Ali Albarghouthi – Life After Death #6 Where Do the Souls Go After Death
AI: Summary ©
The speakers emphasize the importance of protecting from punishment and good deeds, not accepting stories as facts. They also stress the need for legal burials and wiping off deceased people's memory. The importance of burying in a grave and caring for deceased people is emphasized, along with the need for wiping off deceased people's memory and the upcoming competition for the Next week's title. The speakers also emphasize the importance of burying in a grave and the need for legal burials.
AI: Summary ©
In the name of Allah and praise be
to Allah and peace and blessings be upon
the Messenger of Allah and upon his family
and companions.
O Allah, teach us what will benefit 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 the goodness of Your
worship.
As for the rest...
And I also urge you to follow the
Whatsapp or join the Whatsapp channel that I
have or any social media where I'll be
able, inshallah, to update you on when we
meet and if a class or a lecture
is cancelled, inshallah.
Last week we talked about the punishment in
the grave.
Various punishments.
And we didn't go into the causes.
Even though the causes are spelled out in
the hadith, that long hadith, where the Prophet,
peace be upon him, said the two angels
took him and he witnessed some of the
punishment in the barzakh.
And before I go into that, the causes
of the punishment in the grave, there's a
question that I want to ask, which is,
can we be privy to the punishment in
the grave as humans who are still alive?
Can we witness it?
Can we be made aware of it?
And the answer is normally not.
Normally, the default position is that you cannot
witness, see, sense the punishment in the grave
if you're alive.
If you have not crossed into that realm.
Because whatever happens in the grave in terms
of punishment or reward and bliss, it belongs
to alamul ghayb, the imperceptible world.
Things that you cannot perceive, you cannot sense,
that lies beyond you.
So, no, typically you cannot witness that.
And remember the hadith of the Prophet, peace
be upon him, where he said, if not
that you would not bury each other, I
would pray to Allah that you would hear
the punishment in the grave.
Meaning that you cannot hear that punishment.
You cannot be witnesses of it.
You cannot see it.
The Prophet, peace be upon him, heard it.
The Prophet, peace be upon him, saw it.
But we do not see or hear that.
Now, what do we do with a lot
of stories that we read?
In books such as the books of Ibn
Abid Dunya.
Or Ar-Ruh by Ibn al-Qayyim.
Or Ahwal al-Qobur by Ibn Rajab.
Where he records and they record incidents where
people witnessed a sort of punishment that takes
place in the grave.
They would bury someone for instance.
Then they would forget something or they would
go back for whatever reason.
Then they see that person being punished.
Or a trace of punishment like fire or
smoke or a snake or scorpions or wailing
or him answering questions or not knowing how
to answer questions.
So what do we do with all of
these stories?
Knowing that we cannot witness the punishment in
the grave.
Do we accept them?
Do we reject them?
How do we handle them?
We'll say first of all, most of these
stories do not have a reliable chain to
the person claiming that witness.
Meaning that they are not authentic.
They are not sound.
And if something is inauthentic, you cannot accept
it.
You cannot rely on it.
So these stories remain as stories.
Unreliable stories of people who have said, we've
seen, we've heard, we've witnessed, we talked to.
But none of these are actually real incidents.
We can't really believe that they are real
incidents.
Because the chain between us and that person
is broken.
Then some of these incidents as well are
basically dreams.
And really you cannot rely on a dream
in confirming a fact.
Because the dream could be simply an illusion.
But if a person, whether it is one
of these narrations or two, or a person
who is alive today.
Who is reliable.
Who is knowledgeable.
Who is not easily swayed or tricked or
deceived.
And he or she says, I did indeed
witness in the grave of so and so.
A, B, and C.
And as I said, they are knowledgeable and
reliable enough.
And whatever they are claiming does not contradict
what we know from the Qur'an and
Sunnah.
Then we can say, yes, possible.
We would believe you.
Why?
Because it's possible that Allah would reveal some
of that for someone.
Because of a lesson.
Because of a caution, a warning.
It's possible.
But it's not the norm.
It's the absolute exception.
And a very small exception.
And with all of that, when we receive
that type of news or those types of
incidents.
We have to take them with a grain
of salt.
With a lot of healthy skepticism that you
don't simply accept it because somebody claimed it.
Oh, I heard this in that grave.
I witnessed that in that grave.
You don't simply accept it because it's popular.
Because people relay it.
Because it's terrifying or it's alarming.
Or it brings joy to someone.
We have to accept only what is reliable
and treat that only as the exception.
So is that clear?
So the default position is can we see
the punishment in the grave?
No.
Even if you were to be next to
that person.
Buried right next to them and you're alive.
You won't see it.
Even if you put sensors, microphones, cameras.
Can you see it?
No, absolutely not.
And the fact that you cannot see it
does not mean that it's not there.
Right?
Because we already believe in things that we
do not see.
Such as you believe in angels?
Have you ever seen one?
And you should never seen one until what?
Just before your death.
Do we believe in jinn?
Have we ever seen one?
Most people don't.
Yet we believe in that.
So we believe in the punishment in the
grave.
Or the rewards and the bliss of the
grave.
But we do not witness that and we
do not see it.
Now reasons for grave punishment.
Rasulullah ﷺ he said, أكثر عذاب القبر من
البول He says, most of the punishment in
the grave comes because of urine.
Comes because of urine.
And another hadith in the Prophet ﷺ And
this is probably a more well-known hadith.
He said ﷺ as he was passing by
the graves of two people.
He heard the sound of that punishment.
Them being punished.
فقال يُعذَبَن They're being punished.
وَمَا يُعَذَبَنِ فِي كَبِير وَإِنَّهُ كَبِير They're not
being punished for something major.
But it is major.
Meaning on the one hand, it's not major.
They could have avoided that.
On the other hand, it's major enough to
bring punishment to them.
أَمَّ أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ أَوْ لَا يَسْتَنْزِهُ
مِنَ الْبَوْلِ One of them used not to
conceal himself when urinating.
Or would not purify himself when urinating.
Both narrations are present in the hadith.
وَكَانَ الْآخَرُ The other person يُعْذِي النَّاسَ بِلِسَانِهِ
وَيَمْشِي بِالنَّمِيمَةِ The other used to hurt people
with his tongue and he would tailbear.
Meaning reveal secrets.
That's what namima is.
You hear something from someone in confidence and
then you go and tell it to somebody
else for sake of corruption, spoiling relationships, gossip.
That's namima.
قَالَ ثُمَّ دَعَى بِجَرِيدَ Then he took a
leaf from a palm tree, split it into
half.
And he put one half on one grave
and one half on the other grave.
فَقَالَ لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَ Perhaps
they will receive some respite, some relief from
pain until these dry out.
Meaning this is temporary, not permanent.
It's not gonna repel that punishment but a
temporary relief from that punishment as long as
they are what?
Still moist.
Now, unless someone thinks that the virtue or
this has happened because of the leaf itself
or because of that branch itself and because
of its moistness.
Another narration from the Prophet ﷺ said, إِنِّي
مَرَرْتُ بِقَبْرَيْنِي وَعَذَّبَانِ فَأَحْبَبْتُ بِشَفَاعَةِ أَيُّ رَفَّهَا
عَنْهُمَا مَا دَامَ الْغُسْنَانِ رَطِبَيْنِ He says, I
passed by two people in a grave and
they were being punished.
So I wanted through my intercession that they
would receive relief as long as these leaves
or this branch is moist.
So what is the cause for that relief?
Was it the plant or the shafa'ah
of the Prophet?
The shafa'ah of the Prophet ﷺ, right?
So remember this inshallah when we gonna reach
the point when we're talking about the graves
and what should be put on them or
not put on them.
And when we discuss that issue of should
you put plants on the grave?
Because some people will think that that will
alleviate whatever possible punishment that person might be
going through.
We say no, this was specific to the
Prophet ﷺ and whatever relief they've received it's
not because of what?
The plant itself but because of the intercession
of the Prophet ﷺ.
Now there are other sins and the sins
that we talked about and I'll summarize it.
But why those sins in particular?
Like urine and then tail bearing and namimah.
You can add to it also backbiting.
So why is that?
So Ibn Rajab ﷺ says the secret behind
this والله أعلم is that the punishment in
the grave is an example, a prelude, an
introduction to the punishment in the next life.
Meaning in يوم القيامة the day of judgment
and in * fire.
It's an introduction.
And as an introduction it punishes the introductory
sins that lead to greater sins.
And the greater sins will be punished more
so in * fire.
So he said, continues.
He says, what is the first thing that
Allah عز و جل will punish when it
comes to His rights?
And what is the first thing that Allah
would punish when it comes to people's rights?
So the first thing that you'll be asked
about when it comes to Allah's rights is
what?
Salah.
And the first thing that you'd have to
account for when it comes to human sin,
sins towards humans, is killing people.
So these are the big things that people
will be asked about first.
So he says, what introduces you to salah?
It's purification.
And what negates purification is a person not
purifying themselves.
So that's the introduction to that sin and
it happens to be in the grave.
And killing someone, what leads to killing someone?
It's a speech, bad speech.
Usually it begins with that.
So tail-bearing, namima ghayba, usually will lead
to such friction and enmity and hatred that
you could kill someone.
So that's the introductory sins.
So Allah عز و جل punishes those introductory
sins in the grave.
And then what they lead to comes later
on.
It could be in the grave as well.
But definitely in hellfire.
So this is why there is focus on
urine and focus on ghayba and namima in
the grave.
And why the Prophet ﷺ, he said most
of the punishment in the grave is because
of urine.
Not exclusive to it, but a lot of
it is.
And I don't want from this for people
to be so obsessed or over-obsessed over
purification.
This, the punishment here, is for people who
were negligent.
They didn't care.
So they're punished because of it.
But a person who does their best and
does not obsess over urine, they're fine inshaAllah.
So I don't want to link this to
an obsession over tahara.
And if it happens and if you see
yourself leaning in that direction, remember that tahara
in Islam is easy.
It's not difficult.
It's not complicated.
So I don't wanna link the two in
your head.
So in addition to what we've talked about,
which is these sins, which is not purifying
yourself or concealing yourself when you urinate, and
then tail-bearing, namimah or ghibah, backbiting.
In addition, the long hadith that we quoted
last week mentioned what?
Those who lie, and that lie goes everywhere.
Remember the hadith?
And then also, those whom Allah had given
the Quran to, and they ignored it, rejected
it, and they sleep and miss the obligatory
salah.
Zina.
That's another person.
Zina.
Remember?
They were in an oven, and they were
being cooked in it, and they were screaming
whenever the flames there increase.
And that's their punishment.
They're naked in the oven.
Ribah.
Also, interest.
Failing to help the oppressed while capable.
And the last one is pride.
And that one we did not mention.
But that is in another hadith where the
Prophet ﷺ said, بَيْنَمَا رَجُلٌ There was once
a man walking, proudful or prideful with his
clothes in his walk.
And Allah عز و جل commanded the earth
to swallow him.
And he is continuing to sink into this
earth until the day of judgment.
So that is another punishment.
And that punishment is what?
Related to pride.
Related to kibr.
So that's part of the reason for punishment
in the grave.
Now, you will naturally ask yourself, well, how
do you protect yourself from all of these
punishments?
Well, you protect yourself from all of these
sins.
If you avoid these sins, then you avoid
the punishment.
But also in addition to all of that,
remember that good deeds help you.
Even with those sins, it's possible that a
person has more good deeds than bad ones
that Allah عز و جل could forgive them.
So remember the hadith where we said that
a person is approached by the angels from
the right, but the salah stops, stops them.
Then from the left, and zakah stops them.
And then fasting, no salah from the head,
zakah from the right, fasting from the left,
and then other good deeds from the feet.
So these deeds are like an armor, like
protection, like a fence.
They are a protection from the punishment in
the grave.
So that's another way to avoid punishment in
the grave.
Martyrdom, shahada, protects a person from punishment in
the grave.
Ribat, to be stationed in battle, awaiting orders
and commands, and protecting the borders of Islam
and Muslims, and dying in such a stage,
that also is immensely rewarded by Allah عز
و جل.
And part of that reward is to be
protected from the questioning in the grave and
the punishment there.
And also, as a person asked last week,
Surah Al-Mulk.
So Abdullah ibn Mas'ud said, and this
statement from Abdullah ibn Mas'ud, he did
not say the Prophet said it, but the
details in it must have come from the
Prophet ﷺ, because it described something beyond us.
Again, that belongs to Al-Ghaib, the imperceptible.
So he said, Abdullah ibn Mas'ud, قَالَ
يُؤْتَ الرَّجُلُ فِي قَبْرِهِ فَتُؤْتَى رِجْلَهِ He says,
a person in his grave will be visited
from his feet, from the side of his
feet.
So we're talking about either angels or punishment,
or angels with punishment.
He doesn't explain.
فَتَقُولُ لَيْسَ لَكُمْ عَلَى مَا قِبَلِ سَبِيلٍ كَانَ
يَقْرَعُ عَلَيَّ سُورَةَ الْمُلْكِ So Surah Al-Mulk
will say, he says, you cannot enter from
this direction, he used to stand on me
and read Surah Al-Mulk.
Then they want to come from the direction
of his chest or stomach.
Then it will say, you cannot come from
that direction, he deposited in me Surah Al
-Mulk.
Then they want to come from his head,
and it will say, you cannot come from
that direction, he used me to read Surah
Al-Mulk.
Then he said, رضي الله عنه, فَهِيَ الْمَانِعَ
It is the one that protects, it's the
protector.
تَمْنَعُ عَذَابَ الْقَبْرِ It protects you from the
punishment in the grave.
وَهِيَ فِي التَّوْرَاتِ سُورَةُ الْمُلْكِ And in the
Torah, it's even called there Surah Al-Mulk.
The one who reads it in a night
has done well.
مَنْ قَرَآءَهَا فِي لَيْلَةٍ فَقَدْ أَكْثَرَ وَأَطْيَبْ So
this, هِيَ الْمَانِعَ الْمُنَجِّيَ So they said in
another narration, this is the protector, the helper,
a Surah that has 30 ayahs that will
protect you from the punishment in the grave.
So some of the Sahaba have said, we
went to count, what Surah has 30 ayahs,
and we found that it was Surah Al
-Mulk.
So it says, for sure it is Surah
Al-Mulk.
And if a person has a habit of
reading it every night, eventually inshaAllah you'll be
able to memorize it.
And once you memorize it, it'll be easy
to read it every single night.
If a person commits to it, repeats it,
then you will have this good news from
Abdullah ibn Mas'ud that comes to him
from the Prophet ﷺ, that this is something
that can stand between you and punishment in
the grave.
And it will do that even more so,
not only if you memorize it, but you
try to understand what it's saying.
So whenever you are reading it, you're actually
absorbing its lessons and absorbing its wisdom, and
try to relate why is this Surah specifically
a Surah that protects from that punishment.
Now how long does the punishment in the
grave last?
Now as far as Allah rewarding you, that
will last until the Day of Judgment.
And then once a person is resurrected, he'll
be rewarded again when they enter Heaven.
But the punishment in the grave, how long
will it last?
So, we've heard the hadith about the disbelievers,
about the snake that will bite them, that
it will continue to do this till the
Day of Judgment.
So the punishment for the disbelievers will continue
until what?
The Day of Judgment doesn't stop.
So it's continuous, then they are resurrected, then
they are questioned, and then they will go
to Hellfire.
So that takes care of what the disbelievers
will face.
How about Muslims?
How long will that punishment last?
Now if you kind of go through the
Quran, go through the hadith, it doesn't specifically
tell you how long it's gonna last.
But you can speculate and you can say,
it depends on the sin.
So that's one answer.
It depends on the sin.
If the sin expires, meaning they're being punished
for it, and they paid their debt, and
now they are forgiven for it, or somebody
makes dua for them, or they have done
something good, and then it arrives and saves
them in the grave, that punishment could conclude.
That punishment could expire.
It's possible.
Another possibility is that if a person actually
gets punished in the grave, that their punishment
may continue till the Day of Judgment.
That's another possibility.
Why is that?
Because you remember the hadith of the Prophet
ﷺ where he said, that if a person
goes into his grave and survives the questioning,
and is blessed inside, what's gonna come after,
it's even better.
What's gonna come after when he meets Allah
عز و جل and goes into heaven, it's
even better.
But if a person is punished in the
grave, what's gonna come after is worse.
So we say, But we can speculate and
say, a person could be punished until the
Day of Judgment even though they are Muslims,
and when they are resurrected, they'll be punished
even more, or it is even possible that
a person will be punished only for a
short or a long duration, but it doesn't
take him all the way till the Day
of Judgment.
That's also a possibility.
And as I said, a person possibly could
receive someone's supplication, someone's dua, or someone's sadaqah,
and maybe that could help them.
And we're gonna be talking about that, inshaAllah,
once we reach the point or the question
of what good deeds help you after your
death.
A question that we've heard here, and it's
probably an interesting one.
Do the souls meet?
Once a person dies, do they meet other
dead people?
We say, yes.
Or at least it's possible.
Right?
And we have one hadith, and then one
statement from a sahabi that you could treat
as a hadith.
Again, because he's talking about something that belongs
to al-ghayb, which he could not have
thought of on his own.
So this hadith, قال إذا حضر المؤمن just
describes the moment of death when the believer
receives the angels, and they take his soul,
and they wrap it in a white clothing
or in white silk, and they congratulate it,
and they say, أخرجي راضية مرضية عنك come
out pleased, and Allah is pleased with you.
And so it comes out, and they will
come to it, to the door or to
the gate of the sky, the first sky.
فيقولون ما أطيب هذه الريحة التي جاءتكم من
الأرض He says, how beautiful, or how sweet
smelling, this soul that had come to you
from this earth.
Then he said, this is the relevant part,
فيأتون به أرواح المؤمنين Then they will take
that soul to the gathering of the believer's
soul.
Now this may be before, or this could
be after, and more likely after, his questioning.
This is more likely after, the fact that
he'd been questioned, and rewarded, and blessed.
It says they will take him, or allow
him to join the souls of other believers.
قال فلهم أشد فرحا به They are happier
seeing him than meeting a long lost relative,
or loved one.
Meaning, when they see him, they're overjoyed with
that meeting.
فيسألونه ماذا فعل فلان ماذا فعل فلان They'll
ask him, what did so and so do?
What happened to so and so?
فيقولون Some of them will say, دعوه فإنه
كان في غم الدنيا They'll say, let him
rest, because he just experienced the hardship of
the dunya.
He just got out of the hardship of
the dunya, let him rest.
فإذا قال أما أتاكم If he said to
them, in reply to their questions, when they
asked about someone specifically, Did he not come
to you?
Meaning, he already died.
Did he not come to you?
قالوا ذهب به إلى أمه الهاوية He said
they had been taken to his mother, الهاوية,
hellfire, or his refuge, hellfire.
Meaning, he died before me.
You didn't see him, you didn't meet him?
He says no.
And if we did not see him, where
did he go?
To the other side.
Because we don't meet people who are going
to the other side.
وإن الكافر He says the kafir, when he's
about to die, the angels come, etc.
etc.
etc.
As we said about what happens to him.
And his soul comes out like the most
foul of smells or dead bodies.
And they will come to it, to باب
الأرض To the door of this earth, or
to the gate of earth.
Now hear that phrase, باب الأرض, the gate
of earth, or the door of earth.
Could be in reference to the door of
the sky, or downward.
A gate or a door that takes him
downward.
فَيَقُولُونَ مَا أَنْتَنَ هَذِهِ الرِّيحِ How foul smelling
this soul is.
حَتَّى يَأْتُونَ بِهِ أَرْوَاحَ الْكُفَّارِ They bring it
to the souls of the disbelievers.
So of course, the souls of the disbelievers,
they don't join, or they don't ascend, they
don't go up.
Where do they go after their questioning in
the grave?
والله أعلم, downward.
وَعَنْ أَبِي أَيُّبَ الْأَنصَارِ This is another, this
is the statement from the Sahabi that I
said that we can treat as a hadith.
قَالَ إِذَا قُبِضَتْ نَفْسُ الْعَبْدِ تَلَقَاهُ أَهْلُ الرَّحْمَةِ
He says, when a person's soul is extracted
from his body, the people of mercy, meaning
the believers, they will receive him as they
receive a person who is bringing good news
to them.
Meaning they are what?
Anticipating, looking forward, happy to see him.
فَيُقْبِلُونَ عَلَيْهِ لِيَسْأَلُوهُ فَيَقُولُوا بَعْضُهُمْ لِبَعْضٍ They want
to really ask him, they want to rush
and ask him.
But they tell him, wait, let him rest.
Indeed, he was in hardship.
And that is either the hardship of the
dunya or the hardship of death, or the
hardship of also the questioning in the grave.
So they say, let him rest.
And then start asking him.
فَيَسْأَلُونَهُ مَا فَعَلَ فُلَانَ مَا فَعَلَتْ فُلَانَ هَلْ
تَزَوَّجَتْ They'll ask, what did so and so
do?
What did she do?
So and so, a female do?
Did she get married?
They're asking about people that they knew in
the past.
قَالَ فَإِذَا سَأَلُوا عَنِ الرَّجُلِ قَدْ مَاتَ قَبْلَهُ
قَالَ لَهُمْ إِنَّهُ قَدْ هَلَتْ If they ask
him about a man, and he's already dead,
he says he's dead already.
He says, إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ They've
taken him to hellfire.
أُمُّهُ الْهَاوِيَةِ His refuge will be hellfire.
فَبِئْسَةِ الْأُمْ وَبِئْسَةُ الْمُرَبِّيَةِ What a terrible mother,
and what a terrible caretaker.
Meaning hellfire, as a refuge, and as a
place to be, is worse.
قَالَ فَيُعْرَضُ عَلَيْهِ أَعْمَالُهُمْ Or, فَيَعْرِضُ عَلَيْهِ أَعْمَالَهُمْ
He tells them about what those people behind
have done.
Meaning publicly, he doesn't know everything.
But he will say, so and so is
this, he's a good man, he did this,
he went to hajj, I heard that he
did this, this is, or he's bad, he
did this, and he did that.
فَإِذَا رَأَوْ حَسَنًا فَرِحُوا وَاسْتَبْشَرُوا If they hear
something good about their loved ones, or the
people that they're asking about, they're joyed and
they're happy.
وَقَالُوا هَذِهِ نِعْمَتُكَ عَلَىٰ عَبْدِكَ فَأَتِمَّهَا They say,
Ya Allah, this is a ni'ma that you've
given your servant, complete that ni'ma, continue that
ni'ma for them.
وَإِن رَأَوْ سُؤَىٰ But if they heard about
something bad that that person is doing, they
will say, اللهم راجع بِعَبْدِكِ Ya Allah, take
your servant back, bring him back to you.
Meaning, let him repent and accept that repentance
and bring him back to you.
So, do the souls meet?
Yeah, right?
The souls meet.
Now, this also answers a question.
Do the dead know about everything that happens
to us?
It says, on their own, no.
That's why they ask.
Right?
On their own, they don't have access.
Even if you were to go and converse
or try to converse with them next to
the grave and say, oh, so and so,
this happened to me and I got married
and I had children and I just got
promoted and then this and I'm going here
and I travel there, they wouldn't know.
They wouldn't know.
How do they know?
The dead who freshly arrived, tell them about
your latest news and information.
Now, do the dead know about all the
sins that you do and all the good
things that you do?
No, only the public ones.
Because this dead person who just arrived, does
he know about all your hidden sins?
Only Allah Azzawajal knows this.
Because there are some weak hadith that says
that whatever you do is presented to your
dead ones, to your dead loved ones.
But Allah Azzawajal would not disgrace you like
that.
Meaning, even if I do it in secret,
my mother will know about it, my father
will know about it, my grandfather will know
about it.
You say, no.
Allah Azzawajal, if he had concealed you in
the dunya, conceals you in the akhirah.
But what do they know?
What is public?
Just like this person, what does he know
about you?
What is public?
And that's the thing that he conveys to
them.
Now, a question that could follow from all
of this, where are the souls?
So we know, first of all, that the
soul goes back into the grave.
And while it's in the grave, it's either
being punished or blessed.
Does it continue to inhabit the grave and
only the grave?
Or does it have access to other points
or places?
Now, it definitely does not come back to
this world.
Because some people may believe, may think, not
based on any type of evidence, that through
anniversaries, a day after, a week after, 40
days after, annually, the dead would come and
visit them.
Is that true?
No.
Or that Prophet Muhammad salallahu alayhi wa sallam
on his mawlid would come and visit you.
Is that true?
No.
You're not allowed as a spirit, as a
ruh, to roam as you wish.
There's no evidence for this.
But where are you then?
So, a couple of hadith, inshaAllah, should help
us.
And then I'll summarize what we know so
far.
So the first, he said, ﷺ, أَرْوَاحُ الْمُؤْمِنِينَ
فِي أَجْوَافِ طَيْرٍ خُضْرٍ تَعْلَقُ فِي أَشْجَارِ الجَنَّةِ
حَتَّى يُرُدَّهَا اللَّهُ إِلَى أَجْسَادِهَا يَوْمَ الْقِيَامَةِ He
says, the souls of the believers are inside
green birds that eat from the trees of
paradise until Allah Azza wa Jalla returns those
souls to their bodies on the day of
judgment.
So this is a statement about the souls
of whom?
The believers.
And they're inside what?
Birds.
And the birds are where?
In heaven.
Doing what?
Eating from the trees of Jannah until the
day of judgment.
So that soul is where?
In Jannah.
Now specifically about the martyrs, الشهداء.
مصروق بن الأجداء who is a student, he's
a تابعي, and he's a student of عبد
الله بن مسعود.
He says, سَأَلْنَا عَبْدَ اللَّهِ We asked عبد
الله بن مسعود about this ayah.
وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتَا
Do not suppose that those who have been
killed in the sake of Allah dead, but
they're alive with Allah Azza wa Jalla being
provided for.
Abdullah said, we've asked about this.
Because you asked me about this.
He says, we've asked about this.
Whom did he ask?
Rasulullah Sallallahu Alaihi Wasallam.
We've asked about this.
So the Prophet Sallallahu Alaihi Wasallam, he said,
their souls are inside green birds.
And they have lanterns underneath Allah's throne.
So they go wherever they want to go
in paradise, in jannah, and they go back
and they inhabit those lanterns, or they enter
those lanterns.
So Allah Azza wa Jalla looked at them
once.
And He says, do you want anything?
They say, Ya Allah, what can we ask
for more?
What can we ask for?
And we can go to jannah, or inside
jannah, wherever we want to go.
Like we could fly wherever we want to
fly in heaven.
That is for us.
What else could we ask for?
So he asked them three times, do you
want more?
And they give the same answer.
Allah, could we ask for anything more than
this?
There's nothing more than that.
We have everything we want.
He said, when they realized that, they have
to give an answer.
And Allah will not just stop asking them.
They have to give an answer.
He says, Ya Allah, we want that You
would take our souls and put us back
in our bodies, in the dunya, so that
we could be killed again for Your sake.
Meaning bring us back to the dunya, so
that we would be killed again for Your
sake.
So when Allah confirmed that they have no
other need, He stopped asking them.
So the shuhada specifically, they're what?
Inside green birds?
In jannah.
But how is this different from the souls
of the average believer?
If you just listen to what that hadith
is saying.
First of all, where do they sit?
In lanterns?
Underneath the throne.
So this is the highest that you could
reach.
And as a bird, and this is specific
to the shaheed, you could fly in jannah
wherever you want.
That's not available to the average believer.
Yes, you're inside a bird, but you're what?
You're around that tree, or this tree.
That's what you inhabit.
That's where you exist.
But for the shaheed, no, you go everywhere.
So it's higher and wider.
And just notice, subhanallah, when Allah azza wa
jalla asked them, what else do you want?
The thing that they really wanted is what?
Come back to the dunya.
And that's only for the shaheed.
No one else who dies wants to come
back.
And that's amazing, right?
Because we don't really want to leave this
dunya, right?
We don't really want to leave it.
Like the most terrifying thing is to die.
Yet we know that every believer does not
want to come back to the dunya.
Once they leave, they never want to come
back.
You realize that Allah azza wa jalla has
a lot of good things waiting for you,
if you are righteous.
You never want to come back to the
dunya.
It's never coming back.
After you witness whatever you're gonna witness, and
feel whatever you're gonna feel.
Except the shaheed.
He says, I want to go back, so
I could be killed again.
Imagine, right?
Which is the most devastating thing in our
minds that could happen to us.
I want to be killed again for your
sake.
Because they've seen how Allah honors them when
that happens to them.
How Allah receives them.
How the angels receive them.
Another hadith, he says, inna al-mu'min.
This is about the...
I'm bringing this hadith specifically about the kafir.
He says, the kafir, when his soul is
taken from his body, and he's taken to
the gate of this earth, then the gatekeepers
will say, this is the most rotten and
foul smelling thing we have seen.
Take him to the lowest earth.
Lowest earth.
So, based on all of that, you understand
or we understand that as the believers exist
in heaven, their souls exist in heaven, they
also have connections to their graves.
And you may wonder and say, how is
that possible?
They are in their graves but in heaven.
It is possible.
And the soul is mysterious.
As it is the case that when you
sleep, your soul is in your body, but
it's also up there.
Allah Azza wa Jalla takes it up.
But it's in your body, right?
So it can be extended to be here
and there.
So a person's soul can be in their
grave being blessed, rewarded, and also being in
heaven.
And a person's soul could also be there
and there and meeting the believers.
Right?
As for the disbelieving soul, it could be
punished in the grave, so it's in the
grave, but also what?
Congregating with or around souls of disbelievers in
the lowest of the low, in the lowest
earth, which is called Sijjin.
It's like a jail.
The tightest and the smallest of places.
So it's there and also down.
And it's possible for that to happen.
The last hadith about this, inshallah, this point.
The Prophet ﷺ, he prayed Fajr.
Then he asked, is there anyone from the
tribe of so and so, or the family
of so and so?
They said, yes.
He says, indeed, your recently deceased one is
being withheld at the door of heaven because
of a debt that he did not pay.
Meaning he's supposed to be where?
In Jannah.
But he's being held back outside heaven, not
allowed entry.
Why?
There's a debt.
And meaning here that the Prophet ﷺ wanted
them to do what?
To pay that debt.
So their deceased loved ones could enter heaven.
And we'll be talking about that, inshallah, when
we talk about debt or what you're supposed
to do when a person dies or before
you die.
Do bodies decompose in the grave?
The bodies of the Prophets, no.
But the bodies of everybody else, yes.
So as far as the bodies of the
Prophets.
The Prophet ﷺ, he said, your best day
or the best day or of the best
days is the day of Friday.
Adam was created on that day.
He died on that day.
فِيهِ النَّفْخَ وَفِيهِ الصَّعْقَةِ Meaning the blow of
the trumpet will be on that day.
So increase saying Salah upon me.
For indeed, the Salah, when you do that,
it will reach me.
It will be presented to me.
So specifically on Friday, meaning every day, but
specifically on Friday, he said ﷺ, say a
lot of, Allahumma salli wa sallim ala Muhammad.
He says, why?
Because that will be presented to me.
So the Sahabi said, Ya Rasulallah.
He says, how will that be presented to
you?
وَقَدْ أَرِمْتَ يَعْنِ بَلِيْتَ You've decomposed, you've decayed.
Meaning as a body, how will you get
this?
And you've decayed already.
He said, إِنَّ اللَّهَ عَزَّ وَجَلَّ حَرَّمَ عَلَىٰ
الْأَرْضِ أَسَّادَ الْأَنبِيَاءِ He said, Allah Azza wa
Jal had prohibited the earth from consuming the
bodies of the Prophets.
So they don't experience decomposition like everybody else.
They are preserved.
And that is an honor that is exclusive
to the Prophets of Allah ﷺ.
And that tells you that the salah that
you give to the Prophet ﷺ reaches him,
not directly, but indirectly.
Meaning if I were to say, ﷺ, does
the Prophet hear me from where I am
at this moment in time?
No, right?
He doesn't hear you.
How does it reach him?
An angel relays this.
So the Prophet ﷺ, he said, لَا تَجْعَلُوا
بُيُوتَكُمْ قُبُورًا Do not turn your homes into
graves.
Meaning pray in your homes.
Do not turn them into graves.
وَلَا تَجْعَلُوا قَبْرِي عِيدًا And do not turn
my grave into a celebration or a festival,
a place of gathering.
وَصَلُّوا عَلَيَّا Give me salah, because your salah
will reach me wherever you may be.
Meaning, I don't need to be next to
the grave of the Prophet ﷺ to give
my salah and salam to him, right?
It could reach him wherever you may be.
That's what he meant.
And he said, إِنَّ لِلَّهِ فِي الْأَرْضِ مَلَئِكَةً
سَيَّحِينِ يُبَلِّغُونِ مِنْ أُمَّةِ السَّلَامِ He says, Allah
Azawajal has wandering angels that will relay the
salam of my ummah to me.
So they relay it by name.
So and so, son of so and so
has said salah and salam for you.
So the Prophet ﷺ will receive that.
So you don't really need to be anywhere
closer to him ﷺ for that virtue to
take place.
Allah Azawajal had made it easy.
And maybe we'll just tackle the issue of
if you're next to the Prophet's grave ﷺ,
does he hear you directly when you give
salah and salam or not?
Maybe we'll tackle this inshaAllah when we come
to the grave section later on inshaAllah.
So that's the Prophets.
Everybody else, nah, your body will decay.
Except a small bone at the end, which
is at the end of your spine.
And that is the, they call it the
tailbone.
The very end.
And it could be a big piece or
it could be a very small tiny piece.
Wallahu a'lam.
But it is like a seed.
So all of us decay except that small
thing.
And it's like a seed and Allah Azawajal
when he will send rain, when he wants
to resurrect the bodies, and the body will
grow from that seed.
So he said ﷺ, Abu Hurairah said, مَا
بَيْنَ النَّفْخَتَيْنِ أَرْبَعُونَ Between the two blows of
the trumpet are 40.
They said what, 40 days?
He says, I can't say.
40 months?
He says, I cannot say.
He says, 40 years?
He says, I cannot say.
قَالَ ثُمَّ يُنزِلُ اللَّهُ مِنَ السَّمَاءِ مَا أَذِنَ
اللَّهَ عَزَّ جَبْرُ الْخَلْقُ Then Allah Azawajal will
cause rain to drop and they will grow
like plants.
Nothing in the human being stays except that
tailbone.
وَهُوَ عَجْبُ الذَّنَبُ وَمِنْهُ يُرْكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ
It is from that bone that a person's
body will grow on the day of judgment.
Right?
Now how about the body of the shaheed?
Does it decay or not?
So we've answered this question but let me
emphasize it because this is its proper place
in the lecture.
He said, we have nothing in the Quran
and the sunnah that tells us that the
body of the shaheed does not decay.
Nothing.
We have some stories.
Authentic.
We have some stories.
Of some of the bodies of the sahaba,
some of the bodies of the righteous, who
when they were dug up after 6 months,
or a year, or maybe a few years,
they were still fresh, as if they were
just buried.
Blood was gushing out, as if they were
just stabbed.
And these are authentic.
So looking at them we say, yes, this
could happen to the shaheed as well, but
it does not mean that it happens to
every shaheed.
Because we have no evidence in the sunnah
to say that the shaheed's body does not
decay.
But maybe Allah Azza wa Jal will honor
some people.
Not only the martyrs, but anyone who is
righteous.
And maybe Allah Azza wa Jal will cause
other martyrs to decay quickly.
Allah Azza wa Jal knows.
So don't take decomposition or lack of decomposition
as what a sign of righteousness.
We do not know.
The only thing that we know is that
the body of the prophets does not decay.
No.
The last thing inshallah for today, and that
is salah after death.
Like, do the dead pray?
And if they pray, what type of prayer
do they pray?
Now, remember the hadith, I think that was
last week.
He says, when a person is in his
grave, and it will be made so, as
if the sun is about to set.
He will see as if the sun is
about to set.
Remember this?
And the angels will wanna ask him questions
about what do you believe?
But he says, let me pray first.
And they say, you will.
So, they're not lying to him.
When they said that you will, means you
will.
You will have that opportunity.
Okay, so people can pray in the grave?
Okay.
Hold that thought, and listen to these couple
of hadiths.
He says, the prophet salallahu alayhi wasalam, he
says, I pass by Musa alayhi salam on
the night of Isra, next to the red
dune or red hill.
And he was standing, praying in his grave.
So the prophet salallahu alayhi wasalam was taken
from Makkah to Jerusalem, Quds.
Musa alayhi salam is buried on the way
to Jerusalem.
Al-Kathib al-Ahmar, a hill that is
red or reddish.
We don't know where that is.
It's hidden.
And it's better that it's hidden.
He said, I saw Musa.
And that is a supernatural encounter, sight.
Because typically if you were to pass by
Musa alayhi salam, you wouldn't see this.
But he said, I saw him in his
grave, and he was standing, and he's doing
what?
Praying.
And then he, in the famous hadith of
al-Isra wal-Mi'raj, this is after
the prophet salallahu alayhi wasalam came.
He was saying, he says, I was in
al-Hijr, meaning next to al-Kaaba.
And he was sitting there.
And he says, Quraysh was interrogating me or
asking me about the Isra.
فسألتني عن أشياء من بيت المقدس لم أثبتها.
He says, they asked me about things from
Baitul Maqdis.
Meaning the disbelievers of Mecca.
They said, okay, you went to Baitul Maqdis?
To the masjid over there?
Okay, tell us about this.
Tell us about that.
People who went there, asking about specific points
or details in that area.
Tell us about this.
Tell us about this.
Tell us about that to prove that you
actually went.
Okay, he had never been before.
Alayhi salatu wasalam.
قَالَ فَكُرِبْتُ كُرْبَةً مَا كُرِبْتُ مِثْلُهُ قَطْ He
says, I was distressed immensely because of it.
Because I could not remember the things that
they were asking me about.
I did not keep it in mind.
It was just there.
But the details, I did not remember those
details.
قَالَ فَرَفَعْهُ اللَّهُ لِي حَتَّى أَنظُرَ إِلَيْهِ مَا
يَسْأَلُونِي عَنْ شَيْءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ But Allah
Azzawajal lifted it up to me as if
I could see it.
Whatever they're asking me, I'm answering based on
what I'm seeing with my own eyes.
He says, and I was among a group
of prophets.
فَإِذَا مُوسَى قَائِمٌ يُصَلِّي And Musa was standing
and he was praying.
And Isa was standing and he was praying.
Though Isa is not dead, but Musa is.
And then Ibrahim was standing and he was
praying.
فَحَانَةِ الصَّلَاةِ فَأَمَمْتُهُمْ Then it became time for
Salah, and I led them in Salah, meaning
I prayed and they prayed behind me.
So they were praying.
فَلَمَّا ثَرَقْتُ مِنَ الصَّلَاةِ When I finished the
Salah, someone was telling me, Ya Muhammad, this
is Malik, the keeper of Hellfire.
Say Salam to him.
So I turned to him, he said Salam
to me first.
So this hadith tells you that the prophets
are praying.
Right?
And that we know from the other hadith
that at least some believers can pray.
But that is what, this is not an
obligation on them.
Which is very interesting by the way.
This is not something that they have to
do.
This is something that they want to do.
And yes, once you die, whatever you do
after is not recorded for you.
You don't get rewarded for that Salah.
Because you already are dead.
You don't get rewarded for that Salah.
But you want to do what?
Do it anyway.
So just imagine Musa A.S. that he
finds his comfort, his joy in what?
Salah.
So he says, let me pray.
So he prays.
Not because he has to.
Because he enjoys it.
Ibrahim says, he finds his joy in Salah.
Let me pray.
So he prays.
And we can imagine that Rasulullah S.A
.W. is in the same position.
And any believer who wants to pray, who
loves to pray, will be given that opportunity
to pray.
Not because they have to.
Not because they will be rewarded for it.
But because that's part of the Na'im.
That's part of the bliss and joy that
a person will experience in his grave.
This pleases you.
Go ahead and do it.
So this is it Insha'Allah.
The next time Insha'Allah we meet, we'll
be talking about some of the fiqh related
to death, and related to burial, and washing
the body, and what have you.
Just to complement everything that we talked about.
And there will be also at the end
some miscellaneous things that we didn't talk about.
I'll talk about them Insha'Allah Rabbil Alameen.
In terms of children, where do they end
up?
In heaven or in *?
Are they questioned or not?
We'll be talking Insha'Allah about what deeds
remain.
What are continuous deeds and what are non
-continuous deeds.
And what are the best of deeds to
focus on.
And any other questions Insha'Allah that you
bring up.
And remember Insha'Allah, next week Insha'Allah,
because of the Qur'an competition, we're not
meeting Insha'Allah Rabbil Alameen.
Let me know Insha'Allah if you have
questions.
When we go and visit the grave, we
give salam.
Does that mean that the dead can hear
us?
I'm gonna address that Insha'Allah when we
talk about visiting the graves.
Now the scholars disagree.
Some say yes they can hear you.
Some say no they cannot hear you.
I would argue that no they cannot hear
you.
But you have to wait Insha'Allah for
it because it takes time to explain this
and cite evidence for and against.
So Insha'Allah if you listen to the
next or the one after, probably we'll be
able to answer this question for you Insha
'Allah.
Any specific time to read Surat Al-Mulk?
No.
There's no specific time.
But if you make it a daily habit,
that's good Insha'Allah.
When the believer's souls meet, is it each
family member's meet?
Or it is a general gathering of all
the believer's soul?
Wallahu alam it seems relevant, relevant meeting.
You're not gonna meet strangers probably.
Because they'll be asking you about people or
people that they know that they've left behind.
So it may not be a general gathering
of where you meet every single person because
they may not have any attachment to you.
But at least people who are relevant, who
are connected.
So it could be family, friends, acquaintances, people
who are waiting to hear about you and
from you, about people who have stayed behind.
Wallahu alam.
And again, we don't have all the details
but that is Wallahu alam what seems to,
what the hadith seems to be stating.
Is it okay to read the Quran for
a dead person?
Again, we're gonna have to Insha'Allah to
delay this.
Because we'll be talking about what benefits the
dead after their death.
Can you read Quran on their behalf?
Just a quick answer.
Again, scholars disagree.
Some scholars do not allow that at all.
They say this is not their deeds, this
is your deed.
And some scholars allow it and they say
you can just simply donate and volunteer that.
So both are possibilities.
Let's talk about that Insha'Allah when we
come to it.
The dead cannot hear you, only the angels
give them your salam.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
The dead cannot hear you.
And I don't know if there's evidence that
the angels will give your greeting to them.
The angels give your greeting, meaning salat and
salam, to the Prophet salallahu alayhi wa sallam.
But if I go and greet a dead
person, a dead relative, there's no evidence that
an angel will hear that from me and
go and give that to them.
There's no evidence, right?
Let me see on the sister's side.
Okay, go ahead.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
The person who died, I'm sorry?
What would be the case again?
Is it the same or what?
So if a person, before they die, they
ask somebody to read Quran on their behalf,
is that what you're asking?
Or once they're dead, a relative asks someone
to read Quran on their behalf?
Okay, so once they are dead, so one
relative said to so and so, can you
read Quran on their behalf?
Okay, and are they paying them or just
completely voluntary?
Completely voluntary.
So again, it's going to go back, first
of all, to whether this can be transferred
to the dead or not.
So, as I said, some scholars will say
no.
Because this is not their doing.
This is not something that they've earned.
And some scholars will say, anyone who wants
to gift anyone, anything, can.
And I'll bring, inshallah, examples of things that
we know from the hadith, you can give
to the dead.
And then, can we extrapolate from that and
say that includes everything else or not?
That's doubtful.
Maybe we can, maybe we can't.
But the reason I've asked you why is
this paid or not, because there are some
people who will do what?
They'll pay for that.
Go and read Quran on someone's behalf and
they'll pay him for it, and that's a
bid'ah.
That's definitely a bid'ah.
Or people who will gather, and they make
that a habit, they will gather and each
person will read one juz' of the Quran.
And all of us are going to give
this to the dead.
That's a bid'ah.
If we're going to say it does reach
the dead, then you do it.
But don't gather people like that, don't make
it into a thing and an event, and
something repetitive, so that every dead person, or
every relative, right, of a dead person will
say, now I have to do this.
Gather and everybody reads Quran for them.
That's a bid'ah.
The sahaba never did this.
Yeah.
Okay.
Now, can that predict or reflect their condition
in the grave?
So, if you dream of a dead person,
a relative or someone that you know, and
you dream that they are being punished, or
they are in a miserable state, that indicates
a sinful, right, a sinful end.
Good things or bad things?
Good things.
So, the opposite.
So, you dream good things about them.
They died in a bad state, but you
have good dreams about them.
It's possible.
It's possible.
So, first of all, let's confirm one thing.
Can you dream about the dead?
Can your soul meet the souls of the
dead?
Do you say yes?
Based on what?
Again, we don't have a particular evidence, right,
from the Quran and Sunnah that says everybody
can do this.
But what you see is that there is
a recurring reporting from the salaf, maybe the
tabi'in, tabi'in, tabi'in, and so
on.
When someone would die, and they see them,
and when they see them in a dream,
they'll ask them, what did Allah do to
you?
What is your state?
What has happened to you?
What did you find to be useful?
What did you find to be harmful?
They would have conversation with them, and they
would give them some information.
Allah forgave me because of this.
We found the best thing to do was
this.
The worst thing to do was that.
So, it's possible for your soul to meet
the soul of the dead.
You just have to be careful not to
confuse every dream as a ru'ya.
Not every dream is a ru'ya.
So, the shaytan could play with your dreams.
So, maybe because you miss your mother so
much, or your father so much, the shaytan
knows you're vulnerable and you're weak.
He will show you your mother and father
in the worst state, just to depress you
and sadden you.
That doesn't mean that they are in that
state.
Or maybe you miss them so much, you
see them because you simply want to see
them.
And it's neither from Allah nor from the
shaytan.
It's simply reflections of your own desire.
That doesn't mean that they are in a
bad state.
A ru'ya usually is clear, really vivid.
And there's some information that comes from it.
So, if a person died supposedly in a
bad state, as far as we can see,
you see them in a good state.
Then it's possible.
It's possible that they'd be in that state.
And maybe that is a good dream that
Allah Azza wa Jalla wants to tell you,
wants to convey to you.
Stop worrying about so and so.
Allah Azza wa Jalla forgave them.
Allah Azza wa Jalla blessed them.
And maybe we think that they've died in
a bad state, but they have some hidden
good deeds, or a dua of someone.
And it came and saved them.
So, if you see something good, alhamdulillah.
If you see something bad, it could be
true.
And if you see something bad, as if
the dead is reaching out to you and
saying, you know, I'm in such and such
a state.
Maybe they need more dua from you.
Maybe they need more sadaqa from you.
So, you try to do your best, bi
-idhnillah Azza wa Jalla, so that you could
rescue them, save them, or fulfill maybe a
wish that they have that is not fulfilled
yet.
Because some of them could communicate and say,
I have a debt.
Pay my debt.
Or take care of my daughter.
She's experiencing some trouble.
Or whatever.
So, they want to communicate a message, and
they've chose you for that message.
And if you realize after you wake up
and you investigate that that message was true,
so maybe it was actually them who were
talking to you.
So, is it possible?
Yes.
But again, be a discerning Muslim, so that
you don't believe every dream that you see.
You're not sad because of every dream that
you see.
Right?
Wa'alaikumussalam.
No.
So, reading the Qur'an after the burial
is not true.
It's not right.
Only janazah.
Yes.
Exactly.
And we'll talk about that insha'Allah.
The Prophet ﷺ, he said, ask Allah to
forgive your loved one or your deceased one.
And ask Allah to make him steadfast.
He's being questioned at the moment.
We'll talk about that.
But reading Qur'an is out of place.
That's not the place to read the Qur
'an.
It doesn't help them.
Nothing.
It doesn't help them.
It doesn't reach them.
It doesn't bring them ease.
Nothing at all.
So, the direction of the Prophet ﷺ, which
is the best direction.
See, because if you just stand there reading
the Qur'an, you wouldn't be doing what
the Prophet asked you to do.
He didn't say at that moment, Qur'an
will help them.
He said, your dua helps them.
Of course, of course.
I mean, because you have long traditions of
people, right?
Who have inherited these opinions.
And these opinions actually are recorded in some
books.
Read Qur'an.
Reading the Qur'an is good.
Okay, fine.
We understand that.
But what is the basis of all of
this?
Because it has to be basis on some
evidence, right?
It isn't just I thought of it.
Or another imam thought of it.
Well, where did you bring that from?
You have to trace it back all the
way to the Prophet ﷺ.
He's the only one who knows what's good
and what's bad.
What benefits you and what doesn't.
So, if he didn't say this is beneficial,
I can't really introduce this on my own
and say, well, the Qur'an is good.
So, let me read it then.
Be out of place.
Wa alaikum assalam.
Do you have a question?
Wa alaikum assalam.
Oh.
Iqra'u yaseena ala mawtakum.
So, we kind of discussed this as an
answer to a question.
A, it's weak.
It's weak.
So, like on its own doesn't stand to
establish a practice.
And I said when I answered that question,
I said that even if you want to
follow it because it's weak, as some imams
have done, they say it is when a
person is dying, not after their death.
When they're dying.
Yeah.
What she asked was about after their death.
But some, they say it could ease the
exit of the soul.
So, if a person is experiencing difficulty, right?
If a person experiencing difficulty, and someone comes
and asks, can I read yaseen?
We say, if you want, do.
But it's not sunnah.
Get it?
If you want, go ahead and do.
It's not sunnah.
So, we must not confuse the two.
So, start telling people, read yaseen.
He says, no, I have no power to
tell you to read yaseen.
But if you want to do it, go
ahead.
So, that's what Imam Ahmed would say.
You want to read it?
Go ahead.
But if you say, I won't do it,
but if you want to read it, go.
No, I mean.
So, it becomes sinful when you say it's
sunnah.
You can say reading yaseen is sunnah, it
becomes sinful.
When you say it's a strong hadith, and
it's not, it becomes sinful.
When you start advising everybody, and blaming them
for not reading it, it becomes sinful.
But if you decide to read it, because
you say, there's a weak hadith, I'll take
my chances, and I'll do it, and it's
not contradicting anything else in Islam, I'm okay
with that.
Let me see.
Okay, what if what is done after you
die is not recorded?
Will the sadaqah jariyah, hajj done by family,
etc., be recorded?
It's recorded.
So, if a person, let's say, does hajj
on your behalf because you couldn't, or did
not get to it, or paid a debt
on your behalf, or gave sadaqah on your
behalf, that will reach you.
And we'll talk about that, inshallah.
That will reach you.
So, that's not a concern.
That's not what we talked about.
So, again, if someone donates on your behalf
after your death, somebody pays your debt, somebody
does hajj on your behalf, you have fasting
that you did not perform, and you were
supposed to, and he fasts, or she fasts
on your behalf, all that reaches you, inshallah.
So, in the surah, it says, in surah
al-Waqi'ah, Allah says, we are closer
to them than you.
Can you explain, does this mean in dying,
you have a time where you are near
Allah before the angels?
It says, when Allah azza wa jal, وَنَحْنُ
أَقْرَبُوا إِلَيْهِ مِنكُمْ وَلَكِ لَا تُبصِرُونَ We are
closer to Him than you, but you cannot
see.
That is in reference to the angels.
That is in reference, when Allah says there,
we are closer to Him than you are,
but you cannot comprehend it, you cannot see
it.
This is in reference to the angels.
So, you think that when you're sitting around
that person, you're the only people who are,
or the only entities, let's call them, who
are inhabiting this space.
It says, no, the angels are closer to
Him than you, but you just simply cannot
see.
So, Allah is telling you about that ghaib
to understand Allah's power, right?
I think I've answered all these questions here.
Last chance, inshallah.
Go ahead.
وَعَلَيْكُمُ السَّلَامُ رَحِمْتُ اللَّهُ So,
he's saying about the punishment in the grave
being related or caused by urination.
So, he says, after you go to the
washroom, and you urinate, and you clean yourself,
and you make wudu, and then you leave.
And then you feel like something might have
come out, some urine might have kind of
snuck out.
Do you have to go and do that
again?
Inspect and do that again?
He says, first of all, we're going to
differentiate between two types of people.
A person who is OCD, who is obsessed,
and a normal person.
Normal in the sense of, this doesn't happen
often to them.
If you are OCD, if you are obsessed,
if you are in trouble with that, no,
you don't go back and check.
Because you will eternally keep going back to
the bathroom and checking.
So, unless you are certain, you never go
back and check.
Right?
We say something similar to a person who
had felt maybe something came out.
He says, okay, do I have to move
and check and redo my wudu or not?
We say, okay.
Is it in salah or before salah?
So, you're asking in salah or before salah?
Before?
Before salah.
So, let me answer the salah question first.
If you're in salah, you don't move.
Unless you're certain.
If you're in doubt, you don't move.
And when it comes to before salah, you
have an option.
Before salah, you have an option.
If you feel, I'm not sure, you could
go and check.
And if you find that actually something came
out, purify yourself and make wudu.
You have an option.
Is it a must?
It's only a must if you have strong
probability.
Either you are certain or there's strong probability.
Otherwise, you don't bother with this.
Right?
But if you go and if you find
out, you take care of it, inshallah, and
you come back.
But in salah, you don't move away from
the salah because you don't want to break
the salah based on a suspicion.
Yeah?
Go ahead.
What?
I'm sorry?
The clothes that you wear?
Yes.
So we're talking about a drop.
So a drop, you just take a little
bit of water and rub it with your
hand or soak it.
That's it.
That's it, inshallah.
Yeah.
Yeah.
So umrah is like hajj.
Umrah is like hajj.
So umrah, if you do it on behalf
of the deceased, is accepted, wallahu alam.
So hajj specifically, if the person has not
performed it, and they have this obligation on
them, not that they were unable.
If you're unable, that's not an obligation.
Right?
So if they've died, they didn't have the
money.
Hajj is not an obligation on them.
But maybe somebody wishes, then let me do
that on their behalf, just as a gesture,
just as a voluntary deed.
They can do that.
And added to it, you can do umrah
on their behalf.
So hajj and umrah stand as an exception
in terms of we know that these things
will reach them, inshallah.
Yeah.
You had a question?
Somebody here?
I saw two hands.
Oh, okay.
Inshallah.
Okay, so I think I answered all the
questions that are online.
Yeah, I'm sorry.
Go ahead.
So your
question is, are you asking whether it's a
valid practice, or does it help?
Are you asking both?
Both, inshallah.
So the sister's asking about the practice.
She says that there's a tradition where before
the janazah, right, they bring the body back
home, and then people kind of surround it,
and they read surah Yasin, and they also
read the shahada, the kalima, a hundred thousand
times.
So the question is, is this legitimate, and
is this beneficial?
And the answer is no, to both.
So, not legitimate because nowhere in the hadith
will you find that this is what you're
supposed to do with a body before burial.
Reading Quran next to it doesn't help it.
Reading, repeating the shahada next to it, it
doesn't matter how many thousands of times, it
doesn't really help it.
So we've left what the Prophet wanted us
to do, which is dua, and we've occupied
yourself with other things that he could have
said do this, but he did not say.
But it's just we chose something other than
his sunnah.
And that's the danger of actually that innovation,
that bid'ah, because you abandon the beneficial
into the non-beneficial.
Now we're saying that the Quran is non
-beneficial, but it benefits you in certain circumstances.
But when you're dead, how is this going
to help you?
Somebody else is reading.
If you're alive, that's a different matter.
So it's not legitimate, and of course it
doesn't help.
So, I know it's tradition, but it doesn't
mean that, you know, it doesn't mean that
it's accurate, just because a lot of people
do it.
So we're good on the brother's side, I
imagine.
And sister's side?
Go ahead.
How can you what?
How do you tell them that it's wrong?
You need to build up to it.
Because people are so used to them, it's
Islam, right?
So if you come, you know, directly and
say this is wrong, there's going to be
a clash between you and them, right?
How dare you say this is wrong?
We've been doing this for so many years,
and this imam, and that sheikh, and this
masjid, and that mufti.
So you have to build up to it,
and you build up to it by saying
that we have to do what the Prophet
did, right?
Kind of like lay the groundwork.
And what the Prophet did not do is
always inferior, isn't it?
Okay.
Did the Prophet do this?
Let's investigate.
So if you investigate and you say, he
never did this, he never recommended this, he
recommended something different, then it's easier than to
convince them that what we're doing is wrong.
So if you build up to it, hopefully,
right?
You could kind of transition a person from
a habit into following the Prophet ﷺ.
So maybe that could help.
Yes, sister, you want to?
Yes.
Yes.
Oh, if
you're around those people who are committing that
bid'ah, right?
Yes.
Right, right, right.
So you don't want to confront them, you
don't want to upset them because somebody has
just passed away, right?
At the same time, are you participating?
So you're participating.
Okay.
So there's a difference between if you're just
standing there versus participating.
So if you carry the Qur'an and
you're reading with them, that's a participation.
But I mean, does it look like you
are part of the group?
Yeah.
So walk a middle path.
So I understand.
On the one hand, you'll say this is
not the time to preach.
Right?
You can't go and give them advice.
Everybody's distraught.
Everybody's angry.
You can't teach at that moment.
So you have to pick your moment.
So on the one hand, you may not
be able to give advice at that moment.
Even though if you're going to reach to
some of the...
If you're going to hear some of the
hadith that will come, inshallah, you realize that
the sahaba were different.
They would actually preach at that moment.
This is wrong.
Stop doing it.
But anyway, people are more sensitive today, right?
So fine.
You don't want to preach.
But at the same time, you want to
also distance yourself sufficiently from it for it
to be known that I'm here for you,
but I do not approve of this.
So I'm around.
I'm around.
Exactly.
But also like in action, not just in
niyyah, because if you just simply do exactly
what they're doing, you're not any different.
So what you do is, I'm around.
I'll help you.
But this, I can't do this.
I'm sorry.
I can't do this, but I don't want
to upset you.
You need anything from me, let me know.
So you are very helpful, very kind, very
present.
But at the same time, you need to
realize, oh, there is an issue with this.
I think that's the middle path, inshallah.
Okay.
So we have maybe a couple here.
Are three days of mourning, or maybe three
days of condolences, is that sunnah?
No, condolences is not restricted to three days.
You can give it for three days, you
can give it after three days.
If you're talking about the gatherings of condolences,
that's not sunnah.
And we'll talk about that, inshallah.
We'll talk about that.
Because again, we will need to explain what
we mean by condolences, what we mean by
azza, and what is right and what is
wrong.
So what is the right way of isal,
isal al sawab, for a dead soul, dua,
if you want to transfer or relay good
deeds to the dead, make dua, and give
sadaqa, hajj and fasting, if they have that
as an obligation on them.
And then maybe, according to some scholars, any
other good deed, wallahu a'lam.
And we'll talk about that, inshallah.
Is it permissible to transport the body to
their back home country, in both cases, if
it was the wasiyah of the deceased, or
the family wants it?
Jazakallah khair.
We said, I think we've said that it
is best that a person would be buried
wherever they died.
You don't transport.
Wherever they may be.
Because this is where Allah azza wa jalla
had decided that they would die.
وَمَا تَدْرِي نَفْسٌ بَأَيِّ أَرْضٍ تَمُوتُ If you
do not know of what land, or where
you will die, Allah wanted you to be
buried here, you'll be buried here.
And we mentioned that there is a benefit
to be buried other than the place of
birth.
That distance will be measured between where you
were born, and where you'll be buried, and
that will be a place for you in
Jannah.
In proportion to that distance.
So tamzims, it's useful, beneficial, to be buried
somewhere else.
And there's no real benefit for the person
to be buried in this grave versus that
grave.
There's no real benefit.
You can give them dua wherever they may
be, and that will reach them, wherever you
may be.
So there's no real benefit for that person
to be buried next to his relatives, in
his hometown, in his country.
There's no real benefit.
Unless what?
There are no Muslim graves.
There are absolutely no Muslim graves.
Then you transport him to the nearest Muslim
grave, or if not, then to his home
country, just simply for him to be buried
properly.
But other than that, he should be buried
wherever he died.
InshaAllah.
Is reading Surah Yasin after 40 days sunnah?
No.
No.
So we gotta like get rid of the
notion that Surah Yasin is somehow related to
the dead.
Get rid of it.
Or 40 days, or 40 days, right?
Get rid of that notion.
Surah Yasin is not about dead people.
We've memorized it because of how many times
we read it for the dead.
We have to get rid of that.
So whether it's immediately after their death, 40
days after, one year after, any anniversary, no,
you do not read Surah Yasin.
That's not sunnah.
Yeah, sister?
The coffin, we'll talk about that inshaAllah.
So it's necessity.
If by law it has to be in
a coffin, it has to be in a
coffin.
Not because that's what we chose, but by
law we have to do this.
And they might have some environmental considerations or
that it cannot be contained unless it is
buried in this specific way.
There's nothing else that we can do.
Okay.
So your call inshaAllah that we could try
to change that law, challenge it and change
it, so that we really can be buried
the Islamic way.
Allah will.
InshaAllah.
InshaAllah, by the will of Allah.
Okay.
If the dead person smiles or says, There
is no god but Allah, Muhammad is the
Messenger of Allah, and then he dies.
So if the dead person smiles and then
dies, this is definitely a good ending.
Smiling, Allah knows best.
There is no evidence for it.
Smiling, there is no evidence for it.
It could be, it could be only, a
change of body.
Okay.
Okay, two more?
Okay.
Because we're going to have to wrap it
up inshaAllah.
Okay.
Oh, can we do hajj for Rasulullah?
No, come on.
No.
That's funny.
No, he doesn't need that from you.
You know why?
Because if you do hajj for yourself, he
gets it.
Right?
Like if you do hajj for yourself, he
gets it.
So you don't need to actually transfer anything
to him.
It's just automatically transferred.
If I do hajj or umrah for someone,
does it still count as for me also,
or it is dedicated to the person?
Can I do umrah for multiple deceased people?
So the second question, can you do umrah
for multiple deceased people?
They can be partners in it.
So you say, this is for my father
and mother and aunt and whatever, they'll take
portions.
Just like, you know, when you slaughter an
animal and you give portions away, they're not
going to take the whole thing, they'll take
portions based on the number.
If you give the umrah away to someone,
it's theirs, it's not yours anymore.
Right?
It's just like sadaqa, right?
This sadaqa is for them.
It's not yours anymore.
But you get the reward of what?
Caring about them and benefiting them.
That's what you get.
So you still are rewarded, but not for
the umrah, the thing that you wanted to
benefit them, you thought about them, and you
did something good for them, that's your reward.
But the umrah goes to them.
It cannot stay for both you and them
because you are gifting that.
Is it permissible to mourn for 40 days
for a deceased person and holding an event
on the 40th day?
No.
So you cannot hold an event on the
40th day and you don't mourn a person
for 40 days.
Right?
So this is completely innovated.
There's something called hidad, and that hidad a
woman can do where basically she does not
put on makeup or any perfume for any
person, but not more than 3 days.
But when it comes to a husband, she
has to do this for 4 months and
10 days.
But mourning a person, I mean I don't
know exactly what it means mourning a person
for 3 days or 40 days or what
have you.
40 is completely innovated.
There's no 40 days when it comes to
mourning.
And what you mean by mourning matters is
it simply to be sad, to be draped
in black.
Black becomes an innovation then because there's no
specific color to mourning a person.
That's not a Muslim habit.
Yeah, you don't wear something decorative, inviting, but
you don't have to stick to black.
Right?
I think that's it, right?
Yeah.
I think that's it.
Okay, go ahead.
What is that?
We have to pay him or buy for
him?
Okay.
So you're talking about a deceased who has
not made final arrangements for a lot to
be bought, to be buried, so he's not
paid for it.
So he says, is it an obligation on
us to do so as long as it's
within our means?
Yeah, we do.
Collectively.
Like the masjid or the community, right?
Collectively, we have to take care of him.
Just like collectively we have to wash him.
Collectively, we have to shroud him.
Collectively, we have to pray janazah for him.
We have to.
Not every single person, but people who can
do this.
So the same thing, he has to be
buried properly.
And as long as we have the means
to do this, we have to do that
for him.
Yeah.
Not sinful because he did not save up
for it, let's say?
Well, it depends.
I mean, it's hard to say.
But maybe he didn't think he's gonna die
that soon.
Or maybe he just forgot about it.
And maybe, maybe, maybe, maybe, right?
Allah knows.
Okay, inshallah.
So let's, inshallah, conclude for today.
Again, inshallah, next week there will be the
Quran competition.
So we're not gonna be meeting next week,
by the will of Allah.
سبحانك اللهم وبحمدك أشهد أن لا إله إلا
أنت أستغفرك وأتوب إليك الحمد لله ورب العالمين
السلام عليكم ورحمة الله