Bukhari Dars Blog

We Can Only Judge on What is Apparent

2012-01-05T20:21:00.007Z

Today's post is the second part of my notes from Lesson 183 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 8th February 2008. In this lesson, we studied ahadeeth 694-697. The notes below are for hadeeth 695 and the related chapter heading.

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باب: مَا قِيلَ فِي أَوْلاَدِ المُسلِمِين
Chapter: what has been said about the children of Muslims

This is related to hadeeth 677 and the chapter heading that we studied then: باب إذا أسلم الصبي فمات هل يصلى عليه وهل يعرض على الصبي الإسلام ا). When a child embraces Islam and then dies, should the funeral prayer be performed over him? And should Islam be presented to the child? The respected Shaykh explained a few laws during commentary of that hadeeth.

The first chapter heading is that what has been said about the children of Muslims and the second one which will be covered in the next part of my notes is what has been said about the children of polytheists (the pagans)?

If a child embraces Islam and then dies should the funeral prayer be performed over him? Secondly, should Islam be presented to the child? The respected Shaykh explained how we (from worldly perspective) should regard children who have died? He mentioned then that if a child lives in a Muslim family and both parents are Muslims then if the child passes away, the child will be considered Muslim. Since the child is a Muslim Salatul Janaza (funeral prayer) will be performed over the child. However, if a child dies in a non-Muslim household where both parents are not Muslims, then again everyone agrees that the child (from a worldly perspective) will not be regarded as a Muslim. Therefore the funeral prayer will not be performed over the child. The child will not be buried in a Muslim graveyard with Muslims. All the laws of death i.e. the washing of the body, funeral and burial related to the child will be such that Muslim laws will not be applied. The question we can ask is what happens if one of the parents is a Muslim?

The respected Shaykh explained that there is some difference of opinion but simplified the rulings regarding this. According to the majority of Muslims scholars from all the school of Fiqh, if one of the parents is a Muslim (either father or mother) then the child will be regarded to be a Muslim also. But remember that this refers to the household of the child; the child has to be living with both parents. If the parents are separated or divorced and the non-Muslim parent brings up the child only, the child would, for all intents and purposes, be following the religion of the parent they are living with. This is all related to the laws of the world (dunya). This is a very important distinction. It doesn’t just apply to funeral prayers but it is a very wide concept and it is important for everyone to know, Muslims and non-Muslims. This is because it is grossly misunderstood topic and often irrelevant objections are raised. As Muslims we have to apply and abide by the teachings of religion apparently; apparently from worldly perspective and the Ulamah (scholars) and Qazees (judges) have to make a judgment. However, that judgment is no comment on that rulings validity or acceptance in the sight of Allah as far as the hereafter is concerned.

There is one way of describing this; the Prophet صلى الله عليه وسلم says in an hadeeth that I am but a human being; when two of you come before me with a dispute فلعل أحدكما أبين من الأخر , there is a great possibility that one of you is more eloquent than the other so he presents a more convincing case. If I judge in his favour and cut out a piece of land for him and he knows that the right does not belong to him and I cut out a piece of land for him then (based on his eloquence and argument) then فانما أقطع له قطعة من النار . The Prophet صلى الله عليه وسلم says I’m only cutting out a share of the hellfire for him. He should know that. Even though he is the Messenger of Allah, the Prophet صلى الله عليه وسلم is saying that he can only judge on what is apparent.

This example of a judgement regarding wealth is one example that we can only judge on what is apparent. The rulings based on the judgement of the ulama are no comment on the hereafter. Similarly, the respected Shaykh explained that when he spoke about the burial of children it is only as far as the dunya is concerned. Do we treat the child as a Muslim as far as laws of funeral, burial and prayer are concerned? This is what applies here not their position with Allah and what their judgment will be in the hereafter.

Hadeeth 695

عَنِ البَرَاء رَضِيَ اللهُ عَنْهُ قَالَ:
لَمّا تُوُفّيَ إِبْرَاهِيمُ عَلَيْهِ السّلاَمُ, قَالَ رَسُولُ اللهِ صلى الله عليه وسلم: (إِنّ لَهُ مُرْضِعًا في الجَنّةِ). رواه البخاري :1382

695. Narrated Al Barâ' رضى الله عنه : When Ibrâhim (the son of Prophet صلى الله عليه وسلم ) expired, Allâh's Messenger صلى الله عليه وسلم said, There is a wet nurse for him in Paradise. (2:464O.B.)

This hadeeth refers to Prophet’s son Ibrahim رضى الله عنه who was born to Maria Qittiya رضى الله عنها in the 8th year of Hijrah and who passed away in the 10th year of Hijrah on the day of an eclipse. The respected Shaykh has discussed this incident in detail on a number of occasions and especially during the chapters of the prayers of the eclipse and also Hadeeth 662.

The Prophet صلى الله عليه وسلم says in hadeeth related by Imam Muslim in his Saheeh and he (Ibrahim) is my son, he has died in infancy whilst being breastfed and he is in Jannah. He shall have two wet nurses in Jannah who will complete his breastfeeding for him. According to this narration in Bukhari, he will have one wet nurse.

The reason why Imam Bukhari mentioned this hadeeth here again is that he is trying to demonstrate the point باب ما قيل في أولاد المسلمين ‘What’s been said about the children of Muslims what happens to the children of Muslims?’ Thus, he mentioned this hadeeth of Sayiduna Ibrahim رضى الله عنه he is in Jannah. The Ulama of Islam all agree that children of Muslim households die as Muslims.

A Different Dimension

2011-12-30T12:54:00.000Z

Assalamu alaikum, today's post is the first part of my notes from Lesson 183 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 8th February 2008. In this lesson, we studied ahadeeth 694-697. The notes below are for hadeeth 694.

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باب: الميت يُعْرَضُ عَلَيهِ مقعده بِالغَدَاةِ وَالعَشِي

CHAPTER 45. The deceased is shown his actual place (in Paradise or in Hell) both in the morning and in the afternoon.

694. عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا: أَنّ رَسُولَ اللهِ صلى الله عليه وسلم قَالَ: (إِنّ أَحَدَكُمْ إِذَا مَاتَ, عُرِضَ عَلَيْهِ مَقْعَدُهُ بِالْغَدَاةِ وَالْعَشِيّ, إِنْ كانَ مِنْ أَهْلِ الجَنّةِ فَمِنْ أَهْلِ الجَنّةِ, وَإِنْ كانَ مِنْ أَهْلِ النّارِ فَمِنْ أَهْلِ النّارِ, فَيُقَالُ: هذَا مَقْعَدُكَ حَتّى يَبْعَثَكَ اللهُ يَوْمَ الْقِيَامَةِ). رواه البخاري 1379 .

Narrated 'Abdullâh bin 'Umar رضى الله عنهما : Allâh's Messenger صلى الله عليه وسلم said, When anyone of you dies, he is shown his place both in the morning and in the afternoon. If he is one of the people of Paradise; he is shown his place in it, and if he is from the people of the Hellfire; he is shown his place therein. Then it is said to him, 'This is your place till Allâh resurrect you on the Day of Resurrection.' (2:461O.B)

In this hadeeth, the Prophet صلى الله عليه وسلم informs us that when anyone dies (believer or non-believer) then each morning and evening his seat (where he is destined to ultimately go) i.e. his place either in paradise or in the hellfire is revealed to him. He is constantly reminded of his ultimate destiny. There are a number of points we need to understand about this hadeeth such as ‘morning and evening’.

When a person passes away they are in a different dimension altogether .Our reality is different and their reality is different. The things we perceive, feel and sense are real as are the things which they perceive, feel and sense; just because we can’t see any tell-tale signs of this, it does not mean that it is not happening.

And when Allah سبحانه وتعالى will withhold the soul at the time of death for it to be never released again, then the experience for it is real; despite being in a completely different dimension and universe the experience will be real and the punishment will be real. The soul will physically feel the pain and the torment; similarly for the good soul pleasure will also be felt for real. In the lesson, the respected Shaykh said he would suffice with just saying that for the deceased it is quite simply a different dimension without elaborating on this further.

Some people in the past have questioned whether the deceased person has any concept of time, morning or evening, especially as there is no sun or other factors pertaining to morning and evening as we understand it in the worldly life. Again, we accept exactly as it is; morning and evening as Allah سبحانه وتعالى has destined for them. In fact, Allah سبحانه وتعالى says in the Quran that their food and their sustenance will be brought to them morning and evening. Thus, there will be a morning and evening in Jannah and there will be morning and evening in the grave; how is this? It is a different dimension, so each morning and evening the place of the person, the person’s ultimate place and abode and destiny is exposed and shown to them. The deceased person is reminded of it.

We learn that if someone is destined for the hellfire for eternity then their place will be shown to them. The question we can ask is what of the believer who is destined to suffer in the hellfire for a short period for the sins that they have committed, but will ultimately go to Jannah (once their sins have been purged and they have been cleaned and purified); so will they be shown their place of the fire or they will be shown their place of Jannah? Ultimately they will be shown their place of Jannah. But they may also be reminded of Jahannam (Allah knows best) but we are discussing the ultimate destiny in this hadeeth. They will be reminded of their ultimate destiny till Allah سبحانه وتعالى resurrects them on the day of judgment.

Punishment of the Grave

2011-04-03T18:58:00.018+01:00

Assalamu alaikum, today's post is the final part of my notes from Lesson 182 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 1st February 2008. In this lesson, we studied ahadeeth 688-693. The notes below are for hadeeth 691-693.

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691. عَنْ أَسْماءَ بِنْتِ أَبِي بَكْرٍ رَضِيَ اللهُ عَنْهُمَا قَالَتْ: قامَ رَسُولُ اللهِ صلى الله عليه وسلم خَطِيبًا, فَذَكَرَ فِتْنَةَ الْقَبْرِ الّتِي يَفْتَتِنُ فِيهَا المَرْءُ, فَلَمّا ذَكَرَ ذلِكَ ضَجّ المُسْلِمُونَ ضَجّةً. رواه البخاري: 1373

691. Narrated Asmâ' bint Abu Bakr رضى الله عنهما : Allâh's Messenger صلى الله عليه وسلم once stood up delivering a Khutba (religious talk) and mentioned the afflictions and trials which people will face in their grave. When he mentioned that, the Muslims started crying loudly. (2:455O.B.)

This hadeeth refers to the khutbah that the Prophet صلى الله عليه وسلم gave at the time of the Solar Eclipse (Hadeeth 76, Book of Knowledge). The mentioned the trial of the grave i.e. being questioned by Munkir and Nakir, which the Prophet صلى الله عليه وسلم said will be as close to or similar to the fitnah of Dajjal. There was some din and clamour from the sahahab in fright when they heard this.

All of the of the Ahlus Sunnah wal Jamaat believe in the punishment of the grave. Even the
Mutazilah who applied excessive logic and reasoning to the words of Allah believed in the punishment of the grave. Only a very small percentage from amongst the Mutazilah rejected belief in the punishment of the grave. The Shaykh said that today we find people who call themselves Ahlus Sunnah wal Jamaat but do not believe in the punishment of the grave or suggest that belief in punishment of the grave is part of the creed or doctrine of Islam.

باب: التّعَوّذُ مِنْ عَذَابِ الْقَبْر

CHAPTER 44. To seek refuge with Allâh, from the punishment in the grave.

692. عَنْ أَبِي أَيّوبَ رَضِيَ اللهُ عَنْهُ قَالَ: خَرَجَ النّبِيّ صلى الله عليه وسلم وَقَدْ وَجَبَتِ الشّمْسُ, فَسَمِعَ صَوْتًا, فَقَالَ: (يَهُودُ تُعَذّبُ في قُبُورِهَا). رواه البخاري: 1375

692. Narrated Abu Ayub رضى الله عنه: Once the Prophet صلى الله عليه وسلم went out after sunset and heard a (dreadful) voice, and said, The Jews are being punished in their graves. (2:457O.B.)

693. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: كانَ رَسُولُ اللهِ صلى الله عليه وسلم يَدْعُو: (اللّهُمّ إِنّي أَعُوذ بِكَ مِنْ عَذَابِ الْقَبْرِ, وَمِنْ عَذَابِ النّارِ, وَمِنْ فِتْنَةِ الْمَحْيَا وَالمَمَاتِ, وَمِنْ فِتْنَةِ المَسِيحِ الدّجّالِ). رواه البخاري: 1377

693. Narrated Abu Huraira رضى الله عنه : Allâh's Messenger صلى الله عليه وسلم used to invoke (Allâh): Allâhumma inni a'udhu bika min 'adhâbilqabr, wa min 'adhâbinnar, wa min fitnatilmahyâ walmamât, wa min fitnatil Masih Ad-Dajjâl. (O Allâh! I seek refuge with you from the punishment in the grave and from the punishment in the Hellfire and from the Fitnah (trial and afflictions etc.) of life and death, and the Fitnah (trial and afflictions etc.) of Al Masih Ad-Dajjâl. (2:459O.B.)

Imam Tabarani narrates the same hadeeth (692) but in more detail. Aby Ayub رضى الله عنه was alone with the Prophet صلى الله عليه وسلم and carrying water for him. The Prophet صلى الله عليه وسلم went away at some distance to relieve himself and then came back. Abu Ayub رضى الله عنه had the water of wudhu and then began pouring water for him so the Prophet صلى الله عليه وسلم could perform ablution. The Prophet asked Abu Ayub رضى الله عنه whether he heard anything but he replied in the negative. The Prophet صلى الله عليه وسلم told him he heard people being punished in the grave.

Hadeeth 693 - the Prophet صلى الله عليه وسلم would always pray to Allah seeking protection from the punishment of the grave, the punishment of the fire, fitnah of life and death and fitnah of Dajjal.

Alâhumma inni a'udhu bika min 'adhâbilqabr, wa min 'adhâbinnar, wa min fitnatilmahyâ walmamât, wa min fitnatil Masih Ad-Dajjâl

This du'a (supplication) highlights that not only is death a fitnah (trial and tribulation etc) but life itself.

Dajjal and the Prophet Isa عليه السلام are called Masih as Masih means the Promised One. Their coming has been prophesised hence they are promised. It also means the Annointed One. Dajjal is annointed with evil whereas Isa is annointed with good.

The Shaykh spoke about how amazing the Arabic language is and gave the example of 'Jinn' - all the words derived from the root letters ن,ن,ج are all related to with something that is hidden e.g. Jinn, Jannah, Janoon (madness) as a barrier is erected between the person and reality, Janeen (fetus), Junnah (shield) which hides and protects a person.

I have found the promise of my Lord to be true

2011-02-26T17:30:00.006Z

Assalamu alaikum, today's post is the second part of my notes from Lesson 182 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 1st February 2008. In this lesson, we studied ahadeeth 688-693. The notes below are for hadeeth 689 and 690.

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689. عَن ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: اطّلَعَ النّبِيّ صلى الله عليه وسلم عَلَى أَهْلِ الْقَلِيبِ, فَقَالَ: (وَجَدْتُمْ ما وَعَدَ رَبّكُمْ حَقّا). فَقِيلَ لَهُ: أَتَدْعُو أَمْواتًا فَقَالَ: (ما أَنْتُمْ بِأَسْمَعَ مِنْهُمْ, وَلكِنْ لاَ يُجِيبُونَ). رواه البخاري: 1370

689. Narrated Ibn 'Umar رضى الله عنهما : The Prophet صلى الله عليه وسلم looked at the dead people of the well (the well in which there were the bodies of those pagans killed during the battle of Badr) and said, Have you found true what your Lord promised you? Somebody said to him, You are addressing dead people. He replied, You do not hear better than they but they cannot reply. (2:452O.B.)

The refers to an incident that happened after the battle of Badr when 313 sahabah fought an army of around 1000 Quraish in which many of the chieftains of the Quraish fell. After the battle, many others were taken captive as prisoners. Prophet صلى الله عليه وسلم stayed in the vicinity of Badr for three days. The bodies of the fallen Quraish remained there. After three days, the Prophet صلى الله عليه وسلم came back to the battlefield and ordered the bodies of 24 of the chieftains of the Quraish whose bodies remained there to be placed in a well that was there. This does not refer to a built, raised well as we normally think of. It was an open well which hadn’t been built up – there was a natural well at Badr which was the reason why the Muslims had camped there in the first place. Those Quraish whose bodies were placed in that well became known as ‘People of the Well’. The Prophet صلى الله عليه وسلم looked over them and addressed them - from other narrations we learn that the Prophet صلى الله عليه وسلم addressed each one e.g. ‘Oh Abu Jahl’ and so on. He mentioned each of them by name and said ‘I have found the promise of my Lord to be true’ i.e. he shall give me victory over you. These are actually words of the Qur’an when the people of Jannah shall call out to the people of Jahanam ‘وَجَدْتُمْ ما وَعَدَ رَبّكُمْ حَقّا’. (‘We have discovered the promise of our Lord to be true. Have you discovered the promise of your Lord to be true?’). So, the Prophet صلى الله عليه وسلم used the same words to address the chieftains of the Quriash who were dead ‘I have found the promise of my Lord to be true. Have you found the promise of your Lord to be true?’ The Prophet صلى الله عليه وسلم meant that you will be punished in your graves – have you discovered the punishment of your Lord to be true in the graves?
We learn from other narrations (such as that of Imam Muslim) that the person that spoke to the Prophet صلى الله عليه وسلم was Sayyiduna Umar ibn Khattab رضى الله عنه who said ‘Oh Prophet of Allah, Do you call out to the dead? They cannot hear you’. The Prophet صلى الله عليه وسلم said ‘You cannot hear any more than they can but they do not answer’. Now, there are some issues of discussion here. The first is a discussion about the punishment of the grave and second is whether the dead can hear.

The respected Shaykh discussed the second topic first – can the dead hear e.g. what is happening in their surroundings. This is a classical theological discussion and there was even a difference amongst the sahabah. Some people believe that Umm ul Mumineen Aisha رضى الله عنها was of the opinion that the dead could not hear but the others believed that the dead could hear. This comes about because of the next hadeeth.

690. عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: إِنّمَا قَالَ النّبِيّ صلى الله عليه وسلم: (إِنّهُمْ لَيَعْلَمُونَ الاَن أَنّ ما كنْتُ أَقُولُ حَقّ). وَقَدْ قَالَ اللهُ تَعَالَى: (إِنّكَ لاَ تُسْمِعُ المَوْتَى). رواه البخاري: 1371

690. Narrated A'isha رضى الله عنها : The Prophet صلى الله عليه وسلم said, They (the Quraish pagans killed during the battle of Badr) now realise that what I used to tell them was the truth. And Allâh تعالى said, 'Verily! You cannot make the dead to hear (i.e. benefit them, and similarly the disbelievers) nor can you make the deaf hear. (V.27:80). (2:453O.B.)

This hadeeth is actually related to the previous subject matter. Sayyiduna Abdullah ibn Umar رضى الله عنه narrates the incident that the Prophet صلى الله عليه وسلم stood over the people of the well and addressed them. Actually, Sayyiduna Abdullah ibn Umar رضى الله عنه was not actually present at the battle of Badr as he was too young. Other sahabah also relate this hadeeth even though they were also not present. When Umm ul Mumineen Aisha رضى الله عنها heard that certain companions were narrating this hadeeth actually she did not accept their narrations. For a certain time she was of the opinion that the Prophet صلى الله عليه وسلم only said ‘They know now that what I used to say is the truth’. She accepted that they came to know of Allah’s promise but did not accept that they could actually hear the Prophet صلى الله عليه وسلم. Also, it has been attributed to the scholars of the Hanafi fiqh that they say that the dead cannot hear. That ascription to the Hanafi scholars is not entirely correct. The Hanafi scholars do not believe that the dead cannot hear at all. Some of them draw the distinction that the dead can hear when Allah allows them to hear but not all of the time.

The reason why Umm ul Mumineen Aisha رضى الله عنها believed this only for a certain time as Imam Ahmad bin Hanbal narrates a hadeeth where Umm ul Mumineen Aisha رضى الله عنها says the same as Abdullah ibn Umar رضى الله عنه (hadeeth 688). Thus, this suggests that she retracted her earlier view and accepted what the other companions said. On many occasions, her opinions differed from those of the sahabah. The ulama of Islam whilst respecting her did not always accept her verdicts. They would say that whatever her understanding was, with all due respect to Umm ul Mumineen Aisha رضى الله عنها, she was not present on many occasions when the other senior companions were.

Many ulama believe that the dead can hear as there are clear, categorical hadeeth that state the dead can hear such as the ones we have covered. There are other hadith, for example, Imam ibn Abdul Barr relates a sahih hadeeth that the Prophet صلى الله عليه وسلم said ‘Whenever someone passes by the grave of a believer that they used to know in the dunya and they say ‘Assalamu alaikum’, Allah returns the spirit (ruh) to the deceased, and he hears the salaam and he actually responds by saying ‘Walaikum salaam’.

1000th Hadeeth from Saheeh al-Bukhari

2011-01-24T15:25:00.005Z

"For the past 10 years, Shaykh Riyadh ul Haq has been teaching the abridged version of Saheeh al-Bukhari in a systematic and thoroughly detailed manner through an unbroken and authentic chain of narration. On Friday 21st January 2011, the Shaykh completed commentary of Hadeeth 998. Join us for the landmark occasion on Friday 28th January 2011 when insha'Allah the Shaykh will be teaching the 999th and 1000th hadeeth from the most authentic book after the Book of Allah."

The Firm Word

2010-06-06T23:11:00.003+01:00

Assalamu alaikum, I am posting the first part of my notes from Lesson 182 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 1st February 2008. In this lesson, we studied ahadeeth 688-693. The notes below are for hadeeth 688.

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CHAPTER 43. What has been narrated about punishment of the grave

688. عَنِ الْبَرَاءِ بْنِ عازِبٍ رَضِيَ اللهُ عَنْهُمَا, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ: (إِذَا أُقْعِدَ المُؤْمِنُ في قَبْرِهِ أُتِيَ, ثُمّ شَهَدَ أَنْ لاَ إِلهَ إِلاّ اللهُ, وَأَنّ مُحمّدًا رَسُولُ اللهِ, فَذلِكَ قَوْلُهُ: (يُثَبّتُ اللهُ الّذِينَ اَمَنُوا بِالْقَوْلِ الثّابِتِ)). رواه البخاري: 1369

688. Narrated AlBarâ’ bin ‘Azib (رضى الله عنه): The Prophet (صلى الله عليه وسلم) said, When a faithful believer is made to sit in his grave, then (the angels) come to him and he testifies that Lâ ilâha ill Allâh wa anna Muhammadar Rasul Allâh (none has the right to be worshipped but Allâh and Muhammad (صلى الله عليه وسلم) is Allâh’s Messenger). And that corresponds to Allâh’s Statement: Allâh will keep firm those who believe with the word that stands firm…. (V.14:27). (2:450O.B.)

This hadeeth mentions what happens when a person is made to sit up in his grave and has been discussed in other ahadeeth e.g. hadeeth 674. The two angels, Munkar and Nakir, question the person in the grave. Hypocrites and disbelievers will not be able to reply to them. The hypocrites will say that I used to hear people say something and I used to repeat that which they said.

This hadeeth refers to a verse of the Holy Qur'an:

يُثَبِّتُ اللّهُ الَّذِينَ آمَنُواْ بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ وَيُضِلُّ اللّهُ الظَّالِمِينَ وَيَفْعَلُ اللّهُ مَا يَشَاء

Allah keepeth firm those who believe by the firm Word in
the life of the world and in the Hereafter, and Allah sendeth astray the
wrong-doers. And Allah doth that which He willeth. [Surah Ibrahim (14), Verse 27].

- Allah grants the believers streadfastness and bestows upon them strength with the firm word. Allah inspires and fortifies the believers and grants them strength and steadfastness in this left and in the hereafter. This firm word is the kalimah, Laa ilaaha illa-llaahu Muhammadur-Rasullullah.In the worldly life, the believer is granted strength through faith and good deeds and in the hereafter, the believer is strengthened in the grave when visited by the angels.

Those who believed and did good deeds in the worldly life will be able to respond to the two angels with the kalimah. When the two angels visit the grave, it will be a frightening moment when even the hypocrites will have to reveal their hypocrisy. They will not be able to deceive the angels.

Abdullah ibn Masud (رضى الله عنه) narrates a very long hadeeth which is recorded by Imam Ahmad ibn Hanbal in his musnad. One night Abdullah ibn Masud (رضى الله عنه) was with the Prophet (صلى الله عليه وسلم) and the Prophet (صلى الله عليه وسلم) was with no other companion. The Prophet (صلى الله عليه وسلم) stopped at one place and told Abdullah ibn Masud (رضى الله عنه) not to move from the stop. He then drew a line around Abdullah ibn Masud (رضى الله عنه) and he told him to stay within the circle. All of a sudden Abdullah ibn Masud (رضى الله عنه) saw jinns. The jinns surrounded the Prophet (صلى الله عليه وسلم) and the Prophet (صلى الله عليه وسلم) began reciting Qur'an to them. The jinns then crowded around Abdullah ibn Masud (رضى الله عنه) but they couldn't come within the circle. Abdullah ibn Masud (رضى الله عنه) says that 'By Allah I was so frightened that in my entire life I had not experienced such terror and fright'. These jinns were all around him. In the morning, the jinns disappeared and the Prophet (صلى الله عليه وسلم) fell asleep with his noble head on the lap of Abdullah ibn Masud (رضى الله عنه). Then all of a sudden other figures came. Abdullah ibn Masud (رضى الله عنه) described the jinns as being scantily clad, skinny, wily, small with very little flesh on their body. However, these other figures had beautiful white clothes on, and were tall and handsome. When they came, Abdullah ibn Masud (رضى الله عنه) said they came close to him and the Prophet (صلى الله عليه وسلم) and they begin speaking Abdullah ibn Masud (رضى الله عنه) says 'By Allah I was filled with more terror and fright on this second occasion then on the first'. These figures were speaking positively about the Prophet (صلى الله عليه وسلم). When the Prophet (صلى الله عليه وسلم) awoke, he told speaking Abdullah ibn Masud (رضى الله عنه) they were angels. They came to protect and praise Rasul and meant no harm.

If that is the terror someone of the calibre of Abdullah ibn Masud (رضى الله عنه) felt at seeing these angels, how will a normal person feel in the grave when seeing Munkar and Nakir? On that occasion, Allah will grant strength and fortification to the believers with the firm word, Laa ilaaha illa-llaahu Muhammadur-Rasullullah. The hypocrites will be deprived of the kalimah in the grave and will not be able to answer the angels.

How is this hadeeth related to the chapter heading? In the original saheeh of Imam Bukhari, Imam Bukhari narrates some ahadeeth but with slightly different wording which refers to the punishment of the grave.

There is no sanctity for a corrupt person

2010-03-11T22:47:00.003Z

Assalamu alaikum, below are the final part of my notes for Lesson 181. You can read the first part here. 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 and covered hadeeth 686 ad 687.

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Speaking ill of the dead is backbiting. As we know from the ahadeeth that the definition of backbiting is mentioning something of a fellow Muslim in his absence which if he or she came to hear would be hurt by. If it is untrue, then it is slander. It does not matter whether a person is willing to repeat it in front of the one that they have spoken about. It is still backbiting. It is impermissible to backbite anyone who has honour and dignity, and every Muslim has honour and dignity. However, there is a famous saying amongst the fuqahah – ‘There is no sanctity for a corrupt person’. The meaning of this saying is explained as follows; we are all sinful. However, if someone unashamedly reveals their sinful nature and brazenly sins, then a person has relinquished their right to dignity. If a person is an open sinner, then it would be permissible to backbite them. There is no sanctity of a faasiq. One reason for this is so other people can be warned of their vices e.g. if someone is warns a father that the man that wishes to marry their daughter is corrupt. The prohibition of backbiting only applies to the pious and upright believers not those that are open sinners as they have no consideration of their own honour and dignity. This ruling can also be extended to the dead if it serves a practical purpose. For example, if they led a life of sin and evil and they cared not for the laws of Allah and if they failed to honour the teachings of Rasul (صلى الله عليه وسلم), then Allah and His Rasul (صلى الله عليه وسلم) would deem their honour and dignity to have no sanctity. Thus, in such a circumstance it would be permissible to speak ill of such a deceased. It is of such deceased that the sahabah spoke ill of as we have covered in the hadeeth and also the people at the time of Sayidina Umar (رضى الله عنه).

Having said this, the Shaykh explained further that although it may be permissible to speak ill of those deceased that had no honour and dignity by openly sinning, it is not befitting a Muslim to talk and engage in that kind of gossip all the time. A Muslim should be engaged in the remembrance of Allah rather than always engaged in such talk. However, if someone is a faasiq and others are speaking highly of him and holding him in esteem, then an upright, pious Muslim should establish justice. He should give his testimony and demonstrate that the person should not be praised in this manner. Once, the pious Muslim has done his duty he doesn’t need to keep speaking ill of the sinner. He leaves it at this. Similarly, if a deceased person led a life of corruption and sin, one should not speak about this all the time. But if everyone is calling the person a saint, we can correct the balance and simply make it clear that this person was not an angel.

It is stated in the hadeeth that when someone good dies, then everything mourns his passing including the inanimate creation of Allah as well as the birds and beasts. When a corrupt person dies, then no one mourns the person’s passing and souls are glad and the non-human world is also glad.

In one hadeeth it is stated that when a good person dies, he is relieved of the dunya but when an evil person dies, the dunya is relieved of him.

The Prophet (صلى الله عليه وسلم) said that if four people praise the deceased and even if two people praise the deceased then Allah will grant the deceased Jannah. This is not absolute and a condition we learn from the hadeeth is that people should know the person. In one hadeeth, the Prophet (صلى الله عليه وسلم) said that if a person dies and four of his closest neighbours testify to his goodness, then Allah will grant him jannah. This shows that the people who praise the deceased should know him.

The Shaykh mentioned the relationship that people had people had with the neighbours at the time of the Prophet (صلى الله عليه وسلم). People would know everything about their neighbours and the neighbours about them. For example, a person would know whether their neighbour frequented the masjid, what company they kept, and what the family was like and so on. To a certain extent a person even today people will know such things about their neighbours.

Thus, testimonies about the deceased have to be based on some knowledge.

What category and calibre of person is required to provide the testimony? The person giving the testimony should be upright, pious believers themselves. It cannot be the corrupt simply praising the corrupt.

You are Allah’s witness upon the earth primarily applies to the sahabah and after this those that follow in the footsteps of the sahabah.

Rasul (صلى الله عليه وسلم) says in a hadeeth that when Allah loves a servant, he summons Jibril and says ‘Oh Jibril! I love this servant of Mine and therefore you love him’. Jibril then announces to the angels in heaven that ‘Allah loves this servant of His and has instructed me to love him also. Allah loves him, I love him so oh assembly of angels you also love him’. Then Rasul (صلى الله عليه وسلم) said that when those who are in the heavens (i.e. the angels) begin to love a servant of Allah, Allah naturally instills the love of that person in the hearts of His pious servants. Conversely, when Allah despises a person, Allah summons Jibril who informs the angels and then the hatred of that person is instilled in the hearts of the pious servants on earth.

This does not mean that those that are loved by the masses in the dunya are those that are loved by Allah and the angels. The hadeeth refers to ‘His pious servants’ not to everyone in the creation.

May Allah allow us all to leave the dunya in such a way that we are relieved of the dunya rather than the dunya being relieved of us. Ameen!

The Advice of Imam Bukhari

2010-02-21T23:30:00.006Z

The post below is not from one of Shaykh's lessons but is an article based on extracts from ‘The Differences of the Imams’ by Shaykh ul Hadeeth Maulana Muhammad Zakariyya. It is an amazing incident attributed to lmam Bukhari (may Allah have mercy upon him). It enlightens one on the diligence required to become a seeker of hadeeth let alone a Muhaddith or Shaykh.

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This is an amazing incident attributed to lmam Bukhari (may Allah have mercy upon him). It will enlighten the reader on the diligence required to become a seeker of hadeeth let alone a Muhaddith or Shaykh.

Muhammad bin Ahmad says: “When Waleed bin lbraheem was deposed as the chief justice of Ray (the name of a particular area) and he came to Bukhara, my teacher, Abu lbraheem al Khatakli took me with him to see Waleed. My teacher requested him to narrate those ahadeeth to me which he had heard from his Mashaa’ikh. He replied: “I have heard nothing from them.” My teacher was quite shocked and remarked: “How can you say that you have heard nothing from them when you are a deeply-read scholar?” He then related his story saying: “When I became a sane, mature adult and I developed fervour towards the science of hadeeth, I went to lmam Bukhari (may Allah have mercy upon him) and explained my intentions to him. He advised me thus:

“Son! before you set out to pursue any field make sure you are well grounded with its prerequisites and demands, and remember that a person cannot become a perfect Muhaddith in the science of hadeeth until and unless he does not write four things alongside four things like four things resembling four things in four times with four conditions in four places upon four things from four types of people for four objectives. These aims (each numbering four) can only be achieved with another four things coupled with another four. Once all these things are achieved, four things will become insignificant before him and he will be inflicted with four things. Once he exercises patience upon these four things, Allah ta‘ala will honour him with four things in this world and award him four things in the hereafter.”

I said: “May Allah have mercy upon you! Please explain these aims (each numbering four) to me.” He said: “Surely, the four things he has to write are:

(1) The statements and commands of the Prophet صلى الله عليه وسلم
(2) The sayings of the Sahabah رضى الله عنهم and their relative ranks,
(3) The sayings of the Tabi’een and their ranks, (in other words who is reliable and who is not),
(4) The conditions of all the narrators who narrate ahadeeth.

Alongside the above are the following four:
(1) The actual names of the narrators,
(2) Their appellations or titles,
(3) Their domiciles,
(4) Their dates of birth and death (to determine whether the narrator met those he is narrating from.)

These are indispensable like four things are necessary with four:
(1) Like hamd and thanaa (praise of Allah) are with the Khutbah,
(2) Like salutations are with name of the Prophet (Allah bless him and give him peace)
(3) Like the recitation of Bismillah is with a surah,
(4) Like the performance of salaah with the takbeer.

Resembling four things as follows:
(1) Musnadaat,
(2) Mursalaat,
(3) Mawqoofaat and
(4) Maqtoo’aat.
(These are names of the four categories of hadeeth).

In four times is as follows:
(1) In his childhood,
(2) In his age of understanding, (i.e. close to maturity)
(3) In his youth and
(4) In his old age.
(In other words he continues acquiring hadeeth throughout his life).

In the four conditions is as follows:
(1) Whilst he is occupied,
(2) Whilst he is free,
(3) In his poverty and
(4) In his affluence.
(In other words he is always endeavouring to acquire the knowledge of hadeeth).

At four places as follows:
(1) In mountainous terrain,
(2) On the seas,
(3) In cities and
(4) In rural areas.
(In other words he endeavours to acquire this science from a teacher no matter where he is).

Upon four things (he writes the knowledge of hadeeth):
(1) Upon stones,
(2) Upon shells,
(3) Upon skins and
(4) Upon bones.
(In other words, until he does not find paper he will continue recording this knowledge somewhere so that he does not forget it).

From four types of people are as follows:
(1) From his seniors,
(2) From his juniors,
(3) From his counterparts and
(4) From the books of his father, provided he has firm conviction that these are his books.
(In other words, he endeavours to acquire this science one way or the other, so much so that he does not feel ashamed to acquire it from his juniors).

For four objectives as follows:
(1) He acquires this knowledge solely for the pleasure of Allah.
(2) To practice upon those ahadeeth which conform to the verses of the Holy Qur’an.
(3) To propagate it to those who have desire for it.
(4) To write it out so that it can be a source of guidance to those who will come after him.

The aforementioned four things cannot be acquired except with four things which are of human acquisition:
(1) To know how to read and write,
(2) Lexicography and vocabulary,
(3) Morphology and
(4) Syntax.

Together with these are another four that are not of human acquisition but gifts from Allah:
(1) Sound health,
(2) Ability,
(3) An ardent desire for learning and
(4) A good memory.

Once all the aforementioned aims are attained, four things will become insignificant before him:
(1) His family,
(2) His children,
(3) His wealth and
(4) His motherland.

Thereafter, he is afflicted with four things:
(1) His enemies will rejoice at his distress,
(2) His friends will reproach him,
(3) The ignorant will taunt him and
(4) The scholars will be jealous of him.

Once he exercises patience on these calamities, Allah will honour him four things in this world and four things in the hereafter.
The four in this world are:
(1) The honour of contentment,
(2) Dignity and awe coupled with conviction,
(3) The pleasure of knowledge and
(4) A life of eternity.

The four in the hereafter are:
(1) The honour of intercession on behalf of whomsoever he pleases.
(2) The shade of the throne of Allah on the day when there shall be no shade available except the shade of His throne,
(3) He will provide water to whomsoever he pleases from the well of Kauthar of the Prophet e and
(4) The close proximity with the Prophets (upon whom be peace) in the A ‘ala Illiyeen.

So now my son! I have told you whatever I have heard from my Mashaa’ikh, now you have the choice either to pursue this field or to refrain from it.

These are the rules and regulations lmam Bukhari has laid out for every individual who wishes to become a Muhaddith or a student of hadeeth. We should take heed of lmam Bukhari’s advice and hold firmly onto it. In actual fact, the science of hadeeth is even more difficult than what lmam Bukhari (may Allah have mercy upon him) describes. In our present time of extreme negligence and laziness where the maximum extent of this science is the Saheeh-Sittah (the six most authentic books of hadeeth), for one to call himself a Muhaddith can be likened to a monkey who has a bit of turmeric powder and wishes to be called a grocer. The extent this group of half-baked ‘Maulvies’ have made a mockery of Deen cannot be found in our predecessors even if we have to search for it. The main cause for this current degeneration amongst the Ulama stems from our confidence upon our virtues and our reliance upon our defective and unsound knowledge. In fact the latter Ulama have prohibited us from issuing any Fatwas (religious verdicts) based on our own opinions. Instead, they have advised us to transcribe the verdicts from similar Fatwas of the past. But alas! In these times, let alone ordinary propositions, even the most intricate of scholastic issues have become subjected to the people’s whims and fancies. To Allah alone do we seek refuge and He alone is the Helper.

You are Allah’s Witnesses Upon the Earth

2009-10-10T17:10:00.006+01:00

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

2009-07-24T11:11:00.009+01:00

Self-Harm and Mental Health

2009-03-26T20:30:00.001Z

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

2009-02-26T23:05:00.006Z

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

2008-12-31T00:47:00.008Z

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

2008-12-29T18:23:00.005Z

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

2008-12-27T20:45:00.004Z

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.

Praying at Graves

2008-12-26T21:05:00.003Z

Assalamu alaikum. Below are the final part of my notes from Lesson 176 of the Commentary of the Book of Funerals which was delivered on 7th November 2007. I posted the first half of my notes yesterday.

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باب: ما يُكرَهُ مِنِ اتّخَاذِ المَسَاجِدِ عَلَى القُبُور

Ch. 32 - Chapter of what is disapproved of adopting places of prayer over the graves

671. عَنْ عائِشَةَ رَضِيَ اللهُ عَنْهَا, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ في مَرَضِهِ الّذِي ماتَ فِيهِ: (لَعَنَ اللهُ الْيَهُودَ وَالنّصَارَى, اتّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَساجِدَ). قَالَتْ: وَلَوْلاَ ذلِكَ لأَبْرَزُوا قَبْرَهُ, غَيْرَ أَنّي أَخْشَى أَنْ يُتّخَذَ مَسْجِدًا. رواه البخاري: 1330

671. (Narrated 'Urwa)': Aisha رضى الله عنها said, The Prophet صلى الله عليه وسلم in his fatal illness said, 'Allâh cursed the Jews and the Christians because they took the graves of their Prophets as places for worship (mosques). Aisha added, Had it not been for that the grave of the Prophet صلى الله عليه وسلم would have been made prominent but I am afraid it might be taken (as a) place for worship (mosque). (2:414O.B.)

Although the word ‘masjid’ is used in the chapter heading, it does not refer specifically to building masjids over the grave. It addresses the issue of making a place of prayer over the grave, or according to some scholars in the vicinity of the grave.

This is the same hadeeth as Hadeeth 271 which we studied in the Book of Prayer (Kitab al-Salah) and was covered in some detail then. Two wives of the Prophet (صلى الله عليه وسلم), Umm Habiba (رضى الله عنها) and Umm Salama (رضى الله عنها), both mentioned a church which they had seen in Abyssinia which contained images. They mentioned this to the Prophet (صلى الله عليه وسلم) and he said that when a pious man lived amongst them and died, they built a place of worship over his grave, and they carved and engraved these images therein, and these people are the worst of creation in the sight of Allah. Both this hadeeth and Hadeeth 271 refer to a certain incident which is detailed further below.

When Prophet (صلى الله عليه وسلم) fell ill before he passed away, he took a cloth and began placing it over his noble face. When this would affect his breathing, he would remove this cloth and then after a short while would put it back on again. Whilst he was doing this, two of his wives that were seated there (Umm Habiba (رضى الله عنها) and Umm Salama (رضى الله عنها)) mentioned the Church of Maria that they had seen in Abyssinia and discussed how beautiful the church was as well as the images they had seen there. Upon hearing this, the Prophet (صلى الله عليه وسلم) raised his head said May Allah deprive the Jews and the Christians of mercy. The literal translation is ‘May Allah curse the Jews and the Christians. Whenever there was a pious man amongst them and this person died, they built a place of worship over his grave and they would then engrave carvings and images at these places of worship. These people are the worst people in creation in the sight of Allah’.

Aisha (رضى الله عنها) continued in narration of this incident and said that the Prophet (صلى الله عليه وسلم) was warning the believers about what their predecessors had done. She also added ‘Had the Prophet (صلى الله عليه وسلم) not feared that his grave would be made a place of prostration and worship, his grave would have been in the open’.

The phrase ‘May Allah curse the Jews and the Christians of mercy’ was said by the Prophet (صلى الله عليه وسلم) only five days before he passed away and was not abrogated. However, it needs to be understood. Although this phrase is a very strong one, the term ‘la’na’ or ‘curse’ actually means ‘to deprive of mercy’. This phrase has been used in many other ahadeeth e.g. in hadeeth which mention men who imitate women and vice-versa.

The question one can ask is why should they be deprived of mercy? Because they were guilty of idolatry and shirk; this is the greatest sin in Islam. This is what Rasulullah (صلى الله عليه وسلم) was sent to overturn. The Holy Qur’an categorically states that all the prophets invoked la’na on those that transgressed and were disobedient.

Despite Rasulullah’s (صلى الله عليه وسلم) state of illness and weakness, he did not remain silent and mentioned these words. Imam Muslim has additional wording in a hadeeth from Rasulullah (صلى الله عليه وسلم) where he said ‘Do not pray towards the graves or upon the graves’.

Saying salaam to the inhabitants of the graves is permissible but making the grave and surrounding area a unique place of worship and prostration is shirk and idolatry. This will invoke the curse of Allah. Allah alone is to be turned to in prayer and worship.
What if we are not praying to the grave but praying salah in the vicinity of the grave?
In a hadeeth narrated by Imam Muslim in his Saheeh the Prophet (صلى الله عليه وسلم) says that the whole of the earth is a place of prostration except for the bathroom and the graveyard. Thus, one can even pray on ships at sea, on the farm, the desert etc. Traditionally, there has always been a musalla, an open space at some distance from the graves where Salat-al-Jinazah is performed. However, if we are considering praying actually at the graveyard, the rulings are according to the main scholars of fiqh:

Imam Shafi (رحمة الله عليه) – makrooh to perform salah at the graveyard.

Imam Abu Hanifah (رحمة الله عليه) and Malik (رحمة الله عليه) – permissible to perform salah at the graveyard.

Imam Ahmad bin Hanbal (رحمة الله عليه) – both verdicts are found in the Hanbali school of fiqh.

For normal salah the rulings according to the imams of fiqh and their schools are as follows:

Imam Abu Hanifah (رحمة الله عليه) – makrooh unless there is a clear open space.

Imam Malik (رحمة الله عليه) – permissible to pray salah at the grave.

Imam Shafi (رحمة الله عليه) – makrooh unless there is an open space.

Imam Ahmad bin Hanbal (رحمة الله عليه) – haraam to pray any salah in any part of the graveyard, and if someone does pray it is not valid. Shaykh explained what this means by using the example of someone who steals some water and then uses it to perform wudhu. According to many scholars, his wudhu is valid although he is sinful. Thus, in context with this masala, even if the person does pray it is still not valid.

Shaykh also narrated the following incident; someone from Iraq came to ibn Umar (رضى الله عنه) and asked if it was permissible to swat a gnat in the Haramain. A group from amongst the people of Iraq were guilty of rebellion. Ibn Umar (رضى الله عنه) said ‘Woe be unto you oh people of Iraq! You slaughter the grandson of Rasulullah (صلى الله عليه وسلم) and here you are asking me about the blood of a gnat’. We are in a similar position, the respected Shaykh explained. We lament so much about certain issues whereas in reality that thing we lament about may be about as significant as that gnat. We ignore much more important issues.

The Virtue of Participating in Funerals

2008-12-26T00:35:00.003Z

Below is the first part of my notes for Lesson 176 of the Commentary of the Book of Funerals from al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq which was delivered on 7th November 2007. The dars was given at Al Kawthar Academy, Leicester.

In this lesson, the Shaykh, may Allah bless him and allow us to continue to benefit from him, began by mentioning the complexity of the original Saheeh al-Bukhari and that the abridged format by Imam Zain al-Zabedi is much more accessible. The first hadeeth studied in this lesson was Hadeeth 670.

باب: فَضْلُ اتّبَاعِ الجَنَائِز

Ch. 31 - Chapter of the virtue of participating in funerals

670. عن ابن عمر رضي الله عنهما أَنّه قيل له: إِنّ أَبَا هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ يَقُولُ: مَنْ تَبِعَ جَنَازَةً فَلَهُ قِيرَاطٌ. فَقَالَ: أَكْثَرَ أَبُو هُرَيْرَةَ عَلَيْنَا. فَصَدّقَتْ عائِشَةُ رَضِيَ اللهُ عَنْهَا أَبَا هُرَيْرَةَ, وَقَالَتْ: سَمِعْتُ رَسُولَ اللهِ صلى الله عليه وسلم يَقُولُهُ. فَقَالَ ابْنُ عُمَرَ رَضِيَ اللهُ عَنْهُمَا: لَقَدْ فَرّطْنَا في قَرَارِيطَ كَثِيرَةٍ. رواه البخاري: 1323, 1324

670. (Narrated Nâfi'): Ibn 'Umar رضى الله عنهما was told that Abu Huraira said, Whoever accompanies the funeral procession will have a reward equal to one Qiraat. Ibn 'Umar said, Abu Hurairah talks of an enormous reward. A'isha رضى الله عنها attested Abu Huraira's narration and said, I heard Allâh's Messenger صلى الله عليه وسلم saying like that. Ibn 'Umar said, We have lost numerous Qiraat. (2:409O.B.)

The literal translation in this hadeeth is "Abu Hurairah has over done it" or "has gone too far" i.e. ibn Umar (رضى الله عنه) feared that Abu Hurairah (رضى الله عنه) is excessively narrating hadeeth and may have possible made a mistake or have erred. According to one narration, Abdullah ibn Umar met Abu Hurairah (رضى الله عنه) and said to him ‘Oh Abu Hurairah be very careful and watch what you relate from Rasulullah (صلى الله عليه وسلم).’ Abu Hurairah (رضى الله عنه) sent a messenger to Aisha (رضى الله عنها) and told the messenger to ask her if she could corroborate what he is saying i.e. "Whoever accompanies the funeral procession will have a reward equal to one Qiraat". Aisha (رضى الله عنها) said 'Yes, I heard Allah's messenger (صلى الله عليه وسلم) say it himself'. The messenger came back with the reply and in order to drive home the point, Abu Hurairah (رضى الله عنه) took hold of ibn Umar's (رضى الله عنه) hand and took him to Aisha (رضى الله عنها). Abu Hurairah (رضى الله عنه) said to Aisha (رضى الله عنها) ‘Oh Umm ul Mumineen, I plead with you in the name of Allah, did you hear Rasulullah (صلى الله عليه وسلم) say that whoever participated in the funeral will have one qiraat of reward?’. She said ‘Yes’. Ibn Umar (رضى الله عنه) was overwhelmed by this testimony and the truthfulness of Abu Hurairah (رضى الله عنه). Abu Hurairah (رضى الله عنه) then said ‘I was never preoccupied in planting seeds in the farm nor was I preoccupied by trading in the marketplace. But I would remain in the company of Rasulullah (صلى الله عليه وسلم) hoping for one of two things, either that he would give me a morsel of food so that I could eat it, or that he would give me a piece of knowledge so that I could consume it’. When he said this, Abdullah ibn Umar (رضى الله عنه) responded by saying ‘Oh Abu Hurairah (رضى الله عنه) indeed you were the one who was more in the company of Rasulullah (صلى الله عليه وسلم) than any other and you are amongst the knowledgeable of the hadeeth of Rasulullah (صلى الله عليه وسلم)’.

Shaykh proposed the question that what did Abu Hurairah mean by ‘I was never preoccupied in planting seeds in the farm nor was I preoccupied by trading in the markets’? Shaykh stated that he explained this many years ago during his commentary of Kitab-al-Ilm (The Book of Knowledge); in summary, the companions in Madinah were of two distinct groups. The muhajiroon, the smaller group of emigrants from Makkah were mainly traders, and the larger indigenous group, the Ansaar were predominantly farmers. Thus, Abu Hurairah is stating that he did not fit either of these categories. Rather, he would be in the company of Rasulullah (صلى الله عليه وسلم). He suffered a lot to remain in the company of Rasulullah (صلى الله عليه وسلم) and learnt a lot. Due to the barakah of what he learnt, even a prolific narrator such as ibn Umar (رضى الله عنه) had to defer to him and say that Abu Hurairah (رضى الله عنه) is the most knowledgeable of hadeeth amongst the companions. This shows the eagerness of the sahabah to listen to and acquire the hadeeth, as well as to gain knowledge.

From this hadeeth, we learn that the person that participates in a funeral he will enjoy one qiraat of reward. From another hadeeth, we learn that the Prophet stated that a person will gain one qiraat of reward for all the stages of the funeral that the person participates in. For example, there will be a reward of one qiraat for taking part in the burial after the jinazah. There will be another qiraat of reward for taking part in the condolence after the burial. Offering condolences after the burial is actually the main condolence i.e. by visiting the house of the bereaved.

Shaykh explained that a qiraat is actually part of a dinar, similar to how a penny is part of a pound or cents are part of a dollar. One dinar today is equivalent to approximately £55 (according to value of silver). One qiraat is approximately one-twentieth of a dinar. The Prophet only used this measurement to help the companions understand. Imam Ahmad bin Hanbal (رحمة الله عليه) narrates the hadeeth about one qiraat of reward for participating in all of the different stages of the funeral. In this narration, it is stated that someone said ‘Ya Rasulullah! Are you referring to these qiraats of ours?’ The Prophet (صلى الله عليه وسلم) responded by saying no and said that one qiraat that he is referring to is equivalent to Mount Uhud. Abdullah ibn Umar (رضى الله عنه) said after hearing this hadeeth that we have lost out on many qiraats of reward (i.e. if each qiraat is equivalent to Mount Uhud in weight). This hadeeth therefore speaks not only of the right and duty of offering condolences; there is also a great reward for offering such condolences and participating in the funeral and the burial.

The Etiquettes of Seeking Sacred Knowledge

2008-10-18T00:06:00.002+01:00

Assalamu alaikum, I thought the following course to be taught by our respected Shaykh may be of interest insha'Allah. Jazakumullahu khairan.

Al Kawthar Academy presents

The Etiquettes of Seeking Sacred Knowledge (Intensive Double Weekend Study Course) - taught by Shaykh Abu Yusuf Riyadh ul Haq

Dates: 22nd-23rd and 29th-30th November 2008

Information does not necessarily equate to beneficial knowledge, especially in the field of religion. The Sacred Knowledge of Allah and His Prophet صلى الله عليه وسلم is unique among all disciplines of learning, and thus demands a distinct approach and method of study. Its correct acquisition and successful application require a vision of lofty ideals and an inculcation of noble qualities in the individual.

This intensive course, under the tutelage of an eminent and erudite scholar, aims to educate and equip the student with the necessary understanding and etiquettes to beneficially acquire and apply Sacred Islamic Knowledge.

To enrol or for further info, please contact Al Kawthar Academy on 0116 246 1011 or on info@academy.eu

The Book of Hajj

2008-10-04T09:14:00.003+01:00

Live broadcast at wwww.akacademy.eu and also on paltalk

Bukhari Dars DVD

2008-08-14T01:22:00.005+01:00

Assalamu alaikum, Alhamdulillah the first DVD from the weekly Saheeh al-Bukhari lessons is to be launched before Ramadhan by Al Kawthar Productions insha'Allah. It is from Lesson 184 (Hadeeth 698-701) and the 3 main topics are:

The martydom of Sayyiduna Umar رضى الله عنه

The love of Rasullullah for Sayyidtuna Aisha رضى الله عنها

Deeds that benefit the deceased

Unfortunately, I still haven't typed up and uploaded my notes for this lesson yet but as you will have noticed I'm only posting by notes in order, however long it takes. Please pray Allah grants me the tawfeeq to catch up! However, please are all the hadeeth covered in this lesson with a summary of the main topics covered in each hadeeth.

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باب: مَوْتُ الفَجْأَة

CHAPTER 48. Sudden unexpected death.

698. عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا: أَنّ رَجُلًا قَالَ لِلنّبِيّ صلى الله عليه وسلم: )إِنّ أُمّي افْتُلِتَتْ نَفْسُهَا, وَأَظُنّهَا لَوْ تَكَلّمْتَ تَصَدّقَتْ, فَهَلْ لَهَا أَجْرٌ إِنْ تَصَدّقْتُ عَنْهَا قَالَ: (نَعَمْ). رواه البخاري: 1388

698. Narrated A'isha رضى الله عنها : A man said to the Prophet صلى الله عليه وسلم ,My mother died suddenly and I thought that if she had lived she would have given alms. So, if I give alms now on her behalf, will she get the reward? The Prophet صلى الله عليه وسلم replied in the affirmative. (2:470O.B.)

The benefit of a timely death

Sudden death

Benefitting the dead with good deeds

In Islam there is no guilt or virtue by association

Three things that continue to benefit after death

باب: مَا جَاءَ فِي قَبْرِ النّبِيّ صلى الله عليه وسلم وَأَبِي بَكْر وَعُمَرَ رَضِي الله عَنْهُمَا

CHAPTER 49. What is said regarding the graves of the Prophet صلى الله عليه وسلم Abâ Bakr, and 'Umar رضى الله عنهما .

699. وعَنْها رَضِيَ اللهُ عَنْهَا قَالَتْ: إِنْ كانَ رَسُولُ اللهِ صلى الله عليه وسلم لَيَتَعَذّرُ في مَرَضِهِ: (أَيْنَ أَنَا الْيَوْمَ, أَيْنَ أَنَا غَدًا). اسْتِبْطَاءً لِيَوْمِ عائِشَةَ, فَلَمّا كانَ يَوْمِي, قَبَضَهُ اللهُ بَيْنَ سَحْرِي وَنَحْرِي, وَدُفِنَ في بَيْتِي. رواه البخاري: 1389

699. Narrated 'Aisha رضى الله عنها : Allâh's Messenger صلى الله عليه وسلم during his sickness asked repeatedly, Where am I today? Where will I be tomorrow? And he was waiting for the day of my turn (impatiently). Then, when my turn came, Allâh took his soul away (in my lap) between my chest and arms and he was buried in my house. (2:471O.B.)

The love of Rasulullah صلى الله عليه وسلم for Aishah رضى الله عنها.

The status of Abuرضى الله عنه Bakr

We should not feel any doubts about that which Allah has made halal for us

Where did Rasulullah (saw) pass away and where was he buried?

700. عَنْ عُمَرَ بْن الخَطّابِ رَضِيَ اللهُ عَنْهُ أَنّه قال: تُوفّي رسول الله صلى الله عليه وسلم وهو راضٍ عن هؤلاءِ النّفَرِ السّتّة, فسمّى السّتّة, فَسَمّى: عُثْمانَ, وَعَلِيّا, وَطَلْحَةَ وَالزّبَيْرَ, وَعَبْدَ الرّحْمنِ بْنَ عَوْفٍ, وَسَعْدَ بْنَ أَبِي وَقّاصٍ, رَضِيَ اللهُ عَنْهُمْ. رواه البخاري: 1392

700. Narrated Umar bin Al Khattâb رضى الله عنه : Allâh's Messenger صلى الله عليه وسلم was pleased with these six persons till his death. And those six persons were namely: Uthmân, AlI, Talhâ, AzZubair, Abdur Rahmân bin Auf and Sa'd bin Abi Waqqâs رضى الله عنهم . (2:475O.B.)

The method by which the Saheeh of Imam Bukhari has been abridged to compose al Tajrid al Sarih.
How did Umar (ra) pass away?
The servant of Mughirah ibn Shuhbah (ra) in Madinah.
The intuition of Umar (ra)
The martyrdom of Umar (ra)
The importance the Sahabah attached to salah.
Is it important to raise our garment above our ankles?
The consideration and compassion of Umar (ra)
The sacrifice of Aishah (ra) for Umar (ra)
The method by which the successor of Umar (ra) as Ameer-ul-Mumineen was decided

باب: مَا ينْهَى عَن الأَمْوَات

CHAPTER 50. What is forbidden as regards: Abusing the dead.

701. عَنْ عائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: قَالَ النّبِيّ صلى الله عليه وسلم: (لاَ تَسُبّوا الأَمْوَاتَ, فَإِنّهُمْ قَدْ أَفْضَوْا إِلَى ما قَدّمُوا). رواه البخاري: 1393

701. Narrated 'Aisha رضى الله عنها : The Prophet صلى الله عليه وسلم said, Don't abuse the dead, because they have reached the destination of what they forwarded. (2:476O.B.)

The prohibition of abusing the dead

Study the Words of the Beloved of Allah صلى الله عليه وسلم

2008-08-01T07:56:00.002+01:00

Oh Man! Prepare your Provisions of Taqwa

2008-06-29T21:22:00.005+01:00

Assalamu alaikum, below are my notes for Lesson 175 of al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq. Hadeeth 665-669 were covered and the lesson was given on Friday 30th November 2007.

Please keep me in your du'as and of course the Shaykh and everyone at Al Kawthar Academy who allow us to benefit from the daroos. The full lesson is available from the podcast which has a new domain - www.islamicaudio.eu

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Chapter of standing for the funeral.

665. عَنْ عَامِرِ بْنِ رَبِيعَةَ رَضِيَ اللهُ عَنْهُ, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ: (إِذَا رَأَى أَحَدُكُمْ جَنَازَةً, فَإِنْ لَمْ يَكُنْ مَاشِيًا مَعَهَا فَلْيَقُمْ حَتّى يُخَلّفَهَا, أَوْ تُخَلّفَهُ, أَوْ تُوضَعَ مِنْ قَبْلِ أَنْ تُخَلّفَهُ). رواه البخاري: 1308

665. Narrated 'Amir bin Rabi'a رضى الله عنه : The Prophet صلى الله عليه وسلم said, If anyone of you see a funeral procession and he is not going along with it, then he should stand and remain standing till he gets behind it, or it leaves him behind, or the coffin is put down before it goes ahead of him. (2:395O.B.)

The Prophet said that when one of you sees a funeral as a passer-by, the person should stand.till:

Till the funeral departs

He departs and leaves the funeral

Until the coffin is put on the ground

All of the scholars of fiqh agree that this instruction of Rasulullah (صلى الله عليه وسلم) no longer applies. Some believe that this practice was abandoned by the Prophet (صلى الله عليه وسلم) and the evidence comes from a hadeeth narrated by Imam Malik in his muwatta and Imam Muslim in his saheeh as well as many other authors from Ali (رضى الله عنه) that the sahabah were instructed not to stand by the Prophet (صلى الله عليه وسلم).

The ruling for a person who is seated and a funeral passes by which he was not intending to participate in are as follows:

Hanafi school of fiqh – a person shouldn’t stand if a funeral passes by and

Maliki – makrooh

Sahafi – not recommended

Hanbali –makooh

باب: مَتَى يَقعُدُ إِذَا قَامَ لِلجَنَازَة

CHAPTER 27. When should one sit after standing for the funeral procession?

666. عن أبي هريرة رضي الله عنه أَنّه أَخذ بيد مروانَ وهما في جنازة, فَجَلَسَا قَبْلَ أَنْ تُوضَعَ, فَجَاءَ أَبُو سَعِيدٍ رَضِيَ اللهُ عَنْهُ, فَأَخَذَ بِيَدِ مَرْوَانَ, فَقَالَ: قُمْ, فَوَاللهِ لَقَدْ عَلِمَ هذَا أَنّ النّبِيّ صلى الله عليه وسلم نَهَانَا عَنْ ذلِكَ, فَقَالَ أَبُو هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ: صَدَقَ. رواه البخاري: 1309

666. (Narrated Sa'id Al Maqburi that his father said : While we were accompanying a funeral procession). Abu Huraira رضى الله عنه got hold of the hand of Marwân and they sat down before the coffin was put down. Then Abu Sa'id came and took hold of Marwân's hand and said, Get up. By Allâh, no doubt this (i.e. Abu Huraira) knows that the Prophet صلى الله عليه وسلم forbade us to do that. Abu Huraira said, He (Abu Sa'id) has spoken the truth. (2:396O.B.)

This hadeeth refers to an incident after the time of Rasulullah (صلى الله عليه وسلم). Marwan was the governor of Madinah but was not a sahabi. Marwan was at a funeral and Abu Huraira (رضى الله عنه) took Marwan’s hand and sat down with him, this was before the body and been lowered into the grave. Abu Sa'id (رضى الله عنه) then came and took Marwan’s hand and told him to rise as he said that the Prophet (صلى الله عليه وسلم) has forbidden this i.e. to sit when a funeral is present. Abu Huraira (رضى الله عنه) confirmed that this was the case.

Shaykh Abu Yusuf Riyadh ul Haq said that Allah knows best why Abu Hurairah (رضى الله عنه) sat down with Marwan for he must have had his reason. It is highly unlikely that this was due to forgetfulness. He disregarded his own reason for sitting down and did not contest Abu Said (رضى الله عنه).

Rulings

If someone is seated and a funeral passes by but that person is not a participant in the funeral – this was covered previously.

If someone is seated and a funeral arrives and the person intends to participate in the funeral – according to all the scholars he should rise.

Third type of standing is to remain standing i.e. a person participates in the funeral, he prays salat-ul-jinazah and then proceeds to the graveyard for the burial. When should the person sit down if they want wish to? One should not sit down in any funeral until the funeral has been placed on the ground. Of course the ruling is different if there is a necessity. The specific rulings are as follows:

According to the scholars of the Hanafi fiqh, one shouldn’t sit down until the funeral is placed on the ground and if one does then it is makrooh;

According to the Maliki school of fiqh it is permissible;

According to the Shafi school of fiqh it is not recommended;

According to the Hanbali school of fiqh it is makrooh.

باب: مَنْ قَامَ لِجَنَازَةِ يَهُودِي

Chapter 28 - Chapter of one who stood up for the funeral of a Jew.

667. عَنْ جَابِرِ بْنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُمَا قَالَ: مَرّ بِنَا جَنَازَةٌ, فَقَامَ لَهَا النّبِيّ صلى الله عليه وسلم وَقُمْنَا لَهُ, فَقُلْنَا يَا رَسُولَ اللهِ, إِنّهَا جَنَازَةُ يَهُودِيّ قَالَ: (إِذَا رَأَيْتُمُ الْجَنَازَةَ فَقُومُوا). رواه البخاري: 1311

667. Narrated Jâbir bin 'Abdullah رضى الله عنهما : A funeral procession passed in front of us and the Prophet صلى الله عليه وسلم stood up and we too stood up. We said, O Allâh's Messenger, this is the funeral procession of a Jew. He said, Whenever you see a funeral procession, you should stand up. (2:398O.B.)

Hadeeth 667 - All the scholars of fiqh agree that this ruling has been abrogated and they have differing views as to whether it is makrooh, not recommended etc but they all agree that one shouldn’t stand. The question is why did the Prophet (صلى الله عليه وسلم) stand for this funeral? Firstly, he did not know it was the jinazah of a non-Muslim when he first stood up. According to some other narrations of the hadeeth, the Prophet (صلى الله عليه وسلم) said ‘Is it not a soul? When you see a funeral, rise’ when someone said to him this was the funeral of a Jew. Was the Prophet’s (صلى الله عليه وسلم) standing out of respect for the funeral or was it for other reasons? There is another narration of the hadeeth where the Prophet (صلى الله عليه وسلم) said the words ‘Death is fright’ i.e. this should remind you of death. Thus, one shouldn’t be casual when a funeral passes. As far as this particular incident is concerned, in some narrations is mentioned that if someone asked that if a funeral of a non-Muslim passes by should one stand for it. The Prophet (صلى الله عليه وسلم) said yes because one stands not for the funeral but for the one that takes the soul i.e. for Allah and for the sake of the Angels.

Why did the Prophet (صلى الله عليه وسلم) stand on that occasion? This was practiced in the Jewish tradition. It is narrated by Imam Tahawiya that Ali saw a group of people standing for the funeral for a Muslim. Ali (رضى الله عنه) said the Prophet (صلى الله عليه وسلم) did that once for the sake of acting upon the Jewish tradition before Allah had revealed a law about that practice. Once Allah had revealed a law, he abandoned that practice and he sat down.

Thus, regardless of these ahadeeth and according to all the schools of fiqh, we do not stand for a funeral because these laws have been abrogated. The only exception is one is waiting for a funeral and wish to participate in it.

باب: حَمْلُ الرّجالِ الجَنَازَةَ دُونَ النّساء

Chapter of men carrying the funeral other than women

668. عَنْ أَبِي سَعِيدٍ الخُدْرِيّ رَضِيَ اللهُ عَنْهُ: أَنّ رَسُولَ اللهِ صلى الله عليه وسلم قَالَ: (إِذَا وُضِعَتِ الْجَنَازَةُ, وَاحْتَمَلَهَا الرّجَالُ عَلَى أَعْنَاقِهِمْ, فَإِنْ كانَتْ صَالِحَةً قَالَتْ: قَدّمُونِي, وَإِنْ كَانَتْ غَيْرَ صَالِحَةٍ قَالَتْ: يَا وَيْلَهَا, أَيْنَ يَذْهَبُونَ بِهَا, يَسْمَعُ صَوْتَهَا كُلّ شَيْءٍ إِلاّ الإِنْسَان, وَلَوْ سَمِعَهُ صَعِقَ). رواه البخاري:

668. Narrated Abu Sa'id Al Khudri رضى الله عنه : Allâh's Messenger صلى الله عليه وسلم said, When the funeral is ready and the men carry it on their shoulders, if the deceased was righteous it will say, 'Present me (hurriedly),' and if he was not righteous, it will say, 'Woe to it (me)! Where are they taking it (me)?' Its voice is heard by everything except mankind and if he heard it he would fall unconscious. (2:400O.B.)

When the deceased is placed upon the board or in the coffin that is carried by men to the coffin, then the deceased person actually speaks. If the person was pious, he says ‘Send me ahead’ and if the person was not pious he says ‘Woe be unto it’ Where are you taking it’. Everything in creation can hear the voice which is very loud and frightening and only mankind cannot hear it.

The reason why the sinful person says “Woe be unto it” rather than “Woe be unto me” is because the soul is damned and the person tries to distance himself from his own soul. The jinns also hear the terrifying scream and voice of this sinful person. When the person is questioned in the grave by the Angels and is punished, everyone except man and jinn hear the screams. But the jinns do not hear this scream when the body is being taken to the coffin. The reason why is because jinns are not too affected by the dead person talking but they are affected by punishment of the grave.

Imam Bukhari (رحمة الله عليه) doesn’t have a clear hadeeth in his saheeh which addresses the question in the chapter heading hence he uses this hadeeth. There is a clear hadeeth in ibn Majah in which this question is specifically addressed.

All the ulema of Islam agree that the funeral is to be carried by men, regardless of whether the deceased is male or female. The only exception is if there are no men and hence it is a necessity.

Chapter of hurrying with the funeral.

669. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ, عَنِ النّبِيّ صلى الله عليه وسلم قَالَ: (أَسْرِعُوا بِالْجَنَازَةِ, فَإِنْ تَكُ صَالِحَةً فَخَيْرٌ تُقَدّمُونَهَا إِليهِ, وَإِنْ يَكُ سِوَى ذلِكَ, فَشَرٌ تَضَعُونَهُ عَنْ رِقَابِكُمْ). رواه البخاري: 1315

669. Narrated Abu Hurairah رضى الله عنه : The Prophet صلى الله عليه وسلم said, Hurry up with the dead body for if it was righteous, you are forwarding it to a good thing and if it was otherwise (not righteous), then you are putting off an evil thing down your necks. (2:401O.B.)

We should hasten with the funeral, in both regards i.e. firstly, there should be no delay in preparation of the body e.g. bathing etc nor should there be a delay in the jinazah salah. Secondly, there should also be no delay in taking the body towards the grave for burial. One should not walk slowly.

The Shaykh highlighted that people neglect this and walk calmly with the funeral. One should walk very briskly but not run.

Unfortunately, today we delay the funeral awaiting the arrival of other people and family members or wait for a certain day.

If a good person has passed away, the soul does not want to remain behind but if the person that passed away is evil, then the soul may not want to leave the dunya but it is not a soul that one wants to be associated with. Thus, the ulema say do not keep the company of an evil person even in death. The person cannot influence you in any way but the Prophet (صلى الله عليه وسلم) said that it is evil that you are casting on your shoulders. If this is the effect of a dead body, then imagine the effect of evil people with whom we associate.

May Allah allow us to prepare and be mindful of death. The Shaykh reminded us that we should remember the terminator of all pleasures i.e. death.

The Shaykh narrated a beautiful Arabic poem at the end of the dars after mentioned the recent deaths of firstly his maternal aunt and also the niece of one of his students. Shaykh’s translation is below:

Oh Man! Prepare your provisions of Taqwa

For indeed you do not know when the night settles with its darkness if you will remain alive till Fajr

For there are many young men who spend their morning and evening and their days laughing and in jest even though whilst they were enjoying and laughing their shrouds had already been determined on Laylatul Qadr

And how many beautiful brides were there whose family beautified her for her groom

Even though both the souls of the groom and bride had already been seized on the night of Qadr

And how many little children were there whose small clothes had been sown

But those children never got to wear the clothes because their little bodies were entered into the darkness of the grave

And how many healthy people were there who died suddenly of no cause

And how many severely ill people were there who lived on for a very very long time

Weeping by the Patient and The Baiah

2008-05-31T23:23:00.003+01:00

Below are my final notes for Lesson 174 which cover Hadeeth 663 and 664. Although I'm some way behind in terms of typing up and posting my notes (the Shaykh delivered Lesson 194 of the Book of Zakah on Friday) I'm working through them in order. Please pray Allah puts barakah in my time and allows me to keep making progress insha'Allah.

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باب: البُكَاءُ عِنْدَ المَرِيض

CHAPTER 24. To weep near a patient.

663. عَنْ عَبْدِ اللهِ بْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: اشْتَكى سَعْدُ بْنُ عُبَادَةَ شَكْوَى لَهُ, فَأَتَاهُ النّبِيّ صلى الله عليه وسلم يَعُودُهُ, مَعَ عَبْدِ الرّحْمنِ بْنِ عَوْفٍ, وَسَعْدِ بْنِ أَبِي وَقّاصٍ, وَعَبْدِ اللهِ بْنِ مَسْعُودٍ, رَضِيَ اللهُ عَنْهُمْ, فَلَمّا دَخَلَ عَلَيْهِ, فَوَجَدَهُ فِي غاشِيَةِ أَهْلِهِ, فَقَالَ: (قَدْ قَضى). قَالُوا: لاَ يَا رَسُولَ اللهِ, فَبَكى النّبيّ صلى الله عليه وسلم, فَلَمّا رَأَى الْقَوْمُ بُكاءَ النّبِيّ صلى الله عليه وسلم بَكَوْا, فَقَالَ: (أَلاَ تَسْمَعُونَ, إِنّ اللهَ لاَ يُعَذّبُ بِدَمْعِ الْعَيْنِ, وَلاَ بِحُزْنِ الْقَلْبِ, وَلكِنْ يُعَذّبُ بِهذَا وَأَشَارَ إِلَى لِسَانِهِ أَوْ يَرْحَمُ, وَإِنّ المَيّتَ يُعَذّبُ بِبُكَاءِ أَهْلِهِ عَلَيْهِ). رواه البخاري: 1304

663. Narrated ‘Abdullâh bin ‘Umar رضى الله عنهما : Sa’d bin ‘Ubâda became sick and the Prophet صلى الله عليه وسلم along with ‘Abdur Rahmân bin ‘Auf, Sa’d bin Abi Waqqâs and ‘Abdullâh bin Mas’ud رضى الله عنهم visited him to enquire about his health. When he came to him, he found him surrounded by his household and he asked, Has he died? They said, No, O Allâh’s Messenger. The Prophet صلى الله عليه وسلم wept and when the people saw the weeping of Allâh’s Messenger صلى الله عليه وسلم , they all wept. He said, Will you listen? Allâh does not punish for shedding tears, nor for the grief of the heart but he punishes because of this or bestows His Mercy. He pointed to his tongue and added, The deceased is punished for the wailing of his relatives over him (2:391O.B.).

Hadeeth 663 – This hadeeth refers to Saad bin Ubadah (رضى الله عنها) who was one of the famous Ansaari companions and was the leader of the Khazraj tribe. He fell very ill and from this hadeeth we learn about the Prophet's (صلى الله عليه وسلم) concern for the ummah. He would weep at the condition of the ummah.

The Prophet (صلى الله عليه وسلم) and the sahabah would share everything. They would share things even if they were in need themselves. Shaykh Riyadh ul Haq reminded us that we should take time to visit the sick, go to funerals etc. We don't want to give time as what little time we have we want to spend for our own leisure time.

The Prophet (صلى الله عليه وسلم) went with a group of companions. Saad bin Ubadah’s (رضى الله عنها) family members were hovering over him and serving him when the Prophet arrived. The Prophet's first question on arrival was 'Has he passed away?' When the Prophet (صلى الله عليه وسلم) was told that he was still alive, he came close and saw the condition of Saad bin Ubadah (رضى الله عنها), and then wept. The sahabah then wept when seeing the condition of the sahabi. The Prophet (صلى الله عليه وسلم) said Allah does not punish due to tears or grief of the heart, but the tongue. The tongue can be responsible for so much good and bad. At the time of grief and sorrow, one must be careful not to blaspheme.

باب: مَا يُنْهَى عَنِ النّوْحِ وَالبُكَاءِ وَالزّجْرِ عَن ذلِك

CHAPTER 25.- Chapter of what is forbidden of wailing and weeping, and Chapter of
Admonishing Over This.

664. عَنْ أُمّ عَطِيّةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: أَخَذَ عَلَيْنَا النّبيّ صلى الله عليه وسلم عِنْدَ الْبَيْعَةِ أَنْ لاَ نَنُوحَ, فَمَا وَفَتْ مِنّا امْرَأَةٌ غَيْرُ خَمْسِ نِسْوَةٍ: أُمّ سُلَيْمٍ, وَأُمّ الْعَلاَءِ, وَابْنَةُ أَبِي سَبْرَةَ امْرَأَةُ مُعَاذٍ, وَامْرَأَتَانِ. أَوِ: ابْنَةُ أَبِي سَبْرَةَ, وَامْرَأَةُ مُعَاذٍ, وَامْرَأَةٌ اخْرَى. رواه البخاري:

664. Narrated Umm ‘Atiyya رضى الله عنها : At the time of giving the (Bai’â) pledge to the Prophet صلى الله عليه وسلم one of the conditions was that we would not wail, but it was not fulfilled except by five women and they were Umm Sulaim, Umm Al’Alâ’, the daughter of Abu Sabra, the wife of Mu’âdh, and two other women; or the daughter of Abu Sabra and the wife of Mu’adh and another woman. (2:393O.B.)

Hadeeth 664 – When a person gives baiah, they are giving baiah to Allah not to a person. The person is just a means. A baiah to an Amir, Khalifah or a Shaykh is not a pledge to that individual, rather the baiah is ultimately to Allah. When the sahabah gave the baiah to the Prophet (صلى الله عليه وسلم), it was to Allah through the Prophet (صلى الله عليه وسلم). Thus, the baiah should not be misunderstood or portrayed in an incorrect manner.

Umm Atiyya (رضى الله عنها) narrates this hadeeth about a pledge that some women gave to the Prophet.

In Surah Al Mumtahinah, the words of baiah for women are mentioned which include the following word ‘Oh Prophet of Allah, when the believing women come to you to pledge their oath of allegiance to you, pledging what; that they will not ascribe any partner unto Allah, they will not steal, they will not commit adultery, they will not practice infanticide, they will not create slander, they will not disobey in any good then Oh Messenger of Allah, accept their pledge of allegiance and seek Allah’s forgiveness on their behalf'. These are just some of the things that the women would give baiah upon. The baiah wasn’t restricted to this, as we learn from other hadeeth e.g. some sahabah gave a pledge that they would never ask anyone for anything.

In the hadeeth it is mentioned that a group of women pledged to the Prophet (صلى الله عليه وسلم) that they would not wail (the haraam wailing as discussed in previous lessons). Umm Atiya (رضى الله عنها) says that from that group not all were able to keep the promise – only the five mentioned in the hadeeth were able to do so; Umm Sulaim, Umm Al’Alâ (She is the sahabiyat who narrates the story of Uthman bin Mazun (رضى الله عنها) (see my previous notes)’, the daughter of Abu Sabra who was the wife of Mu’âdh, and two other women; or the narrator says Umm Sulaim (رضى الله عنها), Umm Al’Alâ (رضى الله عنها) the daughter of Abu Sabra and the wife of Mu’adh and another woman. One of the narrators lower down has made an error and could not remember exactly what his teacher had told him.

"We are immensely grieved at your parting Oh Ibrahim..."

2008-05-20T14:58:00.004+01:00

Assalamu alaikum, below are my notes for Hadeeth 662 of Lesson 174, Book of Funerals of al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq which was delivered on Friday 23rd November 2007.

Hadeeth 662-664 were covered in this lesson and I'll be posting the remainder of my notes from this lesson soon insha'Allah.

Also, I'd like to remind you that the daroos will be resuming this friday insha'Allah with Lesson 193.

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باب: قَوْلُ النّبِيّ صلى الله عليه وسلم: إنّا بِكَ لَمَحْزُونُونَ

CHAPTER 23. The saying of the Prophet صلى الله عليه وسلم (at the death of his son Ibrahim), ‘Indeed we are grieved by your separation.’

662. وعَنْه رَضِيَ اللهُ عَنْهُ قَالَ: دَخَلْنَا مَعَ رَسُولِ اللهِ صلى الله عليه وسلم عَلَى أَبِي سَيْفٍ الْقَيْنِ, وَكانَ ظِئْرًا لإِبْرَاهِيمَ عَلَيْهِ السّلاَمُ, فَأَخَذَ رَسُولُ اللهِ صلى الله عليه وسلم إِبْرَاهِيمَ فَقَبّلَهُ وَشَمّهُ, ثُمّ دَخَلْنَا عَلَيْهِ بَعْدَ ذلِكَ, وَإِبْرَاهِيمُ يَجُودُ بِنَفْسِهِ, فَجَعَلَتْ عَيْنَا رَسُولِ اللهِ صلى الله عليه وسلم تَذْرِفانِ, فَقَالَ لَهُ عَبْدُ الرّحْمنِ بْنُ عَوْفٍ رَضِيَ اللهُ عَنْهُ: وَأَنْتَ يَا رَسُولَ اللهِ فَقَالَ: (يَا ابْنَ عَوْفٍ, إِنّهَا رَحْمَةٌ). ثُمّ أَتْبَعَهَا بِأُخْرَى, فَقَالَ صلى الله عليه وسلم: (إِنّ الْعَيْنَ تَدْمَعُ, وَالْقَلْبَ يَحْزِنُ, وَلاَ نَقُولُ إِلاّ ما يَرْضي رَبّنَا, وَإِنّا بِفِرَاقِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ). رواه البخاري: 1303

662. Narrated (Anas bin Mâlik) رضى الله عنه : We went with Allâh’s Messenger صلى الله عليه وسلم to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrâhim (the son of the Prophet صلى الله عليه وسلم ). Allâh’s Messenger صلى الله عليه وسلم took Ibrâhim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrâhim was in his last breaths, and the eyes of Allâh’s Messenger صلى الله عليه وسلم started shedding tears. ‘Abdur Rahmân bin ‘Auf said, O Allâh’s Messenger even you are weeping! He said, O Ibn ‘Auf, this is mercy. Then he wept more and said, The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrâhim! Indeed we are grieved by your separation. (2:390O.B.)

Hadeeth 662 - Shaykh Abu Yusuf Riyadh ul Haq began commentary of this hadeeth by giving some background information. The Prophet (صلى الله عليه وسلم) had four daughters – Zaynab (رضى الله عنها), Ruqaya (رضى الله عنها), Umm Khulfum (رضى الله عنها) and Fatima (رضى الله عنها), all of whom were born from Khadijah (رضى الله عنها). The Prophet (صلى الله عليه وسلم) had two sons. The eldest was Qasim (رضى الله عنه) who passed away in early childhood. He was born either just before or just after Rasulullah’s (صلى الله عليه وسلم) prophethood. The Prophet’s (صلى الله عليه وسلم) other son, Abdullah (رضى الله عنه), also died in childhood. Two other names are reported as names of the Prophet’s (صلى الله عليه وسلم) son – Tahir and Tayib, however, most scholars are of the opinion that these were alternate names of Abdullah. All of these children were born before the hijrah and were the children of Khadijah (رضى الله عنها). None of the other wives bore the Prophet (صلى الله عليه وسلم) any children.

In the 7^th year of Hijrah, the patriarch of Alexandra (Northern Egypt), Emperor Muqawqis had received the letter from the Prophet (صلى الله عليه وسلم) inviting him to Islam. He did not embrace Islam but honoured the Prophet. He sent gifts to the Prophet (صلى الله عليه وسلم) including two sisters as concubines. The Prophet (صلى الله عليه وسلم) did not want to keep both sisters, Maria and Sireen who were both Coptic Christians. He kept Maria al-Qibtiyya (رضى الله عنها) and gave Sireen to ibn Thabit (رضى الله عنه). Allah made her halal for the Prophet (صلى الله عليه وسلم). In the 8^th year of Hijrah she bore the Prophet (صلى الله عليه وسلم) his first child from any wife other than Khadijah (رضى الله عنها). All of the other wives were jealous of Maria (رضى الله عنها) and would join forces against her. This was part of the reason why Allah revealed Surah Tahrim. She was initially housed with Umm Sulaim (رضى الله عنها) (see my last post), and was then moved to an upper area of Madinah, which was a great distance from the masjid. This area still exists today.

It was in the month of Dhul Hijjah 8 AH when Maria al-Qibtiyya (رضى الله عنها) gave birth to Ibrahim (رضى الله عنها). Jibril visited the Prophet (صلى الله عليه وسلم) and said to him ‘Peace be unto you, oh father of Ibrahim’. Thus, in the 61^st year of his life, the Prophet (صلى الله عليه وسلم) was blessed with a son and he was overjoyed. He was very affectionate with Maria al-Qibtiyya (رضى الله عنها) and with Ibrahim (رضى الله عنها).

The women of the Ansaar began competing with each other as to who would breastfeed Ibrahim (رضى الله عنه). First, he was breastfed by Umm Burdah and then Umm Saif, who was the wife of the blacksmith Abu Saif (رضى الله عنه)). The husband would have a responsibility in the upbringing of the child, and thus both the husband and the wife would be known as wet-nurses.

Ibrahim (رضى الله عنه) suddenly fell ill, and the hadeeth refers to this with the words ‘he was giving up his soul’. The Prophet (صلى الله عليه وسلم) said ‘Indeed the eyes weep and the heart grieves but the tongue does not utter except that which pleases Allah. To Allah we belong and to Allah we shall return. Indeed to Allah belongs that which he takes and to Allah belongs that which he gives. And everything is fixed with an appointed time by Allah. And indeed we are immensely grieved at your parting Oh Ibrahim’. This longer statement in not in this hadeeth of Bukhari but is found in other narrations.

At the time of Ibrahim’s (رضى الله عنه) burial, one of the things that the Prophet (صلى الله عليه وسلم) said was that if Ibrahim (رضى الله عنه) had lived to grow old he would have become a Prophet of Allah. He did not survive as there is no prophethood after Rasulullah (صلى الله عليه وسلم). Some people attempt to use this narration to prove that there is prophethood after Rasulullah (صلى الله عليه وسلم). But in other narrations, the Prophet (صلى الله عليه وسلم) has made it extremely clear that there would be no prophet after him.

Ibrahim (رضى الله عنه) died at the time of the eclipse which was on 29^th/30^th Shawwal 10 AH (27^th January 632 CE at 10:46 AM). Ibrahim (رضى الله عنه). He was in his 23^rd month of life at the time and as we learn from this hadeeth he was still being breastfed. In an authentic hadeeth, the Prophet (صلى الله عليه وسلم) said ‘My son has died whilst still being breastfed but he shall have a wet-nurse in Jannah who shall continue to breastfeed him’.

A question one could ask is how long can you breastfeed a child for? We learn that Ibrahim (رضى الله عنه) was breastfed up to his 23^rd month of life. The Prophet (صلى الله عليه وسلم) had said that he would bury his family members close to the grave of Uthman bin Maz’un (رضى الله عنه) – see my notes on this great sahabi which were posted last year when we covered Hadeeth 636 -

http://bukhariblog.blogspot.com/2007/07/uthman-bin-mazun.html

The Prophet (صلى الله عليه وسلم) had Ibrahim (رضى الله عنه) buried next to Uthman bin Maz’un (رضى الله عنه).

We also learn from this hadeeth that it is permissible to lament the loss of a deceased relative as the Prophet (صلى الله عليه وسلم) said words addressing Ibrahim (رضى الله عنه). This does not contravene the shariah.

Umm Sulaim (رضى الله عنها)

2008-05-18T18:08:00.004+01:00

Assalamu alaikum, below are all of my notes from Lesson 173 from the Book of Funerals. Hadeeth 659-661 were covered in this lesson which was delivered on Friday 16th November 2007.

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باب: ما يُنْهى مِنَ الحَلْقِ عِنْدَ المُصيبَة

CHAPTER 20. Shaving the head on the falling of a calamity is forbidden.

659. عَنْ أَبِي مُوسى رَضِيَ اللهُ عَنْهُ: وَجِعَ وَجَعًا, فَغُشِيَ عَلَيْهِ, وَرَأْسُهُ فِي حَجْرِ امْرَأَةٍ مِنْ أَهْلِهِ فبكت, فَلَمْ يَسْتَطِعْ أَنْ يَرُدّ عَلَيْهَا شَيْئًا, فَلَمّا أَفَاقَ قَالَ: أَنَا بَرِيءٌ مِمّنْ بَرِىءَ مِنْهُ رَسُولُ اللهِ صلى الله عليه وسلم, إِنّ رَسُولَ اللهِ صلى الله عليه وسلم بَرِىءَ مِنَ الصّالِقَةِ, وَالحَالِقَةِ, والشّاقّةِ. رواه البخاري: 1296

659. Narrated Abu Musa رضى الله عنه that he got seriously ill, fainted, and could not reply to his wife while he was lying with his head in her lap. When he came to his senses, he said, I am innocent of those, of whom Allâh’s Messenger صلى الله عليه وسلم was innocent. Allâh’s Messenger صلى الله عليه وسلم is innocent of the woman who cries aloud (or slaps her face) and who shaves her head and who tears off her clothes (on the falling of a calamity). (2:383(B)O.B)

Hadeeth 659 - In this hadeeth, the Prophet (صلى الله عليه وسلم) discusses three actions that a woman did in ignorance when mourning a bereavement; wailing/slapping her face, shaving her head and ripping off clothes. This hadeeth is specifically about bereavement but Imam Bukhari (رحمة الله عليه) generalises with the chapter heading i.e. when a calamity befalls a person because these actions are haraam for all occasions of sadness.

باب: مَنْ جَلَسَ عِنْدَ المُصِيبَةِ يُعرَفُ فِيهِ الحُزْن

CHAPTER 21. Whoever sat down and looked sad when afflicted with a calamity.

660. عَنْ عائِشَةَ رَضِيَ اللهُ عَنْهَا, قَالَتْ: لَمّا جَاءَ النّبِيّ صلى الله عليه وسلم قَتْلُ ابْنِ حارِثَةَ وَجَعْفَرٍ وَابْنِ رَوَاحَةَ, جَلَسَ يُعْرَفُ فِيهِ الحُزْنُ, وَأَنَا أَنْظُرُ مِنْ صَائِرِ الْبابِ شَقّ الْبابِ فَأَتَاهُ رَجُلٌ فَقَالَ: إِنّ نِسَاءَ جَعْفَرٍ, وَذَكَرَ بُكاءَهُنّ, فَأَمَرَهُ أَنْ يَنْهَاهُنّ, فَذَهَبَ, ثُمّ أَتَاهُ الثّانِيَةَ: فأَخبره أَنّهنّ لَمْ يُطِعْنَهُ, فَقَالَ: (انْهَهُنّ). فَأَتَاهُ الثّالِثَةَ, قَالَ: وَاللهِ غَلَبْنَنَا يَا رَسُولَ اللهِ. فَزَعَمَتْ أَنّهُ قَالَ: (فَاحْثُ في أَفْوَاهِهِنّ التّرَابَ). رواه البخاري: 1299

660. Narrated A’isha رضى الله عنها : When the Prophet صلى الله عليه وسلم got the news of the death of Ibn Hâritha, Ja’far and Ibn Rawâha he sat down and looked sad and I was looking at him through the chink of the door. A man came and told him about the crying of the women of Ja’far. The Prophet صلى الله عليه وسلم ordered him to forbid them. The man went and came back saying that he had told them but they did not listen to him. The Prophet صلى الله عليه وسلم said, Forbid them. So again he went and came back for the third time and said, O Allâh’s Messenger! By Allâh, they did not listen to us at all. (A’isha) added, Allâh’s Messenger صلى الله عليه وسلم ordered him to go and put dust in their mouths. (2:386O.B.)

Hadeeth 660 – the Battle of Mu’tah which is referred to in this hadeeth was discussed in the commentary of Hadeeth 639 in Lesson 165 (see my previous post about this battle - http://bukhariblog.blogspot.com/2007/10/battle-of-mutah.html and also the audio lesson at http://alkawthar.podbean.com/2007/08/12/lesson-165-hadeeth-639/) . The wording in the hadeeth is that the Prophet (صلى الله عليه وسلم) sat down; this actually means that the Prophet (صلى الله عليه وسلم) was seated in mourning and people came to visit him and offer their condolences. He had lost his cousin, adopted son, and also a companion who was close to him as well as being his poet.

When the incident mentioned in this hadeeth took place, Aisha (رضى الله عنها) said ‘May Allah rub your nose in the dust’. She muttered these words under her mouth to the man mentioned in the hadeeth. The women in the household of Jafar (رضى الله عنه) were weeping excessively and there was a danger that they would start to wail. The Prophet (صلى الله عليه وسلم) told the man who informed him of this to go and prevent them. The man came back and said that the women were not listening to him. The Prophet (صلى الله عليه وسلم) told him to go back again. He came back again. The Prophet (صلى الله عليه وسلم) then said to him ‘Throw dust in their mouths’. By this the Prophet (صلى الله عليه وسلم) is implying to the man that he will be unable to stop them weeping excessively as this was a time of great calamity. The women were weeping excessively but they were not doing anything haraam. This is why Aisha (رضى الله عنها) added her comment as the man was unable to prevent the women from weeping but he still kept coming and bothering and disturbing the Prophet.

Shaykh Abu Yusuf Riyadh ul Haq mentioned that the lesson to be learnt from this hadeeth is that one should not hurt someone repeatedly when talking to them about something when nothing practical cane be done about it e.g. if someone says kind words to the ill person, it will be pleasing to the ill person and make them feel better even though words will not change the Qadr of Allah. On the contrary, we shouldn’t start asking details about the person’s illness as is commonly the practice… ‘Tell me about the operation’ etc. Similarly, when someone dies, you should not go and start asking how the person died.

The Shaykh also added that it takes two people to hurt you – your enemy to slander you, and your friend to then convey that slander to you.

باب: مَن لَم يُظهِر حُزنَهُ عِندَ المُصيبَة

CHAPTER 22. Whoever shows no signs of grief or sorrow on the falling of a calamity.

661. عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: مات ابْنٌ لأَبِي طَلْحَةَ رَضِيَ اللهُ عَنْهُ وَأَبُو طَلْحَةَ خارِجٌ, فَلَمّا رَأَتِ امْرَأَتُهُ أَنّهُ قَدْ مَاتَ, هَيّأَتْ شَيْئًا, وَنَحّتْهُ فِي جانِبِ الْبَيْتِ, فَلَمّا جَاءَ أَبُو طَلْحةَ قَالَ: كَيْفَ الْغُلاَمُ قَالَتْ: قَدْ هَدَأَتْ نَفْسُهُ, وَأَرْجُو أَنْ يَكُونَ قَدِ اسْتَرَاحَ. فَبَاتَ, فَلَمّا أَصْبَحَ اغْتَسَلَ, فَلَمّا أَرَادَ أَنْ يَخْرُجَ أَعْلَمَتْهُ أَنّهُ قَدْ مَاتَ, فَصَلّى مَعَ النّبِيّ صلى الله عليه وسلم, ثُمّ أَخْبَرَهُ بِمَا كانَ مِنْهُمَا, فَقَالَ رَسُولُ اللهِ صلى الله عليه وسلم: (لَعَلّ اللهَ أَنْ يُبَارِكَ لَكُمَا فِي لَيْلَتِكُمَا).

قَالَ رَجُلٌ مِنَ الأَنْصَارِ: فَرَأَيْتُ لَهُمَا تِسْعَةَ أَوْلاَدٍ, كُلّهُمْ قَدْ قَرَأَ الْقُرْاَنَ. رواه البخاري: 1301

661. Narrated Anas (bin Mâlik) رضى الله عنه : One of the sons of Abu Talha became (sick) and died and Abu Talha at that time was not at home. When his wife saw that he was dead, she prepared him (washed and shrouded him) and placed him somewhere in the house. When Abu Talha came, he asked, How is the boy? She said, The child is quiet and I hope he is in peace. (Abu Talha) passed the night and in the morning took a bath and when he intended to go out, she told him that his son had died, Abu Talha offered the (morning) prayer with the Prophet صلى الله عليه وسلم and informed the Prophet صلى الله عليه وسلم of what happened to them. Allâh’s Messenger صلى الله عليه وسلم said, May Allâh bless you both concerning your night (that is, may Allâh bless you both with good offspring). (Sufyân said) A man from the Ansâr said, They (i.e. Abu Talha and his wife) had nine sons and all of them became reciters of the Qur’ân (by heart). (2:388O.B.)

Hadeeth 661 – Abu Talha (رضى الله عنه) was fasting and he was visiting the Prophet (صلى الله عليه وسلم). Abu Talha (رضى الله عنه) would fast all the time. He was the step-father of the narrator of this hadeeth, Anas ibn Malik (رضى الله عنه).

Umm Sulaim (رضى الله عنها) was the wife of Abu Talha (رضى الله عنه). One of their children was ill and the child passed away. She bathed the child and placed him at the side of their home. She told Anas (رضى الله عنه) to call her father but not to tell him. She prepared food for his iftar and then adorned herself and enquired ‘Do you have any need for me?’. They cohabited and spent the night together. Before he was about to leave the house for Fajr salah, she said to him that imagine if someone gave an item of trust to another to look after, but afterwards refused to give it back, would that be correct? Abu Talha (رضى الله عنه) replied by saying to her ‘Of course not’. She then said to Abu Talha (رضى الله عنه) ‘Then pray to Allah about your son’. Abu Talha (رضى الله عنه) became angry and said that she allowed him to reach a state of major impurity before telling him (although he had performed ghusl when she informed him). He went angrily to the Prophet (صلى الله عليه وسلم) and told him the whole incident after Fajr salah.

The Prophet (صلى الله عليه وسلم) did not disapprove of Umm Sulaim’s (رضى الله عنها) actions but prayed for them and said to him that Allah will bless your union (of that night). They had a child whom the Prophet (صلى الله عليه وسلم) named Abdullah. Abdullah had nine sons and four daughters - all of his nine sons were scholars. One of them was the teacher of Imam Malik (رحمة الله عليه).

With this chapter heading, Imam Bukhari (رحمة الله عليه) is trying to tell us that one should have a moderate approach to mourning.

Umm Sulaim (رضى الله عنها) was a woman of great willpower, resilience and courage. He husband was first Malik (the father of Anas (رضى الله عنه)) before Islam. She embraced Islam before her husband. When she told her husband that she had embraced Islam, he began abusing her and refused to embrace. She told her son, Anas, to say the kalimah and he embraced Islam although Malik said to her ‘Don’t spoil my son’. Malik left his home in anger and was killed in a fight. Abu Talha (رضى الله عنه) later proposed to Umm Sulaim (رضى الله عنها) – he was a nobleman and very wealthy but she said she didn’t want any money but wanted him to embrace Islam. She asked that her dowry would be that he embraces Islam rather than money.

It is reported that Abu Talha (رضى الله عنه) would fast every day, except on the days of Eid. Abu Talha (رضى الله عنه) passed away on a ship and those with him didn’t want to bury him in the sea. For six days as they sailed towards land, his body remained fresh.

Charity Begins At Home

2008-05-17T17:55:00.005+01:00

Below are the final part of my notes from Lesson 172 in which Hadeeth 658 was covered.

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باب: رَثَي النّبِيّ صلى الله عليه وسلم سَعْدَ بْنَ خَولَة

Chapter 19. Prophet صلى الله عليه وسلم mourned Sa'd bin Khaula.

The literal translation of the chapter heading is ‘The Prophet eulogised Sa'd bin Khaula’ but the more meaningful translation is the Prophet (صلى الله عليه وسلم) mourned Sa'd bin Khaula (رضى الله عنه). Imam Bukhari (رحمة الله عليه) is trying to show that mourning and weeping is permissible as long as they remain in the confines of the Shariah.

658. عَنْ سَعْدِ بْنِ أَبِي وَقّاصٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم يَعُودُنِي عامَ حَجّةِ الْوَدَاعِ, مِنْ وَجَعٍ اشْتَدّ بِي, فَقُلْتُ: إِنّي قَدْ بَلَغَ بِي مِنَ الْوَجَعِ ما ترى, وَأَنَا ذُو مَالٍ, وَلاَ يَرِثُنِي إِلاّ ابْنَةٌ, أَفَأَتَصَدّقُ بِثُلُثَيْ مالِي قَالَ: (لاَ). فَقُلْتُ: بِالشّطْرِ فَقَالَ: (لاَ). ثُمّ قَالَ: (الثّلُثُ وَالثّلُثُ كَبِيرٌ, أَوْ كَثِيرٌ, إِنّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ, خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عالَةً يَتَكَفّفُونَ النّاسَ, وَإِنّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلاّ أُجِرْتَ بِهَا, حَتّى ما تَجْعَلُ فِي فِي امْرَأَتِكَ). فَقُلْتُ: يَا رَسُولَ اللهِ, أُخَلّفُ بَعْدَ أَصْحَابِي قَالَ: (إِنّكَ لَنْ تُخَلّفَ فَتَعْمَلَ عَمَلًا صَالِحًا إِلاّ ازْدَدْتَ بِهِ دَرَجَةً وَرِفْعَةً, ثُمّ لَعَلّكَ أَنْ تُخَلّفَ حَتّى يَنْتَفِعَ بِكَ أَقْوَامٌ, وَيُضَرّ بِكَ اَخَرُونَ, اللّهُمّ أَمْضِ لأَصْحَابِي هِجْرَتَهُمْ وَلاَ تَرُدّهُمْ عَلَى أَعْقَابِهِمْ, لكنِ الْبَائِسُ سَعْدُ بْنُ خَوْلَةَ). يَرْثِي لَهُ رَسُولُ اللهِ صلى الله عليه وسلم أَنْ ماتَ بِمَكّةَ. رواه البخاري: 1295

658. Narrated Sa'd bin Abi Waqqâs رضى الله عنه : In the year of the last Hajj of the Prophet صلى الله عليه وسلم , I became seriously ill and the Prophet صلى الله عليه وسلم visited me enquiring about my health. I told him, I am reduced to this state because of illness and I am wealthy and have no inheritors except a daughter. Should I give two-thirds of my property in charity'? He said, No. I asked, Half? He said, No, then he added, One-third, and even one-third is much. You'd better leave your inheritors wealthy rather than leaving them poor, begging others. You will get a reward for whatever you spend for Allâh's sake, even for what you put in your wife's mouth. I said, O Allâh's Messenger! Will I be left alone after my companions have gone? He said, If you are left behind, whatever good deeds you will do, will upgrade you and raise you high. And perhaps you will have a long life so that some people will be benefited by you while others will be harmed by you. O Allâh! Complete the emigration of my companions and do not turn them renegades. But Allâh's Messenger صلى الله عليه وسلم felt sorry for poor Sa'd bin Khaula as he died in Makka (but Sa'd bin Abi Waqqâs lived long after the Prophet صلى الله عليه وسلم (O.B 2:383.)

Sa'd bin Abi Waqqâs (رضى الله عنه) joined the Prophet (صلى الله عليه وسلم) in the farewell pilgrimage. However, he became severely ill and the Prophet (صلى الله عليه وسلم) came to visit him. He felt that he wouldn’t live for much longer and he said to the Prophet (صلى الله عليه وسلم) that you can see my pain and suffering i.e. that he may die soon. He said he has a lot of wealth but no heirs or successors except one daughter. He enquired whether he should give two-thirds of his wealth in charity but the Prophet (صلى الله عليه وسلم) said no. He then asked the same about half. Again, the Prophet (صلى الله عليه وسلم) said ‘no’. He then said one-third. The Prophet (صلى الله عليه وسلم) said yes but said that this is also excessive. The Prophet (صلى الله عليه وسلم) said that it is far better than he leaves it for his family so they are self-sufficient and not left to beg, for charity begins at home. The Prophet (صلى الله عليه وسلم) encouraged him by informing him that he would be rewarded for spending on his family and daughter. The Prophet (صلى الله عليه وسلم) said that even placing a morsel of food in the mouth of your wife is sadaqah. The Prophet (صلى الله عليه وسلم) gave him a very succinct explanation of charity. One should not forget one’s wife, children or family in charity. One has a duty and responsibility to look after one’s family and in this there is a reward if done with the correct intention

Sa'd bin Abi Waqqâs (رضى الله عنه) enquired whether he would be left behind in Makkah. Why didn’t he want to be left in Makkah, in the holiest place where he was born and his family had lived? He was approximately 33 years old at the time. Sa'd bin Abi Waqqâs (رضى الله عنه) had done hijrah from Makkah to Madinah with the Prophet (صلى الله عليه وسلم). For the sahabah, this was the deed that they cherished the most – they left everything behind and felt that they would never go back to that which they had left for the sake of Allah. Hence, they wanted to die in Madinah or elsewhere but not in Makkah which they had left for the sake of Allah. Hence, he did not want any reduction in his reward for the hijrah. The Prophet (صلى الله عليه وسلم) replied that you will never be left behind – even if you are left behind, any good deeds that you do, will result in your status being raised in the sight of Allah. But, the Prophet (صلى الله عليه وسلم) said that it is quite possible that your companions will die and you shall live on, so much so that some will benefit from you whilst others will suffer because of you. Sa'd bin Abi Waqqâs (رضى الله عنه) went on to recover from his illness and join the Prophet (صلى الله عليه وسلم) in Madinah. He lived on for another 48 years and became the commander of the Muslim armies. He was the conqueror of Iraq, and the destroyer of the armies of Persia. This is why the Prophet (صلى الله عليه وسلم) said ‘Some will benefit from you whilst others will suffer because of you’. The Prophet (صلى الله عليه وسلم) made a du’a that ‘O Allah! Allow the emigration of my companions to reach its completion and do not turn them back on their heels’. The Prophet’s (صلى الله عليه وسلم) prayer was accepted for all of these companions.

The Prophet (صلى الله عليه وسلم) said ‘Poor Sa'd bin Khaula. Poor Sa'd bin Khaula’ – he also fell ill and passed away on the farewell pilgrimage in Makkah. Sa'd bin Abi Waqqâs (رضى الله عنه) survived but Sa'd bin Khaula (رضى الله عنه) died. This is why the chapter heading is ‘The Prophet mourned Sa'd bin Khaula’.

Prophet (صلى الله عليه وسلم) advised about charity and went to visit the sick. The Shaykh mentioned that these were the lessons to take away from this hadeeth. We should be less selfish and visit those that are ill or in need. Secondly, with regards to charity, the Prophet (صلى الله عليه وسلم) advised that you should not be so generous in charity that you are then left in need but also one should not be stingy. Hence moderation is required even when giving in charity.

'Weak' Hadeeth

2008-05-17T16:56:00.005+01:00

Assalamu alaikum, below are the first part of my notes for Lesson 172 from the Book of Funerals
(al Tajrid al Sarih, The Abridged Saheeh al-Bukhari). Hadeeth 656-658 were covered in this lesson which was delivered on on Friday 9th November 2007. Notes for Hadeeth 656 and 657 are below. Full lesson in MP3 format on the Al Kawthar podcast. Below you will also find a 10 minute video clip from this lesson.

باب: مَا يُكْرَهُ مِنَ النّيَاحَةِ عَلَى المَيّت

Chapter 17 - What (sort of) wailing over a deceased is disliked

Traditionally in Arab society at the time of news of bereavement, women would often wail, weep, pull their hair and physically harm themselves. These are all considered ‘wailing’ for the purpose of simplicity.

As discussed in the last dars, mourning and weeping is permissible. however, the type of mourning and wailing described above is forbidden.

656. عَنِ المُغِيرَةِ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ النّبِيّ صلى الله عليه وسلم يَقُولُ: (إِنّ كَذِبًا عَلَيّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ, مَنْ كَذَبَ عَلَيّ مُتَعَمّدًا فَلْيَتَبَوّأْ مَقْعَدَهُ مِنَ النّارِ).

656. Narrated Al Mughira رضى الله عنه : I heard the Prophet صلى الله عليه وسلم saying, Ascribing false things to me is not like ascribing false things to anyone else. Whosoever tells a lie against me intentionally then surely let him occupy his seat in Hellfire. Al Mughira added that he heard the Prophet صلى الله عليه وسلم saying, The deceased who is wailed over is tortured for that wailing. (2:378O.B.)

Al Mughira narrates two separate hadeeth in this instance. The first part refers to lying about the Prophet (صلى الله عليه وسلم) where the Prophet (صلى الله عليه وسلم) says lying about him is not like lying about anyone else. Although lying is haraam anyway e.g. claiming someone said something when they did not is haraam and is applicable for anyone and about anyone. This sentence in the hadeeth does not mean that lying about or to anyone other than the Prophet (صلى الله عليه وسلم) is tolerable. However, lying about the Prophet (صلى الله عليه وسلم) is of a much greater degree of seriousness and hence the Prophet (صلى الله عليه وسلم) says that if someone lies about the Prophet (صلى الله عليه وسلم) then he should take his seat in the fire of hell. That is a warning and a threat to that individual.

If we claim that the Prophet (صلى الله عليه وسلم) said something and we know for certain that he didn’t or we have no knowledge that he did say such a statement, then this is haraam and of grave seriousness. Similarly, if we deny a hadeeth – we are rejecting a statement of the Prophet (صلى الله عليه وسلم) and this is also a grave sin. Many people agree that ascribing a false hadeeth to the Prophet (صلى الله عليه وسلم) is a grave sin, but at the same time denying a hadeeth is not thought to be a serious and grave sin.

The Shaykh narrated an incident of an Imam who narrated a du’a from the hadeeth as part of his Arabic khutbah and was accused of lying against the Prophet (صلى الله عليه وسلم) – the du’a included the words “Oh Allah, allow me to live as a misqeen and die as a misqeen, and raise me amongst the misqeen on the Day of Judgement”. Some people that were incensed by hearing this hadeeth were not scholars but were extremely angered and said ‘How can the Prophet (صلى الله عليه وسلم) have said that may Allah allow me to live and die as a poor person?”. The Shaykh mentioned that this is an authentic and saheeh hadeeth. The word ‘misqeen’ in this context doesn’t mean ‘poor’ in terms of wealth. Misqeen also means humble. This is the meaning of this particular hadeeth. Hence, one should be very careful before rejecting hadeeth. Just because certain ahadeeth and not to our liking or we feel uncomfortable with them, we shouldn’t simply reject them. People are very careful with verses of the Holy Qur’an but this is not the case with hadeeth. Shaykh Abu Yusuf Riyadh ul Haq said that a famous Arabic word that many non-Arabs know as well is ‘daeef’ i.e. weak and therefore any hadeeth that people do not like are instantly labelled as being daeef or fabricated.

Imam Ahmad ibn Hanbal (رحمة الله عليه) has 27,000 hadeeth in his musnad whereas most of the other books have 3000 to 5000 hadeeth on average, and it is said about him that he had memorised one million hadeeth. By one million, it is meant the same hadeeth with different narrators. On one occasion, there was someone reciting Qur’an at a graveyard. Imam Ahmad ibn Hanbal (رحمة الله عليه) asked people to prevent him. Someone said to the Imam ‘What do you say about such and such a narrator?’ The Imam gave his approval. The person mentioned a few other narrators. Imam Ahmad ibn Hanbal (رحمة الله عليه) gave his approval to all these narrators and then the person narrated a hadeeth from these narrators which allowed a person to recite at the grave. SubhanAllah. Imam Ahmad ibn Hanbal (رحمة الله عليه) had not heard that hadeeth. Thus, the Shaykh stressed that we need to be very careful before rejecting a hadeeth just because it challenges our thoughts, beliefs or prejudices.

The Shaykh also gave an example of someone attributing something to the Prophet (صلى الله عليه وسلم) which was false. A female novelist wrote an explicit novel and many people complained about it becomes it was considered to unbefitting a Muslim author. She was interviewed by a journalist and responded by saying ‘Why is there such reticence in the Muslim community? Look at Aisha – she was so explicit in her own speech. If Aisha can be so explicit and she was the mother of the believers then why can no else?’ She said ‘We should follow in the footsteps of Aisha about whom the Prophet (صلى الله عليه وسلم) said take half of your knowledge from Aisha’. The journalist questioned whether this was a hadeeth. She claimed that the hadeeth was in Bukhari and Muslim and that just because men did not like certain hadeeth they denied them. Such a hadeeth is not in Bukhari or Muslim.

Both of these instances can be considered lying about the Prophet (صلى الله عليه وسلم).

At the end of the lesson, Shaykh Abu Yusuf Riyadh ul Haq expanded on the meaning of a 'weak' hadeeth. Below is a video clip of this part of the dars:

The second part of the hadeeth was discussed in the last lesson – a person is only sinful if they gave instruction to people to wail after they passed away. When people ascribe statements to deceased which are untrue are also haraam e.g. when it is said ‘He was so brave’ etc even though it was known to be untrue.

باب: لَيْسَ مِنّا مَنْ ضَرَب الخُدُود

CHAPTER 18. 'He is not one of us who slaps his cheeks'

657. عَنْ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ النّبِيّ صلى الله عليه وسلم: (لَيْسَ مِنّا مَنْ لَطَمَ الخُدُودَ, وَشَقّ الجُيُوبَ, وَدَعا بِدَعْوَى الجَاهِلِيّةِ). رواه البخاري: 1294

657. Narrated 'Abdullâh رضى الله عنه : The Prophet صلى الله عليه وسلم said, He who slaps his cheeks, tears his clothes and calls to or follows the ways and traditions of the Days of Ignorance, is not from us. (2:382O.B.)

Arab women would slap their cheeks and tear their clothes from the top (near the collar) as part of their mourning and wailing. Also, they would scream and wail and say things that resembled things of jahiliya. The Prophet condemns all three things – they are all part of wailing which is haraam.

Weeping at Graves and the Suffering of Rasul (صلى الله عليه وسلم)

2008-04-20T14:25:00.002+01:00

Assalamu alaikum, below are all my notes from Lesson 171 of the Commentary of al Tajrid al Sarih (The Abridged Saheeh al-Bukhari) by Shaykh Abu Yusuf Riyadh ul Haq. This lesson was delivered on Friday 2nd November 2007. Hadeeth 652-655 were covered from the Book of Funerals. The full lesson is available on the podcast (http://alkawthar.podbean.com/2007/11/05/lesson-171-hadeeth-652-655/) and also in MP3 format from the Al Kawthar webshop (https://www.alkawtharacademy.org/store/dl_viewProduct.php?product=AKATT-MP3-171)

Jazakumullahu khairan.

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باب: قَولُ النّبِيّ صلى الله عليه وسلم: يُعَذّبَ المَيّتُ بِبَعضِ بُكاءِ أَهلِهِ عَلَيهِ إِذَا كَانَ النّوْحُ مِن سُنّتِه

Chapter 16 - If a person tells his or her family member to wail when he or she passes away, then the person will be sinful.

In this chapter heading, Imam Bukhari (رحمة الله عليه) is referring to those that are sinful because they know that wailing is a custom or a tradition in their family but in their lifetime they do not try and prevent this by instructing their family not to wail.

652. عَنْ أَسَامَة بْن زَيْدٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: أَرْسَلَت ابْنَةُ النّبِيّ صلى الله عليه وسلم إِلَيْه: إِنّ ابْنًا لِي قُبِضَ فَائْتِنَا, فَأَرْسَلَ يُقْرِىءُ السّلاَمَ, وَيَقُولُ: (إِنّ للهِ ما أَخَذَ وَلَهُ ما أَعْطَى, وَكُلُ شي عِنْدَهُ بِأَجَلٍ مُسَمّى, فَلْتَصْبِرْ وَلْتَحْتَسِبْ). فَأَرْسَلَتْ إِلَيْهِ تُقْسِمُ عَلَيْهِ لَيَأْتِيَنّهَا, فَقَامَ وَمَعَهُ: سَعْدُ بْنُ عُبَادَةَ, وَمَعَاذُ بْنُ جَبَلٍ, وَأُبَيّ بْنُ كَعْبٍ, وَزَيْدُ بْنُ ثَابِتٍ, وَرِجَالٌ, فَرُفِعَ إِلَى رَسُولِ اللهِ صلى الله عليه وسلم الصّبِيّ وَنَفْسُهُ تَتَقَعْقَعُ, قَالَ: حَسِبْتُهُ أَنّهُ قَالَ: كَأَنّهَا شَنّ, فَفَاضَتْ عَيْنَاهُ, فَقَالَ سَعْدٌ: يَا رَسُولَ اللهِ, ما هذَا فَقَالَ: (هذِهِ رَحْمَةٌ جَعَلَهَا اللهُ في قُلُوبِ عِبَادِهِ, وَإِنّمَا يَرْحَمُ اللهُ مِن عِبَادِهِ الرّحَمَاءَ). رواه البخاري: 1284

652. Narrated Usâma bin Zaid رضى الله عنهما : The daughter of the Prophet صلى الله عليه وسلم sent (a messenger) to the Prophet صلى الله عليه وسلم requesting him to come as her child was dying (or was gasping), but the Prophet صلى الله عليه وسلم returned the messenger and told him to convey his greeting to her and say: Whatever Allâh takes is for Him and whatever He gives, is for Him, and everything with Him has a limited fixed term (in this world) and so she should be patient and hope for Allâh's Reward. She again sent for him, swearing that he should come. The Prophet صلى الله عليه وسلم got up, and so did Sâ'd bin 'Ubâda, Mu'âdh bin Jabal, UbaI bin Ka'b, Zaid bin Thâbit and some other men. The child was brought to Allâh's Messenger صلى الله عليه وسلم while his breath was disturbed in his chest (the subnarrator thinks that Usama added:) as if it was a leather waterskin. On that the eyes of the Prophet صلى الله عليه وسلم started shedding tears. Sâ'd said, O Allâh's Messenger what is this? He replied, It is mercy which Allâh has lodged in the heart of His slaves, and Allâh is Merciful only to those of His slaves who are merciful (to others). (2:373O.B.)

The daughter of Rasulullah (صلى الله عليه وسلم) referred to in this hadeeth is Zainab (رضى الله عنها), the elder daughter of the Prophet (صلى الله عليه وسلم). Her daughter, Umama was on the verge of death. She sent a message to the Prophet (صلى الله عليه وسلم). He didn’t go on the first call. This may be because he felt that nothing could be done now for the child so it is best to leave it in the hands of Allah. He (صلى الله عليه وسلم) sent a message to her saying ‘Whatever Allah takes is for Him and whatever He gives, is for Him, and everything with Him is for an appointed time (in this world) and so she should be patient and hope for Allah's Reward’. She then sent a second message pleading with him to come. The Prophet (صلى الله عليه وسلم) was with a large group of sahabah. They rose with him – some are mentioned by name in the hadeeth i.e. Sâ'd bin 'Ubâda, Mu'âdh bin Jabal, UbaI bin Ka'b, Zaid bin Thâbit (رضى الله عنهم). The extremely ill child was given to the Prophet (صلى الله عليه وسلم). It is narrated that the child was shivering, her breath was rasping and she was so weak that she appeared like a ‘leather water bag’. When the Prophet (صلى الله عليه وسلم) held his grandchild in such a condition in his arms, his eyes were filled with tears. Sâ'd bin 'Ubâda (رضى الله عنه) said ‘Oh Prophet of Allah, what is this?’ In another narration of the same hadeeth, there is the additional wording that he said ‘You prevent us from weeping but you weep yourself?’ Sâ'd bin 'Ubâda (رضى الله عنه) wasn’t saying this to the Prophet (صلى الله عليه وسلم) in an objectionable manner but wanted to reconcile this with other commands of the Prophet (صلى الله عليه وسلم). The Prophet (صلى الله عليه وسلم) replied ‘It is mercy which Allah has lodged in the heart of His slaves, and Allâh is Merciful only to those of His slaves who are merciful (to others)’.

The child didn’t actually die. Ali (رضى الله عنه) married Umama (رضى الله عنها) after the death of Fatima (رضى الله عنها) and she was still in Ali’s (رضى الله عنه) nikah when he was martyred.

The Shaykh mentioned that there are conflicting narrations about whether the child was a girl of a boy. This particular hadeeth has the Arabic wording ‘son’ but it was actually the daughter of Zainab (رضى الله عنها), Umama (رضى الله عنها).

653. عَنْ أَنَسِ بْنِ مالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: شَهِدْنَا بِنْتًا لِرَسُولِ اللهِ صلى الله عليه وسلم, قَالَ: وَرَسُولُ اللهِ صلى الله عليه وسلم جالِسٌ عَلَى الْقَبْرِ, قَالَ: فَرَأَيْتُ عَيْنَيْهِ تَدْمَعَانِ, قَالَ: فَقَالَ: (هَلْ فِيكُمْ رَجُلٌ لَمْ يُقَارِفِ اللّيْلَةَ). فَقَالَ أَبُو طَلْحَةَ: أَنَا, قَالَ: (فَانْزِلْ). قَالَ: فَنَزَلَ في قَبْرِهَا. رواه البخاري: 1285

653. Narrated Anas bin Mâlik رضى الله عنه : We were (in the funeral procession) of one of the daughters of the Prophet صلى الله عليه وسلم and he was sitting by the side of the grave. I saw his eyes shedding tears. He said, Is there anyone among you who did not have sexual relation with his wife last night? Abu Talha replied in the affirmative. And so the Prophet صلى الله عليه وسلم told him to get down in the grave. And so he got down in her grave. (2:374O.B.)

In this hadeeth (653), Umm Kulthum (رضى الله عنها) who was the wife of Uthman (رضى الله عنه) is mentioned. Uthman (رضى الله عنه) was first married to Ruqayyah (رضى الله عنها), who was also a daughter of the Prophet (صلى الله عليه وسلم). There is a narration that the Prophet (صلى الله عليه وسلم) said that ‘If I had another daughter I would have married her to Uthman too’.

The Prophet (صلى الله عليه وسلم) needed help in the grave to bury his daughter. He enquired whether there was anyone who had not cohabited with his wife that night. Abu Talha (رضى الله عنه) said that he had not so the Prophet (صلى الله عليه وسلم) asked him to descend into the grave. The reason for asking this was because the Prophet (صلى الله عليه وسلم) wanted someone to assist who had spent the night in the purest of ways. The hadeeth is related to the chapter heading because the Prophet (صلى الله عليه وسلم) is reported in this hadeeth to be sitting at the edge of the grave weeping.

654. عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ قَالَ: قال رَسُولُ اللهِ صلى الله عليه وسلم: (إِنّ المَيّتَ يُعَذّبُ بِبَعْضِ بُكَاءِ أَهْلِهِ عَلَيْهِ).

فبلغ ذلك عائشة رضي الله عنها بعد موت عمر رضي الله عنه, فَقَالَتْ: رَحِمَ اللهُ عُمَرَ, وَاللهِ ما حَدّثَ رَسُولُ اللهِ صلى الله عليه وسلم إِنّ اللهَ لَيُعَذّبُ المُؤْمِنَ ببعض بكاء أَهْلِهِ عَلَيْهِ, وَلكِنْ رَسُولُ اللهِ صلى الله عليه وسلم قَالَ: (إِنّ اللهَ لَيَزِيدُ الْكافِرَ عَذَابًا بِبُكَاءِ أَهْلِهِ عَلَيْهِ). وَقَالَتْ: حَسْبُكُمُ الْقُرْاَنُ: (وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى). رواه البخاري: 1288

654. Narrated 'Umar رضى الله عنه : Allâh's Messenger صلى الله عليه وسلم said, The dead person is tortured by the crying of his relatives. After the death of 'Umar رضى الله عنه A'isha رضى الله عنها said, May Allâh be Merciful to 'Umar. By Allâh, Allâh's Messenger صلى الله عليه وسلم did not say that a believer is punished by the weeping (crying aloud) of his relatives. But he said, 'Allâh increases the punishment of a disbeliever because of the weeping (crying aloud) of his relatives.' (A’isha) further added, The Qur'ân is sufficient for you (to clear up this point) as Allâh has stated: 'No bearer of burdens shall bear the burden of another.' (V.35:18) (V.6:164). (2:375O.B.)

Umar (رضى الله عنه) would narrate that the Prophet (صلى الله عليه وسلم) said ‘The dead person is punished due to his relatives weeping over him’. But after the death of Rasulullah (صلى الله عليه وسلم) when Aisha (رضى الله عنها) heard this she said that Rasulullah (صلى الله عليه وسلم) did not say this. Umar’s (رضى الله عنه) son, Abdullah ibn Umar (رضى الله عنه) would also narrate this and Aisha (رضى الله عنها) also corrected him about this. However, the ulema have stated that Aisha (رضى الله عنها) was incorrect in her assumption; hence this same statement is narrated by many sahabah. She had not heard Rasulullah (صلى الله عليه وسلم) say this so she assumed that he had never said this. She clarified her viewpoint by adding some extra things that Rasululah (صلى الله عليه وسلم) had said. The ulema have said that Rasulullah (صلى الله عليه وسلم) has said both statements i.e. that which Umar (رضى الله عنه) would narrate and also that which Aisha (رضى الله عنها) said i.e. 'that Allah increases the punishment of a disbeliever because of the weeping of his relatives (this is explained further below with notes for Hadeeth 655).

The words of Rasulullah (صلى الله عليه وسلم) cannot be taken literally as this would contradict the Qur’an: 'No bearer of burdens shall bear the burden of another.' (V.35:18). This is why Aisha (رضى الله عنها) made her statement. Thus, in this chapter heading Imam Bukhari (رحمة الله عليه) is bringing home the point that the hadeeth cannot be taken literally – there must be a qualifying explanation.

655. عنْ عائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: مَرّ رَسُولُ اللهِ صلى الله عليه وسلم عَلَى يَهُودِيّةٍ يَبْكِي عَلَيْهَا أَهْلُهَا, فَقَالَ (إِنّهُمْ لَيَبْكُونَ عَلَيْهَا, وَإِنّهَا لَتُعَذّبُ في قَبْرِهَا). رواه البخاري: 1289

655. Narrated A'isha رضى الله عنها : Once Allâh's Messenger صلى الله عليه وسلم passed by (the grave of) a Jewess whose relatives were weeping over her. He said, They are weeping (crying aloud) over her and she is being tortured in her grave. (2:376O.B.)

Rasulullah (صلى الله عليه وسلم) passed by a grave of a Jewess whose relatives were weeping over her. Rasulullah (صلى الله عليه وسلم) said that ‘they are weeping over her and she is being punished in the grave’. Shaykh Abu Yusuf Riyadh ul Haq said that either Rasulullah (صلى الله عليه وسلم) said this in general as she died without faith, or he had specific knowledge that the woman was being punished.

Why is this hadeeth related to the chapter heading? Again, Imam Bukhari (رحمة الله عليه) is pressing home the point that the words of the Prophet (صلى الله عليه وسلم) that the deceased are punished due to their relatives weeping over them cannot be taken literally (Hadeeth 652-655). All the hadeeth in this chapter have been used by Imam Bukhari to prove this point including the ahadeeth where the Prophet (صلى الله عليه وسلم) himself was crying.

This hadeeth is linked to the previous hadeeth, and in summary, the whole scenario is that the Prophet (صلى الله عليه وسلم) did say what was mentioned in Hadeeth 654 and he also said these words in Hadeeth 655 i.e.

1. Allah increases the punishment of a disbeliever because of the weeping of his relatives.

2. They are weeping over her and she is being punished in the grave.

Aisha (رضى الله عنها) was aware of both of these statements. But she was not aware of the other words (the third statement for the purposes of these notes) which the other sahabah such as Umar (رضى الله عنه) reported i.e. the dead person is punished due to his relatives weeping over him. Hence, she made the statement mentioned in Hadeeth 654, (that the Prophet (صلى الله عليه وسلم) did not say those words in the third statement above) because it appeared to contradict the Qur’an. The ulema say that the Prophet (صلى الله عليه وسلم) did say these words although they cannot be taken literally and weeping mentioned in these ahadeeth (which talk about punishment) actually mean wailing’ i.e. wailing from the days of ignorance as was discussed in previous lessons e.g. slapping one’s cheeks, screaming, pulling hair, throwing dust on oneself etc.

The Shaykh mentioned at the end of this dars that the Book of Funerals (كتابُ الجَنائز) should remind us of death, prepare us for the hereafter and also remind us of the suffering and bereavement that Rasulullah (صلى الله عليه وسلم) went through. He suffered bereavements of his parents, uncles (Abu Talib and Hamza (رضى الله عنه)), all his children except Fatima (رضى الله عنها), two of his wives, martyrdom of his adoped son and also his cousin Jafar ibn Abu Talib (رضى الله عنه). Thus, Rasulullah (صلى الله عليه وسلم) went through so much loss, sorrow and bereavement – this is the reality of life.