to be applied in this life upon the appearance of the people, and Allah uses the other set of Ahkam to judge the people in the Akhira. The following examples illustrate this clearly.
The Muslim and the Munafiq
A Munafiq is the individual who displays Islam whilst concealing Kufr. According to the Ahkam of the Dunya (rulings/regulations of the present life) the Munafiq is treated as a Muslim because he makes a display of Islam, Islam being what is apparent from his sayings and actions. So the Muslimeen treat this individual as a Muslim by what is apparently displayed from him in this life, but for Allah this individual is a Kafir because Allah knows the true reality of what this individual conceals in his heart. Thus according to the Ahkam of the Dunya this man is a Muslim whereas according to the Ahkam of the Akhira he is a Kafir.
On the other hand you have the Muslim who is taken against his own will and forced to fight against the Muslimeen. This Muslim is called the Mukrah (the one who is being forced/compelled). According to the Ahkam of the Dunya this individual, along with the Kuffar, is apparently seen to fight against the Muslimeen and is thus regarded by the Muslimeen as a Kafir because of the apparent act of Kufr. Allah knows this individual is a Muslim as Allah knows that this Muslim is under Ikrah (compulsion/force) to fight the Muslimeen against his own will. So according to the Ahkam of the Dunya, for the Muslimeen, this individual is a Kafir because of what is apparent from his outward actions of fighting with the Kuffar against the Muslimeen. On the other hand, Allah knows he is a Muslim and according to the Ahkam of the Akhira he is a Muslim because he was acting under Ikrah (force/compulsion).
The above two examples show that the Ahkam of the Dunya and the Ahkam of the Akhira are not the same. It can be that an individual is judged to be a Muslim (the Munafiq) by the Ahkam of the Dunya whereas this same individual is a Kafir by the Ahkam of the Akhira, and that an individual can be judged to be a Kafir (the Muslim who is under Ikrah) by the Ahkam of the Dunya but this same individual is a Muslim according to the Ahkam of the Akhira. The Ahkam of the Dunya are rulings and regulations which are to be applied in this life.
The Shuhada
The Prophet spoke about the Shuhada. From the Ahadith we learn of the different types of Shuhada that there are.
In a narration reported by Al-Bukhari and Muslim, the Prophet mentioned five types of martyrs: “One who dies in a plague, one who dies of intestinal ailments, one who dies of drowning, one who dies under a collapsed building, and one who dies as a martyr in jihad.”
Imam Ahmad, Abu Dawud, an-Nasa’i, and other stated that the Prophet said, “There are seven martyrs.” Having said this, he added the following to the list mentioned above: “…one who dies in a fire” and “…a woman who dies during child-birth.”
A third report states that the Prophet said, “Whoever dies while defending his own possessions is a martyr; whoever dies defending his own person is a martyr; whoever dies guarding his own faith is a martyr; whoever dies in order to defend his own family is a martyr.”
finally, in a report by an-Nasa’i, the Prophet said, “Whoever fights to protect his rights and dies in the process is a martyr.”
Imam Ibn Hajar states, “we can conclude from these traditions that marytrs are of two types: Those who are recognised as martyrs in this world (and the Hereafter), and those who are recognised as martyrs only in the Hereafter. A martyr recognised in this world is one who has died fighting in the cause of Allah without having retreated from the battle. But those who are recognised only in the Hereafter are those upon whom the laws of martyrdom are not applicable in this world, although the merit rewards of martyrdom.”
According to Imam an-Nawawi, “The second category of martyrs will receive rewards of martyrdom, and yet unlike the martyrs of jihad, they will be bathed (before burial) and prayed over.”
The point to be noted here is the difference between the Ahkam of the dunya and the Ahkam of the Akhira. In this present life there are different Ahkam in how to treat the bodies of the martyrs. According to the Ahkam of the Dunya all of the martyrs will be bathed (before burial) and prayed over except for the martyrs of jihad. According to the Ahkam of the Akhira all of the martyrs (with no exception) will receive the same reward.
Ahmad reported: “The Prophet, peace be upon him, said: “Do not wash those who die as martyrs, for their every wound or drop of blood will exude a fragrance like musk on the day of judgement.”
Bukhari has narrated from Jabir that the Prophet, peace be upon him, ordered that the martyrs of the battle of Uhud be buried while they were still bleeding. He neither washed them nor offered a funeral pray for them.
Ahmad, Abu Daw’ud and Tirmidhi reported that Anas said: “The martyrs of Uhud were not washed. They were buried with their wounds unwashed, and no funeral pray was offered for them.”
Although the treatment of the bodies of the martyrs differs according to the Ahkam of the Dunya, according to the Ahkam of the Akhira all of the martyrs (with no exception) will receive the same lofty reward.
An accusation of zina
Allah says,
And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fâsiqûn (liars, rebellious, disobedient to Allâh). (Surah An-Nur: 4)
The above Ayah states the prescribed punishment for making false accusations against chaste women, i.e., those who are free, adult and chaste. If the person who is falsely accused is a man, the same punishment of flogging also applies. If the accuser cannot prove that what he is saying is true, then three rulings apple to him: (firstly) that he should be flogged with eighty stripes, (secondly) that his testimony should be rejected forever, and (thirdly) that he should be labelled as a rebellious (Fasiq) who is not of good character, whether in the sight of Allah or of mankind.
Allah says,
Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allâh they are the liars. (Surah an-Nur: 13)
The meaning of the above Ayah is, why did they not produce four witnesses against him to prove that what they were saying was true. And since they have not produced four witnesses, then with Allah they are the liars, Allah has ruled that they are to be labelled as liars.
Abu Bakr, ‘Umar, ‘Uthman and ‘Ali are four of the Sahabah of great character, piety and understanding. If any of these four individuals were to go to the Prophet informing him of some news or of an approaching army who were coming to attack the Muslims at Madina, would the Prophet believe them? Yes he would, the Prophet would of a surety take any one of their testimonies.
If Abu Bakr, ‘Umar and ‘Uthman were to go to the Prophet to testify that a woman had committed zina without bringing a fourth witness, the Prophet would punish them with lashes because they only came as three muslim witnesses accusing a woman of zina. From the above two Ayaat we see that Allah called those, who make such an accusation without producing four witnesses, the kadhiboon (liars) and the fasiqoon (rebellious – being outside and away from the obedience of Allah). Does it mean that these companions of the Prophet did not tell the truth about what they saw, whilst they are being labelled by Allah as the kadhiboon and the fasiqoon, because they came fourth as only three witnesses? It is quite possible that the act of zina that they claim to have witnessed did actually occur and that Allah is fully aware of what they saw and that Allah knows they are telling the truth. Then the question is why would they be punished with lashes and labelled as the kadhiboon and the fasiqoon, if they were telling the truth? It is because Allah has ruled that according to the Ahkam of the Dunya (the regulations of the present life), four witnesses must be produced to accuse a woman of zina, and should four witnesses not be produced then the accusers will be punished with lashes and labelled as the kadhiboon and the fasiqoon. This is to be the punishment and consequence even if they are telling the truth because Allah has set laws and regulations that are to be implemented in this life in relation to different situations that occur and these are the rulings/regulations regarding such an accusation of zina. However according to the Ahkam of the Akhira (regulations of the next life), they are truthful and will receive no punishment. So with Allah these three people would be the liars… and the truthful. Liars (and fasiqs and to be lashed) in this life because according to the Ahkam of the Dunya they did not produce four witnesses as Allah requires to be done, but according to the Ahkam of the Akhira they are the truthful and will receive no punishment.
Marriage to the wife of a shaheed (the one killed in the battlefield).
According to the Ahkam of the Dunya a muslimah can only have one husband at a time. If this muslimah has a husband who sets out for jihad and is killed on the battlefield, is it allowed for her to remarry?
Allah says,
And say not of those who are killed in the Way of Allâh, “They are dead.” Nay, they are living, but you perceive (it) not. (Surah al-Baqarah: 154)
According to the Ahkam of the Dunya the shaheed (who was killed on the battlefield) is not dead, and we do not say he is dead, but he is alive in jannah. According to the Ahkam of the Dunya this shaheed is alive and will have some of the Ahkam of a dead muslim (who is not shaheed) applied upon him such as his inheritance being divided and his wife being allowed to remarry. During the time of the Prophet, the sahabah were being martyred in the battlefield and according to the ahkam of the dunya their wives were being remarried. Abu Salamah was one of those killed in the battlefield and the Prophet married his wife Umm Salamah.
Narrated that Umm Salamah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no person who is faced with a calamity and says Inna Lillaahi wa inna ilayhi raaji’oon, Allaahumma ujurni fi museebati w’ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it) but Allaah will reward him in his calamity and will compensate him with something better than that.” She said: When Abu Salamah died, I said what the Messenger of Allaah (peace and blessings of Allaah be upon him) had commanded me, and Allaah compensated me with someone better than him: the Messenger of Allaah (peace and blessings of Allaah be upon him).
According to another report: when Abu Salamah died, I said: Who is better than Abu Salamah, the companion of the Messenger of Allaah (peace and blessings of Allaah be upon him)? But Allaah decreed that I should say it. Then I got married to the Messenger of Allaah (peace and blessings of Allaah be upon him).
However, according to the Ahkam of the Akhira the Shaheed will remain alive as he was in the dunya but the muslim who dies not as a Shaheed will remain dead until the time that he is resurrected.
We see how the ahkam of the dunya and the ahkam of the akhira are applied in relation to the individuals.
A case of dispute
When two people have a dispute and take their case to a qadi, it is not allowed for the qadi to listen to only one party’s account of what happened. The qadi must listen to both parties involved in the dispute and the witnesses. The qadi, after hearing both accounts of what happened, may give judgement in favour of the one who is not the rightful owner of the property which is being disputed over. This could be because the one who was given judgement in his favour has lied by putting his case forward in a more eloquent manner and producing a witness. According to the ahkam of the dunya, this property would now become the shari’ right of the one (the liar) to whom it has been awarded to. Although Allah knows that this individual has lied about the property belonging to him, the qadi’s judgement would mean that according to the ahkam of the dunya, the property now belongs to him (the liar). However, according to the ahkam of the akhira, this individual who lied and gave false testimony in the dunya will be questioned, the truth will be made known, and he will be punished for his sin of taking someone else’s property.
Narrated Umm Salama (the wife of the Prophet):
Allah’s Apostle heard some people quarrelling at the door of his dwelling, so he went out to them and said, “I am only a human being, and litigants with cases of dispute come to me, and someone of you may happen to be more eloquent (in presenting his case) than the other, whereby I may consider that he is truthful and pass a judgement in his favour. If ever I pass a judgement in favour of somebody whereby he takes a Muslim’s right unjustly, then whatever he takes is nothing but a piece of Fire, and it is up to him to take or leave.” (Bukhari)
Even the Prophet who was the most just of men could pass judgement, which would be done according to the ahkam of the dunya, and give the right of one man to someone else. Although the one (the liar) to whom the right was given to is not the rightful owner, by the ahkam of the dunya it would become his right. However, according to the ahkam of the akhira, the property was misappropriated (takeny unjustly) which will be made known and the liar will be punished for doing so.
No clear bayyinah (proof)
During the time of the Prophet a man accused his wife of committing zina. The Prophet said that if the child was born with certain features of a particular man then the child would belong to that man but if the child was born with certain other features of another particular man then the child would belong to this other man. The child was born resembling the man whom the husband had said he found his wife with. The child was born with an exact resemblance of the man whom the Prophet had described. The Prophet said, “If I were to stone to death someone without bayyinah (proof – witnesses or a confession), I would have stoned this lady”.
Narrated Ibn ‘Abbas:
Those involved in a case of Lian were mentioned before Allah’s Apostle Asim bin Adi said something about that and then left. Later on a man from his tribe came to him and told him that he had found another man with his wife. On that ‘Asim said, “I have not been put to task except for what I have said (about Lian).” ‘Asim took the man to Allah’s Apostle and he told him of the state in which he found his wife. The man was pale, thin and lank-haired, while the other man whom he had found with his wife was brown, fat with thick calves and curly hair. Allah’s Apostle said, “O Allah! Reveal the truth.” Then the lady delivered a child resembling the man whom her husband had mentioned he had found with her. So Allah’s Apostle ordered them to carry out Lian. A man from that gathering said to Ibn ‘Abbas, “Was she the same lady regarding whom Allah’s Apostle said, ‘If I were to stone to death someone without witnesses, I would have stoned this lady’?” Ibn ‘Abbas said, “No, that was another lady who, though being a Muslim, used to arouse suspicion because of her outright misbehaviour.” (Bukhari)
The Prophet could not stone this lady to death because there was no bayyinah (proof). This is because according to the ahkam of the dunya, witnesses or a confession are needed for an individual to be stoned to death for committing zina. According to the ahkam of the dunya, this process of likening the child’s features to that of the father is not considered bayyinah (proof). It is not a mode of proof contained within the ahkam of the dunya unlike a confession or witnesses.
No matter how sure the Prophet was with regards to this woman committing zina, the mode of likening the child to the father is not contained within the ahkam of the dunya, rather it is the ahkam of the dunya which Allah has set which must be adhered to.
The Munafiqeen
Allah says,
On the Day you shall see the believing men and the believing women their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success!
On the Day when the hypocrites men and women will say to the believers: “Wait for us! Let us get something from your light!” It will be said: “Go back to your rear! Then seek a light!” So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment.”
(The hypocrites) will call the believers: “Were we not with you?” The believers will reply: “Yes! But you led yourselves into temptations, you looked forward for our destruction; you doubted (in Faith); and you were deceived by false desires, till the Command of Allâh came to pass. And the chief deceiver (Satan) deceived you in respect of Allâh.” (Surah Al-Hadid: 12-14)
Allah states that the believers will come on the Day of Resurrection with their light preceding them in the area of the Gathering, according to the level of their good deeds. As reported by ‘Abdullah bin Mas’ud: “their light running forward before them”, he said, “They will pass over the Sirat according to their deeds. Some of them will have a light as large as a mountain, some as a date tree, some as big as a man in the standing position. The least among them has a light as big as his index finger, it is lit at times and extinguished at other ties.” Ibn Abi Hatim and ibn Jarir collected this Hadith.
Ad-Dahhak commented on the Ayah (Surah Al-Hadid: 12), “Everyone will be given a light on the Day of Resurrection. When they arrive at the Sirat, the light of the hypocrites will be extinguished. When the believers see this, they will be concerned that their light also will be extinguished, just as the light of the hypocrites was. This is when the believers will invoke Allah, ‘O our Lord! Perfect our light for us.’”
Allah said,
“On the Day when the hypocrites men and women will say to the believers: “Wait for us! Let us get something from your light!””
Allah informs us in this Ayah of the terrible horrors, horrendous incidents and tremendous events that will take place on the Day of Resurrection in the Gathering Area. No one will be saved on that Day, except those who believed in Allah and His Messenger, obeyed Allah’s commands and avoided His prohibitions. Al-‘Awfi, Ad-Dahhak and other reported from Ibn ‘Abbas: “When the people are gathering in darkness, Allah will send light, and when the believers see the light they will march towards it. This light will be their guide from Allah to Paradise. When the hypocrites see the believers following the light, they will follow them. However, Allah will extinguish the light for the hypocrites and they will say (to the believers),
“Wait for us! Let us get something from your light!”
The believers will reply by saying,
‘“Go back to your rear!” to the dark area you were in, and look for a light there!’”
Allah said,
“(The hypocrites) will call the believers: “Were we not with you?””
meaning, the hypocrites will call out to the believers saying, “Were we not with you in the life of the world, attending Friday prayers and congregational prayers? Did we not stand with you on Mount ‘Arafah (during Hajj), participate in battle by your side and perform all types of acts of worship with you?”
“The believers will reply: “Yes!…”” The believers will answer the hypocrites by saying, “Yes, you were with us,
“But you led yourselves into temptations, you looked forward for our destruction; you doubted (in Faith); and you were deceived by false desires,”
Qatadah said,
“you looked forward for our destruction”, “of the truth and its people.”
“you doubted,” that Resurrection occurs after death,
“and you were deceived by false desires.” meaning: you said that you will be forgiven your sins; or, they say it means: this life deceived you.
The meaning here is that the believers will answer the hypocrites by saying, “You were with us in bodies which were heartless and devoid of intentions. You were cast in doubt and suspicion. You were showing off for people and remembered Allah, little.” Mujahid commented, “The hypocrites were with the believers in this life, marrying from among each other, yet betraying them even when they were associating with them. They were dead. They will both be given a light on the Day of Resurrection, but the light of the hypocrites will be extinguished when they reach the wall; this is when the two camps separate and part!”
The point is that the munafiqeen were with the muslimeen in the dunya, appearing as muslimeen. The munafiqeen displayed Islam and by the ahkam of the dunya they were treated as muslimeen, but by the ahkam of the akhira they were disbelievers. The Muslimeen are not allowed to make up their own regulations nor are they to apply regulations in this life which have been set for the akhira. All over the world people are following regulations that are made-up, fabricated, altered from one day to another, based upon assumptions, i.e. what Allah has not commanded. Allah has set the best regulations for this world and when people move away from these, many problems occur. It is the ahkam which Allah has set for this life that have to be applied in this life. What became apparent by the ahkam of the akhira was that these people who displayed Islam in the dunya while hiding kufr in their hearts, were really disbelieving hypocrites. They held within their hearts the want of destruction for the muslimeen and doubts in faith which are both major kufr and can not be seen except by Allah. The only reason these disbelievers were treated as believers was because of the ahkam of the dunya, because according to the regulations of this life, anyone who displays islam with no apparent kufr will be treated as muslim. It is in the akhira and only in the akhira that the people will have the regulations of the next life applied upon them.
Narrated Abu Sa’id Al-Khudri:
We said, “O Allah’s Apostle! Shall we see our Lord on the Day of Resurrection?” He said, “Do you have any difficulty in seeing the sun and the moon when the sky is clear?” We said, “No.” He said, “So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon (in a clear sky).” The Prophet then said, “Somebody will then announce, ‘Let every nation follow what they used to worship.’ So the companions of the cross will go with their cross, and the idolators (will go) with their idols, and the companions of every god (false deities) (will go) with their god, till there remain those who used to worship Allah, both the obedient ones and the mischievous ones, and some of the people of the Scripture. Then Hell will be presented to them as if it were a mirage. Then it will be said to the Jews, “What did you use to worship?’ They will reply, ‘We used to worship Ezra, the son of Allah.’ It will be said to them, ‘You are liars, for Allah has neither a wife nor a son. What do you want (now)?’ They will reply, ‘We want You to provide us with water.’ Then it will be said to them ‘Drink,’ and they will fall down in Hell (instead). Then it will be said to the Christians, ‘What did you use to worship?’
They will reply, ‘We used to worship Messiah, the son of Allah.’ It will be said, ‘You are liars, for Allah has neither a wife nor a son. What: do you want (now)?’ They will say, ‘We want You to provide us with water.’ It will be said to them, ‘Drink,’ and they will fall down in Hell (instead). When there remain only those who used to worship Allah (Alone), both the obedient ones and the mischievous ones, it will be said to them, ‘What keeps you here when all the people have gone?’ They will say, ‘We parted with them (in the world) when we were in greater need of them than we are today, we heard the call of one proclaiming, ‘Let every nation follow what they used to worship,’ and now we are waiting for our Lord.’ Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, ‘I am your Lord,’ and they will say, ‘You are not our Lord.’ And none will speak: to Him then but the Prophets, and then it will be said to them, ‘Do you know any sign by which you can recognize Him?’ They will say. ‘The Shin,’ and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid like one piece of a wood (and they will not be able to prostrate). Then the bridge will be laid across Hell.” We, the companions of the Prophet said, “O Allah’s Apostle! What is the bridge?’
He said, “It is a slippery (bridge) on which there are clamps and (Hooks like) a thorny seed that is wide at one side and narrow at the other and has thorns with bent ends. Such a thorny seed is found in Najd and is called As-Sa’dan. Some of the believers will cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, fast horses or she-camels. So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over the bridge).” The Prophet said, “You (Muslims) cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty for their (Muslim) brothers on that Day, when they see themselves safe.
They will say, ‘O Allah! (Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.’ Allah will say, ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.’ Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.’ They will take out whomever they will recognize and return, and then Allah will say, ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize.” Abu Sa’id said: If you do not believe me then read the Holy Verse:–
‘Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.’ (4.40) The Prophet added, “Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, ‘Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life.
They will grow on its banks, as a seed carried by the torrent grows. You have noticed how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. Those people will come out (of the River of Life) like pearls, and they will have (golden) necklaces, and then they will enter Paradise whereupon the people of Paradise will say, ‘These are the people emancipated by the Beneficent. He has admitted them into Paradise without them having done any good deeds and without sending forth any good (for themselves).’ Then it will be said to them, ‘For you is what you have seen and its equivalent as well.'” (Bukhari)
According to this hadith mankind will be gathered and it will be said to them to follow what they were worshipping. The people who were worshipping the sun will follow the sun, the people who were worshipping the moon will follow the moon, and the people who were worshipping the tawagheet will follow the tawagheet. There will remain the ummah of Muhammad and with them the munafiqeen. The munafiqeen will be asked why they are not following what they were worshipping. They will say, we will wait until our Lord will come, and Allah will come but not in a form they recognise. They will say you are not our Lord and then Allah will reveal his shin and they will all perform sujood except for the munafiqeen. The munafiqeen will remain in one piece and then the light of the munafiqeen will go off. The munafiqeen have the same light even in the hereafter, but at that point in the hereafter the light of the munafiqeen will go out. This is what will happen in the hereafter. So we see up until what stage the munafiqeen will be with the muslimeen, thinking that they are muslimeen until it becomes apparent that they are of the munafiqeen. They will say we were with you, and the muslimeen will say yes, we know you were with us, but the munafiqeen will be told by them, as we see from the above ayat mentioned from surah Al-Hadid that they wanted the destruction of the muslimeen, they also doubted in faith, and followed their false desires, which the muslimeen could not see and that was not apparent. These were all kufr but internally possessed by the munafiqeen. The muslimeen will tell them this because they will read it from the Qur’an. So the believers read these ayat, knowing the punishment for the munafiqeen and up until what stage they will be with the believers, the believers will see them in the akhira and know that they are munafiqeen. You are reading this now and now you know what will happen in the hereafter. You will see this and you will know they are munafiqeen. They want destruction for the muslimeen, they doubt in faith and they always follow their false desires. And these were all from the shaytan misleading them.
The ahkam of the dunya and the ahkam of the akhira are from Allah. The ahkam of the dunya have been set by Allah and are from His Shari’ah which is to be adhered to. The muslim worships Allah by submitting to Him. This submission is to obey the laws, rules, regulations and standards that Allah has set. We have seen from the several examples above, the muslim and the munafiq, the shuhada, the one accused of zina, the wife of the shaheed, the two who have a dispute, the man accusing his wife of zina, and the munafiqeen, that specific ahkam (regulations/rules/laws) were applied to these individuals and situations in this life which are from the Qur’an and Sunnah, regulations of the dunya which the Prophet strictly adhered to. We are not to follow our own desires or thoughts regarding the regulations we apply, we have to apply the regulations that Allah has set for this life, the regulations that are from the guidance sent down by Allah.
