Ali Albarghouthi – Life After Death – 3- The Stupor of Death
AI: Summary ©
The importance of identifying signs of illness and further research in predicting outcomes is emphasized. The speakers touch on lung disease, lung disease, and the importance of identifying illnesses and further research to determine outcomes. Post-mortem changes and the use of dams to remove bodies and avoid hiding in them are also emphasized. Practice good deeds and avoid practical hypocrisy and the negative impact of buried spots on one's health and behavior are also emphasized.
AI: Summary ©
In the name of Allah and praise be
to Allah and peace and blessings be upon
the Messenger of Allah and his family and
companions.
O Allah, teach us what benefits us and
benefit us with what You have taught us
and increase us in knowledge, O Lord of
the worlds.
O Allah, help us in remembering You, in
thanking You and in Your good worship.
So last week, we've talked about the good
versus bad end and death.
And signs of each and how one can
try their best to secure a righteous death.
And today, inshallah, we want to begin by
asking a question, which is, do people know
when they will die?
Like, do we know when we will die?
And the obvious answer is what?
No, right?
Allah Azzawajal had said in the Qur'an,
وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ No soul,
no person knows where it shall die, meaning
the place, the location, where it shall die.
And if you don't know the place, you
are much likely to know the time, right?
Because the place is less of a variable
than time is.
Because you stay in place more than you
stay in time.
So when you go home, you spend hours
at home.
In a city, you'll stay weeks, months and
years.
You may not leave that city.
So that is not a variable, not as
much as time that keeps changing from one
hour to the other, from one minute to
the other.
So if you do not know the place,
you're much likely to know the time.
And that should be, inshallah, established and firm
in the mind of every Muslim.
Now, the question here may come.
We notice that some people, and this is
anecdotal.
You notice that some people have a hint
of when will they die.
That is that night, that morning, that afternoon.
They will have a feeling that I'm going
to leave.
And they may specify certain advice, recommendations, indications
of I'm leaving.
So before I leave, do this, avoid that,
take care of this, I have this, take
care.
Recommendations and advice, final farewell.
And it seems that, yes, soon after, once
they make these recommendations, in half a day
or a day or in a couple of
days, they pass.
So people may ask, well, how come they
got to know that they're about to leave?
And does this contradict what we've mentioned?
We say, first of all, there's nothing in
the Qur'an and nothing in the Sunnah
to confirm or deny that.
So the Qur'an and Sunnah are silent
on this.
So if a person testifies or claims that,
yes, my father had this, my mother had
this, my uncle had this.
We're not going to deny it.
Because it could happen.
It doesn't contradict what we've stated because here
it doesn't happen to most people.
Happens only to some.
And when it happens to them, it does
not reflect a specific knowledge of a specific
time of when they will pass.
But it's a general feeling that I'm going
away.
And maybe Allah, Azza wa Jal, grants some
people that feeling because they need to take
care of few things before they leave.
Say few words before they leave.
Ultimately, Allah knows why they have that feeling.
And when sometimes it could be actually true
and sometimes it may not.
But when people have it, and you hear
here and there that some people experience this.
When people have it, it could be true.
But it doesn't contradict the fact that they
don't know exactly when they will pass.
Only Allah, Azza wa Jal, knows.
What they will have is just a general
feeling.
Maybe I'm not going to last for long.
I just feel it.
And then it could be few hours, it
could be few days.
Allah, Azza wa Jal, knows.
What I want to say is that this
does not necessarily indicate virtue.
Because a very virtuous person can die suddenly.
A very virtuous person can die without anything
to introduce or allow him to what may
come.
Or a person could have a hint or
an inclination that he is going to die
and may not be virtuous.
So we have to delink, uncouple that knowledge
from assumptions of virtue.
Because you will read in some books, so
and so he was righteous.
And he prepared his kafan before his death.
And he waited and sat waiting for death.
And then few hours after he died.
Yes, this could happen.
But it does not mean that because it
happened to him, he is better than other
people who did not experience that.
Right?
Ultimately Allah, Azza wa Jal, is the one
who knows why some people experience this and
why others do not.
Now, and by the way, because whenever I
highlight a point, I don't want to turn
it into an obsession.
Or a paranoia.
Like if you hear this today and you
start thinking to yourself, well maybe this could
happen to me.
And I feel that I am going to
die soon.
And that turns into a recurring thought that
some people may have.
And you become obsessed with it.
Because you have listened to it.
Or because you heard about it.
Don't.
And none of the things that we are
presenting today or the next few weeks inshaAllah,
are supposed to turn into a paranoia.
And if it does, let me know.
Send a question and say, I am struggling
with this.
Help me overcome it.
With this particular thing, just remind yourself that
this does not happen to most people.
And if you begin to have thoughts about
it, dismiss them to say, only Allah Azza
wa Jal knows when I will die.
I do not know.
And, it does not mean that if you
are extra virtuous, extra righteous, that Allah Azza
wa Jal will give you a hint of
when you will die.
Because, guess what?
Very wicked people can have an idea.
So, those who have connections to the jinn,
don't they have some insights into the future?
That is stolen from the angels in the
upper realms?
They could tell you a few things about
the future, right?
And it could be accurate.
Including, so and so is going to die.
Or you will die soon.
Does that mean that that is virtuous?
Or that they are pleasing to Allah Azza
wa Jal?
No.
That knowledge does not indicate that.
Or a person, as some have mentioned in
some books, a person could be engaged in
some sort of spiritual discipline and meditation.
And some things about the future could be
revealed to them as a test.
Does that indicate that they are virtuous because
of it?
Yes?
No.
So, don't turn it into a thing that
you think about.
Know it.
And then move on.
As far as the place of death, since
we started to talk about it.
A few hadith related to it.
Rasulullah Sallallahu Alaihi Wasallam said, إِذَا قَضَ اللَّهُ
لِعَبْدِهِ أَن يَمُوتَ بِأَرْضٍ جَعَلَ لَهُ إِلَيْهَا حَاجَةً
He says, if Allah Azza wa Jal had
decreed that somebody is going to die in
a specific land, Allah will create a need
for him to be there.
Right?
So, you could be here and Allah Azza
wa Jal wants you to die in another
place.
Allah will create a need for you to
travel to that place.
Business, pleasure, visiting relatives, whatever it is, you
will go there and you will die there.
Another hadith, once a man died in Medina.
And he was born in Medina.
And the Prophet Sallallahu Alaihi Wasallam, after offering
Salah for him, Salatul Janaza, he said, يَا
لَيْتَهُ مَاتَ فِي غَيْرِ مَوْلِدِهِ And he says,
I wish that he had died in other
than his birthplace.
In other than the place where he was
born.
So, a person said, why O Prophet of
Allah?
He said, يَا لَيْتَهُ مَاتَ فِي غَيْرِ مَوْلِدِهِ
قِيْسَ لَهُ مِن مَوْلِدِهِ إِلَى مُنْ قَطْعِ أَثَرِهِ
فِي الْجَنَّةِ He says, if a man dies
in other than his birthplace, the distance between
where he was born and where he died
will be measured and given to him in
Jannah.
So that hadith is an indication of the
virtue of moving away from your birthplace.
If there is a need, if there is
virtue in it.
Now, the following hadith may seem to contradict
it, but I'll try to reconcile them inshallah.
The following hadith where the Prophet ﷺ said,
مَنْ اِسْتَطَاعَ أَنْ يَمُوتَ بِالْمَدِينَةِ فَلْيَمُوتْ بِهَا فَإِنِّي
أَشْفَعُ لِمَنْ يَمُوتُ بِهَا It says, if one
of you is able to die in Madinah,
let them die in Madinah, because I intercede
for those who die in it.
So, if you can die in Madinah, die
there.
What is the advantage of dying in Madinah?
Which by the way, this is special to
Madinah.
It's not even reserved for Mecca.
So, what is the honor of being buried
in Madinah and dying in Madinah?
That you receive the shafa'ah, the intercession
of Rasulullah ﷺ, which is a specific shafa
'ah, a specific intercession for those who died
there and are buried there.
Now, why does this point to the virtue
of Madinah?
Because this is exclusive to it.
Why honor Madinah with such a privilege?
Because staying in Madinah was and continues to
be difficult.
It's not easy.
So, the time of Rasulullah ﷺ, actually staying
in Madinah and not leaving it was difficult,
because of all the obstacles that are financial,
health-wise, away from your family.
So, if you were to be actually patient,
despite all that hardship, and you stay in
Madinah until you die, then that is a
form of patience and jihad.
So, you are rewarded for that by receiving
the intercession of the Prophet ﷺ.
Right?
So, but the other hadith said what?
If he died in Madinah, I wish he
had died somewhere else.
So, he said, is it better to die
in Madinah?
Is it better not to die in Madinah?
How do you understand both of these hadiths?
He said, it is better to be, and
then death will follow obviously, it is better
to be where you are most beneficial and
obedient to Allah عز و جل.
Whether that be in Madinah or otherwise.
Because we know that some of the sahaba,
رضي الله عنهم, who were in Madinah, after
the death of the Prophet ﷺ, they chose
to leave Madinah and move to Iraq or
to Asham or to Egypt in order to
teach people.
So, they sacrificed to stay in Madinah because
they believed that teaching people was superior to
it.
So, they died elsewhere.
Because they believed that they are more beneficial
and more obedient to Allah عز و جل
somewhere else.
So, wherever that place may be, that's where
you need to be.
It could be Madinah for some people, it
may not be Madinah for other people.
It could be here for some people, it
may not be here for other people.
But these two hadiths teach us something.
There's a virtue about dying in Madinah, and
there's a virtue about what being in a
separate, different place than the place where you
were born.
But a person may say to themselves, then
does that mean that if I was born
here, I should never leave?
He says, no.
Or that I should leave, I'm sorry.
If I was born here, then I should
definitely leave.
We say, no, not necessarily.
Because maybe you are more beneficial here if,
for instance, you're taking care of your parents.
And if you leave them, they will be
without any support.
So, you stay where you are most obedient
to Allah and most beneficial.
So, it varies.
So, the virtue of where you're supposed to
be will vary based on who you are
and what Allah عز و جل had given
you or did not give you.
And what He had opened or had He
closed.
Connected now to the time of death.
Let's talk briefly about sudden death.
First, it's a sign of the Day of
Judgment that this will become more common.
So, He said, عليه الصلاة والسلام من اقتراب
الساعة أَيُّرَا الهِلَالُ قُبُلاً فَيُقَالُ لِلَيْلَتَيْنِ It is
of the signs of the Day of Judgment
is that you will see the Hilal the
first day and you will say that it
is two days old.
You will see the Hilal for the first
time just as it appears and you will
say, this is a two-day-old Hilal.
And this is what they call انتفاخ الاهلة
the swelling of the Hilals.
So, they're no longer thin.
They will swell and they will be big.
And also He says, وَأَن تُتَّخَذَ الْمَسَاجِدُ طُرُقًا
It says that the masjids will be pathways.
Meaning people will not enter to pray but
just to pass through.
So, it's not a place of worship.
It's a place of something else.
And وَأَيَظْهَرَ مَوْتُ لِلْفَجْعَةِ And that sudden death
will be common or widespread.
So, people will die suddenly without cause.
You don't know why.
So, another hadith about it.
He said, مَوْتُ لِلْفَجْعَةِ أَخْذَتُ أَسَفْ He says,
sudden death is a grab of anger.
Meaning if it happens, it may indicate that
Allah Azawajal is angry with the person who
died suddenly.
The scholars have said that is about the
sinful and those who disobey Allah Azawajal.
Because when they die suddenly, what do they
lack?
The opportunity to repent.
Right?
The opportunity to repent.
So, they say if a person is virtuous,
righteous, has taqwa, and they die all of
a sudden, that could be a sign that
Allah Azawajal wants to relieve them of the
pain of this world and maybe the pain
of death.
So, He took them all of a sudden.
But if an unrighteous, unvirtuous person dies all
of a sudden, then that could be an
indication that Allah is angry with them.
He took them all of a sudden, so
they could not repent, they could not be
forgiven.
So, that is something also to keep in
mind.
And we know it, we don't necessarily apply
this to an individual and say, Allah is
happy with you, Allah is angry with you.
We just know what the Prophet Alayhi Salatu
Wasalam said.
Now, unlike all other humans, the Prophets of
Allah Alayhi Salatu Wasalam are given a choice
when they are about to die, whether they
should die or continue to live.
And that is exclusive to them.
This is a takheer, given a choice.
So, Aisha radiallahu anha said, كان رسول الله
صلى الله عليه وسلم وهو صحيح يقول إنه
لم يقبض نبي قط حتى يرى مقعده من
الجنة ثم يخير She said, when the Prophet
Sallallahu Alayhi Wasalam was healthy, he said that
a Prophet would never die until he will
be presented with his place in Jannah and
then be given a choice.
And that choice is whether you want to
die now or continue to live.
قال فلما اشتكى وحضره القبض ورأسه على فخذ
عائشة غشي عليه So he says, when he
started to complain, meaning experience the pain of
death, and his head was on the thigh
of Aisha radiallahu anha and he went unconscious.
فلما أفاقه When he regained consciousness, he looked
at the ceiling and he said, اللهم في
الرفيق الأعلى He said, Ya Allah, the upper
companionship.
فقلت إذن لا يجاويرنا Then she said, then
he's not going to be with us.
فعرفت أنه حديثه الذي كان يحدثنا وهو صحيح
So I understood that this is what he
was telling us when he was healthy.
So when he regained consciousness, he gave a
reply to a choice that he was given,
عليه الصلاة والسلام Meaning, what do you want,
to live or to come to us?
So when he regained consciousness, he gave the
answer, اللهم في الرفيق الأعلى I want that
upper companionship, that high companionship.
So he made that choice.
And also the story of Musa with the
angel of death.
So hadith that is sahih.
It says that the angel of death came
to Musa in his house.
And they say in the hadith, in some
of the narrations of the hadith, and up
until that point, the angel of death would
come publicly to people.
Like people would be able to see him.
So he came to Musa.
فقال أجب ربك He says, answer your Rabb.
So Musa struck him with his hand and
damaged his eye.
So the angel of death, ملك الموت went
up to Allah عز وجل and he said,
Ya Allah, you sent me to someone who
does not want to die.
So Allah عز وجل said, go back to
him and tell him, put your hand on
an ox.
And with every hair that your hand covers,
you have a year.
So Musa said, and then what?
He said, and then death.
He said, then death now.
But then he said, Ya Allah, but let
me die closer to a stone throw, closer
to the holy land.
So the Prophet صلى الله عليه وسلم he
said, if I were there, I would show
you his grave.
So from that hadith, you understand that he
was given a choice, Musa عليه السلام, right?
The angel of death comes.
We said up until that point, he would
come to people and they would see him
like you would see any other human.
But then afterwards, that changed.
Musa عليه السلام when he struck the angel
of death, he may have thought عليه السلام
that he could send him back.
And that this was not something definitive.
Because Musa was focused on leading Banu Israel
and was hoping that he will enter the
holy land.
And the holy land is Al-Quds, Jerusalem.
He was hoping that he will enter.
When that call from Allah عز و جل
came, no, this is serious.
If you want to live, live.
But only a number of years that your
hand could cover.
Then he said, let me then die now.
And then he requested just before his death
عليه السلام, he says, let me be buried
a stone throw closer to the holy land.
And you could maybe derive from that, that
being buried closer to virtuous land is virtuous.
Because this is what he had asked عليه
السلام, just bury a little bit closer to
it.
So maybe being buried in a virtuous land,
in itself virtuous.
Now a person may ask, why is it
that the prophets of Allah عليه السلام are
given that choice?
Nobody else obviously, but only them.
Why are they given that choice?
They say, first of all, the hadith doesn't
tell us why.
We could speculate.
So our guess maybe, والله أعلم, first, is
that, if you remember, if you had joined
us in the other series, This is Love.
We said that the prophet صلى الله عليه
وسلم said that Allah عز وجل said, I
did not hesitate in doing anything like I
hesitate in taking the soul of a believing
righteous person.
He hates death, and I don't want to
upset him.
So any human being naturally hates death.
But they have to die.
And Allah عز وجل loves the believers so
much that he does not want to upset
them or make them angry.
So he said, when I want to take
their soul to me, when I want to
bring them to me through death, they'll hate
it, but it has to happen.
I hate the fact that they hate it.
So here maybe, والله أعلم, that Allah, He
loves His prophets صلى الله عليه وسلم the
most.
He does not want to upset them.
He wants them to make that choice themselves.
Do you want to come or do you
want to stay?
And they choose, they want to come to
Allah عز وجل.
So Allah does not upset them.
So maybe that's a cause.
Another one is for Allah عز وجل to
show us what the prophets of Allah are
choosing because they are the best of humanity.
He says, see the choice that they are
making.
Once they see what they have with Allah
عز وجل, they never choose to stay here.
They never choose to stay here.
Once they see Jannah, once they see their
place in it, they want to go to
Allah عز وجل.
They are the models.
Your choice should be the same despite the
hesitation, despite the fear that you have about
death.
He says, let the prophets of Allah be
your model.
There's nothing better to you than Allah سبحانه
وتعالى.
Now this kind of links nicely inshaAllah to
a point which is thinking the best of
Allah or expecting the best from Him before
one's death.
Rasulullah صلى الله عليه وسلم said, لا يموتن
أحدكم إلا وهو يحسن بالله ظن.
He says, let not one of you die
except while expecting the best from Allah.
Do not die but expecting the best from
Allah عز وجل.
Now, again you may say, why is that?
And again the answer is, the hadith doesn't
tell us.
What the hadith is telling us is that
if a person is about to die, he
wants, she wants, you want from them to
expect and to think the best of Allah
عز وجل.
Not the worst, but the best from Him
سبحانه وتعالى.
Well, again, why?
We could speculate.
What is the condition of almost anyone who's
about to die?
What do they feel?
What are they going through?
There's a lot of fear, a lot of
anticipation, a lot of anxiety, a lot of
worry about what they are leaving behind but
also what they will be facing.
They think about the great unknown that lies
ahead.
And maybe all the bad things that they
have done and whether they will be forgiven
or not.
Add to it the pain of death that
we'll be talking about.
Add to it the agony of leaving all
their loved ones not knowing what's gonna happen
to them.
Going into consciousness, out of consciousness, all of
that pain, difficulty, pressure, physically but also psychologically
and emotionally, it could drive someone to despair.
It could drive someone to abandon their faith
out of extreme fear of what's going to
happen.
So what you want to happen at that
time is to be actually filled with hope.
Because you're gonna meet Allah Azza wa Jal.
To combat all those negative feelings, all that
anxiety, to be filled with hope.
To be comforted with the idea that I'm
gonna meet Allah Azza wa Jal and Allah
Azza wa Jal is the most merciful, the
all-forgiving.
And Allah will forgive you if you ask
for forgiveness.
When you're assured like that, you're likely to
be more comfortable and more hopeful in Allah's
mercy.
So you're not going to be affected by,
negatively affected by that experience.
So this is wallahu a'lam.
Why the Prophet Sallallahu alayhi wa sallam he
said, when you're about to die, think the
best of Allah Azza wa Jal.
They add to it that now is the
time when you can't do much anymore.
When you're alive, when you are sound, when
you are healthy, when you can do a
lot of good and a lot of bad.
Some scholars have said, based on the person,
maybe fear needs to be dominant among some
people.
Because this is really the best deterrent.
When you're afraid, you don't do haram.
And when you worry about your sins, you
will do great things inshaAllah to erase the
bad that you have done.
So there is something, there is room for
you to compensate, to be better.
But just before your death, when there is
very little for you to do, they say
there is no need for fear.
Yes, you can repent.
Yes, you can ask Allah for forgiveness.
This is positive.
But now there is no place for fear.
What is left is hope.
So you want to put as much hope
in Allah Azza wa Jal and in His
forgiveness.
And we will see, we will mention inshaAllah
soon, that if you're around the dead, this
is what you're supposed to do.
This is how also you're supposed to help
them.
So ihsanu dhanni billah, expecting the best before
one's death is something to keep in mind
and to remind other people of it.
Another hadith of the Prophet ﷺ related to
this, and it tells you how he would
visit the sick, visit the people about to
die, ask them, receive answers, and then assure
them.
The Prophet ﷺ, he says, he visited a
young man while he was dying.
And he said, How are you?
How do you find your condition to be?
He said, O Messenger of Allah, inni arju
Allah wa akhafu dhunubi.
He says, O Messenger of Allah, I am
hopeful from Allah and I'm afraid of my
sins.
I fear my sins, but I hope from
Allah Azza wa Jal.
So he said, alayhi salatu wa salam, la
yajtami'ani fee qalbi abdin fee mithli haathal
mawtin, illa a'tahu Allahu ma yarju wa amanahu
mimma yakhaaf.
He says, do these two things, do not
combine in a heart of a person at
that moment, except that Allah will give him
what he's hoping for, and He will protect
him from what he fears.
So this young man, he said to the
Prophet ﷺ, Yes, I'm afraid of my sins,
but I'm hoping from Allah Azza wa Jal
and the Prophet ﷺ commended him for those
feelings, and he assured him that, when that
is what you're feeling, Allah Azza wa Jal
will protect you from the things that you're
afraid of, and He will give you what
you hope for.
So this is what you're supposed to feel,
thinking the best of Allah Azza wa Jal,
specially before you're about to leave this world,
that Allah Azza wa Jal is there, and
that Allah Azza wa Jal is the best.
So, what to do around a dying person?
It says, first, remind them to be hopeful.
Remind them of Allah's mercy and the good
that they have done.
So, when you see the story of Umar
r.a, just before he passed away, when
the Sahaba would come and talk to him,
they would do that.
They say, O Amirul Mu'mineen, you're this, and
this, and this, and this.
The Prophet s.a.w. passed away, and
he was pleased with you.
And you are this, and you are this,
and you are this, and you have done
this for Islam, and you have done this
for Muslims.
Aisha before her death r.a, when people
would come to see her, her relatives, they
say, you are the wife of the Prophet
s.a.w. in the dunya and in
the akhirah, and you did this, and this,
this, and Allah mentioned you in the Qur
'an, not explicitly, but you are mentioned in
the Qur'an.
This Allah defended you.
So they will mention all of these things
about them.
Why?
Because what?
To motivate them, to assure them, to comfort
them, and so that they will have the
best thoughts about Allah s.w.t. Because
at that moment, subhanAllah, you could lose hope,
you could despair, you could be very weak.
So you want someone who will motivate you,
who will comfort you, who will push you
closer to Allah, so that you are looking
forward to it, not worried about it, and
fearful.
So that's the first.
Remind them of Allah's vast mercy.
Like when someone who was about to die,
and then he asked the person next to
him, he says, where am I going?
He says, you're going to Allah a.s
.w. Where am I going?
He says, you're going to Allah.
He says, well, joy then.
I'm going to the one who always brings
me the best.
The one who always brings me the best.
The one who answers my dua.
The one who is kinder and more merciful
than my mother.
If you remind them of that, they'll be
hopeful of Allah's mercy.
So remind them of how vast Allah's forgiveness
is.
How He loves forgiveness.
Remind them, forgive others.
Repent if there's anything that you should repent
of.
And expect truly from your heart the best
from Allah a.s.w. Second is, remind
them to say the shahada.
If you're around them.
Rasulallah s.a.w. said, لَقِنُوا مَوْتَاكُمْ لَا
إِلَهَ إِلَّا اللَّهُ فَإِنَّ نَفْسَ الْمُؤْمِنِ تَخْرُجُ رَشْحًا
وَنَفْسُ الْكَافِرِ تَخْرُجُ مِنْ شِذْقِهِ كَمَا تَخْرُجُ نَفْسُ
الْحِمَارِ He said, a.s.w. Let your
dead ones, meaning those who are about to
die, say, لا إِلَهَ إِلَّا اللَّهُ Teach them.
Encourage them to say, لا إِلَهَ إِلَّا اللَّهُ
Because indeed, the soul of the believer will
come out like sweat.
This is the ease that the Prophet s
.a.w. is comparing the exit of the
soul of the believer.
It will come out رَشْحًا It means like
sweat.
وَنَفْسُ الْكَافِرِ The soul of the believer will
come out from the side of his mouth
like the soul of a donkey.
Or like the breathing of a donkey.
Meaning with difficulty.
So the important part here is, لَقِنُوا مَوْتَاكُمْ
لا إِلَهَ إِلَّا اللَّهُ Let them say, لا
إِلَهَ إِلَّا اللَّهُ How?
The following story from Ibn al-Mubarak is
instructive on how to do this.
Ibn al-Mubarak is a scholar.
He says, when Ibn al-Mubarak was dying,
a person next to him would give him
this talqeen.
لا إِلَهَ إِلَّا اللَّهُ Say لا إِلَهَ إِلَّا
اللَّهُ Something like that.
قَالَ وَأَكْثَرَ عَلَيْهِ He was too insistent.
So Ibn al-Mubarak or Abdullah ibn al
-Mubarak said, قَالَ إِذَا قُلْتُ مَنْ رَفَأَنَ عَلَىٰ
ذَلِكِ مَا لَمْ تَكَلَّمْ بِكَلَامٍ وَإِنَّمَا مَعْنَ قَوْلُ
عَبْدِ اللَّهِ وَإِنَّمَا أَرَادَ قَوْلًا نَبِيَّ مَنْ كَانَ
آخِرُ قَوْلِهِ لَا إِلَهَ إِلَّا اللَّهُ دَخَلَ الْجَنَّةِ
So Abdullah ibn al-Mubarak is there, and
he's dying.
This man next to him, he says لا
إِلَهَ إِلَّا اللَّهُ Abdullah ibn al-Mubarak says
it.
And then he repeats it again.
Say, and then say, and then say.
Abdullah says stop.
Don't overdo it.
If I say it once, that's enough.
Unless I say something otherwise after, then let
me repeat it.
But don't keep insisting on me repeating it
without a need.
He's referring here to the hadith of the
Prophet ﷺ.
If the last thing that you say is
لا إِلَهَ إِلَّا اللَّهُ, you enter Jannah.
Meaning if this is the last thing that
they say, stop.
And don't keep insisting that they keep saying
لا إِلَهَ إِلَّا اللَّهُ repeatedly without need.
So you do not irritate them.
Again, you have to sympathize with the fact
that they're experiencing a lot at that moment.
And they're not in a perfect state of
mind.
And the pain may agitate them.
If you keep insisting لا إِلَهَ إِلَّا اللَّهُ
over and over and over, maybe some of
them will say, I want to say, I
don't want to say لا إِلَهَ إِلَّا اللَّهُ,
leave me alone.
They're just tired of you.
You don't want them to say this.
So don't keep insisting.
If the last thing that they say is
لا إِلَهَ إِلَّا اللَّهُ, that is sufficient.
And also, as a third thing, only say
good things around them.
As they are dying, once they die, right
after their death.
The Prophet ﷺ said, إِذَا حَضَرْتُمُ الْمَرِيضَ أَوِ
الْمَيِّدَ فَقُولُوا خَيْرًا فَإِنَّ الْمَلَائِكَةَ يُؤَمِّنُونَ عَلَى مَا
تَقُولُونَ He says, if you visit the sick
or the dead, then only say what is
good because indeed the angels are saying ameen
to whatever you're saying.
So, whether you're visiting someone who is sick,
someone who is dying, or someone who has
just died.
He said only say what is good because
the angels are what?
Present.
And they are saying ameen.
So if you say terrible things, terrible dua,
they'll say ameen to that.
And if you say good things, they'll say
ameen to that.
When Abu Salama r.a passed away, the
Prophet ﷺ came and he saw him.
وَقَدْ شَقَّ بَصَرُهُ His eyes were gazing fixated
upward.
Open eyes fixated, he's not blinking, meaning he
had died.
قَالَ فَأَغْمَضَهُ He closed his eyes.
ثُمَّ قَالَ إِنَّ الرُّوحَ إِذَا قُبِضَ تَبِعَهُ البَصَر
He says when the soul is taken, removed
from the body, the eyes follow it.
The eyes can see it and they keep
following it until it exits.
And that tells you that the soul gets
dragged from the bottom of the body all
the way to the top, and then through
the head.
So the eyes can see.
So he closed the eyes.
And then when he said that when the
soul leaves the body, the eyes follow it,
some of his family started to cry or
be loud.
As it is customary when people just realize
that their loved one has passed away.
So they started to be loud.
فَقَالَ لَا تَدْعُوا عَلَىٰ أَنفُسِكُمْ إِلَّا بِخَيْرِ He
says don't invoke Allah Azzawajal except if you're
saying something good.
Don't pray against yourselves.
Don't ask for bad things to happen to
you.
فَإِنَّ الْمَلَائِكَةَ يُؤَمِّنُونَ عَلَىٰ مَا تَقُولُونَ The angels
will say ameen to whatever you're saying at
this moment.
Then he said, and this is the implementation
of his recommendation ﷺ, he made dua for
Abu Salama.
He said, اللهم اغفر لأبي سلم Ya Allah
forgive Abu Salama and raise his levels among
the guided or among the righteous.
And take care of those that he had
left behind.
And forgive us and him, ورب العالمين Make
his qabr, his grave spacious and fill it
with light.
This is what he prayed for Abu Salama.
رضي الله عنه And another hadith also says
the same thing.
فَإِنَّ الْمَلَائِكَةُ يُؤَمِّنُونَ عَلَىٰ مَا قَالَ أَهْلُ الْبَيْتِ
The angels will say ameen to what the
people of the household are gonna say right
after death because they are present.
So this is an adab to keep in
mind to make dua and not say terrible
things after because you are grieved or distressed.
Final thing here when it comes to do
what to say or what to do around
the dead.
Do you read Quran?
Do you read Quran around them?
Now some scholars have said yes meaning they've
allowed it.
Not necessarily recommended it but they've allowed it.
Based on a weak hadith is يَقْرَأُ عَلَىٰ
مَوْتَاكُمْ يَسِينٌ Read yaseen for your mawta, the
dead.
And the dead here does not mean those
who have passed away already but those who
are what?
Dying.
يَسِينٌ for those who are dying not those
who have passed away.
The hadith is weak.
The hadith is weak.
So it's not sound enough to establish a
recommended practice.
But some of the scholars have a particular
methodology.
Particular way.
Which is what?
If there is a weak hadith like that
and they don't see that there is a
great harm or contradiction in it with other
established practice and somebody ask them about it,
they say well based on that weak hadith
you can if you wish.
But they don't themselves recommend it.
They don't necessarily do it but they would
give you the chance to do it based
on a weak hadith.
So some you know cite the rationale or
explain that there are rationale for reading such
Quran when a person is dying is to
ease their death if they are experiencing hardship.
But what we say is what?
If you want to follow this first of
all know that this is a weak or
strong hadith.
It's weak.
It's not a recommended sunnah but something that
some scholars allow and some scholars disallow.
And the third thing is this is not
Yasin after death.
It's not Quran after death.
This is while the person is dying just
to help them in the process.
But the habit of gathering after a person's
death to read Yasin is not what this
weak hadith is.
Stating or even allowing and not what those
scholars are stating or allowing.
Now let's move on inshallah to what is
called sakratul mawt.
The stupor of death.
And the stupor of death or sakratul mawt
is mentioned in the Quran.
Sakratul mawt this is the agony the hardship
of death.
Allah azza wa jal mentions it in the
Quran.
He says He says the agony of death
has brought the truth.
This is what you were trying to run
away from.
Now there's another word that Allah uses in
the Quran which is ghamarat al mawt.
Again it means the hardship of death.
walaw tara idhil dhalimuna fee ghamaratil mawt If
you were to see when the aggressors are
in the agonies of death wal malaikatu basitu
aydihim and the angels have extended their hands
akhriju anfusakum get yourselves out.
Meaning get your souls out.
And the people the scholars in tafsir they
said that this is a threat coming from
the angels.
Just like someone who is coming to demand
payment and demands you know that with rush
and a threat it says get your souls
out.
This is the angels threatening the aggressors or
the transgressors as Allah azza wa jal has
described them.
Let's explain what sakratul mawt means or ghamaratul
mawt means.
So if you know a little bit of
Arabic you'll remember it.
If something you say has sakara or that
fruit sakara it covers up.
So if someone drinks alcohol you say that
he is in a state of sukr covering
up.
Sukr when used when it comes to death
it indicates such hardship that a person would
lose consciousness because of it.
So it covers his brain.
So he is in and out of consciousness.
And that is what?
Because of that hardship, that pain.
So it's that's where it comes from and
it's used for the pain of death.
So sakratul mawt is the pain of death
but it's a pain that causes loss of
consciousness.
Whether a person loses consciousness or not but
it is that type of pain.
Ghamaratul mawt or ghamaratul mawt is the same
thing.
When you're covered or drowning in water you
are maghmur.
You're inside that water.
So al mawt covers you with pain or
covers you with hardship as if you are
drowning in it.
That's the hardship of death.
Both of them are used or borrowed from
that image to indicate the agony or the
hardship of death.
Allah azza wa jal also said falaw laa
itha balaghat al hulqooma wa antum heena idhin
tanzuroon.
It says what happens when the time when
the soul will reach the throat?
al hulqoom.
And you at that moment you will be
looking.
wa nahnu akrabu ilayhi minkum walakin laa tubsiroon.
You are looking you're watching what is happening
but we are closer to him than you
are but you cannot see.
falaw laa in kuntum ghayra madineen What about
if you as you claim you're not going
to be judged or resurrected?
tarji'oonaha in kuntum sadiqeen If you are
truthful in what you are saying, bring it
back.
I mean if you're honest and truthful about
that you're not going to be judged or
be resurrected then bring that soul back and
stop that death.
fa amma in kana minal muqarrabeen farawhun warayhan
wajannatu a'eem.
What I want to stress here, wa amma
in kana min ashabil yameen.
If he is of the people of the
right hand fasalamun laka min ashabil yameen then
salam to you you are from the people
of the right.
And they said here that fasalamun laka is
the greeting of the angels.
Right?
That's when they descend they say salamun laka
salamun alayka or safety to you.
Salam could be a greeting or salam could
mean you're safe.
You're safe now.
You are from ashabil yameen, of the people
of the right hand.
Another ayah Allah azza wa jal said kalla
idha balaghatittaraqi no one will know when the
soul will reach the collar bone.
So the collar bone is close to the
throat.
So it tells you that the soul will
pass through that on its way out.
Being pulled out from that area.
So idha balaghatittaraqi it will be said then,
man raqi?
Who can cure him?
Where's the doctor?
Who can save him?
And he believes this is the time of
departure.
Of saying goodbye.
Of no return.
He knows it.
And the leg will be wrapped around his
other leg.
Indicating hardship and death.
Idha rabbika yawma idhilil masaq Indeed, your destination
is to Allah azza wa jal.
So that's the pulling out of the soul.
The death of the Prophet sallallahu alayhi wa
sallam is described by Aisha radiyallahu anha and
others.
He said inna rasoolallahi kana balayna yadaihi rakwa
aw ulbatun fihama He says when the Prophet
sallallahu alayhi wa sallam was dying he was
experiencing the pain of death He said there
was next to him a container or a
bottle of water So he would put his
hand in the water take some water and
wipe it over his face la ilaha illallah
innalil mawti sakarat la ilaha illallah indeed death
has its hardship thumma nasaba yadahu fa ja
'ala yaqulu firrafiqil a'ala hatta qubidaw maalat
yadahu Then he pointed with his hand and
he said indeed with the lofty companions, the
highest companions until he died and his hand
fell.
So the Prophet sallallahu alayhi wa sallam did
he experience pain during his death?
Yes or no?
Yes.
To the extent that Aisha radiyallahu anha said
ma aghbitu ahadan bi hawni mawtin ba'da allathee
ra'aytu min shiddati mawti rasulillahi sallallahu alayhi
wa sallam She said I do not envy
anyone for experiencing ease of death after I
have seen the hardship that the Prophet sallallahu
alayhi wa sallam went through when he died
I do not envy someone for ease of
death for having an easy death after I
have seen that pain that the Prophet sallallahu
alayhi wa sallam experienced when he was dying
Now you may say to yourself why?
And why did the Prophet sallallahu alayhi wa
sallam experience that pain?
Especially in the minds of many an easy
death is linked to what?
Mercy and righteousness, right?
And a difficult death is linked to what?
Wickedness and selflessness.
So if a person is suffering during their
death, you'll think that what?
Allah must be angry with them And if
they pass peacefully, you think that, oh that
was beautiful.
It was an easy death.
But this comes to reverse that thinking Now
the pain that the Prophet sallallahu alayhi wa
sallam experienced really goes along with his life
and goes along with how he would be
sick and get sick sallallahu alayhi wa sallam
So one of those days, someone came to
visit the Prophet sallallahu alayhi wa sallam He
was severely ill He says I touched him
with my hand just to feel the fever
and he was truly feverish So he said
You are really sick, you are really feverish.
This is really high temperature Prophet of Allah,
meaning higher than the average Higher than you
would touch anybody else.
He says this is higher temperature than anybody
else would experience.
So he said Oh Prophet of Allah, you
are experiencing like a lot of pain, a
lot of high fever.
He says أَجَلْ إِنِّي أُوعَكُ كَمَا يُوعَكُ رَجُلَانِ
مِنْكُمْ أَجَلْ إِنِّي أُوعَكُ كَمَا يُوعَكُ رَجُلَانِ مِنْكُمْ
He says I get sick as two people
among you get sick So it's interesting if
you did not know this before Meaning he
will get double the pain.
Not just the average pain that you and
I will get Not the average fever Double
the pain He gets it.
Interesting right?
فَقُلْتُ ذَلِكَ أَنَّ لَكَ أَجْرَيْنَ He says is
this because you'll be rewarded twice?
You get double the reward because of it?
He says yes فَقَالَ رَسُولُ اللهِ صلى الله
عليه وسلم أَجَلْ So he says مَنْ مُسْلِمٍ
يُصِيبُهُ أَذَن مَرَضٌ فَمَا سِوَاهِ إِلَّا حَطَّ اللَّهُ
ذَهُ سَيِّئَاتِهِ كَمَا تُحَطُّ الشَّجَرَةُ وَرَقَهَا He says
whatever pain a person goes through, illness or
anything else, except that Allah will remove his
sins as a tree would lose its leaves
So here the pain of the Prophet ﷺ
when he was sick is not an indication
of Allah's anger No So the pain that
he experienced ﷺ before dying and as he
was dying, is that an indication of Allah's
displeasure?
No, the opposite indeed That's why Aisha said
I will not envy anyone for having an
easy death.
Mind you you don't ask for a difficult
death You don't ask Allah make my death
very difficult You never do this You never
ask for any sickness for any hardship.
But Allah could choose Allah could choose to
treat a person like that to either take
away some of their sins not talking about
the Prophets, take away some of their sins
or for Allah to elevate them So just
like they are tested in the dunya they
get tested when they are about to die
That's what happens And Ibn Mas'ud, and
this is Sahih to Ibn Mas'ud, he
says نَفْسُ الْمُؤْمِنِ تَخْرُجُ رَشْحًا He says the
soul of the believer leaves him like sweat
meaning easily وَنَفْسُ الْكَافِرِ تَسِيلُ كَمَا تَخْرُجُ نَفْسُ
الْحِمَارِ And the soul of the disbeliever will
come out just like the soul of a
donkey meaning with hardship And we're going to
reconcile this with what we've just mentioned قَالَ
وَإِنَّ الْمُؤْمِنَ لَيَعْمَلُ الْخَطِيَةَ فَيُشَدِّدُ بِهَا عَلَيْهِ عِندَ
الْمَوْتِ لِيُكَفَّرَ بِهَا And indeed the believer he
does a sin and Allah Azawajal will have
him experience pain before his death so that
this sin will go away وَإِنَّ الْكَافِرَ لَيَعْمَلُ
الْحَسَنَةَ فَيُسَهَّلُ عَلَيْهِ عِندَ الْمَوْتِ لِيُجْزَى بِهَا And
indeed the kafir would do something good a
good deed and Allah Azawajal will give him
ease during his death so that he would
reward him for it so Allah Azawajal is
just so a kafir may do something good
in this life ok if he does something
good in this life when will he be
rewarded for it in the next life in
the dunya so Allah rewards him for it
in the dunya including having an easy death
whereas the believer they could have done something
that is wrong and Allah Azawajal wants to
take that away before they die so they
experience some pain during their death now here
is something that we need to reconcile in
the beginning of the statement Ibn Mas'ud
said what the soul of the believer comes
out easily and yet he says they'll experience
pain and he says the soul of that
disbeliever comes out with difficulty yet he says
what they'll experience ease how do you understand
both he says the ease that he's talking
about for the soul of the believer and
the difficulty of the soul of that disbeliever
is not something that you witness that's something
internal and when we'll come inshallah to the
hadith of how the soul comes out and
what the angels will do to it you'll
understand that the soul has action within the
body that you do not see that's not
reflective in what you will witness with your
eyes that is separate that is invisible otherwise
you'll be able to tell who is righteous
and who is not who is sincere and
who is hypocrite and you can't you can't
so what happens to the soul is hidden
from you that ease that Ibn Mas'ud
is talking about it comes out easily the
soul or it becomes difficult for the disbeliever
you do not see that what you get
to see is what happens before it and
what happens before it is not necessarily linked
to righteousness Allah knows the best so if
I see a Muslim whom I assume is
a good Muslim and he's experiencing some pain
before his death going through some difficult time
before his death do I say he is
unrighteous because of it no he is a
great Muslim as far as I can see
and his death is easy do I say
that he is bad Muslim because of it
no I have no access to be able
to judge the only thing that I can
say is if he is good if I
know if I think that he is good
and he is experiencing some difficulty maybe this
is a reflection of Allah azza wa jal
purifying him so I don't stigmatize him I
don't suspect him because of it or if
I see a believer disbeliever I'm sorry someone
sinful hypocrite disbeliever and their death is peaceful
and serene does that mean that Allah is
happy with them so you understand how to
de-link and uncouple what you see from
righteousness otherwise we would say that the prophets
of Allah a.s.w. they were the
worst because their death was difficult and their
life was difficult as well no it's not
and probably inshallah the last thing we'll say
for today what could decrease the pain of
death he said maybe one thing and that
is martyrdom that is shahada he said he
says the martyr will feel the touch
of death as one of you will feel
the touch of the bite of an ant
and this is what they feel which is
nothing and that is subhanallah is amazing because
when you look at and probably one of
the reasons that a person may choose not
to be or not to want to be
a shaheed is the difficulty of the death
right and they may think that it is
extremely painful and the prophet a.s.w.
he said what you see as extremely painful
is something that they will feel only as
a bite of an ant which is nothing
and it's absolutely nothing compared to many who
die on their bed will experience so take
from that that it doesn't mean that if
you give something for Allah a.s.w.
that you'll experience greater pain because of it
or greater loss in fact Allah a.s
.w. compensates you in a sense that you
are better off than those who have not
sacrificed and better off of those who did
not give that to Allah a.s.w.
so again along the theme of expect the
best from Allah a.s.w. and Allah
will give it to you if a person
sacrifices whatever for the sake of Allah a
.s.w. Allah will take a lot of
pain from their life and maybe also a
lot of pain from their death because they
gave their life to Allah and Allah a
.s.w. wanted to honor them because of
it inshallah so let me stop here and
let me know inshallah if you have questions
questions about what we said today or questions
about what we said inshallah in the last
couple of lectures a couple
of things I wanted to mention inshallah because
I remember from last time I was asked
a question about lung disease and is this
included in martyrdom or not in ash-shahada
so there is actually I found a hadith
from the prophet s.a.w. who is
listing among those who are martyred the ones
who are infected with sul or also al
-majnoob who is infected or suffering from that
ul-jamb both of them they say is
a disease that affects the lung so perhaps
it's also the case that a person dies
because of a lung disease that also is
martyrdom wallahu alam another thing that I've mentioned
when we gave the khutbah about the good
end and the bad end three signs that
are not mentioned in the quran and the
sunnah as good signs or bad signs one
of them is smiley, smiley face after death
the other one is musk the body smelling
or the grave smelling of musk and the
third one is lack of decomposition of the
body three things so first of all the
quran and sunnah are silent on this we
understand that as far as the angels of
the prophets of Allah s.w.t they
do not decompose we know that right so
the earth does not consume the bodies of
the prophets there's no statement in the sunnah
that says that this is also true for
somebody other than the prophets of Allah we
have stories that a grave was unearthed and
they saw the martyrs in the battle of
this or the martyrs of the battle of
that or this scholar after one, two, three,
five years, ten years and the body has
not changed we have stories but we don't
have direct statement from the sunnah that says
if you're righteous you necessarily will not decompose
or the decomposition will be slower, much slower
than other people, we don't know if that's
true or if it's true all the time
same thing about musk or smelling like musk
after your death or your grave smelling like
musk when you are buried, so what do
you do with these signs when you find
them and importantly what do you do with
these signs if you don't find them you
say allahu alam because first and foremost what
we know is a sign is what Allah
azzajal said or the prophet sallallahu alayhi wasallam
said that's what we are sure of our
signs remember them la ilaha illallah the last
thing that you say day on a Friday
etc etc etc then if these signs, good
signs are present and then you tell me
and he's smelling like musk we say khayrun
ala khayr good upon good, right good upon
good but you say isolated from anything else
he smelled like musk there's no other sign
except musk is that a good sign I
don't know I don't know why, because you
could go to somebody else and you say
he doesn't smell like musk, does that mean
that he's terrible and this person was apparently
martyred and this person apparently was martyred this
person smelled like musk he did it, does
that mean that he's good and he's bad
what do you think no, no this body
did not decompose actually because these are practical
questions they are coming today right, they say
you are in the refugee camp janeen or
what have you there's a question actually some
of the scholars have received it says some
people were killed but they decomposed quickly they
smell bad, does that mean that they are
bad not martyrs etc etc they say no,
it doesn't mean that because we don't have
evidence from the Quran and Sunnah to say
that they are supposed not to decompose, they
are supposed always to smell like musk so
the essential essential signs are the ones that
are mentioned in the Sunnah these are ones
if they are present, good good but as
one of the brothers pointed out to me
you could have someone who is not a
Muslim after their death they are smiling do
you say that Allah is pleased with them
because they are smiling that's insufficient that could
be simply changes post-mortem changes to the
body even when it happens to a Muslim
just that, it could be a post-mortem
change to the body that's not enough but
what we know is true and significant signs
are the ones that we've mentioned so I
hope inshallah that we could kind of hold
them in kind of proper distinction and we're
not confused by them and if not, ask
me inshallah and I can explain further so
if a person does not say shahada the
last thing that they say is shahada, but
they die hours after, does this count?
yes as long as it's the last thing
that they say most of us are born
in a non-Muslim country for better worldly
life and this country which is a non
-Muslim country as we don't know where we
will die then shall we wish to die
in a Muslim land like our own home
country is there a virtue in that as
I said, the virtue is where you are
most obedient to Allah you could wish to
die in Medina you could wish to die
or make dua to die in a virtuous
place but continue to inhabit and live in
a place that is most conducive to your
relationship with Allah azawajal where you find that
you are closer to Allah that's where you're
supposed to live and hopefully that's where you
die, that's where you want to die, right?
isn't it?
because you want to live as the closest
as you can to Allah and you want
that to be the last thing that you
are doing and experiencing before your death so
if this is here, it's here if it's
not here, then ask Allah to give you
that place wherever it may be even if
you're unaware where it could be located, Allah
azawajal could illuminate that for you and guide
you to it so ask Allah azawajal put
me where I am closest to you where
I will die righteously, ask Allah for that
it could be here, it could be somewhere
else also transporting a deceased person to their
home country which is a Muslim country any
benefit, we'll talk about that inshallah about transporting
that dead body, from the time of death
until the burial, does the person hear what
is happening around them, we'll talk about that
inshallah, just briefly, only initially only initially but
after the burial and when the question starts,
their connection with this outside world will cease
and end you mentioned how maybe Allah gives
us pain to elevate us or remove our
sins would you know what it would mean
for someone that's always experiencing pain so if
a person is always experiencing pain it could
be that Allah azawajal is purifying you Allah
is teaching you and a very important lesson
and sometimes that is required where intermittent pain
where pain and then it's solved, pain and
then it goes away, doesn't necessarily change you
so if Allah azawajal had chosen for you
extended period of suffering extended period of pain
don't give up on the fact that Allah
azawajal is desiring the best for you Allah
wants the best for you he always wants
the best for you otherwise he would just
simply exterminate you remove you or he will
give you this world and two things could
happen, if Allah does not care about you
Allah hates you, two things will happen, either
he just wipes you out you know Pharaoh
Aad, Thamud he doesn't like them, he just
took them out that's one or the other,
he gives you more of this world because
he doesn't care about this world so you
want money and fame and women and this
and that, take it he will give you
all that but if Allah azawajal is testing
you, just remember if Allah is testing you
if Allah loves people, he tests them the
length of the test the prolonging of the
test corresponds to that love as long as
you are patient as long as you are
patient and faithful your love for Allah Allah
loving you and you loving Allah will increase
as long as you continue to be patient
and thankful for it so don't despair of
the fact that your suffering is continuous Allah
azawajal wants something great for you, I just
simply want you to fill your heart with
faith and be patient and keep asking Allah
azawajal for the best to give you steadfastness
and then if you're doing something wrong and
all of us are leave that whatever it
may be, if you're doing something wrong, leave
it, purify yourself and let that be a
motivation for you to get even closer and
closer to Allah, because if you don't have
this dunya, at least get a lot of
what you can from the akhira some people
will have a lot from this dunya nothing
from the akhira and a lot of people
who are righteous will have a lot from
the akhira and little from this dunya, and
it's better to be the second than the
first so if Allah takes away the dunya
from you he takes it to give you
the akhira so you know expect or expect
the best from Allah subhanahu wa'ta'ala and
love him because of that ok I think
I've answered everything here on the brother's side
do you need to ask anything inshallah or
on the sister's side go ahead of
course so we mentioned last time that there's
a hadith where a person will do or
commit the actions of the people of jannah
until they are very close to it and
then the decree of Allah azza wa jalla
will overtake them, they will do the actions
of the people of hellfire, and then they
will enter hellfire, and we said that the
scholars have said that this is unimaginable unless
the person is harboring, is hiding in them
ill intent bad actions major sins that are
not noticeable are not public so when people
look at them because we said another hadith
explains it the person will commit the actions
of the people of jannah as far as
the people can see and then he does
the actions of the people of hellfire and
dies, we said that his nature, meaning what,
he's insincere he's acting hypocritically he's hiding a
lot of sin but pretending to be what
he's not so ultimately just before his death,
Allah azza wa jalla will manifest, will reveal
his true nature so that he will do
what he is actually about he will do
the actions of the people of hellfire because
he's on the inside like that, despite what
he's pretending to be, will do the actions
of hellfire, will end up in hellfire because
of it, so we say how do you
avoid this, you avoid it by being truthful
inside and outside, being sincere not pretending to
be somebody else not harboring or hiding sins,
and then when you come out in public,
you pretend to be righteous and good man
or woman so if you're honest inside and
outside, you avoid that fate by the will
of Allah azza wa jalla but also the
hadith teaches you to never be content or
arrogant with your deeds that who knows if
they are accepted let me do even more
and more so that I can do my
best to guarantee that just before my death,
I don't do something bad and then die
while doing it does that answer?
so you
say it may apply to leaders who are
committing bid'ah, and then people think that
they are upon Islam the followers think that
they are doing good but they're not well
that is public and that what you're talking
about is varying perceptions based on levels of
knowledge so if their followers are deceived because
they are ignorant they're definitely others knowledgeable who
are not deceived by that so when they
look at them, they'll say no these are
the actions of the people of hellfire so
they're not deceived by it so they're not
publicly righteous but privately not they're even publicly
unrighteous it's just that some are deceived by
that while the knowledgeable are not so
your second question the first question I would
need to go back to the supplications to
find out what supplication you may be referring
to after the adhan the other question is
a question that we inshallah, Allah willing, we
will cover when we talk about the grave
and it's punishment but just very briefly when
the Prophet sallallahu alayhi wa sallam stuck two
green leaves, palm leaves and he said alayhi
salatu wa salam among those who were punished
maybe they will receive relief as long as
these leaves do not dry out he doesn't
say alayhi salatu wa salam it's because of
their life or their supplication or their ibadah
or anything else it is probably just the
time that the Prophet sallallahu alayhi wa sallam
was referring to a time limit and that
the time limit will increase when they will
dry out that's the time that he was
referring to not to any special what do
you call it quality that these plants have
because if it were the quality of the
plants not the virtue of the Prophet sallallahu
alayhi wa sallam then we would be putting
plants upon every grave but that's not the
sunnah so it wasn't that the plants had
any power and it's their ibadah, it was
the Prophet who planted them and it's intercession
and that intercession will end when they dry
out so
the Prophet sallallahu alayhi wa sallam when he
said the highest companionship he is referring to
the highest inhabitants of the heavens and this
is either if you say that he is
referring to Allah azza wa jal then Allah
is the highest companion or he is referring
to the angels or maybe both so that
highest companions belongs generally to all Muslims and
those who are in the highest levels of
Jannah receive higher companionship because they're both closer
to Allah azza wa jal and they're closer
to the top angels so in generally it's
open to everybody right and more specifically to
the more righteous they'll get more and more
of that but that's what the highest companion
or companionship is so as we will mention
inshallah that the righteous, the believers will have
some access to Jannah, they'll have some proximity
to it so it includes that time and
includes also the time of entry, actual official
entry into Jannah inshallah how
do we practically keep ourselves mindful of death
throughout the day it doesn't necessarily need to
be throughout the day so every step of
the way but if you do something as
simple as reading the Quran you'll find it
but he's reading with intent and with understanding
that you're reading not just to finish a
page which is very different than reading for
directions, reading for inspiration so if you're open
the mushaf and you say I'm looking for
something and you're listening to what Allah is
saying you'll hear reminders about death reminders about
the day of judgment, reminds about the finality
of this life, all of these things if
you're just reading just to finish you're gonna
miss all of that so I think if
you have daily readings of the Quran beginning
of the day, middle of the day or
end of the day you'll have sufficient reminders
inshallah and if you want even more have
next to it a book of hadith and
read these hadith especially when it comes to
remembrance of death, description of hellfire description of
heaven having zuhd in the dunya the finitude
of the dunya all of these things, that
will remind you inshallah and then as we've
mentioned before whether it's visiting the grave or
visiting the sick, that helps if you definitely
cannot do that daily, if done on a
weekly by weekly basis, it will keep inshallah
that memory alive I can't hear you
maybe somebody needs to convey what you're saying
oh you can come closer can you
hear what he's saying do
bad publicly, privately do bad privately and then
good publicly what about them oh the other
way, they do good privately and bad publicly
what about them why are they doing bad
publicly just like that ok, so first of
all it's good that they're doing good privately
and what they want to do inshallah is
extend that good to the public as well
so not just good to themselves or around
themselves or when they're alone but also do
it outside as far as people can see
because this is the only way you can
help people, so salah and zakah and hajj,
all these are public so they need to
do that as well so if they're just
doing good on the inside privately but bad
on the outside it's incomplete and it's seriously
incomplete and it should not be that, so
they should try their best good when they're
alone and good when they are with people
as well, make sense ok, ok inshallah I
think probably unless you guys really have other
questions, this is the last one do hypocrites
know that they are hypocrites when I hear
stories of hypocrites after death, I'm scared that
I will be one of the hypocrites although
I do not think I'm hypocritical, I do
hypocritical actions, alhamdulillah, so hypocrites you can be
divided into two, major and minor, the major
hypocrites are those who disbelieve internally but pretend
to believe externally and you know whether you're
it or not right, so if a person
asks you, do you believe in Allah and
the prophet just you you don't have to
pretend, you ask yourself, do you believe in
Allah and the prophet, you say of course
yes I do, you believe the Quran, yes
I do you're not a hypocrite you're not
a hypocrite that's the major hypocrisy, which is
hypocrisy in belief, there's hypocrisy in action that's
the more dominant one and because of that
it becomes the more dangerous one, in a
sense because people don't notice it so hypocrisy
in action is when you're inside and outside
contradict each other when you're dishonest so riya,
showing off is a form of hypocrisy, you
pretend to be praying but you're doing it
for people you pretend to be giving sadaqa
but you're doing it for people that is
a sense of hypocrisy when you're saying things
but you break and contradict what you're saying
so the prophet said that the sign of
the hypocrite are three when they speak they
lie and when they make a promise they
break it and when they're entrusted they betray
so if you want to know if you
have practical hypocrisy, ask yourself, do you do
these things and ask yourself if the inside
matches the outside or do you pretend to
be better on the outside rather than the
inside as Allah said oh you who have
iman, why do you say what you do
not do so the sahaba would consider that
practical hypocrisy to say things but do the
opposite so if you try to avoid that
you'll avoid practical hypocrisy and if you avoid
practical hypocrisy Allah save you from the major
hypocrisy inshallah so this is inshallah, we're done
with online questions last opportunity to ask anything
on the men's side you have something, go
ahead about what if
they what, I'm sorry they separate what moved
away from their homeland buried away from their
homeland yes so
if a person is buried away from their
homeland yes the further away they are the
greater that reward is and the less the
less the reward but that is one factor
so that space or that distance is one
factor but there are other factors to keep
in mind whether maybe they were incredibly beneficial
incredibly obedient to Allah azza wa jal in
that place and that also contributes to an
increased reward that they will have so we're
talking about multiple factors so one factor is
the distance but another factor is was their
presence in that area pleasing to Allah, incredibly
pleasing to Allah or wasn't, that contributes to
the reward as well, was their presence in
that area displeasing to Allah azza wa jal,
so it takes away from that reward right,
so multiple factors affect ultimately what happens to
them the sisters, we're good we're good, inshallah
subhanak Allah wa bihamdik ashhadu an la ilaha
illa anta astaghfiru wakatuhu alaikum wa rahmatullahi wa
barakatuhu assalamu alaikum wa rahmatullahi wa barakatuhu