The Book of Mosques and Places of Prayer-06b
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The reciter: And Nasr ibn 'Ali al-Juhdhami, Ibn Numayr, Abu Kuraib, and Zuhr ibn Harb all narrated to us from Waki', and Abu Kuraib said: Waki' narrated to us, and al-Awza'i narrated from Hassan ibn 'Atiyyah from Muhammad ibn Abi 'Aishah from Abu Hurayrah, and Yahya ibn Abi Kathir from Abu Salmah from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said: Sahih Muslim 588a.
The Shaykh : This is an addition to what came before:Sahih Muslim 588a. If someone were to ask: "If one seeks refuge from the punishment of Hell, does one not also seek refuge from the punishment of the grave?" The answer is: No, one may be punished in the grave according to the measure of his sins, and his sins may not be sufficient to cause him to enter the Fire. If he were to ask: "Is not one who is protected from the punishment of the grave also protected from the punishment of the Fire?" We say: No, one may be protected from the punishment of the grave, and the punishment may be delayed for him until he meets Allah on the Day of Resurrection.
And His saying:Sunan an-Nasa'i 5489Hasan (Darussalam), the trial of life revolves around two things: shubhah (doubt) and shahwah (desire). As for shubhah: it is when truth and falsehood become confused for a person, so he does not distinguish between truth and falsehood; he commits falsehood thinking it is truth, and leaves truth thinking it is falsehood. This is the trial of what? Shubhah. The trial of shahwah: it is when a person has knowledge and can distinguish, but his shahwah and desire—and here shahwah does not mean sexual desire, but rather desire—his desire is such that he does not want to follow the truth. He knows the truth but does not follow it, and he knows falsehood but does not avoid it. This occurs frequently. Which is more severe, the first or the second? Shubhah or shahwah? Shahwah is greater, because it issues from knowledge, may Allah protect us, unlike the first, for the first may learn and become upright.
And His saying: the trial of death: it was said that the intended meaning of the trial of death is the trial that occurs after death, which is the trial of the grave. On this view, there is no difficulty, because the conjunction here is a conjunction of different things, since the trial of life is before death, after death. It was also said that the trial of death is that which occurs at the time of death, meaning the end of life. In that case, its conjunction with what preceded is from the category of specifying the general with the particular, and it was specified because it is more dangerous than what preceded it, for that moment is the parting of the ways: either one's end is sealed with good, or one's end is sealed with evil.
When any one of you utters tashahhud (in prayer) he must seek refuge with Allah from four (trials) and should thus say:" O Allah! I seek refuge with Thee from the torment of the Hell, from the torment of the grave, from the trial of life and death and from the evil of the trial of Masih al-Dajjal" (Antichrist).
إذا تشهد أحدكم فليستعذ بالله من أربع: يقول اللهم إني أعوذ بك من عذاب جهنم، ومن عذاب القبر، ومن فتنة المحيا والممات، ومن شر فتنة المسيح الدجالThe Shaykh : This is an addition to what came before:
O Allah! I seek refuge with Thee from the torment of the Hell, from the torment of the grave, from the trial of life and death and from the evil of the trial of Masih al-Dajjal
اللهم إني أعوذ بك من عذاب جهنم، ومن عذاب القبر، ومن عذاب القبر، ومن فتنة المحيا والممات، ومن شر فتنة المسيح الدجالAnd His saying:
and from the trials of life and death
ومن فتنة المحيا والمماتAnd His saying: the trial of death: it was said that the intended meaning of the trial of death is the trial that occurs after death, which is the trial of the grave. On this view, there is no difficulty, because the conjunction here is a conjunction of different things, since the trial of life is before death, after death. It was also said that the trial of death is that which occurs at the time of death, meaning the end of life. In that case, its conjunction with what preceded is from the category of specifying the general with the particular, and it was specified because it is more dangerous than what preceded it, for that moment is the parting of the ways: either one's end is sealed with good, or one's end is sealed with evil.