Ammar Alshukry – Death The Destroyer of Delights
AI: Summary ©
The speakers discuss the benefits of protecting from punishment and maintaining kinship and goodness, as well as maintaining good deeds. They stress the importance of sh shots and proper decorum for walking away from grave, as well as avoiding confusion and allowing individuals to visit grave. The speakers emphasize the need for proper decorum and the importance of avoiding allowing anyone to visit a grave.
AI: Summary ©
Allah Subh'anaHu Wa Ta-A'la, He
says, أينما تكونوا يدرككم الموت Allah Subh'anaHu
Wa Ta-A'la says, wherever you are,
death will come to you ولو كنتم في
بروج مشيدة even if you are in towers
that are protected.
Abu Huraira, رضي الله عنه, he reports that
Rasulullah Sallallahu Alaihi Wasallam says that Dawud Alayhis
Salaam was a very protective man.
He was a very protective king.
When he would leave his castle, he would
set it up so that nobody was able
to enter upon his family without his presence,
without him knowing.
And so while his family was sitting in
one of their chambers, there appeared a man,
seemingly out of nowhere.
And so she said, where have you come
from?
And the man, she said to him, I
will expose you with Dawud when he arrives.
This man who is in the presence of
the castle.
Dawud shortly arrives.
And when Dawud enters upon him, he says
to him, من أنت؟
Who are you?
And the man says to him, أنا الذي
لا أحاب الملوك I am the one who
does not fear kings.
ولا يمتنع مني الحجاب And I am the
one who the guards cannot protect me from,
cannot protect you from.
And Dawud then says to the man, أنت
إذن والله ملك الموت Then you are, by
Allah, the angel of death.
مرحبا بأمر الله Welcome to the command of
Allah.
Dawud Alayhis Salaam meets the angel of death
and he says, welcome to the command of
Allah.
This hadith is reported by Ahmed.
The idea of death is one that the
Prophet ﷺ commanded us to frequently remember.
He said أكثر ذكر هذه من لذات He
said constantly or frequently remember the destroyer of
delights, meaning death.
Now, from the beginning, I do not propose
that tonight I'm going to share with you
many a hadith or many verses that you
have never heard before.
But I always tell people that when we
are going over these fundamental topics and this
series that we're going over are the pillars
of Iman.
And so the idea I would imagine that
if you went to Sunday school as a
elementary school, if you went to Islamic school
that you would have studied these topics early.
But the reality is that the question shouldn't
be do I know this information already?
That's not the question.
If you change and alter the question you'll
be able to benefit from every ders no
matter how basic.
If you change the question you'll be able
to benefit from every khutbah that you hear
no matter how boring.
You'll be able to benefit from every reminder
that anybody sends your way.
And that question is not do I do
this?
Do I know this already?
It isn't do I know this already?
But the question you should ask is what?
Do I do this now?
Do I do this now?
And so if it becomes a reminder about
charity you're not sitting there thinking about have
I heard this hadith already?
The question you're asking yourself is did I
give charity today?
Did I give sadaqa this week?
The question is not about do I know
this hadith about reciting the Quran and the
virtue of reciting the Quran and the virtue
of tahajjud and the virtue of qiyam al
-layl.
The question is not do I know this
information?
The question becomes am I actually practicing tahajjud?
Am I actually practicing?
And then if that's the way that you
interact with knowledge then every piece of knowledge
becomes beneficial to you.
And Allah subhanahu wa ta'ala says وَذَكِّرْ
فَإِنَّ الذِّكْرَى تَنْفَعُ الْمُؤْمِنِينَ Remind because reminding benefits
the believer.
You know how to interact with reminders now
so it benefits you as a believer every
single time.
And so when the Prophet ﷺ says frequently
remember the destroyer of delights you've heard this
hadith before.
The question then is do I frequently remember
death?
Is that something that's on my mind?
When I sit with my friends and we're
talking about careers and we're talking about kids
and we're talking about cooking and we're talking
about this and we're talking about current shows
on Netflix that represent Arabs and do we
talk about death?
Is that something that we reflect upon?
Is it something that we discuss?
You know a man came to al-Hasan
al-Basri and al-Hasan al-Basri is
a very incredible figure in our Islamic history.
I'll do a quick tangent here.
Al-Hasan al-Basri is his name is
al-Hasan and he's from Basra Iraq.
Basra at the time was the city of
opulence in the Muslim world.
It was Dubai.
It was Los Angeles.
It was those places where everything is so
superficial.
And so imagine this man is a preacher
in Basra so what is he going to
focus on all the time?
He's going to focus on trying to disconnect
you from the dunya because the dunya or
that city of Basra is where everybody was
dancing with the dunya.
And so al-Hasan has so many incredible
quotes and it was said and he grew
up in the house of the wives of
the Prophet ﷺ.
He wasn't a companion but he grew up
in the house of Umm Salama.
And al-Hasan it was said that his
speech used to resemble the speech of prophets
the most.
His quotes are just unbelievable.
And so al-Hasan he says two things,
two quotes I'll share with you.
Number one he says مَا رَأَيْتُ يَقِينًا لَا
شَكَّ فِيهِ I never saw anything that is
yaqeen.
It is certain.
There is no doubt about it.
أَشْبَهُ بِشَكٍّ لَا يَقِينَ فِيهِ مِنَ الْمُوتِ That
resembles more.
Something that is certain there's no doubt about
it that people take for granted as if
it is completely doubtful there is no certainty
about it like death.
It's the one thing that we're all guaranteed
to experience.
And yet somehow we push it away like
it's not for me, not for me, not
for me, not for me.
Even as we see it coming and snatching
friends.
Even as we see the angel of death
coming and snatching family members around us.
Even as we're hearing about the loss of
this person and that person.
And so he says death is something that
people take for granted.
But then our second quote for al-Hasan
people came to him on the point of
do you remember death with your friends?
Do you remember death with your family members?
They came to him and they said we
sit with a group of people sometimes that
talk about the akhira, the hereafter so much
they make our hearts almost jump out of
our chest.
These guys terrify us.
Every time we sit down it's like a
horror show but it's not.
It's the day of judgment.
It's the grave.
It's death.
They're talking about these things.
And so al-Hasan said to them it
is better for you to sit with people
who make you feel afraid until you reach
security than to sit with people who make
you feel safe until you experience fear.
It's better for you to sit with people
I wasn't expecting a whistle to be honest.
I was expecting bars or something like that.
So anyway it is better for you to
sit with people who make you feel scared
so that you act right until you reach
security on the day of judgment than for
people to sit there and gas you up
and tell you it's okay and don't worry
you're young and no no I get it
and all of that type of stuff until
you reach fear.
Sit with a truthful person.
And so the idea of remembering death a
lot.
أكثر ذكرى هذه باللذات And the Prophet ﷺ
How did the Prophet ﷺ teach us to
remember death?
What are some of the ways?
Tell me.
What are some of the ways?
Yes.
100%.
Go to janazahs.
So now I have another question for you.
When was the last time you attended a
janazah?
Right?
You might go for a month.
You might go for two months.
You might go for three months.
You might go for four months.
You might go for six months without attending
a janazah.
Some people when they go to a janazah
it's their first time.
And it's only when someone super close to
them passed away.
How did you manage to reach adulthood mashallah
without ever praying a janazah?
Janazah is a wake up call that you
go and you see how this person is
being carried.
That you go to the graveyard and see
how this person is being buried and how
quickly people are going to pour dust over
him and walk back and talk about man
I'm hungry where you want to go eat?
This person spent their entire life building relationships
with these people around them.
But then the dunya moves on and it
moves on for everybody.
وَلَوْ كَانَتَ الدُّنْيَا تَبْقَيْلْ أَحَدًا لَكَانَ رَسُولُ اللهِ
صلى الله عليه وسلم حَيًّا وَبَاقِيًا If the
dunya were to remain for anybody the Prophet
ﷺ would have been alive still.
But the dunya throws everybody into its bosom,
into the grave.
So yes, praying janazah is 100%.
What else?
What else did the Prophet?
Yes.
Okay, so going to the cemetery.
Going to the cemetery.
The Prophet ﷺ said, I have forbidden you,
I had previously forbidden you from going to
the graves.
أَلَا فَزُورُهَا Go and visit them.
Because it reminds of the hereafter.
It reminds of the hereafter.
Academic integrity, there is a difference of opinion
amongst the fuqaha about women going to the
graveyards.
With the hanabilah famously forbidding it because the
Prophet ﷺ لَعَنَ زَوَّارَاتِ الْقُبُورِ He cursed the
women who go to the graves a lot.
But Allah ﷻ knows best, it is permissible
for women to go to the graves as
long as they are, that they, what's the
word?
Carry proper decorum when they go to the
graveyard.
Both emotionally and physically.
Yes.
Reciting surah al-mulk, what about it?
Just reminds of death?
You know, if you pay attention, very good.
So if you pay attention to the pages
of the Qur'an, Shaykh al-Islābī ibn
Tayyibī, he mentions, he says you can see
the importance of the hereafter in that almost
every page of the Qur'an there is
a reference to the hereafter.
Every page of the Qur'an.
Number four, yes, did you have something?
Yes.
Being a hospital chaplain.
MashaAllah, absolutely, excellent.
So being a volunteer, going and visiting the
sick.
Going and visiting the sick.
Going and being in the presence of those
whose life has dimmed, even if they're still
alive.
But their liveliness has dimmed.
Again, you see the reality of this dunya.
You see this person who was so healthy
a month ago, how quickly their circumstances changed.
Absolutely.
Any last one before we move on?
Yes.
You're saying ana, ana?
Yes.
Yeah, 100%.
So being in the service of dead people.
Being in the service of dead people.
Yes, yes, being in the service of the
burial.
And so going and washing.
There's this one brother who volunteered to wash
the, he would do it as a volunteer.
He would wash the, he would wash the
bodies in his community.
And he would say, if I didn't wash
a body, if I went like a week
without washing a body, I would feel like
my heart became hard.
I would feel like I got distracted by
the dunya.
And so again, you know what's interesting is
that in the Muslim world, the cemeteries are
outside of the villages.
Every time you're walking outside of the town,
you see the cemetery.
But we live, I don't know what it
is about these cities, but you don't even
see the cemetery half the time.
Like you, even as you're driving around everywhere
in the city, it's almost like it's designed
for it to not be seen.
Again, that distraction from the dunya.
And Allah Subh'anaHu Wa Ta-A'la
says, أَلْهَاكُمُ التَّكَاثُرُ حَتَّى زُرْتُمُ الْمَقَابِرُ Allah Subh
'anaHu Wa Ta-A'la says, the desire
for more has deluded you.
Until you reach the graves, until you visit
the graves, even though it has multiple meanings,
but one of those meanings is until you
die, all of a sudden you realize that
that house that you built and all of
that type of stuff, it doesn't really matter.
It doesn't really matter.
Your real house is the one that you
were building while you were alive for that
grave.
And so Allah Subh'anaHu Wa Ta-A
'la, He made it so that the moment
of our death is unknown to us.
Allah Subh'anaHu Wa Ta-A'la, at
the end of Surah Al-Luqman, He says,
إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ These are five
things that only Allah Subh'anaHu Wa Ta
-A'la knows.
Allah Subh'anaHu Wa Ta-A'la knows
the knowledge of the hour.
And He brings down the rain.
وَيَعْلَمُ مَا فِي الْأَرْحَامِ Allah Subh'anaHu Wa
Ta-A'la knows what is in the
wombs.
وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدَى And no
soul knows what it will earn tomorrow.
وَمَا تَدْرِي نَفْسٌ بِإِيَّ أَرْضٍ تَمُوتُ And no
soul knows in what land it will die.
No soul knows where it will die.
And the Prophet ﷺ says in a hadith
that's authentic by Ibn Hibban that إِذَا أَرَاضَ
اللَّهُ قَبْدَ عَبْدٍ بِأَرْضٍ جَعَلَ لَهُ فِيهَا حَاجَةً
That if Allah Subh'anaHu Wa Ta-A
'la desires to secure the soul of someone
in a land, He makes that person have
a need there.
Oh, I don't know what just happened.
I got invited to this conference in Zaire.
SubhanAllah, I've never been there.
And Allah Subh'anaHu Wa Ta-A'la
sends you there for the purpose of securing
your soul there.
Allah Subh'anaHu Wa Ta-A'la may
make it so that a person dies where
people do not expect.
Umar Ibn Khattab, رضي الله عنه He used
to make du'a to Allah Subh'anaHu
Wa Ta-A'la.
And he used to say, Oh Allah, I
ask you for a shahada in the city
of your Prophet ﷺ.
Umar had heard many times by the Prophet
ﷺ that he was going to be a
martyr.
Umar had that prophecy.
He knew it.
A number of times the Prophet ﷺ mentioned
to Umar that he's going to be a
martyr.
But Umar wasn't told where he was going
to be a martyr.
And normally where does martyrdom happen?
And where is the battlefield in the Muslim
world?
It's the frontiers.
During the time of Umar, it's Iraq, it's
Al-Sham, it's North Africa, it's all of
these places of expansion.
There's no fighting in Medina.
But Umar wants to be a martyr in
Medina.
That's where he wants.
He doesn't want to go anywhere.
And so his daughter Hafsa is like, she's
asking him this question.
How is it that you're asking to be
a martyr in Medina?
Medina is the safest city in the world.
But Allah ﷻ facilitated for him that he
die in Medina.
And the Prophet ﷺ specifically he says about
Medina, he says whoever of you is able
to die in Medina, then die in Medina.
Why?
Because I will intercede on behalf of those
people who die in Medina.
If you go to Medina, you will find
a lot of people just lounging in Medina.
Just lounging.
There's this one sheikh, he's a wonderful sheikh.
He's American.
He's been there for years.
And you ask him, you're like, sheikh, how
are you doing?
As-salamu alaykum.
And he goes, I'm just trying to make
it to Baqiyah, brother.
I'm just trying to make it to Baqiyah.
I'm just trying to make it to the
cemetery.
You know the story, I've told you this
before for sure.
Ridwan Saleh?
Sheikh Ridwan Saleh.
Sheikh Ridwan is a legend.
I met him here at this masjid once.
The first time I came to River Oaks,
the first time I was walking by, I
just met him and he pulled me into
the office over here.
It's kind of weird, I'm not used to
telling the story in the exact masjid here.
But he pulled me into that office because
he's Sudanese, and so I'm Sudanese.
So he grabbed me and he pulled me
in and he started telling me his life
story.
Like right away.
And he mentions in passing that his mom
lives in Medina.
And I'm thinking to myself, everybody here, does
anybody's mom live in Medina?
It's very strange.
And so I said to him, can you
just tell me a second, how does your
mom live in Medina?
How did that work?
And he says to me, he starts shaking
his head, and he's like, man let me
tell you this.
He says, when I was a kid, my
mom used to make dua for her to
live in Medina.
We grew up thinking that it's one of
the adhkar of salah.
Oh Allah, allow me to live in Medina.
That's what we thought.
Oh Allah, allow me to live in Medina.
So then when we got older, we started
challenging her, like teenagers do, and we're like,
mom what are you talking about?
You're not going to live in Medina.
That's not going to happen.
And so he said, every time that we
would push back on her, she would tell
us, leave me alone.
Is it too big for Allah?
Kabir al Allah?
Is it too big for Allah?
And so he said, my mom had a
fourth grade education, but she knew more about
Allah than all of us.
So then you fast forward a couple of
decades, and they've got their own children now.
All of his siblings have grown up.
They've gotten married, all that type of stuff.
And then one of his siblings, he says,
I'm going to move to Sudan with my
kids.
And his mom says, I'm going.
I'm going too.
And they're like, what are you talking about?
There's no healthcare there.
Like you need your doctors and all that
type of stuff.
She's more advanced in age now.
And she says, no, no, don't worry.
I'm not going to Sudan.
I'm going to Medina.
I just need to get a little bit
closer.
So they travel from Houston.
Not from wherever they were.
From the U.S. They go to Sudan.
And as soon as they arrive, his mom
is like, okay, it's time to go to
Umrah.
It's time to go to Umrah.
It's time to go to Umrah.
And so finally, after decades of her saying,
is it too big for Allah?
She would get to land in Jeddah airport
only to find out that their visas were
counterfeit.
They were expired.
There was something wrong.
And so the guy was so aggressive at
passport control, he said to him, he said,
if it wasn't for the fact that your
mother is so old, I would have put
her on the first flight back.
And so he said, his mom just went
off to the side and started making very,
very passionate Doha.
And within an hour, the same guy came
back, but it's like his face completely changed.
And he said, I'm sorry, I was speaking
to some of the other officers and they
all said, you know what, that you guys
have already here and we should just, you
know, so he stamped their passports and said,
enjoy your Umrah.
So he's telling me this story and he's
shaking his head in unbelief and he said,
my mom got to Medina and she's been
there ever since.
She, she got to Medina and she stayed.
And he said, one of my brothers is
staying there with her and the rest of
our jobs is just to finance her fantasy
of living in the city of the Prophet
ﷺ.
But then, I want you to imagine this
and then, within a year, I remember him
telling me that story, and the next year
we heard the news that Sheikh Ridwan's mother
passed away.
May Allah have mercy on her.
And she passed away in Medina.
And what I love about this story is
that this woman had an idea of where
she wanted to live.
Every year, her dream is getting further away.
It's not getting closer.
You're, you've got kids here, now you've got
grandkids here, you're becoming more cemented in the
U.S., now you're, you're getting older, now
you need your doctors, you need medication, you
need all these types of things.
And she takes all of these causes and
she throws them to the side and she
says, a kabir ala Allah is too big
for Allah ﷻ.
Right?
And so that idea of no soul knows
where it will pass away.
The Prophet ﷺ told Abdullah ibn Umar, and,
and by the way, this is very important,
we don't remember death a lot out of
some sort of sense of more, it's not
morbid.
But it is to give you urgency in
your life, that you remember a death, you
know that tonight is not promised.
It also makes you more grateful.
You know the Prophet ﷺ, when he would
go to sleep, he would say, بِسْمِكَ اللَّهُمَّ
أَمُوتُ وَأَحْيَا Oh Allah, in your name, I
go to sleep, I die and I wake
up.
And Rasulullah ﷺ, when he would wake up,
he'd wake up with such incredible gratitude.
الحَمْدُ لِلَّهِ الَّذِي أَحْيَانَ بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ
النِّشُورِ All praise is due to Allah who
gave me life, after he caused me to
die.
And to him is the resurrection.
Because sleep is a minor death, and many
people pass away in their sleep.
And so when I go to sleep, and
I wake up, I'm giving another chance at
life, another new day, he's immediately waking up
with incredible gratitude.
And so the Prophet ﷺ tells Abdullah ibn
Umar, and he says to him, كُنْ فِي
الدُّنْيَا كَأَنَّكَ غَرِيبٌ Be in this world as
if you are a traveler, or you are
a wafer, you're someone who's just stopping by.
That's the attitude of us being in the
dunya.
You are always remembering departure, you're always ready
to go.
Now when you're a traveler, tell me, when
you check into a hotel, do you, if
you don't like the furniture, do you go
to IKEA, purchase new furniture and bring it
back?
You've never done that?
Just me?
You don't do that, huh?
The most that you'll do is what?
I might change the room, I might go
downstairs and complain at reception, I might, maybe,
worst case scenario, I might go in and
change the hotel, even, right, if it's horrible.
But I've never heard of anybody saying, you
know what, I'm going to completely invest in
this room that I'm in.
I'm going to alter the furniture, I'm going
to do all of these types of things.
Why?
Because I'm staying here, it's so temporary.
And so the Prophet ﷺ is giving this
analogy for a person who is in the
dunya.
Your entire stay here is very temporary.
Your entire stay here is very temporary, so
be in this world like you're a traveler.
Invest in this world for the purpose of
you getting to Jannah.
Allah ﷻ says, كُلُّ نَفْسٍ ذَائِقَةٌ مَوْتٌ Allah
ﷻ says, every soul shall taste death.
Every soul.
وَإِنَّمَا تُوَفَّوْنَا أُجُورَكُمْ يَوْمَ الْقِيَامَةِ And you will
only be given retribution on the Day of
Judgment.
You will only be repaid on the Day
of Judgment.
You will never get repayment in full in
the dunya.
Everybody here, if you ask them, have you
been repaid for all of the efforts that
you've done with your family, they'll tell you
no.
With your friends, no.
For the community, no.
The only one who's able to repay you
in full is Allah ﷻ.
And the only one who'll be able to
secure your rights in full is Allah ﷻ.
Your ujoor, your reward will be secured for
you on the Day of Judgment.
فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَاسِ
And so whoever is زُحْزِحَ literally means to
be shifted from the Hellfire.
Whoever is shifted away from the Hellfire, وَأُدْخِلَ
الْجَنَّةَ and enters into Paradise, فَقَدْ فَاسِ they've
won.
وَمَنْ حَيَاتُ الدُّنْيَا إِلَى مَتَاعُ الْغُرُورِ And this
world is simply enjoyment of delusion.
Like it's the enjoyment of someone who's deluded.
I'll give you an example.
Because Allah ﷻ says, if you enter into
Jannah, then you've succeeded your purpose of the
dunya.
You've succeeded.
Sometimes we get very, very grieved when we
lose a loved one.
It's very difficult.
It's one of the hardest things, if not
the hardest thing that we go across, that
we go through in life.
But that grief should not be because they
departed from the dunya.
That grief should be because they've separated from
me.
That's natural.
That's natural.
I miss them.
I would love their company.
But as for their transition, number one, we
spoke about this last week, right?
When we talked about the consolation of Ibn
Abbas by the Bedouin.
They've transitioned to Allah ﷻ who's more merciful
to them than you are.
They've transitioned to a world that is just
from a world that is unjust.
And that's why the Prophet ﷺ says in
Sahih Muslim, he says, there is nobody, zero
people, who leave this dunya, who experience good
from Allah, who would want to go back
to the dunya.
There's nobody.
Except for who?
One person, the shaheed, the martyr.
And the only reason the martyr comes back
to the dunya is not because, oh, I
want to watch my children grow up.
I miss my spouse.
None of that.
I want to finish this project.
I want to see the victory of my
people over our enemies.
No, the martyr doesn't come back for any
of these things.
They could care less about the dunya after
they've left it.
After they've seen what is with Allah ﷻ,
they've upgraded.
And so, the only reason they'd like to
come back is because of the honor that
they see from Allah ﷻ for their martyrdom.
So they'd like to come back and be
martyred ten times.
That's the only reason.
But we grieve people and we say, subhanAllah,
like they didn't live a full life.
They died so young.
And we become saddened because they didn't live
a full life in the dunya.
But are we saddened that our sister here
didn't have a full experience at Rice University
and she graduated early?
No, but how is that different?
She didn't get eight semesters at Rice University.
She graduated in seven.
I'm so sad.
Yes, I'm sad that she might not be
there.
Her friends might miss her presence.
But she's not sad.
She's out.
She's moved on to something better.
And that's the way the people of this
dunya, when they leave this dunya, you can
be sad about missing them, but don't be
sad about where they went.
Don't be sad about where they went.
They have gone to ghafoorur raheem.
They've gone to someone who is merciful and
forgiving.
There is no fear upon somebody who dies
on Islam.
There is no fear on that person.
And so, the question then becomes, why is
it that we hate death?
Why is it that we hate death?
Aisha radiAllahu anha, she comments when the Prophet
salAllahu alayhi wa sallam says, man ahabba liqaa
Allah, ahabba Allahu liqaa.
That whoever loves to meet Allah, Allah loves
to meet them.
Whoever loves to meet Allah, Allah loves to
meet them.
Aisha says, Ya Rasulallah, but we all hate
death.
Like, does that mean that we hate to
meet Allah?
We all hate death.
And so the Prophet salAllahu alayhi wa sallam,
he says, no, that's not it.
He says, but when the person is dying,
and the barrier between this world and the
next becomes open, and they see what is
with Allah subhanahu wa ta'ala, of their
reward or their punishment.
In their last moments before they pass away,
they see the hereafter.
They see the unseen rather, not the hereafter,
but they see the unseen.
They see the presence of the angels and
all that type of stuff.
And so in that moment, before they die,
they either long to meet Allah subhanahu wa
ta'ala because they're seeing good news.
And if that's the case, then Allah subhanahu
wa ta'ala loves to meet them.
Or in that moment, they're seeing the angels
of punishment.
They're seeing that which is terrifying to them.
And so they don't want to meet Allah
subhanahu wa ta'ala.
And so Allah subhanahu wa ta'ala does
not want to meet them.
That desire or that lack of desire rather
to die, however, is something that's fitri.
But then the question, it's something that's in
our fitra.
People want to live.
But then you come across statements from the
companions, for example, Mu'adh ibn Jabir radiAllahu
anhu is 30 something years old when he
dies.
And he passes away in the in the
plague of Amwas in Palestine.
Mu'adh radiAllahu anhu, 30 something years old,
very young companion.
But yet in the few years that he
was alive, after his conversion to Islam, the
amount of knowledge that he gained and his
righteousness and his status with Allah subhanahu wa
ta'ala was so incredibly high that the
Prophet ﷺ said that the one who knows
the most about the halal and the haram
of my ummah is Mu'adh ibn Jabir.
He's a great companion.
The Prophet ﷺ said that on the Day
of Judgment when the scholars of this ummah
are resurrected, Mu'adh will be in front
of them by a footstep.
Mu'adh is legendary.
And when Mu'adh was dying in that
plague, when the plague touched down, Mu'adh
made a dua and he said, I heard
your Prophet ﷺ say that a plague is
a mercy from your Lord.
Oh Allah, grant the family of Mu'adh
the greatest share of this plague, of this
mercy, not the plague, of this mercy.
And Mu'adh would be touched by the
plague.
And a number of his children died before
him from the plague.
And so Mu'adh, in his last night,
as he was surrounded by whoever he was
surrounded by, caretaking, he would say to them,
انظروا اصبحنا See, is it time for the
morning?
And they would say, No, it's still not
morning.
And then he would say, انظروا اصبحنا Has
morning come?
And they'd say, No, it's still not.
Until finally, throughout the night he's asking, did
morning arrive?
And then finally they said to him, Yes,
it's morning.
And then he says, I seek refuge in
Allah.
I seek refuge in Allah.
أعوذ بالله من ليلة صباحها إلى النار I
seek refuge in Allah from a night that's
morning, leads to the hellfire.
And then he said, مرحبا بالموت Welcome to
death.
That statement is always so incredible to me.
Welcome to death.
And then he says, I do not want
to stay in this dunya for the planting
of trees or the building of castles.
That's not why I wanted to stay in
the dunya.
But the reason why I wanted to stay
in the dunya is for the fasting of
long days, praying of long nights, and racing
with my knees to the knees of scholars
sitting in gatherings of knowledge.
I say this to say, how do we
understand how we have quotes from the companions
where it seems like they're ready for death?
A scholar was asked, Abu Hasim was asked
by one of the Umara, one of the
Khulafa.
He said to him, لما نكره الموت?
Why do we hate death?
And he gave a very profound answer.
He said, لأنكم عمرتم الدنيا وخربتم الآخرة فتكرهون
الذهاب من العمران إلى الخراب He said, because
you have invested so much in this world
and you've destroyed your hereafter.
He's talking to a Khalifa or an Amir
at the very least, a governor.
He says, because you've invested so much in
this life and you've destroyed your hereafter.
So you hate to go from that which
is destroyed, from that which is built up
to that which is destroyed.
It's very simple.
If I've invested all my life in the
dunya, that's all my concern has been, that's
what I've focused on so much.
You know, many of us, even our duas
are all about the dunya.
So even when we're being spiritual, we're spiritual
about the dunya.
And you might not find, I had one
brother one time, I was in a, he
was giving me a ride in a city
somewhere and he was telling me, he said,
you know, I really, I don't have anything
to make dua for anymore.
I was like, what do you mean?
He said, I'm 20 something years old, I
got a great job, I got married, I
had a kid, check, check, check, I'm kind
of out.
I've crossed all the milestones.
And we're talking in a beautiful city somewhere.
And then he said, I said to him,
did you enter Jannah yet?
And he said to me, well, I guess
I do have a lot to make dua
for.
But that's also another interesting point, which is
the idea of all of my focus, even
when I'm trying to be, or I'm seeking
Allah Subh'anaHu Wa Ta-A'la, I'm
seeking Allah Subh'anaHu Wa Ta-A'la
for the purpose of the dunya, not for
the purpose of the akhira.
And Allah Subh'anaHu Wa Ta-A'la
gives us a formula which is a 2
to 1 ratio.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنًا وَفِي الْآخِرَةِ حَسَنًا
وَقِنَا عَذَابَ النَّارِ You're asking Allah Subh'anaHu
Wa Ta-A'la for three things.
Two of them are the hereafter, to be
protected from the hellfire, and goodness in the
hereafter, and to be protected, and for goodness
in the dunya.
That's for the dunya obviously, but it's 2
to 1.
That focus on the hereafter.
Now when a person dies, Rasulullah Sallallahu Alaihi
Wasallam in the hadith of Al-Burra' Ibn
Azim, he says that we went to the
Prophet Sallallahu Alaihi Wasallam to a janaza.
And when Rasulullah Sallallahu Alaihi Wasallam sat at
the grave, he had a oud in his
hand.
He had like a straw in his hand.
And he was scratching on the ground, and
he was silent.
And we were sitting around him.
It was like birds were perched on us.
That's how quiet everybody was.
And so the Prophet Sallallahu Alaihi Wasallam says,
أَسْتَعِيذُ بِاللَّهِ مِنْ عَذَابِ الْقَبْرِ Seek refuge in
Allah from the punishment of the grave.
So they said we seek refuge in Allah
from the punishment of the grave.
And then the Prophet said again, after silence,
he says seek refuge in Allah from the
punishment of the grave.
So they sought refuge.
And then he said again, seek refuge in
Allah from the punishment of the grave.
And then the Prophet Sallallahu Alaihi Wasallam describes
in a long hadith.
And I'll read for you.
I'll try to summarize it.
But he said that when a soul has
departed from a body and it's moving to
the hereafter, when a believer is about to
leave the world and go forward to the
next world, angels with faces that are luminous
as the sun come down to him with
one of the shrouds of paradise and some
of the perfume of paradise and sit away
from him as far as the eye can
see.
Then the angel of death comes and sits
at his head and says, good soul, come
out to forgiveness and acceptance from Allah.
And that comes out as a drop flows
from a water skin and he seizes it.
And when he does so, they do not
leave it in his hand for an instant.
The soul immediately gets lifted with the angels.
And they place it in a shroud and
that perfume and it comes a fragrance like
the sweetest musk found on the face of
the earth.
Then they take it up and it doesn't
go past any company of angels except they
say, so and so the son of so
and so using the best of his names
which people call him by on earth.
The angels are ascending with your soul to
the heavens.
And everybody is saying, who's that?
What's that smell?
And then they call you by the best
name that you had in this world.
I want you to put out your phone
for a second.
Just go ahead and pull it out.
And I want you to write down what
is your best name?
What is your best name?
What would the angels call you?
And I hope it's not what your friends
call you.
No, no, this is not a group activity.
This is not a group activity.
This is just you writing down what the
angels would call you.
If you guys are done, then we'll move
on.
So then they bring him down to the
lowest heaven and ask what gate should be
opened for him.
And from every heaven, the angels escort that
person to the next heaven till he's brought
to the seventh heaven.
And Allah Subhanahu wa ta'ala says, record
the book of my servant in Ilyin and
take him back to earth for I created
mankind from it.
I shall return them into it and from
it I shall bring them forth another time.
His soul is then restored to his body
in the grave.
And then he's questioned by the angels.
The two angels that come and question you
in the grave.
So he ascends all the way or she
ascends to the seventh heaven.
Their book is recorded or it's commanded to
be recorded.
And then they descend all the way down
to the grave.
And then the angels come who question in
the grave and they say to that person,
Who is your Lord?
And he says, My Lord is Allah.
What is your religion?
My religion is Islam.
Who's the man who was sent amongst you?
These are the three questions that everyone is
asked in the grave.
Who is your Lord?
What is your religion?
And what do you say about this man?
Who is that man?
Rasulullah ﷺ.
You say he's the messenger of Allah.
And so they will then say, My servant
has spoken the truth.
So spread out carpets from paradise for him.
Clothe him from paradise and open a gate
for him into paradise.
Then some of its joy and fragrance comes
to him.
His grave is made spacious for him as
far as the eye can see.
And a person with a beautiful face, beautiful
garments, a man with a beautiful face, beautiful
garments, and a sweet odor comes to him
and says, Rejoice in what pleases you for
that is your day which you have been
promised.
Alhamdulillah.
He asks, Who are you?
For your face is perfectly beautiful and brings
good.
He replies, I am your good deeds.
Then that person, when he sees that his
grave has been made spacious, he sees his
beautiful good deeds manifested in a person in
front of him.
He says, My Lord, bring the day of
judgment.
My Lord, bring the day of judgment.
Bring the hour so that I may return
to my people and my property.
Now, the disbelieving soul gets the complete opposite
experience.
Allah Subhanahu Wa Ta'ala says, وَالنَّازِعَاتِ نَزْعَةٌ
وَالنَّاشِطَاتِ نَشْطَةٌ Allah Subhanahu Wa Ta'ala swears
by النَّازِعَاتِ These are the angels that come
and seize the soul violently.
And النَّاشِطَاتِ are the angels that come and
seize the soul.
They don't even seize the soul.
It comes out gently like the Prophet ﷺ
described.
So when the disbeliever is about to leave
the world and proceed to the next world,
angels with dark faces come down to him
from heaven and sit away with him as
far as the eyes can see.
Then the angel of death comes and sits
at his head and says, Wicked soul, come
out to the displeasure of Allah.
Then it becomes dissipated in his body and
he draws it out as a spit is
drawn out from moistened wool.
If you ever try to pull some metal
out of wet wool, like how it rips,
that's how the soul is ripped from this
person's body.
وَالْعِيَادُ بِاللَّهِ He then seizes it and when
he does so, they do not leave it
in his hand for an instant and it
ascends.
And the angels ask the same question, but
this time the odor is one of the...
If that one was one of the most
beautiful scents that have ever been heard, or
smelt rather, this one becomes one of the
worst odors that has ever been smelt.
And they then take it up and they
do not bring it past a company of
angels without their asking, Who is this wicked
soul?
They say, So-and-so, the son of
so-and-so, using the worst names he
was called in this world.
And when he's brought to the lowest...
Until he ascends to Allah subhanahu wa ta
'ala, who says, Write his name in Sijjin.
And then that person is brought into the
grave.
And then when he is asked by the
two angels, Who is your lord?
He says, I don't know.
What's your religion?
I don't know.
What do you say about this man?
He says, I don't know.
And then he says, My servant has lied.
So spread out carpets from * from him
and open a gate for him into *.
Then some of its heat and hot air
comes to him.
His grave is made narrow for him so
that his ribs are pressed together in it.
And the man with a ugly face, ugly
garments and offensive odor comes to him and
says, Be grieved with what displeases you for
this is your day which you have been
promised.
He says, Who are you?
For your face is mostly ugly and brings
evil.
He replies, I am your wicked deeds.
He then says, My lord, do not bring
the last hour.
Do not bring that.
And Allah Subh'anaHu Wa Ta-A'la
protect us.
So he says, Oh Allah, لا تقم الساعة
The people who are in the graves, kind
of like a terrifying ordeal.
Being in the grave, you're in that darkness
and you spend more time in a grave
than you ever spent on earth.
You're talking about, you know, we don't know
when the day of judgment is, but people
have spent thousands of years in their graves.
But Allah Subh'anaHu Wa Ta-A'la
knows best for the righteous, it's like a
nap.
Just like time passes differently when you're asleep,
time passes differently in the grave.
And there is some evidence that souls meet
each other in the graves.
They visit each other.
There are narrations that indicate that they visit
each other on Fridays.
The Prophet ﷺ says in a hadith, if
I remember correctly, it's in Ibn Majah, that
when a soul departs from this world and
arrives, the other souls say, welcome, and they
say, let him rest, let him rest, he
just came out of the dunya, like everyone
is making space for him.
And then they start asking about so-and
-so, and so-and-so, they're asking about
their people.
And they say, oh so-and-so, so
-and-so is good, so-and-so is
this.
It's very comforting, especially if you've lost someone
already, that they're saying, you know what, so
-and-so is, yeah, they got married, they
did this, they've got kids, they graduated, yeah,
Rice University, seven semesters, mashallah.
Right?
They're informing each other of the people that
they left behind.
And then they say, what about so-and
-so?
And then the soul says, so-and-so,
they didn't reach you, they went before me.
And so that's when they realize, أَخَذَتْهُ الْهَاوِيَةَ
that person went, left, that person went to
the hellfire.
But souls interact with each other.
The last thing that I want to mention
is what are the things that protect from
the punishment of the grave.
When Rasulullah ﷺ says, استعيذ بالله من عذاب
القبر Seek refuge in Allah from the punishment
of the grave.
Actually, before that, I want to mention what
are the things that protect from all of
this that we're describing.
Ali ibn Abi Talib radiAllahu anhu, he gave
a khutbah in Al-Kufa in Iraq.
And he says, أَيُّهَا النَّاسُ O people!
إِنَّ أَخْوَ فَمَا أَخَافُ عَلَيْكُمْ The thing that
I fear the most for you are two
things.
طُولَ الْأَمَل وَإِتِّبَاعَ الْهَوَى Protracted hope and following
your desires.
أَمَّا طُولَ الْأَمَل فَيُنسِي الْآخِرَة Protracted hope makes
you forget the hereafter.
وَإِتِّبَاعَ الْهَوَى فَيَسُدُّ عَنِ الْحَقِّ And following your
desires diverts you from the truth.
Protracted hope is what Ali ibn Abi Talib
feared the most for this ummah as well
as following your desires.
These two things.
What's protracted hope?
Protracted hope is when a person just assumes
that they're going to live a natural lifetime.
I'm assuming that I'm going to live to
reach such and such age.
I'm going to live to even as you
know and we all know that in reality
life isn't promised.
Rasulullah ﷺ says in Bukhari, he says that
the heart of an old man stays young
when it comes to two things.
The love of the dunya and the hope
for a long life.
The heart of an old man is still
young.
It's as young as anybody else when it
comes to the desire for a long life.
And Rasulullah ﷺ he gave a visual representation
of this.
It's an incredibly powerful hadith and it's a
beautiful hadith and it's one that I want
you to share with other people as well.
And that is that Rasulullah ﷺ drew a
line in the sand.
And then he drew a square.
Okay, so he drew a square.
I'm going to send the image into the
telegram group inshallah ta'ala after this.
But he drew a square and then he
drew a long line going through the square
and then he drew a number of lines
that are perpendicular to the side.
Then he said, this long line is the
amal of the son of Adam.
It's the hope of the son of Adam.
It's your dreams.
I'm going to live till this age.
I'm going to be able to do this
and I have this product.
There's nobody who dies except that they have
unfinished projects.
There's nobody who dies except that they have
unfinished dreams.
That's the hope of the son of Adam.
And then the square he says and this
is their ajan, this is their lifespan.
Their hope extends beyond their lifespan.
And then in between those lines he says
that is the problems that come their way.
So while you're hoping to live a long,
peaceful, successful life, Allah subhanahu wa ta'ala
sending problems your way because Allah says لَقَدْ
خَلَقْنَا الْإِنسَانَ فِي كَبَطٍ We've created man to
be in a state of turmoil.
You weren't created to live a problem-free
existence.
This world is a test and you've never
taken a test without problems.
It's the way that tests go and the
hope goes beyond it.
And so everybody dies having hopes and dreams
that go beyond their lifetime.
So Ali ibn Abi Talib says the love
of protracted hope and the fear or the
love of following your desires.
And all of this, this love of the
dunya is tied to what we're experiencing globally.
The Prophet ﷺ says that there will come
a time when the nations of the world
will come to feast on you like people
invite each other to a meal.
People are going to come and they're going
to invite, here, come and let's eat this
Muslim country.
Come and let's eat this Muslim country.
Let's invade this.
Let's do that.
They'll feast on you.
No problem.
Now the Sahaba, they could not comprehend that
that could happen unless there's one circumstance and
that is they're just very few.
That's the only way that people can come
and feast on us is if we're literally
just outnumbered all the time.
So they said, Ya Rasulullah, are we going
to be few?
And he said no.
He said you are going to be plentiful
like the foam of the sea.
You're going to be so many.
You're going to be like 2 billion people.
But you're still not going to be able
to do anything as people ravage you and
feast on you.
He says you're going to be like the
foam of the sea, but you're going to
have two diseases.
Or he says rather, you're going to have
al-wahan.
You're going to have al-wahan.
That's the word, wahan.
And they said, well, what's al-wahan?
He said, the love of the dunya and
fearing death.
Fearing death.
Those are the two things.
Now, how do we resolve this idea of
wahan?
How do you resolve it?
Like I don't want to be feasted on
anymore.
I don't want something like Gaza to be
so it is a stain on all of
our existence.
What is happening there?
How do we resolve it?
You resolve it by removing the dunya from
yourself.
How do you resolve the dunya from yourself?
By becoming much more aware of the effect
of the dunya on you.
By sitting and talking about death.
That removes the dunya a little bit from
you every single time.
That you reflect upon the hereafter.
That removes the dunya from you every single
time.
That you be in the presence of those
who don't have much of the dunya and
you see their lack of attachment to the
dunya and you learn from those types of
mentors.
That removes the dunya from you every single
time.
That you don't immerse yourself in the presence
of people who are they in and of
themselves are super attached to the dunya.
That you absorb that disease in your heart.
Because that makes you weak.
That makes you edible.
People can come and feast on you.
The love of the dunya and the fear
of death.
That being said to conclude how do you
protect yourself from the punishment of the grave?
I'm going to mention seven things inshallah ta
'ala.
Protecting from the punishment of the grave.
The first is a daily habit.
Ibn al-Qayyim he says in Kitab al
-Ruh when he mentions he has an entire
section on the he has a book called
The Book of the Soul on things that
protect from the punishment of the grave.
And he says this thing is of the
most beneficial things that protect from the punishment
of the grave.
That every night before you go to sleep
that you reflect on your day and hold
yourself accountable for the mistakes and sins that
you committed.
And then you commit to a sincere repentance
between you and Allah.
And so if that sleep turns into eternal
slumber then you've died upon repentance.
And if they live to the next morning
they awaken with happiness and a chance at
a new beginning.
He says this is the most beneficial sleep
that a person can have.
Every night before you go to sleep you
think about your sins you repent from those
sins you commit to a new day.
If you do that then it's the most
beneficial sleep.
Number two Tawheed Belief in Allah Subhanahu Wa
Ta'ala When the angels come and question
you in the grave that you say my
lord is Allah Islam is my religion Muhammad
Sallallahu Alaihi Wasallam is my prophet the more
a person believes in that lives in accordance
to that in this dunya the more they
will be able to be able they will
be granted the tawfeek to say that in
the grave.
يثبت الله الذين آمنوا بالقول الثابت في الحياة
الدنيا وفي الآخرة Allah Subhanahu Wa Ta'ala
says Allah will give those who believe steadfastness
with the statement of truth in this life
and in the next.
So tawheed Number three Good deeds Good deeds
protect The prophet Sallallahu Alaihi Wasallam said When
the deceased is placed in their grave and
they hear the movement of the sandals when
the people depart from them if they were
a believer then the prayer is at their
head and fasting is at their right and
zakat is at their left and good deeds
like charity the ties of kinship and goodness
to people is at their feet and so
when the azaab when the punishment starts to
approach that person from their head the salah
says there's no passage this way and when
it comes from the right fasting says you
can't pass and then from their left charity
says you can't pass and then from their
feet good deeds charity maintaining the ties of
kinship and goodness to people says you can't
pass That's number two or three that's three
Number four is shahada martyrdom martyrdom and the
prophet Sallallahu Alaihi Wasallam he mentioned six qualities
that the shaheed has and one of them
is that they're protected from the punishment of
the grave and so the sahaba asked why
is the shaheed protected from the punishment of
the grave and he says كفى ببارقة السيوف
فوق رأسه فتنة he said it is enough
the dazzling of swords over their head is
enough of a fitna for them they don't
need to be tested in the grave their
test is on the battlefield then number four
that is number four right okay so I
want to just expand that notion of shaheed
because the prophet Sallallahu Alaihi Wasallam so this
is number five we're gonna expand the notion
of shaheed the prophet Sallallahu Alaihi Wasallam said
who do you consider martyrs amongst you the
sahaba said Ya Rasulullah the one who's killed
in the path of Allah is a martyr
the prophet Sallallahu Alaihi Wasallam said then the
martyrs of my ummah will be few they
said then who are they Ya Rasulullah he
said whoever is killed in the path of
Allah is a martyr and whoever dies in
the path of Allah is a martyr and
whoever dies in a plague is a martyr
and whoever dies due to a stomach ailment
is a martyr and whoever drowns is a
martyr and we also have a number of
other narrations that indicate that whoever dies because
of burning is a martyr and whoever dies
a person who a building collapses on them
is a martyr so all of these scenes
that we're seeing play out in Gaza they're
all martyred according to the prophet Sallallahu Alaihi
Wasallam may Allah subhanahu wa ta'ala count
them as the martyrs Sallallahu Alaihi Wasallam Ameen
the only difference is that janazah is still
prayed over them the only one who janazah
is not prayed for is the martyr of
the battlefield everyone else they may have the
status of martyrs and there's others like the
prophet Sallallahu Alaihi Wasallam says من قتل دون
ماله فهو شهيد ومن قتل دون أهله فهو
شهيد that whoever dies defending their property is
a shaheed and whoever dies defending their family
is a shaheed and whoever dies defending themselves
is a shaheed whoever is killed defending themselves
is a shaheed number six is dying on
Friday on the eve of Friday basically Thursday
night the prophet Sallallahu Alaihi Wasallam says there's
no Muslim who dies on Friday or the
eve of Friday except that Allah Subh'anaHu
Wa Ta-A'la protects them from the
trials of the grave the hadith is reported
by Tirmidhi and then we started with a
daily habit and I'm going to end with
a daily habit which is the seventh which
is reciting surat al mulk the prophet Sallallahu
Alaihi Wasallam said surat tabarak is the surah
that protects from the punishment of the grave
and he Sallallahu Alaihi Wasallam also said a
chapter that is thirty verses interceded on behalf
of its reciter until they were forgiven and
it is tabarakalladhi biyadihil mulk in sahihat Tirmidhi
and Allah Subh'anaHu Wa Ta-A'la
knows best so that is what protects from
the punishment of the grave now we have
five minutes left and then we're going to
pray Isha Insha'Allah Ta-A'la and
then Sami Hamdi Insha'Allah Ta-A'la
is going to be here he is here
excellent the Lion of London has arrived excellent
any questions Insha'Allah Ta-A'la any
last questions Insha'Allah yes so
his question is his question is a believer
enters into the grave and they've seen their
palace in paradise how do you balance that
with the idea that people are going to
be terrified on the day of judgment even
the prophets are going to be on the
day of judgment saying nafsi nafsi like myself
myself how do you balance that what answer
do you have for that who's able to
combine between the evidences yes yeah
I mean it's just the day of judgment
it's terrible and so even if a person
knows that they are secure they're still going
to be afraid and the prophet says that
the prophets will say my lord give me
security give me security on the day of
judgment and also keep in mind this is
very important we're going to talk about this
when we talk about the day of judgment
next week the day of judgment is different
stages it's a day that's 50,000 years
and so there might be a moment where
the universe is changing and all of this
type of stuff where people are terrified and
then there becomes a moment where people are
thirsty and then there becomes a moment when
you drink from al-kawthar and you're never
going to be thirsty again and there becomes
a moment where you're given general amnesty and
you're never afraid again right so there are
different stages where different experiences happen on the
day of judgment and Allah knows best great
question yes excellent
so another great question is the Quran frequently
mentions or Allah subhanahu wa ta'ala frequently
mentions in the Quran you know just something
a quick point this is just a very
subtle thing it's very subtle being English and
being American we absorb language that's actually secular
even when we're talking about religious stuff so
for example many times we'll say the Quran
says who says in the Quran Allah says
and that's why having a second language is
always very good because you can like for
example in Arab have you ever heard somebody
say al-Quran yaqul no nobody says that
they all say Allah yaqul Allah says right
but you know it's kind of audacious in
a non-Muslim society for us to say
God says right so we say the Quran
says but just so you know that's just
a little thing that had to be pointed
out to me because I absorbed it just
like everybody else what were we saying Allah
Subhanahu wa ta'ala says in the Quran
that there is no intercession how do we
understand that with the hadith that say there
is intercession so we're jumping to the day
of judgment Allah Subhanahu wa ta'ala negates
intercession without his permission Allah negates intercession without
his permission Allah Subhanahu wa ta'ala says
يَوْمَ يَقُومُ الْرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا
مَنْ أَذِنَ لَهُ الرَّحْمَنُ everyone will get up
and stand no one will speak except whom
Allah Subhanahu wa ta'ala gives permission to
and so Allah Subhanahu wa ta'ala negates
intercession in the sense that nobody has the
right to intercession nobody can get up as
a right and intercede on behalf of Allah
Subhanahu wa ta'ala but in Ayatul Kursi
Allah Subhanahu wa ta'ala says إِلَّا بِإِذْنِهِ
Allah says who can intercede in front of
him except by his permission and so Allah
Subhanahu wa ta'ala is going to allow
intercession from the prophets and the martyrs and
the hufadh of the Quran and the righteous
and the believers and like that Allah will
grant them intercession for his as a means
of honoring them yes sisters any questions I'm
sorry yes visiting
the graves the Prophet ﷺ mother was non
-Muslim and the Prophet ﷺ asked Allah permission
for him to go and make du'a
for her he wasn't granted permission he asked
Allah permission to go and visit her grave
and he was granted permission to visit her
grave so the Prophet ﷺ visited the grave
and so Allah knows best I believe it
is permissible for you to go and visit
your non-Muslim family members graves but you're
not allowed to make du'a for them
individually and Allah ﷻ knows best if they
passed away on disbelief no that wasn't her
question her question was about non-Muslim family
members but can women visit the graves we
talked about that we said that it's a
difference of opinion amongst the scholars the Hanabilah
do not allow it but the majority do
allow it so it's just because the Prophet
ﷺ left it general he says go and
visit and he made it general for the
men and women but you just have to
be careful with particular decorum at a grave
site yes sir disbelief what they
weren't given the chance if they were about
disbelief so that on the day of judgment
so every question is about the day of
judgment except for the grave thank you Judy
but we're going to talk about the day
of judgment next week but the question about
what happens if you have non-Muslims who
they simply were not given the chance that's
what your question is right the Prophet ﷺ
says that on the day of judgment an
old man will come and say Ya Rasul
Allah Oh Allah rather the message came to
me and I was seen out I couldn't
understand another person will come and say Oh
Allah the message came to me and I
was deaf I couldn't hear another person will
come and say the message came to me
so people who basically had legitimate excuses for
the message not reaching them on the day
of judgment they'll say Oh Allah like I
couldn't it didn't reach me and so they
will then be tested on the day of
judgment and those who pass the test will
enter into paradise they'll be commanded to jump
into a fire and those who enter into
the fire fulfilling the command of Allah ﷻ
will find it to be paradise and those
who reject will have rejected so their test
will be a final exam and Allah knows
best yes the hadith of
those who visit the sick that they have
the angels praying for them does that apply
for those who work in a hospital yes
that applies for those who work in a
hospital with the intention if they make the
intention if you make the intention do you
work in a hospital yeah if you make
the intention that while I'm making my rounds
that I'm visiting the sick or Quaibat who's
a chaplain if she's going with the intention
that I'm visiting the sick these are the
people whom Allah ﷻ loves for me to
visit then there will be incredible reward for
you Allah ﷻ says on the day of
judgment He will say to His servant عَبْدِي
مَرِضْتُ فَلَمْ تَزُرْنِي oh my servant I was
sick and you did not visit me that
person will say my lord how can I
visit you when you're the lord of the
world he will say wasn't so and so
sick if you had visited me you would
have found me with them so when I'm
walking into this person's room yeah
but all of these hadith about specific virtue
that's with regards to non-Muslims Allah ﷻ
will address