You are Allah’s Witnesses Upon the Earth

Assalamu alaikum, after some time I have been able to post some more notes Alhamdulillah. Below are the first part of my notes from Lesson 181 of the Commentary of al Tajrid al Sarih (Book of Funerals, The Abridged Saheeh al-Bukhari) which was delivered by our respected teacher Shaykh Abu Yusuf Riyadh ul Haq on Friday 25th January 2008.

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Chapter of People’s Praise of the Deceased

باب: ثَنَاءُ النّاسِ عَلَى المَيّت

686. عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ: مَرّوا بِجَنَازَةٍ فَأَثْنَوْا عَلَيْهَا خَيْرًا, فَقَالَ النّبِيّ صلى الله عليه وسلم: (وَجَبَتْ). ثُمّ مَرّوا بِأُخْرَى فَأَثْنَوْا عَلَيْهَا شَرّا, فَقَالَ: (وَجَبَتْ). فَقَالَ عُمَرُ بْنُ الخَطّابِ رَضِيَ اللهُ عَنْهُ: ما وَجَبَتْ قَالَ: (هذا أَثْنَيْتُمْ عَلَيْهِ خَيْرًا, فَوَجَبَتْ لَهُ الجَنّةُ, وَهذَا أَثْنَيْتُمْ عَلَيْهِ شَرّا, فَوَجَبَتْ لَهُ النّارُ, أَنْتُمْ شُهَدَاءُ اللهِ في الأَرْضِ). رواه البخاري: 1367

Hadeeth 686 - Narrated Anas (bin Mâlik) رضى الله عنه : A funeral procession passed and the people praised the deceased. The Prophet صلى الله عليه وسلم said, It has been affirmed to him. Then another funeral procession passed and the people spoke badly of the deceased. The Prophet صلى الله عليه وسلم said, It has been affirmed to him. 'Umar bin Al Khattâb asked Allâh's Messenger صلى الله عليه وسلم , What has been affirmed? He replied, You have praised this one so Paradise has been affirmed to him; and you have dispraised (spoken badly of) the other, so Hell has been affirmed to him. You people are Allâh's witnesses on earth. (2:448O.B.)

The sahabah spoke about two funerals that had arrived. They spoke highly of one of the deceased. The Prophet (صلى الله عليه وسلم) said it has become incumbent (binding). When the second funeral arrived, the sahabah spoke ill of the deceased. They had nothing good to say about the deceased. Again, the Prophet (صلى الله عليه وسلم) said it has become incumbent (binding). This incident is made clearer by a narration in Imam Hakim’s Mustadrak. The Prophet (صلى الله عليه وسلم) asked the sahabah that what good do you have to say about this person. They said that he loved Allah and His Rasul (صلى الله عليه وسلم) and he worked hard to please Allah and His Rasul (صلى الله عليه وسلم). When they spoke ill of the second person, the Prophet (صلى الله عليه وسلم) asked them to clarify why they spoke ill of this person. They said that he disliked Allah and His Rasul (صلى الله عليه وسلم) and he worked hard to disobey Allah and His Rasul (صلى الله عليه وسلم). This is when the Prophet (صلى الله عليه وسلم) said that Jannah has become obligatory for him (i.e. for the first deceased) and Jahanam has become obligatory for the second deceased. The Prophet (صلى الله عليه وسلم) said to the companions ‘You are Allah’s witnesses upon the earth’. Sayidina Abu Bakr (رضى الله عنه) said ‘Ya Rasulullah. What is this?’ Sayidina Abu Bakr (رضى الله عنه) sought an explanation. The Prophet (صلى الله عليه وسلم) said that Allah has angels upon the earth who speak on men’s tongues. When the angels want to say something good about someone their speech is manifest, or their inner feelings are expressed upon the tongues of man. Thus, Allah causes men to speak of what the angels want to say; good for good and bad for bad.

Allah manifested the praise of the first deceased and the ill words about the second deceased upon the tongues of the sahabah. This is why the Prophet (صلى الله عليه وسلم) said ‘You are Allah’s witnesses upon the earth’.

In Imam Muslim’s narration the Prophet (صلى الله عليه وسلم) said ‘It has become binding’ thrice and he also ‘You are Allah’s witnesses upon the earth’ thrice.

Does this mean that if we speak highly of the deceased will they go to Jannah? Also, we know from previous ahadeeth that we should not speak ill of the dead? How do we reconcile this with the current hadeeth?

Firstly, these were the companions and we cannot compare normal people to the sahabah. Imam Ahmad ibn Hanbal (رحمة الله عليه) narrates a hadeeth in his musnad which clearly states that the first deceased was a believer. The companions praised him and then the Prophet (صلى الله عليه وسلم) said that Jannah has become obligatory upon him and then prayed salat-ul-Jinazah over that deceased person. When the next funeral came, the companions spoke ill of this second deceased person. From this narration we learn that this person was one of the known hypocrites and the Prophet (صلى الله عليه وسلم) refused to pray salat-ul-Jinazah over him.

Does this apply today? i.e. ‘You are Allah’s witnesses upon the earth’.

The Shaykh said the questions raised will be answered with the next hadeeth.

687. عَنْ عُمَرَ بْنِ الخَطّاب رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ النّبِيّ صلى الله عليه وسلم: (أَيّمَا مُسْلِمٍ, شَهِدَ لَهُ أَرْبَعَةٌ بخَيْرٍ, أَدْخَلَهُ اللهُ الجَنّةَ). فَقُلْنَا: وَثَلاَثَةٌ, قَالَ: (وَثَلاَثَةٌ). فَقُلْنَا: وَاثْنَانِ, قَالَ: (وَاثْنَانِ). ثُمّ لَمْ نَسْأَلْهُ عنِ الْوَاحِدِ. رواه البخاري: 1368

Hadeeth 687. Narrated Umar رضى الله عنه : The Prophet صلى الله عليه وسلم said: If four persons testify the piety of any Muslim, Allâh will grant him Paradise. We asked, If three persons testify his piety? He (the Prophet صلى الله عليه وسلم ) replied, Even three. Then we asked, if two? He replied, Even two. We did not ask him regarding one witness. (2:449O.B.)

This is an abridgement of a longer hadeeth. Imam Bukhari (رحمة الله عليه) mentions the full incident. The narrator arrived in Madinah at the time of Sayidina Umar (رضى الله عنه). There was a funeral and people praised the deceased. Sayidina Umar (رضى الله عنه) said ‘It has become obligatory (i.e. Jannah)’. A second funeral arrived and people again praised the deceased. Sayidina Umar (رضى الله عنه) said ‘It has become obligatory (i.e. Jannah)’. A third funeral arrived and people spoke ill of the deceased. Once again, Umar (رضى الله عنه) said ‘It has become obligatory (i.e. the fire)’. The narrator asked Sayidina Umar (رضى الله عنه) what he meant by this. Sayidina Umar (رضى الله عنه) narrated the hadeeth we are currently studying (i.e. Hadeeth 687). A very important point is that in Islam the minimum number of witnesses required in most cases is two. Two people’s testimony is normally a minimum. Hence, the sahabah did not ask about one.

The Shaykh explained that even today this hadeeth is valid; it is not restricted just to the sahabah. For example, if four people (there are conditions which will be elaborated upon later) testify to his goodness, then Allah will grant him Jannah.

We know from clear and categorical hadeeth that we should not speak ill of the dead. The Shaykh said that although in the first hadeeth the deceased was a hypocrite, then one could ask the question that why did people speak ill of the person in hadeeth 687 (as not all were sahabah amongst the gathering and cannot have known if the deceased was a hypocrite). So, why did they speak ill of this deceased person. The Shaykh said that these hadeeth about speaking ill of the dead are not absolute.

This ruling about when it is permissible to speak ill about the dead will become clearer in the next part of my notes from this lesson.

Recharge Your Imaan

Self-Harm and Mental Health

Assalamu alaikum, below are the final part of my notes for Lesson 180 of the Commentary of Book 24 (Book of Funerals) from al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq. In this lesson, Hadeeth 683-685 were covered. The respected Shaykh Abu Yusuf Riyadh ul Haq gave this lesson on Friday 18th January 2008.

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At the end of Lesson 180, the Shaykh addressed two questioned he had received relvant to the hadeeth on suicide we studied in the lesson. The first lesson was with regard to self-mutilation and self-harm as it is becoming quite common especially amongst teenage girls. The second question was with regard to the ruling for a person that commits suicide due to a mental illness.
The Shaykh said it is often very difficult to define personality disorders and mental health problems because a person who is mentally ill displays some of the same behaviour as a normal person. Thus, the Shaykh feels that a person who suffers from a personality disorder is in most cases responsible for his or her actions. The divorce of an insane person is not valid according to the Hanafi fiqh – this refers to clinical insanity. But, Shaykh said that it is not correct to say that a person’s talaq is not valid if he did not realise what he was saying as this cannot be defined as insanity. Even if someone has mental health issues, it still doesn’t mean that they are not responsible for their behaviour. The only time that someone is not responsible for their behaviour if they were dissociating with such intensity that they took on a completely different character. This used to be referred to as multiple personality disorder but is now called dissociative disorder. In this instance, the person would be completely unaware of what was going on.

Thus, if someone commits suicide, what should we assume? The Shaykh made it clear that we cannot judge anyone. Only Allah can judge and we can only go by what is apparent. For example, if someone utters the words of disbelief we can only go by what we have heard apparently and assume they are non-believers. However, we do not judge a person’s destiny in the hereafter. The Shaykh mentioned how we use the term mentally ill loosely and widely but in terms of the laws of shariah unless someone is suffering in such a manner that they are incapable of making the correct choice and completely lack conscious (as outlined above), then they are considered responsible for their actions. If a person is considered responsible for their actions in the dunya, then they are held accountable in terms of the law of Allah. Thus, if someone is mentally ill and commits adultery, theft or murder and is considered responsible for their actions then they will also be considered responsible if they committed suicide.

Self-harm is completely haram and one of the paths to suicide. The Shaykh said that lying is related as although some people lie because they are manipulative and deceitful a common view in psychiatry is that lying is an indicator of underlying mental health issues. Compulsive lying is related to personality disorders. However, no one excuses this as the person is still responsible for their actions. Similarly, self-harm is also related to personality disorders and is still haram and impermissible.

Some people self-harm with the view to actually kill themselves, however, others have no intention of committing suicide but they do it because of low self-esteem etc. Some people display parasuicidal behaviour where they threaten suicide but they do it to get attention and manipulate others. Self-harm in any form is haram.

The Shaykh ended the lesson by mentioning that we all go through problems in life. Life is about trials and tribulations. Everyone has to suffer bereavements, loss of wealth etc. The Shaykh also spoke very briefly about marriage and marital problems and said remember that you cannot marry without divorcing part of yourself!

Suicide in Islam

Assalamu alaikum, below are the first part of my notes for Lesson 180 of the Commentary of Book 24 (Book of Funerals) from al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq. In this lesson, Hadeeth 683-685 were covered. The respected Shaykh Abu Yusuf Riyadh ul Haq gave this lesson on Friday 18th January 2008.

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باب: مَا جَاءَ فِي قَاتِلِ النّفْس

CHAPTER 41. – Chapter of what has been related about one who commits suicide.

683. عَنْ ثَابِتِ بْنِ الضَحّاكِ رَضِيَ اللهُ عَنْهُ, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ: (مَنْ حَلَفَ بِمِلّةٍ غَيْرِ الإِسْلاَمِ, كاذِبًا مُتَعَمّدًا, فَهُوَ كما قَالَ. وَمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ, عُذّبَ بِهَا في نَارِ جَهَنّمَ). رواه البخاري: 1363

683. Narrated Thâbit bin Ad Dahhâk رضى الله عنه : The Prophet صلى الله عليه وسلم said, Whoever intentionally swears falsely by a religion other than Islâm, then he is what he has said, (e.g. if he says, ‘If such thing is not true then I am a Jew,’ he is really a Jew if he is a liar). And whoever commits suicide with a piece of iron will be punished with the same piece of iron in the Hellfire. (2:445O.B.)

Hadeeth 683 – the first part of this hadeeth deals with a certain type of oath and the second with suicide. This hadeeth is related to someone who makes an oath and swears by any deity other than Allah or religion other than Islam even though the person is a Muslim and does not believe in that deity or religion. Hence, they are lying e.g. if they swore in the name of one of the pagan goddesses even though they do not believe in goddess. The person does not become an apostate and the oath is meaningless. This is the meaning of ‘he is as he says’. The second form is far more serious; that is when a person says something along the lines of ‘If I don’t do such a thing, I am an apostate’, for example. According to Imam Malik (رحمة الله عليه), Imam Shafi (رحمة الله عليه), Imam Ahmad ibn Hanbal (رحمة الله عليه) this oath is meaningless. However, according to Imam Abu Hanifah (رحمة الله عليه) the person will become an apostate if he does not fulfil the oath.
The second part of the hadeeth is related to anyone who commits suicide with any sharp object. The Shaykh said that the word ‘حَدِيدَةٍ’ means any sharp object e.g. a knife or dagger. In Islam, there is a rule that punishment is often reflective of the crime – there is an Arabic phrase that punishment is of the category of the deed. Thus, as suicide is haraam, the person who poisons themselves will continue to poison themselves in Jahannum.

The Shaykh translated the following two hadeeth before explaining further about suicide in Islam.

684. عَنْ جُنْدَب رَضِيَ اللهُ عَنْهُ, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ:
(كانَ بِرَجُلٍ جِرَاحٌ فَقَتَلَ نَفْسَهُ, فَقَالَ اللهُ: بَدَرَنِي عَبْدِي بِنَفْسِهِ, حَرّمْتُ عَلَيْهِ الْجَنّةَ). رواه البخاري: 1364

684. Narrated Jundab رضى الله عنه : The Prophet صلى الله عليه وسلم said, A man was inflicted with wounds and he committed suicide, and so Allâh said: My servant tried to outdo me with his soul, so I have declared Paradise forbidden for him. (2:445O.B.)

685. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ النّبِيّ صلى الله عليه وسلم: (الّذِي يَخْنُقُ نَفْسَهُ يَخْنُقُهَا فِي النّارِ, وَالّذِي يَطْعُنُهَا يَطْعُنُهَا فِي النّارِ). رواه البخاري: 1365

685. Narrated Abu Hurairah رضى الله عنه : The Prophet صلى الله عليه وسلم said, Whoever strangles oneself will continue to strangle oneself in the Hellfire (forever) and he who commits suicide by stabbing himself shall keep on stabbing himself in the Hellfire (forever). (2:446O.B.)

Hadeeth 684 - If a believer commits suicide, is Jannah declared forbidden for them forever? The Shaykh said this is not the case. It is known from verses of the Holy Qur’an and explicit hadeeth that if a person declares the testimony of faith, they will eventually go to Jannah whatever their sins. Their sins are subjective to the Will of Allah. Once they have been purified, they will enter Jannah. Thus, based on other evidences we cannot take Hadeeth 684 literally. The wording in this hadeeth is ‘my servant tried to outdo me with his soul’. Does this mean that a person managed to take their soul before their fixed time? This wording is just that the person tried to outdo their natural lifespan, however, it is still the decree and Qadr of Allah if the person commits suicide.

Does the Qur’an speak of suicide? The respected Shaykh said that the Qur’an does not speak of suicide directly but there are two verses from which the meaning can be derived to relate to suicide. The first is a verse of Surah Baqarah where Allah says ‘Spend in the way of Allah and do not cast yourselves with own hands to destruction and do good for indeed Allah loves those who do good’. Secondly, in Surah Nisa Allah says ‘Oh believers, do not consume each others wealth in a false manner unless it is trade between yourselves with mutual consent. And do not kill yourselves, indeed Allah is most merciful and compassionate with you’. The ulema say that the primary meaning of this verse of Surah Nisa is do not kill each other and does primarily does not speak of suicide. This verse is mentioning that one’s wealth and life are both sacred; do not take someone else’s wealth or life without just cause. The secondary meaning is related to suicide; as it’s not permissible to take another’s life, it is not permissible to take another’s life.

With the verse of Surah Baqarah, some ulema have derived the second meaning of this verse to mean suicide. The primary meaning of this verse is related to those that ceased spending in the way of Allah and going out in the Way of Allah. However, the ahadeeth is categorical that suicide is haraam and whoever commits suicide will face the displeasure of Allah and punishment in the hereafter.

Should a person who commits suicide have Salat-ul-Jinazah prayed over them? According to all the major schools of fiqh, they shall be treated as a normal deceased person and after washing and bathing the body, Salat-ul-Jinazah should be performed over them. However, according to the Hanafi fiqh, the leaders and people of dignity should not perform Salat-ul-Jinazah over those that commit suicide.

During the time of the Prophet (صلى الله عليه وسلم), a man suffered a wound and took a spearhead and killed himself. The Prophet (صلى الله عليه وسلم) did not perform Salat-ul-Jinazah over him. The Prophet (صلى الله عليه وسلم) said ‘As for me I will not perform Salat-ul-Jinazah over him’. This was to set an example; although the person who commits suicide will be given a burial this action was to serve as a deterrent i.e. so that they know that the best in the community will not pray for them. In effect, the person considering suicide would be deterred that they will be outcasts in a sense.

Al-Fitrah

Assalamu alaikum, below are all of my notes for Lesson 179 of the Book of Funerals where we studied Hadeeth 679-682. Shaykb Abu Yusuf Riyadh ul Haq delivered this lesson on Friday 11th January 2008.

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باب: إذَا أَسلَمَ الصّبِيّ فَمَاتَ, هَلْ يُصَلّى عَلَيهِ وَهَلْ يُعرَضُ عَلَى الصّبِيّ الإِسلاَمُ

CHAPTER 38. Chapter when the child embraces Islam and then dies, should Salat al-Jinazah be performed over the child and should Islam be presented to the child?

679. عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ: كانَ غُلاَمٌ يَهُودِيّ يَخْدُمُ النّبِيّ صلى الله عليه وسلم فَمَرِضَ, فَأَتَاهُ النّبِيّ صلى الله عليه وسلم يَعُودُهُ, فَقَعَدَ عِنْدَ رَأْسِهِ, فَقَالَ لَهُ: (أَسْلِمْ). فَنَظَرَ إِلَى أَبِيهِ وَهُوَ عِنْدَهُ, فَقَالَ لَهُ: أَطِعْ أَبَا الْقَاسِمِ صلى الله عليه وسلم, فَأَسْلَمَ, فَخَرَجَ النّبِيّ صلى الله عليه وسلم وَهُوَ يَقُولُ: (الحَمْدُ للهِ الّذِي أَنْقَذَهُ مِنَ النّارِ). رواه البخاري: 1356 .

679. Narrated Anas رضى الله عنه : A young Jewish boy used to serve the Prophet صلى الله عليه وسلم and he became sick. So the Prophet صلى الله عليه وسلم went to visit him. He sat near his head and asked him to embrace Islâm. The boy looked at his father, who was sitting there; the latter told him to obey Abu Qasim صلى الله عليه وسلم and the boy embraced Islâm. The Prophet صلى الله عليه وسلم came out saying: All the praises and thanks be to Allâh Who saved the boy from the Hellfire. (2:438O.B.)

Hadeeth 679 – the hadeeth isn’t clear how old the child was. However, the word Ghulam as in this hadeeth can mean someone in his teenage years i.e. a young lad. It appears he was close to maturity as he would come and serve the Prophet (صلى الله عليه وسلم). He was employed to serve the Prophet (صلى الله عليه وسلم) on occasions – someone must have paid him. He remained a Jew and the Prophet (صلى الله عليه وسلم) went to visit him when he learnt he was ill. The child was very ill and close to death. The Prophet (صلى الله عليه وسلم) spoke to him and invited him to embrace Islam. The boy looked at his father who told him to obey Abu Qasim (صلى الله عليه وسلم). Abu Qasim was the qunya of the Prophet (صلى الله عليه وسلم) as his eldest son was Qasim who passed away, and the Jews would often refer to the Prophet (صلى الله عليه وسلم) as Abu Qasim. The boy embraced Islam and the Prophet (صلى الله عليه وسلم) said ‘May that Allah be glorified and praised who saved the boy from the fire’.

680. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: (ما مِنْ مَوْلُودٍ يولدُ إِلاّ يُولَدُ عَلَى الْفِطْرَةِ, فَأَبَوَاهُ يُهَوّدَانِهِ, أَوْ يُنَصّرَانِهِ, أَوْ يُمَجّسَانِهِ, كما تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ, هَلْ تُحِسّونَ فِيهَا مِنْ جَدْعَاءَ). ثُمّ يَقُولُ أَبُو هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ: (فِطْرَةَ اللهِ الّتِي فَطَرَ النّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللهِ ذلِكَ الدّينُ الْقَيّمُ). رواه البخاري: 1359

680. Narrated Abu Huraira رضى الله عنه : Allâh's Messenger صلى الله عليه وسلم said, Every child is born on Al-Fitrah but his parents convert him to Judaism, Christianity or a Fire-worshipper, as an animal delivers a perfect baby animal. Do you find it mutilated? Then Abu Huraira رضى الله عنه recited the holy Verses: Allâh's Fitrah (i.e. Allâh's Islâmic Monotheism) with which He has created mankind. No change let there be in Khalqillah (i.e. the Religion of Allâh Islâmic Monotheism). That is the Straight Religion but most of men know not. (V.30:30). (2:441O.B.)

Hadeeth 680 – after narrating this hadeeth Abu Hurairah (رضى الله عنه) would recite the following verse of the Holy Qur’an (from Surah Rum):

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

Wherefore set thou thy face towards the true religion uprightly. And follow thou the constitution of Allah according to which He hath constituted mankind. No altering let there be in Allah's creation. That is the right religion, but most men know not.

The Shaykh mentioned that this is a very famous hadeeth but he fears that many people partially misunderstand it.

The Prophet (صلى الله عليه وسلم) said that there is no child except that it is born upon fitrah. However, contrary to popular belief, the Shaykh says that not every child is born a Muslim. Each child is born upon nature i.e. fitrah and then his parents make him a Jew, Christian or a Zoroastrian or of any other religious persuasion.

The Shaykh mentioned that more about why the Shaykh says not every child is born a Muslim will become clearer when we study Chapter 47 - What is said regarding the (dead) children of Al Mushrikân. (باب: مَا قِيلَ فِي أَولاَدِ المُشْرِكِين).

The Shaykh said that based on the ahadeeth there is great theological discussion regarding the status of children who die out of Islam. If every child was born a Muslim then there would never be this discussion.
The Shaykh asked that if every child was born Muslim, then why should Islam be presented to any child except after puberty?

What is the meaning of fitrah in this case if it doesn’t mean Islam? The Shaykh explained that it means ‘natural state’ which is one of purity and cleanliness unaffected by external factors. If one was left in this natural, uncorrupted and pristine state then they would surely be guided to the beauty and truth of Islam. The natural state is such that it brings a person close to Islam and that person is more receptive and inclined towards religion. There is a primordial instinct and recollection of Allah and the truth of Islam. However, the Shaykh explained that it is not Islam itself.

There is a hadeeth of Saheeh Muslim that can help one understand this issue more. Once the Prophet (صلى الله عليه وسلم) was on a journey and they heard a shepherd calling out and they heard him calling out ‘Allahu Akbar Allahu Akbar’. The Prophet (صلى الله عليه وسلم) said ‘He is upon Fitrah’. The man then said the shadahah (testimony of faith). The Prophet (صلى الله عليه وسلم) said ‘Now he has saved himself from the fire’. The first statement did not make him a Muslim it was the natural instinct which stirred within him and he said ‘Allah is the Greatest’. The latter statement made him a Muslim.

In the realm of the spirits, long before our birth, Allah (سبحانه وتعالى) asked us all the question ‘Am I not your Lord?’ We have all already testified to Allah (سبحانه وتعالى) that He is our Lord and Master. Hence, it is our instinct. This is part of our fitrah.

When a child is born, external factors do come into play e.g. a different religion or even a lack of religion around the child has an impact. The child remains in a natural state until they make a decision and conscience choice with regard to religion.

We should remember that the discussion here is not related to the ultimate destiny of the child i.e. in the akhira. Currently, the discussion is related to the dunya and applying the laws of Islam for the child e.g. burial, funeral prayer etc.

Some ulema have adopted the opinion that Fitrah means Al-Islam, however this is not the view of the vast majority of the scholars since it would render all other related discussions meaningless.

The verse that Abu Hurairah (رضى الله عنه) would recite (see above) contains the words ‘No altering let there be in Allah's creation’ – what this means is that we should not contribute towards the corruption of a child’s natural state that would affect the child in recognising Allah.

باب: إذَا قَالَ المُشرِكُ عِنْدَ المَوتِ: لاَ إلهَ إلاّ الله

CHAPTER 39. When a pagan says Lâ ilâha illAllâh at the time of his death.

681. عَنِ المسيّب بن حَزْنٍ رَضِيَ اللهُ عَنْهُ قَالَ: لَمّا حَضَرَتْ أَبَا طَالِبٍ الْوَفَاةُ, جَاءَهُ رَسُولُ اللهِ صلى الله عليه وسلم, فَوَجَدَ عِنْدَهُ أَبَا جَهْلٍ بْنَ هِشَامٍ, وَعَبْدَ اللهِ بْنَ أَبِي أُمَيّةَ بْنِ المُغِيرَةِ, قَالَ رَسُولُ اللهِ صلى الله عليه وسلم لِأَبِي طَالِبٍ: (يَا عَمّ, قُلْ لاَ إِلهَ إِلاّ اللهُ, كَلِمَةً أَشْهَدُ لَكَ بِهَا عِنْدَ اللهِ). فَقَالَ أَبُو جَهْلٍ وَعَبْدُ اللهِ بْنُ أَبي أُمَيّةَ: يَا أَبَا طَالِبٍ, أَتَرْغَبُ عَنْ مِلّةِ عَبْدِ المُطّلِبِ, فَلَمْ يَزَلْ رَسُولُ اللهِ صلى الله عليه وسلم يَعْرِضُهَا عَلَيْهِ, وَيَعُودَانِ بِتِلْكَ المَقَالَةِ, حَتّى قَالَ أَبُو طَالِبٍ اَخِرَ ما كَلّمَهُمْ: هُوَ عَلَى مِلّةِ عَبْدِ المُطّلِبِ. وَأَبى أَنْ يَقُولَ: لاَ إِلهَ إِلاّ اللهُ. فَقَالَ رَسُولُ اللهِ صلى الله عليه وسلم: (أَمّا وَاللهِ لأَسْتَغْفِرَنّ لَكَ مَا لَمْ أُنْهَ عَنْكَ). فَأَنْزَلَ اللهُ تَعَالَى فِيهِ: (ما كانَ لِلنّبِيّ). الاَيَةَ. رواه البخاري: 1360

681. Narrated Al Musaiyyab bin Hazn رضى الله عنه : When the time of the death of Abu Tâlib approached, Allâh's Messenger صلى الله عليه وسلم went to him and found Abu Jahl bin Hishâm and 'Abdullah bin Abi Umaiyya bin Al Mughira by his side. Allâh's Messenger صلى الله عليه وسلم said to Abu Tâlib, O uncle! Say: Lâ ilâha IllAllâh (none has the right to be worshipped but Allâh) a sentence with which I shall be a witness (i.e. argue) for you before Allâh. Abu Jahl and 'Abdullâh bin Abi Umaiyya said, O Abu Tâlib! Are you going to denounce the religion of 'Abdul Muttalib? Allâh's Messenger صلى الله عليه وسلم kept on inviting Abu Tâlib to say it (i.e. Lâ ilâha illAllah (none has the right to be worshipped but Allâh')) while they (Abu Jahl and 'Abdullah) kept on repeating their statement till Abu Tâlib said as his last statement that he was on the religion of Abdul Muttalib and refused to say, Lâ ilâha illAllâh (none has the right to be worshipped but Allâh). Then Allâh's Messenger صلى الله عليه وسلم said, I will keep on asking Allâh's Forgiveness for you unless I am forbidden (by Allâh) to do so. So Allâh revealed (the Verse) concerning him (i.e. It is not (proper) for the Prophet and those who believe to ask Allâh's Forgiveness for the Mushrikun even though they be of kin, after it has become clear to them that they are the dwellers of the Fire) (V.9:113). (2:442O.B.)

Hadeeth 681 - This hadeeth refers to the time when the Prophet’s (صلى الله عليه وسلم) paternal uncle, Abu Talib, was on his deathbed. Abu Talib looked after the Prophet (صلى الله عليه وسلم) from the age of eight. He cared for him and protected him. Abu Talib was not a rich man but was noble. The Arabs would recognise the difference between nobility and wealth; not every rich man was a noble man amongst them. Abu Talib’s nobility and lineage meant that he was held in high regard amongst the Quraish and this served to protect the Prophet (صلى الله عليه وسلم).

At this time, the Prophet (صلى الله عليه وسلم) was in his 50th year, and this was three years before the hijrah. This was known as the Year of Sorrow for Rasulullah (صلى الله عليه وسلم). Within a short time, he lost both his uncle and his wife, Khadijah (رضى الله عنها). They were both stalwart pillars of support for Rasulullah (صلى الله عليه وسلم).

When the Prophet (صلى الله عليه وسلم) arrived, with the intention of presenting Islam once more to Abu Talib (as he lay on his deathbed) some people from the Quraish were already there including Abu Jahl and Abdullah ibn Abi Umaiyya. The Prophet said to him ‘Oh my uncle! Say Lâ ilâha illallâh so that I may intercede on your behalf before Allah’. Abu Jahl, a persecutor of the believers, stood there with Abdullah ibn Abi Umaiyya who was also a staunch enemy of the Muslims at the time. They said ‘Oh Abu Talib! Your nephew is presenting Islam to you. Will you embrace Islam and turn away from the religion of your father, 'Abdul Muttalib, and forefathers?’. Both sides were pulling him i.e. on one side the invitation of Islam and on the other side Abu Jahl and the others kept reminding him to stay on the religion of his forefathers. Eventually Abu Talib said ‘Upon the religion of Abdul Muttalib’. In another narration, it is narrated that Abu Talib said that he would have only have said it to cool the eyes of the Prophet (صلى الله عليه وسلم), however, but not if the Quraish would taunt him after his death. The Prophet (صلى الله عليه وسلم) then said to Abu Talib that he would keep on praying for his uncle’s forgiveness unless Allah forbade him from this. The verse of the Qur’an mentioned in the hadeeth was revealed which forbids the Muslims to pray for forgiveness for the pagans even if they are one’s close relatives.

Abu Jahl died in the battle of Badr five years later. However, Abdullah ibn Abi Umaiyya embraced Islam just before the conquest of Makkah and he died later fighting in one of the battles with Rasulullah (صلى الله عليه وسلم). Abdullah ibn Abi Umaiyya was actually the half brother of Umm Salama (رضى الله عنها), the wife of Rasulullah (صلى الله عليه وسلم). He was also a cousin brother of the Prophet (صلى الله عليه وسلم). Umm Salama’s (رضى الله عنها) mother was different to that of Abdullah ibn Abi Umaiyya although they had the same father, Abi Umaiyya.

There were four uncles of Rasulullah (صلى الله عليه وسلم) that were alive when Islam was proclaimed. Two believed and the two that didn’t were Abu Lahab and Abu Talib. Their real names were Abdul Uzza and Abdul Munaf respectively. The other two uncles were Hamza and Abbas. They both had desirable Islamic names and both embraced Islam. However, the two uncles that had names which were undesirable Islamic names did not accept Islam i.e. Abdul Uzza and Abdul Munaf (which were considered good names by the pagans). The Shaykh mentioned the effect of names on a child and that we should give our children good Islamic names.

Imaan is not accepted when a person begins to see glimpses of the akhirah when death is certain i.e. at the very, very last moment as this is no longer imaan.

Chapter 40 - Chapter of Preaching of the Speaker Close to the Grave and his Companions being Seated Around Him

باب: مَوعِظَةُ المُحَدّثِ عِندَ القَبْرِ وَقُعُودِ أَصْحَابِهِ حَوْلَه

With this chapter heading, Imam Bukhari (رحمة الله عليه) is suggesting that it is permissible for a scholar to be seated with students, for example, around a grave and preach if there is a genuine reason. One of the genuine reasons would be if the speaker was imparting good advice or counsel to the students.

682. عَنْ عَلِيّ رَضِيَ اللهُ عَنْهُ قَالَ: كُنّا فِي جَنَازَةٍ فِي بَقِيعِ الْغَرْقَدِ, فَأَتَانَا النّبِيّ صلى الله عليه وسلم, فَقَعَدَ وَقَعَدْنَا حَوْلَهُ, وَمَعَهُ مِخْصَرَةٌ, فَنَكّسَ, فَجَعَلَ يَنْكُتُ بِمِخْصَرَتِهِ, ثُمّ قَالَ: (ما مِنْكُمْ مِنْ أَحَدٍ, ما مِنْ نَفْسٍ مَنْفُوسَةٍ, إِلاّ كُتِبَ مَكَانُهَا مِنَ الجَنّةِ وَالنّارِ, وَإِلاّ قَدْ كُتِبَ: شَقِيّةً أَوْ سَعِيدَةً). فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ, أَفَلاَ نَتّكِلُ عَلَى كِتَابِنَا وَنَدَعُ الْعَمَلَ, فَمَنْ كانَ مِنّا مِنْ أَهْلِ السّعَادَةِ فَسَيَصِيرُ إِلى عَمَلِ أَهْلِ السّعَادَةِ, وأَمّا مَنْ كَانَ مِنّا مِنْ أَهْلِ الشّقَاوَةِ فَسَيَصِيرُ إِلَى عَمَلِ أَهْلِ الشّقَاوَةِ قَالَ: (أَمّا أَهْلُ السّعَادَةِ فَيُيَسّرُونَ لِعَمَلِ أَهْل السّعَادَةِ, وَأَمّا أَهْلُ الشّقَاوَةِ فَيُيَسّرُونَ لِعَمَلِ أَهْل الشّقَاوَةِ). ثُمّ قَرَأَ: (فَأَمّا مَنْ أَعْطَى وَاتّقى). الاَيَةَ. رواه البخاري: 1362

682. Narrated 'Ali رضى الله عنه : We were accompanying a funeral procession in Baqi'l Gharqad. The Prophet صلى الله عليه وسلم came to us and sat and we sat around him. He had a small stick in his hand then he bent his head and started scraping the ground with it. He then said, There is none among you, nor any person created, but has a place either in Paradise or in Hell assigned for him and it is also determined for him whether he will be among the blessed or wretched. A man said, O Allâh's Messenger should we not depend on what has been written for us and leave the deeds as whoever amongst us is blessed will do the deeds of a blessed person and whoever amongst us is wretched will do the deeds of a wretched person? The Prophet صلى الله عليه وسلم said, The good deeds are made easy for the blessed, and bad deeds are made easy for the wretched. Then he recited the Verses: As for him who gives (in charity) and keeps his duty to Allâh and fears Him. And believes in Al-Husna ((the best) i.e. either Lâ ilâha illAllâh (none has the right to be worshipped but Allâh) or a reward from Allâh i.e. Allâh will compensate him for what he will spend in Allâh's way or bless him with Paradise). We will make smooth for him the path of ease (goodness). (V.92: 5-7) (2:444O.B.)

Hadeeth 682 – this incident occurred after the sahabah had buried someone and then the Prophet (صلى الله عليه وسلم) entered the graveyard and the sahabah sat down around him. Baqi'l Gharqad is now known as Jannat-al-Baqi, the graveyard of Madinah. Gharqad is a type of tree and Baqi'l Gharqad means ‘The Plain of Gharqad’.

The Prophet (صلى الله عليه وسلم) spoke to the companions and mentioned that when a soul is created, it is already decreed whether the soul is destined for Jannah or Jahannum. According to this narration only one man spoke. However, according to other narrations many people spoke asking the Prophet (صلى الله عليه وسلم) what the meaning of this was. They wanted to know that if it was already decreed, then why should one strive and try and do good deeds. Instead, should each person not rely on their ultimate destiny and the Book of Deeds. If it is already written that one will go to Jannah or Jahannum then why should one try and change this decree?

The Prophet (صلى الله عليه وسلم) replied to this succinctly by saying as for the people of good fortune, they shall be eased unto the deeds of the people of good fortune. As for the people of evil, they shall be eased unto the deeds of the people of evil. The Shaykh said that simply this means that no one knows what Allah has written for a person as that is in the realms of the spirits and only Allah has knowledge of that. In the dunya, we have to try. Our destinies are decreed but so are our efforts. If we have been decreed to be people of good fortune then Allah will enable us to perform the deeds of good people, and these will also be part of our Qadr.

Good deeds lead to further good and evil deeds lead to further evil. We should be grateful if Allah allows us to do good – this is all part of the Qadr of Allah.

In one beautiful hadeeth of Tabarani, the Prophet (صلى الله عليه وسلم) says ‘Do good and if you are still overwhelmed, then know that this is the Book of Allah and its decree’. We can but try!
The Prophet (صلى الله عليه وسلم) recited the following verses of Surah Lail as mentioned in the hadeeth:

فَأَمَّا مَن أَعْطَى وَاتَّقَى

Then as for him who giveths and feareth Him.

وَصَدَّقَ بِالْحُسْنَى

And testifieth to the Good,

فَسَنُيَسِّرُهُ لِلْيُسْرَى

Unto him therefore We shall indeed make easy the path to ease.
(92: 5-7)

These verses show that good begets good.

The Shaykh mentioned that Allah has only given us limited understanding and capacity with regards to certain things. We can only understand such things to a superficial level in the context of the dunya. Hence, we may not be able to understand things such as Qadr completely.

The Bizarre Character Ibn Saiyad

Assalamu alaikum, below are my notes from Lesson 178 of the Book of Funerals (كتابُ الجَنائز) from the Commentary of al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq. In this lesson, the respected Shaykh taught Hadeeth 675-678. This lesson was delivered on Friday 4th January 2008. May Allah forgive any errors in these notes.

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باب: مَنْ أَحَبّ الدَفْنَ فِي الأَرضِ المُقَدّسَةِ أَو نَحْوِهَا

CHAPTER 38 – Chapter of one who desired burial in the blessed land or something similar.
675. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: (أُرْسِلَ مَلَكُ المَوْتِ إِلَى مُوسى عَلَيْهِمَا السّلاَمُ, فَلَمّا جَاءَهُ صَكّهُ, فَرَجَعَ إِلَى رَبّهِ, فَقَالَ: أَرْسَلْتَنِي إِلَى عَبْدٍ لاَ يُرِيدُ المَوْتَ, فَرَدّ اللهُ عَلَيْهِ عَيْنَهُ, وَقَالَ: ارْجِعْ, فَقُلْ لَهُ يَضَعُ يَدَهُ عَلَى مَتْنِ ثَوْرٍ, فَلَهُ بِكُلّ ما غَطّتْ بِهِ يَدُهُ بِكُلّ شَعْرَةٍ سَنَةٌ. قَالَ: أَيْ رَبّ, ثُمّ مَاذَا قَالَ: ثُمّ المَوْتُ. قَالَ: فَالاَنَ, فَسَأَلَ اللهَ أَنْ يُدْنِيَهُ مِنَ الأَرْضِ المُقَدّسَةِ رَمْيَةً بِحَجَرٍ). قَالَ: قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: (فَلَوْ كُنْتُ ثَمّ لأَرَيْتُكُمْ قَبْرَهُ, إِلَى جَانِبِ الطّرِيقِ, عِنْدَ الْكَثِيبِ الأَحْمَرِ). رواه البخاري: 1339 675.

Narrated Abu Huraira رضى الله عنه : The angel of death was sent to Musa (Moses) عليه السلام and when he came to him, Musa (Moses) slapped him, and spoiled one of his eyes. The angel went back to his Lord, and said, You sent me to a servant who does not want to die. Allâh restored his eye and said, Go back and tell him (i.e. Musa (Moses) عليه السلام) to place his hand over the back of an ox, for he will be allowed to live for a number of years equal to the number of hairs coming under his hand. (So the angel came to him and told him the same). Then Musâ (Moses) asked, O my Lord! What will be then? He said, Death will be then. He said, (Let it be) now. He asked Allâh that He bring him near the Sacred Land at a distance of a stone’s throw. Allâh’s Messenger صلى الله عليه وسلم said, Were I there I would show you the grave of Musâ (Moses) by the way near the red sand dune. (2:423O.B.)

Hadeeth 675 - Abu Huraira (رضى الله عنه) relates a story he heard from the Rasulullah (صلى الله عليه وسلم). Allah sent the Angel of Death to the prophet Musa (عليه السلام). When Musa (عليه السلام) saw him, he hit the angel of death. The angel returned to Allah and said ‘You sent me to a servant who does not wish to die’. When Musa (عليه السلام) hit him, the eye of the angel of death fell out of its socket. Allah restored the sight of the angel and sent him back and told him to tell Musa (عليه السلام) to place his hand on the back of an ox. For every hair under his hand, he will have an extra year of life. Musa (عليه السلام) asked what will happen then. He was told that after this he will die. Musa (عليه السلام) responded by saying in that case he would rather die now. Then, Musa (عليه السلام) prayed to Allah ‘Oh Allah! Draw to close to the Promised Land so that I am only a stone’s throw away’. Allah brought him to a stone’s throw from the Promised Land and he then died there and was buried in an unknown grave. Rasulullah (صلى الله عليه وسلم) said that if he was there he would surely have shown the companions the grave on the side of the road next to the red sand dune.

Shaykh mentioned that many people have objected to this hadeeth and questioned its authenticity and validity despite the fact that it has been related by authentic narrators and has been recorded by others as well as Imam Bukhari (رحمة الله عليه). Apparently, the story does seem a bit bizarre but Shaykh mentioned that we should not look at this hadeeth in isolation. There are many other hadeeth which are beyond normal comprehension e.g. about the scream of the deceased person suffering punishment of the grave by being hit with an iron hammer that we covered in the last lesson. Belief in things beyond our realm is part of faith.

It has been the pattern of Allah with all of his prophets and messengers (عليهما السلام), that when the angel of death visits them, he offers them a choice; either to return to Allah or to continue to live.

Normally, the angel of death would come in its true form. However, on this occasion Allah wanted to test both the angel of death and Musa (عليه السلام). According to the interpretation of some scholars, on this occasion, the angel of death came in the form of a human being and entered without seeking Musa’s (عليه السلام) permission. Musa (عليه السلام) assumed he was another man and he hit him. According to some scholars, he recognised him as the angel of death but still hit him because he threatened him with death without offering him the choice of life, as was normally the custom with the prophets.

When the angel came back, Musa (عليه السلام) told him to take his soul now but he made one du’a before death; for Allah to take him close to the Promised Land. He had taken his people from captivity in Egypt to the promised land of Palestine. It was destined that Musa (عليه السلام) and Haroon (عليه السلام) would not live to see the conquest of the Promised Land. Musa (عليه السلام) knew this so he made du’a that Allah would at least take him close to him before his death. Allah took him close to the borders of the Promised Land. He died there in an unknown grave. Until this day, no one knows where his grave is. However, Rasulullah (صلى الله عليه وسلم) knew and hinted at this but did not reveal it.

All the ulema have explained that the Promised Land is the burial place of the most pious servants of Allah (سبحانه وتعالى) and the prophets of Allah (عليهما السلام). Despite being who he was, even in death he sought the company of the pious servants of Allah (سبحانه وتعالى).

The ‘blessed land’ in the chapter heading refers to the land of Palestine and its vicinity. If someone wishes to die in the blessed land, then it is a noble aspiration. ‘Something similar’ in the chapter means Makkah or Madinah.

Imam Malik (رحمة الله عليه) relates a hadeeth in his Muwatta that the earth does not bless anyone. Some may have understood from that hadeeth that one should not desire to be buried in a particular spot. Ultimately, the place where someone is buried will not have an effect on them, either adversely or favourably. Imam Bukhari (رحمة الله عليه), however, tries to shown with this chapter heading, that this isn’t the case according to his opinion. He tries to show that it is permissible and even desirable to wish to die and be buried in a blessed spot such as Bayt-al-Maqdis, Makkah or Madinah. The ulema also say that it is also permissible to wish to be buried next to someone pious. Shaykh gave the example of members of the Prophet’s (صلى الله عليه وسلم) family being buried next to Uthman (رضى الله عنه, and Umar (رضى الله عنه being buried next to the Prophet (صلى الله عليه وسلم).

Is it permissible to move the body of the deceased before or even after burial? According to all four schools of fiqh, it is permissible under certain conditions to move the body after death but before burial to another location. According to the Hanafi school of fiqh, as long as there is no danger of the body decomposing it is permissible but there must be a genuine reason e.g. if the family desires that the person is buried in a good spot.

Imam Shafi (رحمة الله عليه) is the strictest in this regard and says it is not permissible unless there are no Muslims buried in the vicinity. The Hanbali opinion is similar to the Hanafi school of fiqh. The Maliki fiqh is most liberal in this regard. The conditions are less stringent for the Maliki school of thought. It is haraam according to the schools of fiqh to exhume the body and move for reburial except with the Maliki school of fiqh.

Shaykh stated that one should refer to the ulema and obtain advice for any specific issue.

باب: الصّلاَةُ عَلى الشّهِيد

CHAPTER 37. Chapter of prayer upon the Martyr

Imam Bukhari poses the question whether a funeral prayer should be performed for a martyr.

676. عَنْ جَابِرِ بْنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُمَا قَالَ: كَانَ النّبِيّ صلى الله عليه وسلم يَجْمَعُ بَيْنَ الرّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ في ثَوْبٍ وَاحِدٍ, ثُمّ يَقُولُ: (أَيّهُمْ أَكْثَرُ أَخْذًا لِلْقُرْاَنِ). فَإِذَا أُشِيرَ لَهُ إِلَى أَحَدِهِما قَدّمَهُ في اللّحْدِ, وَقاَلَ: (أَنَا شَهِيدٌ عَلَى هؤلاَءِ يَوْمَ الْقِيَامَةِ). وَأَمَرَ بِدَفْنِهِمْ في دِمائِهِمْ, وَلَمْ يُغَسّلُوا, وَلَمْ يُصَلّ عَلَيْهِمْ. رواه البخاري: 1343

676. Narrated Jâbir bin 'Abdullah رضى الله عنهما : The Prophet صلى الله عليه وسلم collected every two martyrs of Uhud in one piece of cloth, then he would ask, Which of them had (knew) more of the Qur'an? When one of them was pointed out for him, he would put that one first in the grave and say, I will be a witness on these on the Day of Resurrection. He ordered them to be buried with their blood on their bodies and they were neither washed nor was a funeral prayer offered for them. (2:427O.B.)

Hadeeth 676 - After the battle of Uhud, many Muslims had been martyred. It was a tragic day for the Muslims. The Prophet (صلى الله عليه وسلم) would take one piece of cloth which would normally be sufficient for one man and divide it for two martyrs. This was used to cover the bare minimum that was required for each person. The Prophet (صلى الله عليه وسلم) would then ask who knew the most Qur’an out of the two. The one that was the most knowledgeable of the Holy Qur’an was shrouded and placed in the grave first. This shows the importance of the Holy Qur’an. Shaykh emphasised that nothing can compare with the Holy Qur’an and mentioned the great status of the person who is a hafiz of the Qur’an. Along with memorisation, it is also important to understand and act on the Qur’an.

The Prophet’s (صلى الله عليه وسلم) uncle, Hamza, who was only two years older than the Prophet and was like an older brother too was mutilated and the Prophet (صلى الله عليه وسلم) had to see his body in this state.

The Prophet (صلى الله عليه وسلم) also said that the martyrs should be placed in the grave without bathing. The martyrs of Uhud serve as the main basis for all the evidences for martyrs and their laws in Islam. The Prophet (صلى الله عليه وسلم) said that they shall rise in such a state of the day of judgement that their colour shall be the colour of blood but their fragrance shall be the fragrance of musk. All the ulema agree that the martyr should be buried in their clothing without washing and bathing.

Jabir (رضى الله عنه) is the narrator of this hadeeth and his own father was one of the martyrs of Uhud.

The Shaykh mentioned that Imam Zabeidi summarised Saheeh al-Bukhari but did not include any chapter headings. The contemporary publishers have added these chapter headings by comparing with the original Saheeh al-Bukhari, however, they have made many errors and one such error is with ‘Chapter 38 باب: إذَا أَسلَمَ الصّبِيّ فَمَاتَ, هَلْ يُصَلّى عَلَيهِ وَهَلْ يُعرَضُ عَلَى الصّبِيّ الإِسلاَمُ’ which does not belong here. Hadeeth 678 fits with this chapter heading but not with hadeeth 677. Hadeeth 677 belongs to Chapter 37 i.e. ‘باب: الصّلاَةُ عَلى الشّهِيد Chapter of prayer upon the Martyr’


677. عَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللهُ عَنْهُ أَنّ النّبِيّ صلى الله عليه وسلم خَرَجَ يَوْمًا, فَصَلّى عَلَى أَهْلِ أُحُدٍ صَلاَتَهُ عَلَى المَيّتِ, ثُمّ انْصَرَفَ إِلَى الْمِنْبَرِ فَقَالَ: (إِنّي فَرَطُكُمْ, وَأَنَا شَهِيدٌ عَلَيْكُمْ, وَإِنّي وَاللهِ لأَنْظُرُ إِلَى حَوْضِي الاَنَ, وَإِنّي أُعْطِيتُ مَفَاتِيحَ خَزَائِنِ الأَرْضِ, أَوْ مَفَاتِيحَ الأَرْضِ, وَإِنّي وَاللهِ ما أَخافُ عَلَيْكُمْ أَنْ تُشْرِكُوا بَعْدِي, وَلكِنْ أَخافُ عَلَيْكُمْ أَنْ تَنَافَسُوا فِيهَا). رواه البخاري: 1344

677. Narrated 'Uqba bin Aamir رضى الله عنه : The Prophet صلى الله عليه وسلم one day went out and offered the funeral prayer for the martyrs of 'Uhud', he then mounted on the pulpit and said I will pave the way for you as your predecessor and will be a witness over you. By Allâh, I see my pond (Al Kawthar) right now, and I have been given keys of the treasures of earth (or keys of earth). By Allâh, I am not afraid that you will worship others along with Allah after my death but I am afraid that you will rival with one another (for worldly things). (2:428O.B.)

Hadeeth 677 – This hadeeth refers to an incident many years after the battle of Uhud towards the end of Rasulullah’s (صلى الله عليه وسلم) life. Rasulullah (صلى الله عليه وسلم) came out of his house and made du’a. He prayed for those that had fallen in the battle of Uhud many years before. He prayed for them and then ascended the minbar. There is a difference of opinion as to whether this was Salat-ul-Jinazah or just a du’a. However, it appears this was just a du’a. Although some scholars says it was Salat-ul-Jinazah this was performed in the masjid not at the foot of Mount Uhud where the graves are.

On the minbar, the Prophet (صلى الله عليه وسلم) said to the congregation that he is their ‘predecessor’ i.e. that he is about to die soon. Furthermore, he said that he has been given the keys to the treasures of the earth. Rasulullah (صلى الله عليه وسلم) lived and died in a state of poverty but this was a prophecy that his ummah would enjoy much wealth and luxury. The Prophet (صلى الله عليه وسلم) came to eradicate idolatry but he did not fear shirk for the ummah but the love of dunya. Allahu Akbar!

All schools of fiqh agree that the martyr should be buried in their clothes without ghusl. However, should Salat al-Jinazah be performed over them? The opinions according to the four school of fiqh are as follows:

• Shafi fiqh – no.

• Maliki fiqh – if the Muslims were the ones on the offensive then no but if they were on the defensive then yes, Salat al-Jinazah will be performed.

• Hanbali fiqh – better that Salat al-Jinazah is not performed but if it is performed, it is permissible.

• Hanafi fiqh – it must be performed and is obligatory.

These rulings are for a shaheed who dies in battle i.e. shaheed ul shar’i. Others that are referred to as a shaheed in the hadeeth e.g. someone that dies of an internal illness but this is in terms of reward and not in terms of ruling.

There is a conflict of reports – according to some narrations Salat al-Jinazah was not performed on the martyrs of Uhud. For example, the previous hadeeth narrated by Jabir. There are a couple of answers to this. Firstly, Jabir (رضى الله عنه) returned to Madinah to make arrangements for his father’s burial. Secondly, an interpretation of Jabir’s (رضى الله عنه) hadeeth is that he means Salat al-Jinazah was not performed individually over the companions but jinazah salah was performed over the fallen in groups. The Shaykh mentioned that Prophet (صلى الله عليه وسلم) would perform Salat al-Jinazah on groups of ten of the martyrs with his uncle Hamza (رضى الله عنه) being the eleventh. Each time ten more martyrs would be brought and Hamza’s (رضى الله عنه) body would remain. Thus, Salat al-Jinazah was performed repeatedly over Hamza (رضى الله عنه).

باب: إذَا أَسلَمَ الصّبِيّ فَمَاتَ, هَلْ يُصَلّى عَلَيهِ وَهَلْ يُعرَضُ عَلَى الصّبِيّ الإِسلاَمُ

Chapter 38 – Chapter when the child embraces islam and then dies, should Salat al-Jinazah be performed over the child and should Islam be presented to the child?

If a child is born in a Muslim household, the child is automatically considered a Muslim and if the child dies then Salat al-Jinazah will be performed over the child. If one of the parents is Muslim, then the child takes on the Islam of the Muslim parent and Salat al-Jinazah will be performed. If none of the parents are Muslim and the child has reached a certain age of understanding (7 years according to Hanafi fiqh) and says ‘I am a Muslim’, then the child’s Islam is accepted. According to Imam Shafi (رحمة الله عليه), a child’s Islam is not accepted until the age of puberty.

The main question Imam Bukhari wishes to answer with this chapter heading is whether a child declares Islam before puberty and his parents are not accepted whether it should be accepted.

678. عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا: أَنّ عُمَرَ رَضِيَ اللهُ عَنْهُ انْطَلَقَ مَعَ النّبِيّ صلى الله عليه وسلم في رَهْطٍ قِبَلَ ابْنِ صَيّادٍ, حَتّى وَجَدُوهُ يَلْعَبُ مَعَ الصّبْيَانِ, عِنْدَ أُطُمِ بَنِي مَغالَةَ, وَقَدْ قَارَبَ ابْنُ صَيّادٍ الحُلُمَ, فَلَمْ يَشْعُرْ حَتّى ضَرَبَ النّبِيّ صلى الله عليه وسلم بِيَدِهِ, ثُمّ قَالَ لاِبْنِ صَيّادٍ: (تَشْهَدُ أَنّي رَسُولُ اللهِ) فَنَظَرَ إِلَيْهِ ابْنُ صَيّادٍ فَقَالَ: أشهَدْ أَنّكَ رَسُولُ الأُمّيّينَ. فَقَالَ ابْنُ صَيّادٍ لِلنّبِيّ صلى الله عليه وسلم: أَتَشْهَدُ أَنّي رَسُولُ اللهِ فَرَفَضَهُ وَقَالَ: (اَمَنْتُ بِاللهِ وَبرُسُلِهِ). فَقَالَ لَهُ: (مَاذَا تَرَى). قَالَ ابْنُ صَيّادٍ: يَأْتِينِي صَادِقٌ وَكاذِبٌ. فَقَالَ النّبِيّ صلى الله عليه وسلم: (خُلّطَ عَلَيْكَ الأَمْرُ). ثُمّ قَالَ لَهُ النّبِيّ صلى الله عليه وسلم: (إِنّي قَدْ خَبَأْتُ لَكَ خَبِيئًا). فَقَالَ ابْنُ صَيّادٍ: هُوَ الدّخّ. فَقَالَ: (اخْسَأْ, فَلَنْ تَعْدُوَ قَدْرَكَ). فَقَالَ عُمَرُ رَضِيَ اللهُ عَنْهُ: دَعْنِي يَا رَسُولَ اللهِ أَضْرِبْ عُنُقَهُ. فَقَالَ النّبِيّ صلى الله عليه وسلم: (إِنْ يَكُنْهُ فَلَنْ تُسَلّطَ عَلَيْهِ, وَإِنْ لَمْ يَكُنْهُ فَلاَ خَيْرَ لَكَ فِي قَتْلِهِ).
وَقَالَ عَبْدُ اللهِ بْنُ عُمَرَ رَضِيَ اللهُ عَنْهُمَا : انْطَلَقَ بَعْدَ ذلِكَ رَسُولُ اللهِ صلى الله عليه وسلم وَأُبَيّ بْنُ كَعْبٍ, إِلَى النّخْلِ الّتِي فِيهَا ابْنُ صَيّادٍ, وَهُوَ يَخْتِلُ أَنْ يَسْمَعَ مِنِ ابْنِ صَيّادٍ شَيْئًا, قَبْلَ أَنْ يَرَاهُ ابْنُ صَيّادٍ, فَرَاَهُ النّبِيّ صلى الله عليه وسلم وَهُوَ مُضْطَجِعٌ, يَعْنِي في قَطِيفَةٍ, لَهُ فِيهَا رَمْزَةٌ أَوْ زَمْرَةٌ, فَرَأَتْ أُمّ ابْنِ صَيّادٍ رَسُولَ اللهِ صلى الله عليه وسلم, وَهُوَ يَتّقِي بِجُذُوعِ النّخْلِ, فَقَالَتْ لاِبْنِ صَيّادٍ: يَا صَافِ, وَهُوَ اسْمُ ابْنِ صَيّادٍ, هذَا مُحَمّدٌ صلى الله عليه وسلم, فَثَارَ ابْنُ صَيّادٍ, فَقَالَ النّبِيّ صلى الله عليه وسلم: (لَوْ تَرَكْتَهُ بَيّنَ). رواه البخاري: 1354, 1355

678. Narrated Abdullah bin 'Umar رضى الله عنهما : 'Umar رضى الله عنه set out along with the Prophet صلى الله عليه وسلم with a group of people to ibn Saiyâd till they saw him playing with the boys near the hillocks of Bani Maghâla. Ibn Saiyâd at that time was nearing his puberty and did not notice (us) until the Prophet صلى الله عليه وسلم stroked him with his hand and said to him, Do you testify that I am Allâh's Messenger. Ibn Saiyâd looked at him and said, I testify that you are the Messenger of illiterates, Then ibn Saiyâd asked the Prophet صلى الله عليه وسلم , Do you testify that I am Allâh's Messenger? The Prophet صلى الله عليه وسلم refuted it and said, I believe in Allâh and His Messenger Then he said (to Ibn Saiyâd), What do you think? Ibn Saiyâd answered, Truthful things and deceitful things visit me. The Prophet صلى الله عليه وسلم said, You have been confused as to this matter. Then the Prophet صلى الله عليه وسلم said to him, I have kept something (in my mind) for you, (can you tell me that?) Ibn Saiyâd said, It is Ad-Dukh (the smoke). The Prophet صلى الله عليه وسلم said, Woe be unto you. You shall never transcend your limits. On that 'Umar رضى الله عنه said, O Allâh's Messenger! Allow me to chop his head off. The Prophet صلى الله عليه وسلم said, If he is he (i.e. Dajjal), then you cannot overpower him, and if he is not, then there is no use of murdering him. (Ibn 'Umar رضى الله عنه added): Later on Allâh's Messenger صلى الله عليه وسلم once again went along with Ubai bin Ka'b to the date-palm tree groves (garden) where Ibn Saiyâd was staying. The Prophet wanted to hear something from Ibn Saiyâd before Ibn Saiyâd could see him, and the Prophet صلى الله عليه وسلم saw him lying covered with a sheet and from where his murmurs were heard. Ibn Saiyâd's mother saw Allâh's Messenger صلى الله عليه وسلم while he was hiding himself behind the trunks of the date-palm trees. She addressed Ibn Saiyâd, O Sâf! (and that was the name of Ibn Saiyâd) Here is Muhammad. And with that Ibn Saiyâd got up. The Prophet صلى الله عليه وسلم said, Had this woman left him (Had she not disturbed him), then Ibn Saiyâd would have revealed the reality of his case. (2:437O.B.)

Hadeeth 768 – the Shaykh mentioned that Ibn Saiyâd was a very strange and weird character and no-one has ever understood the truth about him. He angered many people including the sahabah. Not only did he anger them but he confused and frightened them too. His name was Safi and was born into a Jewish family. The Prophet (صلى الله عليه وسلم) heard much about him and the Prophet (صلى الله عليه وسلم) had been told about Dajjal by Allah. In the early stages, the Prophet (صلى الله عليه وسلم) had not been given all the identifying characteristics of Dajjal. There were some things about Ibn Saiyâd which were very concerning to the Prophet (صلى الله عليه وسلم). Ibn Saiyâd would dabble in Karbala magic which was a tradition in Madinah. Ibn Saiyâd would claim he knew secrets of the unseen and the Prophet (صلى الله عليه وسلم) could not understand what he was really about. The Prophet (صلى الله عليه وسلم) once went with a large group of sahabah including the senior companions such as Umar (رضى الله عنه) and Abu Bakr (رضى الله عنه) to Safi. He was still a child, around 10 or 11 years old. He was playing with other children and the Prophet (صلى الله عليه وسلم) tapped him on his shoulder and he turned around. The Prophet said to him ‘Do you testify that I am the Messenger of Allah?’ He looked at the Prophet (صلى الله عليه وسلم) and said ‘You are the prophet of the unlettered people. Do you testify I am the messenger of Allah?’. The Prophet (صلى الله عليه وسلم) refused to answer him and said ‘I believe in Allah and all the prophets’. The Prophet (صلى الله عليه وسلم) asked him ‘What do you see?’. Safi said ‘I see a throne upon the water’. The Prophet said ‘That is the throne of Iblees, Shaitan’. The Prophet (صلى الله عليه وسلم) said ‘What else do you see?’. He said ‘Truthful things come to me and deceitful things come to me’. The Prophet said ‘You are confused. You have been confounded’. Safi used to make claims that he could predict the future and see things. So the Prophet (صلى الله عليه وسلم) said to him ‘I have hidden something from you. What is it?’ This is similar to when someone says to another ‘I am thinking of something. What is it?’ Being the Prophet of Allah (صلى الله عليه وسلم), he thought of a verse of the Holy Qur’an from Surah Dukhaan:

فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاء بِدُخَانٍ مُّبِينٍ

So wait thou day whereon the heaven will bring forth a manifest smoke (44:10)

Ibn Saiyâd said ‘Dukh’. He didn’t say the full word ‘Dukhaan’ which means smoke. Shaykh then spoke about these soothsayers and fortune-tellers that claim to be able to solve all of our problems and said that do have evil connections with shaitaans and evil jinns. They try to bring them information but they mix ninety-nine lies with one truth. Hence, Ibn Saiyâd was only able to manage this much i.e. ‘Dukh’. The Prophet (صلى الله عليه وسلم) said ‘Woe be unto you. You will never be able to transcend this stage’ i.e. yes, you may be able to manage this much but you will never be able to transcend this. After hearing all this, Umar (رضى الله عنه) asked permission to strike off his head! The Prophet (صلى الله عليه وسلم) told Umar (رضى الله عنه) to leave him because his was a child and that the Prophet (صلى الله عليه وسلم) feared that Ibn Saiyâd was Dajjal.

The Shaykh explained that Dajjal means deception. Dajjal has certain characteristics – he will be excessively deceptive and manipulative. He will be able to convince people that Jannah is Jahanum and vice-versa.

The Prophet (صلى الله عليه وسلم) was unsure whether Ibn Saiyâd was Dajjal. The Prophet (صلى الله عليه وسلم) said that if Ibn Saiyâd will grow up to be Dajjal then Umar (رضى الله عنه) will not be able to get rid of him. However, if he is not Dajjal then there is no point in killing the child.

Umar (رضى الله عنه) was always extremely weary of Safi as were many other sahabah.

The latter part of this hadeeth refers to a time later when the Prophet (صلى الله عليه وسلم) went to check up on Ibn Saiyâd again. He was lying in a blanket despite the heat and was murmuring to himself. Murmuring in this manner is one of the signs of people that dabble in magic. As the Prophet (صلى الله عليه وسلم) crept up to hear what he was saying, Ibn Saiyâd ‘s mother saw the Prophet (صلى الله عليه وسلم) and shouted out to him. Ibn Saiyâd leapt up. The Prophet (صلى الله عليه وسلم) told the sahabah that if his mother had left Safi then he would have learnt more.

During the time of the Prophet (صلى الله عليه وسلم), Ibn Saiyâd remained a Jew who dabbled in Karbala. After the Prophet (صلى الله عليه وسلم) died, he embraced Islam and took on the name Abdullah. His name was therefore Abdullah Ibn Saiyâd. He got married and had children and one of his children was Umara who was an upright Muslim and a narrator of hadeeth from whom Imam Malik (رحمة الله عليه) narrates hadeeth from. However, Abdullah Ibn Saiyâd remained a bizarre character. He used to go for Hajj and Umrah but the sahabah remained frightened of him. Jabir ibn Abdullah (رضى الله عنه) used to swear in the name of Allah that Ibn Saiyâd was Dajjal even after he became Muslim!

Once Abdullah ibn Umar (رضى الله عنه) met Ibn Saiyâd and Ibn Saiyâd’s eye had become swollen. Ibn Saiyâd said he didn’t know. Abdullah ibn Umar (رضى الله عنه) said ‘Your eye is in your head and you still don’t know what has happened to it’. Ibn Saiyâd said ‘Allah can create a similar eye in that staff you have’ and then started screaming and braying like a donkey and began accusing Abdullah ibn Umar (رضى الله عنه) of hitting him. He then ran to Umm Mumineen Hafsah (رضى الله عنها) and began making accusations against her brother Abdullah ibn Umar (رضى الله عنه). Hafsah told Abdullah ibn Umar (رضى الله عنه) to leave him alone and not make him angry as ‘the first appearance of Dajjal will be when he is angry’.

The Shaykh ended the lesson with another bizarre incident regarding a conversation of Ibn Saiyâd with Abu Sa’id al Qudri (رضى الله عنه). This was another baffling incident regarding Ibn Saiyâd!

Most ulema agree that Ibn Saiyâd wasn’t Dajjal proper. The Prophet (صلى الله عليه وسلم)
said that 30 great liars will come after him. Dajjal can be any person that is a great liar.

How does this hadeeth correlated with the chapter heading? The sentence in the hadeeth where the Prophet (صلى الله عليه وسلم) asked Ibn Saiyâd who was a child close to the age of puberty ‘Do you testify that I am the Messenger of Allah?’

Pattering of the Sandals

Assalamu alaikum, below are all my notes from Lesson 177 of the Book of Funerals from al Tajird al Sarih. In this lesson, hadeeth 672-674 were covered. This lesson was delivered by Shaykh Abu Yusuf Riyadh ul Haq on Friday 14th December 2007. May Allah preserve him and allow us to continue to benefit from his ilm.

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باب: الصّلاَةُ عَلَى النّفَسَاء إِذَا مَاتَت فِي نِفَاسِهَا

Chapter 33 - Chapter of the prayer upon the bleeding woman if she dies in her postnatal bleeding.

672. عَنْ سَمُرَةَ بْنِ جُنْدَبٍ رَضِيَ اللهُ عَنْهُ قَالَ: صَلّيْتُ وَرَاءَ النّبِيّ صلى الله عليه وسلم عَلَى امْرَأَةٍ ماتَتْ في نِفَاسِهَا, فَقَامَ عَلَيْهَا وَسَطَهَا. رواه البخاري: 1331

672. Narrated Samura bin Jundab رضى الله عنه : I offered the funeral prayer behind the Prophet صلى الله عليه وسلم for a woman who had died during childbirth and he stood up by the middle of the coffin. (2:415O.B.)

Hadeeth 672 - We have covered this topic before in the Book of Purity and the Book of Menses. This is the same hadeeth and is repeated although it is not normally the custom of Imam az-Zabeidi to repeat hadeeth.

Sumara ibn Jundab (رضى الله عنه) says she prayed behind Rasulullah (صلى الله عليه وسلم) when he led the jinazah salah over a woman who had died during her postnatal bleeding.

If a woman passes away during postnatal bleeding it is equivalent to a woman dying during her menstrual period. As we are aware that there are certain states which render a man or woman impure; this is not impurity in a physical sense but ritual impurity. The man or woman is not considered to be unclean but it is ritual impurity. Though the person is forbidden to perform certain acts of worship it is not physical uncleanliness e.g. when a woman is menstruating.
The question posed by this hadeeth is what happens when a woman passes away when she is in a state of major impurity. Imam Bukhari (رحمة الله عليه) answers the question with the chapter heading; there is no difference. She is bathed as normal and the funeral prayer is performed.
Another question is where the Imam will stand when performing the jinazah salah for a woman. The Prophet (صلى الله عليه وسلم) stood at the centre of the body of the deceased woman. The rulings according to the different schools of fiqh are below:

• According to the Hanafi school of fiqh, there is no difference between the position at which the Imam will stand for the funeral of a man or a woman; the Imam will stand in line with the chest of the deceased.

• According to the Maliki ulema, if the deceased is a man then the Imam will stand in line with the middle of the body i.e. at the waist. If the deceased is a woman, then the Imam will stand in line with the shoulders of the body.

• According to the Shafi school of fiqh, if the deceased is a man then the Imam will stand in line with the head of the body. If the deceased is a lady, then the Imam will stand in line with the waist of the deceased.

• According to the Hanbali ulema, the Imam will stand in line with the chest if the deceased is a man and at the waist if the deceased is a woman.

Thus, the scholars of the Hanbali and Shafi school of fiqh act literally on this hadeeth and regard the centre as being the waist. The Maliki school of fiqh based their ruling on other evidences and the practices of the people of Madinah. The Hanafi school of fiqh takes the centre to mean to chest not the waist.

These different positions are recommended but it is permissible for the Imam to stand anywhere.

Chapter 34 - Chapter of the Recitation of the Opening of the Book (Al-Fatiha) Upon the Funeral

باب: قِرَاءَةُ فَاتِحَةِ الكِتَابِ عَلَى الجَنَازَة

The meaning of the chapter heading is very clear – Imam Bukhari (رحمة الله عليه) raises the issue of reciting Surah Fatiha in the funeral prayer. This is a very famous question and Shaykh Abu Yusuf Riyadh ul Haq mentioned that people have made it a very contentious issue. Furthermore, the respected Shaykh said that he hopes one of the greatest lessons we have learnt over the years that we have been reading and studying al Tajrid al sarih is the extremely wide variety and scope of difference of opinions and practice amongst the classical scholars, as well as the tabi’een and sahabah. This doesn’t suggest that every opinion is valid, rather the differences amongst the experts which are valid. There are valid reasons for these differences. There are of course parameters; the differences should have a valid basis in the Quran and hadeeth and furthermore they should be the views of the classical ulema; the experts.

673. عَنِ ابْنِ عَبّاسٍ رَضِيَ اللهُ عَنْهُمَا: أَنّهُ صَلّى عَلَى جَنَازَةٍ, فَقَرَأَ بِفَاتِحَةِ الْكِتَابِ فَقَالَ: لِيَعْلَمُوا أَنّهَا سُنّةٌ. رواه البخاري: 1335

673. (Narrated Talha bin 'Abdullâh bin 'Auf: I offered the funeral prayer behind) Ibn 'Abbâs رضى الله عنهما , (and he) recited Al-Fâtiha and said, You should know that it (i.e. recitation of Al- Fâtiha) in the funeral prayer is the Sunna (legal way of Prophet Muhammad صلى الله عليه وسلم ). (2:419O.B.)

Hadeeth 673 – According to this hadeeth, Abdullah ibn Abbas (رضى الله عنه) once led the funeral prayer and recited Surah Al-Fatiha and said that it is sunnah. The questions posed by this hadeeth are that firstly is whether Abdulah ibn Abbas (رضى الله عنه) is referring to the recitation of Surah al-Fatiha as being sunnah or something else? And, secondly, how did the people praying behind him know that he read Surah Al-Fatiha?

According to Hanafi school of fiqh, there is no recitation in the funeral prayer, neither of Surah al-Fatiha or of any other surah. The whole of the prayer is different to a normal salah. There are no rakaats, no sujud, and no recitation etc. Even the laws of purity differ – although one has to perform jinazah with wudhu, there is a difference with regards to tayumum. Normally, it is not permissible to perform tayumum if water is available within a certain radius of distance. There is an exception with jinazah salah. The Hanafi ulema say that if a person arrives when the funeral prayer is about to begin, and they are not in a state of wudhu, and fear that they will miss the jinazah prayer, then they can quickly perform tayumum even if water is available and then immediately perform tayumum. This view of the Hanafi school of fiqh is also shared by the Maliki ulema.

According to the Shafi and Hanbali schools of fiqh, it is wajib to recite to recite Surah al-Fatiha in the funeral prayer and if one does not recite it then it invalidates the salah.

The reason for this difference is because the Maliki/Hanafi ulema do not consider the funeral prayer to be normal prayer as stated above. Also, it should always be remembered that a single hadeeth cannot be taken in isolation.

Imam al-Nasai narrates a hadeeth in his sunan where the narrator says he prayed a funeral prayer behind Abdullah ibn Abbas (رضى الله عنه) and he read Surah al-Fatiha after the first takbir and he also read another surah with it. He also read both of them loudly. The narrator took his hand after the salah and asked him why he did that. Abdullah ibn Abbas (رضى الله عنه) said it is sunnah. From this narration we learn that it wasn’t a prevalent practice and hence the person felt compelled to ask Abdullah ibn Abbas (رضى الله عنه) why he had read the surahs. Secondly, Abdullah ibn Abbas (رضى الله عنه) read surah al-Fatiha with another surah; and this is not sunnah according to any of the scholars. Reciting the surahs loudly is not considered sunnah by any of the scholars. Thus, those that act upon the hadeeth of Abdullah ibn Abbas (رضى الله عنه) are not acting upon it fully as they do not read it loudly or read another surah. Although Abdullah ibn Abbas (رضى الله عنه) says it is sunnah, it was not the standard practice hence the questioner asked him it. Furthermore, Abdullah ibn Abbas (رضى الله عنه) called other things sunnah which none of the ulema regard as sunnah. The Shaykh gave a specific example from other narrations relating to the way in which one sits between the two sujood during salah. Abdullah ibn Abbas (رضى الله عنه) sat in a certain position and called it sunnah whereas all the imams of fiqh say that that this particular position of sitting is makrooh. Another issue is with regard to ramal (walking fast vigorously with shoulders protruding and taking small steps giving a sense of strength and energy when performing tawaf); there is consensus among the scholars that ramal is a sunnah of any tawaf after which there is a sa’i. However, Abdullah ibn Abbas (رضى الله عنه) denied that this was a sunnah, although all the ulema of fiqh state that it is a sunnah.

When explaining the background of ramal, the Shaykh also mentioned that the Prophet (صلى الله عليه وسلم) discouraged and forbade the Muslims from using the original name of Madinah i.e. Yathrib. Yathrib originally was an oasis city in the desert of Arabia but there were certain illnesses that were quite prevalent. The climate did not suit many people, and people would often fall ill when they visited. Even some of the sahabah fell ill when they first went there. Thus, Yathrib originally had a notorious reputation of illness and was known for a certain type of fever which struck many newcomers to Madinah. The Prophet (صلى الله عليه وسلم) made a du’a and the fever disappeared forever. The reason Prophet (صلى الله عليه وسلم) did ramal was to demonstrate to the pagans who were watching on the hilltops that the Muslims who had come for Hajj were strong and had not been afflicted with the fever. The Shaykh said that one can travel to any part of the world and fall ill, but people who travelled to Madinah even before modern amenities rarely complained of illness when travelling to Madinah.

The Hanafi ulema state that if a person does recite Surah al-Fatiha it does not invalidate their salah. However, the ulema state that one should read it with the intention of praise of Allah and du’a, rather than recitation.

All of the salah of jinazah is a du’a rather than being a prayer.

باب: المَيّتُ يَسمَعُ خَفقَ النّعَال

Chapter of the deceased that he hears the pattering of the sandals
674. عَنِ أَنَسِ بْنِ مالِكٍ رَضِيَ اللهُ عَنْهُ, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ: (الْعَبْدُ إِذَا وُضِعَ في قَبْرِهِ وَتَوَلّى وَذَهَبَ أَصْحَابُهُ, حَتّى إِنّهُ لَيَسْمَعُ قَرْعَ نِعَالِهِمْ, أَتَاهُ مَلَكانِ فَأَقْعَدَاهُ, فَيَقُولاَنِ لَهُ: ما كُنْتَ تَقُولُ فِي هذَا الرّجُلِ مُحَمّدٍ صلى الله عليه وسلم فَيَقُولُ: أَشْهَدُ أَنّهُ عَبْدُ اللهِ وَرَسُولُهُ, فَيُقَالُ: انْظُرْ إِلَى مَقْعَدِكَ مِنَ النّارِ, أَبْدَلَكَ اللهُ بِهِ مَقْعَدًا مِنَ الجَنّةِ). قَالَ النّبِيّ صلى الله عليه وسلم: (فَيَرَاهُما جَمِيعًا, وَأَمّا الْكافِرُ, أَوِ المُنَافِقُ: فَيَقُولُ: لاَ أَدْرِي, كُنْتُ أَقُولُ ما يَقُولُ النّاسُ. فَيُقَالُ: لاَ دَرَيْتَ وَلاَ تَلَيْتَ, ثُمّ يُضْرَبُ بِمِطْرَقَةٍ مِنْ حَدِيدٍ ضَرْبَةً بَيْنَ أُذُنَيْهِ, فَيَصِيحُ صَيْحَةً يَسْمَعُهَا مَنْ يَلِيهِ إِلاّ الثّقَلَيْنِ). رواه البخاري: 1338

674. Narrated Anas رضى الله عنه : The Prophet صلى الله عليه وسلم said, When a human being is laid in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask him: What did you use to say about this man, Muhammad صلى الله عليه وسلم ? He will say: I testify that he is Allâh's slave and His Messenger, then it will be said to him, 'Look at your place in the Hellfire. Allâh has changed for you a place in Paradise instead of it.' Then Prophet صلى الله عليه وسلم added, The dead person will see both his places. But a disbeliever or a hypocrite will say to the angels, 'I do not know, but I used to say what the people used to say! It will be said to him, 'Neither did you know nor did you take the guidance (by following the Qur'ân),' then he will be hit with an iron hammer between his two ears, and he will cry and that cry will be heard by whatever near to him except human beings and jinns. (2:422O.B.)

Hadeeth 674 - The Prophet (صلى الله عليه وسلم) has mentioned the questioning in the grave on many occasions. In the famous sermon after the prayer of the eclipse, Rasulullah (صلى الله عليه وسلم) mentioned this. The hadeeth is in the Book of Knowledge (Hadeeth 76).

In that hadeeth, we learnt that Rasulullah (صلى الله عليه وسلم) said that we will be tested in the graves similar to the great trial and tribulation of Dajjal. The believer will be questioned regarding the Prophet (صلى الله عليه وسلم); the believer will say we embraced him and we followed him. He will say this thrice. It will then be said to him ‘Rest in peace. Indeed we have known you were certain and convinced of him’. As for the hypocrite or the one who is in doubt, he will say I hear people say something so I said it also.

This hadeeth (Hadeeth 674) is related to an entirely different situation which is also recorded by Imam Abu Dawud in his sunan as well as others. The Prophet (صلى الله عليه وسلم) once entered an orchard when a scream was heard which frightened everyone. The Prophet (صلى الله عليه وسلم) asked ‘Who is buried here?’. The companions replied that these are the old graves of the pagan Arabs that are here from before. The Prophet (صلى الله عليه وسلم) then mentioned the words recorded in this hadeeth. Not everything is contained in a single narration so Shaykh mentioned points from the various narrations.

Shaykh translated the wording in this hadeeth as ‘striking of the sandals’ i.e. loudly. In the chapter heading, Imam Bukhari (رحمة الله عليه) says ‘pattering of the sandals i.e. softly’. Why does Imam Bukhari say ‘pattering’ whereas the hadeeth says ‘striking’? There is another hadeeth related by others. For example, Imam Ahmad ibn Hanbal (رحمة الله عليه) in his sunan relates the hadeeth where the wording is that the deceased hears the ‘pattering’ of their feet. As this hadeeth is not up to the stringent requirements of Imam Bukhari (رحمة الله عليه), he includes it in the chapter heading but not the hadeeth. When the people have departed far from the grave, the deceased still hears pattering of the footsteps. Obviously, the footsteps are much louder closer to the grave i.e. striking. Once the people have departed, two angels, Munkir and Nakir come to the deceased and they sit him up. They then ask the questions. For the believer, Allah (سبحانه وتعالى) will show him his seat in the fire of Jahannum that was reserved for him and then the angels will say to him that Allah (سبحانه وتعالى) has replaced that seat with a seat in paradise. The veil will be removed and the believer will be shown his place in paradise.

As for the hypocrite and the ones in doubt and others mentioned in the ahadetth, the person will be hesitant and will speak unconvincingly when asked the questions in the grave. The angels will say to him neither did you understand nor did you follow someone of understanding. The person will then be struck with an iron of hammer on the forehead. It will be such a punishment and on each blow the person will let out a scream which everyone will hear except men and jinn. He will also be shown the place of Jannah that he could have obtained first and then the place of Jahannum where he is destined to go.

We learn about the punishment of the grave in this hadeeth. This will be elaborated upon more when the chapter about punishment of the grave is covered.

In order to allow us to understand life in another dimension, Shaykh explained that the Prophet has used examples that we can understand and associate with. The akhirah is a completely different dimension.

Shaykh ended this lesson by talking about bereavement and how his aunt had recently passed away and also that one of the regular attendees of dars had recently suffered the bereavement of his father. Shaykh said this is the reality. May Allah (سبحانه وتعالى) grant them Jannat-ul-Firdaus and save us all from the punishment of the grave.