Ali Albarghouthi – Life Beyond #05 Punishment in the Grave- Types & Causes
AI: Summary ©
The importance of learning about Islam is emphasized in various segments, including punishment, religion, and burying after their death. The speakers emphasize the benefits of people's deeds in avoiding punishment and negative consequences, as well as the importance of measuring good deeds as cornerstones of one's behavior. The speakers also touch on the negative consequences of losing a culture and the importance of learning about one's religious beliefs and experiences.
AI: Summary ©
As-salamu ala rasoolillahi wa ala alihi wa
sahbihi wa salam.
Allahumma a'allimna ma yanfa'una wa anfa
'na bima a'allamtana wa zidna ilman rabbil
alameen.
Allahumma inna ala dhikrika wa shukrika wa husni
ibadatik.
Amma ba'd.
So in the beginning, first, if we ever
have to cancel a lecture, insha'Allah, for
whatever reason, you will find announcements about this,
insha'Allah.
So I've created a channel on WhatsApp under
my name.
Look for it, insha'Allah, and join it.
Telegram also has a similar channel.
Or you check, insha'Allah, social media.
I mean, my social media, because that's the
only thing I can control.
So Facebook, Twitter, or X, insha'Allah, will
have all these announcements.
So you pick one of them.
Pick one of them.
WhatsApp, Telegram, Facebook, X, one of them, insha
'Allah, should have that announcement.
And insha'Allah, if we do ever have
to cancel or announce a new program, it
will be, insha'Allah, through these platforms, insha
'Allah, mainly through these platforms.
Now, last we met, we've read the hadith
of Al-Bara' ibn Azib, that lengthy hadith
that describes the exit of the soul, the
descent of the angels, how the soul leaves
the body, where it goes, how it enters
the grave, and what happens to it, until
it faces Allah's rewards or punishment in the
grave.
And there's some other hadith that complete the
picture.
So that hadith is sort of comprehensive in
the sense of it takes you from that
stage to almost the end in the grave.
But there are other details that we can
learn and glean from other hadiths.
And that's the benefit of reading the totality
of the hadith, because they will keep adding
details and clarifications that were not available in
some other hadith.
So in this particular one, this is not
a hadith.
This is Amr ibn al-'As who is a
Sahabi.
And this describes his final moments on earth.
So they said, we were next to Amr
ibn al-'As in his final hours.
And he was crying.
And he had turned his head to the
wall.
And his son said, he says, oh father,
did not the Prophet ﷺ give you the
good news of this?
And did he not give you the good
news of that?
So here you understand what the son was
doing.
If you remember what we said before, right?
Because you're supposed to what?
Motivate the dying person to think the best
about Allah in the final moments.
That's what he was doing.
So he's referencing the promise of the Prophet
ﷺ to Amr ibn al-'As.
Because Amr ibn al-'As was a Sahabi.
So did he not promise you this and
promise you that?
To alleviate whatever stress or sadness he may
be experiencing, as he believes that he was
about to exit this world.
So he said, he turned his face to
him.
And he said, the best that we prepare,
meaning for such a day, such a moment,
is the testimony of La ilaha illallah Muhammadun
Rasulullah.
And he says, indeed I witnessed three stages,
or I've gone through three stages in life.
He says, the first stage, I hated the
Prophet ﷺ the most.
And that is before his Islam.
And I wanted, more than anyone else, to
be able to capture him and kill him.
And he said, if I had died in
that stage, I would have gone to *
fire.
Then he said, when Allah ﷻ put Islam
in my heart, I came to the Prophet
ﷺ and I said, extend your right hand,
so I would give you my pledge.
So when the Prophet ﷺ extended his hand,
he says, I withdrew mine.
So Muhammad ﷺ said, the Prophet ﷺ said,
he says, why?
And he said, I wanted some conditions.
I want some conditions to be fulfilled.
وَأَرَدْتُ أَنْ أَشْتَرِتْ He says, what are your
conditions?
He said, that I would be forgiven.
Meaning for all the things I've done in
the past, I want to give you the
pledge with the condition that I'd be forgiven.
So the Prophet ﷺ said, أَمَا عَلِمْتَ أَنَّ
الْإِسْلَامَ يَهْدِمُ مَا قَبْلَهُ He says, did you
not know that Islam forgives or cancels or
wipes out whatever came before it?
And that hijrah, migration, wipes out whatever came
before it.
And hajj wipes out whatever came before it.
So did you not know this?
So the Prophet ﷺ told him.
And he continued, he says, I did not
love anyone more than the Prophet ﷺ.
Nor revere anyone than him.
And I could not tolerate to stare at
him ﷺ for a lengthy time or for
a long time, out of the respect that
I had for him.
And if I were asked to describe him,
I will not be fully able to describe
him because I would not stare at him.
I would look and then remove my eyes,
because that's how much respect he ﷺ had
for the Prophet ﷺ.
He said, if I were to die at
that stage, I would hope for Jannah.
But then I took positions, and I had
power, and I do not know if what
I've done is right or wrong.
فَإِذَا أَنَا مُتُّ Now he gives him advice.
When I die, let no wailing woman follow
me, or anyone carrying fire.
And when you bury me, throw the sand
on me gradually.
Then stay around my grave, the length of
time required to slaughter a camel and distribute
its meat, so that I'd be comforted by
your presence, and I will see what I
will respond to the messengers of Allah, meaning
the angels.
So, some scholars have said about this, especially
the last part, stay beside my grave, the
length of time needed for a camel to
be killed and its meat distributed.
They said, some scholars have said, this must
have come from the Prophet ﷺ.
So this is a hadith.
Some others have said, no, this is his
own ijtihad, this is his own opinion, about
the length of time you should stay around
the grave, or next to the grave after
a person is buried.
Allah knows best.
But in the opinion of Amr ibn al-'As,
at least, he's saying what, stay around the
grave, that amount of time.
This would be around, what, 15 to 20
minutes.
Alright, 15 to 20 minutes.
But what the Prophet ﷺ had said explicitly,
after a person is buried, قَالَ اِسْتَغْفِرُوا لِأَخِيكُمْ
وَاسْأَلُوا لَهُ التَّثْبِيتَ فَإِنَّهُ لْآنَ يُسْأَلُ He says,
ask Allah to forgive him, and ask Allah
to make him steadfast, because now he is
being asked.
Now, how long do you stay, repeating and
saying these things?
You could stay, say it, for 2-3
minutes, 5 minutes.
If you believe that what Amr ibn al-'As
has said, is merely his own opinion about
how long you should stay.
But if you believe that this is a
hadith, you would stay there for 15 or
20 minutes, and then you would leave.
Another hadith, which tells you about the first
thing that a person encounters when they enter
their grave, which is the contraction of the
grave, which happens to everybody.
And the Prophet ﷺ said, لَوْ نَجَى أَحَدٌ
مِن ضَمَّةِ الْقَبْرِ لَنَجَى سَعَدُ بْنُ مُعَاذٍ وَلَقَدْ
ضُمَّ ضَمَّةً ثُمَّ رُوخِيَ عَنْهُ He says, if
anyone were to escape the contraction or the
squeeze of the grave, Sa'd ibn Mu'adh
would have escaped it.
But then, indeed what happened to him is
that the grave squeezed him.
It's a gentle squeeze, wallahu a'lam.
But it could still be part of the
hardship that a person faces as he exits
this dunya and enters the grave.
And it's part of the fitna, just like
the questioning of the angels is part of
the fitna.
So he got squeezed, the grave contracted, and
then it released him.
So this means that this happens for everybody.
It happens like everybody.
Maybe, wallahu a'lam, the scholars have said,
just imagine how a fetus exiting his mother's
womb enters into a contracted space.
And then he gets released, right?
It is the same thing, maybe, wallahu a
'lam, you get through this contraction into either
the abundance of Allah's rewards and bliss, or
into punishment.
But it's also a contraction, it's also like
a canal.
Another hadith adds some details.
قَالَ إِنَّ الْمَيِّتَ يَصِيرُ إِلَى الْقَبْرِ فَيَجْلِسُ الرَّجُلُ
فِي قَبْرِهِ غَيْرَ فَزِعٍ وَلَا مَشْعُوفٌ It says,
when the dead person, actually when the soul
enters the body, it says, this man will
sit up in his grave, or wake up
in his grave, unalarmed and unafraid.
And here we're talking about the believers or
the non-believers?
The believers.
The believers, the faithful.
It says, they'll be in their grave, unafraid,
unalarmed.
And we'll understand in the following hadith, why
they are unalarmed, why they're not afraid.
Then it will be said to him, if
you remember the previous hadith in the last
lecture said that.
It says, فِي مَ كُنْتَ What were you
about?
Or what did you believe?
It says, I was a Muslim.
Then we'll said, what about that man?
And they do not name him.
What about that man?
He said, Muhammad ﷺ, he brought us proofs
and we believed him.
They'll ask him.
This is an additional question that this hadith
provides us.
قَالَ هَلْ رَأِيتَ اللَّهِ He says, did you
see Allah?
فَيَقُولُ مَا يَنْبَغِي لِأَحَدٍ أَن يَرَ اللَّهِ It
says, it's not possible for anyone to see
Allah.
They're questioning his belief.
You believe this?
Yes.
Did you see Allah yourself?
What's the reply?
He says, no one can see Allah.
And this means of course in the dunya.
Because it wasn't possible for me to see
Allah.
But the believers will see Allah عز وجل
when?
In the akhira, specifically in jannah.
قَالَ فَيُفْرَجُ لَهُ فُرْجَةٌ قِبَلَ النَّارِ فَيَنظُرُ إِلَيْهَا
يَحْطِمُ بَعْضُهَا بَعْضًا He says, then a door
will open between him and hellfire.
And he will see in it, the fire
and its punishment.
He says, look at where Allah had protected
you from.
Then he will get a door into heaven.
And he will look at its beauty, and
what's in it.
And it will be said to him, this
is your place, this is your house, this
is where you will be.
عَلَى الْيَقِينِ كُنتِ You had certainty, you had
yaqeen, and you had it when you died.
And you will be resurrected with yaqeen, inshaAllah
rabbil alameen.
Then when the bad man, the evil man,
the sinful man, the disbelieving man, when he
wakes up, when he sits up in his
grave, he'll be alarmed, and he will be
afraid.
And then he'll be asked, what were you
about?
What did you believe?
He says, I do not know.
Who is this man?
He says, I've heard them say something and
I've said it.
Then he will get a glimpse into heaven.
He says, this was your home, but you're
denied this now.
Because he did not believe.
Then he will look into * fire, and
he will look at all of the punishment
in it.
And he said, this is your place, this
will be your house.
You lived with doubt, you died with doubt,
and you'll be resurrected with doubt, insha'Allah
ta'ala.
Now why is the person afraid or unafraid
at that moment, before the questioning of the
angels?
Another hadith tells you.
Qala innal mayyita idha wudia fi qabrihi innahu
yasma'u khafqani alihim.
It says, when a person is buried, he
hears the footsteps of people who bury him,
and then as they depart.
So keep that in mind, that piece of
information in mind.
When we come later, and ask the question,
do the dead hear and know about the
living or not?
Okay?
So at least we have here that they
hear the footsteps of people around them when
they bury them, and then when they leave.
They still have that connection.
Qala fa'in kana mu'mina, if he's a
believer, salah will be at his head, fasting
to his right, zakat to his left, and
good deeds, such as sadaqah, connecting and kindness
to his family, all acts of good, helping
people, commanding good, forbidding evil, all at his
feet.
So salah is where?
The head.
What is to the right?
Fasting.
What is to the left?
Zakat, and the rest of good deeds that
he have done at his feet.
Qala fa yu'ta min qibili ra'sih, so the
angels will come to him from his head.
The salah will say, you cannot come from
here.
Then he will come from the right.
Fasting will say, you cannot come from here.
They will try from the left.
Zakat will say, you cannot come from here.
They'll try from his feet.
All these will say, good deeds that he
have done, you cannot come from here.
Then he will be asked, sit, and he
will sit up.
And at that moment, he will see in
his grave the sun about to set.
And that may indicate, wallahu alam, the conclusion
of his time on earth.
But what he will see is the sun,
and the sun is about to set.
It's about to be maghrib time.
Fa yuqalu lahu, they'll ask him, do you
know about this man who was in your
midst?
Ma taqulu fihi wa maada tashhadu bihi alayhi.
What did you say about him?
What do you believe about him?
He will say, let me pray first.
They will say, you're going to pray.
But first tell us about what we asked
you.
This man who was in your midst, what
do you say about him?
And what do you testify?
He'll say, I testify that he is Muhammad,
Rasulullah.
He brought us the truth.
They say, you lived upon this, you died
with this, and you'll be resurrected with this,
inshallah ta'ala.
Then he will get a door into heaven.
He will say, this is your place and
what Allah had prepared for you.
And then he will get a place or
look into hellfire, and they will say, this
was your place.
This would have been your home, but Allah
Azawajal had protected you from it.
So he is elated, he is happy because
of this.
And then his grave will be expanded 70
cubits, as far as the eye can see.
وَيُنَوَّرُ لَهُ And his grave will be lit.
وَيُعَادُ الْجَسَدُ لِمَا بَدَأَ مِنْهُ فَتُجْعَلُ نَسْمَتُهُ فِي
النَّسَمِ الطَّيِّبِ وَهِيَ طَيِّرٌ يَعْلَقُ فِي شَجَرِ الْجَنَّةِ
And then his soul will be taken and
will be deposited in a bird, and that
bird will be eating from that trees of
paradise.
And we'll explain that in another hadith later
inshaAllah.
فَذَلِكَ قَوْلُ اللَّهِ تَعَالَى يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا
Allah makes those who believe steadfast when they
are questioned.
He says, but the disbeliever, when the two
angels come to him from his head, they'll
find no protection.
And when they come from the right, no
protection from the left, no protection from the
feet, no protection.
So when he sits up to be asked,
he's what?
Confident, comfortable or the opposite?
Alarmed, afraid, panicking.
So they'll tell him, this man who was
in your midst, what do you say about
him?
What is your testimony?
He cannot understand who they're talking about.
He cannot get who they're talking about.
فَيُقَالُ لَهُ مُحَمَّدٍ They say, we're talking about
Muhammad.
He says, I do not know.
I heard people say something and I said
the same.
He said, you lived like this, you died
like this, and you'll be resurrected like this.
And the same thing, he'll see his place
in hellfire, he'll see his place in heaven.
قَالَ ثُمَّ يُضَيَّقُ عَلَيْهِ قَبْرُهُ Then the grave
will contract severely until it crushes his ribs.
And that is the difficult living that Allah
Azzawajal said, فَإِنَّ لَهُ مَعِيشَةً ضَنكًا He will
have a difficult living.
Which is a reference to the punishment of
the grave.
And by the way, you have to keep
mentally in mind all these different punishments of
the grave that we've talked about.
Because that's one of them.
And if we mentioned some, and we'll mention
more insha'Allah.
So in your head, collect all of them
and you will have bi-idhnillah, insha'Allah,
a comprehensive list of the punishment in the
grave.
Another hadith, and this what it adds, and
not only insha'Allah mention what it adds.
قَالَ إِذَا قُبِرَ الْمَيِّتِ He says, when the
dead is in the grave, قَالَ أَتَاهُ مَلَكَانِ
أَسْوَدَانِ أَزْرَقَانِ Two angels will come to him.
Now with a description.
They are black and blue.
They're described.
Black and blue.
So black refers to the color, the shape
that they have of the body.
They're black.
Blue refers, والله أعلم, to their eyes.
So they are black, all black, with blue
eyes.
And they are called المنكر والنكير.
That's their names.
المنكر والنكير.
He says, why are they called المنكر والنكير?
That's not in the hadith.
But why are they called المنكر والنكير?
Because they are terrifying, unsightly.
They are unlike anything that you've seen before.
So in the sharia, what do we call
منكر?
Sin.
What do you call sin منكر?
Because no one likes it.
Naturally.
No one recognizes it.
No one approves of it.
No one wants to be close to it.
That's your fitrah.
So it's called منكر.
Just like anything evil, you look at it,
and you feel disgusted by it, right?
That's why that sin is called منكر.
Why is he called منكر?
Because he's terrifying.
You haven't seen anything like him, and he's
what?
Unsightly, ugly.
He is created like that to instill fear
in the hearts of those who look at
him.
النكير because he's cold.
He yells.
He's firm.
So that is النكير.
So in sight, in appearance, and in speech,
they're terrifying.
That's why they are called منكر النكير.
The same narrative as the other hadith, except
here, when they give him the good news
of Allah's pleasure, and what awaits him in
heaven.
He said, فَيَقُولُ أَرْجِعُ إِلَىٰ أَهْلِ يُخْبِرُهُمْ He
says, can I go to my family so
I should tell them?
Can you give me permission to go to
my family so I can tell them?
فَيَقُولَانِ نَوْمْ كَنَوْمَةِ الْعَرُوسِ الَّذِي لَا يُقِضُهُ إِلَّا
أَحَبُّ أَهْلِهِ إِلَيْهِ It says, sleep like a
groom who is in deep sleep and only
his most beloved family member wakes him up.
Meaning have the best sleep.
Alright?
You'll be comfortable.
So he cannot go and tell his family
what has happened to him.
But rather they say, have the best sleep
that you've ever had or you could ever
have.
And when you wake up, it'd be as
if one, your most beloved is waking you.
So it's comfortable.
It's not terrifying.
As for the hypocrite, the same hadith, when
he doesn't know what he believes, he does
not know anything about the Prophet ﷺ.
It says, the earth around him will be
asked to contract until it squeezes him, until
it crushes him.
قَالَ فَلَا يُزَالُ فِيهَا مُعَذَّبًا حَتَّى يَبْعَثَهُ اللَّهُ
مِن مَضْجَعِهِ He will continue to experience punishment
in this grave until the day of resurrection.
So this tells you about the duration of
that punishment.
That some will be punished until the day
of judgment.
And we will come to that inshaAllah.
Now in the other hadith also I had
here, when he asks, he says, let me
go and tell my family about this incredible
fate that I have that Allah is pleased
with me.
They'll stay.
They will say, be still.
Stay in your place.
Meaning you cannot leave.
And of course, if the believer cannot depart
and go to their family to tell them,
do you expect that disbeliever to be able
to?
No.
Another hadith here.
The Prophet ﷺ, he said, يَا أَيُّهَا النَّاسِ
إِنَّ هَذِهِ الْأُمَّةُ ابْتَلَ فِي قُبُورِهَا He said,
O people, this ummah will be tested in
the grave.
When a person is buried, he continues, عليه
الصلاة والسلام, and his companions, his family, those
who know him, when they leave him, قَالَ
جَاءَهُ مَلِكٌ فِي يَدِهِ مِطْرَاقٌ فَأَقْعَدَهُ It says,
an angel comes, and in his hand is
a sledgehammer.
So that's an additional information.
His hand is a sledgehammer.
And he will sit him up, and he'll
ask him all the questions that we've mentioned.
And he will give the replies that we've
mentioned.
قَالَ, what will happen to the disbeliever, قَالَ
ثُمَّ يَقْنَعَهُ قَمْعَ بِالْمِطْرَاقِ يَسْمَعُهُ خَلْقُ اللَّهِ كُلُّهُمْ
When a disbeliever fails to give the right
answer, and it's concluded that he had disbelieved
in Allah Azawajal, he says, he hits him
with that sledgehammer.
And he cries out, he screams, a scream
that all of Allah's creation will hear.
Meaning, obviously those who are around, except humans
and jinn.
So some of the people said, O Prophet
of Allah, مَا أَحَدٌ يَقُومُ عَلَيْهِ مَلَكٌ فِي
يَدِهِ مِطْرَاقٌ إِلَّا هِيلَ عِندَ ذَلِكِ It says,
O Prophet of Allah, anyone who will see
an angel questioning him like this with a
sledgehammer in his hand, he will lose his
mind then.
But how can they answer?
So I want you kind of to comprehend
what they're saying.
It says, he's alone in his grave, someone
who looks as we've described, coming to him
so stern with a sledgehammer.
So what do you expect is gonna happen
to you when you're being questioned like this?
It says, how could he give any answer
back when this is what is happening to
him?
It says, يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ
Allah Azzawajal will make the believers steadfast at
that moment.
So, if you could imagine, or maybe you've
experienced a moment when you're supposed to be
terrified but you're calm, right?
Or you've heard about other people who've had
similar experiences.
They had an accident or a loved one
died.
And at that moment, beyond their expectations, they
were calm.
So that calmness comes where?
Who provides it?
It's not you.
Who gives it?
Allah Azzawajal.
Now, you will receive it because you had
iman.
But you just don't simply have it on
your own.
Because you understand that as a human being,
you panic whenever something bad happens to you.
But Allah Azzawajal brings down this assurance into
your heart.
So that even though what is happening is
alarming, is overwhelming, you're calm and you're collected.
He says, that's exactly what it is.
Though you're supposed to be terrified, with their
sight and their questions and the prospects of
what they could do to you, you're calm.
That calmness is a result of iman.
So that's how to understand it.
The following hadith.
Some scholars have said it's weak and some
scholars have said it's hasan.
Meaning it's of the category of the authentic.
So in case it is authentic, I'll share
it with you.
If not, that's fine inshaAllah.
Just keep that in mind.
That following sentence.
He says, وَالْمُنْكَرَ النَّكِيرَ They come to him.
قَالَ أَعْيُنُهُمَا مِثْلُ قُدُورِ النُّحَاسِ He says, their
eyes, they shine like copper pots.
Like that's how they shine.
وَأَنْيَابُهُمَا مِثْلُ صَيَاصِيِّ الْبَقَرِ And he says, and
their teeth or their fangs are like bull's
horns.
Meaning extending from their teeth, from their mouth.
وَأَصْوَاطُهُمَا مِثْلُ الرَّعْدِ And their voice is like
thunder.
So that just adds to the image and
why they are incredibly intimidating.
Not that they need these things too.
But if this hadith is authentic, it will
paint a more detailed picture.
Allah knows best.
The following hadith though is sahih.
Wallahu a'lam.
And that hadith says the Prophet ﷺ, He
says, إِنَّ الْمُؤْمِنَ فِى قَبْرِهِ لَفِى رَوْضَةٍ خَضْرَاءِ
He says, the believer in his grave, he's
in a garden, in a green garden.
فَيُرْحَبُ لَهُ فِى قَبْرِهِ سَبْعِينَ ذِرَاعَ He says,
he will be extended, or have an extension
in his grave 70 cubits.
And he will have light like a full
moon inside his grave.
Then the Prophet ﷺ says, أَتَدُرُونَ فِي مَا
أُنزِلَتَ هَذِهِ الْآيَةِ Do you know why?
Or what this following ayah is talking about?
فَإِنَّ لَهُ مَعِيشَةً ضَنكَةً That is the one
who turns away from Allah's remembrance.
He will have a difficult living.
He says, do you know what this was
revealed about?
They say, Allah and the Messenger know best.
He says, do you know what this difficult
living is?
So he's explaining that difficult living by which
he's explaining the ayah.
He says, that is the punishment of the
disbeliever in his grave.
That is the difficult living.
He says, وَالَّذِي نَفْسِي بِيَدِهِ He says, by
the one who has my soul in his
hand.
إِنَّهُ يُصَلَّطُ عَلَيْهِ تِسْعَةٌ وَتِسْعُونَةٍ نِينًا He says,
he will encounter or will be sent at
him, after him.
He says, ninety-nine تِنّين تِنّين is a
big snake.
The تِنّين in Arabic is a big snake.
أَتَدُرُونَ مَا التِنّين He says, do you know
what this تِنّين, what this big snake is?
And he says, ninety snakes.
Each snake has seven heads.
And they'll continue to bite him and eat
at him until the Day of Judgment.
So he's saying, that is a punishment that
the Prophet ﷺ said is for the disbelievers.
والله أعلم But this hadith is one of
the authentic ones.
And the last hadith here that I want
to mention, inshallah, in this section is where
he said, عَلَيْهِ الصَّلَاةُ وَالسَّلَامِ إِذَا مَاتَ أَحَدُكُمْ
عُرِضَ عَلَيْهِ مَقْعَدُهُ بِالْغَدَاةِ وَالْعَشِهِ He says, when
you die, your home, your place, in either
heaven or * will be presented to you
day and night, or early in the morning
and in the afternoon.
فَإِن كَانَ مِنْ أَهْلِ الجَنَّةِ فَمِنْ أَهْلِ الجَنَّةِ
وَإِن كَانَ مِنْ أَهْلِ النَّارِ فَمِنْ أَهْلِ النَّارِ
If you're of the people of Jannah, you'll
see your place in Jannah twice a day.
And if you're of the people of hellfire,
you'll see your place in hellfire twice a
day, until the Day of Judgment.
It will be said to him, this is
gonna be your place.
And the next time, this is gonna be
your place.
And this is gonna be your place, until
the Day of Judgment happens.
And of course you understand, that is an
increased additional bliss or punishment.
Because if a person is constantly reminded, this
is the Jannah that you're gonna be in,
he can't wait to be there.
And if he's reminded twice, that this is
the hellfire that you're gonna reach and be
in, then he'll be terrified, and he cannot
withstand that fact and that news.
So that's an additional punishment, or that's an
additional reward based on the person.
Now continuing with the punishment in the grave,
remember that we've discussed some of them.
We'll have inshaAllah some more, and I think
wallahu alam, we'll conclude with that.
But before we even get to that, a
quick question, which I answered when you guys
asked it, but just in case someone have
missed it.
All what we're talking about here is punishment
in the grave, punishment in the grave.
So what if a person is not buried
in a grave?
Are they gonna still be punished?
Yes, right?
So it doesn't matter what their grave is.
We said whether they are buried underground in
the sea, whether they are cremated, whether they
are eaten by wolves, it doesn't matter where
he exists, where she exists, how much of
it is left, Allah azza wa jal will
make sure that they will experience His rewards
or His punishment in whatever state they are
left in, even if just a piece of
meat is left, even if it's just ashes,
right?
So don't let punishment in the grave confuse
you.
It is just mentioned as reward in the
grave or punishment in the grave, simply because
most people are deposited where?
In the grave.
But if there are exceptions, it's exceptions.
It doesn't matter where you exist, right?
So additional types of punishment in the grave
to the ones that we've mentioned.
And this is a lengthy hadith.
He said the Prophet ﷺ would often say
to his companions, that anyone of you see
a dream, and if they would see a
dream, he would interpret that to them, if
it's actually a ru'ya.
And he came one morning and he said,
two came to me tonight, and this is
a dream from the Prophet ﷺ.
And they went with me and they said,
come, and I went with them.
And they came upon a man who was
lying down, and another standing beside him, and
he has a rock in his hand.
And he goes and he demolishes or he
hits his head with it, and he breaks
it open.
Then the rock rolls and he runs after
it.
Then he takes it, and he walks back.
And by the time he had walked back,
that head has healed.
So he hits him again, he bashes his
head again with it.
Then the rock would roll, and he goes,
gets it, and he keeps doing this over
and over.
And this person would be healing after every
strike.
So the Prophet ﷺ, he said, Subhanallah, what
is this?
He says, come with us.
So he said, we came to a man
who was lying on his back.
And a person standing above him, and he
has two hooks, iron hooks.
And he puts them in his mouth, and
he rips his mouth all the way to
his ear.
And he puts it in his nose, and
he rips it all the way to his
ear, and in his eye and all the
way to his ear.
And he does that to one side, and
he does that to the other side.
And by the time he's finished with one,
the other one is healed.
So he does that again, and he keeps
doing it.
He said, Subhanallah, what is this?
He says, come with us.
He says, then we came to something like
an oven, and there's a lot of noise
in it.
I looked inside, and there are men and
women in it, but they are naked.
And there is fire underneath them.
So when that fire is intense, they begin
to scream.
Then I said, Subhanallah, who are those?
He says, come with us.
So I came with them.
And he says, then we passed by a
river.
And he says, it's like blood.
It's like blood.
It's red like blood.
And someone is swimming in it.
And at the bank of that river, on
the side, someone has a lot of rocks
in his hand, a lot of stones in
his hand.
So when that person comes close, he opens
his mouth to the person standing outside.
He will take these stones and throw them
at him.
Throw those stones at him.
And he will swallow it.
And then he goes and swims, and he
comes back and opens his mouth, and he
throws another stone.
He swallows it, and so on and so
on.
Then he says, come with us.
Then he said, we came upon a person
who is absolutely ugly.
كريه المرأة As ugly as you could see.
And he has a fire that he is
tending to, that he is inflaming.
And he is moving around it.
I told him, who is this?
He said, come with us.
Then we came to a garden.
And it has all the colors of the
springs in it.
And then in this garden, there is a
very tall man.
I almost cannot see him or his head
for how tall he is up in the
sky.
And he had a lot of children around
him.
As many, I've never seen as many children
as these before.
I asked, who are these?
Who is him?
They said, come with us.
Then we went to an incredible garden.
I haven't seen a more beautiful garden than
that one.
They said, climb.
So I climbed.
And we reached a city that is built
with gold and silver.
And we came to that gate of that
city.
And we asked for permission to enter.
And we entered.
And we met in men.
Half of them is beautiful.
Half is ugly.
And they told them, go and have a
dip in this river.
And they did.
And that river was as white as snow.
Or as white as milk.
So when they dipped themselves in it, when
they came out, they were completely beautiful.
That ugliness had departed.
Then they told me, this is Jannah of
Adn.
And this is your house.
This is your palace.
This is where you're gonna be.
He said, I looked up.
There is a palace, a white palace.
They said, this is your place.
Then the Prophet ﷺ said, May Allah bless
you.
Let me enter it.
They said, no, not yet.
Another hadith it said, you still have some
time on earth.
When you finish that, you're gonna enter it.
He says, then fine.
Tell me about what you have seen so
far.
Because what I have seen is incredible.
They said, yes.
The man that you've seen, his head being
smashed, he's the person who had learned the
Qur'an, and then rejected it.
And he sleeps and misses the obligatory salah.
So the one who had learned the Qur
'an, but rejects it.
And another hadith, the one that precedes it,
is the one who had learned the Qur
'an, but does not apply it.
Does not follow it.
So, that's the one who gets his head
destroyed like this.
وَأَمَّا الرَّجُلُ الَّذِي أَتَيْتُ As for the man
who have you come, you see that there
are hooks in his mouth, his ears, and
his eyes, and he's being shredded.
His face is being shredded.
This is the person who lies, and his
lies reaches the horizons, meaning reaches everybody.
So he lies, and the lies goes everywhere.
And he says, As for the naked men
and women that you've seen, who are in
an oven, these are the adulterers, as zina,
those who commit zina, adulterers, the fornicators.
The man who was swimming in that river,
that was red as blood, and he was
being fed stones, he's the person who eats
riba, interest.
As the ugly man, who is as ugly
as you can see, this is Malik, the
keeper of hellfire.
And that fire that he's upkeeping, and inflaming,
that's jahannam, that he's taking care of.
The tall man that you've seen, in the
rawda, in the garden, that is Ibrahim a
.s. All the children that you've seen around
him, is every child that has died upon
fitrah.
Meaning young.
Every child that has died upon fitrah.
So they are around Ibrahim a.s. So
some Muslims, they said, O messenger of Allah,
and the children of the polytheists, he said,
and the children of the polytheists.
Meaning if they are die upon what?
Fitrah.
So the children of the polytheists, are included
in that.
And as for the people who are half
beautiful, half ugly, those are the ones who
have combined good deeds and bad deeds.
So the good deeds are the half beautiful
part of the body, and the ugly deeds
are the ugly half of the body.
But when Allah a.s. forgives them, they
are transformed into complete beauty, when they are
dipped in that river.
And then the last hadith, and I'll stop
insha'Allah, Rabbul Alamin.
About the punishment in the grave.
It says, أُمِرَ بِعَبْدٍ مِنْ عِبَادِ اللَّهِ أَن
يُضْرَبَ فِي قَبْرِهِ مِئَةَ جَلْدًا So one of
the people in the grave, hears the command,
receives the command, that the angels are gonna
lash him a hundred lashes.
Are gonna hit him a hundred times.
Whip him a hundred times.
قَالَ فَلَمْ يَزَلْ يَجْسَسْأَلُ وَيَدَهُ حَتَّى صَارَتْ جَلْدَةً
وَاحِدًا So he pleaded with them, pleaded with
Allah, negotiated.
Can it be taken down?
Can I be spared this?
Continue to do this until it was reduced
to one lash.
To one.
So they hit him once.
قَالَ فَمْتَلَأَ قَبْرُهُ عَلَيْهِ نَارًا They hit him
once, that one lash filled his entire grave
with fire.
Just that one time.
All of it was filled with fire.
قَالَ فَلَمَّ اَرْتَفَعْ عَنْهُ وَأَثَاقٍ When that ended,
and he woke up from it, he said,
why did you punish me like this?
Why was I punished?
What did I do?
قَالُ إِنَّكَ صَلَّيْتَ صَلَاةً بِغَيْرِ طُهُورٍ وَمَرَّرْتَ عَلَى
مَظْلُومٍ فَلَمْ تَنْصُرْهُ He said, you have prayed
a salah without purification.
And you passed by an oppressed person and
you did not help him.
So he's guilty of what?
Two things.
One related to Allah's right and one is
related to creation's right.
Allah's right, you prayed without tahara.
Intentionally, right?
It's not a mistake.
Intentionally.
Otherwise, if it's a mistake, you are forgiven.
Intentionally.
Neglectfully, he did that.
The other one, you passed by a person
who was being oppressed, wrong, and you could
help, and you didn't.
And that's why.
So, insha'Allah rabbil alameen, next week we'll
talk about reasons for the punishment in the
grave.
Why people get punished in the grave.
And you probably will have an understanding why
based on everything that we've said.
But we'll emphasize it, bi-idhnillah, azzawjal, rabbil
alameen.
So, let me know, insha'Allah, if you
have questions.
And again, insha'Allah, if there are any
announcements about the halaqa, as I said, I've
created a WhatsApp channel.
This is under my name.
So, you can go and join that.
There's one on Telegram, or social media, Facebook,
or X.
I will announce, insha'Allah, if there are
any cancellations, or any news related to the
halaqa, bi-idhnillah, azzawjal.
So, if you join one of them, bi
-idhnillah, you'll make sure, insha'Allah, that you're
not gonna miss out.
Okay, part 5 has not been uploaded properly.
This is supposed to be part 5, so
I'll check, insha'Allah.
And again, by the way, and again, if,
if for whatever reason, the channel, the masjid's
channel, is not up to date, check my
channel on YouTube.
Okay?
So, if whatever is missing, like the sequence,
something is out of sequence, the title is
not there, just go to my channel on
YouTube.
Again, that's what I can control.
So, I can't control everything that happens in
the masjid, but I can control what happens
with my channel, because I'm the one who
runs it, insha'Allah.
So, just go to my channel.
Hopefully, you'll find that everything is in sequence,
everything is in order.
And if not, just let me know, leave
me a comment, insha'Allah.
If a person dies and is being washed,
can they hear them too?
No.
Not when they're being washed.
Not when they're being washed.
I'm gonna tell you, insha'Allah, that they'll
have some awareness when they're being carried.
Okay?
When the janazah is being carried, they have
that limited awareness, and that they will have
it, insha'Allah, when they are inside their
grave, but not when they are being washed.
So, there's no evidence to state that people
will know what happens to them then.
What should we do, du'a, when we
visit loved ones in the graves?
We'll come to that, insha'Allah.
We'll come to that, insha'Allah.
Because we will, once we finish this part,
we'll go into a part related to how
you visit a grave, what you say when
you visit a grave, etc., etc., insha'Allah.
Okay.
So, anyone physically present here?
Do you have questions, insha'Allah?
Yeah.
Like, when you say, learn beforehand, meaning, like,
memorize?
Mm-hmm.
I see what you're saying.
I see what you're saying.
So, the question of the sister is that,
the questions in the grave, is this something
that you'll be able to answer simply because
you practice Islam?
Or is this something that you need to
prepare for, so that you will need to
study, so that you will know who is
the Prophet, sallallahu alayhi wa sallam, kind of
in detail, and who is Allah, azza wa
jal, and what is your religion, right?
So, we say, of course, if a person
wants to have the greatest assurance that they'll
be able to answer, then they study.
Because that guides you into what you're supposed
to know.
And it's not just simply what you're supposed
to know just to answer these questions.
What are you supposed to know to be
a good Muslim?
Because these questions are kind of guidelines.
So, who did you worship, sallallahu alayhi wa
sallam?
So, did you just hear people say something
and you're just saying it, or do you
actually believe?
Then if you want to say, I actually
believe, why do you believe?
So, the more that you know about him
in terms of sunnah and then life, the
more that you believe in him.
And the more that you believe in him,
it benefits you now, but then you'll be
ready to answer that question then.
What is your religion and how do you
know that the religion is accurate?
If you know about this in detail, it
helps you now and it helps you in
the grave.
So, think of these questions as guidelines, as
summaries of what you're supposed to know now.
So, if you allow them to guide you,
you will learn better, you'll be a better
Muslim, and then you'll have a better understanding
of what to say then.
Now, we can say, if a person just
simply has iman, even if he did not
know, let's suppose, that person did not even
know about those questions.
Just a regular guy, right?
Somewhere in a Muslim country.
But he had iman, he'll know how to
answer because Allah will guide him.
But you just can't simply count on that.
You really want to study it, be able
inshaAllah to answer.
Not memorize, because memorization is not going to
help.
Yeah, yeah.
So, we're talking about people who hate Islam.
What about them?
Yes, yeah.
Yeah, I mean, but they rejected him, right?
Yeah.
So, they will not be able to give
an answer.
Or maybe their answer is going to be,
yes, I knew about him and I hated
him.
Yes, I knew about him and I did
not like him.
Or he'll try to lie.
So, the hadith doesn't tell us about those
types of people.
It tells us about those who simply were
hypocrites, simply who just said something and they
followed other people.
It didn't tell us about those who actually
consciously hated Islam and hated Muslims.
Of course, their answer is going to be
more terrible and more damning.
So, yeah.
I mean, they're not going to be able
to say, no, I didn't know.
They knew and they rejected.
Yeah.
Go ahead.
Hmm.
Hmm.
Okay, that's a good question.
Yeah.
So, the sister is asking about those who
may have lost a lot of connections to
Islam.
So, they'll say, I'm of Muslim descent, Muslim
heritage.
She described them as Muslim by name.
So, would these people be considered disbelievers?
It depends on how much they believe and
what they believe.
So, if they simply themselves, simply see themselves
of Muslim ancestry, meaning I happen to be,
but I'm not, obviously they're not.
If they still believe in La ilaha illallah,
Muhammadun Rasulullah, at least there's this faint, flimsy
connection that they have to Islam.
And that thing could eventually save them, depending
on whether they believe or not.
Now, maybe they don't pray, they don't fast,
they do all terrible things.
But as long as...
And it's tricky.
It's tricky just to say, I just have
that belief, but I'm doing all these bad
things and none of these good things.
Because you could lose that thread.
You could just simply start disbelieving.
Or for it not to actually matter at
all.
So, we say, if this person has still
faith in their heart, maybe that could eventually
save them.
If they have lost it, then they've lost
it.
They will be disbelievers.
So, this is the question here.
Why wasn't Hajj mentioned when the Salah comes
to the head, fasting, right, and Zakah, left?
Why Hajj was not mentioned?
Let me see that I have not...
Yeah.
So, Allah knows why Hajj wasn't mentioned.
Maybe because this hadith was stated before Hajj
was an obligation.
Because Hajj was a later obligation.
It was not an early one.
So, at the time when Hajj was not
an obligation then, the Muslims could only do
what?
Those things.
Or maybe we say that not everybody will
be able to perform Hajj, whereas most people,
all people will do Salah, will do fasting,
and they'll be able to do maybe Zakah.
So, some form or another.
These are the more frequent ones compared to
Hajj.
It's not that Hajj is without virtue, but
maybe this hadith was before Hajj was an
obligation, or because Hajj is not of the
most frequent of obligations, not everybody will have
access to it.
Will the deceased know what is going to
happen to him or her once they die?
Now, what do you mean once they die?
Like as soon as they die?
So, we've mentioned that as soon as a
person dies, they'll see the angels of what?
Mercy or punishment.
So, they have an idea.
Have an idea.
Do they have an idea of everything that
is going to come?
No.
But they have an idea of where they're
heading.
Who is welcoming them or unwelcoming them?
They have an idea.
But all the details of what is going
to happen?
No.
Not at the moment of death.
Does the believer go to heaven after answering
the questions correctly?
As Prophet ﷺ visiting people in heaven and
*, did those people go to the designated
places, heaven or *?
We'll answer that question.
And we'll tell you that the believers, just
shortly now, the believers will have entry into
heaven.
But in specific form.
And we'll mention that form, Inshallah.
But they do have entry into heaven.
I'll tell you, Inshallah, later about where the
souls of the disbelievers will be.
But just to answer these questions, yes, the
believers will enter into heaven.
Before the Day of Judgment.
As a dead person can go into your
loved one's dreams to give them a message?
Possible.
Possible.
And we'll, again, we'll answer this.
And we'll explain it in detail.
That you could see a dream and you
could see a dead person and that person
could be the actual dead person, their soul,
or it could be your own imagination.
You just simply miss them and you see
them.
Or it could be their soul meeting your
soul in that state.
Where both of you are closest.
You're asleep, they are dead.
It's possible for that to happen.
See, as with the Prophet ﷺ, he met
with those angels, he went, he saw people
being punished, so it was his soul that
viewed all of that.
So it's possible.
The name of the channel, just my name.
Just Ali al-Barauthi.
Ali al-Barauthi.
So just look for that on WhatsApp.
Hopefully you could find it.
I never tried to look for it myself,
but hopefully you'll be able to find it.
Or on Telegram, inshallah, whatever suits you.
But just my name.
First and last name.
So make sure you just get it right.
It is said that good souls are rewarded
each time any of their sadaqah jariyah yields
them good deeds.
Which place is that where they hear these
news?
In the grave or where the birds are?
So again, we're gonna come to this inshallah.
What benefits you after your death?
And if there's continuous charity, that's one thing
that benefits you.
So where does this benefit you exactly?
In the grave or in heaven?
Or in both of them?
It depends on where the soul is.
And we're gonna say inshallah that the soul
is here and there.
And we'll explain that.
So where does it benefit you?
Wherever you may be.
In the grave and in heaven, if you
are a believer.
In both of them or in one of
them.
Based on where you will be.
The surah with 30 ayahs that will enlighten
your grave.
Is it surah al-mulk?
It is surah al-mulk.
And we mentioned that inshallah.
Probably next week.
So one of the things that will save
you from the punishment in the grave is
surah al-mulk.
30 ayahs.
Next week inshallah.
For greater explanation.
But that's an answer to your question inshallah.
Okay.
Anyone from the sister's side?
Or brother's side?
You do have a question?
Okay, what's your question?
When you die on Friday, where do you
go?
So if you die on Friday, that's a
good sign.
It's a good sign.
We don't know where a person goes if
they die on Friday.
But it's a good sign if they did.
And as we said, if they are believers
right?
They go into their grave and from the
grave into heaven.
If they are to be punished, they'll be
punished in their grave.
So if two family members they die together
and they both are blessed by Allah azza
wa jalla and they are believers will they
be able to meet?
Right?
It's a possibility.
We don't have confirmation that every two souls
will be able to meet.
But we do have a hadith that they
do.
Right?
So we say it's a possibility.
Because you will see in the hadith when
we come to it inshallah that they will
receive new souls.
But who receives them exactly?
Is it the parents all the time?
Is it their grandparents?
Is it the uncles?
We don't know who receives them.
But they are received.
And they do ask them questions.
And they do inquire about people in this
world.
So is it possible for people who already
have passed, not new souls, already have passed
to talk to each other?
Say it's a possibility.
What is the opinion that you've heard?
In the same one?
The same grave?
Okay.
Okay.
Okay.
Okay.
Okay.
Okay.
So the question here is that if a
husband and a wife, and one passes, then
the next one passes later, can they be
buried, let's first say, next to each other?
Obviously.
It doesn't really matter.
You're not going to know who's buried next
to you.
It doesn't affect you.
So if a believer is buried next to
a disbeliever, they're not going to know that
they're being punished.
If a believer is buried in a, let's
say, ignorantly, buried in a place where a
lot of sinful people are buried, it doesn't
affect him.
Alright?
Or vice versa.
A disbeliever is buried among the believers, it
doesn't affect him.
It doesn't, like, take away from his punishment.
So there's no connection.
It's not like my neighbor matters here.
It doesn't really matter.
You're saying on top of each other, unless
there's a need, unless there's necessity, then you
wouldn't do that.
Each person will have their individual grave.
So the Prophet ﷺ, when they had to
bury people in battle, after battle, they didn't
have enough time, they didn't have enough resources.
So they would bury two people together, three
people together, whatever.
You see, like, in Gaza, right?
How they bury people.
They just bury people you know, whatever.
Two, five, six, they would bury them together.
The same mass grave.
They can't do more.
When you can't, then you do.
But when you have the option, they wouldn't
be in the same grave.
Yeah?
Is this to save money?
Why is it done like that?
Because I'm not aware that people do that
here.
Do they do that here?
They do it?
Is it to save money?
Or what?
Because you buy just one lot instead of...
Okay, let me look into it, inshallah.
Let me look into it.
Okay.
Okay.
Let me look into it, inshallah.
We had one hand here?
Okay.
No?
Okay.
I don't have any more questions here.
I think I've answered all of them.
Okay.
As a question, if a person is in
their grave, and as you said, they see
their place twice a day, does this place
change if the person has a sadaqah jariyah?
So, if you continue to have good deeds,
it will take away punishment, right?
So, if a person is being punished, let's
say, and they are believers, but they are
sinful, they are being punished, and then they
are receiving more good deeds, then that will
affect the duration of punishment, right?
So, it helps.
So, the place that they see, okay, heaven
or *, if a person is only destined
to go to heaven, they only see heaven.
That's his place.
If he's destined only to go to *,
he'll see what?
* only.
If a person is gonna go to two
places, what would he see?
That's not mentioned, but you presume he will
see what?
This and that.
You'll see this and you'll see that.
If the sins that, I'm sorry, the good
deeds that keep accumulating while he's in his
grave will counterbalance, be heavier or heavy enough
to save him from hellfire, then possibly that
he will not see his place in hellfire
anymore.
Because the good deeds have helped.
It saved him.
But if they do not save him, he'll
continue to see two places.
And by the way, this is speculation.
Because the hadith doesn't talk about this.
The hadith gives you, A, the believer and
what he sees.
B, the disbeliever or the hypocrite and what
he sees.
It doesn't tell you about people in the
middle.
So it's left ambiguous.
So what exactly do they see or do
they not see?
It doesn't tell us.
And as I said before, maybe this is
so that it motivates you to be of
A and not B.
Right?
This is the best and this is the
worst.
So avoid it.
In the middle, there'll be a mix of
the two.
So what if you do good deeds based
on behalf of the parents, right?
Again, we'll have to explain.
So we'll need time with that, inshallah.
And there's a section about it.
Because what type of deeds would be accepted
to do on behalf of another?
Not all scholars agree.
So there are some deeds where they will
say, yes, these will reach them.
Other deeds they will say, no, that does
not reach them.
But especially as, just as a quick answer,
especially as a son or a daughter, your
dua and your sadaqah is incredibly meaningful.
Especially because you are their progeny.
More than a stranger.
So your dua and your sadaqah matters a
lot.
So if one's parents were not good, and
Allah is not happy with them, and they're
being punished, let's say, in the grave, and
you're doing things on their behalf, he says,
will Allah accept that from you?
Will he bring that reward to them?
Right?
And the answer, as long as they are
believers, yes.
Because Allah's anger with them is for all
the bad things that they did, or all
the good things that they didn't do.
But still someone can volunteer on their behalf
and try to help them.
So if it is sadaqah, and especially if
he's a child of them, especially if it's
sadaqah or dua, it will help, no matter
what.
Right?
Like, see the Prophet ﷺ, and you may
say that this is unique to him, but
the Prophet ﷺ was able to intervene on
the behalf of Abu Talib, who was a
disbeliever, and lift him up from the depths
of *, into the shallow ends of *.
So he's a disbeliever, but he was able
to intercede on his behalf.
So if a person is a believer, he
is more worthy of receiving the mercy of
Allah, no matter how bad they were.
Fadal.
BarakAllahu fee.
So this ayah, fa inna lahu ma'ishatan
dhanka, he will have a difficult life.
Does this only apply to the akhira?
Or also to the dunya?
He says, you interpret or look at that
ayah in its most inclusive sense.
In its most comprehensive sense.
So, is it about the grave?
We say yes.
That's the statement of the Prophet ﷺ.
Does it extend into the dunya?
We say yes.
Extends into the dunya.
Does it go into the akhira as well?
Yes.
It goes into the akhira.
So, that difficult living is comprehensive of any
type of life that he will have, that
is outside of iman.
So, in the grave, definitely, because that's what
the Prophet ﷺ said, but it also extends
into the dunya.
Because when you're away from Allah عز و
جل, of course you're away from mercy and
comfort.
Away from the grace of Allah عز و
جل, then definitely will be difficult living.
Okay.
Inshallah.
Okay.
Go ahead.
What is it?
Fasting that comes in the grave?
It didn't mention.
It just said salah and siyam.
Right?
Yes.
It didn't mention.
It didn't say the obligation.
So, we can say that.
So, you know when the Prophet ﷺ said
in a hadith that Allah عز و جل
will hold you accountable for your salah.
And there is deficiency in it.
Allah will say, see if there are any
voluntary prayer to complement it.
And if there is, then it completes it.
And if not, it remains deficient.
So, think about the same thing.
If that salah that the person had is
complete, the obligation, that could be sufficient on
its own.
If it is deficient, then that armor is
weak.
So, we will need the voluntary to supplement
it.
Same thing with fasting.
Yeah.
Okay.
Khair, inshallah.
So, inshallah, bi-idhnillah, we'll see you next
week.
At the same time, bi-idhnillah, Allah عز
و جل.
سبحانك اللهم وبحمدك.
أشهد أن لا إله إلا أنت أستغفرك و
أتوب إليك.
الحمد لله رب العالمين.
السلام عليكم و رحمة الله و بركاته.