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.

Oh Man! Prepare your Provisions of Taqwa

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

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

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Chapter of standing for the funeral.


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


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

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

Till the funeral departs

He departs and leaves the funeral

Until the coffin is put on the ground


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


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

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

Maliki – makrooh

Sahafi – not recommended

Hanbali –makooh


باب: مَتَى يَقعُدُ إِذَا قَامَ لِلجَنَازَة

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

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


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


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


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


Rulings


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


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


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

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

According to the Maliki school of fiqh it is permissible;

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

According to the Hanbali school of fiqh it is makrooh.


باب: مَنْ قَامَ لِجَنَازَةِ يَهُودِي

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

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


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


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


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


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

باب: حَمْلُ الرّجالِ الجَنَازَةَ دُونَ النّساء


Chapter of men carrying the funeral other than women


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


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


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


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


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


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


Chapter of hurrying with the funeral.


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


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


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


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


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


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


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


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


Oh Man! Prepare your provisions of Taqwa

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

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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.