Episode 005 - The Corpse and the Grave [Events of the End]
Reading time: 1 - 2 minutes
Bismillaahir Rahmaanir Raheem
The Corpse and the Grave
[ Events of the End ]
Random Posts
You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.
anyone know the name of the reciter at the beginning of the video?
Sounds like:
Mishaari Raashid al-’Afaasee
Events of the End-5-The Corpse and the Grave
Bismillahir rahman ar raheem
All praise is due to Allah, we praise Him, seek His help and ask Him for forgiveness. And we seek refuge in Allah from the corruptions of our souls and our evil deeds. Whomever Allah guides no one can lead him astray, and whomever Allah causes to be astray no one can guide him to the right path. I testify that there is no God worthy of worship except Allah, the one God Who has no partner. I also testify that Muhammad is His servant, Messenger, chosen one from among His creatures and His beloved one. He has conveyed the message, given the trust to the due recipients. So he sincerely advised the Muslim Ummah, thus, Allah lifted the fog through him. Moreover, he strived in Allah’s cause the due strife and worshipped his Lord until he answered the call to death. He lived all through his days and nights facing hardships and aggression, seeking to guide those who have gone astray and leading those who are in doubt. Further, he taught the ignorant, rectified those who deviated, and gave security to the scared. In addition, he instilled tranquillity in the heart and removed worries and spread the light of truth, faith, goodness, monotheism in the same way the sun spreads its light in the daylight. O Allah! Grant him the best reward you have given to a Prophet for guiding his nation, and the best reward you have given to a Messenger for delivering his message. O Allah! Confer your peace and blessings upon him, his household and his Companions as well as all his beloved ones, followers and those who have followed his guidance and adhered to his Sunnah until the Day of Judgement.
To Proceed!
May Allah’s peace and blessings be upon you all, honourable brothers and sisters. Blessed you are and blessed is your endeavour to seek knowledge. May Allah admit you all into paradise. I ask Allah, the forbearing, sublime be He, Who gathered us all in this blessed hour for worshipping him, to gather us together with the master of preachers to Islaam and leader of Prophets in His paradise. He is the Benefactor of all that and the guarantee thereof.
Fellow Muslim brothers and sisters! “The Events of the End” is a scientific, methodological series that follows an academic and a call-to-Islaam approaches that I am pleased to present to Muslims in this age who are dominated with materialism and desires. Many people are preoccupied with the materialistic gains from what is awaiting for them, and they have deviated from the way of the Lord of earth and heavens. Moreover, people have committed sins, and there is little fear of Allah, the knower of the unseen. I remind myself and my brothers and sisters with this scientific series perhaps we may repent unto Allah. We ask Allah, the Almighty, to grant us repentance so as to repent to Him.
We have spoken in the last episode about man when he is approached by death and when he suffers the hardships and agonies of death, and when his soul departs from his body, so his life comes to an end. Then the corpse of the man is put on a wooden bed so as to be washed then he is to be wrapped in his shroud. After that man is carried on the shoulders of men to his grave to be buried. Here your life ends, O son of Adam. Here your life ends, O man.
Almighty Allah says, “O mankind, what has deceived you concerning your Lord, the Generous, Who created you, proportioned you, and balanced you?”
O you servant of Allah! Many a time Allah watches you while you disobey Him, desiring worldly gains and forgetting death. Do you forget the grave and the severe day when headlocks turn to be grey? Unless man wears clothes of righteousness in this life, He is naked even if he is clothed in bundles of cloth. If people continued to live in this world forever, then the Messenger of Allah (S) would have been alive. But this life perishes as do its flourishing pleasures, while sins and evil deeds continue to exist. When death approaches, you now can see that so and so who used to have wealth and authority, and who was a thinker and a man of letters, is now carried on shoulders to where? To his well-known destination, the grave. Now imagine this situation! The corpse is now raised and carried to the grave to be buried. No sooner than the dead person is carried on shoulders, he starts to speak, as related by Imam Al-Bukhari on the authority of Abu Sa’id al-Khudri, may Allah be pleased with him, who narrated: The Prophet (S) said: “When the corpse is raised on the shoulder by men, if it has been for a righteous man, it starts to say, ‘take me forward.’ But if it has been for an evil man, it says, ‘Woe to it! Where are you taking it to?’ The Prophet (S) said, “Everything hears the voice except for man; if he heard it, he would have fainted.
How terrifying! Can you imagine the state of the funeral; when the dead person is carried on the shoulder, he speaks. Everything hears this voice except for man, who would faint if he heard it. What would the dead person say if he is righteous? He would say: “Hurry up! Do not be late and take me forward.” He wants to see his place in paradise and the pleasure that Allah, Mighty and Sublime be He, has prepared for him. But if the dead person was an evil doer, he would say: “Woe to it! Where are you taking me to?” Out of Allah’s mercy to us, He concealed that voice so that we do not faint due to hearing it. Imagine if Allah has made us hear the voices of the dead; then life would be difficult to live.
Do you know that the whole universe glorifies Allah?! But due to Allah’s mercy to our weakness, he concealed that glorification of the universe around us. Almighty Allah says, “The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by his praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.” Why does Allah conclude this verse with: “He is ever Forbearing and Forgiving?” Out of Allah’s forbearance to people, He concealed the glorification of the other creatures. Had he not done that, our minds would have gone crazy. Imagine if Allah made you hear the glorification of your clothes, the food you eat, the house you live in, then by Allah your mind would have become mad. That is why Allah says, “He is ever Forbearing and Forgiving.” That is, Allah is forbearing to you by concealing the glorifications of the creatures around you. Had He made you hear the glorification of the universe, your minds would have not afforded that. Likewise, Allah is ever Forgiving you for your negligence, as all the universe is not heedless of glorifying Allah whereas you are heedless of glorifying Him, and you have been away from your Lord, Glorified be He; “He is ever Forbearing and Forgiving.”
Ponder with me on the Hadith in which the Prophet (S) says: “When the body of the dead is carried on the shoulders of men, then he is righteous, he would say: ‘Take me forward! Take me forward! But if the dead was unrighteous, he would say, ‘Woe to it (the body); where are you taking it to?’ Everything hears the voice except for man, who if he hears it would be fainted.”
Now the dead person has reached the grave, which is the house of loneliness, narrowness, dust and worms. Now, so and so who was a man of authority and prestige will be buried in the grave and will be put on the earth. No silky bed is spread for him at this narrow place. Then people come back to their houses and leave him after burying in the dust, and if they stay with him, they would never benefit him. Nothing remains for him but deeds, along with the mercy of the Ever-Living God. Allah’s Messenger (S) said, as related in Sahih Muslim on the authority of Anas: “Three things follow the dead person to the grave; two of them come back while one stays with him. His family and property come back while his deeds remain.” Dear viewer! Never forget this Hadith; I am going to say it for a second time for you brothers and sisters. “Three things follow the dead person to the grave; two of them come back while one remains with him…” He is followed by his family, deeds and property follow him, so his family come back and his property is divided between the heirs. The dead person does not take his property with him; rather it is divided between the inheritors while his deeds which he did in this life stay. None of the dead person’s family can stay for one night with him even if he cries day and night during the day in which he passed away. None of the dead person’s family can stay for one night with him. Besides, the dead person’s property is divided between the heirs directly after the come back from the grave. Nothing benefits man except for what he did during the worldly life. It was said to Hatim Al-Asam: “How did you attain reliance on Allah?” He replied, “Through four means: 1- I have known that my provision will never be taken by others so my heart was tranquilised. 2- I have known that none except me can perfect my work, so I busied myself with it. 3- I have known that death awaits for me so I prepared provision for meeting Allah. 4- I have known that Allah watches over me, so I felt ashamed that he might see me committing a sin.” How beautiful these words are; they are so precious. 1- I have known that my provision will never be taken by others so my heart was tranquilised. 2- I have known that none except me can perfect my work, so I busied myself with it. 3- I have known that death awaits for me so I prepared provision for meeting Allah. 4- I have known that Allah watches over me, so I felt ashamed that he might see me committing a sin.
One will be called to account for what one has done in this life. By Allah! Nothing will benefit you except your good deeds; Your family and property will come back and your deeds will remain. So increase your good deeds from now on and be prepared for a day in which you need a single glorification or invocation. You will be in need of one rak’ah that you have prayed to Allah, Exalted and Glorified be He.
Once I had a visit to some brothers in America and they told me that brother so and so does not contribute with us in any of the charitable projects nor does he attend prayers with us. He does so although Allah has granted him a flourishing business, which was located near the Islamic centre. They asked me to go to him, remind him of death, grave and the hereafter, perhaps Allah would guide his heart to accepting that. Thus, I went to that man along with some of the brothers and reminded him of Allah, yet he did not remember Him, and recited Qur’an to him, yet his heart was not influenced. I also reminded him of some Prophetic Hadiths, however his heart was not moved at all. He told me not to exert more efforts, so I greeted him and tanked him for saving my time. However, when he saw grief appearing on my face, he did not leave me to go out while disappointed. He asked me to wait so I said, “Yes! What do you want to say?” Did Allah open your heart up to the truth? He said to me, “I would like to assure you that when I come back to my original country, I will build a Masjid and be free for worship and obedience. Do not be mad at me.” I asked him to bring me a paper and a pen, so he asked why? I said, “Do not worry! I only need a pen and a paper to write something.” He said, “What do you want to write?” I said, “We will write a contract to be signed by the angel of death, so as not to come to you until you come back to your country, build the Masjid, be free for obedience and worship.” The man smiled and understood what I meant, so he looked at me and said, “By Allah, O Sheikh! I have only come to here to make money,” then he said, “If I have a headache I bring out a $100 dollars banknote, and put it on my head, so headache is relieved on the spot.” I said to him, “You are the slave of the dollar, and truthful is the Prophet (S) who said, “Perish the slave of Dinar, perish the slave of Dirham.” Yes, there are people who worship dollars. “Perish the slave of Dirham, perish the slave of Dinar. May he relapse, and when he is afflicted with a sworn, may it not be taken out.” Hence, money is a god that some people worship; by Allah!
Nothing will avail you except your good deeds. The Prophet (S) once said to his companions: “Which one of you loves the property of his inheritor more than he loves his property?” They replied, “No one of us but loves his property more than he loves his heir’s property.” Thus, the Prophet (S) said, “Then the property of one you is what he has given in charity and the property of his heir is what he has left behind.” For your real money is what you have given in charity during your life. Do not be miser to yourself and spend in charity so that Allah gives you in abundance. After buried, your family comes back, and so does the money who busied you from the obedience of Allah and preoccupied you from the prayer and work for the hereafter. Some people may collect their money illegally and they are unmindful to Allah as regards to eating what is lawful. They are not keen to feed their children what is good and lawful. Such money they have gained illegally, they will be asked how they acquired it and what they spent it on; they will be asked about that before Allah, Mighty and Sublime be He. One will leave one’s property behind and it will be divided between the inheritors. Nothing remains with one in the grave except for one’s deeds.
Three things follow the dead persons to the grave; two of them return while one remains: His family and property come back, whereas his deeds remain with him. Now the grave is closed after the dead person is buried; his family stayed for a while then they left, so he is left alone. O Allah! Make us at ease when we are alone at the grave. When ‘Uthman ibn Affan (R) would come to the graveyard, he would cry. This mentioned in the Hadith related by At-Tirmidhi, Ibn Majah and Al-Hakim with a good chain of transmission. It was said to ‘Uthman, “You remember Paradise and Hellfire but you do not cry, but when you are at the graveyard you cry?” He replied, “I have heard Allah’s Messenger (S) saying: ‘The grave is the first stage in the hereafter, So whosoever is rescued from it, then what follows is easier. And if one is not rescued from it, then what follows is harder.’” O Allah! Be merciful to us above the ground, under the ground and on the day when we are called to account before Allah. I wish that anyone who feels that his heart is harsh and his eyes do not shed tears, I wish that he follows a funeral and look at the grave before the dead person is buried in it. I beseech you by Allah to look at the grave. Allah’s Messenger (S) has commanded us to visit the graves. He (S) said, “I had forbidden you to visit the graves, but now visit it, for it reminds you of the hereafter.” O you who feels that his heart is harsh and his eyes do not shed tears out of fearing Allah, go to the graveyard, look at the grave and imagine loneliness in it. Look at the earth in it and imagine that it is earth that it is earth that is put on your face and your body. Imagine also that you will remain alone at this narrow, desolate place. “The grave is the first stage in the hereafter, so whoever is rescued from it, then what follows is easier. And if one is not rescued from it, then what follows is harder.”
I will like to elaborate on an issue by way of scientific conceptualisation. I am obliged to so, otherwise I would continue to talk about the sweet words narrated from Allah’s Messenger (S) and the righteous predecessors. I address the hearts, but as I mentioned before, I do not address the heart only or the mind only; rather, I address your heart and mind, O you Muslim sister. I address both Muslim men and women in this regard. Some people may say that what the scholars mention about the pleasure or torment in the grave is nothing but myths and falsehood. These people claim that the saying that the grave becomes narrow or that the buried person be in pleasure is something that mind cannot accept, and is denied by the soul and mind. In response to that, I say do not belittle the mind, but I assert that the light of revelation never covers the light of mind; rather, it blesses it, increases It and strengthens it provided that this mind submits along with the whole universe to the Lord of the worlds. The light of divine revelation does not obliterate the light of mind; rather, Allah has praised the mind in the Qur’an and pointed out the dignity of mind and its status. In the Qur’an, Allah says, “Then do they not reflect…” He also says, “so will they not understand?”
“Say, [O Muhammad], ‘Travel through the land and observe…” That is, you have to observe with your mind “…how he began creation.” “…then observe how was the end of the deniers.”
Allah also says, “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” i.e. signs for those who enlightened minds. How great and honourable mind is, provided that it does not exceed its role, and that it submits together with the whole universe to the Lord of the worlds. It is impossible that the mind can know the facts of revelation or the great facts without the light of revelation. I ask my brothers and sisters: who had the most noble, purified and honourable mind on earth? It was the Prophet Muhammad, son of ‘Abdullah (S); however, the Messenger of Allah could not with his most purified and clearest mind know the facts of faith and Qur’anic facts except after he received the revelation of Allah, the Almighty. One may ask: How could not the Prophet (S) know that with his mind except after receiving divine revelation? I respond to that- Almighty Allah says: “And thus We have revealed to you an inspiration of Our command. You did not know what is the Book or [what is] faith, but we have made it a light by which We guide whom we will of Our servants.” However, the Messenger of Allah (S) could not with his most purified and clearest mind know the facts of faith and Qur’anic facts except after he received the revelation of Allah, the Almighty. “You did not know what is the Book or [what is] faith, but We made it a light by which We guide whom We will of Our servants. And indeed, [O Muhammad], you guide to a straight path.”
Thus, the mind has its domain, so let it be creative in it. We are in a dire need for the creativity of minds in their domains now; but if we make the mind a judge on the religion of Allah, Exalted be He, then this way religion will turn to be a playing tool in people’s hands. If this happens, what kind of religion we will accept, and what is the religion that your mind or my mind accepts, or the mind of so and so? In this concern, ‘Ali (R) says: “Had the religion been with the mind, then the wiping over the lower part of socks would have been more appropriate than the upper part of them.” It is known that if one wants to wipe over the socks, he should wipe over the upper part not the lower part of them with which one treads on earth. “Had the religion been decided with mind, then the wiping over the lower part of socks would have been more appropriate than the upper part.” But religion is divinely enjoined and legislated. This does not mean that we dispense with our minds. Let us use our minds to ponder over the commands of our Lord and those of our Prophet (S). I do not belittle the mind of its status; for if the mind challenges the light of revelation and deviated from the Prophetic guidance, by Allah it will sink in a quagmire of vices, deviation and desire. You may find a mind that worships the cow, and another mind worships rats. Can u believe that during the age of atomic energy, satellite channels and internet, the cow is still worshipped along with Allah, Mighty and Sublime be He? Can you imagine the rats are still worshipped in the era of atomic energy, satellite channels and the internet? They are worshipped in huge luxurious temples besides Allah, Mighty and Sublime be He. These are minds that worship rats, others worship the male sexual organ, while others worship the female sexual organs. These are also people who worship Jesus, son of Mary, may Allah’s peace and blessings be upon our Prophet and him. Likewise, some people worshipped Ezra. There is also a mind that makes a man kill his daughter alive out of fearing from poverty and shame, another mind supports bullfight, and another defends abhorred racism. There are also minds that destroy countries and nations through missiles, warplanes and tanks in the name of freedom and democracy. This is a nationalist mind who says: Let’s have a day that unites Arabs as one nation. Let this day be our religion that we follow. Let’s rejoice at infidelity that unites us; even if we go to hell because of it. This is a novelist who describes the early Muslims as birds that he slaughtered. Then he said: nothing of Islam remains but Allah. He describes Allah as a deer that is running away lest it would be hunted. However, this novelist promises that he would chase this deer that represents Allah until he hunts it. There is another mind whose owner says he does not worship Allah nor does he worship Satan. Then he says that each of them is a wall that he closes his eyes to, so how can a wall be replaced with another wall? There is also a mind whose owner says that Islam is oppressive to women, and when she was asked about that, she said that the word of monotheism states: “There is no God except Him”, she wondered why did not it states: “There is no God but her.” I wonder what kind of minds these are.
Mind cannot function without the guidance of revelation in general or in detail. It is like the eye which does not see without the light until it sees during the daytime. You are endowed with sight and so am I but can we seen in the darkness? One cannot see in the darkness even if he owns the faculty of sight; there should be a light so that one can see. One’s mind needs the light of Prophethood in order to see the truth in its reality; otherwise it would continue to sink in error and darkness. I do not deny that there are minds that innovate in worldly matters, but when it comes to creed, ethics, those minds sink in error. The mind cannot dispense with the guidance of revelation in general or in detail. It is like the eye which does not see without the light until it sees it during the daytime. The light of Prophethood is as important as the light of the sun for the eyes. So take it as a proof to reach the truth. If the light of Prophethood does not reach you, then mind cannot guide you to the right path. If the light of Prophethood does not reach you, then mind cannot guide you to the right path. If the light of Prophethood does not reach you, then mind cannot guide you to the right path. The ways to guidance are so limited except for those who resort to Divine revelation. If you deviate from this way intentionally, then know that you do not want to reach the truth. O you who seeks guidance through mind, abandoning textual proofs you will not find a way for that.
The knowledge of the knowledgeable and the mind of the reasonable disagreed, the knowledge of the knowledgeable and the mind of the reasonable disagreed who of them has attained honour. Knowledge said it has attained the highest degree of honour, and mind said, “It is through me that God is known.” Knowledge has plainly asked: “Which one of us is an attribute that Allah has given to Himself in the Qur’an? .” Knowledge has plainly asked: “Which one of us is an attribute that Allah has given to Himself in the Qur’an? Here the mind realised that knowledge is his master, so he admitted his superiority and went his way. I do not belittle the mind or underestimate it; rather, mind should know its real value. It should not make itself a judge of the religion of Almighty Allah, so that what such mind accepts, we accept, and what it rejects we reject. This way religion will become a playing tool that is moved by minds. The religion should be determined by what Allah and His Messenger said. As for the mind, it should be used to understand the religion, contemplate the verses of the Noble Qur’an and the words of the Leader of Prophets and Messengers. Let the mind be creative in all the walks of life, because we need such creativity for a nation that does away with creative and talented people. This is a very important basis as for the punishment and pleasure of the grave, so as not to judge the religion of Allah, Exalted be He, with out minds. The second basis: Some people say that the punishment of the grave is not mentioned in the Qur’an, and if it is referred to in the Sunnah we take what is mentioned in the Qur’an. This is a very dangerous talk. These people quote as a proof on that, Allah’s statement: “We have not missed anything in the Book.” Of course this is true. “We have not missed anything in the Book.” However, saying that we do not need the Sunnah, and should only depend on the Noble Qur’an, then this is a great danger, for according to the Qur’an, Allah says: “And whatever the Messenger has given you- take; and what he has forbidden you- refrain from. And fear Allah; indeed, Allah is severe in penalty.”
Have those people forgotten that Allah did not reveal only one revelation but two: The Qur’an and Sunnah? Reflect on that with me, O you dear viewers. Have those people forgotten that Allah did not reveal only one revelation but two: The Qur’an and Sunnah? According to the text of the Qur’an, you are commanded to act upon the Sunnah of the beloved Prophet (S). Allah has decisively stated the issue in the Qur’an saying: “He who obeys the Messenger has obeyed Allah.” Allah also says, “It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about the affair. And whosoever disobeys Allah and His Messenger has certainly strayed into clear error.”
Allah also says: “The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, ‘We hear and we obey.’ And those are the successful. And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him- it is those who are the attainers.”
Further, Allah says: “And obey Allah and obey the Messenger and beware. And if you turn away- then know that upon our Messenger is only [the responsibility for] clear notification.”
Allah also says: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer to Allah and the Messenger, if you should believe in Allah and the Last day. That is the best [way] and best in result.”
Moreover, Allah says: “But no, by your Lord they will not [truly] believe until they make you [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full willing] submission.”
Obey Allah and obey the Messenger and those in authority over you, and if you disagree over anything, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything… “Obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger if you should believe in Allah and the Last Day. That is the best [way] and best in result.”
There are many verses in this context; rather, Allah says about our Prophet, “By the star when it descends, Your companion [Muhammad] has not strayed, nor has he erred, Nor does he speak from [his own] inclination. It is not but a revelation revealed, taught to him by one intense in strength-”
Allah also says: “It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book (i.e. the Qur’an) and wisdom (i.e. the Sunnah)…”
Allah addressed the wives of the Prophet saying: “And remember what is recited in your houses of the verses of Allah and wisdom.”
What is meant by the verse of Allah is the Qur’an, and according to the consensus of Ahlus-Sunnah, wisdom refers to the Sunnah. The claim of depending on the Qur’an only is a dangerous talk. Imam ash-Shawkani (May Allah have mercy upon him) said: “The authority of the Sunnah and its legislation of new rulings is an unquestionable religious necessity known to all, and whoever disagrees about that has no share in Islam.” Again, “The authority of the Sunnah and its legislation of new rulings is an unquestionable religious necessity known to all, and whoever disagrees about that has no share in Islam.” Never listen to anyone who says the Qur’an is the only reference. It is impossible to understand the Qur’an without the teachings if the Prophet. Of course one should verify that Hadith to make sure it is not fabricated. The Prophet (S) said: “Whoever falsely attributes something to me should wait for his place in the hellfire.”
It is related by al-Bukhari in his Sahih on the authority of ‘Abdullah Ibn ‘Amr, that Allah’s Messenger (S) said, “Teach even a narration of mine and talk about the Israelite freely. Whoever tells a lie against me intentionally then (surely) let him occupy his seat in hell-fire.”
Hence, we should verify the soundness of the Hadith through the rules set by the specialised scholars and skilful critics from among the scholars of Hadith. We should accept and submit to the Hadith of Allah’s Messenger (S) even if our minds cannot comprehend it. It doesn’t make sense that if my mind comprehends a narration of the Prophet (S) I accept it and if my mind does not comprehend such narration I reject it. Rejecting the Hadith is a dangerous vain talk. Ibnul-Qayyim said very precious words that you are going to hear tonight. Ibnul-Qayyim (may Allah have mercy on him) said: “There are three forms of relation of the Sunnah to the Qur’an…” Pay attention to this scientific conceptualisation. “There are three forms of relation of the Sunnah to the Qur’an. The first aspect: The Sunnah may agree with the Qur’an in all aspects.” This is a very important rule. The first aspect: The Sunnah may agree with the Qur’an in all aspects. Actually, I’m still discussing the issue of the grave. I ask Allah to make our graves a part f paradise and not to make it a part of hell. Just I’m giving the scientific proof against those who deny the incidents inside the grave and claim that such incidents are nothing but myths. There are three forms of relation of the Sunnah to the Qur’an. The first aspect: The Sunnah may agree with the Qur’an in all aspects. For example, the Qur’an commands Muslims to pray, fast and perform pilgrimage; Almighty Allah says, “And establish prayer and give Zakat.” Allah also says, “And [due] to Allah from the people is a pilgrimage to the House- for whoever is able to find thereto a way.” Then comes the Sunnah to confirm and command the things commanded by the Qur’an, so the proofs of the Sunnah accord with the Qur’anic proofs.
The Prophet (S) said in the Hadith narrated by Ibn ‘Umar: “Islam has been built upon five pillars: testifying that there is no God worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing prayer, paying Zakah, fasting the month of Ramadaan, and performing Hajj (pilgrimage) to the House.”
So the Hadith commands the same the Qur’an commands, which means the Sunnah confirms the Qur’an. Well, this is the first aspect. The second form of relation between the Sunnah and the Qur’an is that the Sunnah demonstrates and elaborates on what is mentioned precisely in the Qur’an.
Almighty Allah says: “And establish the prayer.” But how can one perform the prayer? One cannot find a verse in the whole Qur’an that tells us that the Noon prayer is four units. Likewise no one can find a verse in the Qur’an that demonstrates the pillars of Hajj, the nullifiers of prayer, the due amounts of Zakah, etc. One can never find a verse in this regard.
The Prophet (S) would perform prayers before his Companions, and he would say, “Pray as you see me praying.” By the same token, the Qur’an states, “And complete the Hajj and ‘Umrah for Allah,” then comes the Prophet (S) and performs the rituals of Hajj before his Companions, and he would say, “Take your rituals of Hajj from me.” Therefore, the Sunnah is a demonstration of the Qur’an.
The third form of relation between the Sunnah and the Qur’an is that the Sunnah makes obligatory a matter that the Qur’an has not referred to, or it sometimes makes forbidden a matter that the Qur’an has not mentioned. In this concern, the Prophet (S) is a lawgiver, and he does not speak out of his desire. The Sunnah makes obligatory a matter that the Qur’an has not referred to, or it sometimes makes forbidden a matter that the Qur’an has not mentioned. It is related in the Sunan of At-Tirmidhi with a sound chain of transmission on the authority of Al-Miqdad Ibn Ma’di Karib (May Allah be pleased with him) that the Prophet (S) said: “Verily, I have been given the Book (i.e. the Qur’an)and the like of it along with it- meaning the Sunnah. “Verily, I have been given the Book (i.e. the Qur’an)and the like of it along with it- meaning the Sunnah. There will be a man leaning on his sofa and saying: ‘Sufficient for us is this Qur’an, so what you find permissible in it, consider it permissible, and whatever you find forbidden in it, consider it forbidden.’” Now listen to another Hadith in which the Prophet (S) says: “Forbidden to you as food is the flesh of the domestic donkey, every beast with canine teeth, and forbidden to you is the lost-found property belonging to a covenanted person- and according to an authentic version- except for the one who looks for its owner.” Then the Prophet (S) says: “When Allah’s Messenger has declared to be forbidden is the same as what Allah has forbidden.”
What a precious talk by the Prophet (S). May Allah have mercy upon Ibnul-Qayyim; he has established this important rule. Hence, there are three forms of relation between Qur’an and Sunnah: The first form is when the Sunnah accords with the Qur’an in all aspects when the proofs accord with one another. The second form is when the Sunnah demonstrates and elaborates on what is mentioned precisely in the Qur’an. The third form is when the Sunnah makes obligatory a matter that is not mentioned in the Qur’an, or forbids what the Qur’an has not referred to its prohibition.
After clarifying these rules, let us talk about the issue of torment in the grave and its pleasure. I intentionally lay down the scientific principles of this issue, because I address mind and heart at the same time.
Fellow Muslim brothers and sisters! The life in the grave is called the life of Al-Barzakh. Its reality is not known to any devout angel or sent Prophet. This is a third principle in tonight’s episode; it is very important.
What is the meaning of the life of the Al-Barzakh? Life in the grave after death is a second stage of life; now you have to separate between this life and the worldly life. The life in the grave is completely different from the worldly life. None knows the reality of the life in the grave; not even a devout angel or a sent Messenger. Allah, Mighty and Sublime be He, states: “And say, ‘My Lord, I seek refuge in You from the incitements of the devils, And I seek refuge in You, my Lord, lest they be present with me.’ Until, when death comes to one of them, he says, ‘My Lord, send me back that I might do righteousness in that which I left behind.’ No! it is only a word he is saying; and behind them is a barrier until the day they are resurrected.” Reflect on this verse, especially the statement: “…behind them is a barrier until the day they are resurrected.”
Ibnul-Qayyim said: “Allah, the Almighty, created three abodes.” Pay attention to that; it is a very important principle. I am still addressing your mind and heart together. “Almighty Allah created three abodes; they are: 1- the worldly abode 2- the abode of the grave 3- and the hereafter, where there is paradise or fire.” Once again! You already know the worldly abode, and the grave abode starts when man dies and is buried in his grave. He shifts to the second abode after the worldly life ends, that is the abode of the grave. Almighty Allah says: “… and behind them is a barrier until the day they are resurrected.” As for the third abode, one either goes to paradise or the hellfire. I pray to Allah, Mighty and Sublime be He, to make us all from among the people of paradise, and to save us from the hellfire. One more time, there are three abodes: The worldly abode, the grave abode and the hereafter. Pay attention to this rule because when you grasp it, you will have no confusion or doubts that you may ask about.
Listen to what Ibnul-Qayyim (May Allah have mercy on him) says: “Allah has made the rulings of this life so that they are applicable to our bodies and the soul gets influenced thereby.” Once again! Allah has made the rulings of this life that they are applicable to our bodies and the soul gets influenced thereby yet the soul is influenced with that; and one fasts with the body and the soul is refined by that. Moreover, one performs pilgrimage with his body, and one’s soul becomes righteous because of that. Likewise, one pays in charity with one’s body, so the soul becomes pure due to that. This is the meaning of saying that the rulings of this life. “Allah has made the rulings of this life that they are applicable to our bodies and the soul gets influenced thereby.” Ibnul-Qayyim adds, “ And Allah made the rulings of the grave life applicable to souls and the bodies get influenced by them.”
This saying resolves any confusion that arises from this issue. It may be asked, “How can the drowned or burned person enjoy pleasure or be afflicted with torment in the grave?” The answer is that Allah has made the rulings of the grave life applicable to the souls and the bodies get influenced by them. What is the reality of the soul? Is it solid like iron, liquid like water, or gaseous like smoke? Allah says, “And they ask you, [O Muhammad], about the soul. Say, ‘The soul is the affair of my Lord. And mankind have not been given of knowledge except a little.’”
No human being knows the essence of the soul; and in spite of the achievements of the modern science, it still fails to realise the essence of the soul. Allah has made the rulings of the grave life applicable to the souls and the bodies are influenced by them. If the soul enjoys pleasure or suffers from chastisement, then the bodies are influenced by the pleasure or torment. The person who dies due to being burnt, drowned, shocked with electricity or eaten by fish in the sea, will get his share in the torment of the grave if he deserves it. Do not judge these issues with your mind by saying that you have not seen the narrow grave widening, nor have you seen the spacious grave being narrowed.
The fourth rule is: The light of the grave and its fire, being narrow or wide are things not known to people in this life. Sometimes, a person may be in a vast desert or a spacious palace with luxurious furniture, yet he feels annoyed that the place around him is narrowing; he may feel that his soul is as if living in a tight hole. None of us but had that feeling in this life, then what happens in the grave is more wondrous. This is because the light of this life differs from the light of the grave, the fire of the grave is different from the fire of this life, and the spaciousness of the grave differs from that of this life. Likewise the narrowness of the grave differs from that of this life. The issue is that the light, spaciousness and narrowness of the grave are not similar to what people are familiar to in this life.
Ibnul-Qayyim has given a wonderful example of two men, who are sleeping in one bed at the same time. You can see that one of them awakens while having the traces of pleasure on him and sits with his face bright. He keeps telling us what he has seen in his beautiful dream; for example he tell you that he was with the Prophet (S), or he may tell you that he saw himself in paradise, and that he saw such and such. So the traces of pleasure he had in that dream few minutes ago appear on his face. You may find the other person screaming out of pain, and weary in his bed while the traces of torment appear on his face, and sometimes on his body and he tells you that he was in a narrow place that crashed his ribs and caused suffocation to his breath. He may tell you also that he was screaming but nobody heard his voice to come to save him from that nightmare. All of us may have witnessed that and know it well. The soul of the first person was enjoying the pleasure and it ascended to heaven while he was seen in his bed, not changing, nor moving, nor shifting. He did not feel what happened to his brother who was sleeping beside him and suffering torment. This case takes place in this life, so what about the grave?
I think I have given you a reasonable answer that addresses your mind, so that you know for sure that this matter is not denied by reasonable people. This is in addition to the proofs from the Book of the Lord of the heavens and earth, and the sayings of the leader of the Prophets and master of the righteous ones. By Allah, if I had not mentioned to you what I said tonight, and just mentioned a verse of the Qur’an or an authentic Hadith, you should have said, dear brother, what the early believers said: “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.” I ask Allah, Mighty and Sublime be He to move the hearts and minds at the same time to repentance and turning to Him through diligent work to be saved from the torment of the narrow grave. I pray to Allah for you and me to make it a pleasure for us and to save us all from the chastisement of the hereafter; verily, He has full power over that. You may ask for a verse from the Qur’an, so I will give you a clear Qur’anic verse; Allah says about the people of Pharaoh so I will give you a clear Qur’anic verse; The scholars of Ahlus-Sunnah have agreed that this verse speaks about the torment in the grave. Al-Bukhari, the great Imam of Hadith and the author of the most authentic book after the Qur’an, has given a title to one of the chapters in the book of funerals; en entitled that: Chapter on what is related about the torment in the grave. I think this title is a sufficient proof of that. Scholars say that the titles of chapters made by Al-Bukhari are full of understanding. Chapter on what is related about the torment in the Grave. Giving a title like this is sufficient to prove the fact of the grave life. Then, he supported this fact with proofs from the Qur’an and the Sunnah.
Listen to the following: Allah says about the people of Pharaoh in Surah al Ghaafir, “An evil torment encompassed Pharaoh’s people. The fire; they are exposed to it, morning and afternoon, And the day the Hour appears [it will be said], ‘Make the people of pharaoh enter the severest punishment.’
O Allah, purify our souls, hearts and minds! You want to listen to the verse again? It is very clear. Allah mentioned in the verse, two kinds of torment; one in the grave and the other in the hereafter. Allah says about the people of Pharaoh in Surah al Ghaafir, “An evil torment encompassed Pharaoh’s people. The fire; they are exposed to it, morning and afternoon…’” This is the grave. Because Allah says in the same verse: “… And the day the Hour appears [it will be said], ‘Make the people of pharaoh enter the severest punishment.’ “
I think this verse is very clear and unequivocal. The problem is not about the proof, for how many a clear proof of this issue, but the problem is about the hearts and desires of some people that cannot be repelled with proofs even if they are as clear as the sun and the daylight; rather these desires are repelled with the fear of Allah, the Almighty. Desire is like an oppressive king; it extinguishes the light of sight and insight. Almighty Allah says: “O David, Indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah.”
“Indeed, those who got astray from the way of Allah will have a severe punishment for having forgotten the day of account.”
The Prophet (S) said something else about the torment in the Grave; What did he say about that? We are going to know what he said in the next episode, Allah willing. May Allah save us all from the torment in the Grave, and make us from among the people of paradise. May Allah’s peace and blessings be upon Prophet Muhammad, his household and his companions.
Wa salaamu ‘alaykum wa rahmatullahi wa barakatuhu.
@ ?
JazaakAllaahu khayran