Explanation of the author's statement: "As for the trial, people are tested in their graves, and it is said to the man:"
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The Shaykh : As for the trial, people are tried.
The word "trial" (fitnah) in language means testing and examination. It appears in the Qur'an with several meanings, but this is not the place to elaborate on them, because the discussion is only about what the author said.
So people are tried; they are tested in their graves.
The author said: "for people".
The word "people" is general, and the apparent meaning of the author's words is that everyone is tried, including children, the insane, martyrs, the righteous, the truthful ones, and the prophets, is that not so? Why? Because the word "people" is general.
So let us look and say: As for the prophets, they are not included. The prophets are not subject to the trial, because the prophets are better than the martyrs. The Prophet (peace and blessings be upon him) informed us that the martyr is protected from the trial of the grave, and he said:Sunan an-Nasa'i 2053Sahih (Darussalam). This is because this martyr has surrendered his neck to the enemy of Allah to exalt the word of Allah. And the fact that he surrenders his neck, offering it to the enemy of Allah to exalt the word of Allah, indicates the truth of his faith, not the falsehood of his faith? It indicates the truth of his faith. And the prophets are undoubtedly better than the martyrs.
Second: People are asked about the prophets, and it is said: "Who is your prophet?" So they are asked about them, but they are not asked about others. For this reason, the Prophet (may Allah's prayer and peace be upon him) said:Sunan an-Nasa'i 2064Sahih (Darussalam). To whom is the address directed? To the community to whom he was sent, so the messenger is not included among them. Yes. Good.
So the prophets are excluded from this generality.
Now look, the martyrs who were killed in the cause of Allah are also excluded, for they are not tried, due to the manifestation of the truth of their faith through their jihad[At-Tawbah 9:111] and so on.
And do we say that the truthful ones (siddeeqin) are like them? Because the rank of the truthful ones is higher than the rank of the martyrs. So if the martyrs are not asked, then the truthful ones are even more so. And because the truthful one, by his description, is a verifier, a confirmer, and a truthful person, his truthfulness is known, so there is no need to test him. Because testing is only for whom? For one in whom there is doubt, whether he is truthful or a liar. But if he is truthful and his success is known, there is no need. This is also a matter for consideration.
Fourth: Children and the insane, are they tried or not?
Some scholars said: They are tried, because they fall under the generality, and because if religious obligation is lifted from them during life, then the state of death differs from the state of life, is that not so? That is what they said.
And some scholars said: The insane and children are not asked, because they are not accountable. They are not accountable, and if they are not accountable, then there is no reckoning for them, for there is no reckoning except for one who is accountable and is punished for sins. These people are not punished, and they have only reward. If they do a good deed, they are rewarded for it.
Good, how many are these?
The student: Four.
The Shaykh : Or five: the prophets, the martyrs, the truthful ones, the insane, and the children. Yes.
Good, is this community the only one that is asked? There is disagreement on this.
Some scholars held that other than this community are not asked. They said: Because he said:Sahih al-Bukhari 86.
And some scholars held—and this is the correct view—that they are asked, because if this community—and it is the noblest of communities—is asked, then those below it are even more so.
The community referred to here is the community of the call and the community of the response. So the disbeliever, the disbeliever after the sending of the Messenger (may Allah's prayer and peace be upon him), is asked. But our discussion is about the believers in the previous communities: are they asked or not? The correct view is that they are asked, and that they are asked about their prophet who was sent to them. They are not asked about Muhammad (may Allah's prayer and peace be upon him) because he was not sent to them.
Good, he said: "for people are tried in their graves, and it is said to the man: Who is your Lord? What is your religion? And who is your prophet?".
The student: Who is your Lord?
The Shaykh : Who? Yes, I have some, and the correct answer is with you.
Who is your Lord? And his saying: "it is said": Who is the one saying it? The one saying it is two angels. Two angels come to the person in his grave, they make him sit, and they ask him, until he can hear the clatter of the sandals of those who are leaving him, and they are asking him. For this reason, it was the practice of the Prophet (peace and blessings be upon him) that when the deceased was buried, he would stand over him and say:. The two angels ask him.
What are the names of the two angels?
It is reported in some narrations that their names are Munkar and Nakir.
And some scholars denied these two names. He said: How are the angels, who Allah the Exalted described with attributes of praise, named with these two names, Munkar and Nakir? And he weakened the hadith reported in that regard.
And others held that the hadith is proof, and that this naming is not because they are deniers in their own essence, but because they are deniers in the sense that the deceased does not know them, and they have no prior knowledge of him. And Ibrahim said to his angel guests:[Adh-Dhariyat 51:25], because he did not know them. So these are Munkar and Nakir, because they are not known to the deceased.
Then, are these two angels two new angels assigned to the occupants of the graves, or are they the two recording angels, one on the right and one on the left, who are stationed? There is disagreement on this.
Some said: They are the two angels that accompany the person, for every person has two angels in this world who record his deeds, and in the grave they ask him these three questions.
And some said: Rather, they are two other angels. And Allah Mighty and Majestic says:[Al-Muddaththir 74:31], and the angels are a great creation. The Prophet (may Allah's prayer and peace be upon him) said: Jami` at-Tirmidhi 2312. And "al-atit" is the creaking of the saddle, the creaking of the saddle, when a camel is loaded with a saddle, you hear the creaking of the saddle . And the sky, as Allah Mighty and Majestic said: [Adh-Dhariyat 51:47]. The sky is vast in expanse, meaning the earth is not compared to it at all. A space of four fingers or a span contains an angel standing for Allah, or bowing, or prostrating. For this reason, they enter the Most Inhabited House, and every day seventy thousand enter it, every day, and they do not return to it until the end of their affairs. Yes. Who can count them with such great multitude? If it is seventy thousand, how many is that in a week?
The student: ... .
The Shaykh : Four hundred and ninety thousand, four hundred and ninety thousand in one week, meaning close to half a million. Yes, this is in just seven days.
So the important point is that there is no wonder in Allah the Exalted creating two angels for every buried person and sending them to him, and Allah is capable of all things.
The student: ... .
The Shaykh : We have "they are tried"... I think this is the last one.
The word "trial" (fitnah) in language means testing and examination. It appears in the Qur'an with several meanings, but this is not the place to elaborate on them, because the discussion is only about what the author said.
So people are tried; they are tested in their graves.
The author said: "for people".
The word "people" is general, and the apparent meaning of the author's words is that everyone is tried, including children, the insane, martyrs, the righteous, the truthful ones, and the prophets, is that not so? Why? Because the word "people" is general.
So let us look and say: As for the prophets, they are not included. The prophets are not subject to the trial, because the prophets are better than the martyrs. The Prophet (peace and blessings be upon him) informed us that the martyr is protected from the trial of the grave, and he said:
The flashing of the swords above his head is trial enough.
كفى ببارقة السيوف على رأسه فتنةSecond: People are asked about the prophets, and it is said: "Who is your prophet?" So they are asked about them, but they are not asked about others. For this reason, the Prophet (may Allah's prayer and peace be upon him) said:
It has been revealed to me that you will be tested
إنه أوحي إلي أنكم تفتنونSo the prophets are excluded from this generality.
Now look, the martyrs who were killed in the cause of Allah are also excluded, for they are not tried, due to the manifestation of the truth of their faith through their jihad
Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed.
إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَAnd do we say that the truthful ones (siddeeqin) are like them? Because the rank of the truthful ones is higher than the rank of the martyrs. So if the martyrs are not asked, then the truthful ones are even more so. And because the truthful one, by his description, is a verifier, a confirmer, and a truthful person, his truthfulness is known, so there is no need to test him. Because testing is only for whom? For one in whom there is doubt, whether he is truthful or a liar. But if he is truthful and his success is known, there is no need. This is also a matter for consideration.
Fourth: Children and the insane, are they tried or not?
Some scholars said: They are tried, because they fall under the generality, and because if religious obligation is lifted from them during life, then the state of death differs from the state of life, is that not so? That is what they said.
And some scholars said: The insane and children are not asked, because they are not accountable. They are not accountable, and if they are not accountable, then there is no reckoning for them, for there is no reckoning except for one who is accountable and is punished for sins. These people are not punished, and they have only reward. If they do a good deed, they are rewarded for it.
Good, how many are these?
The student: Four.
The Shaykh : Or five: the prophets, the martyrs, the truthful ones, the insane, and the children. Yes.
Good, is this community the only one that is asked? There is disagreement on this.
Some scholars held that other than this community are not asked. They said: Because he said:
No doubt it has been inspired to me that you will be put to trials in your graves
أوحي إلي أنكم تفتنون في قبوركمAnd some scholars held—and this is the correct view—that they are asked, because if this community—and it is the noblest of communities—is asked, then those below it are even more so.
The community referred to here is the community of the call and the community of the response. So the disbeliever, the disbeliever after the sending of the Messenger (may Allah's prayer and peace be upon him), is asked. But our discussion is about the believers in the previous communities: are they asked or not? The correct view is that they are asked, and that they are asked about their prophet who was sent to them. They are not asked about Muhammad (may Allah's prayer and peace be upon him) because he was not sent to them.
Good, he said: "for people are tried in their graves, and it is said to the man: Who is your Lord? What is your religion? And who is your prophet?".
The student: Who is your Lord?
The Shaykh : Who? Yes, I have some, and the correct answer is with you.
Who is your Lord? And his saying: "it is said": Who is the one saying it? The one saying it is two angels. Two angels come to the person in his grave, they make him sit, and they ask him, until he can hear the clatter of the sandals of those who are leaving him, and they are asking him. For this reason, it was the practice of the Prophet (peace and blessings be upon him) that when the deceased was buried, he would stand over him and say:
Seek forgiveness for your brother and ask for him to be given steadfastness, for he is now - now - being asked
استغفروا لأخيكم واسألوا له التثبيت، فإنه الآن - الآن - يسألWhat are the names of the two angels?
It is reported in some narrations that their names are Munkar and Nakir.
And some scholars denied these two names. He said: How are the angels, who Allah the Exalted described with attributes of praise, named with these two names, Munkar and Nakir? And he weakened the hadith reported in that regard.
And others held that the hadith is proof, and that this naming is not because they are deniers in their own essence, but because they are deniers in the sense that the deceased does not know them, and they have no prior knowledge of him. And Ibrahim said to his angel guests:
peace, [you are] a people unknown.
سلام قَوْمٌ مُنْكَرُونَThen, are these two angels two new angels assigned to the occupants of the graves, or are they the two recording angels, one on the right and one on the left, who are stationed? There is disagreement on this.
Some said: They are the two angels that accompany the person, for every person has two angels in this world who record his deeds, and in the grave they ask him these three questions.
And some said: Rather, they are two other angels. And Allah Mighty and Majestic says:
And none knows the soldiers of your Lord except Him
وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَThe Heavens moan, and they have the right to moan
أطت السماء، وحق لها أن تئطThere is no place of a span - or he said: four fingers - but there is an angel in it standing for Allah, or bowing, or prostrating
ما من موضع شبر - أو قال : أربع أصابع - إلا وفيه ملك قائم لله أو راكع أو ساجدAnd the heaven We constructed with strength, and indeed, We are [its] expander.
وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَThe student: ... .
The Shaykh : Four hundred and ninety thousand, four hundred and ninety thousand in one week, meaning close to half a million. Yes, this is in just seven days.
So the important point is that there is no wonder in Allah the Exalted creating two angels for every buried person and sending them to him, and Allah is capable of all things.
The student: ... .
The Shaykh : We have "they are tried"... I think this is the last one.