The Dead Are Alive in Their Graves | Barzakh | Other Side Ep.1 | Dr. Omar Suleiman | Ramadan Series

Summary

Highlights

• The journey to Barzakh is inevitable for all, bridging earth and the hereafter. 🌉
• Those within the Barzakh may dwell in peace or turmoil, reflecting their earthly lives. ⚖️
• Ibrahim ibn Adham's story emphasizes the permanence of the grave as the true abode. 🏡
• The tale of the man from Bani Israel highlights life and awareness post-death. 📜
• Visiting graves and honoring the deceased enriches our understanding and respect for the afterlife. 🌹

Key Takeaways

• The Barzakh is a parallel realm where departed souls continue to exist. 🌌
• Our perceptions of life and death are limited, while the unseen realm watches over us. 👀
• The Prophet's teachings reveal that the grave is a significant stage towards the hereafter. 🪦
• Life in Barzakh varies greatly, with potential for reward or torment based on one's actions. ⚖️
• Contemplation of the Barzakh encourages a deeper spiritual perspective. 🌿

Overview

Chapters

• 00:00 - 00:30: somber music The chapter titled 'Somber Music' features a continuous play of somber music, setting a contemplative or reflective mood. No additional dialogue or events are described.
• 00:30 - 01:00: bus engine revving and gentle music The chapter opens with the sound of a bus engine revving, setting the scene of a journey or travel. This ambient sound is complemented by gentle music, suggesting a calm, serene atmosphere or a reflective moment during travel. The interplay of these two auditory elements could symbolize the mix of movement and tranquility, possibly indicating a transition or a peaceful passage.
• 01:00 - 01:30: questions about the afterlife and the unseen This chapter delves into existential questions regarding the afterlife and the unseen realms. It explores the uncertainty and curiosity surrounding the journey to the 'other side.' Specific queries include whether one can be assured of their place in the afterlife, what the afterlife is like, and how one might gather information about it. There is also an introspective examination of personal standing among the righteous or the wicked, as well as a philosophical inquiry into the nature of current reality.
• 01:30 - 02:00: introduction to Barzakh The chapter introduces the concept of Barzakh, a simultaneous world invisible to us but sees us, encompassing Allah, angels, and other unseen elements. The visible world is deeper and may perceive this realm better. It emphasizes that those buried aren't actually dead, but only a step away from this realm.
• 02:00 - 02:30: realities of the Barzakh realm In the Barzakh realm, a parallel existence, people exist just as vibrantly as in our world. The realm features diverse experiences; some inhabitants watch green birds, believed to be martyrs, while others endure rivers of blood. There are beautiful homes where families reunite, contrasted by others being consumed by multi-headed beasts. This exploration delves into understanding what the Barzakh is, the nature of its residents, and the implications of this knowledge on our current lives.
• 02:30 - 03:00: soldier's encounter in the desert In the chapter titled 'Soldier's Encounter in the Desert,' the narrative reflects on finding meaning in the world and individual journeys of faith. It relates a historical anecdote about a soldier who, centuries ago, wandered through a desert near Kufa, Iraq, in search of the city center. This story serves as a metaphor for the broader quest of spiritual enlightenment and connection with Allah.
• 03:00 - 03:30: Ibrahim ibn Adham's lesson on life and death This chapter tells the story of an encounter with Ibrahim ibn Adham, a revered scholar, by an unnamed traveler. As the traveler seeks directions to a city, he unknowingly asks Ibrahim if he is a slave, to which Ibrahim affirms. Ibrahim then leads the traveler to a graveyard instead, responding to the traveler's question about the city dwellings with this symbolic action. Ibrahim's mystical gesture implies that the true 'city' encompasses both life and death, pointing towards spiritual insights on the nature of existence and the transient nature of worldly life.
• 03:30 - 04:00: the deeper meaning of the graveyard In this chapter, the story centers around a man who drags Ibrahim ibn Adham, a respected figure, to the city after striking him. The townspeople protest, saying, 'What are you doing, that's Ibrahim ibn Adham Rahimahullah!' The man had asked Ibrahim if he was a slave, wrongfully thinking it might excuse his actions. When questioned by the townspeople, Ibrahim explains that he didn't clarify his identity because, when asked if he was a slave, he was reflecting his servitude only to Allah, emphasizing the idea that they are all slaves to Allah Subhanahu Wa Ta'Aala. The chapter highlights a deeper understanding of spiritual servitude and humility.
• 04:00 - 04:30: learning from past peoples about death This chapter explores the compassionate and forgiving nature of Ibrahim ibn Adham Rahimahullah when faced with aggression. Ibrahim chooses to make a dua for his aggressor's peace instead of seeking retribution, illustrating his belief in the rewards of forgiveness and faith in divine justice. The chapter further delves into the philosophy of life and death, with a reflection on how people transition to their graves permanently, emphasizing the one-way journey of life.
• 04:30 - 05:00: story from Bani Israel about understanding death The chapter discusses a story from Bani Israel, highlighting the concept of understanding death. It opens with the proverbial idea that graveyards are truly where the living reside, suggesting that the secret to success involves being one step ahead - a lesson taken from pious predecessors who were spiritually and practically living for the next life.
• 05:00 - 05:30: global and Barzakh population reflections During their travels, a group passes by a cemetery and decides to pray and ask Allah to bring someone back to life to learn about death and life in the grave. After performing two Rak'ahs and making dua, a man rises from the grave, sharing that he died a hundred years ago and still feels the heat of death's moment as if it was recent. He emphasizes their quest for understanding the afterlife.
• 05:30 - 06:00: concept of life in Barzakh This chapter introduces the concept of the Barzakh, the intermediary state after death before the Day of Judgment. It emphasizes the inevitability of death and the certainty of all people entering the Barzakh, highlighting that roughly 117 billion souls have already experienced this transition. The text underlines the vast number of individuals who have passed and the enduring reality of Barzakh as conveyed in religious texts.
• 06:00 - 06:30: differences between Earth, Barzakh, and Jannah The chapter discusses the differences between Earth, Barzakh, and Jannah, primarily focusing on the concept of Barzakh. It highlights that most of humanity may spend more time in Barzakh than on Earth, as it is a state of existence that continues until the Day of Judgment. The life in Barzakh is described as full and similar to earthly life, with family, friends, homes, neighborhoods, and even food and drink. This notion emphasizes the continuation of life beyond death in a different form until the final judgment.
• 06:30 - 07:00: the righteous' travel in Barzakh This chapter explores the concept of Barzakh, a metaphysical realm that exists with its own animals and features, distinct dimensions, and different aspects of time and space compared to the earthly life (dunya) and paradise (jannah). In Barzakh, individuals do not age as they do in dunya, nor do they remain the same age as in jannah. A unique aspect of this realm is the ability to exist in two places simultaneously or move between locations rapidly. The chapter also reflects on the Prophet Muhammad's experience of leading other prophets in prayer at Masjid-al-Aqsa, suggesting a connection to this metaphysical journey.
• 07:00 - 07:30: examples of Barzakh reality The text describes the Islamic concept of Barzakh, an intermediary phase between death and the afterlife. It describes a realm where the righteous can travel freely and be in various places, such as under the throne of Allah, due to their virtuous deeds. The Prophet Muhammad's experience of seeing Musa (Moses) praying in his grave highlights ongoing activities in this spiritual realm, emphasizing that these events are happening currently.
• 07:30 - 08:00: reflection on life using the grave as a portal The chapter reflects on life with a metaphorical journey using the grave as a portal. It draws a comparison between an individual's solitude at birth, symbolized by 'the cradle in the Nile River,' and the eventual reality of death. The narrative includes a historical reference to Firaun (Pharaoh) and his oppressive acts, contrasting them with the divine justice he faces. The passage emphasizes the Barzakh, a barrier or intermediate state between the physical and spiritual worlds. Dreams and the grave are depicted as portals to this realm, representing both a reminder of mortality and an entry into new dimensions of reality. The overall theme suggests that while these realities are not visible to us, they are undeniably present and powerful.
• 08:00 - 08:30: Imam Hasan al-Basri's reminder of human days This chapter revolves around a wisdom shared by Imam Hasan al-Basri. It reminds humanity that our lives are composed of a finite number of days, emphasizing the ephemeral nature of human existence. As days pass, so too do parts of us, highlighting the importance of making meaningful changes in our current reality. This insight not only applies to individuals striving for self-improvement but also serves as a reminder to oppressors about the transience of their actions and existence.
• 08:30 - 09:00: reflection on oppressors' days In this chapter titled 'Reflection on Oppressors' Days,' the narrative reflects on spiritual teachings about the transient nature of an oppressor's lifespan as viewed through the lens of Islamic theology. The text references a quote from Allah, advising not to be hasty with oppressors as their days are numbered. It discusses the interpretation by Ibn al-Abbas that every breath an oppressor takes in this world is being counted down. The chapter poses a reflective question about the afterlife, asking if one will ascend with the martyrs (Shuhada) who no longer feel pain due to their lifetime sacrifices for Allah, or if one will suffer eternally with the tyrants.
• 09:00 - 09:30: different outcomes in Barzakh In this chapter titled 'Different Outcomes in Barzakh', the narrative delves into the varying experiences individuals may encounter in the afterlife. It explores the concept of 'Barzakh', a realm where souls reside after death and before the Day of Judgement. The chapter poses introspective questions about the afterlife and the fate of souls based on their earthly deeds. It questions whether one would rest in peace with sincere believers, face eternal punishment with disbelievers and hypocrites, or reside somewhere in between as a flawed but hopeful believer. The essence of this chapter is the clarifying revelation of one's fate in the afterlife, as noted in a reflection linked to the teachings of Uthman radiAllahu ta'ala Anhu.
• 09:30 - 10:00: Uthman's emotional reflection by the grave This chapter delves into Uthman's profound emotional moments when he stands by a grave. The narrative describes how Uthman would weep profusely, to the point that his beard would be drenched with tears. Observers noted that despite the discussion of Paradise and Hellfire, Uthman didn't exhibit the same level of emotion. However, when asked why the sight of a grave moved him so deeply, Uthman recalled a teaching of the Prophet Muhammad (peace be upon him). The Prophet had explained that the grave represents the first step into the Hereafter, and its state signifies the condition of what lies ahead. Hence, a good state in the grave suggests a promising future, while a bad state forebodes worse to come. Uthman's tears thus symbolize his contemplation of life after death and the gravity of the grave as a threshold in the journey of the soul.
• 10:00 - 10:30: grave as the first station of the Hereafter The chapter explores the grave as an existential concept, evoking fear and uncertainty. However, it also suggests that the grave can be a place of rest and reward for believers. Citing Nasroukh Rahimahullah, it implies that the grave can be a preferable abode, as it provides relief from worldly affairs or divine punishment. For those who have lost loved ones, the concept offers a sense of continuity and peace.
• 10:30 - 11:00: the grave as a place of rest or reward The chapter titled 'The Grave as a Place of Rest or Reward' explores the concept of the grave being a place where we can reunite with our loved ones. It narrates a story by Uthman ibn Sauda Rahimahullah about his righteous mother, Raahiba Rahimahullah, who, at the time of her death, requested him not to forsake her in life or in death. Uthman honored this by visiting her grave regularly and praying for her. He later dreams of his mother being in a state of beauty, surrounded by abundant gifts of silk garments and perfume, illustrating a peaceful and rewarding afterlife.
• 11:00 - 11:30: reunion with loved ones in the grave In this chapter, the narrator recounts a dream or vision in which a woman speaks to a man, urging him not to stop visiting her grave. She prompts him to reflect on the concept of his own grave, encouraging introspection on what it might look like, feel like, and even smell like once he is buried. The narrative then shifts to the story of Abdullah bin Ghalib Rahimahullah, whose burial was marked by the emergence of a wondrous scent from his grave, comparable to mist. He was later seen in a dream, and an inquiry about the origin of that fragrance was made, suggesting a mystical or divine element to his resting place.
• 11:30 - 12:00: advice on visiting and maintaining grave connections The chapter explores the significance of Ramadan fasting in relation to the concept of the grave as a "breathing" entity and a reflection of one's spiritual and moral life. The metaphor of the grave as a 'home under construction' invites readers to contemplate the preparation for the afterlife. It prompts questions about the individual's spiritual legacy, the state of the soul's "other side," and how these considerations can offer greater understanding or clarity in this world. The chapter encourages readers to remain mindful of their actions and legacy as they spiritually prepare for the hereafter.
• 12:00 - 12:30: imagining one's own grave In this chapter titled 'imagining one's own grave', the concept of contemplating one's own mortality and legacy is explored. The transcript 'LaAAallee aAAmalu salihan' suggests a reflection on actions and deeds, possibly indicating the importance of living a righteous life in anticipation of death. It touches on themes of introspection and accountability, urging individuals to consider the lasting impact of their actions.
• 12:30 - 13:00: starting Ramadan with thoughts on the grave The chapter begins by discussing the concept of pondering the grave and its implications during Ramadan. It references an Arabic phrase that speaks about a statement or word uttered and the barrier (barzakh) that will remain until the Day of Resurrection.
• 13:00 - 13:30: the inevitability of the grave and afterlife contemplation The chapter delves into the existential theme of mortality, focusing on the inevitability of death. It invites contemplation on the afterlife, posing questions about what comes after our time in this world. The content likely explores different cultural or religious perspectives on the afterlife, encouraging reflection on one's beliefs and the universality of this human concern.

The Dead Are Alive in Their Graves | Barzakh | Other Side Ep.1 | Dr. Omar Suleiman | Ramadan Series Transcription

• 00:00 - 00:30 (somber music) (somber music continues)
• 00:30 - 01:00 (bus engine revving) (gentle music)
• 01:00 - 01:30 - See you on the other side. Are you sure? Where are you going? And how do I know I'll make it there? What's it like over there? Is there a way you can tell me about it? Do people know me there? Have you seen my home? Am I viewed amongst the righteous or the wicked? What's real about what's around me right now?
• 01:30 - 02:00 There's this world you're in and another world that simultaneously exists that you can't see, but it sees you. Allah, the angels, and other elements of the unseen are watching you. And the things you see around you are deeper than they look and can perhaps even perceive that realm better than you. And you're only one step away from it. It starts with a basic truth. Those we have buried are not actually dead.
• 02:00 - 02:30 They've entered the Barzakh, a parallel existence where there are people right now that are just as alive as you. Some of them are watching green birds that were once in bodies of martyrs soar above them, others are drowning in rivers of blood. Some are dwelling in beautiful homes among family members that have been dead for decades, others are busy being devoured by beasts with many heads. So what is this realm? And what do we know about the people who reside in it? And what would knowing about that world do for us today
• 02:30 - 03:00 to make sense of the world we live in right now? And what does it mean for us in our own individual journeys, trying to find our way back to Allah? (dramatic music) Centuries ago, there was a soldier that wandered in the desert near Kufa in Iraq, and he was trying to find the city center.
• 03:00 - 03:30 And as he is wandering around looking for the city, he comes across one of the most famous scholars of his time, Ibrahim ibn Adham Rahimahullah but he had no idea who he was. So he goes up to him and he asks him, "Are you a slave?" Ibrahim says, "Yes." He says, "Ayna al Umraan?" Which linguistically means where are the city dwellings? Where is everyone at? So Ibrahim ibn Adham Rahimahullah said, "Follow me." And then he takes him to a graveyard. And the man said, "I asked you to take me to the city dwellings." Ibrahim ibn Adham Rahimahullah said, "It's right here."
• 03:30 - 04:00 And he pointed to the graveyard again. So the man ends up striking him in the head, and then dragging him to the actual city, while the people come to him rushing saying, "What are you doing, that's Ibrahim ibn Adham Rahimahullah" He said, "But I asked him if he was a slave, as if that would've made his action okay. So they said to Ibrahim ibn Adham Rahimahullah "Oh our teacher, why didn't you just tell him who you are?" He said, "Well, he asked me if I was a slave, but he didn't say to whom, meaning I'm a slave to Allah Subhanahu Wa Ta'Aala"
• 04:00 - 04:30 They said, "Well, what did you say when he struck you?" He said, "I made dua for Allah to give him Jannah." They said, "Why would you do that?" He said, "Because I knew I would be rewarded because of him, and I didn't want him to be punished because of me." They said, "Okay, but why did you take him to the graveyard in the first place? He asked you for al Umraan, he asked you where the city center was." And Ibrahim ibn Adham Rahimahullah said, "I've noticed that when people move to their graves, they settle there, but no one ever comes back here from there."
• 04:30 - 05:00 Meaning the graveyard is where the living actually are. They say that the secret to success is being one step ahead. For the pious predecessors, the secret was being one stop ahead. They were all ready for all spiritual practical purposes, living in the next light. But what if we could walk up to the graves of our ancestors and just ask them to tell us what it's like for them now? In one narration from Jabir radiAllahu ta'ala Anhu the Prophets SallAllahu 'Alaihi Wasallam said that there was a group from Bani Israel in the past that were traveling,
• 05:00 - 05:30 and as they were traveling, they pass a cemetery. And when they get there, they say to each other, let's pray two Rak'ahs and ask Allah to bring back some of these people so that they can tell us about death and they can tell us about life in the grave. So they all pray two Rak'ahs and then they made dua to Allah. And right after that, this man rises from the grave, shaking the dust off and he says, "Oh people, you sought nothing but this. I died a hundred years ago and the heat of the moment of my death has not yet cooled down. So can you ask Allah to return me
• 05:30 - 06:00 to the state that I was in before?" The thing is, we don't need the dead to tell us how real death is and how we're all going to end up in the Barzakh someday. And every single soul who has ever walked the face of the Earth and passed away is there right now. Think about it, right now, the global population of earth is nearly 8 billion people. But in the Barzakh, we're talking about estimates of 117 billion human souls. And since it's impossible to know for sure, just think of when Allah says, Waqurunan bayna dhalika kathira,
• 06:00 - 06:30 "And so many people and nations in between." How many years will you live there? Until the Day of Judgment. That means the vast majority of humanity would've had a longer life in Barzakh than on this Earth. And you might move in there tomorrow and end up living for a thousand years or more there. And it's called Hayatul-Barzakh, "the life of the Barzakh" for a reason. You have a full life, you have a family, you have friends, you have adults and children, you have a home and you have neighborhoods. You have food and drink,
• 06:30 - 07:00 and it even has its own animals in that realm. All of the features of life are there, but with its own unique set of dimensions and time and space. So it's not like dunya, in that you age or like jannah, where we're all the same age. You can also seemingly be in two places at once or at least transfer between them with remarkable speed. So think of the Prophet SallAllahu 'Alaihi Wasallam, leading the prophets in prayer at Masjid-al-Aqsa in one moment
• 07:00 - 07:30 and then almost in an instant, talking to each of them throughout the seven heavens. What if you could be in your grave one moment and then right under the throne of Allah the next? See, the more righteous you are, the more range you have to travel first class all over that world as you like. And most importantly, the Barzakh is happening right now. Think about Musa and Firaun alive in that world. The Prophet SallAllahu 'Alaihi Wasallam saw Musa 'Alayhi Salaam praying alone in his grave as people read about the moment
• 07:30 - 08:00 he was alone in the cradle in the Nile River. Then while we're still reading about Firaun throwing people into ditches of fire here, Allah is throwing him into a ditch of fire there. This is all as real as what's in front of us right now. And while we can't physically perceive it yet, we have these portals into the Barzakh to remind us of its rich dimensions. We may enter into it at times in our sleep through our dreams. And when we're awake, the grave stares at us like this door to a world of new realities
• 08:00 - 08:30 made possible by the changes you're willing to make in your current reality. And we're all just one heartbeat away from entering into this dimension or one bomb. Imam Hasan al-Basri Rahimahullah said about us all, Ya ibn Adam, innama anta ayyam, "Oh, son of Adam, you are nothing but a number of days." Whenever a day passes, then a part of you has gone. For our oppressors, we also remember that they too are but a set of days. "Fala ta'ajal 'alayhim
• 08:30 - 09:00 Innama na'uddu lahum 'adda." Allah says, "Do not be hasty with them- indeed, we are counting down their days." Ibn al-Abbas Radi Allahu anhuma said, that means, na'uddu anfaasahum fi al-dunya "We're counting down every single one of their breaths in this life." And when you awake to that world, do you really know which category you'll belong to? Will you fly with the Shuhada who never feel pain again because they sacrificed a whole life for Allah? Or will you rot in pain with the tyrants
• 09:00 - 09:30 for all the lives you made miserable on Earth? Will you gather with the sincere believers truly resting in peace and joy and anticipation of a greater joy to come? Or will you be with the disbelievers and hypocrites, previewing eternal punishment instead? Or are you somewhere in between, a flawed believer with a mix of good and bad who will pay for your sins there or hope that Allah Subhanahu Wa Ta'Aala overlooks them? It's at this station that everything will be made clear. And that's why when Uthman radiAllahu ta'ala Anhu
• 09:30 - 10:00 would stand by a grave, he would weep until his beard would become wet. And it was said to him, when Paradise and Hellfire are mentioned, you don't weep like this. But when you stand next to a grave, why do you cry so much? And he said, "The Prophet SallAllahu 'Alaihi Wasallam said, Inn'al qabra 'awwalu manzili min manazil alakhira, that, "Verily the grave is the first station of the Hereafter. If it is good, then everything after it will be better. And if it is bad, then everything after it will be worse.
• 10:00 - 10:30 And I have never seen anything more harrowing than the grave." But the grave doesn't have to just be a place of the frightening unknown. It can also be a place of rest and reward. For some people, the grave is rest. Nasroukh Rahimahullah said, "There is no home better for a believer than his grave. Qad istaraaha min amr al-dunya aw min adhab-illah "He has been relieved from the affairs of this world or from the punishment of Allah." And for those of us who lost someone, who is the greatest source of joy in our lives,
• 10:30 - 11:00 the grave can be a place where we finally get to reunite with the ones that we love so much. Uthman ibn Sauda Rahimahullah said that his mother, Raahiba Rahimahullah who was a righteous woman, looked at him and said to him at the time of her death, "My son, do not forsake me in life or in death." And so he would go and visit her grave as he used to visit her home and make dua for her. And then he sees her in a dream where his mother is looking beautiful and receiving these endless gifts of silk garments and perfume.
• 11:00 - 11:30 And then she turns to him in that dream and says, "I'm pleased to receive you when you come to visit my grave." So do not stop visiting me. But for now, think about your grave, which you will one day visit and live in for an unspecified period of time. What does that grave look like? What does it feel like? What does it smell like? When Abdullah bin Ghalib Rahimahullah died, an amazing smell came out of his grave like mist right after he was buried. Then he was seen in a dream and asked about that smell
• 11:30 - 12:00 and he said, "That was the breath of my recitation and my thirst." So as you start Ramadan, I want you to think about that with your fasting breaths. Your grave is breathing, it's a home under construction and the door to a reality that most people pay no heed to though it is absolutely inevitable. So what does your other side look like? What have you built that awaits you and what answers will we find beneath the surface that will give us enough clarity to make the cruel world above it make a bit more sense?
• 12:00 - 12:30 LaAAallee aAAmalu salihan
• 12:30 - 13:00 feema tarak kalla innaha kalimatun huwa qailuha wamin waraihim barzakhun ila yawmi yubAAathoon
• 13:00 - 13:30 Captioning provided by MUHSEN (www.muhsen.org)