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

Weeping by the Patient and The Baiah

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

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باب: البُكَاءُ عِنْدَ المَرِيض

CHAPTER 24. To weep near a patient.

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

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

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

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

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

باب: مَا يُنْهَى عَنِ النّوْحِ وَالبُكَاءِ وَالزّجْرِ عَن ذلِك

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Umm Sulaim (رضى الله عنها)

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

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باب: ما يُنْهى مِنَ الحَلْقِ عِنْدَ المُصيبَة

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

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

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

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

باب: مَنْ جَلَسَ عِنْدَ المُصِيبَةِ يُعرَفُ فِيهِ الحُزْن

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

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

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

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

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

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

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

باب: مَن لَم يُظهِر حُزنَهُ عِندَ المُصيبَة

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

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

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

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

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

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

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

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

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

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

Charity Begins At Home

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

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باب: رَثَي النّبِيّ صلى الله عليه وسلم سَعْدَ بْنَ خَولَة

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

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

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

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

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

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

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

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

'Weak' Hadeeth

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

باب: مَا يُكْرَهُ مِنَ النّيَاحَةِ عَلَى المَيّت

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

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

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

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

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

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

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

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

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

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

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

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

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

باب: لَيْسَ مِنّا مَنْ ضَرَب الخُدُود

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

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

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

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

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

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

Jazakumullahu khairan.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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