Ali Albarghouthi – Life Beyond – What Awaits After Death 2
AI: Summary ©
The importance of protecting one's soul during the process of death is emphasized, as shaking Prophet's teachings may cause negative consequences for the rest of one's life. The shaking of Prophet's teachings is also discussed, including the importance of history and not disclosing signs of evil until it is too late. The shrouds and giving sadaqa to the shdue are crucial, and burying people at night and not trying to kill them is crucial for Islam's actions.
AI: Summary ©
In the name of Allah, and all praise
is due 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 to remember You, to
be grateful to You, and to worship You.
So last time we explained that Allah Azza
wa Jal tells us in the Quran, the
Prophet ﷺ tells us in the Sunnah about
the inevitable end, and that is death.
Today we want to explain that not all
deaths are equal, even though everybody is going
to die, not everyone is going to die
the same way, but not everyone is going
to die and receive a good end.
So there is a difference between what is
called the good end, the good death, the
righteous death, and the bad end, the bad
death, the unrighteous one.
And as we all strive to live the
best life that we can, like throughout the
days, you want to eat the best food,
you want to go to the best places,
you want to have the best mood, you
want to earn the best money that you
can, you want to live the best life
that you could.
It is logical to also want to die
the best way that you can, not the
worst.
Especially that the way that we die, how
we die, is significant and predictive of what
is going to come next.
It is an accumulation of what happened before,
but it is also predictive of what is
going to happen next.
So Rasulullah ﷺ said, يُبْعَثُ كُلُّ عَبْدٍ عَلَى
مَا مَاتَ عَلَيْهِ Everyone will be resurrected in
the state that he or she had died
on.
Everyone will be resurrected in the state they
died in.
So how they died tells you how they
will be resurrected.
And Rasulullah ﷺ said, in case you wanted
to explain or an explanation for that hadith,
what does it mean in the same state
that they've died in?
So the Prophet ﷺ said, for instance, in
another hadith, that those who are martyred, they
receive the shahada.
When they come back to life in the
next life, they will come back with fresh
wounds, with the blood flowing out of their
wounds.
So they are still bleeding, and the smell
that comes out of them is musk.
He says, الرِّيحُ رِيحُ مِسْكُ وَاللَّوْنُ لَوْنُ دَمٍ
The color is the color of blood, and
the smell is the smell of musk.
So the martyr who is martyred in the
case of Allah, in the sake of Allah
عز و جل, this is how they come
back, the way that they died.
And the one who is in the state
of ihram, whether it is umrah or hajj,
and they die, they will be resurrected, مُلَبِّيَةَ
وِذَّ تَلْبِيَةَ Saying, لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ That's the
same state.
More generally, if a person is among the
righteous, is righteous, dies righteously, he is resurrected
with what?
The righteous.
And if he is among the unrighteous, dies
unrighteously, he is in the company of the
unrighteous.
So how he dies or she dies determines
where they are resurrected, how they are resurrected,
what state that they are in.
And Rasulallah صلى الله عليه وسلم said also
in another hadith, إِنَّمَا الْأَعْمَالُ بِالْخَوَاتِيمِ He says,
deeds are by their conclusions.
الْأَعْمَالُ بِالْخَوَاتِيمِ That if you want to judge
a deed, you judge it by its conclusion.
By its conclusion means it is sound based
on the conclusion of that deed.
It is accepted based on the conclusion of
that deed.
It is valid based on the conclusion of
that deed.
So if the conclusion is sound, then the
rest is sound.
If the conclusion is accepted, it's righteous, then
the rest is accepted.
If it's the opposite, then it tells you
that what preceded it was like that, was
unrighteous, unaccepted, invalid.
And there is a hadith, the Prophet صلى
الله عليه وسلم said this about a man
who died eventually displeasing to Allah عز و
جل.
So regardless of what he did before, the
way that he died, and we're gonna mention
that hadith inshallah today.
How he died at the end, which is
unrighteously, predicted that the way that he lived
was also unrighteous.
So إنما الْأَعْمَالُ بِالْخَوَاتِيمِ So when a person
is worried about their life, their destination, their
salvation, they must be truly worried about how
they will die.
And also we can add another hadith to
that, and it will be especially relevant for
those who had been with us through this
is love series.
Rasulullah صلى الله عليه وسلم said لَا يُحِبُّ
رَجُلٌ قَوْمًا إِلَّا حُشِرَ مَعَهُمْ Whoever loves a
people will be resurrected with them.
Whoever loves a people will be resurrected with
them.
So this adds another layer, which is what?
Whom you love truly matters.
If you love the righteous, you will be
with the righteous.
And if you love the sinful, the disobedient,
the criminal, you will be with them, you
will be resurrected with them in their company.
So how you live and how you die
is essential.
So this is why we have to worry
and think about how we will die.
What state we will be in.
Now, what is a righteous death if someone
were to ask you?
You should already know.
It is to die while Allah is pleased
with you.
It is to die upon Iman, to die
upon Tawheed.
That's what a righteous death is.
What is an unrighteous death?
A bad death?
An evil death?
What is it?
It is to die without these things, without
Iman, without Islam, without Tawheed, while Allah is
angry with you.
And there is a hadith that explains this.
And how Allah Azawajal's love or satisfaction with
you leads you to the top of conclusion,
which is a righteous conclusion.
He said, He says, Allah wants the best
for someone, wants good for someone, He sweetens
them.
They said, O Messenger of Allah, what does
that mean?
Asalah, sweetens them.
He said, He says, He leads him to
do something righteous, something good before his death,
and then He takes his soul while He
is doing it.
So He leads him to do what?
This is completely a Tawfiq, a guidance, a
facilitation from Allah Azawajal.
Because Allah is happy with this person, He
wants the best for him, so that what?
He opens for him the door to do
something good before his death.
He does it while He is doing it,
or right after He takes his soul.
Means that Allah wants the best for this
person.
In another narration, He said that Allah Azawajal
gives him a righteous deed before his death,
so that his neighbors and those who are
around him will be happy with him.
That is, they'll have the best to say
about him, because of what he just did
before his death.
O so and so, Mashallah, he died while
he was praying.
He died just after finishing the Quran.
He died while in Hajj, while in Umrah,
just after giving Sadaqah.
So people around him will be pleased with
him, and they will testify on his behalf
that he was righteous.
He says, this is a sign from Allah
Azawajal.
So, as this is a true gift and
a reflection of Allah's love and satisfaction with
that person, we also at the same time,
conversely, should be terrified of the prospect of
doing something wrong, and dying while doing it.
Right?
So every moment you wanna, or you think
about, I wanna do this wrong thing.
Reflect on the fact that you may die
while doing it.
Right?
You may die while you're doing this.
So, you're gonna steal something, take a bribe,
you're gonna drink some alcohol, you're gonna gamble,
you're gonna go out with so and so,
and it's unlawful.
You're gonna look at something haram, listen to
something haram, whatever that thing may be, but
you think, I'm gonna do it, and in
your head you always are thinking, there is
time after to repent.
What if you die while you're doing it?
And Allah did not give you a guarantee
that He's gonna extend your life until you
will have an opportunity to come back and
repent.
If you die while doing it, you'll be
resurrected with, and in the company of those
who are committing that sin.
And that is an awful destination, and a
wretched company to be with when you stand
to meet Allah Azza wa Jal on the
day of judgment.
So, signs of a righteous death.
We're gonna talk about some of these signs,
and then we're gonna try to explain what
it means when these signs are present, what
it means when these signs are absent, and
what is the opposite of those signs.
Signs of a bad death.
So, alhamdulillah, the Prophet ﷺ gave us these
signs.
So all these things are coming from the
ahadith, and you'll be able, inshallah, to reflect
on them as we go through them.
The first and the most famous, and probably
the easiest and most important of them all,
La ilaha illallah, as the last thing that
you would say.
The Prophet ﷺ said, مَن كَانَ آخِرُ كَلَامِهِ
لَا إِلَٰهَ إِلَّا اللَّهُ دَخَلَ الْجَنَّةِ The one
whose last words are, La ilaha illallah, shall
enter Jannah.
So that's a clear statement, clear, emphatic from
the Prophet ﷺ.
If a person says this last, that's an
indication that he will go to Jannah.
So this is a clear and a very
valuable sign.
He also said, this is the second one,
he also said, ﷺ, مَوْتُ الْمُؤْمِنِ بِعَرَقِ الْجَبِينِ
He says, the believer dies with a sweaty
forehead.
The believer dies sweating.
So Ibn Mas'ud r.a. explains, and
this is authentic to Ibn Mas'ud.
He said, مَوْتُ الْمُؤْمِنِ بِعَرَقِ الْجَبِينِ He says,
the believer when he dies, he sweats.
His forehead will have sweat.
إِنَّ الْمُؤْمِنَ تَبْقَى خَطَايَ مِنْ خَطَايَاهِ يُجَازَ بِهَا
عِندَ الْمَوْتِ فَيَعْرَقُ مِنْ ذَلِكَ جَبِينُ He says,
the believer will have remaining sins.
And at the time of his death, he
will be recompensed for those sins.
He will be purified of those sins by
going through some difficulty when he or she
is dying.
So he sweats because of it.
Alright?
So that hardship at the time of death
is an indication of what?
A purification of sin.
So he's going through some difficulty.
Just like when you get sick or you
are feverish.
And Allah Azza wa Jal takes away your
sins because of it.
So he says, when you're experiencing that moment,
Allah Azza wa Jal wants to take what
has remained of your sins so you experience
more hardship.
So you sweat because of it.
So he's dying on a Friday.
That's the third.
And he said, مَا مِنْ مُسْلِمٍ يَمُوتُ يَوْمَ
الْجُمُعَةِ أَوْ لَيْلَةَ الْجُمُعَةِ إِلَّا وَقَاهُ اللَّهُ فِتْنَةَ
الْقَبْرِ He says, any Muslim who dies Friday
night or the day on Friday, Allah will
protect him from the trial of the grave.
And what is the trial of the grave?
What is the fitna of al-qabr?
Fitnat al-qabr is sual al-qabr, the
questioning.
That's the greatest fitna.
And we will, inshallah, explain that in some
detail.
When the two angels come and they question
every single person, there are few who will
be exempted from that.
So if a person dies on a Friday
night, during the day, he's protected from that.
So that is another good sign.
The other one, number four, is the one
that we've talked about.
Which is what?
You're doing something pleasing to Allah عز و
جل, a ta'a, and then you die
while doing it.
Or right after.
Right?
And we can add to it the praise
that people have for you as a good
righteous person.
Because he said, عليه الصلاة والسلام, if you
remember in the other hadith, he said, so
that his neighbors and those who are around
him are pleased with him.
So that means that if Allah عز و
جل takes your soul, and those who are
around you only have good things to say
about you, and those who are around you
are worthy of that testament, it's not just
anybody, but they are worthy of that testament,
then that is a good sign.
Right?
Now we can take that from the other
hadith of the Prophet عليه الصلاة والسلام, when
once a funeral was passing, and the sahaba
رضي الله عنهم praised it.
This man is so and so, and this
and that, they praised it, they praised that
man.
So the Prophet صلى الله عليه وسلم said,
it is as you say.
And then another funeral passed after, and they
criticized it, and criticized the dead person.
And the Prophet صلى الله عليه وسلم said,
it is as you say.
They said, O Prophet of Allah, what do
you mean by that?
He said, the first passed by, and you
praised it.
And Allah عز و جل accepts your testimony,
and he is of the people of Jannah.
And the other person had passed, and you
criticized it.
And Allah عز و جل accepted that from
you.
You are Allah's witnesses on the face of
this earth.
You are Allah's witnesses on the face of
this earth.
But of course he was talking to whom?
The sahaba.
Those who are not gonna simply praise or
denounce someone based on superficial attachments or knowledge.
No.
Their judgment is completely sound.
So if Allah عز و جل had given
a person a good reputation among the righteous,
that's a good sign.
Gives them a bad reputation among the righteous,
that is a very bad sign.
But good and bad reputation among the public
who are not righteous is irrelevant.
Right?
Is irrelevant.
Because they are not testifiers that Allah عز
و جل accepts their testimony.
No.
5 is a shaheed.
The one who is martyred on the battlefield.
And the Prophet صلى الله عليه وسلم said,
لشهيد عند الله ست خصال He says the
martyr will have six things with Allah عز
و جل.
And he says he will be forgiven with
the first drop of his blood.
And he will see his station in Jannah.
And he will be protected from the punishment
of the grave.
And he will be protected from the greatest
punishment on the day of judgment.
And he will be given intercession in 70
of his relatives.
So these are some of the qualities that
the Prophet صلى الله عليه وسلم has mentioned
about a shaheed, the martyr.
One that is relevant to us today is
that he will be protected from عذاب القبر,
from the punishment in the grave.
So this is an honor that is reserved
for a shaheed.
So it's a good sign if a person
dies as a martyr.
The Prophet صلى الله عليه وسلم he said
and explained that martyrdom in the Ummah of
Muhammad صلى الله عليه وسلم is not restricted
to the battlefield.
But extends to other types of deaths as
well.
And that type of martyrdom is also a
good sign if a person is chosen for
it.
Doesn't ask for it necessarily.
Because some of these things are afflictions.
But what he does, that what happens is
that Allah عز و جل selects him for
it.
And it happens.
So the Prophet صلى الله عليه وسلم he
said, asked the companions, Whom do you consider
to be a martyr among you?
مَا تَعُدُّونَ الشَّهِيدَ فِيكُمْ So who is a
shaheed among you that you would call a
shaheed?
They said, O Prophet of Allah, the one
who dies in the battlefield.
That is the one that we call a
shaheed.
He says, Then the shuhada, the martyrs of
my Ummah will be few then.
They said, O Prophet of Allah, then who
is the shaheed?
He says, Then the one who has died
in the sake of Allah, meaning in the
battlefield, that is a shaheed.
And the one who dies while on the
path of Allah, trying to please Allah عز
و جل, that could be in battle, but
he is not killed.
But in battle, or in the pursuit of
battle that pleases Allah, he is a shaheed.
And the one who dies in the plague,
he is a shaheed.
And the one who dies because of a
stomach pain or an illness, he is a
shaheed.
And the one who drowns is a shaheed.
So all of these things in Islam, all
of those people in Islam are called shuhada.
But they are not at the same rank
of the one who dies in the battlefield.
The one who dies in the battlefield has
the highest level of shahada.
Right?
And they have special treatment.
But if somebody drowns, he is a shaheed,
but not at the same rank.
So you still wash the body, and you
still offer janazah prayer for them.
But no one who is martyred in the
battlefield, he is exempted from all of this.
Right?
So, if one dies in a plague, one
dies because of a stomach pain or illness,
and if somebody drowns, he added, alayhis salatu
wassalam, al-mat'unu, which is the one
who dies in a plague, al-mat'unu,
the one who dies because of an illness
in their stomach, the one who drowns, the
one who dies under a rubble, and then
the martyr in battle.
And he also added, alayhis salatu wassalam, in
yet another hadith, the one who dies in
a fire is also a shaheed.
All of these instances, all of these types
of deaths is considered to be a shahada.
And all of them would be considered something
of a good sign if a person receives
them, but one does not ask to die
that way.
Except for to be martyred in the battlefield.
That's the exception.
But no one who hears this should ask
Allah azawajal, let me drown.
I ask you Allah that I drown.
I ask you Allah azawajal that you would
give me this and that disease.
You wouldn't.
Because there's another hadith of our Prophet salallahu
alayhi wasalam, where he sought Allah's protection from
similar deaths.
So if Allah chooses that for you, good
and well.
You accept that from Allah azawajal.
And that could be a good sign.
If Allah does not choose that for you,
good and well.
So you leave that to Allah azawajal.
Number seven.
A woman who dies because of pregnancy or
childbirth.
So this is exclusive to women.
So he said salallahu alayhi wasalam, المرأة يقتلها
ولدها جمعا شهادة يجرها ولدها بسرره إلى الجنة
It says a woman who dies in her
pregnancy is a martyr.
Her child will lead her with his umbilical
cord to Jannah.
So if a woman is pregnant, and she
dies because of that child that she is
carrying, that is considered a shahada.
Or she is pregnant, and she dies because
of childbirth, that is considered also martyrdom because
he said salallahu alayhi wasalam, النفساء شهادة Number
eight and then number nine.
So number eight is a person who dies
defending himself, his family and property.
That is also considered shahada.
Though it is not in the battlefield.
Though it's not technically for the sake of
Allah azawajal.
But a person is allowed to defend themselves.
And if somebody kills them unjustly, that is
considered shahada.
So he said salallahu alayhi wasalam, من قتل
دون ماله فهو شهيد If a person dies
defending his wealth and property, he is a
shaheed.
ومن قتل دون أهله فهو شهيد If he
dies defending his family, he is a shaheed.
ومن قتل دون دينه فهو شهيد If he
dies defending his religion, he is a shaheed.
ومن قتل دون دمه فهو شهيد And if
he dies defending his life, he is a
shaheed.
This does not have to be for the
sake of Allah azawajal.
Somebody wants to take your money, you defend
it, he kills you, that's shahada.
Somebody wants to harm you, you defend yourself,
he kills you, that is a shahada.
So that is the vast mercy of Allah
subhanahu wa ta'ala.
The last one is the one who dies
while stationed in the cause of Allah azawajal,
meaning in jihad, in battle.
He is stationed to observe, to protect, to
be a scout, and then he is killed.
This is al-murabit.
And listen to the immense reward that Allah
azawajal gives such a person.
He said, It's the ribatu yawmin walayla, khayrun
min siyami shahrin wa qiyamih.
He says, ribatu yawmin, if you are stationed
for one day and night, this is better
than fasting an entire month, and a night
prayer of an entire month.
wa in maata jara alayhi amaluhu alladhi kana
ya'maluh.
wa ujriya alayhi rizquhu wa umina alfattan.
And he said, if a person dies during
it, his deeds will continue perpetually.
Meaning whatever he was doing will continue to
be written for him perpetually.
And he will receive his provision in the
next life, and he will be saved from
the trial of the grave.
And again, this is to tell you about
the immense reward that Allah azawajal had for
those who give their lives for Allah azawajal.
He says, One day and one night, that's
better than the fasting of a whole month
and the prayer of a whole month.
And then of course, he will be protected
from the trials of the grave.
Now, those are the signs.
Now, what do they mean?
And what do they not mean?
And how do you interpret them if you
find them?
And how do you interpret them if you
do not find them?
Now, if you find some or several of
these signs, then we say that these are
good signs.
And we praise Allah azawajal for them.
At the same time, we do not conclude
simply based on them that this person is
definitely in Jannah.
Because they are signs.
We remain hopeful.
But we do not place a person in
Jannah unless Allah and His Prophet ﷺ tell
us so.
Clearly.
Otherwise, we just hope for that person.
This is why.
Because we can think that a person had
died in battle and we could call him
a shaheed.
And we could think that he is in
Jannah.
But he may not be.
And Rasulullah ﷺ, there are couple of hadiths
about that.
One was a servant of the Prophet ﷺ,
and then a random arrow came and killed
him.
So the sahaba commented and they said, great
news for him.
Being martyred for the sake of Allah azawajal.
Then Rasulullah ﷺ replied and he said, no.
Inna ash-shamlata allati ghallaha latashta'ilu alayhi
nara.
He says, what he had took unlawfully from
the battlefield, a piece of clothing, ash-shamla,
it is turning fire and burning him at
this moment.
It had turned into fire and it's burning
him at this moment.
So you could see things with your eye.
But the reality with Allah azawajal could be
unlike that.
So we don't put a person in Jannah.
But we hope for them.
So that is if you see these signs.
What is if you don't see these signs?
Is that bad?
We say not necessarily.
A person could die on a Thursday.
On a Saturday, on a Sunday.
And if they die on any other day
other than Friday, it doesn't mean that they
are less than the person who died on
a Friday.
Right?
And we don't expect that all the believers
will just die on a Friday.
And the rest would be spread out throughout
the week.
You could die any day of the week.
And Rasulallah sallallahu alayhi wasallam died on a
Monday.
Not a Friday.
So it doesn't mean that if my father
died on a Friday, he is better than
your father who died on a Saturday.
It doesn't work like that.
Allah azawajal could grant this person this sign,
but not that one.
That one, but not this one.
A person could die with a sweaty forehead.
The other may not.
Maybe the other person is better than the
one who died with a sweaty forehead.
You cannot rank people based on the signs
that you see.
You can only hope for them.
And you cannot exclude them from Allah's mercy
based on the absence of some of these
signs, or most of them.
What would be sad, what would be alarming,
is for you to see bad signs at
the person's time of death.
And what would these signs be?
Lack of iman, rejection of iman, rejection of
la ilaha illallah, doing something bad, and then
dying right after, or while doing it.
These are the terrible signs.
Right?
And this refuses to stay up, so make
dua for it.
Okay.
So if a person, this is a bad
sign, if a person commits a sin, and
then die right after, or while doing that,
that's a bad sign.
Now, if that happens, do we say this
person is in jahannam?
No.
We fear for him, we hope for him,
we make dua for them.
But we have to confess and say that's
not a good sign.
Right?
If a person is offered the opportunity to
say the shahada, but they reject it, it's
not that they die before they're able to
say it, it's not that.
They're offered the opportunity, and they refuse.
I don't want to say it.
Or they say, I cannot say it.
And Ibn al-Qayyim and others have reported
instances where people actually were met with that
end.
They will be asked, say la ilaha illallah.
He said, I can't say it.
They can speak, but my tongue cannot say
it.
Or they, when they are offered the opportunity
to say la ilaha illallah, their mind is
somewhere else, they're thinking about their business, they're
thinking about their fun, and their entertainment, about
music, about sports.
They're not with you.
And so they are unable to say la
ilaha illallah.
That is a bad sign.
But again, we hope for them, and we
fear for them, but we don't place them
in hellfire.
Or somebody losing their faith.
And we're gonna explain inshallah later, probably not
today, that the shaitan will attack, or can
attack the believer at the moment of death.
And he will try his best to strip
them of their iman.
So a person can, if they are weak,
they could lose their faith.
At that fine vital moment, they could lose
it.
Now how could you be worthy of a
good end?
How could you receive it?
So if all of us want it, right?
And we've explained why it's important.
Do you remember why it's important?
Because how you die is how you will
come back to life.
Right?
How you die is how you come back
to life.
So in your head you say, I want
to have the best death.
Now how can you have the best death
and you do not know when and where
you will die?
How?
So first of all, we say dua.
If you're worried about it, if you really
want it, dua.
And there's a hadith in the Prophet ﷺ
where he said, اللهم إني أسألك عيشة تقية
وميتة سوية ومرد غير مخزن.
Ya Allah, I ask you for a pious
living.
Living with taqwa.
وميتة سوية.
A good death.
ومرد غير مخزن.
And a return that is free from disgrace.
Meaning on the day of judgment.
So a good death could mean two things.
Good religiously and good physically.
Physically in the sense of what?
Retain my iman.
Protect me.
Allow me to die on Pan Tawheed.
That's a good death.
And also a good death where I'm not
suffering.
It's not a terrible illness.
It's not a terrible disease.
I'm not in agony.
That's also a possibility.
ميتة سوية.
So that's one.
Dua.
Also, if our death determines our resurrection, our
life is what determines our death.
So this is how you can hope for
a better death.
How you live now determines it.
So your death really is that culmination or
condensation of how you lived.
Everything that you've done, what you love, what
you hate, your iman, your lack of iman,
following the Prophet ﷺ, not following the Prophet
ﷺ, all of this gets condensed and will
be presented to you at the time of
death.
So if you lived a good life, then
you're very likely to have a good death.
And if you've lived a bad life, it's
likely, it's not certainty, but it's likely that
you'll have a bad death.
So how you live also predicts how you
die.
As how you die predicts how you'll be
resurrected.
Now, there's a hadith that could be frightening
or could be misunderstood.
But it's important A.
to know it, B.
to understand it, and then C.
to be humbled by it.
So no one is proud because of what
they do.
So, he said ﷺ, he
said ﷺ, He says, One of you would
do the actions of the people of Jannah
until only a cubit stands between him and
Jannah.
And then Allah's decree overtakes and he will
commit the actions of the people of Hellfire
and he will enter Hellfire.
And indeed, some of you will commit the
actions of the people of Hellfire until there's
only a cubit between him and Heaven.
Between him and Hellfire.
And Allah's decree overtakes and he will commit
the actions of the people of Heaven and
he will enter it.
Right?
Now, the second one is not really problematic
for a lot of people, is it?
Like you wouldn't object to a person who
lives all of his life, maybe sinfully.
But towards the end, he repents, comes close
to Allah Azzawajal, Allah's mercy is there, and
he enters Jannah.
No one is gonna object to it.
Anyone is objecting to it?
You're not gonna have really a problem with
that.
Right?
We want everybody to be in Jannah, right?
So you have no issue with this.
Even if you're the worst person alive today.
Right?
And this is contrary to how some people
react emotionally.
Even if you're the worst person, think of
the worst person alive today.
Bring person in your head.
The worst.
You don't have to share that with me,
just think of the worst.
Now, say to yourself, would you want that
person to accept Islam and enter Jannah?
Yes or no?
The answer should be yes.
Not like, I don't know.
See what he has done?
I wanna be punished for it.
Our job is not to punish people.
If we can save him, save him.
Right?
This is what you should want for everybody.
As far as the suffering, Allah compensate those
who have suffered.
Don't worry about it.
But we would want anybody to be in
Jannah.
So we have no issue if a person
repents and they come back to Allah عز
و جل.
The issue that we may have is with
the first one is, he does the actions
of the people of Jannah until there's just
a little bit between him and Jannah.
And then he does the actions of the
people of Hellfire and he goes to Hellfire.
How could this happen?
That's terrifying, right?
On the one hand, it's good that it's
terrifying.
I don't want it to be discouraging at
the same time.
Because a person could say, well, all that
I did is going to be wasted.
He says, no, no, no.
Listen to the other hadith from the Prophet
ﷺ that hopefully explains this.
قال إن الرجل لا يعمل عمل أهل الجنة.
He said, the person will do the actions
of the people of Jannah.
As far as people can see.
And he's of the people of Hellfire.
And a person will do the actions of
the people of Hellfire as far as people
can see.
And he's of the people of Jannah.
The pivotal phrase here is as far as
people can see.
As far as people can discern.
And again, the second one is not problematic.
He does the actions of the people.
He does the actions of the people of
Hellfire as far as people can see.
But he's going to be in Jannah.
We have no issue with that.
He repents, he does good things.
What he's doing is hidden from us.
Allah will take him to Jannah.
No issue with this.
The first one though is enlightening.
He does good things.
And you think he's of the people of
Jannah.
But only as far as you can see.
In reality, it isn't.
In reality, Allah knows better.
And he will do eventually, at the end,
the actions of the people of Hellfire.
Meaning, his true nature comes through at the
end.
And that's a fulfillment again of what the
Prophet ﷺ said, إِنَّمَا الْأَعْمَالُ بِخَوَاتِيمِهَا Actions are
by their conclusions.
Whatever you are, surfaces at the end.
Subhanallah, how Allah reveals it.
So the scholars have said, commenting on the
first hadith, there's only a qubit between you
and Jannah, and then you do actions of
the people of Hellfire, you enter Hellfire.
They say it is impossible that someone would
be sincere and truly righteous.
And Allah will let him down at the
end of his life.
There has to be something wrong in what
he's doing.
Something wrong with his ikhlas.
Something wrong with his deeds.
Something wrong with his beliefs.
And that is the thing that lets him
down at the end.
And he cannot hold to his belief, he
cannot hold to his taqwa.
It leaves him.
Alright?
And the hadith where the Prophet ﷺ said,
إِنَّمَا الْأَعْمَالُ بِخَوَاتِيمِهَا Or actions are by their
conclusions, came at the end of an incident
that you may have heard before.
When the sahaba in one of those battles
noted the bravery of one of those men.
He was so brave.
Alright?
Defending Muslims, killing the disbelievers, left and right,
left and right, until some of the sahaba
have said, no one did better today than
this man.
Alright?
And again I want you as a Muslim,
not to only use your emotions.
I want you to remember this.
Not only you see something and based on
your emotional attachment you say, it has to
be so.
Whereas Allah عز و جل could say, no,
it isn't so.
And the Prophet ﷺ could say, no, it
isn't so.
And then you come back and say, I'm
gonna lose my faith then.
You have to teach yourself a surrender, complete
surrender to Allah عز و جل.
So again I want you to put yourself
in that situation.
Alright?
Battle, facing the disbelievers.
And the bravest person who had fought the
disbelievers and defended Muslims and maybe led them
to victory.
And the Muslims are praising them or some
of them are praising them and they say,
oh Prophet of Allah, he is the best
among us today.
And the Prophet ﷺ said, he is the
people of hellfire.
Alright?
What are you gonna believe?
Your eyes or the Prophet?
So that Sahabi said, I'm gonna follow this
man.
Because I wanna see how is he gonna
be of the people of hellfire.
While he is outperforming everybody else in the
battlefield.
Which is the ultimate test for Iman, ultimate
test for bravery.
So he said, I knew then that his
death is not gonna be a good death.
When I heard that from the Prophet ﷺ.
So he says, I followed him.
And he got injured.
He panicked.
So he wanted to die quickly.
So he cut his body.
He cut his hand.
He bled to death.
And he said, I saw that in the
battlefield.
So I went to the Prophet ﷺ and
I told him this.
And I told him, I testify that you
are a Prophet of Allah.
He said, why are you saying this?
He says, because when you said that, and
that shocked us.
I went to verify what you said and
I saw the way that he died.
I testify that you are the Prophet of
Allah.
And that's where the Prophet ﷺ, he said,
that a person may do the actions of
the people of hellfire.
And he is of the people of Jannah.
And do the actions of the people of
Jannah.
And he is of the people of hellfire.
Actions are determined by their conclusions.
So something must be missing.
So again, this is all in answer to
a question of how do you have a
righteous death?
First of all, don't be self-conceited.
Don't be too proud of what you're doing.
If you know that, all of it could
go away at the moment of death.
You're not gonna look at your salah and
praise yourself.
And admire how much you've prayed.
How much you've fasted.
How much you've memorized of the Qur'an.
How much sadaqa you've given.
How do you know that Allah accepted any
or all of that?
Right?
So, if you're afraid, you'll continue to do
more.
And you'll purify and continue to cleanse your
intention so that it is the purest of
intentions.
And you will not rely on what you
have done.
You'll rely on Allah's mercy.
You will do, but it would be as
if you've done nothing.
And that's important.
It's as if I did not pray.
It's as if I did not fast.
As if I'm hoping from Allah's mercy.
And you'll do more and more.
But rely on Allah Azza wa Jal.
So, if a person, inside and outside are
clean, Allah saves them at the moment of
death.
يثبت الله الذين آمنوا بالقول الثابت في الحياة
الدنيا وفي الآخرة Allah Azza wa Jal establishes,
firmly establishes the believers with the secure, established,
firm statements in the dunya and in the
akhira.
And they explain that as that steadfastness that
the believer will receive at the moment of
death.
So, there's a promise from Allah Azza wa
Jal that He will secure you at that
time.
So, you're not gonna be alone.
But what is the prerequisite for it?
الذين آمنوا Those who have iman.
So, if you have iman, and your inside
is for Allah Azza wa Jal, He will
secure you.
So, how do you get that good end?
As we said, dua.
And do your best right now.
And when Allah Azza wa Jal said, اتقوا
الله حق تقاته Have the proper taqwa of
Allah Azza wa Jal and do not die
except as Muslims.
What does He mean?
He means do the righteousness right now.
So, when you're about to die, you die
righteous.
Because you do not know when and how
and where you will die.
And if you don't, the only thing that
is under your control is what you do
at this moment and what you plan to
do in the following moment.
And that's how you secure with the help
of Allah Azza wa Jal a righteous death.
So, I wanna stop inshaAllah here and open
it up inshaAllah for your questions.
And I just wanna emphasize before you ask,
inshaAllah, don't jump ahead with your questions.
So, ask about what we talked about today
or last time.
But don't ask about the grave and the
angels when they come.
All of that inshaAllah is gonna be laid
out in some detail bi-idhnillah Azza wa
Jal.
So, let me know inshaAllah if you have
questions.
So, I neglected to say here that some
scholars add to martyrdom car crashes and cancer.
So, if a person dies in a car
crash, they say it is wallahu a'lam
because this is something novel, right?
It is wallahu a'lam like dying under
a rubble.
And some scholars have said and they do
actually disagree slightly upon this cancer.
Is it martyrdom or not?
Some say yes it is because it's an
internal disease.
Others have said it's not a stomach pain.
So, it's not an internal disease.
So, wallahu a'lam.
Even if we do not say, even if
we take the other opinion that say it's
not martyrdom.
It's such a difficult trying disease that a
person is patient with Allah Azza wa Jal.
We hope that Allah would have cleansed them
completely of all sin.
And we ask Allah Azza wa Jal that
it actually be shahada and martyrdom.
And again, it's a hope, right?
So, that also answers this question here.
What if someone dies of lung illness?
So, if we say da'ul batni, if
we say it's abdominal, meaning just the stomach
illness, a lung disease may not be.
But if we say it is internal illness,
then it could be.
Then it could be, wallahu a'lam.
What are examples of a plague?
So, again, disagreement here between the scholars.
When they say al-mat'oon or al
-ta'oon, they mean a specific type of
plague, which is a plague of al-ta
'oon.
Now, others add to it any other kind
of infectious disease that spreads like a plague.
And others restricted to it.
So, wallahu a'lam.
We could rely on Allah's mercy and say
that if a person or a community experiences
an infectious disease and they follow the Prophet's
command and the etiquette and how to handle
it, and they are patient, it could be
assigned the category of shahada.
Wallahu a'lam.
So, I just want to say, among the
brothers, any hand?
I'm going to give you a couple of
minutes, inshallah, to think about questions, if you
have any.
Okay.
It says, we can always do better.
Do we have some tips to motivate us
to do better in our righteousness and prepare
for better deaths than just being complacent?
Now, hopefully, I mean, a series like this
motivates you to do something.
Because hopefully it injects two things, fear and
hope.
So, if you become more fearful of Allah
azza wa jal, based on what you will
hear, you want to translate this into some
actions that reflect that fear.
Or you become more hopeful than some actions
that reflect that hope.
So, how do you materialize that fear or
materialize that hope?
Is by adopting some extra actions that would,
inshallah, enable you to be better prepared for
death, for the grave, and for resurrection.
So, you think, what can I do that
is extra?
And you can just attach it to what
you already are doing.
So, for instance, you know, if you do
not come to the masjid for salah at
all, we say, start frequenting the masjid a
little bit more.
Once a day, twice a week, something extra.
If you are not used to saying the
dhikr after salah, adhkar salah, right?
Start saying them and start small.
You can say the tasbeeh, tahmeed, and takbeer.
Ten, ten, ten.
Right?
After each salah, you can adopt that.
You can say ayatul kursi after each salah,
right?
How quick is that?
And the Prophet ﷺ said that if you
say that, if you maintain it, the only
thing that stands between you and Jannah is
death.
So, you can add that.
Right?
So, think about adhkar al-sabah al-masaa,
morning and evening dhikr.
You don't have to say the whole thing,
but just begin with ayatul kursi, after asr,
and ayatul kursi after fajr.
That's it.
And then add to it the three quls.
Three times, three times, three times.
Three qul huwa allahu ahad, three qul a
'udhu bi rabbil falaq, three qul a'udhu
bi rabbil nas.
Just that's it.
And then maintain it until it's a habit.
And when it's a habit, you can add
one more dua, and one more dhikr, and
so on, and so on.
You can just say to yourself, I'll give
sadaqah.
It doesn't have to be monumental.
One dollar a week if you're not used
to it.
But you just commit to one dollar a
week.
You say, but it's so little and so
insignificant.
No.
You're establishing what?
A habit.
One dollar a week, one dollar a week,
one dollar a week, until it's a habit.
Then two, then three.
You say, I've been so distant from the
Qur'an.
You say, okay, inshaAllah.
This motivates you, hopefully.
Khair, alhamdulillah.
Can you read half a page?
You say, yeah, that's easy.
Half a page after Isha.
Like you decide right now, pick one salah
where you're free, and you say half a
page after that salah.
Every day.
That's easy, right?
You just commit to it until it's a
habit.
So this is how you start moving, inshaAllah,
from doing nothing or little to doing a
little bit extra.
And it's habitual, and then inshaAllah, once a
habit is established, it becomes easier to enhance
it and augment it.
So you
mentioned that to protect ourselves from dying with
bad end, we should have iman.
But the guy who killed himself had iman
too.
No?
He said, we do not strip him of
iman.
We do not claim that he had no
iman at all.
But did he have enough iman and sincerity
to protect him at that moment?
So the issue here is not having the
minimal type of iman that would qualify you
to be called a Muslim.
And that's it.
Because a person who kills other people, commits
zina, drinks alcohol, gambles, could still have iman
and be called a Muslim, right?
They're committing major sins, but he still has
iman and be called a Muslim.
But the way that they will die may
not be righteous or good at all.
So, what do you mean by iman?
Do you mean by he had enough iman
and that's why he was fighting in battle?
They say, well, how do we know?
How do we know?
How do we know that he was fighting
for Allah's sake, not fighting for any other
ulterior motives?
How do we know about his intention?
We assume that, and I'm not really want
to talk about that person.
Allah knows about him best.
But we assume that if a person is
truly sincere, and he's willing to give his
life to Allah azawajal, Allah will not disgrace
him or let go of him, will not
abandon him.
But if the intention is corrupt, even though
apparently it looks good, then yes, that could
what?
Abandon him at the end of his life,
and he does what Allah azawajal hates.
So, what type of iman he had, Allah
azawajal knows that best.
But if he had the iman that Allah
loved, and that was sufficient, he, Allah azawajal
would not have done that.
Is it that a person dies on Friday,
or is it buried on Friday?
Dies on Friday.
Right?
So, he dies on a Friday, man mata,
not when he's buried.
Because burial could be at a different day.
Delayed or expedited, Allah azawajal knows.
If you die from a heart attack or
stroke, what kind of death is considered?
Allah azawajal knows.
I do not know about that.
Again, if it's internal, if we say that
this is an internal illness, maybe it's martyrdom.
If not, then Allah a'lam.
It's a sudden death.
And we'll talk about sudden death, inshallah.
Can we ask Allah azawajal to grant us
death with our partner?
Rather than be that specific, ask Allah azawajal
for the best.
Because you do not know if that is
the best.
So, ask Allah azawajal that he would grant
you and your partner the best death, inshallah.
And maybe consult your partner if he really
wants to die that soon.
Don't assume that he or she really want
to die necessarily at the same time.
How to fight off the whispers of shaitan
on past sins when trying to maintain steadfastness?
Of course, the shaitan is going to try
to undermine you whatever way he can.
And you should expect it.
And maybe one of the ways, actually definitely
one of the ways is to resurrect your
old sins.
Whether to try to invite you back to
them because it's a habit, and it's easier
to fall back into old habits, and bad
old habits specifically.
Or, what he tries to do is to
discourage you by saying that you have been
such an awful, sinful, terrible person.
How could you expect Allah to forgive you?
Either way.
So both of these things should be considered
whispers from the shaitan.
That this is not coming from you, obviously.
This is not coming from Allah azawajal, obviously.
So where is it coming from?
When you identify the source, it's easier than
to fight it.
So isolate the source.
So we tell people, inshallah, whenever you have
bad thoughts, regardless of what these bad thoughts
are, isolate the source.
What's the source?
The source is not Allah azawajal, right?
And the source is not the self.
And even if we were to say, argue,
hypothetically, that the source could be the self,
the shaitan rides on top of those thoughts
and gives them power.
So the shaitan is involved regardless if the
thought is bad.
So once you isolate the source, now you
know how to fight.
And always the first thing you should say
or do, when you realize that it's shaitan
behind these thoughts.
What do you do?
اعوذ بالله من الشيطان الرجيم And that is
powerful when it is said with intention and
meaning.
I seek Allah's protection from the shaitan, meaning,
Ya Allah, I'm defenseless and alone without you.
Help me against him.
See, a lot of us may think the
shaitan is very strong.
And we exaggerate the power of the jinn.
They could do this, they could fly and
they carry and this and that.
But you understand that what you have with
you is greater than anything that they have.
That is if you just recite ayatul kursi,
you could burn them.
If you just recite the adhan, they can't
stand it.
They will run away.
They're not strong against Allah azawajal, right?
So, if the shaitan is trying to use
this against you regardless whether it's this or
that, اعوذ بالله من الشيطان الرجيم See, if
he's trying to discourage you by saying that
you are sinful and bad and this and
that, say to yourself, I'm not my past
sins.
And Allah azawajal promised that he will accept
the repentance of those who repent.
So renew your repentance.
And fight that again.
And you know, the good news is that
the more that you fight that sin when
it is resurrected, it's as if you have
repented again from it.
So that is an additional bounty from Allah
azawajal for you.
And if he is simply trying to manipulate
you and invite you back to that sin,
understand why you may drift back.
Leave.
Don't stay alone.
Because you'll be very vulnerable when you're alone.
Be with your sisters.
Be with your brothers.
Be in the masjid.
Pick up the Quran and you read it.
Listen to a good reminder.
Just do something.
Read the Quran.
Just do something to revive iman.
And disassociate yourself from the place and the
actions that encourage that sin.
So if you know that if I'm there,
I'm gonna do that sin, don't be there.
If I'm with him, I'm gonna do that
sin, don't be with him.
If I'm alone, I'm gonna commit that sin,
don't be alone.
If the shaitan is gonna trick you, block
it.
And keep blocking it.
And throw yourself at the mercy of Allah
azawajal by saying, even if you make mistakes
one and twice and thrice and you continue
to make mistakes, say, Ya Allah, I don't
wanna do this, help me.
And keep saying this and pleading with Allah.
And eventually, Allah will answer that dua.
So hopefully, inshallah, that helps.
So is riyaa a part, riyaa is part
of human nature?
Yes.
If anyone is trying his best to avoid
it but sometimes they fall into it, will
it lead into bad ending?
Not as long as you're fighting it.
So the bad ending that we've described is
one where a person has accepted riyaa as
a mode of living.
Not a person who's fighting it.
Of course, anytime that you, and every time
you're gonna go into salah, and people are
watching, you're gonna read Quran, you're gonna do
things publicly, you're gonna have to fight that
riyaa in you.
I'm doing it for them or for Allah
azawajal?
And when you let your guard down, you'll
keep doing it for them, not for Allah.
You have to catch yourself and say, wait,
wait, wait.
I'm praying for them.
Why am I praying for them?
I'm giving sadaqa for them.
I'm reading Quran for them.
I'm pretending to be righteous for them.
Why am I doing this?
So you catch yourself and you bring yourself
back to a better intention.
As long as you're fighting, then you are
a mujahid.
That's a jihad.
Jihad requires an enemy.
How is Allah gonna reward you without an
enemy?
So that's jihad.
But when you surrender to it, and you're
fine with it, then that is the thing
that's gonna lead to a bad end.
And we know the hadiths of the three
that the Prophet ﷺ said, those are the
first three that will be thrown in hellfire.
And the first will be brought to Allah
azawajal, and he is called a alim, a
scholar.
And Allah azawajal will ask him, why did
you learn all of this?
He says, for your sake, and to teach
people.
He says, you've lied.
You learned it, and you taught it, so
that people will say that you know.
They've said so.
Go to hellfire.
Now he's what?
This is what?
Someone that you could call a shaykh or
an imam or a alim, right?
Someone who's teaching you.
Right?
But was he fighting with himself?
Was he struggling against the bad intention?
No, he just did it for dunya.
The second is a person who is brought
to Allah azawajal, and like the hadith that
we've mentioned today, he was killed in battle.
He was called a shaheed.
He says, why did you fight?
Why were you killed?
He said, to elevate Allah azawajal and his
Prophet ﷺ.
He says, you've lied.
You fought so that people will praise your
bravery.
They praised you.
Go to hellfire.
And the third is one who gave sadaqa,
and he'll be brought similarly.
Why did you give the sadaqa?
For the sake of Allah azawajal?
No.
So the people will say that you are
generous.
And it was said, they praised you.
Go to hellfire.
So the difference between what we talked about
and these three is what?
They've surrendered to that intention.
We're not doing it for Allah azawajal.
Then they will have a bad end.
And a bad resurrection.
And a bad meeting with Allah azawajal.
Because that is hypocritical.
What you're doing seems pleasing.
Taqwa.
But in reality it isn't.
So you need to pull yourself back and
say, why am I doing this?
But as long as you're fighting with yourself,
then Allah azawajal will bless you.
So don't worry about it.
Most of the questions are coming from online.
I think they've stopped.
I'll give you inshallah a minute.
I'll repeat your question.
Do you mean like forever or for that
deed?
Specific thing?
Right.
Yes.
For anything or just?
Oh not.
Not for anything.
So the question is, if a person breaks
somebody else's trust, they reveal their secret, right?
They betray them in one way or another.
Is it that they do not receive good
deeds for whatever good that they do because
of that bad thing that they've done?
They say, no, that thing that you've done
is a sin.
So let's say that you have revealed their
secret.
That's a sin.
You betrayed their trust.
That's a sin.
But your good deeds are your good deeds.
Now, you're gonna still have to go and
ask for their forgiveness.
And you will need their forgiveness.
And if they do not forgive you in
the dunya, they may have to take their
right from you in the akhira.
Meaning they will take some of your good
deeds.
Not all of them.
So maybe they'll take some of your sadaqah.
Not all of it.
But also only what in proportion to the
gravity of that sin.
To how serious that sin was.
So let's say for instance you lied about
them.
And you said this and that about them.
On the day of judgment they may say,
Allah, I did not forgive them in the
dunya.
They did that and that against me.
Give me some of their good deeds.
So they may take 5, 10, 20, 100.
Allah knows best.
The rest remains for you.
But it's not that Allah azza wa jal
will deprive you of any good deeds for
the rest of your life.
Okay.
If an
animal defecated on a person's grave.
Now, so if an animal defecates on a
person's grave, is that a bad sign?
We say the Prophet ﷺ did not refer
at all to that as being a bad
sign.
So if he did not, we cannot introduce
it as a bad sign.
We cannot believe that it's a bad sign.
So we say that it's just a natural
occurrence.
If it happens, it's a natural occurrence.
Right.
And we don't associate good or bad with
it.
It's just something that happens.
Right.
So that's a good question in terms of
we may see several things that we in
our heads associate with a good ending or
a bad ending.
A good death or honorable death or a
dishonorable death.
But in fact, Islamically, they're unlinked to that
end.
So, Alhamdulillah, we don't have to kind of
think the worst of people because of it.
Okay.
Okay.
The sisters are good?
Okay.
Yeah, go ahead.
Assalamualaikum.
Sure.
They kept so when they're dying, as they
were Okay.
Inshallah.
So, I mean, both of these questions, inshallah,
we're going to have to answer them or
we will be able to answer them with
better detail, inshallah, in the following sessions, inshallah.
Just very briefly, inshallah, you can delay the
burial especially if there's no urgency in it.
And to get more people to pray, you
could do that.
And we'll talk about, inshallah, the merit of
doing this and whether it's permissible or not
to bury people at night related to what
you're talking about.
So, that's your second question.
The first question is about a relative that
had died and a few days before his
death, he was seeing figures, strange figures, and
he wanted people to remove those figures away.
And that is something, inshallah, we're going to
be talking about next week with Inla, azza
wa jal, which is at the moment of
death and the descent of the angels, and
can people see angels and what type of
people can, what type of angels can people
see.
So, it's hard to judge what your relative
saw two days or three days before his
death.
Was it hallucination?
Possible.
Was it manifestation of jinn?
Possible.
Was it angels?
Possible.
Though the angels, typically, if you were to
see them, you will see them just before
your death.
So, we can't emphatically say A, B, or
C.
But let's, inshallah, kind of delay this until
we were talking about the angels and what
people see when they see the angels.
And maybe that could help.
And maybe it wouldn't.
We don't necessarily understand every single thing about
death.
So, hopefully, inshallah, I mean, next following sessions,
inshallah, will help answer your questions better.
Go ahead.
I'm sorry?
Okay.
I don't know because that is not death
because of nifas.
Right?
So, he's asking if a woman dies during
the period of nifas, the 40 days or
so, and she dies because of that illness.
Right?
Another illness.
Not because of childbirth, but because of another
illness.
Is that considered martyrdom?
Right?
So, he says, it's not because of childbirth
that she died.
But because of that illness.
So, if that illness is an illness that
qualifies as martyrdom, then yes.
But if it's not, then probably it's not
martyrdom.
Because she didn't die because of the child,
she died because of somebody else.
Okay, inshallah.
There's still one.
Okay.
Can you be buried with your spouse?
I mean, I imagine next to them, right?
So, you can, inshallah.
There's nothing to prevent that.
If my initial intention for an act was
to please Allah, but later I find myself
enjoying praise for it, it does not negate
my good intention.
So, if this happens after the act is
concluded, it does not negate your good intention.
And then you just have to check why
you're enjoying that praise, and redirect your intention
so that it is for Allah Azza wa
Jal.
And it's not to seek people's or to
heap praise, for them to heap praise upon
you.
So, don't let it corrupt your intention.
But rather redirect it to say, this is
a sign that Allah Azza wa Jal was
happy with what I've done, so make it
a sign of Allah's pleasure that rather than
an independent thing that you seek, I'm going
to do better for their sake.
So, if that praise happens after the deed
is concluded, it does not hurt you.
If it's happening while the deed is taking
place and it's corrupting your intention, you have
to fight it.
And if you don't fight it, it could
derail the whole thing.
Or at least take part of it out
of the equation.
So, part of your deed is for Allah,
part of your deed is not, or it
could corrupt the whole thing.
So, that's why it's important.
If you are worshipping Allah Azza wa Jal
while you're in it, you fight, so that
your intention is as pure as you can.
And Allah compensates you for what you cannot,
wallahu a'ala.
Khair, inshaAllah.
So, we'll conclude here, bi-idhnillah Azza wa
Jal, and next week, bi-idhnillah Azza wa
Jal, if Allah extends our life, we will
be talking, begin to talk about that moment
of death itself, bi-idhnillah Azza wa Jal.
Subhanaka Allahumma bi-hamdik.
Ash-hadu an la ilaha illa anta astaghfiruka
wa atubu ilayka wa alhamdulillahi rabbil alameen.
As-salamu alaykum wa rahmatullahi wa barakatuh.