Ep.5 How You Will Be Resurrected | Dhul Hijjah Series | Dr. Omar Suleiman & Sh. Ali Hammuda

"Every soul will stand before Allah stripped of status and possessions, left only with their deeds.

The reality of resurrection comes into stark focus through the Prophet’s ﷺ description of humanity rising barefoot, naked, and overwhelmed by the severity of the Day of Judgment. As the illusion of worldly status fades away, the only garments that remain will be given to the people who clothed others, concealed faults, comforted the grieving, and chose sincerity over status.

Join Sh. Omar Suleiman and Sh. Ali Hammuda as they reflect on this moment of resurrection, the fear of standing before Allah, and how to keep Judgment Day in mind in our daily lives. "

Special thanks to Heenat Salma Farm for hosting and supporting this series, and to Caravane Earth for collaborating with us on this journey.

https://yaqeeninstitute.org

NOTE: Only vocals were used in the making of the soundtrack.

Transcript

SPEAKER_03 0:05

Whose judgment do you fear more? Whose approval do you want more? And that is something that is supposed to exist while you're still here in this world. The same way that you are constructing a house of deeds, you are constructing a version of you on the day of judgment that you want to see. And that is what should be preoccupying you, not the distraction of everybody else who will die like you, and who will be naked on that day just like you, and who will be just as vulnerable as you.

SPEAKER_02 0:32

Whenever there is an intense need, the greater the reward. So he said, upon hunger, and drink upon fast, and clothes upon nudity. So the greater the need, the greater the covering, the greater the concealment. And it's upon us, inshaAllah, to start our independent search and research into the aspects that we can apply today to earn us, inshaAllah.

SPEAKER_03 1:18

Aisha radiallahu ta'ala anha narrates that the Prophet said that you will be resurrected on the day of judgment, hufa, barefoot, which is naked, and which is uncircumcised. Aisha radiallahu ta'ala anha says, call it Ya Rasulallah, O Messenger of Allah, won't the men and the women be looking at each other if this is the situation? And the Prophet responded, and he said, Al Amru ashaddu min an youhim mahum zak. He said, Sallallahu alayhi wa sallam, that the affair is too severe for them to be paying attention to that. SubhanAllah, Shaykhari, before we get into this, just a really human manifestation of this, especially in the hijah. If you go for hajj or for umrah, one thing I always notice is that in the beginning, when the group first dawns their ihram, there's an awkwardness, right? Like let's say you got a group of men and a group of women, friends, you take school trips, you take uh couples, and then suddenly the men are pretty exposed. And in the beginning, there's an awkwardness, right? But it only takes a few minutes. And especially once you're doing falaf, no one's even paying attention anymore. Because at that point, they're all focused on the Ka'bah. The situation is too severe. And our mother a'ishaddiallahu ta'a anha, just like the first hadith that we started off with, she asks the question that would be on the mind, the human interaction, the human response to the situation. But in this situation, as Allah subhanahu wa ta'ala says, that every single one of us will have too severe of an affair to be thinking about this situation, to be thinking about anyone else's burden, or to be thinking about how other people are looking at us, how other people are perceiving us. Can you go into detail, Shaykh Ali, with this hadith, what the Prophet is specifying here and what the deeper meaning is?

SPEAKER_02 3:30

Alhamdulillah salatu assalamu ala rasulilla. So we have several descriptions of how people will emerge from their graves. We have hufatan, we heard, they are barefooted. It's a peak of vulnerability. There's nothing even on your feet. Ura'atan, completely nude. And then he goes to the details to say hurlah, which means uncircumcised. In other words, everything that you may have lost in this world, whether it's by way of surgery or whether it's by way of an explosion or a devastating accident, by design or otherwise, is restored to you. So a child who's lost his limbdar in Ghazzah, his arm, his ear, his eyes, a part of his nose or her nose, everything is restored on Yom al-Qayyama. That land will not tilt in favor of anyone, even if it means to restore that bit of foreskin that a person had removed from the body. As Allah subhanahu wa ta'ala said in the Quran, as we began the first creation, so shall we repeat it. What is interesting is that the Prophet then goes on to say in another narration, he said the very first people or of people who will be clothed on the day of judgment will be Prophet Ibrahim. So nudity is a common denominator between us all when we are resurrected. The hope is that through the decisions we make today and how we cover ourselves with piety through the right decisions we make in this world of ours, our nudity will quickly be erased, inshaAllah, on Yom Al Qiyamah. The first of them, however, will be Ibrahim sallallahu alayhi wa sallam. And Imam ibn Hajar, he gives several reasons as per why it could be the case that Ibrahim will be the first of creation to be clothed. Why him alayhi salatu was salam? Let us perhaps identify some characteristics in his sierah, in his biography, that perhaps we can adapt and reflect in our lives. Because the Lord who will clothe Ibrahim is the Lord who we hope will clothe us as well on Yom al-Qiyama. One opinion is that Ibrahim alayhi salam will be the first to be clothed because when he was launched into the fire, he was stripped bare of his clothes. And because he was persecuted in the path of Allah, Allah Almighty will compensate by giving him clothing on Yom al-Qiyamah to give him security. This was Al-Khortui's opinion. Others have said Ibrahim will be the first to be clothed in Yom al-Qiyama. He was the first to start the tradition of clothing yourself, covering yourself with the lower garment with the intention of extra concealment or extra covering. So Allah will return that favor by covering him on Yom al-Qiyama as the first of creation. And some have said, and this was the opinion of Al-Halimi, is that because Ibrahim was the most fearful of Allah Almighty on the day of judgment. So Allah Almighty will give him security as a thanks on Yom al-Qayyamah by making him the first to be dressed. Sometimes, brothers, there is a shock in our lives that causes the heart to collapse, whereby you completely disassociate from the world around you. This is perhaps what is being described here on Yom al Qiyamah, the site of nudity that would usually capture our attention is no longer a matter of concern or interest on Yom al-Qiyyama. Why? Everybody will have a matter that will occupy him or her on Yom al-Qayyama. And allow me to mention here, Sheikh Omar, several examples of what it means to disassociate from the world around you because of trauma, because of shock, where something in the heart collapses. And in order to protect your mind, it's almost as though your mind almost temporarily checks out to protect the system from being further overwhelmed. So it's as though you disconnect from reality because it's too much to bear. So you're not there anymore. Somebody who can squat, say, 200 kilos of iron on his back, strong man, but then someone says to him, You've just lost a child. And all of a sudden he can't carry his own body weight, which shows you that the strength was never his quads, it was something invisible inside, which is which gives meaning and which gives resolve and power. Shock caused him to collapse. We've heard of people who in the in the case of shock they randomly start giving the adan, the call to prayer in public. It's Habib, it's not the time for salah. He's shocked, he doesn't know what he's saying. Or in a time of trauma, someone who starts calling out for someone who died many years ago. They're not there. I remember a friend of mine, a paramedic. I asked him, What was the strangest thing you've come across? He said to me, SubhanAllah, once we came into a home to respond to the death of an elderly woman. We came into the room and she was in the living room, and she clearly all of the signs of death were there on her. And she was a woman, say in her 70s or 80s. He said, What was more startling than that was her daughter, a middle-aged woman, sat by her side and she was combing her hair. As though she was still alive. She is clinging onto any remnants of normalcy, refusing to accept that she has gone. Disconnect. You disassociate. Right? At war, sometimes a person will lose a limb or lose a leg, and somehow he gets up and he tries to run, he's he's not there, or someone who's even disemboweled, and they continue fighting though they don't realize what's happened to them. Our Prophet also experienced a portion of this when he went to At-Taif to invite them to Islam, and he was treated in a very harsh way, and he left, and his ankles were bleeding. You know the story. What does he say? He said that I continued to walk, and I only regained consciousness of where I was until I reached Qarna Thalib. Karna Sa'alib is near Mina today. So he walked from Al-Taif to near Mina. That's around 88 kilometers. That's almost the entire width of Qatar, by the way. He said he walked that entire distance, unaware of where he was. That's what happens to us. See? So it's not surprising that our mother Aisha receives this response from the Prophet saying to her, no, no, Al-Amr dummin and youhim Mahumdariq. The matter is far greater than for them to realize this. And I'll just say one thing, Sheikha, before I pass over, which is when I was delivering this hadith to some of my students in the UK, one of the students is a psychiatrist. And he said to me, You know what is strange is that in psychiatry we call this disassociation. You disconnect from the world around you because of a sudden shock. And we have certain techniques to help a person come back to reality. And one of them is a grounding technique where we encourage them to take off any material on their feet and to stand on the earth. And he said, Subhanallah, you find on Yomul Qiyamah, people are walking barefooted, as though to say to them, Yes, you are in shock, but you need to come back to reality because your accountability is about to start. So what is a person to do in this situation other than to prepare the essence of walibas of taqwa daily kair, the garments of piety, that is the best of all garments.

SPEAKER_03 11:43

I think when when I connect this to the previous ahadith, there's a lot that we've spoken about of the deeds that you present. And then there are the vulnerabilities that are created because of the securities that are no longer there, the external. And then there's the trepidation of the sins that you've put forward coming to life. Now you think about what your clothes represent. Okay. When you walk outside, you have a bare minimum that you want to be dressed to an acceptable level and appear, let's put appearance, right, in the broader sense here, not just focus only on the clothes. But you want to be to an acceptable level because you fear their can anyone complete that sentence? You fear their judgments. You fear their judgment. So I can't go out with one sock. I can't go out with a hole in my clothes. I can't go out with this because I fear their judgment, right? They might perceive me in that way. So that's the first thing. I fear their judgment. But then you embellish yourself, you embellish your profile, you embellish your appearance. Your whole life you're constructing an image of yourself because you want their approval. Fear their judgment, want their approval. There's the disassociation from vanity here. What are you trying to construct? What appearance are you trying to construct? Who are you performing for? Who are you trying to look good for? Whose judgment do you fear more? Whose approval do you want more? And that is something that is supposed to exist while you're still here in this world. The same way that you are constructing a house of deeds, you are constructing a version of you on the day of judgment that you want to see. And that is what should be preoccupying you, not the distraction of everybody else who will die like you and who will be naked on that day just like you, and who will be just as vulnerable as you, right? So it really is a powerful way to disassociate. And subhanAllah, I want you all to think about this. Like I can say that just sitting next to Shaykhari elaborating, hasn't the day of judgment become just that much more real to you just in the last five hadith? There's an imagery. Imagine if we pondered on this every single day of our lives, and that was the state of the Prophet and the companions. They thought about this every single day when they prayed their salah. Malikyomiden. If they read no other ayah about the day of judgment, they pondered upon this every single day. Those images were fresh. And that's the point. That if you embrace that reality and then manifest a reality of yourself in response to that reality, then you don't have to see it to act work, right? So you think of yourself standing on that day. How do I want to be constructed on that day? How do I want to be brought forth? What occupies me now so that I don't worry about them today? Because I certainly won't be worrying about them on that day. I'll pass it back to you with a very specific question. What are some actions that can adorn us on the day of judgment?

SPEAKER_02 15:02

So, Alhamdulillah, it wasn't just the problem that was identified, in this case, nudity. As you ask, Shaykh, there is also solutions offered in the Prophetic Sunnah, and this is from the mercy of Allah subhanahu wa ta'ala. So take note, brothers, there's a few simple actions that we can uh imbue in our day-to-day that can really be a game changer on Yom al-Qayyada. The first of them is the idea of leaving expensive garments, at least occasionally, out of a sense of humility towards Allah subhanahu wa ta'ala. The Prophet said, Yeah? Which means any person who leaves expensive clothes out of humility to Allah subhanahu wa ta'ala, Allah will summon that person, invite him on Yom al-Tyyamah in front of all of creation to allow him to choose which of the garments of Iman he wants to wear. So there are some people who open up their wardrobes in the morning and they're about to pull out the Louis Vuittons or the Gucci's or whatever it may be, and then something in their hearts happen and they close the cupboard door. Only Allah knows of the conversation that happened internally that made them turn down that clothing for one day. That's a cause of stitching your own clothes of your multiyama. Another way is to be present for somebody who is bereaved. Something as simple as giving taziyyah, words of consolement and relief and support for someone who has gone through, say, death. The Prophet said, Ma'amin abdin, mu'minin wala, mu'minatin, yuazi achahu. Oh, ma'amin abdin, yu'azi acha hubi muslibatin, illa kasahu, yomal qyyah mati minhu alil karama. Any person who consoles a bereaved person in the life of this world, Allah Almighty will adorn him with the clothing of honor on Yom al-Qayyam. What is the clothing of honor? What is the clothing of Iman? That's a surprise left for us, insha'Allah, for the day of judgment. A third easy one is well, brothers. The Prophet said, whoever covers the fault of a Muslim, or whoever covers a Muslim veils a Muslim, Allah will veil him in this world and in the hereafter. What type of veil? It's left open to include every type of veil for every ahrah, every flaw, every defect, physical or otherwise, that you would wish otherwise to be covered. Another quality is where the Prophet said, listen to this hadith and link it to the famine that is rife in Sudan, in Gaza, and in other parts of the Muslim and the non-Muslim world. The Prophet said, three parts. Sentence number two. Any believer who gives a cup of drink for another person, another believer who is thirsty upon thirst. So there is need. Allah Almighty will give them to drink from the sealed nectar of Jannah. Listen to this third one. It relates to the idea of stitching your own clothes for tomorrow. He said, statement three. The emphasis of the hadith here, as Dr. Abu al-Karim al-K al-Khuder, he said, that whenever there is an intense need, the greater the reward. So he said, upon hunger, and drink upon fast, and clothes upon nudity. So the greater the need, the greater the covering, the greater the concealment. And it's upon us, inshaAllah, to start our independent search and research into the aspects that we can apply today to earn us, inshaAllah, some clothing to cover our nudity or the Yom Al-Qayyama.

SPEAKER_03 19:42

And there's a direct connection between not being so distracted by your own vanity, by the very real poverty that's out there today, and not being so distracted by the vanity of this world to where you forget your poverty tomorrow. And I think that's the beautiful connection that all of these ahadith keep on bringing us back to. That what are you trying to construct for yourself in the world that you will go to? And what are you trying to construct for others in this world that you are in right now? May Allah subhanahu wa ta'ala allow us to clothe ourselves with taqwa, with the beautiful appearance for him, and may Allah subhanahu wa ta'ala allow us to clothe those who are in the poverty of sin or in the poverty of suffering in this world. Allah Amin.

SPEAKER_01 20:41

How scared we'll be. How do we remember that in our daily lives?

SPEAKER_03 20:45

So the Prophet said that Allah has said that I do not combine for my servant two feelings of fear and two feelings of security. If he fears me in this life, then I will make him feel secure in the next life. And if he feels safe from me in a way that's delusional, in a way that he's complacent and he overlooks, belittles what Allah has made great, then I will cause him to fear me on the day of judgment. And so there has to be a healthy fear. We started off with that, a healthy fear that there's a fear that runs you back to Allah subhanahu wa ta'ala. When it comes to the Day of Judgment, reading about it constantly. If you think about how much of the Quran is about the Day of Judgment, the scenes of the Day of Judgment, visualizing it, reading it constantly. If you read the Quran daily, you will visualize it. Thinking about its specific scenes. I remember when I did the Judgment Day series, Shaykh, and we went through many of these very refined points. I would see people about a month after, and they would say, you know, I was thinking about the Day of Judgment every day in Ramadan, but now a month later it's disappearing. And I said, SubhanAllah, that's actually the hadith of the Prophet, when he said to the Prophet, Allah, you know, that uh I've become a hypocrite. Why? Because when we're with you, right? We're so connected. Like we can visualize the hereafter. I'm paraphrasing obviously. It's like we are in such a state of iman, we're in such a state of faith. And then we go back and we get distracted by our families and we get distracted by all these other things. And the Prophet explained that this is natural. Saat and wasa, an hour for this, an hour for that, a time for this, a time for that. If you were to be in the state that you are in with me, at all times the angels would shake your hands in the streets. You can't. You can't possibly do it. So to carve out a time of your day where you're making dua, the morning remembrances and the evening remembrances, there's mention of the day of judgment there. Try to visualize it. Try to be more present in your prayer when you read the verses about the day of judgment. And then try to have a daily reading of the Quran itself where you are paying attention to those verses and really living in those verses, not thinking about how many pages you read, how deeply you read the pages every single day and focus on those scenes.

SPEAKER_00 23:10

So I made the connection that the three ways that Allah subhanahu wa ta'ala describes how we'll be raised is barefoot, nude, and uncircumcised. It's the same way that we were once brought into this dunya. Is there any wisdom behind the fact that the way we were brought into this dunya is the same way that we will once be brought back to life?

SPEAKER_02 23:35

Alhamdulillah, so as you see from these ahadith that we're covering, there is clearly a systematic undoing of everything that supposedly had meaning in the life of man other than Allah subhanahu wa ta'ala. So first of all, the world was decked, replaced, leveled, and everything that we thought was familiar and was of worth disappears. That's the physical structure around you and the landscapes and landmarks, they disappear. But then the clothes that we wear, they are also then taken away from us. And we were going to come across other ahadith where we will realize that even the very air that we will be inhaling on the day of judgment for many people, if Allah has no mercy, will be a different type of air where people will be submerged in their own perspiration. So it's almost as though there is a systematic dismantling of everything that we thought was real and was of worth, and to realize that it was delusional, it was fake, it was not real. This is what this is the only thing that ever held any type of weight. Also, it's the idea of all of us being put on an equal playing field. So this is an earth that will not tilt in the favor of anybody. Nobody will have home court advantage. Nobody will be missing a limb or having an extra limb. Rather, all will be identical so that there is a physical manifestation of just how equal the justice of Allah Almighty will fall upon people. Allah.