Explanation of the hadith of Ibn 'Abbas that the Messenger of Allah (peace and blessings be upon him) passed by two graves and said: "Indeed, they are being punished..." and the lessons derived from it.

The Shaykh : It is established in the two Sahihs from the hadith of 'Abdullah ibn 'Abbas (may Allah be pleased with them both) who said: The Prophet (peace and blessings be upon him) passed by two graves and said: .
The meaning of his statement: is that he does not care about the purity of his body; urine would hit his garment and he would not wash it, or hit his body and he would not wash it or care about it.
As for the second, he used to go about spreading talebearing. What is talebearing? Talebearing is when a person conveys people's words from one to another to cause corruption between them. He comes to a person and says: "Oh so-and-so, did you hear what so-and-so said about you? What did he say?" He says: "So-and-so is stingy, so-and-so is bad, so-and-so is an open sinner, so-and-so is a liar, so-and-so is oppressive," and the like. Do you know what talebearing is? What is it?
The student: Conveying words with the intent of causing corruption.

The Shaykh : We say, answer.
The student: Conveying words between people with the direction of causing corruption.

The Shaykh : Conveying words between people to cause corruption between them. For example, he comes to a person and says: "So-and-so is saying such and such about you," in order to separate them.
This talebearer, about whom the Messenger of Allah (peace and blessings be upon him) said: , meaning a talebearer. This talebearer is punished in his grave before the Day of Resurrection—we ask Allah for well-being.
And in the hadith: , how does he say: when not cleaning oneself from urine and talebearing are among the major sins?
The scholars said: The meaning of his statement: is: in a matter that is difficult for them, so it is an easy matter, but despite that, they were negligent about it, which led them to punishment.
. Some people took from this hadith that it is recommended to place two twigs or a green branch from any tree on the grave. Is this understanding from this hadith correct or incorrect? Do you say it is correct or incorrect?
The student: Not correct.

The Shaykh : It is incorrect, yes, it is incorrect. And it is not permissible to use this as evidence that it is recommended to place a twig or a tree branch or the like on the grave. Why? Because the Prophet (peace and blessings be upon him) did not establish this for his Ummah in any way. He only did it when it was revealed to him that these two men were being punished. For this reason, the Companions were surprised by it and said: "Why did you do this?" This is evidence that it is not part of his Sunnah to do this for every grave. Also, this is only done when we know that the owner of the grave is being punished. Do we have knowledge that the owner of the grave is being punished? No.
For this reason, we say to the man who places such a thing on the grave of his relative: You are now the first to cast doubt on your relative, and the first to accuse him of evil. How is that? Because this twig or the like is not placed except on one who is being punished. So by placing this twig, you have testified that your relative is being punished, and this is among the greatest forms of casting doubt on him. For this reason, we say to these brothers who do such a thing: Reflect on what you have done, and you will find that you have erred in it, because now—or because the necessary consequence of your action is that the one in the grave is being punished—so you are the first to cast doubt on your relative, whether he is a father, uncle, maternal uncle, grandfather, grandmother, or the like.
Now, the important point is that the punishment of the grave is established by the evidence of the Book and the Sunnah, and the people of truth have agreed upon it and affirmed it in their beliefs.
But if someone were to ask: Is the punishment of the grave among the tangible matters, such that if the owner of the grave were uncovered, the effect of the punishment would be found in him? Or is it among the unseen matters?
We say: It is among the unseen matters. And a person is not praised for these matters if he were to see them, because belief in them, if they were seen, would be belief in the seen, for which a person is not praised.
If it were said to you: "Oh so-and-so, do you believe in these minarets that are in the Sacred Mosque?" and you said: "Yes," is there praise in this? There is no praise. A person is not praised for believing in the seen thing, because it cannot be denied except through stubbornness. But those who are praised are those who believe in the unseen. For this reason, Allah made these matters unseen, so that no one knows of them except through the messengers. And if Allah had not informed us in His Book and on the tongue of His Messenger (peace and blessings be upon him) about these matters, we would never have known them, because they are unseen matters, and it is not possible to have complete knowledge of them except through the messengers (peace and blessings be upon them).
This is what we wanted to speak about regarding what we heard from the recitation of our imams. And we ask Allah the Exalted to grant us and you the benefit of His Book and the Sunnah of His Messenger (peace and blessings be upon him).
We now have the hadith.
The student: The fifth.

The Shaykh : The fifth hadith, the hadith of Ibn Mas'ud. We have finished speaking about it, and it contains issues that need to be discussed now.
Be patient, may Allah bless you. The time for questions has not come yet. Wait. Questions have their time. It is not one minute, it is more than one minute.