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

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.

---

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.

True Sabr and Visiting Graves

And below, are the last hadeeth and notes from Lesson 170 of Shaykh Abu Yusuf Riyadh ul Haq's commentary of al Tajrid al Sarih (the Abridged Saheeh al-Bukhari). Lesson 170 is from the Book of Zakah. I pray that Allah allows us all to act on any ilm we gain.
---

باب: زِيَارَةُ القُبُور

Chapter 15 - Chapter on visiting graves

651. عَنْ أَنَسِ بْنِ مالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ:

مَرّ النّبِيّ صلى الله عليه وسلم بِامْرَأَةٍ تَبْكِي عِنْدَ قَبْرٍ, فَقَالَ: (اتّقِي اللهَ وَاصْبِرِي). قَالَتْ: إِلَيْكَ عَنّي, فَإِنّكَ لَمْ تُصَبْ بمُصِيبَتِي, وَلَمْ تَعْرِفْهُ, فَقِيلَ لَهَا: إِنّهُ النّبِيّ صلى الله عليه وسلم, فَأَتَتْ بَابَ النّبِيّ صلى الله عليه وسلم, فَلَمْ تَجِدْ عِنْدَهُ بَوّابِينَ, فَقَالَتْ: لَمْ أَعْرِفْكَ, فَقَالَ: (إِنّمَا الصّبْرُ عِنْدَ الصّدْمَةِ الأَوْلَى). رواه البخاري: 1283

651. Narrated Anas bin Mâlik رضى الله عنه : The Prophet صلى الله عليه وسلم passed by a woman who was weeping beside a grave. He told her to fear Allâh and be patient. She said to him, Go away, for you have not been afflicted with a calamity like mine. And she did not recognize him. Then she was informed that he was the Prophet صلى الله عليه وسلم . So she went to the house of the Prophet صلى الله عليه وسلم and there she did not find any guard. Then she said to him, I did not recognize you. He said, Verily, the patience is at the first stroke of a calamity. (2:372O.B.)

The Shaykh has explained this hadeeth on numerous occasions before in previous daroos.

From all the narrations of this incident, we learn the Prophet (صلى الله عليه وسلم) was walking and came across a woman who was over the grave of her son – she was weeping, and saying things and acting in a way in that the Prophet (صلى الله عليه وسلم) disapproved of, so the Prophet ((صلى الله عليه وسلم told her to fear Allah and be patient i.e. don’t wail, don’t say such things. So the woman said ‘away with you, you don’t know my situation, you don’t know my pain, you have not been inflicted with the misfortune which has befallen me’. The Prophet (صلى الله عليه وسلم) didn’t say anything. Others who were there told her that it was the Prophet ( (صلى الله عليه وسلم as she did not realise who she has said these words to. According to one narration it was as if death took hold of her when she realised she has spoken to the Prophet (صلى الله عليه وسلم) in this manner. She rushed to the house of the Prophet (صلى الله عليه وسلم) and said to him that she didn’t realise it was him to apologise. The Prophet (صلى الله عليه وسلم) didn’t say anything about the apology – it was irrelevant to him – the Prophet (صلى الله عليه وسلم) was not offended and therefore he did not expect her to apologise, he was telling her to focus on herself i.e. all that the Prophet (صلى الله عليه وسلم) was trying to say to her was do not do anything wrong, fear Allah and be patient.

In one narration she said ‘I am patient, I am patient’ but the Prophet (صلى الله عليه وسلم) said ‘No, patience is at the first shock’. What does this mean? We all suffer in life; the Shaykh said life is not paradise on earth, it was never meant to be - life is a series of tragedies and full of tears, torment, turmoil, and turbulence. It is a constant struggle; we struggle to our Lord, eventually meeting him. The whole world is a place of test and our lives are a test. Allah wishes to see how we react and respond to tragedy. Therefore, one is not rewarded by being inflicted, one is observed by one’s reaction and response to calamity. So the response should be a desirable one not something which happens anyway i.e. eventually coming to terms with the calamity. Imagine if someone’s loved one dies - everyone eventually gets over it, everybody resumes normal life, everybody accepts as one does not have a choice otherwise. We have to accept and come to terms with it.

Sabr is not acceptance or coming to terms with it or being patient. Waiting, acceptance, submission, and resignation are not called sabr.

Sabr is when a person hears of bereavement one says ‘We belong to Allah and unto Allah we belong’. Everything belongs to Allah (سبحانه وتعالى) and when someone dies Allah (سبحانه وتعالى ) has reclaimed them – thus, one should say I resign myself to the Qadr of Allah and I am content with the Qadr of Allah (سبحانه وتعالى) .

Abdullah ibn Masood (رضى الله عنه) received news of his son’s death; he was riding and he dismounted, faced the qibla and prayed salah. Someone questioned him and he recited an ayat of the Qur’an‘Oh believers seek Allah’s assistance through patience and prayer, and know that Allah is with those who are patient and preserve’.

Sabr means patience and perseverance; it means remaining steadfast even in infliction, adversity, misery, hardship, unhappiness, and discomfort and that one remains perseverant, and observant and steadfast upon the Shari’ah. One does not utter, think or act in a wrong way. That is why the initial reaction is what matters so much.

Imam Bukhari (رحمة الله عليه) includes this hadeeth under the chapter on visiting graves because the Prophet (صلى الله عليه وسلم) corrected the woman on weeping and wailing which was wrong but he did not prevent her from visiting the grave – had it been haram he would have told her.

In the early stages of Islam going to visit graves was actually haram. The Prophet (صلى الله عليه وسلم) said in another hadeeth: ‘I would prevent you from visiting graves but now go and visit them because it reminds you about the akhirah’.

Does this permissibility extend to men and women or is it just to men?

Men can visit graves and graveyards. According to the Maliki, Shafi and Hanafi schools of fiqh and one narration from the Hanbali school of fiqh, it is permissible for women to visit graves. There is one Hanbali narration that it is makrooh for women to visit graves – this is the more accepted and acted upon view of Hanbali.

However the condition is that there is no fear of fitna and no haram activity and nothing is done which is contrary to the Shari’ah.

A Woman mourning the death of her Husband

Assalamu alaikum, below are notes from the next hadeeth - Hadeeth 650 from Lesson 170 which was delivered on Friday 26th October 2007 by Shaykh Abu Yusuf Riyadh ul Haq.

---

باب: إِحداد المرَأَةِ عَلَى غَيْرِ زَوجِهَا

Chapter 14 - Chapter of a woman’s mourning someone other then her husband

650. عَنْ أُمَ حَبِيبَةَ رَضِيَ اللهُ عَنْهَا زَوْجِ النّبِيّ صلى الله عليه وسلم, قَالَتْ: سَمِعْتُ رَسُولَ اللهِ صلى الله عليه وسلم يَقُولُ: (لاَ يَحِلّ لاِمْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الاَخِرِ, تُحِدّ عَلَى مَيّتٍ فَوْقَ ثَلاَثٍ, إِلاّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا). رواه البخاري: 1281

650. Narrated Umm Habiba رضى الله عنها , wife of the Prophet صلى الله عليه وسلم : I heard the Prophet صلى الله عليه وسلم saying: It is not legal for a woman who believes in Allâh and the Last Day to mourn for more than three days for any dead person except her husband, for whom she should mourn for four months and ten days. (2:370O.B.)

This hadeeth is related by Umm Habibah (رضى الله عنها) whose real name was Ramlah (meaning beautiful). She was the wife of the Prophet (صلى الله عليه وسلم), and the daughter of Abu Sufyan ( (رضى الله عنه. She has only related 4 hadeeth from Prophet (صلى الله عليه وسلم). This dispels the idea that the Prophet (صلى الله عليه وسلم) married again and again only to educate the ummah. Umm Habibah (رضى الله عنه) actually relates some hadeeth from other wives but the ones she heard directly from the Prophet (صلى الله عليه وسلم) are four in number and this is one of them.

There is a longer narration of this hadeeth related in Bukhari itself.

Three days after the news arrived of the death of Umm Habibah’s (رضى الله عنها) father, Abu Sufyan ((رضى الله عنه) she asked for some yellow paste/power, called sufrah, which also had a fragrance. Safrah is similar to henna. She applied this to her arms and her legs to adorn herself. Umm Habibah ( (رضى الله عنها said that she did not have any need to adorn herself but she was simply doing this because she had heard the Prophet (صلى الله عليه وسلم) say that it is not permissible for any woman who believes in Allah and in the final day to mourn anyone for more then three days other then her husband whom she should mourn for a total of three months and ten days.

There are two things to note; itida’ad – to wait i.e. to observe the iddah – the waiting period and ehdad – to mourn. These are two separate issues.

Rulings:

When a woman is divorced with one talaq which is revocable, all the ulema agree that she will observe the iddah i.e. wait but not be in mourning. Her iddah begins but she doesn’t have to mourn (idea of mourning – shun adornment, beautiful clothes etc.) Similarly, for two revocable divorces, where there is the possibility of her husband taking her back there will be a waiting period but no mourning, therefore, she can adorn herself and all the ulema say she should behave normally so that there is some hope of reconciliation.

According to Imam Shafi (رحمة الله عليه), however, it is desirable for her to actually mourn as well if she feels there is no hope of reconciliation. Just like death is a thing of sorrow and concern and a great loss, similarly when a marriage comes to an end it is a great loss according to the shari’ah, for everyone. Marriage is a great blessing; it prevents one from committing sins, gives one solace, comfort, and security. Thus, when a marriage comes to an end, then the Shari’ah stipulates that you should wait and then, if it is irrevocable, mourn.

If there is an irrevocable divorce, whether one or two, or three and no possibility of taking her back then there is waiting and no mourning according to Shafi, Maliki or Hanbali schools of fiqh. According to Hanafi fiqh, there is the iddah and mourning, and, in fact, mourning is wajib. It is not just a case of waiting - she should also be mourning. This means there should be no adornment, fragrance, leaving home, nor wearing beautiful clothes and makeup – all these rules apply.

If her husband dies then according to all the schools of fiqh, there is waiting and mourning – four months and ten days – so all the rules mentioned above apply. If someone else dies, other then her husband, it’s not permissible to mourn for more then three days. This shows how great a position and responsibility Allah has placed upon a woman in marriage in terms of respect. It shows the position of her husband.

The Shaykh highlighted that mourning in this context does not mean the sorrow of the heart – one has no control over that. Mourning means in terms of adornment.

The Arab women observed mourning for a whole year if their husband dies – this is mentioned in the Qur’an. Then another verse was revealed which abrogated this verse and Allah reduced the length of time.

The Shaykh also mentioned that if a man is married to a woman of the ahle kitab i.e. a Christian or a Jew then she must observe the iddah according to all the schools of fiqh if he dies. According to the Maliki, Hanbali and Shafi schools of fiqh, she has to mourn as well but according to the Hanafi school of fiqh she does not have to mourn.

Preparing One's Own Shroud

Assalamu alaikum, below are notes from the first part of Lesson 170; hadeeth 648. The Shaykh covered up to hadeeth 651 in this lesson which was delivered on Friday 26th October 2007. The remainder of the notes will be posted shortly insha'Allah.

---

CHAPTER 12 - Chapter of one who prepared his shroud during the time of the Prophet (صلى الله عليه وسلم) , and this was not disapproved of him.

باب: مَنْ استَعَدّ الكَفَنَ فِي زَمَنِ النّبِيّ - صلى الله عليه وسلم - فَلَم يُنكَرُ عَلَيه

Imam Bukhari (رحمة الله عليه) wishes to address the question of a person preparing his shroud during his lifetime. So a person actually takes a piece of cloth and designates it to be his kuffan and his shroud when he dies. So the answer is that it’s permissible and that will become very clear from the hadeeth itself.

648. عَنْ سَهْلٍ رَضِيَ اللهُ عَنْهُ قال: أَنّ امْرَأَةً جاءَتِ النّبِيّ صلى الله عليه وسلم بِبُرْدَةٍ مَنْسُوجَةٍ, فِيهَا حاشِيَتُهَا, أَتَدْرُونَ ما الْبُرْدَةُ قَالُوا: الشّمْلَةُ, قَالَ: نَعَمْ. قَالَتْ: نَسَجْتُهَا بِيَدِي فَجِئْتُ لأَكْسُوَكَهَا, فَأَخَذَهَا النّبِيّ صلى الله عليه وسلم مُحْتَاجًا إِلَيْهَا, فَخَرَجَ إِلَيْنَا وَإِنّهَا إِزَارُهُ, فَحَسّنَهَا فُلانٌ فَقَالَ: اكْسُنِيهَا, ما أَحْسَنَهَا, قَالَ الْقَوْمُ: ما أَحْسَنْتَ, لَبِسَهَا النّبِيّ صلى الله عليه وسلم مُحْتَاجًا إِلَيْهَا, ثُمّ سَأَلْتَهُ, وَعَلِمْتَ أَنّهُ لاَ يَرُدّ, قَالَ: إِنّي وَاللهِ, ما سَأَلْتُهُ لأَلْبَسَهَا, إِنّمَا سَأَلْتُهُ لِتَكُونَ كَفَنِي. قَالَ سَهْلٌ: فَكانَتْ كَفَنَهُ. رواه البخاري:

648. Narrated Sahl رضى الله عنه : A woman brought a woven Burda (sheet) having edging (border) to the Prophet صلى الله عليه وسلم .Then Sahl asked them whether they knew what is Burda, they said that Burda is a cloak and Sahl confirmed their reply. Then the woman said, I have woven it with my own hands and I have brought it so that you may wear it. The Prophet صلى الله عليه وسلم accepted it, and at that time he was in need of it. So he came out wearing it as his waistsheet. A man praised it and said, Will you give it to me? How nice it is! The other people said, You have not done the right thing as the Prophet صلى الله عليه وسلم is in need of it and you have asked for it when you know that he never turns down anybody's request. The man replied, By Allâh, I have not asked for it to wear it but to make it my shroud. Later it was his shroud. (2:367O.B.)

HADEETH 648

The hadeeth is narrated by a companion called Sahl ibn Sa’ad (رضى الله عنه) who relates the story. One day whilst we were there, a woman came to the Prophet (صلى الله عليه وسلم) carrying a burdah (burdah actually means a garment or a cloak) and she presented it to the Prophet (صلى الله عليه وسلم). It was a woven garment and Sahl (رضى الله عنه) says ‘it still had its edge’. The significance of that phrase, that she came with a woven garment which still had ‘its edge’, is that the garment was completely new and woven. It was a brand new cloth and the edges had not been trimmed and hemmed that the lady had woven with her own hands. She presented it to the Prophet (صلى الله عليه وسلم) and said to him, ‘Ya Rasullah I have woven this with my own hands and I have brought it to you with the intention that I may clothe you with it, that I may give it to you to wear’.

So although the full story is not mentioned in this particular narration, there are other narrations and Shaykh Abu Yusuf Riyadh ul Haq said that the full story can be understood by looking at all the narrations collectively. Prophet (صلى الله عليه وسلم) graciously accepted the gift, he went inside and he wore it, and then came out. The Prophet (صلى الله عليه وسلم) wore it as a lower garment so it became his izhar. In previous lessons, the Shaykh has explained that izhar and qamees in classical Arabic, both refer to the lower garment and the upper garment respectively, regardless of their shape, size or form or length.

So, Prophet (صلى الله عليه وسلم) emerged having worn this garment as his izhar; the lower garment. A companion admired the garment and openly said to the Prophet (صلى الله عليه وسلم) to give it to him to wear. This happened as the other sahabah were looking on. Sahl (رضى الله عنه) says such and such a person (he doesn’t name him in this particular narration) but the narrators of this hadeeth, according to some narrations, knew who the person was. According to one narration it was Saad bin Abi Waqas (رضى الله عنه). According to another report (but its not actually a narration) it was Abdul Rahman ibn Auf (رضى الله عنه) but the more correct of the two would be Saad bin Abi Waqas(رضى الله عنه).

The Prophet (صلى الله عليه وسلم) had accepted the gift from the woman whilst being in need of it. How did they know the Prophet (صلى الله عليه وسلم) was in need of that garment? They would observe the Prophet (صلى الله عليه وسلم), they knew his clothing and they knew any gift given to the Prophet (صلى الله عليه وسلم) of clothing was appreciated, and that he made good use of it. Thus, the Prophet (صلى الله عليه وسلم) accepted the gift but he was actually in need of it so it wasn’t an excessive gift, or a luxury for him that he could put away. This is why he went inside his house, wore it and came out.

So this Sahabi ( (رضى الله عنهwho according to one narration was Saad ibn Abi Waqas (رضى الله عنه) said ‘Ya Rasulullah, it’s a beautiful garment, give it to me to wear’. So the Prophet (صلى الله عليه وسلم) went inside and he removed it, folded it and came out and gave it to him. So the other Sahabah rebuked Saad ibn Abi Waqas ( (رضى الله عن, and the rebuker was the narrator, Sahl ( (رضى الله عن. He said to him what you did was not good, someone came and gave a gift to the Prophet (صلى الله عليه وسلم) and he accepted it, and you know that the Prophet (صلى الله عليه وسلم) is in need of this garment, and you still asked him so unashamedly, in such a forward manner. You asked him for something which he was in need of so what you did was not good. So Saad ibn Abi Waqas ( (رضى الله عن said, according to this narration, ‘By Allah I did not ask for this garment so that I could wear it, I only asked for this garment so that it could be my kuffan and my shroud when I die’.

In another narration of this hadeeth, the Sahabi (رضى الله عنه) said, ‘By Allah I was in no need of it, I only asked for it since I desired the blessing and the barakah of this garment, and that it could by my kaffan and my shroud’. Why? It had touched the body of the Prophet (صلى الله عليه وسلم) and therefore this Sahabi (رضى الله عنه) wanted it.

Now the question still remains that the Prophet (صلى الله عليه وسلم) needed it, he wore it and this Sahabi (رضى الله عنه) did not need it, then why did he ask for it? The simple answer is, that the Sahabi (رضى الله عنه) thought that in worldly terms I don’t need it but the Prophet(صلى الله عليه وسلم) needs it, and more importantly for the hereafter the Prophet (صلى الله عليه وسلم) does not need it, I need it. Furthermore, the sahabi thought that it is a garment and that another one can come along. People will come and give another gift to Rasulullah (صلى الله عليه وسلم). People will realise that he needs it and someone will present him with another garment. He thought that he would when never get this opportunity again of a garment that the Prophet (صلى الله عليه وسلم) has worn, which is fresh and therefore he hasn’t worn it all the time but has worn just once. Therefore, it’s probably easier for him to give away than something which he has become accustomed to and which he wears all the time. With this reasoning, the sahabi (رضى الله عنه) requested it and the Prophet (صلى الله عليه وسلم) have it to him as the Prophet (صلى الله عليه وسلم) would never say no; he would never refuse.

And then Sahl (رضى الله عنه) says that indeed when this companion died it actually did become his kaffan. He was buried and enshrouded in that garment of Rasulullah (صلى الله عليه وسلم).

Also, in the hadeeth there is a phrase that Sahl (رضى الله عنه) says a woman came to the Prophet (صلى الله عليه وسلم) with a burdah, which is a cloak (woven) and it still had its edge. And then he says, do you know what a burdah is? i.e. it is the narrator of the hadeeth, the companion Sahl (رضى الله عنه) himself who asks this question. He asked his students ‘Do you know what a burdah is?’ And they said ‘Yes, a shamla’. Strictly speaking a shamla is a larger blanket/garment. A burdah is something which one wears around oneself, whereas a shamla is a larger blanket which one wraps around oneself rather then just wearing and tying. Now, strictly speaking in Arabic burdah and shamla are very different but the sahabi (رضى الله عنه) was simply trying to draw their attention and ensuring that they understood what he was trying to say; that a cloak or a garment in a general term was given to the Prophet (صلى الله عليه وسلم).

Now, this answers the question or the issue raised by Imam Bukhari (رحمة الله عليه) is whether a person prepare his kaffan (shroud) during his lifetime, prior to his death. And the answer is yes, according to all the scholars of Islam and all the schools of fiqh. A person can prepare his shroud during his own lifetime.

Once Imam Abu Dawud (رحمة الله عليه) the famous author of Hadeeth and the student of Imam Ahmad ibn Hanbal (رحمة الله عليه) asked his Shaykh and his teacher Imam Ahmad ibn Hanbal (رحمة الله عليه), that if a man was to take a piece of cloth and designate it as his kaffan and his shroud and actually pray salah therein for a couple of days what do you think? So, Imam Ahmad ibn Hanbal (رحمة الله عليه) said it was a good thing but he said that he would prefer it if the person did not use it excessively as the kaffan should be relatively new and washed. Therefore, if he does use it and pray in it for a couple of days then according to Imam Ahmad ibn Hanbal (رحمة الله عليه), it is a good thing; he recommended it. According to all the scholars of Islam it is permissible. This is why you see people wash their ihram in which they have done umrah or Hajj, often in zam zam water and they then use the ihram as a kaffan. The ihram is very similar to the kaffan, although the sizes are different but part of it can be used.

Shaykh Abu Yusuf Riyadh ul Haq said that we should remember in the Shari’ah that apart from the recommendations, a person can use any cloth as a kaffan, therefore, apart from the desirable and sunnah, as far as the permissibility is concerned, all kinds of cloths are permissible.

People wash their cloth for kaffan in zam zam water for the barakah, just like the Sahabi (رضى الله عنه) wanted the barakah of Rasulullah (صلى الله عليه وسلم) as part of his kuffan.

The Shaykh raised another question in the dars: Can a person prepare one’s own grave? Many of the ulema have actually done that in the past; they have actually prepared a grave for themselves. But it is not recommended or encouraged, and according to the scholars of all the fiqh; some of them say it is undesirable, and in the Hanafi school some scholars say it is permissible, but it is undesirable and its not recommended.

We have one report that a sahabi (رضى الله عنه) asked the prophet for a kaffan and he gave it to him but we do not have reports of the Sahabah digging their own graves and thus there is a difference in the two.

Furthermore, a person can carry a kaffan around with him such as whilst on a journey. But Allah (سبحانه وتعالى) says in the Qur’an that no soul knows where it will die, so it would go against the spirit of this verse to actually prepare a grave.

The Sahabah and Wealth

Assalamu alaikum,

Below are my notes from Lesson 169 (Hadeeth 647, al Tajrid al Sarih) from the Book of Funerals which was delivered on Friday 19th October 2007. Please pray for the Shaykh, Al Kawthar Academy and also please consider me in your du'as.

The full audio lesson is available from the following sources:
http://alkawthar.podbean.com/2007/10/21/lesson-169-hadeeth-647/
https://www.alkawtharacademy.org/store/dl_viewProduct.php?product=AKATT-MP3-169

---

. عَنْ خَبّاب رَضِيَ اللهُ عَنْهُ قَالَ: هَاجَرْنَا مَعَ النّبِيّ (صلى الله عليه وسلم) نَلْتَمِسُ وَجْهَ اللهِ, فَوَقَعَ أَجْرُنَا عَلَى اللهِ, فَمِنّا مَنْ مَاتَ لَمْ يَأْكُلْ مِنْ أَجْرِهِ شَيْئًا, مِنْهُمْ مُصْعَبُ بْنُ عُمَيْرٍ, وَمِنّا مَنْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ, فَهُوَ يَهْدِبُها, قُتِل يَوْمَ أُحُدٍ, فَلَمَ نَجِدْ ما نُكَفّنُهُ به إِلاّ بُرْدَةً, إِذَا غَطّيْنَا بِهَا رَأْسَهُ خَرَجَتْ رِجْلاهُ, وَإِذَا غَطّيْنَا رِجْلَيْهِ خَرَجَ رَأْسُهُ, فَأَمَرَ النّبِيّ (صلى الله عليه وسلم) أَنْ نُغَطّيَ رَأْسَهُ, وَأَنْ نَجْعَلَ عَلَى رِجْلَيْهِ مِنَ الإِذْخِرِ. رواه البخاري: 1276

647. Narrated Khabbâb (رضى الله عنه): We emigrated with the Prophet (صلى الله عليه وسلم) in Allâh's Cause, and so our reward was then surely incumbent on Allâh. Some of us died and they did not take anything from their rewards in this world, and amongst them was Mus'ab bin 'Umair; and the others were those who got their rewards. Mus'ab bin 'Umair was martyred on the day of the battle of Uhud and we found nothing to shroud him in except his Burda. And when we covered his head his feet became bare and vice versa. So the Prophet (صلى الله عليه وسلم) ordered us to cover his head only and to put Idhkhir (a kind of shrub) over his feet. (2:366O.B.)

Chapter – if he does not find a shroud except that which covers head or feet, he should cover his head with it.

Imam Bukhari رحمة الله عليه is saying with this chapter heading that if a large enough shroud cannot be found for the deceased, then the head should be concealed. This is the view of all the scholars; the upperpart should be covered first – i.e. head to the loin etc rather than covering below the knees.

The narrator Khabbab ibn Al-Arat (رضى الله عنه) is saying in this hadeeth that they did hijrah (the main emigration from Makkah to Madinah) only for the pleasure of Allah, and so he says their reward became binding upon Allah. This is because of Allah’s promise in the Qur’an for those who performed this main hijrah. He says there were those amongst them that died and did not consume any part of their reward e.g. Mus'ab bin 'Umair (رضى الله عنه) whereas for others their fruit ripened and they and plucking their fruit.

Mus'ab bin 'Umair (رضى الله عنه) died in the battle of Uhud. All those that died in the battle of Uhud were buried in the clothes they were wearing. But the clothes that Mus'ab bin 'Umair (رضى الله عنه) was wearing on that day were too short even to cover his whole body; his clothes stretched from his shoulders to his knees. Prophet (صلى الله عليه وسلم) instructed that his garment should be used as it is but it should cover his head and his feet should be covered with Idhkhir (a grassy-like shrub). Idhkhir is very fragrant and very versatile in its use e.g. it was used in Arabia for medicinal and cleaning purposes. They did the same with Hamza (رضى الله عنه) because his shroud was also too short.

According to all the ulema, all the body should be covered except if no cloth is available. Imam Shafi رحمة الله عليه says the awrah should be covered, not necessarily the full body.

The narrator of this hadeeth, Khabbab ibn Al-Art (رضى الله عنه) was the 20^th person to embrace Islam. He was a blacksmith and used to make swords in Makkah. He was a humble, meek person and had no one to protect him. He was persecuted brutally by the pagan Arabs. There was always a quartet; Khabbab ibn al-Arat (رضى الله عنه), Ammar ibn Yasir (رضى الله عنه), Bilal ibn Rabah (رضى الله عنه) and Suhaib al Rumi (رضى الله عنه) who were persecuted by the pagan Arabs. Khabbab ibn Al-Art (رضى الله عنه) was particularly badly tortured and they would torture him with fire since he was a blacksmith. Khabbab (رضى الله عنه) said to Umar (رضى الله عنه) when Umar (رضى الله عنه) was Ameer-ul-Mumineen in Madinah that he (Khabbab) was tortured more than Bilal (رضى الله عنه), as Bilal (رضى الله عنه) had a few friends amongst the mushrikeen who would try and help him, whereas Khabbab ibn Al-Art (رضى الله عنه) said he had no one. Once Khabbab ibn Al-Art (رضى الله عنه) showed his back to Umar (رضى الله عنه) which was covered in marks from the torture. Umar (رضى الله عنه) wept when he saw Khabbab’s (رضى الله عنه) back.

Khabbab (رضى الله عنه) narrates that once during the heat of the persecution they went to the Prophet (صلى الله عليه وسلم). The Holy Prophet (صلى الله عليه وسلم) was seated in the shade of the Ka'abah, leaning against the Ka’abah. We went to him and pleaded with him, '0 Messenger of Allah, now persecution has gone to its extreme; why do you not pray to Allah (for relief)?' The Prophet (صلى الله عليه وسلم) said, 'The believers before you were persecuted much more than you. Their flesh was scraped from their bones with combs of iron and their heads were cut with saws, but even this did not deter them from their religion. I assure you that Allah will bring this affair of his, this religion to a completion so much so there will be peace and security, so that a woman will be able to travel from Sanna to Hadramaut, across the desert, safely and all alone, and a man will be able to travel the same journey fearing no one except the occasional wolf that may devour his sheep. But you are a people that are hasty”.

After hijrah, there were the battles e.g. Uhud, Badr, Battle of the Trench and other expeditions. Only after conquest of Khaybar (7^th year of Hijrah), the Muslims saw some wealth come in although they did not become extremely rich. Some sahabah passed away before 7^th year of Hijrah (and conquest of Khaybar) and the 8^th year of Hijrah (when Makkah was conquered). Other sahabah that survived when the Prophet (صلى الله عليه وسلم) passed away saw a time when Allah opened up the world to them. They saw the great empires of Rome and Persia being conquered. The wealth of these civilisations was opened up for the Muslims. Those that survived till this time included the Muhajiroon, and they saw the Muslim empire expand. Khabbab Ibn Al-Arat (رضى الله عنه) lived till the age of 73 and died in Kufa. His was the first grave in the centre of Kufa. Ali (رضى الله عنه) prayed jinazah over him and said ‘May Allah have mercy on Khabbab for he embraced salah willingly as a devotee, he did Hijrah with Rasul as an obedient servant of Allah, and he lived his life as a Mujahid’ – he took part in every battle with Rasul (صلى الله عليه وسلم).

So, there were categories of sahabah:

1. Those that saw no wealth e.g. Mus'ab bin 'Umair (رضى الله عنه).
2. Those that survived but did not touch the wealth of the dunya e.g. Abu Dar al-Ghifari (رضى الله عنه) (who practiced ascetism and were not willing to consume even that which was halal for them).
3. Those that survived and consumed that which was halal for them, and they had plenty in their hands but had no love for the wealth their hearts e.g. Abdul Rahman ibn Auf (رضى الله عنه), Abdullah ibn Umar (رضى الله عنه) and Khabbab ibn al-Art (رضى الله عنه).

It is these categories that Khabbab ibn al-Art (رضى الله عنه) is referring to in this hadeeth – he is also referring to himself (he was in 3^rd category). Even those that made use of the wealth that Allah had given them were very fearful of Allah in the wealth that they had. Abdul Rahman ibn Auf (رضى الله عنه), for example, once began weeping after seeing the food for iftar after a day of fasting – he said he remembered the days when Mus'ab bin 'Umair (رضى الله عنه) and Hamza (رضى الله عنه) died and there was not enough cloth to fully shroud their bodies. Thus, even those sahabah that were rich, did not have the love of this wealth in their hearts.

Khabbab ibn al-Art (رضى الله عنه) lamented his wealth. He said what are we doing with this wealth? We are depositing it in the dust of the earth (i.e. constructing walls and buildings).

Despite having wealth, how did Khabbab ibn al-Art (رضى الله عنه) live his life? We only need to look at the words of Ameer-ul-Mumineen, Ali (رضى الله عنه) who said ‘May Allah have mercy on Khabbab for he embraced salah willingly as a devotee, he did Hijrah with Rasul as an obedient servant of Allah, and he lived his life as a Mujahid’

- and that was his testimony for one of those sahabah that were plucking the fruits.

When Khabbab ibn Al-Art (رضى الله عنه) was ill on his bed, he said he would have prayed for death if Prophet (صلى الله عليه وسلم) had not forbidden it. He said on that occasion that he feared that the wealth that had been bestowed upon them, was their reward in the dunya.

There is a hadeeth that if someone enjoys something in the dunya, this reduces or lowers the persons grade in the hereafter. This is why Khabbah ibn al-Art (رضى الله عنه) says this of Mus'ab bin 'Umair (رضى الله عنه), although Khabbab (رضى الله عنه) was a humble blacksmith although Mus'ab bin 'Umair (رضى الله عنه) was from a rich family and grew up in comfort. He was the most handsome and fashionable young man in Makkah. On more than one occasion, Rasul ((صلى الله عليه وسلم) said Mus'ab bin 'Umair (رضى الله عنه) was known in Makkah as being the one with the best clothing and perfume. When he would pass by a street of Makkah, people would know that Mus'ab bin 'Umair (رضى الله عنه) had been passed by, just by the fragrance in the air. When Mus'ab bin 'Umair (رضى الله عنه) heard, Rasul (صلى الله عليه وسلم) was inviting people to Islam, he embraced Islam when hearing the Prophet (صلى الله عليه وسلم). He kept his faith secret from his mother but someone saw him praying salah and told his mother. He was imprisoned when his mother learnt of his Islam. When the muslims did hijrah to Abyssinia, he managed to escape and also did Hijrah. He did the second hijrah to Madinah. He, alongside Abdullah ibn Maktoum (رضى الله عنه) was the first to emigrate to Madinah.

They would both teach people the Qur’an in Madinah and invite people to Islam. Many people became Muslim at his hands. He came back to Makkah even before Rasul (صلى الله عليه وسلم) had done hijrah to Madinah. The first thing he did when he came back was to see Rasul (صلى الله عليه وسلم) straight away. His mother sent word to him ‘Oh disobedient one. You arrive in Makkah after such a long absence and you go to see someone else before your mother’. He sent a message back saying he will never give preference to anyone over Rasul (صلى الله عليه وسلم). He then went to see his mother after having reported the situation in Madinah to Rasul (صلى الله عليه وسلم). His mother threatened to imprison him once more. She asked him to renounce his religion, and he invited her to Islam. She refused and he refused to give up Islam. He then bid his mother farewell for the final time and returned to Madinah. He lived a life of poverty in Madinah for the rest of his life.

In the battle of Badr, Mus'ab bin 'Umair’s (رضى الله عنه) brother was captured. Mus'ab bin 'Umair (رضى الله عنه) said to the guard ‘Fasten his chains well and guard him well. His mother is a rich woman and she shall pay a good ransom for him’. Mus'ab bin 'Umair’s (رضى الله عنه) brother said to him ‘Oh son of my mother. Am I not your brother?’ Mus'ab bin 'Umair (رضى الله عنه) said ‘You are not my brother. He is my brother’ pointing to the guard. This is why Allah says in the Qur’an (Verse 22, Surah Mujaadilah سورة المجادلة)

“Thou shalt not find a people who believe in Allah and the Last Day befriending those who oppose Allah and His apostle, even though they be their fathers or their sons or their brethren or their kindred. These! He hath inscribed faith on their hearts and hath strengthened them with a spirit from Him: and He shall make them enter Gardens whereunder rivers flow as abiders therein. Allah is well pleased with them, and they are well pleased with Him. These are Allah's band. Lo! verily it is the Allah's band that are the blissful”.

When Rasul (صلى الله عليه وسلم) stood over Mus'ab bin 'Umair’s (رضى الله عنه) body at his burial in Uhud, he said ‘Oh Musab, in Makkah you wore the best of clothes and fragrance. You were the wealthiest of the young men of Makkah. Remember your condition in Makkah and today you die and you don’t even have a single piece of cloth beneath which you can be buried’

It is sunnah to go to the mount of Uhud as Rasul (صلى الله عليه وسلم) said that the sahabah should give salaam to the shuhadah of Uhud as they will all return the salaam.