We Can Only Judge on What is Apparent

Today's post is the second part of my notes from Lesson 183 of the Commentary of al Tajrid al Sarih (Book of Funerals, The Abridged Saheeh al-Bukhari) which was delivered by our respected teacher Shaykh Abu Yusuf Riyadh ul Haq on Friday 8th February 2008. In this lesson, we studied ahadeeth 694-697. The notes below are for hadeeth 695 and the related chapter heading.

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

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

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

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

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

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

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

Hadeeth 695

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

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

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

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

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

Punishment of the Grave

Assalamu alaikum, today's post is the final part of my notes from Lesson 182 of the Commentary of al Tajrid al Sarih (Book of Funerals, The Abridged Saheeh al-Bukhari) which was delivered by our respected teacher Shaykh Abu Yusuf Riyadh ul Haq on Friday 1st February 2008. In this lesson, we studied ahadeeth 688-693. The notes below are for hadeeth 691-693.

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

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

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

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



باب: التّعَوّذُ مِنْ عَذَابِ الْقَبْر

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

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

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

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

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

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

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

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

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

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

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

1000th Hadeeth from Saheeh al-Bukhari

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

You are Allah’s Witnesses Upon the Earth

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

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Chapter of People’s Praise of the Deceased

باب: ثَنَاءُ النّاسِ عَلَى المَيّت

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Self-Harm and Mental Health

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

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

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

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

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

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

The Book of Hajj

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

Bukhari Dars DVD

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


The martydom of Sayyiduna Umar رضى الله عنه

The love of Rasullullah for Sayyidtuna Aisha رضى الله عنها

Deeds that benefit the deceased

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

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باب: مَوْتُ الفَجْأَة

CHAPTER 48. Sudden unexpected death.

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

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

The benefit of a timely death

Sudden death

Benefitting the dead with good deeds

In Islam there is no guilt or virtue by association

Three things that continue to benefit after death

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

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

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

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

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

The status of Abuرضى الله عنه Bakr

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

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

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

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

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

باب: مَا ينْهَى عَن الأَمْوَات

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

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

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

The prohibition of abusing the dead