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Whether you feel like it or not, when you should do it, whether you feel like it or not.

With this introduction, dear brothers and sisters, I want to share with you now five principles for those of you who want to lead an empowered life.

What is the empowered life? A life of proactivity.

A life of vision setting.

A life of meeting Allah and you are confident to say, I carried out my function as a Muslim human being in the life of dunya.

The empowered life.

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He says, "There was a man who was walking in a road and he came across a branch from a tree that was in the middle of the road." He says, "Wallahi, I am going to move this branch from the tree from the middle of the road so that it does not harm the Muslims." The Prophet, sallallahu alaihi wasallam, said, "So Allah allowed him to enter paradise because of that good deed." Keep this narration in mind, and we will move on to the fifth and last of these narrations.

This was mentioned by Ibn Hisham in his Sirah.

Speaking about the episode, the nightmare of the day of Uhud, a day that happened to be one of the most traumatizing days upon the life of the messenger Muhammad, sallallahu alaihi wasallam, and his Sahabah, when he was cut and bruised all over and his face was hemorrhaging with blood, his head and shoulder were wounded, his teeth were broken, alayhis salatu wassalam, and seventy of his Sahabah were slain.

And news, in fact, spread on the battlefield that the messenger of Allah, sallallahu alaihi wasallam, had in fact been killed.

Shortly before the pagans finally left back to Mecca, the Sahaba, a group of companions, were on a nearby cliff, and the messenger, Sallallahu Alaihi Wasallam, wanted to climb a rock, but he was unable to due to the sheer fatigue and exhaustion that his body was exposed to on that day.

Talha ibn Ubayd Allah, having seen the inability of our messenger, Sallallahu Alaihi Wasallam, to climb, he fell on all fours, allowing the prophet, Sallallahu Alaihi Wasallam, to use his back as a platform to climb the rock above him.

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Mm.

He said, "If it were possible to put knowledge as a portrait to sketch it out, it would be the most beautiful of all images out there." And Sheikh and myself were speaking in a car not too long ago about ibn al-Jawzi's experience with the pursuit of knowledge and how he speaks in his Sayd al-Khatr about how as a young man, for him it was like ladhatul asal, the sweetness of, uh, honey.

And he explains how he would make his way to Nahr Isa, the river of Isa, carrying with him very old and stale loaves of bread.

As a young man, when he was beginning his pursuit, and he said, "I would put the bread in my mouth and I would be barely able to chew it, and I would take from the river and I would swallow just to be able to bring it down."And he said, "All the while my eye of ambition can see nothing but the sweetness of knowledge acquisition." That's all.

That's knowledge in general.

Funneling it down to knowledge specifically and then funneling it down a little bit more specific, which is the knowledge of the Sunnah, the knowledge of wahi, the knowledge of revelation.

And we had a sample of what that feels like over two or so days of studying and of discussion.

Oh, God.

Will I be ever in a situation where I will be out of this? Will I be, will this continue forever?

forever?Is this a call where everything is going to come to a grinding halt? Do you know this? And they will say, yes, this is, this is death.

And then the second announcement, ya ahl an-nari, O people of the fire.

The other narration says, fa yashra'ibuna wa yanzurun, they will crane their necks and they will look.

And at this point, the screams of the people of hell would be echoing all throughout the universe, having experienced pain that no words could really capture.

And there is a hope in their heart, maybe this is the announcement, maybe this is the relief, maybe this is the news that we will be exiting, maybe it will all come to an end.

Do you recognize this? And they will look and they will say, yes, that is death.

How do we deal with the concept of justice from this hadith?

W- will this continue forever?"

forever?"Is this a call where everything is gonna come to a grinding halt? Do you know this? And they will say, "Yes, this is, this is death." And then the second announcement, "Ya ahl al-nar, O people of the fire." The other narration says, "Fayashra'oona wayanzuroon," they will crane their necks and they will look.

And at this point, the screams of the people of hell would be echoing in all throughout the universe, having experienced pain that no words could really capture.

And there is a hope in their heart, maybe this is the announcement, maybe this is the relief, maybe this is the news that we will be exiting, maybe it will all come to an end.

Do you recognize this? And they will look and they will say, "Yes, that is death." And then it will be slaughtered.

What has been slaughtered, brothers? Death has been slaughtered.

And then it will be said, "Ya ahl al-jannati khuloodun fala mawt, O people of paradise, it is now eternity, no more death.

How do we deal with the concept of justice from this hadith?

Can you elaborate on this, Sheik, what this means?

Alhamdulillah was salatu wassalamu 'ala rasulullah wa ala alihi wa sahbihi wa man wala.

So this is another example of a vivid Hadith giving us phenomenal descriptions, clarity on Yawm al-Qiyamah so that no one can claim to be, have been caught off guard when it happens.

But it wasn't just an aspect of painting a vivid picture of what Yawm al-Qiyamah is going to be like.

It takes you to this summation at the end of the Hadith where he says, "Fattaqun-nara walaw bishiqqi tamrah," in one narration.

Therefore, i.e. in light of what you have just learned about the day of judgment and how you will be looking left and right, and all you will see is your deeds, and then you will see hell in front of you, and there is no interpreter.

He said, "Therefore, the tamrah, the fruit, the takeaway is fattaqun-nara, fear the fire.

Sheikh Hari, do you have any final thoughts in this regard, as someone who's taught about the names of Allah as well, and things of that sort? This meeting, this momentous meeting, and what it represents.

Sheikh Ali, can you break down for us this whole idea of the closeness of the sun and the way that you are going to be interacting with the sun on that day?

Alhamdulillah, wassalatu wassalamu 'ala rasulillah, wa 'ala alihi wa sahbihi wa man wala.

So one thing is to be afraid on the day of judgment.

Another thing is to be drowning in your fear.

That is the scene which this hadith illustrates for us, people who will be almost fully submerged in their own perspiration.

And praise be to Allah Subhanahu wa ta'ala how two people can be side by side on Yawmul Qiyamah, one person shaded, enjoying this journey to paradise, and another person literally being gagged by their own perspiration.

Today, sweat, perspiration is a mercy from Allah Subhanahu wa ta'ala.

So what have you resisted for the sake of Allah to where he will now provide you coolness on that day and his shade on that day when there is no shade except for his?

Can you go into detail, Sheikh Ali, with this hadith, what the Prophet ﷺ is specifying here, and what the deeper meaning is?

Alhamdulillah, wa salatu wa salam ala rasulillah.

So we have several descriptions of how people will emerge from their graves.

We have hufatan, we heard, they are barefooted.

It's the peak of vulnerability.

There's nothing even on your feet.

Uratan, completely nude.

What are some actions that can adorn us on the day of judgment?

Sheikh, what is the purpose of this hadith in this particular collection, and what benefit can we derive from it?

[speaking Arabic] So maybe we can start with some of the key terms mentioned in the hadith just to unpack them.

Though from the translation, I think it's quite self-evident.

So the Prophet sallallahu alaihi wasallam describes the land, the plane of resurrection, and he describes it as being bayda.

He describes it as being bayda, meaning white.

But then he says afra, which in the use of the modern-day Arab, it's not so clear as per what it means.

The linguists like Ibn Faris mention afra, it means khalissatul bayad.

Is there anything in particular that defines people who will be, who will not be judged, who will not have hisab?

So Shaykh, what are the implications of this hadith? What does it mean to speak ill of the dead and to speak well of the dead as opposed to that?

الحمد لله والصلاة والسلام على رسول الله So the essence of the hadith, there are several really messages taken from the statement of the Prophet صلى الله عليه وسلم لا تسبوا الأموات Don't revile the dead.

إنهم قد أفضوا إلى ما قدموا They've already made their way to the consequences of their deeds.

These are lives that have come to an end.

These are stories that were authored and you have no more accountability towards them in the sense that they have emerged from the human court and they have now made their way to the court of Allah subhanahu wa ta'ala.

These are sentences that have been issued, but our sentence is still in the writing.

It still hasn't been issued.

And in fact, you want to be someone who is relieved from this world, and not someone that the world is relieved from.

Sheikh Ali, what do we take from this hadith in terms of the visual of it? Like, why not just say that the only thing that stays with you is your deeds? Why so much detail and depth and imagery of going to the grave with your family and your wealth, and then those two things turning away and only your deeds remain?

Yeah, alhamdulillah, because no doubt, Sheikh, this is one of the most difficult realities to keep in a person's mind.

Though death is a certainty that no one doubts, nothing of the certainties that we have is treated as though it was a doubt quite like death.

And the attachment that a person by his nature or her nature can have to family and to wealth is the strongest of attachments out there.

And that's why Imam al-Nawawi, rahimallah, when he documents this hadith that we're covering in his Riyad al-Saliheen, he situates it under a chapter that he titles Al-Mujahada, meaning the chapter of struggle, striving.

Because it requires an immense amount of continual struggle and striving to bear the reality and the remembrance that these two ecosystems that I've built my entire identity around will one day leave me.

And this really is one of the ironies, subhanallah, of life.

Yes.

What are the implications of wanting to meet Allah Subhanahu Wa Ta'ala, and hopefully Allah Azzawajal loving to meet us as well?

Alhamdulillah, wa salatu wa salamu ala Rasulullahi wa ala alihi wa sahbihi wa man walah.

So our mother Aisha radiAllahu Anha found herself, when hearing this hadith for the first time, in a bit of a dilemma, a bit of an internal conundrum.On the one hand, she loves Allah Subhanahu wa ta'ala, and she loves to meet Allah Subhanahu wa ta'ala.

I pray, I fast, I give charity, I do all the right things, or so I thought I did, but here I am not liking death.

And since death is the necessary gateway to get to the beloved, to get to our Lord Subhanahu wa ta'ala, and I hate the entry, does that mean that I also hate by extension the destination? This was the confusion.

And here the Prophet Sallallahu Alaihi Wasallam reassured her by saying to her, "Lay sadiq, that's not what is meant." And again, the blessing that Allah gifted us with Mother Aisha to ask these subtle and intricate questions so that we may discuss it fourteen hundred years and learn new layers of meaning.

He said to her, "That's not what is meant." And then he goes on to explain essentially, Sallallahu Alaihi Wasallam, as you heard, that when a person is in the process of soul extraction, He's now slipping away into the other world, wherever that moment may be, whether it's in a hospital bed or whether it's on a battlefield or whether it's in your office.

Mm