إجازة الأستاذ أحمد لبن مدير المنتدى بقراءة الإمام عاصم الكوفي

Book Six The Book of Visiting the Sick
كتاب عيادة المريض وتشييع الميت والصلاة عليه وحضور دفنه والمكث عند قبره بعد دفنه

144 - باب عيادة المريض
Following the Funeral, and Matters relating to Illness and Death 2

145 - باب ما يدعى به المريض
Supplication for the Sick 8

146 - باب استحباب سؤال أهل المريض عن حاله
Recommendation of Inquiring the Family Members of the Patient about his Condition 16

147 - باب ما يقوله من أيس من حياته 17
Supplication when one is disappointed about his Life 17

148 - باب استحباب وصية أهل المريض ومن يخدمه بالإحسان إليه واحتماله والصبر على ما يشق من أمره وكذا الوصية بمن قرب سبب موته بحد أو قصاص ونحوهما
Instructing the Patient's family to be kind to him - Consoling the Patients and showing kindness to one Facing Death Sentence 19

149 - باب جواز قول المريض أنا وجع أو شديد الوجع أو موعوك أو وارأساه ونحو ذلك وبيان أنه لا كراهة في ذلك إذا لم يكن على التسخط وإظهار الجزع
Permissibility of expressing feelings of agony in Serious Illness 20

150 - باب تلقين المحتضر لا إله إلا الله
Helping a dying Person to Pronounce 'La Ilaha Illahllah' 22

151 - باب ما يقوله عند تغميض الميت
Supplication to be made soon after a Person's Death 23

152 - باب ما يقال عند الميت وما يقوله من مات له ميت
Goof Words to be Uttered before a dying Person and his Family 25

153 - باب جواز البكاء على الميت بغير ندب ولا نياحة
The Ruling of crying and wailing over a Dead Person 29

154 - باب الكف عما يرى من الميت من مكروه
Prohibition of Disclosing the Physical defects of the Deceased 33

155 - باب الصلاة على الميت وتشييعه وحضور دفنه وكراهة اتباع النساء الجنائز
Participation in Funeral Prayer and Procession and the dislike of Women Participating in the Funeral Procession 34

156 - باب استحباب تكثير المصلين على الجنازة وجعل صفوفهم ثلاثة فأكثر
Excellence of Participation in Funeral Prayers in Large Numbers and Formation of Three Rows or More 37

157 - باب ما يقرأ في صلاة الجنازة
Supplications in Funeral Prayers 39

158 - باب الإسراع بالجنازة
Haste in Burial 45

159 - باب تعجيل قضاء الدين عن الميت والمبادرة إلى تجهيزه إلا أن يموت فجأة فيترك حتى يتيقن موته
About Speedy Repayment of the Debts of a Deceased Person and Preparation of Burial 47

160 - باب الموعظة عند القبر
Admonition beside the Grave 48

161 - باب الدعاء للميت بعد دفنه والقعود عند قبره ساعة للدعاء له والاستغفار والقراءة
Supplication for the Deceased after his Burial 50

162 - باب الصدقة عن الميت والدعاء له
Charity on behalf of the Deceased and Praying for him 52

163 - باب ثناء الناس على الميت
Praising the Deceased 56

164 - باب فضل من مات له أولاد صغار 58
Superiority of one who is Bereaved of his Infants 59

165 - باب البكاء والخوف عند المرور بقبور الظالمين ومصارعهم وإظهار الافتقار إلى الله تعالى والتحذير من الغفلة عن ذلك
Weeping while Passing by the Graves of the Infidals 61

144 - باب عيادة المريض
Following the Funeral, and Matters relating to Illness and Death

894 - عن البراء بن عازب رضي الله عنهما قال : أمرنا رسول الله صلى الله عليه و سلم بعيادة المريض واتباع الجنازة وتشميت العاطس وإبرار المقسم ونصر المظلوم وإجابة الداعي وإفشاء السلام . متفق عليه

894. Al-Bara' bin `Azib (May Allah be pleased with them) reported: Messenger of Allah (PBUH) has ordered us to visit the sick, to follow the funeral (of a dead believer), respond to the sneezer (i.e., by saying to him: Yarhamuk-Allah after he says: Al-hamdu lillah), to help those who vow to fulfill it, to help the oppressed, to accept the invitation extended by the inviter; and to promote greetings (i.e., saying As-Salamu `Alaikum).
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned with slightly different wording. Here it has been repeated owing to its relevance to this chapter. See Hadith No. 847.

895 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ حق المسلم على المسلم خمس : رد السلام وعيادة المريض واتباع الجنائز وإجابة الدعوة وتشميت العاطس ] متفق عليه

895. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every Muslim has five rights over another Muslim (i.e., he has to perform five duties for another Muslim): to return the greetings, to visit the sick, to accompany funeral processions, to accept an invitation, to respond to the sneezer [i.e., to say: `Yarhamuk-Allah (may Allah bestow His Mercy on you),' when the sneezer praises Allah].''
[Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See the commentary on Hadith No. 240.

896 - وعنه رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إن الله عز و جل يقول يوم القيامة : يا ابن آدم مرضت فلم تعدني قال : يا رب كيف أعودك وأنت رب العالمين ؟ قال : أما علمت أن عبدي فلانا مرض فلم تعده ؟ أما علمت أنك لو عدته لوجدتني عنده ؟ يا ابن آدم استطعمتك فلم تطعمني قال : يا رب كيف أطعمك وأنت رب العالمين ؟ قال : أما علمت أنه استطعمك عبدي فلان فلم تطعمه ؟ أما علمت أنك لو أطعمته لوجدت ذلك عندي ؟ يا ابن آدم استسقيتك فلم تسقني قال : يا رب كيف أسقيك وأنت رب العالمين ؟ قال : استسقاك عبدي فلان فلم تسقه أما إنك لو سقيته لوجدت ذلك عندي ] رواه مسلم

896. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Verily, Allah, the Exalted, and Glorious will say on the Day of Resurrection: `O son of Adam, I was ill but you did not visit Me.' He would say: `O my Rubb, how could I visit you and You are the Rubb of the worlds?' Thereupon He would say: `Did you not know that such and such a slave of Mine was ill but you did not visit him? Did you not realize that if you had visited him (you would have known that I was aware of your visit to him, for which I would reward you) you would have found Me with him? O son of Adam, I asked food from you but you did not feed Me.' He would submit: `My Rubb, how could I feed You and You are the Rubb of the worlds?' He would say: `Did you not know that such and such a slave of Mine asked you for food but you did not feed him? Did you not realize that if you had fed him, you would certainly have found (its reward) with Me? O son of Adam, I asked water from you but you did not give it to Me.' He would say: `My Rubb, how could I give You (water) and You are the Rubb of the worlds?' Thereupon He would say: `Such and such a slave of Mine asked you for water to drink but you did not give it to him. Did you not realize that if you had given him to drink you would have found (its reward) with Me?'''
[Muslim].
Commentary: The person who is more beneficial to the slaves of Allah is loved most by Him. Allah likes it very much if somebody serves His creatures and treats them well. He will give him the best reward for it. Here, one has been urged in an effective and eloquent way to visit the sick and to treat the needy nicely.
* This Hadith is a clear-cut proof refuting pantheism for it is clear that this Hadith differentiates between the Creator and the creature in terms of feeding, giving water to drink, visiting, etc.
* This Hadith confirms the speech as Divine attribute.
* That Allah rewards His slaves for their good deeds, and never wrongs a thing.
* The duty of looking after the Muslims and their interests seeking the pleasure of Allah.
* The duty of visiting the sick.
* The duty of offering food for the hungry needy Muslims.

897 - وعن أبي موسى رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ عودوا المريض وأطعموا الجائع وفكوا العاني ] رواه البخاري
[ العاني ] : الأسير

897. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Visit the sick, feed the hungry, and (arrange for the) release of the captive.''
[Al-Bukhari].
Commentary: Islam calls upon its followers to co-operate with one another in good things. Like the previous Ahadith, this Hadith too, should be viewed in the same context. Herein, believers are enjoined to endeavour for the liberation of a fellow-Muslim who becomes a prisoner of war or is taken captive by disbelievers in any way. This instruction of the Messenger of Allah (PBUH) is also meant for the help of that person who is involved in a false case or is undergoing jail term on this count. Similarly, it is the duty of the community to extend help and co-operation to a Muslim suffering a financial difficulty so that he becomes self-sufficient.
898. Thauban (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who visits his brother in Faith, will remain engaged in picking the fresh fruits from the garden of Jannah till he returns.''
[Muslim].

898 - وعن ثوبان رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ إن المسلم إذا عاد أخاه المسلم لم يزل في خرفة الجنة حتى يرجع ] قيل : يا رسول الله وما خرفة الجنة ؟ قال : [ جناها ] رواه مسلم

898. Thauban (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who visits his brother in Faith, will remain engaged in picking the fresh fruits from the garden of Jannah till he returns.''
[Muslim].

899 - وعن علي رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ ما من مسلم يعود مسلما غدوة إلا صلى عليه سبعون ألف ملك حتى يمسي وإن عاده عشية إلا صلى عليه سبعون ألف ملك حتى يصبح وكان له خريف في الجنة ] رواه الترمذي وقال حديث حسن
[ الخريف ] : الثمر المخروف : أي المجتنى

899. `Ali bin Abu Talib (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "When a Muslim visits a sick Muslim at dawn, seventy thousand angels keep on praying for him till dusk. If he visits him in the evening, seventy thousand angels keep on praying for him till the morning; and he will have (his share of) reaped fruits in Jannah.''
[At-Tirmidhi].
Commentary: Both, this Hadith and the preceding one, lay stress on the virtue of visiting a sick person so as to obtain the Divine reward. The Hadith mentions "dawn'' and "evening'' to mean at all times, and not necessarily at those particular times.

900 - وعن أنس رضي الله عنه قال : كان غلام يهودي يخدم النبي صلى الله عليه و سلم فمرض فأتاه النبي صلى الله عليه و سلم يعوده فقعد عند رأسه فقال له : [ أسلم ] فنظر إلى أبيه وهو عنده ؟ فقال : أطع أبا القاسم . فأسلم فخرج النبي صلى الله عليه و سلم وهو يقول : [ الحمد لله الذي أنقذه من النار ] رواه البخاري

900. Anas (May Allah be pleased with him) reported: A young Jewish boy who was in the service of the Prophet (PBUH) fell ill. The Prophet (PBUH) went to visit him. He sat down by his head and said to him, "Embrace Islam.'' The little boy looked at his father who was sitting beside him. He said: "Obey Abul-Qasim (i.e., the Messenger of Allah (PBUH)).'' So he embraced Islam and the Prophet ü stepped out saying, "Praise be to Allah Who has saved him from Hell-fire.''
[Al-Bukhari].
Commentary: Herein, the example of the Messenger of Allah (PBUH) inspires us to visit even a sick disbeliever and invite him to accept Islam. Besides, the Hadith tells that the company of the virtuous does bear fruit and that we should continue to hope that the heart of a disbeliever will turn to Allah at any moment. Furthermore, we come to believe that parents, though not clinging to the right way, may tell their offspring to pursue the truth.

145 - باب ما يدعى به المريض
Supplication for the Sick

901 - عن عائشة رضي الله عنها أن النبي صلى الله عليه و سلم كان إذا اشتكى الإنسان الشيء منه أو كانت به قرحة أو جرح قال النبي صلى الله عليه و سلم بأصبعه هكذا ووضع سفيان بن عيينة الراوي سبابته بالأرض ثم رفعها وقال : [ بسم الله تربة أرضنا بريقة بعضنا يشفى به سقيمنا بإذن ربنا ] متفق عليه

901. `Aishah (May Allah be pleased with him) reported: When a person complained to the Prophet (PBUH) about an ailment or suffered from a sore or a wound, the Prophet (PBUH) would touch the ground with his forefinger and then raise it (Sufyan bin `Uyainah, the narrator, demonstrated this with his forefinger) and would recite: `Bismil-lahi, turbatu ardina, biriqati ba`dina, yushfa bihi saqimuni, bi 'idhni Rabbina' (With the Name of Allah, the dust of our ground mixed with the saliva of some of us would cure our patient with the permission of our Rubb.''
[Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) would put his forefinger on earth and then mix his spittle with the dust sticking to it. Afterwards, he would put it on the patient's pain-spot or wound and utter the said supplication. This simple act would cure the patient. Some believe that it was peculiar only to the Prophet (PBUH) and was indeed his miracle because the particular dust was of Al-Madinah's soil with the Prophet's spittle being of a unique quality. But Ibn Hajar differs from this view. Spittle and dust, according to him, are simply external means and the curative effect in them comes from Allah Alone. Secondly, we may turn to the pious people to seek their blessings and prayers for the removal of our ailments and troubles, provided the spiritual treatment is bereft of amulets and other polytheistic ways.

902 - وعنها رضي الله عنها أن النبي صلى الله عليه و سلم كان يعود بعض أهله يمسح بيده اليمنى ويقول : [ اللهم رب الناس أذهب البأس اشف أنت الشافي لا شفاء إلا شفاؤك شفاء لا يغادر سقما ] متفق عليه

902. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: "Allahumma Rabban-nasi, adhhibil-ba'sa, washfi, Antash-Shafi, la shifa'a illa shifa'uka, shifaan la yughadiru saqaman [O Allah! the Rubb of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease].''
[Al-Bukhari and Muslim].
Commentary: The word "Ya`udu'' (enquired about the patient's health or visited) occurs in the Hadith text quoted by Imam An-Nawawi. But according to Al-Bukhari, this word is "Yuawwidu'' which, says Ibn Hajar, is synonymous to the word "Yarqee'' (blew over the patient).

903 - وعن أنس رضي الله عنه أنه قال لثابت رحمه الله : ألا أرقيك برقية رسول الله صلى الله عليه و سلم ؟ قال : بلى . قال : اللهم رب الناس مذهب البأس اشف أنت الشافي لا شافي إلا أنت شفاء لا يغادر سقما ] رواه البخاري

903. Anas (May Allah be pleased with him) reported: I said to Thabit (May Allah had Mercy upon him) Should I not perform Ruqyah (i.e., recite supplication or Quranic Ayat and blow) over you, such supplication as was practised by the Messenger of Allah (PBUH)?'' He said: "Please do so.'' Anas (May Allah be pleased with him) supplicated: "Allahumma Rabban-nasi, mudh-hibal-ba'si, ishfi Antash-Shafi, la shafiya illa Anta, shifa'an la yughadiru saqaman [O Allah! the Rubb of mankind! Take away this disease and cure (him or her). You are the Curer. There is no cure except through You. Cure (him or her), a cure that leaves no disease].''
[Al-Bukhari].
Commentary: The said Hadith testifies that the Prophet (PBUH) and the Companions had certainly `blown over' the patients. There is no doubt about that. Yet, the act of blowing over must be based on the Names and Attributes of Allah and the Prophetic prayers or on Qur'anic Surat and Ayat. Besides, one should have the firm belief that the secondary causes cannot yield the desired effect unless Allah wills so.

904 - وعن سعد بن أبي وقاص رضي الله عنه قال : عادني رسول الله صلى الله عليه و سلم فقال :
[ اللهم اشف سعدا اللهم اشف سعدا اللهم اشف
سعدا ] رواه مسلم

904. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) visited me during my illness and supplicated, "O Allah! Cure Sa`d. O Allah! Cure Sa`d. O' Allah! Cure Sa`d.''[Muslim].

Commentary: To pray for the health and recovery of the patient, particularly uttering his name, is commendable. Furthermore, one should repeatedly pray to Allah and beseech Him with supplication till He responds.

905 - وعن أبي عبد الله عثمان بن أبي العاص رضي الله عنه أنه شكا إلى رسول الله صلى الله عليه و سلم وجعا يجده في جسده فقال له رسول الله صلى الله عليه و سلم : [ ضع يدك على الذي يألم من جسدك وقل : بسم الله ثلاثا وقل سبع مرات : أعوذ بعزة الله وقدرته من شر ما أجد وأحاذر ] رواه مسلم

905. Abu `Abdullah bin Abul-`as (May Allah be pleased with him) reported: I complained to the Messenger of Allah (PBUH) about a pain I had in my body. The Messenger of Allah (PBUH) said, "Place your hand where you feel pain and say: `Bismillah (With the Name of Allah)' three times; and then repeat seven times: `A`udhu bi`izzatillahi wa qudratihi min sharri ma ajidu wa `uhadhiru (I seek refuge with Allah and with His Power from the evil that afflicts me and that which I apprehend).'''
[Muslim].
Commentary: This Hadith tells us it is not necessary that a patient should exclusively get Ruqyah from others; rather he can also do Ruqyah himself by reciting the Prophet's supplications.

906 - وعن ابن عباس رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ من عاد مريضا لم يحضر أجله فقال عند سبع مرات : أسأل الله العظيم رب العرش العظيم أن يشفيك إلا عافاه الله من ذلك المرض ] رواه أبو داود الترمذي وقال حديث حسن . وقال الحاكم حديث صحيح على شرط البخاري

906. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, "He who visits a sick person who is not on the point of death and supplicates seven times: As'alullahal-`Azima Rabbal-`Arshil-`Azimi, an yashfiyaka (I beseech Allah the Great, the Rubb of the Great Throne, to heal you), Allah will certainly heal him from that sickness.''
[Abu Dawud and At-Tirmidhi].
Commentary: There is always a great certainty that Allah will respond to a supplication which springs from a sincere, veracious heart. One should, therefore, pray for a patient with full conviction and reassurance of heart. Moreover, the Prophet's prayers have special effect and grace and therefore their original wordings should be uttered.

907 - وعنه رضي الله عنه أن النبي صلى الله عليه و سلم دخل على أعرابي يعوده وكان إذا دخل على من يعوده قال : [ لا بأس طهور إن شاء الله ] رواه البخاري

907. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) visited a bedouin who was sick. Whenever he visited an ailing person, he would say, "La ba'sa, tahurun in sha' Allah [No harm, (it will be a) purification (from sins), if Allah wills].''
[Al-Bukhari].
Commentary: According to this Hadith, a patient should be told that his disease will purge out his sins. To sit beside the sick, to comfort his heart and to say a few words of sympathy to him was the Prophet's practice.

908 - وعن أبي سعيد الخدري رضي الله عنه أن جبريل أتى النبي صلى الله عليه و سلم فقال : يا محمد اشتكيت ؟ قال : [ نعم ] قال : بسم الله أرقيك من كل شيء يؤذيك من شر كل نفس أو عين حاسد الله يشفيك بسم الله أرقيك . رواه مسلم

908. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Jibril (Gabriel) came to the Prophet (PBUH) and said: "O Muhammad (PBUH)! Do you feel sick?'' He (PBUH) said, "Yes.'' Jibril supplicated thus (i.e., he performed Ruqyah): "Bismillahi arqika, min kulli shay'in yu'dhika, min sharri kulli nafsin aw `ayni hasidi, Allahu yashfika, bismillahi arqika. [With the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you].''
[Muslim].
Commentary: This Hadith clearly tells us that the Prophet (PBUH) was not free from the basic attributes of human nature and occasionally he also fell ill. Angel Jibril (Gabriel) therefore prayed for his health and safety against all those things which could harm him. These prayers should be recited after the Prophet's practice.

909 - وعن أبي سعيد الخدري وأبي هريرة رضي الله عنهما أنهما شهدا على رسول الله صلى الله عليه و سلم أنه قال : [ من قال : لا إله إلا الله والله أكبر صدقه ربه فقال : لا إله إلا أنا وأنا أكبر وإذا قال : لا إله إلا الله وحده لا شريك له قال يقول : لا إله إلا أنا وحدي لا شريك لي وإذا قال : لا إله إلا الله له الملك وله الحمد قال : لا إله إلا أنا لي الحمد ولي الملك وإذا قال : لا إله إلا الله ولا حول ولا قوة إلا بالله قال : لا إله إلا أنا ولا حول ولا قوة إلا بي . وكان يقول : [ من قالها في مرضه ثم مات لم تطعمه النار ] رواه الترمذي وقال حديث حسن

909. Abu Sa`id Al-Khudri and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "If a person says: `La ilaha illallahu wallahu Akbar (There is no true god except Allah and Allah is Greatest)', his Rubb responds to him and affirms: `(Yes!) There is no true god except I, and I am the Greatest.' When he says: `La ilaha illallahu Wahdahu la sharika Lahu (There is no true god except Allah, the One, He has no partner).' Allah (SWT) affirms: `(Yes!) There is no true god except I. I have no partner.' When he says: `La ilaha illallahu Lahul mulku wa Lahul-hamdu (the sovereignty belongs to Him and all the praise is due to Him).' He (SWT) affirms: `(Yes!) There is no true god except I, Mine is the praise and to Me belongs the sovereignty.' When he says: `La ilaha illallahu wa la hawla wa la quwwata illa Billah (There is no true god except Allah, and there is no might and power but with Allah).' He (SWT) affirms: `(Yes!) There is no true god except I, and there is no might and power but with Me.''' The Messenger of Allah (PBUH) added, "He who recites this during his illness and dies, will not be touched by the Fire (Hell).''
[At-Tirmidhu].
Commentary: This Hadith points out the excellence of the words mentioned above. This is so because of great meaning they have, namely the firm belief in Allah, His Oneness and Glorification; that to Him Alone we should return, upon Him Alone we should rely, and to Him Alone we should express gratefulness. If somebody utters them during his illness, his life is sure to come to an end in a good way, that is, he will go to Jannah.

146 - باب استحباب سؤال أهل المريض عن حاله
Recommendation of Inquiring the Family Members of the Patient about his Condition

910 - عن ابن عباس رضي الله عنهما أن علي بن أبي طالب رضي الله عنه خرج من عند رسول الله صلى الله عليه و سلم في وجعه الذي توفي فيه فقال الناس : يا أبا الحسن كيف أصبح رسول الله صلى الله عليه و سلم ؟ فقال : أصبح بحمد الله بارئا . رواه البخاري

910. Ibn `Abbas (May Allah be pleased with them) reported: When `Ali (May Allah be pleased with him) came out after visiting the Messenger of Allah (PBUH) during his last illness, the people asked: "How is Messenger of Allah (PBUH), O Abul-Hasan?'' He replied: "Praise be to Allah, he (PBUH) is feeling better.''
[Al-Bukhari].
Commentary: This Hadith shows that if a patient is in a critical condition and people are advised not to visit him, it will be appropriate to enquire of his blood relatives about his health. The family members, too, are supposed to give an encouraging report about the patient's condition to enquirers.
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رياض الصالحين (07) righteous's meadows 2013_110

147 - باب ما يقوله من أيس من حياته
Supplication when one is disappointed about his Life

911 - عن عائشة رضي الله عنها قالت سمعت النبي صلى الله عليه و سلم وهو مستند إلي يقول :
[ اللهم اغفر لي وارحمني وألحقني بالرفيق الأعلى ] متفق عليه

911. `Aishah (May Allah be pleased with her) reported: While the Prophet (PBUH) was reclining against me (during his last illness) I heard him saying: "Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted companions.''
[Al-Bukhari and Muslim].
Commentary: Most of the `Ulama' believe that Allah is the Sublime Companion (Ar-Rafiq Al-A`la). Ar-Rafiq (the Companion) is one of the Divine Names. Some take it to mean the supreme communion of angels, Prophets, martyrs and the righteous. Prophet Yusuf (Joseph) had prayed to Allah, "... And join me with the righteous.'' (12:101).
At the hour of death, man should cut off his link with the world and unite it with the Hereafter. By seeking Divine forgiveness, the Prophet (PBUH) aimed at moral elevation and abundance of goodness. Otherwise, he was protected by Allah and immune against sinning.

912 - وعنها رضي الله عنها قالت رأيت رسول الله صلى الله عليه و سلم وهو بالموت عنده قدح فيه ماء وهو يدخل يده في القدح ثم يمسح وجهه بالماء ثم يقول :
[ اللهم أعني على غمرات الموت وسكرات الموت ] رواه الترمذي

912. `Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (PBUH) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, "O Allah! Help me over pangs and agony of death.''
[At-Tirmidhi].
Commentary: This Hadith, too, affirms the Prophet's creatural aspect, that is to say, like other humans he was also overwhelmed by the intensity of illness and felt its agony. In his last days, he suffered from intense fever. In order to decrease the high temperature, he repeatedly wet his right hand with water and passed it over his face. Like all mortals, he too, experienced the agony of the last moments and prayed to Allah for its alleviation and sought His Help. Sheikh Al-Albani considers the authenticity of this Hadith as deficient. However, the Prophet (PBUH) is authentically reported to have lost consciousness during severe illness. Both the Ahadith of this chapter reveal that man should seek help from Allah at the hour of his departure from this world.

148 - باب استحباب وصية أهل المريض ومن يخدمه بالإحسان إليه واحتماله والصبر على ما يشق من أمره وكذا الوصية بمن قرب سبب موته بحد أو قصاص ونحوهما
Instructing the Patient's family to be kind to him - Consoling the Patients and showing kindness to one Facing Death Sentence

913 - عن عمران بن الحصين رضي الله عنهما أن امرأة من جهينة أتت النبي صلى الله عليه و سلم وهي حبلى من الزنا فقالت : يا رسول الله أصبت حدا فأقمه علي . فدعا نبي الله صلى الله عليه و سلم وليها فقال : [ أحسن إليها فإذا وضعت فأتني بها ] ففعل فأمر بها النبي صلى الله عليه و سلم فشدت عليها ثيابها ثم أمر بها فرجمت ثم صلى عليها ] رواه مسلم

913. `Imran bin Husain (May Allah be pleased with them) reported: A woman belonging to the Juhainah tribe came to the Messenger of Allah (PBUH) after having conceived from Zina. She submitted: "O Messenger of Allah! I am liable to Hadd (punishment ordained by Allah), so execute it.'' The Messenger of Allah (PBUH) called her guardian and said, "Treat her well and bring her to me after delivery.'' He acted accordingly. Then the Messenger of Allah (PBUH) commanded to tie her clothes firmly around her and then stoned her to death. He (PBUH) then offered funeral prayer for her.
[Muslim].
Commentary: This Hadith has relevance to the theme of the chapter as we see it. Moreover, it reveals that if a woman becomes pregnant after committing adultery, she will not be subjected to punishment immediately. Instead, the penalty will take place after childbirth. This will certainly contribute to the remission of her sins and will also be a factor in offering the funeral prayer for her.

149 - باب جواز قول المريض أنا وجع أو شديد الوجع أو موعوك أو وارأساه ونحو ذلك وبيان أنه لا كراهة في ذلك إذا لم يكن على التسخط وإظهار الجزع
Permissibility of expressing feelings of agony in Serious Illness

914 - عن ابن مسعود رضي الله عنه قال : دخلت على النبي صلى الله عليه و سلم وهو يوعك فمسسته فقلت : إنك لتوعك وعكا شديدا . فقال : [ أجل أنا أوعك كما يوعك رجلان منكم ] متفق عليه

914. Ibn Mas`ud (May Allah be pleased with him) reported: I visited the Prophet ({PBUH) while he was suffering. I said: "(O Messenger of Allah!) You suffer too much.'' He said, "Yes, I suffer as much as two men of you.''
[Al-Bukhari and Muslim].
Commentary: This Hadith also throws light on the fact that the Prophet (PBUH) was merely a human being. Besides, it tells us that one is at liberty to speak of one's suffering.

915 - وعن سعد بن أبي وقاص رضي الله عنه قال : جاءني رسول الله صلى الله عليه و سلم يعودني من وجع اشتد بي فقلت : بلغ مني ما ترى وأنا ذو مال ولا يرثني إلا ابنتي . وذكر الحديث . متفق عليه

915. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) came to visit me when I had a severe pain. I said: "I am suffering from such trouble as you are observing. I am a wealthy man and the only heir of mine is my daughter.'' (Then Sa`d narrated the whole incident).
[Al-Bukhari and Muslim].

916 - وعن القاسم بن محمد قال قالت عائشة رضي الله عنها : وارأساه . فقال النبي صلى الله عليه و سلم :
[ بل أنا وارأساه ] وذكر الحديث . رواه البخاري

916. Al-Qasim bin Muhammad reported `Aishah (May Allah be pleased with her) said: "Oh, my head.'' (It was hurting due to pain.) Thereupon the Prophet (PBUH) said, "Rather it is I who says: `Oh, my headache.''' (Then Al-Qasim narrated the complete narration).
[Al-Bukhari].
Commentary: `Aishah (May Allah be pleased with her) had a headache and she told the Prophet (PBUH) about it. He said, "My head too is splitting with pain.'' This means that a man can express the intensity of his pain and suffering, provided he has no intention to complain against the Will of Allah and point out his sorrow and frustration. Al-Qasim bin Muhammad bin Abu Bakr, the reporter of this Hadith, was `Aishah's nephew and one of the seven distinguished jurists of Al-Madinah.

150 - باب تلقين المحتضر لا إله إلا الله
Helping a dying Person to Pronounce 'La Ilaha Illahllah'

917 - عن معاذ رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من كان آخر كلامه لا إله إلا الله دخل الجنة ] رواه أبو داود والحاكم وقال صحيح الإسناد

917. Mu`adh bin Jabal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He whose last words are: `La ilaha illallah' (There is no true god except Allah) will enter Jannah.''
[Abu Dawud].
Commentary: This Hadith says that if a man's tongue spontaneously starts uttering the basic testification of Islam: "None has the right to be worshipped but Allah'' just before his death, he will undoubtedly enter Jannah. However, it is not definite whether he will go to Jannah in the first phase or will be admitted to it in the second phase after undergoing a purification process. This depends on the Will of Allah. Yet, admission to Jannah is subjected to his thorough understanding of monotheism and its conditions, that is to say, a complete abstinence from a polytheistic conduct of life. Otherwise, Jannah is likely to be denied to many of the so-called Muslims overtly indulging in polytheism.

918 - وعن أبي سعيد الخدري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لقنوا موتاكم لا إله إلا الله ] رواه مسلم

918. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Exhort your dying men to recite: `La ilaha illallah' (There is no true god except Allah).''
[Muslim].
Commentary: This Hadith implies the Prophet's instruction to his followers to recite the testification of Islam: La ilaha illallah (There is no true god except Allah) beside the dying people so that they may also recite it after hearing it. Yet, they should not be urged to recite it (i.e., by saying to the dying person: say it, say it) lest they refuse in embarrassment involving an affront to Faith. May Allah guard us against such a thing!

151 - باب ما يقوله عند تغميض الميت
Supplication to be made soon after a Person's Death

919 - عن أم سلمة رضي الله عنها قالت دخل رسول الله صلى الله عليه و سلم على أبي سلمة وقد شق بصره فأغمضه ثم قال : [ إن الروح إذا قبض تبعه البصر ] فضج ناس من أهله فقال : [ لا تدعوا على أنفسكم إلا بخير فإن الملائكة يؤمنون على ما تقولون ] ثم قال : [ اللهم اغفر لأبي سلمة وارفع درجته في المهديين واخلفه في عقبه في الغابرين واغفر لنا وله يا رب العالمين وافسح له في قبره ونور له فيه ] رواه مسلم

919. Umm Salamah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) visited Abu Salamah (May Allah be pleased with him) when his eyes were open soon after he died. He closed them (the eyes) for him and said, "When the soul is taken away, the sight follows it.'' Some members of his family began to weep. He (PBUH) said: "Do not supplicate for yourselves anything but good, for the angels say `amin' to what you say.'' Then he ü said, "O Allah! Forgive Abu Salamah, raise his rank among those who are rightly-guided and grant him a successor from his descendants who remain behind. Grant him pardon and us, too. O Rubb of the worlds. Make his grave spacious for him and give him light in it.''
[Muslim].
Commentary: When the soul leaves the body, the eyes remain open as if gazing at it. So, the eyes of the dead body should be closed. Secondly, one should avoid uttering any imprecation on such occasions as the angels, present on the occasion, say `Amin' to it. Thirdly, the Prophet's example requires the pious persons to visit a bereaved family. Condoling them, they should invoke supplication and blessing for the departed soul. Besides, they should pray to Allah to bless the bereaved with both spiritual and material gains and multiple goodness. Supplication, as other Ahadith also tell us, is beneficial to the dead person. Condolence and supplication is undoubtedly a confirmed practice of the Prophet (PBUH). We are supposed to follow only what the Prophet (PBUH) did on such occasions, that is to say, to pray for both the departed soul and the bereaved family. This is not confirmed if in any mourning session, the Prophet ü ever prayed by raising his hands. But in view of the accepted mode of praying, to raise hands is also allowable.

152 - باب ما يقال عند الميت وما يقوله من مات له ميت
Goof Words to be Uttered before a dying Person and his Family

920 - عن أم سلمة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم : [ إذا حضرتم المريض أو الميت فقولوا خيرا فإن الملائكة يؤمنون على ما تقولون ] قالت : فلما مات أبو سلمة أتيت النبي صلى الله عليه و سلم فقلت : يا رسول الله إن أبا سلمة قد مات . قال : [ قولي : اللهم اغفر لي وله وأعقبني منه عقبي حسنة ] فقلت فأعقبني الله من هو خير لي منه : محمدا صلى الله عليه و سلم . رواه مسلم هكذا : [ إذا حضرتم المريض أو الميت ] على الشك ورواه أبو داود وغيره [ الميت ] بلا شك

920. Umm Salamah (May Allah be pleased with her): The Messenger of Allah (PBUH) said, "When you visit a sick or a dying person, you should utter good words because the angels say `Amin' at what you say.'' She added: When Abu Salamah (May Allah be pleased with him) died, I came to the Prophet (PBUH) and said: "O Messenger of Allah, Abu Salamah has died.'' He (PBUH) directed me to supplicate thus: "Allahummaghfir li wa lahu, wa a`qibni minhu `uqba hasanatan [O Allah, forgive me and him, and bestow upon me a better future (give me a better substitute)].'' So I supplicated as he directed, and Allah gave me a man who was better for me than Abu Salamah (i.e., the Prophet Muhammad (PBUH)). (The Prophet (PBUH) married Umm Salamah afterwards.)
[Muslim].
Commentary: In order to fill the vacuum of the dead person, the family members should pray to Allah to grant them a better substitute as He is Omnipotent and nothing is impossible to Him.

921 - وعنها رضي الله عنها قالت سمعت رسول الله صلى الله عليه و سلم يقول ما من عبد تصيبه مصيبة فيقول : إنا لله وإنا إليه راجعون اللهم اؤجرني في مصيبتي واخلف لي خيرا منها إلا آجره الله تعالى في مصيبته وأخلف له خيرا منها ] قالت : فلما توفي أبو سلمة قلت كما أمرني رسول الله صلى الله عليه و سلم فأخلف الله لي خيرا منه : رسول الله صلى الله عليه و سلم . رواه مسلم

921. Umm Salamah (May Allah be pleased with her) reported: I heard the Messenger of Allah (PBUH) saying, "When a person suffers from a calamity and utters: `Inna lillahi wa inna ilaihi raji`un. Allahumma ujurni fi musibati, wakhluf li khairan minha (We belong to Allah and to Him we shall return. O Allah! Compensate me in my affliction, recompense my loss and give me something better in exchange for it), then Allah surely compensates him with reward and better substitute.'' Umm Salamah (May Allah be pleased with her) said: When Abu Salamah (May Allah be pleased with him) died, I repeated the same supplication as the Messenger of Allah (PBUH) had commanded me (to do). So Allah bestowed upon me a better substitute than him (I was married to Muhammad, the Messenger of Allah (PBUH)).
[Muslim].
Commentary: The better substitute which fell to Umm Salamah (May Allah be pleased with her) as her lot, was her marriage with the Prophet (PBUH) after the death of her husband Abu Salamah (May Allah be pleased with him). She got the reward in her earthly life. If somebody remains deprived of it in the world, he is sure to have it in the life to come. However, this depends on the Will of Allah, for being the Creator, He has the best knowledge of what is appropriate and good for us.

922 - وعن أبي موسى رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ إذا مات ولد العبد قال الله تعالى لملائكته : قبضتم ولد عبدي ؟ فيقولون : نعم . فيقول : قبضتم ثمرة فؤاده ؟ فيقولون : نعم . فيقول : فماذا قال عبدي ؟ فيقولون : حمدك واسترجعك فيقول الله تعالى : ابنوا لعبدي بيتا في الجنة وسموه بيت الحمد ] رواه الترمذي وقال حديث حسن

922. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a man's child dies, Allah, the Exalted, asks His angels, `Have you taken out the life of the child of My slave?' and they reply in the affirmative. He (SWT) then asks, `Have you taken the fruit of his heart?' and they reply in the affirmative. Thereupon He asks, `What did my slave say?' They say: `He praised You and said: Inna lillahi wa inna ilaihi raji'un (We belong to Allah and to Him we shall return).' Allah says: `Build a house for my slave in Jannah and name it Baitul-Hamd (the House of Praise).'''
[At-Tirmidhi].
Commentary: The death of a child is distressing to parents. But it will be a matter of great excellence on their part if they are patient.

923 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال :
[ يقول الله تعالى : ما لعبدي المؤمن عندي جزاء إذا قبضت صفيه من أهل الدنيا ثم احتسبه إلا الجنة ] رواه البخاري

923. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: "Allah, the Exalted, says: `I have no reward except Jannah for a believing slave of Mine who shows patience and anticipates My reward when I take away his favourite one from the inhabitants of the world.'''
[Al-Bukhari].

924 - وعن أسامة بن زيد رضي الله عنه قال :
أرسلت إحدى بنات النبي صلى الله عليه و سلم إليه تدعوه وتخبره أن صبيا لها أو ابنا في الموت فقال للرسول : [ ارجع إليها فأخبرها أن لله تعالى ما أخذ وله ما أعطى وكل شيء عند بأجل مسمى فمرها فلتصبر ولتحتسب ] وذكر تمام الحديث . متفق عليه

924. Usamah bin Zaid (May Allah be pleased with them) reported: A daughter of the Prophet (PBUH) sent a message to him that her son was at his last breath, and requested him to come to her. The Messenger of Allah (PBUH) sent back the informer saying: "To Allah belongs what He takes and what He gives, and everything has a limited period (in this world). So ask her to endure patiently, and expect the reward of Allah.''
[Al-Bukhari and Muslim].
Commentary: This Hadith exhorts us to keep self-composure at a moment of tribulation. The Prophet's daughter mentioned in this Hadith is Zainab (May Allah be pleased with her). See the Commentary on Hadith No. 29.

153 - باب جواز البكاء على الميت بغير ندب ولا نياحة
The Ruling of crying and wailing over a Dead Person

أما النياحة فحرام وسيأتي فيها باب كتاب النهي إن شاء الله تعالى . وأما البكاء فجاءت أحاديث بالنهي عنه وأن الميت يعذب ببكاء أهله . وهي متأولة محمولة على من أوصى به والنهي إنما هو عن البكاء الذي فيه ندب أو نياحة . والدليل على جواز البكاء بغير ندب ولا نياحة أحاديث كثيرة . منها :

Wailing is unanimously forbidden (Haram) as will be mentioned later on. There are some Ahadith which forbid us from crying over somebody's death, and which inform us that the dead will be tormented in their graves as a result of their relatives crying over their death. This prohibition applies only to those cases where crying is accompanied with lamenting and wailing. Weeping without these two is, permissible; and the Ahadith in support of this are many, including the following:

925 - عن ابن عمر رضي الله عنه أن رسول الله صلى الله عليه و سلم عاد سعد بن عبادة ومعه عبد الرحمن بن عوف وسعد بن أبي وقاص وعبد الله بن مسعود رضي الله عنهم فبكى رسول الله صلى الله عليه و سلم فلما رأى القوم بكاء رسول الله صلى الله عليه و سلم بكوا . فقال : [ ألا تسمعون ؟ إن الله لا يعذب بدمع العين ولا بحزن القلب ولكن يعذب بهذا أو يرحم ] وأشار إلى لسانه . متفق عليه

925. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) visited Sa`d bin `Ubadah during his illness. He was accompanied by `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas and `Abdullah bin Mas`ud (May Allah be pleased with them). The Messenger of Allah (PBUH) began to weep. When his Companions saw this, their tears also started flowing. He (PBUH) said, "Do you not hear, Allah does not punish for the shedding of tears or the grief of the heart, but punishes or bestows mercy for the utterances of this (and he pointed to his tongue).''
[Al-Bukhari and Muslim].
Commentary: Under the stress of grief, man becomes heavy-hearted and tears flow out from his eyes. This is something natural and beyond human control. Rather the outflow of tears results from Divine compassion. This is neither forbidden nor subject to accountability. It is only wailing which is Haram, and is punishable. Yet, man is blessed with Divine mercy if he gives expression to patience and gratefulness by his tongue. Moreover, to mention the merits and excellence of a departed soul is in itself a good thing because others may be stimulated to adopt them. But to recount them by way of wailing is disliked. A Hadith says that a dead person is tormented because of the weeping of his household. Here weeping means lamenting and wailing. Otherwise, to weep is human instinct and no curbs can be put over it. Besides, this warning is meant for such a person who might have been accustomed to wailing during his lifetime. Or he might have left a will to his family for wailing over his death. May be he consciously avoided giving a predeath warning to his kith and kin against wailing. In all the three situations, he will be equally held accountable with his soul being tormented for the wailing of his relatives. In case, he is uninvolved in any of the situations, he will remain free from hellish torments. Instead the wailers will have to bear the brunt of their sin. As the Qur'an says, "No one laden with burdens can bear another's burden.'' (17:15).

926 - وعن أسامة بن زيد رضي الله عنهما أن رسول الله صلى الله عليه و سلم رفع إليه ابن ابنته وهو في الموت ففاضت عينا رسول الله صلى الله عليه و سلم فقال له سعد : ما هذا يا رسول الله ؟ قال : [ هذه رحمة جعلها الله تعالى في قلوب عباده وإنما يرحم الله من عباده الرحماء ] متفق عليه

926. Usamah bin Zaid (May Allah be pleased with him) reported: A grandson (child of the daughter) of the Messenger of Allah (PBUH) was presented to him while the child was at his last breath. Tears began to flow from the eyes of the Messenger of Allah (PBUH). Sa`d said to him: "What is this, O Messenger of Allah?'' He (PBUH) said, "It is mercy which Allah has placed in the hearts of his salves. Allah bestows His Mercy on the merciful among His slaves.''
[Al-Bukhari and Muslim].

927 - وعن أنس رضي الله عنه أن رسول الله صلى الله عليه و سلم دخل على ابنه إبراهيم رضي الله عنه وهو يجود بنفسه فجعلت عينا رسول الله صلى الله عليه و سلم تذرفان فقال له عبد الرحمن بن عوف : وأنت يا رسول الله ؟ فقال : [ يا ابن عوف إنها رحمة ] ثم أتبعها بأخرى فقال : [ إن العين تدمع والقلب يحزن ولا نقول إلا ما يرضي ربنا وإنا لفراقك يا إبراهيم لمحزونون ] رواه البخاري . وروى مسلم بعضه
والأحاديث في الباب كثيرة في الصحيح مشهورة والله أعلم

927. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) came to his son Ibrahim (May Allah be pleased with him) when he was breathing his last. The eyes of the Messenger of Allah (PBUH) began shedding tears. `Abdur-Rahman bin `Auf (May Allah be pleased with him) said, "O Messenger of Allah, you too weep?'' He (PBUH) said, "O Ibn `Auf! It is mercy.'' Then he began to weep and said, "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Rubb. O Ibrahim! Indeed we are grieved by your departure.''
[Al-Bukhari].
Commentary: The death of the Prophet's son, Ibrahim, born of Miriyah (May Allah be pleased with her) had occurred in the tenth year of Hijra. The Ahadith clearly prove that weeping over a loved one's death is permissible. But it should be void of wailing.

154 - باب الكف عما يرى من الميت من مكروه
Prohibition of Disclosing the Physical defects of the Deceased

928 - عن أبي رافع أسلم مولى رسول الله صلى الله عليه و سلم أن رسول الله صلى الله عليه و سلم قال : [ من غسل ميتا فكتم عليه غفر الله له أربعين مرة ] رواه الحاكم وقال صحيح على شرط مسلم

928. Abu Rafi` Aslam (May Allah be pleased with him), the freed slave of the Messenger of Allah (PBUH) reported: The Messenger of Allah (PBUH) said, "He who washes a dead body and conceals what he notices of physical defects, he will be forgiven forty times.''
[Al-Hakim].
Commentary: If during washing a man's dead body, the washer has noticed some physical defect or some sort of deformation in it, he should avoid disclosing it to others so that a bad name may not come to the departed soul. Yet, the deformity in his body may have come as a Divine vengeance for the sinful and heretic life led by him in this world. In this case, there will be room for such a disclosure. Because on being dreaded and warned of a horrible end, people will come to adopt a clean and pure life in accordance with the religious principles.

155 - باب الصلاة على الميت وتشييعه وحضور دفنه وكراهة اتباع النساء الجنائز
Participation in Funeral Prayer and Procession and the dislike of Women Participating in the Funeral Procession

929 - قد سبق فضل التشييع ( انظر كتاب عيادة المريض وتشييع الميت )
وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من شهد الجنازة حتى يصلى عليها فله قيراط ومن شهدها حتى تدفن فله قيراطان ] قيل : وما القيراطان ؟ قال : [ مثل الجبلين العظيمين ] متفق عليه

929. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever follows the funeral procession and offers the funeral prayer for it, will get a reward equal to one Qirat, and whoever attends it till burial, will get a reward equal to two Qirat.'' It was asked, "What are two Qirat?'' He (PBUH) replied, "Equal to two huge mountains.''
[Al-Bukhari and Muslim].
Commentary: Participation in a Muslim's funeral procession and prayer for him brings a Muslim a great reward - like the massiveness of a big mountain. And if he stays beside the grave till the burial takes place, the reward will become two-fold, that is, equaling the massiveness of two huge mountains.

930 - وعنه رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : من اتبع جنازة مسلم إيمانا واحتسابا وكان معه حتى يصلي عليها ويفرغ من دفنها فإنه يرجع من الأجر بقيراطين كل قيراط مثل أحد ومن صلى عليها ثم رجع قبل أن تدفن فإنه يرجع بقيراط ] رواه البخاري

930. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whosoever attends the funeral of a Muslim believing and hoping for the reward from Allah and remains with it until the prayer is offered over it and the burial is completed, he will return with a reward of two Qirat; each Qirat is equivalent to Mount Uhud; and whosoever offers his prayer over it and returns before its burial, he will come back with one Qirat.''
[Al-Bukhari].
Commentary: This Hadith explains that the only person who will earn the rewards for participating in the funeral prayer is the one who does it only to fulfill the Commands of Allah in order to seek His Pleasure. It will be denied to him in case his intention is based on social, political and family considerations.

931 - وعن أم عطية رضي الله عنها قالت : نهينا عن اتباع الجنائز ولم يعزم علينا . متفق عليه
ومعناه : لم يشدد في النهي كما يشدد في المحرمات

931. Umm Atiyyah (May Allah be pleased with her) reported: We (womenfolk) were prohibited from accompanying a funeral procession, but we were not compelled (not to do so).
[Al-Bukhari and Muslim].
Commentary: Women have been prohibited from walking along the bier so as to escape mixing with men. Yet, they have room for participation when there is no danger of mixing with men. Here, lack of a hardened stance means that women, if and when required, can walk side by side with the bier but not without meeting the prerequisites. The orthodox `Ulama', therefore, call this Shari`ah restraint by the name of (suggestive prohibition). (Fath Al-Bari).

156 - باب استحباب تكثير المصلين على الجنازة وجعل صفوفهم ثلاثة فأكثر
Excellence of Participation in Funeral Prayers in Large Numbers and Formation of Three Rows or More

932 - عن عائشة رضي الله عنها قالت : قال رسول الله صلى الله عليه و سلم :
[ ما من ميت يصلي عليه أمة من المسلمين يبلغون مائة كلهم يشفعون له إلا شفعوا فيه ] رواه مسلم

932. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "If a group of Muslims numbering a hundred perform funeral prayer over a dead person, and all of them ask Allah's forgiveness for him, their prayer for him will be accepted.''
[Muslim].

933 - وعن ابن عباس رضي الله عنهما قال سمعت رسول الله صلى الله عليه و سلم يقول :
[ ما من رجل مسلم يموت فيقوم على جنازته أربعون رجلا لا يشركون بالله شيئا إلا شفعهم الله فيه ] رواه مسلم

933. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "If a Muslim dies and forty people, who do not associate anything with Allah in worship, participate in the funeral prayer over him, Allah will accept their intercession for him.''
[Muslim].
NEXT...

934 - وعن مرثد بن عبد الله اليزني قال : كان مالك بن هبيرة رضي الله عنه إذا صلى على الجنازة فتقال الناس عليها جزأهم ثلاثة أجزاء ثم قال قال رسول الله صلى الله عليه و سلم : [ من صلى عليه ثلاثة صفوف فقد أوجب ] رواه أبو داود الترمذي وقال حديث حسن

934. Marthad bin `Abdullah Al-Yazni reported: When Malik bin Hubairah (May Allah be pleased with him) offered a funeral prayer and found a small number of participants, he would divide them into three rows and would say that the Messenger of Allah (PBUH) said, "If three rows of men offer funeral prayer over anyone, his entry into Jannah will become certain.''
[Abu Dawud and At-Tirmidhi].
Commentary: These Ahadith reveal to us that the maximum participation of people in a funeral prayer is a welcome sign. But the condition is that they should be righteous people, well-rooted in Faith and monotheistic belief. But heretics and those who associate partners with Allah in worship have no value to Allah. If the participants are small in number, they should be divided in three rows. Different Ahadith speak of different numbers, all of which convey the sense of abundance. And this abundance is not to be taken in the unqualified sense, rather it means the abundance of sincere and pious believers and monotheists. May Allah multiply their number!

157 - باب ما يقرأ في صلاة الجنازة
Supplications in Funeral Prayers

كبر أربع تكبيرات . يتعوذ بعد الأولى ثم يقرأ فاتحة الكتاب ثم يكبر الثانية ثم يصلي على النبي صلى الله عليه و سلم فيقول : اللهم صل على محمد وعلى آل محمد . والأفضل أن يتممه بقوله : كما صليت على إبراهيم إلى قوله حميد مجيد ولا يفعل ما يفعله كثير من العوام من قولهم : { إن الله وملائكته يصلون على النبي } الآية ( 56 الأحزاب ) فإنه لا تصح صلاته إذا اقتصر عليه ثم يكبر الثالثة ويدعو للميت وللمسلمين بما سنذكره من الأحاديث إن شاء الله تعالى ثم يكبر الرابعة ويدعو . ومن أحسنه : اللهم لا تحرمنا أجره ولا تفتنا بعده واغفر لنا وله . والمختار أنه يطول الدعاء في الرابعة خلاف ما يعتاده أكثر الناس لحديث ابن أبي أوفى الذي سنذكره إن شاء الله تعالى ( انظر الحديث رقم 937 ) فأما الأدعية المأثورة بعد التكبيرة الثالثة فمنها :

To pronounce four Takbir (saying Allahu Akbar) in the funeral prayer. After the first Takbir, after saying A`udhu billahi minash-Shaitanir-rajim, recite Surat Al-Fatihah. After the second Takbir, send Salam [Allahumma Salli `ala Muhammadin wa `ala ali Muhammadin kama sallaita `ala Ibrahima wa `ala ali Ibrahima, innaka Hamidun Majid. Allahumma barik `ala Muhammadin wa `ala ali Muhammadin, kama barakta `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majid. Then after the third Takbir, invoke supplication for the deceased and for the Muslims as we will mention later on, in sha' Allah. After the fourth Takbir, supplicate Allah. (Some of the supplications of the Messenger of Allah (PBUH), which are to be recited after the third Takbir are mentioned in the following Ahadith:)

935 - عن أبي عبد الرحمن عوف بن مالك رضي الله عنه قال : صلى رسول الله صلى الله
عليه وسلم على جنازة فحفظت من دعائه وهو يقول : اللهم اغفر له وارحمه وعافه واعف عنه وأكرم نزله ووسع مدخله واغسله بالماء والثلج والبرد ونقه من الخطايا كما نقيت الثوب الأبيض من الدنس وأبد له دارا خيرا من داره وأهلا خيرا من أهله وزوجا خيرا من زوجه وأدخله الجنة وأعذه من عذاب القبر ومن عذاب النار ] حتى تمنيت أن أكون أنا ذلك الميت . رواه مسلم

935. Abu `Abdur-Rahman `Auf bin Malik (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) offered a funeral prayer and I memorized his supplication. He (PBUH) prayed: "Allahummaghfir lahu, warhamhu, wa `afihi, wa`fu `anhu, wa akrim nuzulahu, wa wassi` mudkhalahu, waghsilhu bil-ma'i wath-thalji wal-baradi, wa naqqihi minal-khataya, kama naqqaytath-thawbal-abyada minad-danasi, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa zawjan khairan min zawjihi, wa adkhilhul-Jannata, wa a`idh-hu min `adhabil-qabri, wa min `adhabin-nar [if the dead person is a woman, one should change the ending of certain words in this supplication from hu to ha] (O Allah! Forgive him, bestow mercy upon him, pardon him, accord him a noble provision and make his grave spacious, wash him with water, snow and hail, purify him from sins as You have purified the white garment from soiling, give him a better abode in place of his present one, and a better family in exchange of his present one, and a better spouse in place of his present wife; admit him to Jannah and protect from the trial in the grave and punishment in the Hell).'' (After hearing this supplication of the Messenger of Allah (PBUH), Abu' Abdur-Rahman 'Auf bin Malik (May Allah be pleased with him) said: I wished I had been that dead man.
[Muslim].

936 - وعن أبي هريرة وأبي قتادة وأبي إبراهيم الأشهلي عن أبيه وأبوه صحابي رضي الله عنهم عن النبي صلى الله عليه و سلم أنه صلى على جنازة فقال : [ اللهم اغفر لحينا وميتنا وصغيرنا وكبيرنا وذكرنا وأنثانا وشاهدنا وغائبنا اللهم من أحييته منا فأحيه على الإسلام ومن توفيته منا فتوفه على الإيمان اللهم لا تحرمنا أجره ولا تفتنا بعده ] رواه الترمذي من رواية أبي هريرة والأشهلي . ورواه أبو داود من رواية أبي هريرة وأبي قتادة . قال الحاكم : حديث أبي هريرة صحيح على شرط البخاري ومسلم . قال الترمذي قال البخاري : أصح روايات هذا الحديث رواية الأشهلي . قال البخاري وأصح شيء في الباب حديث عوف بن مالك

936. Abu Hurairah, Abu Qatadah, and Abu Ibrahim Al-Ash-hali (May Allah be pleased with them) reported: The Prophet (PBUH) offered a funeral prayer and said: "Allahummaghfir lihaiyina wa maiyitina, wa saghirina wa kabirina, wa dhakarina wa unthana, wa shahidina wa gha'ibina. Allahumma man ahyaiytahu minna, fa'ahyihi `alal-Islam, wa man tawaffaiytahu minna, fatawaffahu `alal-Iman. Allahumma la tahrimna ajrahu, wa la taftinna ba`dahu (O Allah, forgive our living and our dead, our present and our absent, our young and our old, our male and our female. O Allah, whosoever of us You keep alive, keep him alive (faithful) to Islہm, and whosoever of us You cause to die, let him die having Iman. O Allah, do not deprive us of our reward (for being patient) and do not subject us to trials after his death.''
[Abu Dawud and At-Tirmidhi].

937 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا صليتم على الميت فأخلصوا له الدعاء ] رواه أبو داود

937. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "When you pray over the dead, make a sincere supplication for him.''
[Abu Dawud and Ibn Majah].

938 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم في الصلاة على الجنازة : [ اللهم أنت ربها وأنت خلقتها وأنت هديتها للإسلام وأنت قبضت روحها وأنت أعلم بسرها وعلانيتها جئناك شفعاء له فاغفر له ] رواه أبو داود

938. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) supplicated in course of funeral prayer: "Allahumma Anta Rabbuha, wa Anta khalaqtaha, wa Anta hadaytaha lil-Islam, wa Anta qabadta ruhaha, wa Anta a`lamu bisirriha wa `alaniyyatiha, ji'naka shufa`a'a lahu [if the dead person is a man, or laha if the dead person is a woman], faghfir lahu [or laha, if it is a woman] (O Allah, You are its Rubb; You created it; You guided it to Islam; You have taken its life back and You know best its insight and outer condition. We have come as intercessors, so forgive him).''
[Abu Dawud].

939 - وعن واثلة بن الأسقع رضي الله عنه قال : صلى بنا رسول الله صلى الله عليه و سلم على رجل من المسلمين فسمعته يقول : [ اللهم إن فلان ابن فلان في ذمتك وحبل جوارك فقه فتنة القبر وعذاب النار وأنت أهل الوفاء والحمد اللهم فاغفر له وارحمه إنك أنت الغفور الرحيم ] رواه أبو داود

939. Wathilah bin Al-Asqa` (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) led the funeral prayer of a Muslim man in our presence, and I heard him saying "Allahumma inna [name of the dead person] fi dhimmatika wa habli jiwarika, faqihi fitnatal-qabri; wa `adhaban-Nari, wa Anta ahlul-wafa'i wal-hamdi; Allahumma faghfir lahu warhamhu, innaka Antal-Ghafur-ur-Rahim [If the dead person is a woman, one can change hu in some words here with ha] [O Allah, (so-and-so son of so-and-so) is in Your Protection and inside the surroundings of Your Refuge. Safeguard him from the trial of the grave and the punishment of the Hell. You keep Your Promise and You deserve to be praised. O Allah! Forgive him and be merciful to him. Indeed, You are the Forgiving, the Merciful].''
[Abu Dawud].

940 - وعن عبد الله بن أبي أوفى رضي الله عنه : أنه كبر على جنازة ابنة له أربع تكبيرات
فقام بعد الرابعة كقدر ما بين التكبيرتين يستغفر لها ويدعو ثم قال : كان رسول الله صلى الله عليه و سلم يصنع هكذا . وفي رواية : [ كبر أربعا فمكث ساعة حتى ظننت أنه سيكبر خمسا ثم سلم عن يمينه وعن شماله فلما انصرف قلنا له : ما هذا ؟ فقال : إني لا أزيد على ما رأيت رسول الله صلى الله عليه و سلم يصنع أو هكذا صنع رسول الله صلى الله عليه و سلم ] رواه الحاكم وقال حديث صحيح

940. `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: While offering the funeral prayer of one of his daughters, he recited four Takbir, and after the fourth Takbir he continued standing for a time equal to an interval between two Takbir, praying for her and seeking Allah's forgiveness for her.'' Then he said: "The Messenger of Allah (PBUH) used to do so.''
Another narration is: He (Abdullah) recited four Takbir and remained standing in prayer for some time till we thought that he would recite the fifth Takbir. Then he gave Salam on the right and on the left. When he turned aside, we asked him about it. He replied: "I would add nothing to what I saw the Messenger of Allah (PBUH) doing,'' or he said: "The Messenger of Allah (PBUH) used to do so.''
[Al-Hakim].
Commentary: All the above mentioned supplications are those which were recited by the Prophet (PBUH) in the funeral prayers. It is, therefore, advisable if they are all put together and recited because we are commanded to pray sincerely for a dead body. Another point comes to our knowledge about the funeral prayer, that is to say, it may be said aloud as affirmed by the above mentioned Ahadith because if the Prophet (PBUH) had not offered it aloud, the Companions would not have been able to memorize these supplications. Thirdly, we are uncertain that after saying a funeral prayer, the Prophet ü and his Companions ever stood round the bier and supplicated for the dead body. It is an innovation (Bid`ah) and must be abolished. We are unauthorized to refer this practice to the Prophet (PBUH). It looks strange that believers should persist in reciting supplications in their own self-styled way after the funeral prayer, but desist from them during the funeral prayer to which they have relevance. It implies that prayer is not the object of their pursuit, otherwise they would have prayed in accordance with the Sunnah. In fact, they cherish their self-fabricated line of action and seem determined to pursue it. May Allah grant them right understanding!

158 - باب الإسراع بالجنازة
Haste in Burial

941 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ أسرعوا بالجنازة فإن تك صالحة فخير تقدمونها إليه وإن تك سوى ذلك فشر تضعونه عن رقابكم ] متفق عليه
وفي رواية لمسلم : [ فخير تقدمونها عليه ]

941. Abu Hurairah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "Hurry up with the dead body (for its burial), for if it is pious, you are speeding it to goodness and if it is otherwise, you are laying an evil off your necks.''
[Al-Bukhari and Muslim].
Commentary: This Hadith underlines the Prophet's command of an undelayed shrouding and burial of a dead body as well as the rationale behind it. Hence, there should be no unnecessary delay in the funeral, rather the burial procession should reach the grave with utmost haste without of course causing inconvenience to those following it, nor shaking the dead body

942 - وعن أبي سعيد الخدري رضي الله عنه قال كان النبي صلى الله عليه و سلم يقول : [ إذا وضعت الجنازة فاحتملها الرجال على أعناقهم فإن كانت صالحة قالت قدموني وإن كانت غير صالحة قالت لأهلها يا ويلها أين تذهبون بها يسمع صوتها كل شيء إلا الإنسان ولو سمع الإنسان لصعق ] رواه البخاري

942. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When a dead body is placed on a bier and men carry it on their shoulders, if he was a pious man, it (corpse) says: `Take me in haste.' But if he was not righteous, it says to its bearers: `Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely fallen into swoon.''
[Al-Bukhari].
Commentary: Only Allah knows the reality as to how a dead body speaks. However, no improbability is involved in this matter. Allah is empowered to let any dead body speak if He so likes. We are supposed to believe it on the authority of authentic Ahadith.

159 - باب تعجيل قضاء الدين عن الميت والمبادرة إلى تجهيزه إلا أن يموت فجأة فيترك حتى يتيقن موته
About Speedy Repayment of the Debts of a Deceased Person and Preparation of Burial

943 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ نفس المؤمن معلقة بدينه حتى يقضى عنه ] رواه الترمذي وقال حديث حسن

943. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The soul of the deceased believer remains pending on account of the debt till it (the debt) is repayed.''
[At-Tirmidhi].
Commentary: The Divine decision regarding the redemption or punishment of a dead man remains suspended till the time his debt, if any, is paid off. A bereaved family is supposed to give top priority to the clearance of a debt.

944 - وعن حصين بن وحوح رضي الله عنه أن طلحة بن البراء رضي الله عنه مرض فأتاه النبي صلى الله عليه و سلم يعوده فقال : [ إني لا أرى طلحة إلا قد حدث فيه الموت فآذنوني به وعجلوا به فإنه لا ينبغي لجيفة مسلم أن تحبس بين ظهراني أهله ] رواه أبو داود

944. Hussain bin Wahwah (May Allah be pleased with him) reported: When Talhah bin Al-Bara' (May Allah be pleased with him) fell ill, the Prophet (PBUH) came to visit him and said, "Verily, I think that Talhah is about to die. So inform me when he is dead and make haste (in burying him). Indeed, it is improper for the corpse of a Muslim to be kept lying unburied among his family members.''
[Abu Dawud].
Commentary: This Hadith tells us that a delay in the burial of a dead person will be considered ill-advised if not supported by solid reasons or a Shari`ah argument.

160 - باب الموعظة عند القبر
Admonition beside the Grave

945 - عن علي رضي الله عنه قال : كنا في جنازة في بقيع الغرقد فأتانا رسول الله صلى الله عليه و سلم فقعد وقعدنا حوله ومعه مخصرة فنكس وجعل ينكت بمخصرته ثم قال : [ ما منكم من أحد إلا وقد كتب مقعده من النار ومقعده من الجنة ] فقالوا : يا رسول الله أفلا نتكل على كتابنا ؟ فقال : [ اعملوا فكل ميسر لما خلق له ] وذكر تمام الحديث . متفق عليه

945. `Ali (May Allah be pleased with him) reported: We were accompanying a funeral procession in Baqi` Al-Gharqad (graveyard in Al-Madinah) when the Messenger of Allah (PBUH) proceeded towards us and sat down. We sat around him. He had a small stick in his hand. He was bending down his head and scraping the ground with the stick. He said, "There is none among you but has a place assigned for him either in the Jannah or in the Hell.'' The Companions said: "O Messenger of Allah, should we not depend upon what has been written for us (and give up doing good deeds)?'' The Messenger of Allah (PBUH) said, "Carry on doing good deeds. Every one will find it easy to do such deeds (as will lead him to his destined place) for which he has been created.''
[Al-Bukhari and Muslim].
Commentary: The subject of this chapter is exactly related to the Hadith accounting for reasons of giving a sermon speech beside the grave. As the dimension of the world's impermanent nature and a heart-moving scene directly confront a man's eyes on this occasion, any moral exhortation is most likely to touch the heart. Secondly, the good or bad deeds of man during his fixed life span in this world prefigure in Allah's Knowledge, and He has ordained the good or bad end of everybody. But this does not mean that man is simply helpless in doing what Allah has predetermined. Indeed, Allah already knows that such and such a person will adopt the righteous conduct and meet a good end; and such and such a person will take to the mischievous way and consequently meet a bad end. Unless man has access to Allah's Knowledge and the Preserved Tablet (which is impossible), he is not supposed to give up the right conduct by banking upon His Knowledge. When he is totally ignorant of the Sacred Writ on his ultimate end, he has no other choice but to continue endeavouring in good pursuits. Allah has given him the freedom of choice and will subject him to accountability on this count alone. Moreover, it is the Divine principle that He helps everybody do only that type of work - facilitating it to him as well - which is germane to his bent of mind. Then, there is no reason that man should lag behind in embarking upon the virtuous path and not try to seek the Grace of Allah.

161 - باب الدعاء للميت بعد دفنه والقعود عند قبره ساعة للدعاء له والاستغفار والقراءة
Supplication for the Deceased after his Burial

946 - عن أبي عمرو وقيل : أبو عبد الله وقيل : أبو ليلى عثمان بن عفان رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا فرغ من دفن الميت وقف عليه فقال : [ استغفروا لأخيكم واسألوا له التثبيت فإن الآن يسأل ] رواه أبو داود

946. Abu `Amr (also called Abu `Abdullah and also Abu Laila) from `Uthman bin `Affan (May Allah be pleased with him) reported: After the burial of a dead man, the Prophet (PBUH) would stand by the grave and say, "Ask Allah to forgive your brother and supplicate for him for steadfastness because he is being questioned (about his deeds) now.''
[Abu Dawud].
Commentary: We are told in this Hadith that two angels question man in the grave. Allah helps a true believer in answering correctly. He says to the angels, "Allah is my Rubb. Islam is my religion. And the man sent by Allah as His Prophet is Muhammad.'' A condemned person will say, "Aa, Aa, I do not know.'' We are, therefore, particularly instructed that after the burial of a fellow-Muslim, we should supplicate beside his grave for his being firm-footed against the ordeal to which he will be subjected.

947 - وعن عمرو بن العاص رضي الله عنه قال : إذا دفنتموني فأقيموا حول قبري قدر ما تنحر جزور ويقسم لحمها حتى أستأنس بكم وأعلم ماذا أراجع به رسل ربي . رواه مسلم . وقد سبق بطوله ( انظر الحديث رقم 709 )
قال الشافعي رحمه الله : ويستحب أن يقرأ عنده شيء من القرآن وإن ختموا القرآن كله كان حسنا

947. `Amr bin Al-`as (May Allah be pleased with him) used to say: "When you have buried me, keep standing near my grave till (for the time it takes to) a camel is slaughtered and its meat is distributed, so that I may feel your nearness and know what to reply to the angels sent by my Rubb.''
[Muslim].
Commentary: As mentioned in the previous Hadith, the Prophet (PBUH) has instructed his followers that after a Muslim's burial, they should keep standing beside his grave for some time and pray for his firmness on facing the interrogating angels in the grave. `Amr bin Al-`as, too, made a will to this effect. The reference made to Imam Ash-Shafi`i (May Allah had Mercy upon him) about the recitation of the Qur'an beside a Muslim's grave is in disagreement with the Prophet's practice. What has come to us from the Prophet (PBUH) as his Sunnah in this respect is the act of supplicating, and it will be appropriate to confine to it. Aside from it, the reference made to Imam Ash-Shafi`i seems to be of doubtful authenticity. Because according to Fath Al-Bari, Tafsir Ibn Kathir and some other books, Imam Ash-Shafi`i rejected the view that the benefit of reciting the Qur'an could be transmitted to the dead.

162 - باب الصدقة عن الميت والدعاء له
Charity on behalf of the Deceased and Praying for him

قال الله تعالى ( الحشر 10 ) : { والذين جاءوا من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان }

Allah, the Exalted, says:
"And those who came after them say: `Our Rubb! Forgive us and our brothers who have preceded us in Faith.''' (59:10)

948 - وعن عائشة رضي الله عنها أن رجلا قال للنبي صلى الله عليه و سلم : إن أمي افتلتت نفسها ( 1 ) وأراها لو تكلمت تصدقت فهل لها أجر إن تصدقت عنها ؟ قال : [ نعم ] متفق عليه . ( 2 )
_________
[ ( 1 ) افتلتت نفسها : أي توفيت
( 2 ) وهو نص صريح في جواز بل سنية التصدق عن الميت ولا يجادل في ذلك إلا مبتدع ذو هوى أو جاهل مدع { . . . وهم يحسبون أنهم يحسنون صنعا } . { ربنا لا تزغ قلوبنا بعد إذ هديتنا وهب لنا من لدنك رحمة إنك أنت الوهاب }
ومثله الحج عن الغير مشروع كذلك بنص السنة وهو يشتمل على جميع الطاعات من إحرام وطواف ووقوف بعرفة وصلاة وهدي وصدقة وأذكار وغيرها . . . ونصه الحديث رقم 1279 : . . . أن امرأة قالت : يا رسول الله إن فريضة الله على عباده في الحج أدركت أبي شيخا كبيرا لا يثبت على الراحلة أفأحج عنه ؟ قال : [ نعم ] متفق عليه . والحديث رقم 1280 عن لقيط بن عامر رضي الله عنه أنه أتى النبي صلى الله عليه و سلم فقال : إن أبي شيخ كبير لا يستطيع الحج ولا العمرة ولا الظعن ؟ قال : [ حج عن أبيك واعتمر ] رواه أبو داود والترمذي وقال حديث حسن صحيح
ومنه يستنتج جواز القيام عن الغير بجميع أنواع البر والطاعات إلا ما استثني صريحا أو ما كان خلاف إرادة الميت كما يدل قول الصحابي هنا : وأراها لو تكلمت تصدقت
دار الحديث ]

948. `Aishah (May Allah be pleased with her) reported: A man said to the Prophet (PBUH): "My mother has died suddenly. I think that if she were able to talk (alive) she would have given in Sadaqah (charity). So, if I give Sadaqah now on her behalf, will she get the reward?'' The Messenger of Allah (PBUH) said, "Yes (she will be rewarded for that).''
[Al-Bukhari and Muslim].
Commentary: This Hadith plainly tells us that the reward of the alms given on behalf of a dead person reaches his or her soul just like the benefit of prayer, if accepted by Allah. Charity and prayer are two permissible forms of the transmission of blessing to the dead. But rites like `Qul' and `Chehlum' are all of Hindu origin to which the ignorant Muslims have taken a fancy. Similarly, Qur'an reading meant to transmit reward to a dead man's soul is against the Prophet's example. All such observances are of no use to the dead. Only scriptural channels can be beneficial to them and they are only two - prayer and charity. But only that charity counts which comes from the children of the dead and the Hadith too has specified it. Obviously, almsgiving by any other person than the offspring cannot be considered rightful or rewarding to the dead. For further detail, one can refer to Sheikh Al-Albani's Ahkam-ul-Janaiz.

949 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا مات الإنسان انقطع عمله إلا من ثلاث : صدقة جارية أو علم ينتفع له أو ولد صالح يدعو له ] رواه مسلم

949. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him.''
[Muslim].
Commentary: A thoughtful reflection of this Hadith will reveal that the three things are indeed man's own good deeds which somehow continue to exist even after his death. For example, places like a hospital, a mosque, a religious school and a well built by a man continue to operate like a trust as traces of his activity in earthly life. To quote the Qur'an:
"And We record that which they send before (them), and their traces [their footsteps and walking on the earth with their legs to the mosques for the five compulsory congregational prayers, Jihad (holy fighting in Allah's Cause) and all other good and evil they did, and that which they leave behind].'' (36:12)
So long as they exist and people benefit from them, the dead person will keep receiving his due reward. The same is pertinent to the spread of knowledge of Islamic disciplines to people's moral uplift. For instance, if during his lifetime he wrote books based on Qur'an and Hadith, advocated the cause of Islam, instructed lots of pupils in Islamic teachings, it will be counted as an unending activity on his part. To quote a Hadath: "The one who called people to adopt the Right Path will receive reward in the same measure as did those who had the good fortune to follow him.'' Besides, this Hadith tells us that, after his death, man will receive reward by the prayers of his virtuous children, and other Ahadith too confirm it. This clears the issue of sending the fruit of good works to the welfare of a dead person's soul. Charity or the continual charity from the part of a dead person himself, beneficial (religious) knowledge and prayer are acts of Sunnah under this rule. With the exception of these, all other deeds do not benefit the dead. However, if the dead person was under obligation to perform Hajj or had missed obligatory or vowed fasts, his heirs are commanded by the Prophet (PBUH) to observe them on his behalf. Because this is like a debt payable by the dead person and his heirs are under obligation to discharge it for him. Yet, this rule is inapplicable to other forms of physical worship.

163 - باب ثناء الناس على الميت
Praising the Deceased

950 - عن أنس رضي الله عنه قال : مروا بجنازة فأثنوا عليها خيرا فقال النبي صلى الله عليه و سلم : [ وجبت ] ثم مروا بأخرى فأثنوا عليها شرا فقال النبي صلى الله عليه و سلم : [ وجبت ] فقال عمر بن الخطاب رضي الله عنه : ما وجبت ؟ قال : [ هذا أثنيتم عليه خيرا فوجبت له الجنة وهذا أثنيتم عليه شرا فوجبت له النار أنتم شهداء الله في الأرض ] متفق عليه

950. Anas (May Allah be pleased with him) reported: Some Companions happened to pass by a funeral procession (bier) and they praised him (the deceased). The Prophet (PBUH) said, "He will certainly enter it.'' Then they passed by another funeral procession and they spoke ill of the deceased. The Prophet (PBUH) said, "He will certainly enter it.'' `Umar bin Al-Khattab (May Allah be pleased with him) said: "(O Messenger of Allah,) what do you mean by `He will certainly enter it?'' He (PBUH) replied, "You praised the first person, so he will enter Jannah; and you spoke ill of the second person, so he will enter Hell. You are Allah's witnesses on earth.''
[Al-Bukhari and Muslim].
Commentary: The remarks of true believers reflect their righteousness and integrity of character. If they bear witness to the purity of heart of a man, he is sure to go to Jannah. And if they comment on the evil-mindedness of somebody, he is likely to be consigned to Hell-fire. Indeed, a believer never utters anything out of malice or self-conceit. There are some Ahadith which forbid us to speak ill of dead people. This rule applies to the true believers only. The Shari`ah argument is against it. However, we are allowed to talk about the misdeeds of the infidels and people who commit sins openly, disregarding the Shari`ah so that others may abstain from imitating a bad example.

951 - وعن أبي الأسود قال : قدمت المدينة فجلست إلى عمر بن الخطاب رضي الله عنه فمرت بهم جنازة فأثني على صاحبها خيرا فقال عمر رضي الله عنه : وجبت . ثم مر بأخرى فأثني على صاحبها خيرا فقال عمر : وجبت . ثم مر بالثالثة فأثني على صاحبها شرا فقال : وجبت . قال أبو الأسود : فقلت : وما وجبت يا أمير المؤمنين ؟ قال قلت كما قال النبي صلى الله عليه و سلم : [ أيما مسلم شهد له أربعة بخير أدخله الله الجنة ] فقلنا : وثلاثة ؟ قال : [ وثلاثة ] فقلنا : واثنان ؟ قال : [ واثنان ] ثم لم نسأله عن الواحد . رواه البخاري

951. Abul-Aswad (May Allah be pleased with him) reported: I came to Al-Madinah, and while I was sitting beside `Umar bin Al-Khattab, a funeral procession passed by. The people praised the deceased, and `Umar bin Al-Khattab said: "He will certainly enter it.'' Then another funeral procession passed by and the people praised the deceased. `Umar bin Al-Khattab (May Allah be pleased with him) said: "He will certainly enter it.'' A third funeral procession passed by and the people spoke ill of the deceased. He said: "He will certainly enter it.'' I (Abul-Aswad) asked: "O Amir Al-Mu'minin (i.e., Leader of the Believers)! What do you mean by `He will certainly enter it'?'' He replied: "I said the same as was said by the Prophet (PBUH). He (PBUH) said, `If four persons testify the righteousness of a Muslim, Allah will grant him Jannah.' We asked: `If three persons testify his righteousness?' He (PBUH) replied, `Even three'. Then we asked: `If two?' He (PBUH) replied, `Even two.' We did not ask him (regarding the testimony) of one.''
[Al-Bukhari].

164 - باب فضل من مات له أولاد صغار

Superiority of one who is Bereaved of his Infants

952 - عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من مسلم يموت له ثلاثة لم يبلغوا الحنث إلا أدخله الله الجنة بفضل رحمته إياهم ] متفق عليه

952. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any Muslim who loses three children before they reach the age of maturity, will be granted Jannah by Allah, the Exalted, out of His Mercy for them.''
[Al-Bukhari and Muslim].
Commentary: Only that man who, patiently endures the loss of his children and expects reward from Allah, will enjoy this privilege. Allah will have mercy on such people and admit them into Jannah owing to His Mercy towards these innocent children.

953 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يموت لأحد من المسلمين ثلاثة من الولد لا تمسه النار إلا تحلة القسم ] متفق عليه
و [ تحلة القسم ] قول الله تعالى ( مريم 71 ) : { وإن منكم إلا واردها } والورود هو : العبور على الصراط وهو جسر منصوب على ظهر جهنم عافانا الله منها

953. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A Muslim whose three children die (in infancy) will not be touched by the Fire (of Hell) except for the fulfillment of Allah's Oath.''
[Al-Bukhari and Muslim].
[Allah's Oath here refers to His Ayah: "There is not one of you but will cross over it (Hell).'' (19:71) And the crossing will be across the `Bridge' set over the Hell.]
Commentary: On the Day of Resurrection all humans, believers and disbelievers, will have to cross the ``Sirat or Bridge'' set over the Hell. Believers will cross it in the twinkling of an eye according to their respective deeds done in the world. Some will cross it with the speed of lightning and the air, some like birds and some like fine horses, and others like riding-animals. All of them will cross the Bridge, some harmed and some unharmed. Some will fall into Hell but will later be removed from it through the Prophet's intercession. However, the infidels will not be able to cross it and all of them will land in Hell. The believer who loses three children and patiently endures this affliction, and anticipates Allah's reward in the Hereafter, will also be bound to cross the Bridge in deference to the Divine determination.

954 - وعن أبي سعيد الخدري رضي الله عنه قال جاءت امرأة إلى رسول الله صلى الله عليه و سلم فقالت : يا رسول الله ذهب الرجال بحديثك فاجعل لنا من نفسك يوما نأتيك فيه تعلمنا مما علمك الله . قال : [ اجتمعن يوم كذا وكذا ] فاجتمعن فأتاهن النبي صلى الله عليه و سلم فعلمهن مما علمه الله ثم قال : [ ما منكن من امرأة تقدم ثلاثة من الولد إلا كانوا لها حجابا من النار ] فقالت امرأة : واثنين ؟ فقال رسول الله صلى الله عليه و سلم : [ واثنين ] متفق عليه

954. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A woman came to the Messenger of Allah (PBUH) and said: "O Messenger of Allah! Only men benefit from your talks, so please fix a day for us, to teach us the knowledge which Allah has taught you.'' The Messenger of Allah (PBUH) fixed a day and directed them to assemble. When they gathered, the Prophet (PBUH) went to them and taught them what Allah had taught him. He (PBUH) then said, "Any woman of you whose three children die (in infancy) they will be a guard for her against Fire (of Hell).'' One of the women asked: "What if she loses two?'' The Messenger of Allah (PBUH) replied, "Even two.''
[Al-Bukhari and Muslim].
Commentary: Islam requires us to do all that we can to impart moral instruction and the knowledge of Islamic sciences to women. If a woman herself has received Islamic education and possesses the outlook of a true Muslim, the child's upbringing will automatically be fashioned on Islamic lines. The younger generation's aversion to Islam and its aloofness from Islamic manners can be referred in the first place to mother's lack of Islamic education. In fact, the Muslim women essentially need to be grounded in Islamic sciences so as to guide their children.

165 - باب البكاء والخوف عند المرور بقبور الظالمين ومصارعهم وإظهار الافتقار إلى الله تعالى والتحذير من الغفلة عن ذلك
Weeping while Passing by the Graves of the Infidals

955 - عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال لأصحابه ( يعني لما وصلوا الحجر : ديار ثمود ) : [ لا تدخلوا على هؤلاء المعذبين إلا أن تكونوا باكين فإن لم تكونوا باكين فلا تدخلوا عليهم لا يصيبكم ما أصابهم ] متفق عليه
وفي رواية قال : لما مر رسول الله صلى الله عليه و سلم بالحجر قال : [ لا تدخلوا مساكن الذين ظلموا أنفسهم أن يصيبكم ما أصابهم إلا أن تكونوا باكين ] ثم قنع رسول الله صلى الله عليه و سلم رأسه وأسرع السير حتى أجاز الوادي

955. Ibn `Umar (May Allah be pleased with them) reported: When the Messenger of Allah (PBUH) and his Companions reached Al-Hijr, the dwellings of the Thamud people, he admonished his Companions (saying), "Do not pass by these people who are being tormented, without weeping, lest the punishment should befall you as it had befallen them.''
[Al-Bukhari and Muslim].
Another narration is: Ibn `Umar (May Allah be pleased with them) said: When the Messenger of Allah (PBUH) passed near Al-Hijr, he said, "Do not enter without weeping, the dwellings of those who wronged themselves, lest the same chastisement should fall upon you as it had fallen upon them.'' Messenger of Allah (PBUH) then covered his head and sped up until he crossed the valley of the tormented people.
Commentary: The Thamud were the people to whose guidance Allah sent Prophet Salih. They lived between Al-Madinah and Syria. In 10 A.H. when the Prophet (PBUH) went to the Syrian border for the Tabuk expedition, he also passed through this ruined territory. This Hadith is related to the address which he gave to his Companions on the occasion. Here is an instruction that when we happen to pass through the territory of a nation destroyed in the past as a result of Divine wrath, we are advised to quicken one's pace. That is why we have been commanded to avoid the company of the corrupt and the wrongdoers, lest we meet their bad end, too. As the Qur'an says:
"And incline not toward those who do wrong, lest the Fire should touch you.'' (11:113)
May Allah save us from it

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إجازة الأستاذ أحمد لبن مدير المنتدى بقراءة الإمام عاصم الكوفي

رياض الصالحين (07) righteous's meadows