- IN SAHIH BUKHARI
- IN SAHIH MUSLIM
- FROM RIYADH AL SALIHEEN
- FROM ADAB AL MUFRAD
- IN BOOK OF MANNERS
IN SAHIH BUKHARI
Book 23 Funerals (Al-Janaa’iz)
Sahih Bukhari>Book 23 Funerals
CHAPTER 1. What is said about those whose last words were: “La ilâha ill-Allah (none has the right to be worshipped but Allah)”
2:329 Narrated by Abu Dhar
Allah’s Apostle said, “Someone came to me from my Lord and gave me the news (or good tidings) that if any of my followers dies worshipping none (in any way) along with Allah, he will enter Paradise.” I asked, “Even if he committed illegal sexual intercourse (adultery) and theft?” He replied, “Even if he committed illegal sexual intercourse (adultery) and theft.”
2:330 Narrated by ‘Abdullah
Allah’s Apostle said, “Anyone who dies worshipping others along with Allah will definitely enter the Fire.” I said, “Anyone who dies worshipping none along with Allah will definitely enter Paradise.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 2. The order of following the funeral procession.
3:331 Narrated by Al-Bara’ bin ‘Azib
Allah’s Apostle ordered us to do seven things and forbade us to do other seven. He ordered us: to follow the funeral procession. to visit the sick, to accept invitations, to help the oppressed, to fulfill the oaths, to return the greeting and to reply to the sneezer: (saying, “May Allah be merciful on you,” provided the sneezer says, “All the praises are for Allah,”). He forbade us to use silver utensils and dishes and to wear golden rings, silk (clothes), Dibaj (pure silk cloth), Qissi and Istabraq (two kinds of silk cloths).
Sahih Bukhari>Book 23 Funerals
CHAPTER 3. Visiting the deceased person after he has been put in his shroud.
2:334 Narrated by Kharija bin Zaid bin Thabit
Um Al-‘Ala’, an Ansari woman who gave the pledge of allegiance to the Prophet said to me, “The emigrants were distributed amongst us by drawing lots and we got in our share ‘Uthman bin Maz’un. We made him stay with us in our house. Then he suffered from a disease which proved fatal when he died and was given a bath and was shrouded in his clothes, Allah’s Apostle came I said, ‘May Allah be merciful to you, O Abu As-Sa’ib! I testify that Allah has honored you’. The Prophet said, ‘How do you know that Allah has honored him?’ I replied, ‘O Allah’s Apostle! Let my father be sacrificed for you! On whom else shall Allah bestow His honor?’ The Prophet said, ‘No doubt, death came to him. By Allah, I too wish him good, but by Allah, I do not know what Allah will do with me though I am Allah’s Apostle. ‘ By Allah, I never attested the piety of anyone after that.”
2:336 Narrated by Jabir bin ‘Abdullah
When my father was martyred, I lifted the sheet from his face and wept and the people forbade me to do so but the Prophet did not forbid me. Then my aunt Fatima began weeping and the Prophet said, “It is all the same whether you weep or not. The angels were shading him continuously with their wings till you shifted him (from the field). “
Sahih Bukhari>Book 23 Funerals
CHAPTER 4. A man who informs the relatives of the deceased person (of his death) by himself.
2:337 Narrated by Abu Huraira
Allah’s Apostle informed (the people) about the death of An-Najashi on the very day he died. He went towards the Musalla (praying place) and the people stood behind him in rows. He said four Takbirs (i.e. offered the Funeral prayer).
2:338 Narrated by Anas bin Malik
The Prophet said, “Zaid took over the flag and was martyred. Then it was taken by Jafar who was martyred as well. Then ‘Abdullah bin Rawaha took the flag but he too was martyred and at that time the eyes of Allah’s Apostle were full of tears. Then Khalid bin Al-Walid took the flag without being nominated as a chief (before hand) and was blessed with victory.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 5. The superiority of the person whose child dies and he faces the event with patience (hoping for Allah’s Reward).
2:340 Narrated by Anas
The Prophet said, “A Muslim whose three children die before the age of puberty will be granted Paradise by Allah due to his mercy for them.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 6. It is desirable to wash (the dead body) for an odd number of times.
2:345 Narrated by Um ‘Atiyya
Allah’s Apostle came to us and we were giving a bath to his (dead) daughter and said, “Wash her three, five or more times with water and Sidr and sprinkle camphor on her at the end; and when you finish, notify me.” So when we finished, we informed him and he gave us his waist-sheet and told us to shroud her in it. Aiyub said that Hafsa narrated to him a narration similar to that of Muhammad in which it was said that the bath was to be given for an odd number of times, and the numbers 3, 5 or 7 were mentioned. It was also said that they were to start with the right side and with the parts which were washed in ablution, and that Um ‘Atiyya also mentioned, “We combed her hair and divided them in three braids.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 7. To start from the right side while giving a bath to a dead body.
2:346 Narrated by Um ‘Atiyya
Allah’s Apostle , concerning his (dead) daughter’s bath, said, “Start with the right side, and the parts which are washed in ablution.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 8. White cloth for the shroud.
2:354 Narrated by ‘Aisha
Allah’s Apostle was shrouded in three Yemenite white Suhuliya (pieces of cloth) of cotton, and in them there was neither a shirt nor a turban.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 9. Shrouding in two pieces of cloth.
2:356 Narrated by Ibn Abbas
While a man was at ‘Arafat (for Hajj) with Allah’s Apostle the fell down from his Mount and broke his neck (and died). So Allah’s Apostle said, “Wash him with water and Sidr and shroud him in two pieces of cloth and neither perfume him nor cover his head, for Allah will resurrect him on the Day of Resurrection and he will be saying ‘Labbaik.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 10. The shroud for a dead body.
2:359 Narrated by Ibn ‘Umar
When ‘Abdullah bin Ubai (the chief of hypocrites) died, his son came to the Prophet and said, “O Allah’s Apostle! Please give me your shirt to shroud him in it, offer his funeral prayer and ask for Allah’s forgiveness for him.” So Allah’s Apostle (p.b.u.h) gave his shirt to him and said, “Inform me (When the funeral is ready) so that I may offer the funeral prayer.” So, he informed him and when the Prophet intended to offer the funeral prayer, ‘Umar took hold of his hand and said, “Has Allah not forbidden you to offer the funeral prayer for the hypocrites? The Prophet said, “I have been given the choice for Allah says: ‘(It does not avail) Whether you (O Muhammad) ask forgiveness for them (hypocrites), or do not ask for forgiveness for them. Even though you ask for their forgiveness seventy times, Allah will not forgive them. (9.80)” So the Prophet offered the funeral prayer and on that the revelation came: “And never (O Muhammad) pray (funeral prayer) for any of them (i.e. hypocrites) that dies.” (9. 84)
2:360 Narrated by Jabir
The Prophet came to (the grave of) ‘Abdullah bin Ubai after his body was buried. The body was brought out and then the Prophet put his saliva over the body and clothed it in his shirt.
Sahih Bukhari>Book 23 Funerals
CHAPTER 11. If sufficient cloth for the shroud is not available but only that much which covers the head or the feet, then the head is to be covered.
2:366 Narrated by Khabbab
We emigrated with the Prophet (p.b.u.h) in Allah’s cause, and so our reward was then surely incumbent on Allah. Some of us died and they did not take anything from their rewards in this world, and amongst them was Mustab bin ‘Umar; and the others were those who got their rewards. Mustab bin ‘Umar was martyred on the day of the Battle of Uhud and we could get nothing except his Burd to shroud him in. And when we covered his head his feet became bare and vice versa. So the Prophet ordered us to cover his head only and to put idhkhir (a kind of shrub) over his feet.
Sahih Bukhari>Book 23 Funerals
CHAPTER 12. (If) somebody prepared his shroud! (before his death) (in the lifetime of the Prophet and the Prophet did not object to that).
2:367 Narrated by Sahl
A woman brought a woven Burda (sheet) having edging (border) to the Prophet, Then Sahl asked them whether they knew what is Burda, they said that Burda is a cloak and Sahl confirmed their reply. Then the woman said, “I have woven it with my own hands and I have brought it so that you may wear it.” The Prophet accepted it, and at that time he was in need of it. So he came out wearing it as his waist-sheet. A man praised it and said, “Will you give it to me? How nice it is!” The other people said, “You have not done the right thing as the Prophet is in need of it and you have asked for it when you know that he never turns down anybody’s request.” The man replied, “By Allah, I have not asked for it to wear it but to make it my shroud.” Later it was his shroud.
Sahih Bukhari>Book 23 Funerals
CHAPTER 13. (Is it permissible for) women to accompany the funeral procession?
2:368 Narrated by Um ‘Atiyya
We were forbidden to accompany funeral processions but not strictly.
Sahih Bukhari>Book 23 Funerals
CHAPTER 14. The mourning of a woman for a dead person other than her husband.
2:370 Narrated by Zainab bint Abi Salama
When the news of the death of Abu Sufyan reached from Sham, Um Habiba on the third day, asked for a yellow perfume and scented her cheeks and forearms and said, “No doubt, I would not have been in need of this, had I not heard the Prophet saying: “It is not legal for a woman who believes in Allah 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.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 15. Visiting the graves
2:372 Narrated by Anas bin Malik
The Prophet passed by a woman who was weeping beside a grave. He told her to fear Allah and be patient. She said to him, “Go away, for you have not been afflicted with a calamity like mine.” And she did not recognize him. Then she was informed that he was the Prophet . so she went to the house of the Prophet and there she did not find any guard. Then she said to him, “I did not recognize you.” He said, “Verily, the patience is at the first stroke of a calamity.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 16. The statement of the Prophet : ‘The deceased is punished because of the weeping (with wailing) of some of his relatives if wailing was the custom of that dead person.’
2:373 Narrated by Usama bin Zaid
The daughter of the Prophet (p.b.u.h) sent (a messenger) to the Prophet requesting him to come as her child was dying (or was gasping), but the Prophet returned the messenger and told him to convey his greeting to her and say: “Whatever Allah 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 Allah’s reward.” She again sent for him, swearing that he should come. The Prophet got up, and so did Sad bin ‘Ubada, Muadh bin Jabal, Ubai bin Ka’b, Zaid bin Thabit and some other men. The child was brought to Allah’s Apostle while his breath was disturbed in his chest (the sub-narrator thinks that Usama added: ) as if it was a leather water-skin. On that the eyes of the Prophet (p.b.u.h) started shedding tears. Sad said, “O Allah’s Apostle! What is this?” He replied, “It is mercy which Allah has lodged in the hearts of His slaves, and Allah is merciful only to those of His slaves who are merciful (to others).
2:374 Narrated by Anas bin Malik
We were (in the funeral procession) of one of the daughters of the Prophet 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 relations with his wife last night?” Abu Talha replied in the affirmative. And so the Prophet told him to get down in the grave. And so he got down in her grave.
2:375 Narrated by ‘Abdullah bin ‘Ubaidullah bin Abi Mulaika
One of the daughters of ‘Uthman died at Mecca. We went to attend her funeral procession. Ibn ‘Umar and Ibn Abbas were also present. I sat in between them (or said, I sat beside one of them. Then a man came and sat beside me.) ‘Abdullah bin ‘Umar said to ‘Amr bin ‘Uthman, “Will you not prohibit crying as Allah’s Apostle has said, ‘The dead person is tortured by the crying of his relatives.?” Ibn Abbas said, “Umar used to say so.” Then he added narrating, “I accompanied Umar on a journey from Mecca till we reached Al-Baida. There he saw some travelers in the shade of a Samura (A kind of forest tree). He said (to me), “Go and see who those travelers are.” So I went and saw that one of them was Suhaib. I told this to ‘Umar who then asked me to call him. So I went back to Suhaib and said to him, “Depart and follow the chief of the faithful believers.” Later, when ‘Umar was stabbed, Suhaib came in weeping and saying, “O my brother, O my friend!” (on this ‘Umar said to him, “O Suhaib! Are you weeping for me while the Prophet said, “The dead person is punished by some of the weeping of his relatives?” Ibn Abbas added, “When ‘Umar died I told all this to Aisha and she said, ‘May Allah be merciful to Umar. By Allah, Allah’s Apostle did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives.” Aisha further added, “The Quran is sufficient for you (to clear up this point) as Allah has stated: ‘No burdened soul will bear another’s burden.’ ” (35.18). Ibn Abbas then said, “Only Allah makes one laugh or cry.” Ibn Umar did not say anything after that.
2:376 Narrated by ‘Aisha
(the wife of the Prophet) Once Allah’s Apostle passed by (the grave of) a Jewess whose relatives were weeping over her. He said, “They are weeping over her and she is being tortured in her grave.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 17. What (sort of) wailing over a deceased is disliked.
2:378 Narrated by Al-Mughira
I heard the Prophet 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 Hell-Fire.” I heard the Prophet saying, “The deceased who is wailed over is tortured for that wailing.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 18. ‘He who slaps his cheeks is not from us.’
2:382 Narrated by ‘Abdullah
The Prophet said, “He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 19. The sorrow of the Prophet for Sa’d bin Khaula.
2:383 Narrated by ‘Amir bin Sad bin Abi Waqqas
That his father said, “In the year of the last Hajj of the Prophet I became seriously ill and the Prophet used to visit me inquiring 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, (In this narration the name of ‘Amir bin Sad is mentioned and in fact it is a mistake; the narrator is ‘Aisha bint Sad bin Abi Waqqas). 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 Allah’s sake, even for what you put in your wife’s mouth.’ I said, ‘O Allah’s Apostle! Will I be left alone after my companions have gone?’ He said, ‘If you are left behind, whatever good deeds you will do will up-grade 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 Allah! Complete the emigration of my companions and do not turn them renegades.’ But Allah’s Apostle felt sorry for poor Sad bin Khaula as he died in Mecca.” (but Sad bin Abi Waqqas lived long after the Prophet (p.b.u.h).)
Sahih Bukhari>Book 23 Funerals
CHAPTER 20. Shaving the head on the falling of a calamity is forbidden.
Narrated AbÜ Müsa
that he got seriously ill, fainted, and could not reply 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 Allah’s Messenger was innocent. Allah’s Messenger 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).”
Sahih Bukhari>Book 23 Funerals
CHAPTER 21. Whoever sat down and looked sad when afflicted with a calamity.
2:386 Narrated by ‘Aisha
When the Prophet got the news of the death of Ibn Haritha, Ja’far and Ibn Rawaha 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 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 (p.b.u.h) said, “Forbid them.” So again he went and came back for the third time and said, “O Allah’s Apostle! By Allah, they did not listen to us at all.” (‘Aisha added): Allah’s Apostle ordered him to go and put dust in their mouths. I said, (to that man) “May Allah stick your nose in the dust (i.e. humiliate you)! You could neither (persuade the women to) fulfill the order of Allah’s Apostle nor did you relieve Allah’s Apostle from fatigue. “
Sahih Bukhari>Book 23 Funerals
CHAPTER 22. Whoever shows no signs of grief or sorrow on the falling of a calamity
2:388 Narrated by Anas bin Malik
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 thought that she had spoken the truth. 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 and informed the Prophet of what happened to them. Allah’s Apostle said, “May Allah bless you concerning your night. (That is, may Allah bless you with good offspring).” Sufyan said, “One of the Ansar said, ‘They (i.e. Abu Talha and his wife) had nine sons and all of them became reciters of the Quran (by heart).’ “
Sahih Bukhari>Book 23 Funerals
CHAPTER 23. The saying of the Prophet -(at the death of his son Ibrãhim), ‘Indeed we are grieved by your separation.’
2:390 Narrated by Anas bin Malik
We went with Allah’s Apostle (p.b.u.h) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (p.b.u.h) started shedding tears. ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, 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 Ibrahim ! Indeed we are grieved by your separation.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 24. To weep near a patient.
2:391 Narrated by ‘Abdullah bin ‘Umar
Sad bin ‘Ubada became sick and the Prophet along with ‘Abdur Rahman bin ‘Auf, Sad bin Abi Waqqas and ‘Abdullah bin Masud 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 Allah’s Apostle.” The Prophet wept and when the people saw the weeping of Allah’s Apostle (p.b.u.h) they all wept. He said, “Will you listen? Allah does not punish for shedding tears, nor for the grief of the heart but he punishes or bestows His Mercy because of this.” He pointed to his tongue and added, “The deceased is punished for the wailing of his relatives over him.” ‘Umar used to beat with a stick and throw stones and put dust over the faces (of those who used to wail over the dead).
Sahih Bukhari>Book 23 Funerals
CHAPTER 25. The forbiddance of wailing and crying aloud and scolding those who practice them.
2:393 Narrated by Um ‘Atiyya
At the time of giving the pledge of allegiance to the Prophet one of the conditions was that we would not wail, but it was not fulfilled except by five women and they are Um Sulaim, Um Al-‘Ala’, the daughter of Abi Sabra (the wife of Muadh), and two other women; or the daughter of Abi Sabra and the wife of Muadh and another woman.
Sahih Bukhari>Book 23 Funerals
CHAPTER 26. Standing for the funeral procession.
2:395 Narrated by ‘Amir bin Rabi’a
The Prophet said, “If any one 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 . “
Sahih Bukhari>Book 23 Funerals
CHAPTER 27. When should one sit after standing for the funeral procession?
2:396 Narrated by Said Al-Maqburi
That his father said, “While we were accompanying a funeral procession, Abu Huraira got hold of the hand of Marwan and they sat down before the coffin was put down. Then Abu Said came and took hold of Marwan’s hand and said, “Get up. By Allah, no doubt this (i.e. Abu Huraira) knows that the Prophet forbade us to do that.” Abu Huraira said, “He (Abu Said) has spoken the truth.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 28. Standing for the funeral procession of a Jew.
2:398 Narrated by Jabir bin ‘Abdullah
A funeral procession passed in front of us and the Prophet stood up and we too stood up. We said, ‘O Allah’s Apostle! This is the funeral procession of a Jew.” He said, “Whenever you see a funeral procession, you should stand up.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 29. Men and not women are to carry the coffin.
2:400 Narrated by Abu Sa’id Al-Khudri
Allah’s Apostle 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 man and if he heard it he would fall unconscious.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 30. Hurrying up with the coffin.
2:401 Narrated by Abu Huraira
The Prophet said, “Hurry up with the dead body for if it was righteous, you are forwarding it to welfare; and if it was otherwise, then you are putting off an evil thing down your necks.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 31. Superiority of accompanying funeral processions.
2:409 Narrated by Nafi
Ibn Umar was told that Abu Huraira said, “Whoever accompanies the funeral procession will have a reward equal to one Qirat.” Ibn ‘Umar said, “Abu Huraira talks of a too enormous reward.” Aisha attested Abu Huraira’s narration and said, “I heard Allah’s Apostle saying like that.” Ibn Umar said, “We have lost numerous Qirats.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 32. What is disliked of establishing places for worship (mosques) over the graves.
2:414 Narrated by ‘Urwa
Aisha said, “The Prophet in his fatal illness said, ‘Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying.”‘ Aisha added, “Had it not been for that the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.
Sahih Bukhari>Book 23 Funerals
CHAPTER 33. The offering of the funeral prayer of a woman who died during the delivery (of a child). [And there are four Takbir with no bowings or prostration]
2:415 Narrated by Samura bin Jundab
I offered the funeral prayer behind the Prophet for a woman who had died during child-birth and he stood up by the middle of the coffin.
Sahih Bukhari>Book 23 Funerals
CHAPTER 34. The recitation of Sârat AI-Fâtiha in the funeral prayer.
2:419 Narrated by Talha bin ‘Abdullah bin ‘Auf
I offered the funeral prayer behind Ibn Abbas and he recited Al-Fatiha and said, “You should know that it (i.e. recitation of Al-Fatiha) is the tradition of the Prophet Muhammad.
Sahih Bukhari>Book 23 Funerals
CHAPTER 35. A dead person hears the footsteps (of the living).
2:422 Narrated by Anas
The Prophet said, “When a human being is laid in his grave and his companions return and he even hears their foot steps, two angels come to him and make him sit and ask him: What did you use to say about this man, Muhammad ? He will say: I testify that he is Allah’s slave and His Apostle. Then it will be said to him, ‘Look at your place in the Hell-Fire. Allah has given you a place in Paradise instead of it.’ ” The Prophet added, “The dead person will see both his places. But a non-believer or a hypocrite will say to the angels, ‘I do not know, but I used to say what the people used to say! It will be said to him, ‘Neither did you know nor did you take the guidance (by reciting the Quran).’ Then he will be hit with an iron hammer between his two ears, and he will cry and that cry will be heard by whatever approaches him except human beings and jinns.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 36. Whoever desired to be buried in the Sacred Land or something like it.
Sahih Bukhari>Book 23 Funerals
CHAPTER 37. The funeral prayer of a martyr.
2:423 Narrated by Abu Huraira
The angel of death was sent to Moses and when he went to him, Moses slapped him severely, spoiling one of his eyes. The angel went back to his Lord, and said, “You sent me to a slave who does not want to die.” Allah restored his eye and said, “Go back and tell him (i.e. Moses) to place his hand over the back of an ox, for he will be allowed to live for a number of years equal to the number of hairs coming under his hand.” (So the angel came to him and told him the same). Then Moses asked, “O my Lord! What will be then?” He said, “Death will be then.” He said, “(Let it be) now.” He asked Allah that He bring him near the Sacred Land at a distance of a stone’s throw. Allah’s Apostle (p.b.u.h) said, “Were I there I would show you the grave of Moses by the way near the red sand hill.”
2:427 Narrated by Jabir bin Abdullah
The Prophet collected every two martyrs of Uhud in one piece of cloth, then he would ask, “Which of them had (knew) more of the Quran?” When one of them was pointed out for him, he would put that one first in the grave and say, “I will be a witness on these on the Day of Resurrection.” He ordered them to be buried with their blood on their bodies and they were neither washed nor was a funeral prayer offered for them.
Sahih Bukhari>Book 23 Funerals
CHAPTER 38. If a boy becomes a Muslim and then dies, should a funeral prayer be offered for him and should Islam be explained to a boy (below the age of puberty).
2:428 Narrated by ‘Uqba bin ‘Amir
One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, “I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things.”
2:437 Narrated by Ibn ‘Umar
‘Umar set out along with the Prophet (p.b.u.h) with a group of people to Ibn Saiyad till they saw him playing with the boys near the hillocks of Bani Mughala. Ibn Saiyad at that time was nearing his puberty and did not notice (us) until the Prophet stroked him with his hand and said to him, “Do you testify that I am Allah’s Apostle?” Ibn Saiyad looked at him and said, “I testify that you are the Messenger of illiterates.” Then Ibn Saiyad asked the Prophet (p.b.u.h), “Do you testify that I am Allah’s Apostle?” The Prophet (p.b.u.h) refuted it and said, “I believe in Allah and His Apostles.” Then he said (to Ibn Saiyad), “What do you think?” Ibn Saiyad answered, “True people and liars visit me.” The Prophet said, “You have been confused as to this matter.”
Then the Prophet said to him, “I have kept something (in my mind) for you, (can you tell me that?)” Ibn Saiyad said, “It is Al-Dukh (the smoke).” (2) The Prophet said, “Let you be in ignominy. You cannot cross your limits.” On that ‘Umar, said, “O Allah’s Apostle! Allow me to chop his head off.” The Prophet (p.b.u.h) said, “If he is he (i.e. Dajjal), then you cannot over-power him, and if he is not, then there is no use of murdering him.” (Ibn ‘Umar added): Later on Allah’s Apostle (p.b.u.h) once again went along with Ubai bin Ka’b to the date-palm trees (garden) where Ibn Saiyad was staying. The Prophet (p.b.u.h) wanted to hear something from Ibn Saiyad before Ibn Saiyad could see him, and the Prophet (p.b.u.h) saw him lying covered with a sheet and from where his murmurs were heard. Ibn Saiyad’s mother saw Allah’s Apostle while he was hiding himself behind the trunks of the date-palm trees. She addressed Ibn Saiyad, “O Saf ! (and this was the name of Ibn Saiyad) Here is Muhammad.” And with that Ibn Saiyad got up. The Prophet said, “Had this woman left him (Had she not disturbed him), then Ibn Saiyad would have revealed the reality of his case.
2:438 Narrated by Anas
A young Jewish boy used to serve the Prophet and he became sick. So the Prophet went to visit him. He sat near his head and asked him to embrace Islam. The boy looked at his father, who was sitting there; the latter told him to obey Abu-l-Qasim and the boy embraced Islam. The Prophet came out saying: “Praises be to Allah Who saved the boy from the Hell-fire.”
2:441 Narrated by Abu Huraira
Allah’s Apostle said, “Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) but his parents convert him to Judaism, Christianity or Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?” Then Abu Huraira recited the holy verses: “The pure Allah’s Islamic nature (true faith of Islam) (i.e. worshipping none but Allah) with which He has created human beings. No change let there be in the religion of Allah (i.e. joining none in worship with Allah). That is the straight religion (Islam) but most of men know, not.” (30.30)
Sahih Bukhari>Book 23 Funerals
CHAPTER 39. If Al-Mushrik (a polytheist, a pagan etc.) says, “La ilâha ill-Allah” (none has the right to be worshipped but Allah) at the time of his death.
2:442 Narrated by Said bin Al-Musaiyab from his father
When the time of the death of Abu Talib approached, Allah’s Apostle went to him and found Abu Jahl bin Hisham and ‘Abdullah bin Abi Umaiya bin Al-Mughira by his side. Allah’s Apostle said to Abu Talib, “O uncle! Say: None has the right to be worshipped but Allah, a sentence with which I shall be a witness (i.e. argue) for you before Allah. Abu Jahl and ‘Abdullah bin Abi Umaiya said, “O Abu Talib! Are you going to denounce the religion of Abdul Muttalib?” Allah’s Apostle kept on inviting Abu Talib to say it (i.e. ‘None has the right to be worshipped but Allah’) while they (Abu Jahl and Abdullah) kept on repeating their statement till Abu Talib said as his last statement that he was on the religion of Abdul Muttalib and refused to say, ‘None has the right to be worshipped but Allah.’ (Then Allah’s Apostle said, “I will keep on asking Allah’s forgiveness for you unless I am forbidden (by Allah) to do so.” So Allah revealed (the verse) concerning him (i.e. It is not fitting for the Prophet and those who believe that they should invoke (Allah) for forgiveness for pagans even though they be of kin, after it has become clear to them that they are companions of the fire (9.113).
Sahih Bukhari>Book 23 Funerals
CHAPTER 40. Preacher delivering a lecture at a grave and the sitting of his companions around him.
2:444 Narrated by ‘Ali
” We were accompanying a funeral procession in Baqi-I-Gharqad. The Prophet came to us and sat and we sat around him. He had a small stick in his hand then he bent his head and started scraping the ground with it. He then said, “There is none among you, and not a created soul, but has place either in Paradise or in Hell assigned for him and it is also determined for him whether he will be among the blessed or wretched.” A man said, “O Allah’s Apostle! Should we not depend on what has been written for us and leave the deeds as whoever amongst us is blessed will do the deeds of a blessed person and whoever amongst us will be wretched, will do the deeds of a wretched person?” The Prophet said, “The good deeds are made easy for the blessed, and bad deeds are made easy for the wretched.” Then he recited the Verses:– “As for him who gives (in charity) and is Allah-fearing And believes in the Best reward from Allah. ” (92.5-6)
Sahih Bukhari>Book 23 Funerals
CHAPTER 41. What is said about committing suicide.
2:445 Narrated by Thabit bin Ad-Dahhak
The Prophet (p.b.u.h) said, “Whoever intentionally swears falsely by a religion other than Islam, then he is what he has said, (e.g. if he says, ‘If such thing is not true then I am a Jew,’ he is really a Jew). And whoever commits suicide with piece of iron will be punished with the same piece of iron in the Hell Fire.” Narrated Jundab the Prophet said, “A man was inflicted with wounds and he committed suicide, and so Allah said: My slave has caused death on himself hurriedly, so I forbid Paradise for him.”
2:446 Narrated by Abu Huraira
The Prophet said, “He who commits suicide by throttling shall keep on throttling himself in the Hell Fire (forever) and he who commits suicide by stabbing himself shall keep on stabbing himself in the Hell-Fire.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 42. The praising of a deceased by the people.
2:448 Narrated by Anas bin Malik
A funeral procession passed and the people praised the deceased. The Prophet said, “It has been affirmed to him.” Then another funeral procession passed and the people spoke badly of the deceased. The Prophet said, “It has been affirmed to him”. ‘Umar bin Al-Khattab asked (Allah’s Apostle (p.b.u.h) ), “What has been affirmed?” He replied, “You praised this, so Paradise has been affirmed to him; and you spoke badly of this, so Hell has been affirmed to him. You people are Allah’s witnesses on earth.”
2:449 Narrated by Abu Al-Aswad
I came to Medina when an epidemic had broken out. While I was sitting with ‘Umar bin Al-Khattab a funeral procession passed by and the people praised the deceased. ‘Umar said, “It has been affirmed to him.” And another funeral procession passed by and the people praised the deceased. ‘Umar said, “It has been affirmed to him.” A third (funeral procession) passed by and the people spoke badly of the deceased. He said, “It has been affirmed to him.” I (Abu Al-Aswad) asked, “O chief of the believers! What has been affirmed?” He replied, “I said the same as the Prophet had said, that is: if four persons testify the piety of a Muslim, Allah will grant him Paradise.” We asked, “If three persons testify his piety?” He (the Prophet) replied, “Even three.” Then we asked, “If two?” He replied, “Even two.” We did not ask him regarding one witness.
Sahih Bukhari>Book 23 Funerals
CHAPTER 43. What is said regarding the punishment in the grave.
2:450 Narrated by Al-Bara’ bin ‘Azib
The Prophet (p.b.u.h) said, “When a faithful believer is made to sit in his grave, then (the angels) come to him and he testifies that none has the right to be worshipped but Allah and Muhammad is Allah’s Apostle. And that corresponds to Allah’s statement: Allah will keep firm those who believe with the word that stands firm . . . (14.27).
2:452 Narrated by Ibn ‘Umar
The Prophet looked at the people of the well (the well in which the bodies of the pagans killed in the Battle of Badr were thrown) and said, “Have you found true what your Lord promised you?” Somebody said to him, “You are addressing dead people.” He replied, “You do not hear better than they but they cannot reply.”
2:453 Narrated by ‘Aisha
The Prophet said, “They now realize that what I used to tell them was the truth. “And Allah said, ‘Verily! You cannot make the dead to hear (i.e. benefit them, and similarly the disbelievers) nor can you make the deaf hear. (27.80).
2:455 Narrated by Asma’ bint Abi Bakr
Allah’s Apostle once stood up delivering a sermon and mentioned the trial which people will face in the grave. When he mentioned that, the Muslims started shouting loudly.
Sahih Bukhari>Book 23 Funerals
CHAPTER 44. To seek refuge with Allah, from the punishment in the grave.
2:457 Narrated by Abi Aiyub
Once the Prophet went out after sunset and heard a dreadful voice, and said, “The Jews are being punished in their graves.”
2:459 Narrated by Abu Huraira
Allah’s Apostle used to invoke (Allah): “Allahumma ini a’udhu bika min ‘adhabi-l-Qabr, wa min ‘adhabi-nnar, wa min fitnati-l-mahya wa-lmamat, wa min fitnati-l-masih ad-dajjal. (O Allah! I seek refuge with you from the punishment in the grave and from the punishment in the Hell fire and from the afflictions of life and death, and the afflictions of Al-Masih Ad-Dajjal.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 45. The deceased is shown his actual place (in Paradise or in Hell) both in the morning and in the afternoon.
2:461 Narrated by ‘Abdullah bin ‘Umar
Allah’s Apostle said, “When anyone of you dies, he is shown his place both in the morning and in the evening. If he is one of the people of Paradise; he is shown his place in it, and if he is from the people of the Hell-Fire; he is shown his place there-in. Then it is said to him, ‘This is your place till Allah resurrect you on the Day of Resurrection.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 46. What is said regarding the dead children of Muslims.
2:464 Narrated by Al-Bara’
When Ibrahim (the son of Prophet) expired, Allah’s Apostle said, “There is a wet-nurse for him in Paradise.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 47. What is said regarding the (dead) children of Al-Mushrikün
2:465 Narrated by Ibn Abbas
Allah’s Apostle (p.b.u.h) was asked about the children of (Mushrikeen) pagans. The Prophet replied, “Since Allah created them, He knows what sort of deeds they would have done.”
Sahih Bukhari>Book 23 Funerals
CHAPTER.
2:468 Narrated by Samura bin Jundab
Whenever the Prophet finished the (morning) prayer, he would face us and ask, “Who amongst you had a dream last night?” So if anyone had seen a dream he would narrate it. The Prophet would say: “Ma sha’a-llah” (An Arabic maxim meaning literally, ‘What Allah wished,’ and it indicates a good omen.) One day, he asked us whether anyone of us had seen a dream. We replied in the negative. The Prophet said, “But I had seen (a dream) last night that two men came to me, caught hold of my hands, and took me to the Sacred Land (Jerusalem). There, I saw a person sitting and another standing with an iron hook in his hand pushing it inside the mouth of the former till it reached the jaw-bone, and then tore off one side of his cheek, and then did the same with the other side; in the mean-time the first side of his cheek became normal again and then he repeated the same operation again. I said, ‘What is this?’ They told me to proceed on and we went on till we came to a man Lying flat on his back, and another man standing at his head carrying a stone or a piece of rock, and crushing the head of the Lying man, with that stone.
Whenever he struck him, the stone rolled away. The man went to pick it up and by the time he returned to him, the crushed head had returned to its normal state and the man came back and struck him again (and so on). I said, ‘Who is this?’ They told me to proceed on; so we proceeded on and passed by a hole like an oven; with a narrow top and wide bottom, and the fire was kindling underneath that hole. Whenever the fire-flame went up, the people were lifted up to such an extent that they about to get out of it, and whenever the fire got quieter, the people went down into it, and there were naked men and women in it. I said, ‘Who is this?’ They told me to proceed on.
So we proceeded on till we reached a river of blood and a man was in it, and another man was standing at its bank with stones in front of him, facing the man standing in the river. Whenever the man in the river wanted to come out, the other one threw a stone in his mouth and caused him to retreat to his original position; and so whenever he wanted to come out the other would throw a stone in his mouth, and he would retreat to his original position. I asked, ‘What is this?’ They told me to proceed on and we did so till we reached a well-flourished green garden having a huge tree and near its root was sitting an old man with some children.
(I saw) Another man near the tree with fire in front of him and he was kindling it up. Then they (i.e. my two companions) made me climb up the tree and made me enter a house, better than which I have ever seen. In it were some old men and young men, women and children. Then they took me out of this house and made me climb up the tree and made me enter another house that was better and superior (to the first) containing old and young people. I said to them (i.e. my two companions), ‘You have made me ramble all the night. Tell me all about that I have seen.’ They said, ‘Yes. As for the one whose cheek you saw being torn away, he was a liar and he used to tell lies, and the people would report those lies on his authority till they spread all over the world. So, he will be punished like that till the Day of Resurrection. The one whose head you saw being crushed is the one whom Allah had given the knowledge of Quran (i.e. knowing it by heart) but he used to sleep at night (i.e. he did not recite it then) and did not use to act upon it (i.e. upon its orders etc.) by day; and so this punishment will go on till the Day of Resurrection.
And those you saw in the hole (like oven) were adulterers (those men and women who commit illegal sexual intercourse). And those you saw in the river of blood were those dealing in Riba (usury). And the old man who was sitting at the base of the tree was Abraham and the little children around him were the offspring of the people. And the one who was kindling the fire was Malik, the gate-keeper of the Hell-fire. And the first house in which you have gone was the house of the common believers, and the second house was of the martyrs. I am Gabriel and this is Michael. Raise your head.’ I raised my head and saw a thing like a cloud over me. They said, ‘That is your place.’ I said, ‘Let me enter my place.’ They said, ‘You still have some life which you have not yet completed, and when you complete (that remaining portion of your life) you will then enter your place.’ “
Sahih Bukhari>Book 23 Funerals
CHAPTER 48. Sudden unexpected death.
2:470 Narrated by Aisha
A man said to the Prophet (p.b.u.h), “My mother died suddenly and I thought that if she had lived she would have given alms. So, if I give alms now on her behalf, will she get the reward?” The Prophet replied in the affirmative.
Sahih Bukhari>Book 23 Funerals
CHAPTER 49. What is said regarding the graves of the Prophet, Abo Bakr and ‘Umar
2:471 Narrated by ‘Aisha
During his sickness, Allah’s Apostle was asking repeatedly, “Where am I today? Where will I be tomorrow?” And I was waiting for the day of my turn (impatiently). Then, when my turn came, Allah took his soul away (in my lap) between my chest and arms and he was buried in my house.
2:475 Narrated by ‘Amr bin Maimun Al-Audi
I saw ‘Umar bin Al-Khattab (when he was stabbed) saying, “O ‘Abdullah bin ‘Umar! Go to the mother of the believers Aisha and say, ‘Umar bin Al-Khattab sends his greetings to you,’ and request her to allow me to be buried with my companions.” (So, Ibn ‘Umar conveyed the message to ‘Aisha.) She said, “I had the idea of having this place for myself but today I prefer him (‘Umar) to myself (and allow him to be buried there).” When ‘Abdullah bin ‘Umar returned, ‘Umar asked him, “What (news) do you have?” He replied, “O chief of the believers! She has allowed you (to be buried there).” On that ‘Umar said, “Nothing was more important to me than to be buried in that (sacred) place.
So, when I expire, carry me there and pay my greetings to her (‘Aisha ) and say, ‘Umar bin Al-Khattab asks permission; and if she gives permission, then bury me (there) and if she does not, then take me to the grave-yard of the Muslims. I do not think any person has more right for the caliphate than those with whom Allah’s Apostle (p.b.u.h) was always pleased till his death. And whoever is chosen by the people after me will be the caliph, and you people must listen to him and obey him,” and then he mentioned the name of ‘Uthman, ‘Ali, Talha, Az-Zubair, ‘Abdur-Rahman bin ‘Auf and Sad bin Abi Waqqas. By this time a young man from Ansar came and said, “O chief of the believers! Be happy with Allah’s glad tidings.
The grade which you have in Islam is known to you, then you became the caliph and you ruled with justice and then you have been awarded martyrdom after all this.” ‘Umar replied, “O son of my brother! Would that all that privileges will counterbalance (my short comings), so that I neither lose nor gain anything. I recommend my successor to be good to the early emigrants and realize their rights and to protect their honor and sacred things. And I also recommend him to be good to the Ansar who before them, had homes (in Medina) and had adopted the Faith. He should accept the good of the righteous among them and should excuse their wrongdoers. I recommend him to abide by the rules and regulations concerning the Dhimmis (protectees) of Allah and His Apostle, to fulfill their contracts completely and fight for them and not to tax (overburden) them beyond their capabilities.”
Sahih Bukhari>Book 23 Funerals
CHAPTER 50. What is forbidden as regards: “Abusing the dead”.
2:476 Narrated by ‘Aisha
The Prophet (p.b.u.h) said, “Don’t abuse the dead, because they have reached the result of what they forwarded.”
IN SAHIH MUSLIM
Kitab ul jana’iz book relating to the dead
A Divine Service is held over the dead body of every Muslim, young or old, even of infants who have lived only for a few minutes. A Muslim opens his eyes in the world with the words of Adhan in his ears in which he is told that he is a moral being having moral and spiritual responsibilities far more important than the physical needs. He should live in the world with a firm belief in the Creator of the Universe as his only Deity. Then he should spend his life as a sincere and devoted follower of Muhammad (may peace be upon him), for it is through him that he has received full information about the Will of God and the Divine Code of life. It Is also imprinted upon his fresh and clear mind that prayer elevates the soul of man and herein lies his success in this world and the world to come. With this sacred message he is made to start his life. Both the paths are shown to him, the path of righteousness and religious piety and the path of evil and irreligiousness, and then it is left to his discretion to choose the path he likes. After spending the allotted length of time he is called back to his Master.
When the soul leaves the body, preparations are made for bidding him the last farewell. He is washed and perfumed and is wrapped in white sheets. Then the funeral prayer is observed keeping his dead body in front of the Imam in which God to requested in congregation to grant him pardon for his minor and major sins, for all his failings and to wrap him in His Mercy.
A Muslim is received in this world with Adhan and lqama and he is given a send off with prayer and supplication to Allah for treating him kindly in his heavenly home.
There is neither Adhan nor Iqama in the funeral prayer which has very deep significance. It implies that the Adhan and lqama for the funeral prayer had been pronounced at the time of his birth. He is thus awakened to the realisation of the fact that he should spend the whole span of his life with such single minded devotion as is found in a worshipper waiting for the commencement of prayer after the Adhan and Iqama are pronounced.
Sahih Muslim>Relating to the Dead
Chapter 174: Exhortation to recite la ilaha ill allah (there is no god but Allah) to the dying person
Book 4: Number 1996: Abu Sa’id al-Khudri reported Allah’s Messenger (may peace be upon him) as saying: Exhort to recite” There is no god but Allah” to those of you who are dying.
Book 4: Number 1997: This hadith has been narrated by Sulaiman b. Bilal with the same chain of transmitters.
Book 4: Number 1998: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Exhort to recite” There is no god but Allah” to those of you who are dying.
Sahih Muslim>Relating to the Dead
Chapter 175: What is to be said at the time of calamity
Book 4: Number 1999: Umm Salama reported Allah’s Messenger (may peace be upon him) as saying: If any Muslim who suffers some calamity says, what Allah has commanded him,” We belong to Allah and to Him shall we return; O Allah, reward me for my affliction and give me something better than it in exchange for it,” Allah will give him something better than it in exchange. When Abu Salama died she said: What Muslim is better than Abu Salama whose family was the first to emigrate to the Messenger of Allah (may peace be upon him). I then said the words, and Allah gave me God’s Messenger (may peace be upon him) in exchange. She said: The Messenger of Allah (may peace be upon him) sent Hatib b. Abu Balta’a to deliver me the message of marriage with him. I said to him: I have a daughter (as my dependant) and I am of jealous temperament. He (the Holy Prophet) said: So far as her daughter is concerned, we would supplicate Allah, that He may free her (of her responsibility) and I would also supplicate Allah to do away with (her) jealous (temperament).
Book 4: Number 2000: Umm Salama, the wife of the Apostle of Allah (may peace be upon him), reported Allah’s Messenger (may peace be upon him) as saying: If any servant (of Allah) who suffers a calamity says:” We belong to Allah and to Him shall we return; O Allah, reward me for my affliction and give me something better than it in exchange for it,” ‘ Allah will give him reward for affliction, and would give him something better than it in exchange. She (Umm Salama) said: When Abu Salama died. I uttered (these very words) as I was commanded (to do) by the Messenger of Allah (may peace be upon him). So Allah gave me better in exchange than him. i. e. (I was taken as the wife of) the Messenger of Allah (may peace be upon him).
Book 4: Number 2001: Umm Salama, the wife of the Apostle of Allah (way peace be upon him), reported Allah’s Messenger (may peace be upon him) saying like the hadith transmitted by Abu Usama, but with this addition that she said:” When Abu Salama died I said: Who is better than Abu Salama, the Companion of the Messenger of Allah (may peace be upon him), and Allah decided for me and I said (these words contained in the supplication mentioned above) and I was married to the Messenger of Allah (may peace be upon him).
Sahih Muslim>Relating to the Dead
Chapter 176: What is to be said by the side of the sick and the dead
Book 4: Number 2002: Umm Salama reported Allah’s Messenger (may peace be upon him) as saying: Whenever you visit the sick or the dead, supplicate for good because angels say” Amen” to whatever you say. She added: When Abu Salama died, I went to the Apostle of Allah (may peace be upon him) and said: Messenger of Allah, Abu Salama has died. He told me to recite:” O Allah! forgive me and him (Abu Salama) and give me a better substitute than he.” So I said (this), and Allah gave me in exchange Muhammad, who is better for me than him (Abu Salama).
Sahih Muslim>Relating to the Dead
Chapter 177: Closing the (eyes) of the dead and supplication for him on visiting him
Book 4: Number 2003: Umm Salama reported: The Messenger of Allah (may peace be upon came to Abu Salama (as he died). His eyes were fixedly open. He closed them, and then said: When the soul is taken away the sight follows it. Some of the people of his family wept and wailed. So he said: Do not supplicate for yourselves anything but good, for angels say” Amen” to what you say. He then said: O Allah, forgive Abu Salama, raise his degree among those who are rightly guided, grant him a successor in his descendants who remain. Forgive us and him, O Lord of the Universe, and make his grave spacious, and grant him light in it.
Book 4: Number 2004: This hadith has been narrated by Khalid al Hadhdha’ with the same chain of transmitters but with this alteration that he said: (O Allah! ) let Thee be the caretaker of what is left by him, and he said: Grant him expansion of the grave, but he did not say: Make his grave spacious. Khalid said: He supplicated for the seventh (thing too) which I have forgotten.
Book 4: Number 2005: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: Did you not see when the man died and his eyes were fixedly open? He (Abu Huraira) said: Yes. He (the Holy Prophet) said: It is due to the fact that when (the soul leaves the body) his eyesight follows the soul.
Book 4: Number 2006: This hadith is narrated on the authority of ‘Ala’ with the same chain of transmitters.
Sahih Muslim>Relating to the Dead
Chapter 178: Weeping for the dead
Book 4: Number 2007: Umm Salama reported: When Abu Salama died I said: I am a stranger in a strange land; I shall weep for him in a manner that would be talked of. I made preparation for weeping for him when a woman from the upper side of the city came there who intended to help me (in weeping). She happened to come across the Messenger of Allah (may peace be upon him) and he said: Do you intend to bring the devil into a house from which Allah has twice driven him out? I (Umm Salama), therefore, refrained from weeping and I did not weep.
Book 4: Number 2008: Usama b. Zaid reported: While we were with the Apostle of Allah (may peace be upon him), one of his daughters sent to him (the Messenger) to call him and inform him that her child or her son was dying. The Messenger of Allah (may peace be upon him) told the messenger to go back and tell her that what Allah had taken belonged to Him, and to him belonged what He granted; and He has an appointed time for everything. So you (the messenger) order her to show endurance and seek reward from Allah. The messenger came back and said: She adjures him to come to her. He got up to go accompanied by Sa’d b. ‘Ubada, Mu’adh b. Jabal, and I also went along with them. The child was lifted to him and his soul was feeling as restless as if it was in an old (waterskin). His (Prophet’s) eyes welled up with tears. Sa’d said: What is this, Messenger of Allah? He replied: This is compassion which Allah has placed in the hearts of His servants, and God shows compassion only to those of His servants who are compassionate.
Book 4: Number 2009: This hadith has been narrated by another chain of transmitters on the authority of ‘Asim al-Ahwal.
Book 4: Number 2010: ‘Abdullah b. ‘Umar said that Sa’d b. Ubada complained of illness. The Messenger of Allah (may peace be upon him) came to visit him accompanied by ‘Abd al-Rahman b. ‘Auf, Sa’d b. Abi Waqqas and ‘Abdullah b. Mas’ud. As he entered (his room) he found him in a swoon. Upon this he said: Has he died? They said: Messenger of Allah, it is not so. The Messenger of Allah (may peace be upon him) wept. When the people saw Allah’s Messenger (may peace be upon him) weeping, they also began to weep. He said. Listen, Allah does not punish for the tears that the eye sheds or the grief the heart feels, but He punishes for this (pointing to his tongue), or He may show mercy.
Sahih Muslim>Relating to the Dead
Chapter 179: Visiting the sick
Book 4: Number 2011: ‘Abdullah b. ‘Umar reported: While we were sitting with the Messenger of Allah (may peace be upon him), a person, one of the Ansar, came to him and greeted him. The Ansari then turned back. Upon this the Messenger of Allah (may peace be upon him) said: o brother of Ansar, how is my brother Sa’d be ‘Ubada? He said: He is better. The Messenger of Allah (may peace be upon him) said: Who amongst you would visit him? He (the Holy Prophet) stood up and we also got up along with him, and we were more than ten persons. We had neither shoes with us, nor socks, nor caps, nor shirts. We walked on the barren land till we came to him. The people around him kept away till the Messenger of Allah (may peace be upon him) and his Companions with him came near him (Sa’d b. ‘Ubada).
Sahih Muslim>Relating to the Dead
Chapter 180: Endurance in trouble at the first blow
Book 4: Number 2012: Anas b. Malik reported Allah’s Messenger (may peace be upon him) as saying: Endurance is to be shown at the first blow.
Book 4: Number 2013: Anas b. Malik reported that Allah’s Messenger (may peace be upon him) came to a woman who had been weeping for her (dead) child, and said to her: Fear Allah and show endurance. She (not recognising him) said: You have not been afflicted as I have been. When he (the Holy Prophet) had departed, it was said to her that he was the Messenger of Allah (may peace be upon him), she was mortally shocked. She came to his door and she did not find doorkeepers at his door. She said: Messenger of Allah. I did not recognise you. He said: Endurance is to be shown at first blow, or at the first blow.
Book 4: Number 2014: A hadith like this is narrated with the same chain of transmitters but with the addition of these words:” The Apostle of Allah (may peace be upon him) happened to pass by a woman (who was sitting) by the side of a grave.”
Sahih Muslim>Relating to the Dead
Chapter 181: The dead body is punished for the lamentation of his family
Book 4: Number 2015: ‘Abdullah b. ‘Umar reported that Hafsa wept for ‘Umar (when he was about to due). He (‘Umar) said: Be quiet, my daughter. Don’t you know that the Messenger of Allah (may peace be upon him) had said:” The dead is punished because of his family’s weeping over it”?
Book 4: Number 2016: Umar reported Allah’s Apostle (may peace be upon him) as saying: The dead is punished in the grave because of wailing on it.
Book 4: Number 2017: The same hadith is narrated on the authority of ‘Umar through another chain of transmitters.
Book 4: Number 2018: Ibn ‘Umar reported: When ‘Umar was wounded he fainted, and there was a loud lamentation over him. When he regained consciousness he said: Didn’t you know that the Messenger of Allah (may peace be upon him) said:” The dead is punished because of the weeping of the living”?
Book 4: Number 2019: Abu Burda narrated on the authority of his father that when ‘Umar was wounded Suhaib uttered (loudly in lamentation): O brother! Upon this ‘Umar said: Suhaib, did you not know that the Messenger of Allah (may peace be upon him) said:” The dead is punished because of the lamentation of the living”?
Book 4: Number 2020: Abu Musa reported that when ‘Umar was wounded, there came Suhaib from his house and went to ‘Umar and stood by his side, and began to wail. Upon this ‘Umar said: What are you weeping for? Are you weeping for me? He said: By Allah, it is for you that I weep, O Commander of the believers. He said: By Allah, you already know that the Messenger of Allah (may peace be upon him) had said: He who is lamented upon is punished. I made a mention of it to Musa b. Talha, and he said that ‘A’isha told that it concerned the Jews (only).
Book 4: Number 2021: Anas reported that when ‘Umar b. Khattab was wounded Hafsa lamented for him. Upon this he said: O Hafsa, did you not hear the Messenger of Allah (may peace be upon him) saying:” One who is lamented would be punished”? Suhaib also lamented over him. ‘Umar told him also: O Suhaib, didn’t you know that one who is lamented is punished?
Book 4: Number 2022: ‘Abdullah b. Abu Mulaika reported: I was sitting by the side of Ibn ‘Umar, and we were waiting for the bier of Umm Aban, daughter of ‘Uthman, and there was also ‘Amr b. ‘Uthman. In the meanwhile there came Ibn ‘Abbas led by a guide. I conceive that he was informed of the place of Ibn ‘Umar. So he came till he sat by my side. While I was between them (Ibn ‘Abbas and Ibn ‘Umar) there came the noise (of wailing) from the house. Upon this Ibn ‘Umar said (that is, he pointed out to ‘Amr that he should stand and forbid them, for): I heard the Messenger of Allah (may peace be upon him) as saying: The dead is punished because of the lamentation of his family. ‘Abdullah made it general (what was said for a particular occasion). Ibn ‘Abbas said: When we were with the Commander of the believers, ‘Umar b. Khattab, we reached Baida’, and there was a man under the shadow of the tree. He said to me: Go and inform me who is that person. So I went and (found) that he was Suhaib. I returned to him and said: You commanded me to find out for you who that was, and he is Suhaib. He (Hadrat ‘Umar) said: Command him to see us. I said: He has family along with him. He said: (That is of no account) even if he has family along with him. So he (the narrator) told him to see (the Commander of the believers and his party). When we came (to Medina), it was before long that the Commander of the believers was wounded, and Suhaib came weeping and crying: Alas for the brother, alas for the companion. Upon this ‘Umar said: Didn’t you know, or didn’t you hear, that the Messenger of Allah (may peace be upon him) said:” The dead is punished because of the lamentation of his family”? Then ‘Abdullah made it general and ‘Umar told it of certain occasions. So I (‘Abdullah b. Abu Mulaika) stood up and went to ‘A’isha and told her what Ibn ‘Umar had said. Upon this she said: I swear by Allah that Allah’s Messenger (may peace be upon him) never said that dead would be punished because of his family’s lamenting (for him). What he said was that Allah would increase the punishment of the unbeliever because of his family’s lamenting for him. Verily it is Allah Who has caused laughter and weeping. No bearer of a burden will bear another’s burden. Ibn Abu Mulaika said that al-Qasim b. Muhammad said that when the words of ‘Umar and Ibn ‘Umar were conveyed to ‘A’Isha, she said: You have narrated it to me from those who are neither liar nor those suspected of lying but (sometimes) hearing misleads.
Book 4: Number 2023: ‘Abdullah b. Abu Mulaika said: The daughter of ‘Uthman b. ‘Affan died in Mecca. We came to attend her (funeral). Ibn ‘Umar and Ibn ‘Abbas were also present there, and I was sitting between them. He added: I (first sat) by the side of one of them, then the other one came and he sat by my side. ‘Abdullah b. ‘Umar said to ‘Amr b. ‘Uthman who was sitting opposite to him: Will you not prevent the people from lamenting, for the Messenger of Allah (may peace be upon him) had said:” The dead is punished because of the lamenting of his family for him”? Ibn ‘Abbas then said that Umar used to say someting of that nature, and then narrated saying: I proceeded from Mecca along with ‘Umar till we reached al-Baida’ and there was a party of riders under the shade of a tree. He said (to me): Go and find out who this party is. I cast a glance and there was Suhaib (in that party). So I informed him (‘Umar) about it. He said: Call him to me. So I went back to Suhaib and said: Go and meet the Commander of the believers. When ‘Umar was wounded, Suhaib came walling: Alas, for the brother! alas for the companion! ‘Umar said: O Suhaib, do you wail for me, whereas the Messenger of Allah (may peace be upon him) said:” The dead would be punished on account of the lamentation of the (members of his family)”? Ibn ‘Abbas said: When ‘Umar died I made a mention of it to ‘A’isha. She said: May Allah have mercy upon ‘Umar! I swear by Allah that Allah’s Messenger (may peace be upon him) never said that Allah would punish the believer because of the weeping (of any one of the members of his family), but he said that Allah would increase the punishment of the unbeliever because of the weeping of his family over him. ‘A’isha said: The Qur’an is enough for you (when it states):” No bearer of burden will bear another’s burden” (vi. 164). Thereupon Ibn ‘Abbas said: Allah is He Who has caused laughter and weeping. Ibn Abu Mulaika said: By Allah, Ibn ‘Umar said nothing.
Book 4: Number 2024: ‘Amr reported on the authority of Ibn Abu Mulaika: We were with the bier of Umm Aban, daughter of ‘Uthman, and the rest of the hadith is the same, but he did not narrate it as a marfu’ hadith on the authority of ‘Umar from the Apostle of Allah (may peace be upon him) as it was narrated by Ayyub and Ibn Juraij, and the hadith narrated by them (Ayyub and Ibn Juraij) is more complete than that of ‘Amr.
Book 4: Number 2025: ‘Abdullah b. ‘Umar reported that the Messenger of Allah (may peace be upon him) said: The dead is punished because of the lamentation of the living.
Book 4: Number 2026: Hisham b. ‘Urwa narrated on the authority of his father that the saying of Ibn ‘Umar, viz.” The dead would be punished because of the lamentation of his family over him” was mentioned to ‘A’isha. Upon this she said: May Allah have mercy upon Abu ‘Abd al-Rahman (the kunya of Ibn ‘Umar) that he heard something but could not retain it (well). (The fact is) that the bier of a Jew passed before the Messenger of Allah (may peace be upon him) and (the members of his family) were waiting over him. Upon this he said: You are wailing and he is being punished.
Book 4: Number 2027: Hisham narrated on the authority of his father that it was mentioned to ‘A’isha that Ibn ‘Umar had narrated as marfu’ hadith from the Apostle of Allah (may peace be upon him) that the dead would be punished in the grave because of the lamentation of his family for him. Upon this she said: He (Ibn ‘Umar) missed (the point). The Messenger of Allah (may peace be upon him) had (in fact) said: He (the dead) is punished for his faults or for his sins, and the members of his family are wailing for him now. (This misunderstanding of Ibn ‘Umar is similar to his saying: ) The Messenger of Allah (may peace be upon him) stood by the well in which were lying the dead bodies of those polytheists who had been killed on the Day of Badr, and he said to them what he had to say, i. e.: They hear what I say. But he (Ibn ‘Umar) misunderstood. The Holy Prophet (may peace be upon him) had only said: They (the dead) understand that what I used to say to them was truth. She then recited:” Certainly, thou canst not make the dead hear the call” (xxvii. 80), nor can you make those hear who are in the graves, nor can you inform them when they have taken their seats in Hell.
Book 4: Number 2028: This hadith has been narrated by Ibn ‘Urwa with the same chain of transmitters. The hadith narrated by Abu Usama is more complete.
Book 4: Number 2029: ‘Amra daughter of ‘Abd al Rahman narrated that she heard (from) ‘A’isha and made a mention to her about ‘Abdullah b. ‘Umar as saying: The dead is punished because of the lamentation of the living. Upon this ‘A’isha said: May Allah have mercy upon the father of ‘Abd al-Rahman (Ibn ‘Umar). He did not tell a lie, but he forgot or made a mistake. The Messenger of Allah (may peace be upon him) happened to pass by a (dead) Jewess who was being lamented. Upon this he said: They weep over her and she is being punished in the grave.
Book 4: Number 2030: ‘Ali b. Rabi’a reported that the first one who was lamented upon in Kufa was Qaraza b. Ka’b. Mughira b. Shu’ba said: I heard the Messenger of Allah (may peace be upon him) saying: He who is lamented upon would be punished because of the lamentation for him on the Day of judgment.
Book 4: Number 2031: A hadith like this has been narrated by Mughira b. Shu’ba from the Apostle of Allah (may peace be upon him).
Book 4: Number 2032: This hadith has been narrated from the Apostle of Allah (may peace be upon him) through another chain of transmitters.
Book 4: Number 2033: Abu Malik al-Ash’ari reported Allah’s Messenger (may peace be upon him) as saying: Among my people there are four characteristics belonging to pre Islamic period which they do not abandon: boasting of high rank, reviling other peoples’ genealogies, seeking rain by stars, and walling. And he (further) said: If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a chemise of mange.
Book 4: Number 2034: ‘A’isha reported that when the Messenger of Allah (may peace be upon him) was told that Ibn Haritha, Ja’far b. Abu Talib and Abdullah b. Rawaha were killed, he sat down, showing signs of grief. She (further) said: I was looking (at him) through the crevice of the door. A man came to him and mentioned that Ja’far’s women were lamenting. He (the Holy Prophet) commanded him to go and forbid them (to do so). So he went away but came back and told (him) that they did not obey (him). He commanded him a second time to go and forbid them (to do so). He again went but came back to him and said: I swear by God, Messenger of Allah, that they have overpowered us. She (‘A’isha) said that she thought the Messenger of Allah (may peace be upon him) had told (her) to throw dust in their mouths. Thereupon ‘A’isha said: May Allah humble you! You did not do what Allah’s Messenger (may peace be upon him) ordered you, nor did you stop annoying Allah’s Messenger (may peace be upon him).
Book 4: Number 2035: This hadith has been narrated by Yahya b. Sa’id with the same chain of transmitters like one narrated by ‘Abd al-‘Aziz (with the change of these words):” You did not spare the Messenger of Allah (may peace be upon him) the botheration.”
Book 4: Number 2036: Umm ‘Atiyya reported: The Messenger of Allah (may peace be upon him) took a promise from us along with the oath of Allegiance that we would not lament. But only five among us fulfilled the promise (and they are) Umm Sulaim, and Umm al-‘Ala’, and the daughter of Abu Sabra the wife of Mu’adh, or daughter of Abu Sabra and wife of Mu’adh.
Book 4: Number 2037: Umm ‘Atiyya reported that the Messenger of Allah (may peace be upon him) took pledge from us (including this promise) that we would not lament. Only five amongst us fulfilled the promise, and one of them (who fulfilled the promise) was Umm Sulaim.
Book 4: Number 2038: Hafsa narrated on the authority of Umm ‘Atiyya that she said: When this verse was revealed:” When believing women came to thee giving thee a pledge that they will not associate aught with Allah, and will not disobey thee in good” (lx. 12), she (Umm Atiyya) said: In (this pledge) was also included wailing. I said: Messenger of Allah I except members of such a tribe who helped me (in lamentation) during pre Islamic days, there is left no alternative for me, but that I should also help them. Upon this the Messenger of Allah (may peace be upon him) said: (Yes) but only in case of the members of such a tribe.
Sahih Muslim> Relating to the Dead
Chapter 182: Women forbidden to follow the bier
Book 4: Number 2039: Umm ‘Atiyya reported: We were forbidden to follow the bier, but it was not made absolute on us.
Book 4: Number 2040: Umm ‘Atiyya reported: We were refrained from following the bier, but it was not made absolute on us.
Sahih Muslim> Relating to the Dead
Chapter 183: Washing of the dead body
Book 4: Number 2041: Umm ‘Atiyya reported: The Apostle of Allah (may peace be upon him) came to us when we were bathing his daughter, and he told us: Wash her with water and (with the leaves of) the lote tree, three or five times, or more than that if you think fit, and put camphor or something like camphor in the last washing; then inform me when you have finished. So when we had finished, we informed him, and he gave to us his (own) undergarment saying:” Put it next her body.”
Book 4: Number 2042: Umm ‘Atiyya reported: We braided her hair in three plaits.
Book 4: Number 2043: Umm ‘Atiyya reported: One of the daughters of the Apostle of Allah (may peace be upon him) died. And in the hadith transmitted by Ibn ‘Ulayya (the words are): The Messenger of Allah (may peace be upon him) came to us and we were washing his daughter. And in the hadith transmitted by Malik (the words are): There came in (our apartment) the Messenger of Allah (way peace be upon him) when his daughter died. The rest of the hadith is the same as narrated by Yazid b. Zurai’ from Ayyub from Muhammad from Umm ‘Atiyya.
Book 4: Number 2044: A hadith like this has been transmitted by Hafsa on the authority of Umm ‘Atiyya with the exception (of these words that the Holy Prophet asked them to wash her dead body):” three times, five times, seven times, or more than that, if you deem fit:” Hafsa (further) said on the authority of Umm ‘Atiyya: We braided (the hair) of her head in three plaits.
Book 4: Number 2045: Umm ‘Atiyya reported: We washed her an odd Numberof times, i. e. three, five or seven times; and Umm ‘Atiyya (further) said: We braided her hair in three plaits.
Book 4: Number 2046: Umm ‘Atiyya reported: When Zainab the daughter of the Messenger of Allah (may peace be upon him) died, he said to us: Wash her odd Number of times, i. e. three or five times, and put camphor or something like camphor at the fifth time, and after you have washed her inform me. So we informed him and he gave us his undergarment, saying:” Put it next her body.”
Book 4: Number 2047: Umm ‘Atiyya reported: There came to us the Messenger of Allah (may peace be upon him) as we were washing one of his daughters. So he said: Wash her (dead body) an odd Numberof times, five times or more than that, the rest of the hadith is the same. She (further) said: We braided her hair in three plaits: (two) on the sides of her head and one on her forehead.
Book 4: Number 2048: Umm ‘Atiyya reported that when the Messenger of Allah (may peace be upon him) asked her to wash his daughter, he told her to start from the right side, and with those parts of the body over which Wudu’ is performed.
Book 4: Number 2049: Umm ‘Atiyya reported that the Messenger of Allah (may peace be upon him) said to them (the women) in regard to the washing of his daughter to start from the right side and with those parts of the body over which Wudu’ is performed.
Sahih Muslim> Relating to the Dead
Chapter 184: Concerning the shrouding of the dead body
Book 4: Number 2050: Khabbab al-Aratt reported: We migrated with the Messenger of Allah (may peace be upon him) in the path of Allah seeking Allah’s pleasure alone. Thus our reward was assured with Allah. And amongst us were those who spent life (in such a state of piety and austerity) that nothing consumed their reward. Mus’ab b. ‘Umair was one of them. He was killed on the Day of Uhud, and nothing but a woollen cloak was found to shroud him. When we covered his head with it, his feet became uncovered, and when we covered his feet, his head was uncovered. Upon this the Messenger of Allah (may peace be upon him) said: Place it (this cloak) on the side of his head and cover his feet with grass. And there is one amongst us for whom the fruit is ripened and he enjoys it.
Book 4: Number 2051: A hadith like this has been narrated by ‘Uyaina on the authority of A’mash with the same chain of transmitters.
Book 4: Number 2052: ‘A’isha reported that the Messenger of Allah (may peace be upon him) was shrouded in three cotton garments of white Yamani stuff from Sahul, among which was neither a shirt nor a turban; and so far as Hullah is concerned there was some doubt about it in the minds of people, that it was brought for him in order to shroud him with it, but it was abandoned, and he was shrouded in three cotton garments of white Yamani stuff from Sahul. Then ‘Abdullah b. Abu Bakr got it and said: I would keep it in order to shroud myself in it. He then said: If Allah, the Exalted and Majestic, would have desired it for His Apostle, he would have been shrouded with it. So he sold it and gave its price in charity.
Book 4: Number 2053: ‘A’isha reported that the Messenger of Allah (may peace be upon him) was wrapped in a Yamani wrapper which belonged to ‘Abdullah b Abu Bakr; then it was removed from him, and he was shrouded in three cotton sheets of white Yamani stuff from Sahul among which was neither a shirt nor a turban. ‘Abdullah took up the Hullah and said: I would be shrouded in it, but then said: How is it that I should be shrouded in it in which the Messenger of Allah (may peace be upon him) was not shrouded! So he gave it in charity.
Book 4: Number 2054: This hadith is narrated on the authority of Hisham with the same chain of transmitters, but in the hadith narrated by him there is no mention of the story of ‘Abdullah b. Abu Bakr.
Book 4: Number 2055: Abu Salama said: I asked ‘A’isha with how many garments the Messenger of Allah (may peace be upon him) was shourded. She said: With three garments of Sahul.
Sahih Muslim> Relating to the Dead
Chapter 185: Covering the dead body with a cloth
Book 4: Number 2056: ‘A’isha reported: When the Messenger of Allah (may peace be upom him) died, he was covered with a Yamani wrapper.
Book 4: Number 2057: This hadith has been narrated by Zuhri with the same chain of transmitters.
Sahih Muslim> Relating to the Dead
Chapter 186: Exhortation to shroud the dead body well
Book 4: Number 2058: Jabir b. ‘Abdullah reported: Allah’s Messenger (may peace be upon him) one day in the course of his sermon made mention of a person among his Companions who had died and had been wrapped in a shroud not long (enough to cover his whole body) and was buried during the night. The Apostle of Allah (may peace be upon him) reprimanded (the audience) that a person was buried during the night (in a state that) funeral prayer could not be offered (over him by the Messenger of Allah). (And this is permissible only) when it becomes a dire necessity for a man. The Apostle of Allah (may peace be upon him) also said: When any one of you shrouds his brother, he should shroud him well.
Sahih Muslim> Relating to the Dead
Chapter 187: Making haste in funeral
Book 4: Number 2059: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: Make haste at a funeral; if the dead person was good, it is a good state to which you are sending him on; but if he was otherwise it is an evil of which you are ridding yourselves.
Book 4: Number 2060: This hadith has been narrated by another chain of transmitters except with this variation (of words) that in the hadith narrated by Ma’mar (the words are):” I do not know whether the hadith is marfu’.”
Book 4: Number 2061: Abu Huraira reported Allah’s Messenger as saying: Hasten at a funeral, for if (the dead person) is good, you would (soon) bring him close to the good. And if it is otherwise, it is an evil of which you are ridding yourselves.
Sahih Muslim> Relating to the Dead
Chapter 188: Merit of the funeral prayer and following the bier
Book 4: Number 2062: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: He who attends the funeral till the prayer is offered for (the dead), for him is the reward of one qirat, and he who attends (and stays) till he is buried, for him is the reward of two qirats. It was said: What are the qirats? He said: They are equivalent to two huge mountains. Two other narrators added: Ibn ‘Umar used to pray and then depart (without waiting for the burial of the dead). When the tradition of Abu Huraira reached him, he said:” We have lost many qirats.”
Book 4: Number 2063: This hadith has been narrated on the authority of Abu Huraira through another chain of narrators up to these words:” two great mountains.” No mention is made of what followed (these words) ; and in the hadith transmitted by ‘Abd al- A’la (the words are):” till (the burial) is complete.” In the hadith transmitted by ‘Abd ar-Razzaq (the words are):” till he is placed in the grave.”
Book 4: Number 2064: This hadith is narrated on thp authority of Abu Huraira through another chain of transmitters (with these words):” He who followed it (the bier) till he (the dead) is buried.”
Book 4: Number 2065: Abu Huraira reported Allah’s Apostle (may peace be upon him) as saying: He who offered prayer over the dead, but did not follow the bier, for him is the reward of one qirat, and he who followed it, for him is the reward of two qirats. It was asked what the qirats were. He said: The smaller amongst the two is equivalent to Uhud.
Book 4: Number 2066: Nafi’ narrated that it was said to Ibn ‘Umar that Abu Huraira reported to have heard Allah’s Messenger (may peace be upon him) as saying: He who follows the bier, for him is the reward of one qirat. Ibn ‘Umar said: Abu Huraira narrated it too often. So he sent (a messenger to) ‘A’isha to ascertain (the fact). She (‘A’isha) testified Abu Huraira. Ibn ‘Umar said: We missed so many qirats.
Book 4: Number 2067: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: He who offers prayer for the dead, for him is (the reward of) one qirat; and he who follows the bier till it is placed in the grave, for him (is the reward of) two qirats. I (Abu Hazim, one of the narrators) raid: Abu Huraira, what is this qirat? He said: It is like the hill of Uhud.
Book 4: Number 2068: Dawud b. ‘Amir b. Sa’d b. Abu Waqqas reported on the authority of his father that while he was sitting along with ‘Abdullah b. ‘Umar, Khabbab, the owner of Maqsura, said: Ibn ‘Umar, do you hear what Abu Huraira says that he heard the Messenger of Allah (may peace be upon him) say:” He who goes out with the bier when taken out from its residence and offers prayer for it and he then follows it till it is buried, he would have two qirats of reward, each qirat being equivalent to Uhud; and he who, after having offered prayer, (directly) came back would have his reward (as great) as Uhud”? Ibn ‘Umar sent Khabbab to ‘A’isha in order to ask her about the words of Abu Huraira (and also told him) to come back to him (Ibn ‘Umar) and inform him what ‘A’isha said. (In the meanwhile) Ibn ‘Umar took up a handful of pebbles and turned them over in his hand till the messenger (Khabbab) came back to him and told (him) that ‘A’isha testified (the statement of) Abu Huraira. Ibn ‘Umar threw the pebbles he had in his hand on the ground and then said: We missed a large Numberof qirats.
Book 4: Number 2069: Thauban, the freed slave of the Messenger of Allah (may peace be upon him) reported Allah’s Messenger (may peace be upon him) as saying: He who offered prayer for the dead, for him is the reward of one qirat, and he who attended its burial, he would have two qirats as his reward. And qirat is equivalent to Uhud.
Book 4: Number 2070: This hadith has been narrated by Qatada with the same chain of transmitters. And in the hadith transmitted by Sa’id and Hisham, (the words are):” The Apostle of Allah (may peace be upon him) was asked about qirat, and he said: It is equivalent to Uhud.”
Sahih Muslim> Relating to the Dead
Chapter 189: If one hundred muslims offer prayer for the dead, all of them interceding for him (it would be accepted)
Book 4: Number 2071: ‘A’isha reported Allah’s Apostle (may peace be upon him) saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted.
Book 4: Number 2072: ‘Abdullah b. ‘Abbas reported that his son died in Qudaid or ‘Usfan. He said to Kuraib to see as to how many people had gathered there for his (funeral). He (Kuraib) said: So I went out and I informed him about the people who had gathered there. He (Ibn ‘Abbas) said: Do you think they are forty? He (Kuraib) said: Yes. Ibn ‘Abbas then said to them: Bring him (the dead body) out for I have heard Allah’s Messenger (may peace be upon him) as saying: If any Muslim dies and forty men who associate nothing with Allah stand over his prayer (they offer prayer over him), Allah will accept them as intercessors for him.
Sahih Muslim> Relating to the Dead
Chapter 190: The dead who is praised in good words, or who is condemned in bad words
Book 4: Number 2073: Anas b. Malik reported: There passed a bier (being carried by people) and it was lauded in good terms. Upon this the Apostle of Allah (may peace be upon him) said: It has become certain, it has become certain, it has become certain. And there passed a bier and it was condemned in bad words. Upon this the Apostle of Allah (may peace be upon him) said: It has become certain, it has become certain, it has become certain. ‘Umar said: May my father and mother be ransom for you! There passed a bier and it was praised in good terms, and you said: It has become certain, it has become certain, it has become certain. And there passed a bier and it was condemned in bad words, and you said: It has become certain, it has become certain, it has become certain. Upon this the Messenger of Allah (way peace be upon him) said: He whom you praised in good terms, Paradise has become certain for him, and he whom you condemned in bad words, Hell has become certain for him. You are Allah’s witnesses in the earth, you are Allah’s witnesses in the earth, you are Allah’s witnesses in the earth.
Book 4: Number 2074: This hadith has been narrated through another chain of transmitters.
Sahih Muslim> Relating to the Dead
Chapter 191: What is said in case of one who gets relief and the one from whom the other gets relief
Book 4: Number 2075: Qatada b. Rib’i reported Allah’s Messenger (may peace be upon him) as saying: Whenever a bier passed before him, he said: He is the one to find relief and the one with (the departure of him) other will find relief. They said: Apostle of Allah, who is al-Mustarih and al-Mustarah? Upon this he said: The believing servant finds relief from the troubles of the world, and in the death of a wicked person, the people, towns, trees and animals find rellef.
Book 4: Number 2076: In the hadith transmitted by Yahya b. Sa’id on the authority of Qatada (the words are): (The believing servant) finds relief from the troubles of the world and its hardships and (gets into) the Mercy of Allah.
Book 4: Number 2077: Abu Huraira reported that the Messenger of Allah (may peace be upon him) gave the people news of the death of Negus on the day he died, and he took them out to the place of prayer and observed four takbirs.
Book 4: Number 2078: Abu Huraira reported: The Messenger of Allah (may peace be upon him) gave us the news of the death of Negus, the ruler of Abyssinia, on the day when he died, and he said (to us): Beg pardon for your brother. Ibn Shihab said that Sa’id b. Musayyib had told that Abu Huraira had narrated to him that the Messenger of Allah (may peace be upon him) drew them up in a row in a place of prayer, and offered prayer and recited four takbirs for him.
Book 4: Number 2079: This hadith is narrated through another chain of transmitters.
Book 4: Number 2080: Jabir b. ‘Abdullah reported that the Messenger of Allah (may peace be upon him) offered prayer for Ashama, the Negus, and recited four takbirs.
Book 4: Number 2081: Jabir b. ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: There died today the pious servant of Allah, Ashama. So he stood up and led us in (funeral prayer) over him.
Book 4: Number 2082: Jabir b. ‘Abdullah reported Allah’s Messenger (may peace be upon him) as saying: A brother of yours has died, so stand up and offer prayer over him. So we stood up and drew ourselves up into two rows.
Book 4: Number 2083: ‘Imran b. Husain reported Allah’s Messenger (may peace be upon him) as saying: A brother of yours has died; so stand up and offer prayer for him, i. e. Negus. And in the hadith transmitted by Zubair (the words are):” Your brother.”
Sahih Muslim> Relating to the Dead
Chapter 192: Prayer over the grave
Book 4: Number 2084: Sha’bi reported that the Messenger of Allah (may peace be upon him) observed prayer over a grave after the dead was buried and he recited four takbirs over him. Shaibani said: I said to Sha’bi: Who narrated it to you? He said: An authentic one, ‘Abdullah b. ‘Abbas. This is the word of a hasan hadith. In the narration of Ibn Numair (the words are): The Messenger of Allah (may peace be upon him) went to the grave which had been newly prepared and prayed over it, and they also prayed who were behind him and he recited four takbirs. I said to ‘Amir: Who narrated it to you? He said: An authentic one who saw him, i e. Ibn ‘Abbas.
Book 4: Number 2085: This hadith has been narrated through another chain of transmitters, but in one of them (these words are found):” The Apostle of Allah (may peace be upon him) recited four takbirs.”
Book 4: Number 2086: The hadith as narrated by Shaibani has been narrated through another chain of transmitters.
Book 4: Number 2087: Anas reported that the Apostle of Allah (may peace be upon him) observed prayer on the grave.
Book 4: Number 2088: It is narrated on the authority of Abu Huraira that a dark complexioned woman (or a youth) used to sweep the mosque. The Messenger of Allah (may peace be upon him) missed her (or him) and inquired about her (or him). The people told him that she (or he) had died. He asked why they did not inform him, and it appears as if they had treated her (or him) or her (or his) affairs as of little account. He (the Holy Prophet) said: Lead me to her (or his) gtave. They led him to that place and he said prayer over her (or him) and then remarked: Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants by reason of my prayer over them.
Book 4: Number 2089: It is narrated on the authority of ‘Abd al-Rahman b. Abu Laila that Zaid used to recite four takbirs on our funerals and he recited five takbirs on one funeral. I asked him the reason (for this variation), to which he replied: The Messenger of Allah (may peace be upon him) recited thus.
Sahih Muslim> Relating to the Dead
Chapter 193: Standing up on seeing a bier
Book 4: Number 2090: It is narrated on the authority of ‘Amir Ibn Rabi’a (may Allah be pleased with him) that the Prophet (may peace be upon him) said: Whenever you see a funeral procession, stand up for that until it moves away or is lowered on the ground.
Book 4: Number 2091: It is narrated on the authority of ‘Amir ibn Rabi’a (may Allah be pleased with him) that the Holy Prophet (may peace be upon him) said: Should any one of you come across a funeral procession, and if he does not intend to accompany it, he must stand up until it passes by him or is placed upon the ground before it passes him.
Book 4: Number 2092: It is reported on the authority of Ibn Juraij that the Holy Prophet (may peace be upon him) said: Should anyone amongst you see a bier he must stand up so long as it is within sight in case he does not intend to follow it.
Book 4: Number 2093: It is narrated on the authority of Abu Sa’id al-Khudri that the Holy Prophet (may peace be upon him) said: When you follow a bier, do not sit until it is placed on the (ground).
Book 4: Number 2094: It is narrated on the authority of Abu Sa’id al-Khudri that the Holy Prophet (may peace be upon him) said: Whenever you come across a bier you should stand up, and he who follows it should not sit down till it is placed on the ground.
Book 4: Number 2095: It is narrated on the authority of Jabir ibn ‘Abdullah: There passed a bier and the Holy Prophet (may peace be upon him) stood up for it and we also stood up along with him. We said: Messenger of Allah, that was the bier of a Jewess. Upon this he remarked: Verily, death is a matter of consternation, so whenever you come across a bier stand up.
Book 4: Number 2096: Ibn Juraij told me that Abu Zubair heard Jabir say that the Holy Prophet (may peace be upon him) kept standing for a bier until it disappeared.
Book 4: Number 2097: Again Abu Zubair heard Jabir say that the Holy Prophet (may peace be upon him) and his Companions kept standing for a bier of a Jew until it disappeared from sight.
Book 4: Number 2098: It is narrated on the authority of Ibn Abu Laila that while Qais b. Sa’d and Sahl b. Hunaif were both in Qadislyya a bier passed by them and they both stood up. They were told that it was the bier of one of the people of the land (non Muslim). They said that a bier passed before the Holy Prophet (may peace be upon him) and he stood up. He was told that he (the dead man) was a Jew. Upon this he remarked: Was he not a human being or did he not have a soul? And in the hadith narrated by ‘Amr b. Murra with the same chain of transmitters, (the words) are:” There passed a bier before us.”
Sahih Muslim> Relating to the Dead
Chapter 194: Abrogation of the act of standing up for the bier
Book 4: Number 2099: It is narrated on the authority of Waqid: Nafi’ b. Jubair saw me and we were standing for a bier, while he was sitting and waiting for the bier to be placed on the ground. He said to me: What makes you keep standing? I said: I am waiting that the bier may be placed on the ground (and I am doing that) on the hadith narrated to me by Abu Sa’id al-Khudri. Upon this Nafi’ said: Verily, Mas’ud b. Hakam reported to me on the authority of Hadrat ‘Ali b. Abu Talib that the Holy Prophet (may peace be upon him) stood up first (for a bier) and then sat down.
Book 4: Number 2100: Mas’ud b. al-Hakam al-Ansari informed Nafi’ that he had heard Hadrat ‘Ali (may Allah be pleased with him), son of Abu Talib, say about the biers: Verily, the Holy Prophet (may peace be upon him) used to stand first but later on kept sitting; but it is also narrated that Nafi’ ibn Jubair saw Waqid b. ‘Amr standing for a bier till it was placed down.
Book 4: Number 2101: This hadith has been narrated by Yahya b. Sa’id with the same chain of transmitters.
Book 4: Number 2102: It is narrated on the authority of Muhammad b. Munkadir that he said: I heard from Mas’ud b. al- Hakam who narrated it on the authority of Hadrat ‘Ali that he said: We saw the Holy Prophet (may peace be upon him) stood up for a (bier) and we also stood up; he sat down and we too sat down.
Book 4: Number 2103: This hadith has been narrated by Shu’ba with the same chain of transmitters.
Sahih Muslim> Relating to the Dead
Chapter 195: Supplication for the dead in the funeral prayer
Book 4: Number 2104: Jubair b. Nufair says: I heard it from ‘Auf b. Malik that the Holy Prophet (may peace be upon him) said prayer on the dead body, and I remembered his prayer:” O Allah! forgive him, have mercy upon him, give him peace and absolve him. Receive him with honour and make his grave spacious; wash him with water, snow and hail. Cleanse him from faults as Thou wouldst cleanse a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire.” (‘Auf bin Malik) said: I earnestly desired that I were this dead body.
Book 4: Number 2105: A hadith like this has been narrated through another chain of transmitters.
Book 4: Number 2106: ‘Anas b. Malik said: I heard the Holy Prophet (may peace be upon him) say (while offering prayer on a dead body): O Allah! forgive him, have mercy upon him. Give him peace and absolve him. Receive him with honour and make his grave spacious. Wash him with water, snow and hail, cleanse him from faults as is cleaned a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate, and save him from the trial of the grave and torment of Hell. ‘Auf b. Malik said: I earnestly desired that I were the dead person to receive the prayer of the Messenger of Allah (may peace be upon him) as this dead body had (received).
Sahih Muslim> Relating to the Dead
Chapter 196: Where should the imam stand for offering prayer over the dead body
Book 4: Number 2107: Samura b. Jundub said: I prayed behind the Messenger of Allah (may peace be upon him) and he prayed for a woman who had died in the state of delivery. He stood in front of her waist.
Book 4: Number 2108: This hadith has been narrated by Husain with the same chain of transmitters, but no mention is made of Umm Ka’b.
Book 4: Number 2109: Samura b. Jundub said: I was a young boy during the time of the Holy Prophet (may peace be upon him) and I retained in my mind (what I learnt from him), and nothing restrained me from speaking except the fact that there were persons far more advanced in age than I. Verily, I said prayer behind the Messenger of Allah (may peace be upon him) over a woman who had died in the state of delivery, and the Messenger of Allah (may peace be upon him) stood up to say prayer in front of the middle part of her body. And in the tradition narrated on the authority of Ibn Muthanna the words are:” (The Holy Prophet) stood in the middle part of her body for offering prayer for her.”
Sahih Muslim> Relating to the Dead
Chapter 197: It is permissible to ride back after offering funeral prayer
Book 4: Number 2110: It is reported on the authority of Jabir ibn Samura that an unsaddled horse was brought to the Holy Prophet (may peace be upon him) and he rode on it when he returned after having offered the funeral prayer of Ibn Dahdah and we walked on foot around him.
Book 4: Number 2111: Jabir ibn Samura reported that the Holy Prophet (may peace be upon him) said (funeral) prayer on Ibn Dahdah: then an unsaddled horse was brought to him and a person hobbled it, and he (the Messenger of Allah) rode upon it and it bounded and we followed it and ran after it. One of the people said that the Holy Prophet (may peace be upon him) remarked: How many among hanging bunches in the Paradise are meant for Ibn Dahdah?
Sahih Muslim> Relating to the Dead
Chapter 198: Niche in the grave and setting up of mud bricks over the dead
Book 4: Number 2112: ‘Amir b. Sa’d b. Abu Waqqas told that Sa’d b. Abu Waqqas said during his illness of which he died:” Make a niche for me in the side of the grave and set up bricks over me as was done in case of Allah’s Messenger (may peace be upon him).
Book 4: Number 2113: Ibn ‘Abbas said that a piece of red stuff was put in the grave of Allah’s Messenger (may peace be upon him).
Sahih Muslim> Relating to the Dead
Chapter 199: Commandment in regard to the levelling of the grave
Book 4: Number 2114: Thumama b. Shafayy reported: When we were with Fadala b. ‘Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. ‘Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of Allah (may peace be upon him) commanding (us) to level the grave.
Book 4: Number 2115: Abu’l Hayyaj al-Asadi told that ‘Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allah’s Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without levelling It. This hadith has been reported by Habib with the same chain of transmitters and he said: (Do not leave) a picture without obliterating it.
Sahih Muslim> Relating to the Dead
Chapter 200: It is forbidden to plaster the grave or constructing anything over it
Book 4: Number 2116: Jabir said: Allah’s Messenger (may peace be upon him) forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them.
Book 4: Number 2117: A hadith like this has been transmitted on the authority of Jabir b. ‘Abdullah.
Book 4: Number 2118: Jabir said that he was forbidden to build pucca graves.
Sahih Muslim> Relating to the Dead
Chapter 201: It is forbidden to sit over the grave and observe prayer facing towards it
Book 4: Number 2119: Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: It is better that one of you should sit on live coats which would burn his clothing and come in contact with his skin than that he should sit on a grave.
Book 4: Number 2120: A hadith like this has been narrated by Suhail with the same chain of transmitters.
Book 4: Number 2121: Abu Marthad al-Ghanawi reported Allah’s Messenger (may peace be upon him) as saying: Do not sit on the graves and do not pray facing towards them.
Book 4: Number 2122: Abu Marthad al-Ghanawi reported Allah’s Messenger (may peace be upon him) as saying: Do not pray facing towards the graves, and do not sit on them.
Sahih Muslim> Relating to the Dead
Chapter 202: Funeral prayer in the mosque
Book 4: Number 2123: ‘Abbad b. ‘Abdullah b. Zubair reported that ‘A’isha ordered the bier of Sa’d b. Abu Waqqas to be brought into the mosque so that she should pray for him. The people disapproved this (act) of hers. She said: How soon the people have forgotten that the Messenger of Allah (may peace be upon him) offered not the funeral prayer of Suhail b al-Baida’ but in a mosque.
Book 4: Number 2124: ‘Abbad b. ‘Abdullah b. Zubair reported on the authority of ‘A’isha that when Sa’d b. Abu Waqqas died, the wives of the Apostle of Allah (may peace be upon him) sent message to bring his bier into the mosque so that they should offer prayer for him. They (the participants of the funeral) did accordingly, and it was placed in front of their apartments and they offered prayer for him. It was brought out of the door (known as) Bab al-Jana’iz which was towards the side of Maqa’id, and the news reached them (the wives of the Holy Prophet) that the people bad criticised this (i. e. offering of funeral prayer in the mosque) saying that it was not desirable to take the bier inside the mosque. This was conveyed to ‘A’isha. She said: How hastily the people criticise that about which they know little. They criticise us for carrying the bier in the mosque. The Messenger of Allah (may peace be upon him) offered not the funeral prayer of Suhail b. Baida’ but in the innermost part of the mosque.
Book 4: Number 2125: Abu Salama b. ‘Abd al-Rahman reported on the authority ot ‘A’isha that when Sa’d b. Abu Waqqas died she said: Bring it (the bier) into the mosque so that I offer prayer for him. But, this act of hers was disapproved. She said: By Allah, the Messenger of Allah (may peace be upon him) offered prayer in the mosque for the two sons of Baida’, viz, for Suhail and his brother.
Sahih Muslim> Relating to the Dead
Chapter 203: What is to be said while visiting the graveyard and the supplication to be offered for the dead lying in the graves
Book 4: Number 2126: ‘A’isha reported (that whenever it was her turn for Allah’s Messenger [may peace be upon him] to spend the night with her) he would go out towards the end of the night to al-Baqi’ and say: Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and God willing we shall join you. O Allah, grant forgiveness to the inhabitants of Baqi’ al-Gharqad. Qutaiba did not mention his words:” would come to you”.
Book 4: Number 2127: Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was ‘A’isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah’s Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi’. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O ‘A’isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi’ (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.
Book 4: Number 2128: Sulaiman b. Buraida narrated on the authority of his father that the Messenger of Allah (may peace be upon him) used to teach them when they went out to the graveyard. One of the narrators used to say this in the narration transmitted on the authority of Abu Bakr:” Peace be upon the inhabitants of the city (i. e. graveyard).” In the hadith transmitted by Zuhair (the words are):” Peace be upon you, the inhabitants of the city, among the believers, and Muslims, and God willing we shall join you. I beg of Allah peace for us and for you.”
Sahih Muslim> Relating to the Dead
Chapter 204: The apostle of allah (may peace be upon him) seeking permission from the lord, the exalted and high, for visiting the grave of his mother
Book 4: Number 2129: Abu Huraira reported Allah’s Messenger, (may peace be upon him) as saying: I sought permission to beg forgiveness for my mother, but He did not grant it to me. I sought permission from Him to visit her grave, and He granted it (permission) to me.
Book 4: Number 2130: Abu Huraira reported: The Apostle of Allah (may peace be upon him) visited the grave of his mother and he wept, and moved others around him to tears, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to motel So visit the graves, for that makes you mindful of death.
Book 4: Number 2131: Ibn Buraida reported on the authority of his father that the Messenger of Allah (may peace be upon him) said: I forbade you to visit graves, but you may now visit them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water skin, you may drink it from all kinds of water skins, but you must not drink anything intoxicating.
Book 4: Number 2132: This hadith has been narrated through another chain of transmitters.
Sahih Muslim> Relating to the Dead
Chapter 205: Abandoning of funeral prayer for him who committed suicide
Book 4: Number 2133: Jabir b. Samura reported: (The dead body) of a person who had killed himself with a broad headed arrow was brought before the Apostle of Allah (may peace be upon him), but he did not offer prayers for him.
IN RIYADH SALIHEEN
Riyadh Al Saliheen:
Book 6: The Book of Visiting the Sick
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 144 Following the Funeral, and Matters relating to Illness and Death
Hadeeth 894. Al-Bara’ bin `Azib (May Allah be pleased with them) reported: Messenger of Allah (PBUH) has ordered us to visit the sick, to follow the funeral (of a dead believer), respond to the sneezer (i.e., by saying to him: Yarhamuk-Allah after he says: Al-hamdu lillah), to help those who vow to fulfill it, to help the oppressed, to accept the invitation extended by the inviter; and to promote greetings (i.e., saying As-Salamu `Alaikum). [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned with slightly different wording. Here it has been repeated owing to its relevance to this chapter. See Hadith No. 847.
Hadeeth 895. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Every Muslim has five rights over another Muslim (i.e., he has to perform five duties for another Muslim): to return the greetings, to visit the sick, to accompany funeral processions, to accept an invitation, to respond to the sneezer [i.e., to say: `Yarhamuk-Allah (may Allah bestow His Mercy on you),’ when the sneezer praises Allah].” [Al-Bukhari and Muslim].
Commentary: This Hadith has already been mentioned. See the commentary on Hadith No. 240.
Hadeeth 896. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Verily, Allah, the Exalted, and Glorious will say on the Day of Resurrection: `O son of Adam, I was ill but you did not visit Me.’ He would say: `O my Rubb, how could I visit you and You are the Rubb of the worlds?’ Thereupon He would say: `Did you not know that such and such a slave of Mine was ill but you did not visit him? Did you not realize that if you had visited him (you would have known that I was aware of your visit to him, for which I would reward you) you would have found Me with him? O son of Adam, I asked food from you but you did not feed Me.’ He would submit: `My Rubb, how could I feed You and You are the Rubb of the worlds?’ He would say: `Did you not know that such and such a slave of Mine asked you for food but you did not feed him? Did you not realize that if you had fed him, you would certainly have found (its reward) with Me? O son of Adam, I asked water from you but you did not give it to Me.’ He would say: `My Rubb, how could I give You (water) and You are the Rubb of the worlds?’ Thereupon He would say: `Such and such a slave of Mine asked you for water to drink but you did not give it to him. Did you not realize that if you had given him to drink you would have found (its reward) with Me?”’ [Muslim]
Commentary: The person who is more beneficial to the slaves of Allah is loved most by Him. Allah likes it very much if somebody serves His creatures and treats them well. He will give him the best reward for it. Here, one has been urged in an effective and eloquent way to visit the sick and to treat the needy nicely.
* This Hadith is a clear-cut proof refuting pantheism for it is clear that this Hadith differentiates between the Creator and the creature in terms of feeding, giving water to drink, visiting, etc.
* This Hadith confirms the speech as Divine attribute.
* That Allah rewards His slaves for their good deeds, and never wrongs a thing.
* The duty of looking after the Muslims and their interests seeking the pleasure of Allah.
* The duty of visiting the sick.
* The duty of offering food for the hungry needy Muslims.
Hadeeth 897. Abu Musa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Visit the sick, feed the hungry, and (arrange for the) release of the captive.” [Al-Bukhari].
Commentary: Islam calls upon its followers to co-operate with one another in good things. Like the previous Ahadith, this Hadith too, should be viewed in the same context. Herein, believers are enjoined to endeavour for the liberation of a fellow-Muslim who becomes a prisoner of war or is taken captive by disbelievers in any way. This instruction of the Messenger of Allah (PBUH) is also meant for the help of that person who is involved in a false case or is undergoing jail term on this count. Similarly, it is the duty of the community to extend help and co-operation to a Muslim suffering a financial difficulty so that he becomes self-sufficient.
Hadeeth 898. Thauban (May Allah be pleased with him) reported: The Prophet (PBUH) said, “He who visits his brother in Faith, will remain engaged in picking the fresh fruits from the garden of Jannah till he returns.” [Muslim].
Hadeeth 899. `Ali bin Abu Talib (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, “When a Muslim visits a sick Muslim at dawn, seventy thousand angels keep on praying for him till dusk. If he visits him in the evening, seventy thousand angels keep on praying for him till the morning; and he will have (his share of) reaped fruits in Jannah.”[At-Tirmidhi]
Commentary: Both, this Hadith and the preceding one, lay stress on the virtue of visiting a sick person so as to obtain the Divine reward. The Hadith mentions “dawn” and “evening” to mean at all times, and not necessarily at those particular times.
Hadeeth 900. Anas (May Allah be pleased with him) reported: A young Jewish boy who was in the service of the Prophet (PBUH) fell ill. The Prophet (PBUH) went to visit him. He sat down by his head and said to him, “Embrace Islam.” The little boy looked at his father who was sitting beside him. He said: “Obey Abul-Qasim (i.e., the Messenger of Allah (PBUH)).” So he embraced Islam and the Prophet ü stepped out saying, “Praise be to Allah Who has saved him from Hell-fire.” [Al-Bukhari].
Commentary: Herein, the example of the Messenger of Allah (PBUH) inspires us to visit even a sick disbeliever and invite him to accept Islam. Besides, the Hadith tells that the company of the virtuous does bear fruit and that we should continue to hope that the heart of a disbeliever will turn to Allah at any moment. Furthermore, we come to believe that parents, though not clinging to the right way, may tell their offspring to pursue the truth.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 145 Supplication for the Sick
Hadeeth 901. `Aishah (May Allah be pleased with him) reported: When a person complained to the Prophet (PBUH) about an ailment or suffered from a sore or a wound, the Prophet (PBUH) would touch the ground with his forefinger and then raise it (Sufyan bin `Uyainah, the narrator, demonstrated this with his forefinger) and would recite: `Bismil-lahi, turbatu ardina, biriqati ba`dina, yushfa bihi saqimuni, bi ‘idhni Rabbina’ (With the Name of Allah, the dust of our ground mixed with the saliva of some of us would cure our patient with the permission of our Rubb.” [Al-Bukhari and Muslim].
Commentary: The Prophet (PBUH) would put his forefinger on earth and then mix his spittle with the dust sticking to it. Afterwards, he would put it on the patient’s pain-spot or wound and utter the said supplication. This simple act would cure the patient. Some believe that it was peculiar only to the Prophet (PBUH) and was indeed his miracle because the particular dust was of Al-Madinah’s soil with the Prophet’s spittle being of a unique quality. But Ibn Hajar differs from this view. Spittle and dust, according to him, are simply external means and the curative effect in them comes from Allah Alone. Secondly, we may turn to the pious people to seek their blessings and prayers for the removal of our ailments and troubles, provided the spiritual treatment is bereft of amulets and other polytheistic ways.
Hadeeth 902. `Aishah (May Allah be pleased with her) reported: When the Prophet (PBUH) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: “Allahumma Rabban-nasi, adhhibil-ba’sa, washfi, Antash-Shafi, la shifa’a illa shifa’uka, shifaan la yughadiru saqaman [O Allah! theRubb of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease].” [Al-Bukhari and Muslim].Commentary: The word “Ya`udu” (enquired about the patient’s health or visited) occurs in the Hadith text quoted by Imam An-Nawawi. But according to Al-Bukhari, this word is “Yuawwidu” which, says Ibn Hajar, is synonymous to the word “Yarqee” (blew over the patient).
Hadeeth 903. Anas (May Allah be pleased with him) reported: I said to Thabit (May Allah had Mercy upon him) Should I not perform Ruqyah (i.e., recite supplication or Quranic Ayat and blow) over you, such supplication as was practised by the Messenger of Allah (PBUH)?” He said: “Please do so.” Anas (May Allah be pleased with him) supplicated: “Allahumma Rabban-nasi, mudh-hibal-ba’si, ishfi Antash-Shafi, la shafiya illa Anta, shifa’an la yughadiru saqaman [O Allah! the Rubb of mankind! Take away this disease and cure (him or her). You are the Curer. There is no cure except through You. Cure (him or her), a cure that leaves no disease].” [Al-Bukhari].
Commentary: The said Hadith testifies that the Prophet (PBUH) and the Companions had certainly `blown over’ the patients. There is no doubt about that. Yet, the act of blowing over must be based on the Names and Attributes of Allah and the Prophetic prayers or on Qur’anic Surat and Ayat. Besides, one should have the firm belief that the secondary causes cannot yield the desired effect unless Allah wills so.
Hadeeth 904. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) visited me during my illness and supplicated, “O Allah! Cure Sa`d. O Allah! Cure Sa`d. O’ Allah! Cure Sa`d.” [Muslim].
Commentary: To pray for the health and recovery of the patient, particularly uttering his name, is commendable. Furthermore, one should repeatedly pray to Allah and beseech Him with supplication till He responds.
Hadeeth 905. Abu `Abdullah bin Abul-`as (May Allah be pleased with him) reported: I complained to the Messenger of Allah (PBUH) about a pain I had in my body. The Messenger of Allah (PBUH) said, “Place your hand where you feel pain and say: `Bismillah (With the Name of Allah)’ three times; and then repeat seven times: `A`udhu bi`izzatillahi wa qudratihi min sharri ma ajidu wa `uhadhiru (I seek refuge with Allah and with His Power from the evil that afflicts me and that which I apprehend).”’[Muslim].
Commentary: This Hadith tells us it is not necessary that a patient should exclusively get Ruqyah from others; rather he can also do Ruqyah himself by reciting the Prophet’s supplications.
Hadeeth 906. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) said, “He who visits a sick person who is not on the point of death and supplicates seven times: As’alullahal-`Azima Rabbal-`Arshil-`Azimi, an yashfiyaka (I beseech Allah the Great, the Rubb of the Great Throne, to heal you), Allah will certainly heal him from that sickness.” [Abu Dawud and At-Tirmidhi].
Commentary: There is always a great certainty that Allah will respond to a supplication which springs from a sincere, veracious heart. One should, therefore, pray for a patient with full conviction and reassurance of heart. Moreover, the Prophet’s prayers have special effect and grace and therefore their original wordings should be uttered.
Hadeeth 907. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (PBUH) visited a bedouin who was sick. Whenever he visited an ailing person, he would say, “La ba’sa, tahurun in sha’ Allah [No harm, (it will be a) purification (from sins), if Allah wills].” [Al-Bukhari].
Commentary: According to this Hadith, a patient should be told that his disease will purge out his sins. To sit beside the sick, to comfort his heart and to say a few words of sympathy to him was the Prophet’s practice.
Hadeeth 908. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Jibril (Gabriel) came to the Prophet (PBUH) and said: “O Muhammad (PBUH)! Do you feel sick?” He (PBUH) said, “Yes.” Jibril supplicated thus (i.e., he performed Ruqyah): “Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw `ayni hasidi, Allahu yashfika, bismillahi arqika. [With the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you].” [Muslim].
Commentary: This Hadith clearly tells us that the Prophet (PBUH) was not free from the basic attributes of human nature and occasionally he also fell ill. Angel Jibril (Gabriel) therefore prayed for his health and safety against all those things which could harm him. These prayers should be recited after the Prophet’s practice.
Hadeeth 909. Abu Sa`id Al-Khudri and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “If a person says: `La ilaha illallahu wallahu Akbar (There is no true god except Allah and Allah is Greatest)’, his Rubb responds to him and affirms: `(Yes!) There is no true god except I, and I am the Greatest.’ When he says: `La ilaha illallahu Wahdahu la sharika Lahu (There is no true god except Allah, the One, He has no partner).’ Allah (SWT) affirms: `(Yes!) There is no true god except I. I have no partner.’ When he says: `La ilaha illallahu Lahul mulku wa Lahul-hamdu (the sovereignty belongs to Him and all the praise is due to Him).’ He (SWT) affirms: `(Yes!) There is no true god except I, Mine is the praise and to Me belongs the sovereignty.’ When he says: `La ilaha illallahu wa lahawla wa la quwwata illa Billah (There is no true god except Allah, and there is no might and power but with Allah).’ He (SWT) affirms: `(Yes!) There is no true god except I, and there is no might and power but with Me.”‘ The Messenger of Allah (PBUH) added, “He who recites this during his illness and dies, will not be touched by the Fire (Hell).” [At-Tirmidhu].
Commentary: This Hadith points out the excellence of the words mentioned above. This is so because of great meaning they have, namely the firm belief in Allah, His Oneness and Glorification; that to Him Alone we should return, upon Him Alone we should rely, and to Him Alone we should express gratefulness. If somebody utters them during his illness, his life is sure to come to an end in a good way, that is, he will go to Jannah.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 146 Recommendation of Inquiring the Family Members of the Patient about his Condition
Hadeeth 910. Ibn `Abbas (May Allah be pleased with them) reported: When `Ali (May Allah be pleased with him) came out after visiting the Messenger of Allah (PBUH) during his last illness, the people asked: “How is Messenger of Allah (PBUH), O AbulHasan?” He replied: “Praise be to Allah, he (PBUH) is feeling better.” [Al-Bukhari].
Commentary: This Hadith shows that if a patient is in a critical condition and people are advised not to visit him, it will be appropriate to enquire of his blood relatives about his health. The family members, too, are supposed to give an encouraging report about the patient’s condition to enquirers.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 147 Supplication when one is disappointed about his Life
Hadeeth 911. `Aishah (May Allah be pleased with her) reported: While the Prophet (PBUH) was reclining against me (during his last illness) I heard him saying: “Allahummaghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted companions.” [Al-Bukhari and Muslim].
it to mean the supreme communion of angels, Prophets, martyrs and the righteous. Prophet Yusuf (Joseph) had prayed to Allah, “… And join me with the righteous.” (12:101).
At the hour of death, man should cut off his link with the world and unite it with the Hereafter. By seeking Divine forgiveness, the Prophet (PBUH) aimed at moral elevation and abundance of goodness. Otherwise, he was protected by Allah and immune against sinning.
Hadeeth 912. `Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (PBUH) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, “O Allah! Help me over pangs and agony of death.” [At-Tirmidhi].
Commentary: This Hadith, too, affirms the Prophet’s creatural aspect, that is to say, like other humans he was also overwhelmed by the intensity of illness and felt its agony. In his last days, he suffered from intense fever. In order to decrease the high temperature, he repeatedly wet his right hand with water and passed it over his face. Like all mortals, he too, experienced the agony of the last moments and prayed to Allah for its alleviation and sought His Help. Sheikh Al-Albani considers the authenticity of this Hadith as deficient. However, the Prophet (PBUH) is authentically reported to have lost consciousness during severe illness. Both the Ahadith of this chapter reveal that man should seek help from Allah at the hour of his departure from this world.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 148 Instructing the Patient’s family to be kind to him – Consoling the Patients and showing kindness to one Facing Death Sentence
Hadeeth 913. `Imran bin Husain (May Allah be pleased with them) reported: A woman belonging to the Juhainah tribe came to the Messenger of Allah (PBUH) after having conceived from Zina. She submitted: “O Messenger of Allah! I am liable to Hadd (punishment ordained by Allah), so execute it.” The Messenger of Allah (PBUH) called her guardian and said, “Treat her well and bring her to me after delivery.” He acted accordingly. Then the Messenger of Allah (PBUH) commanded to tie her clothes firmly around her and then stoned her to death. He (PBUH) then offered funeral prayer for her. [Muslim].
Commentary: This Hadith has relevance to the theme of the chapter as we see it. Moreover, it reveals that if a woman becomes pregnant after committing adultery, she will not be subjected to punishment immediately. Instead, the penalty will take place after childbirth. This will certainly contribute to the remission of her sins and will also be a factor in offering the funeral prayer for her.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 149 Permissibility of expressing feelings of agony in Serious Illness
Hadeeth 914. Ibn Mas`ud (May Allah be pleased with him) reported: I visited the Prophet ({PBUH) while he was suffering. I said: “(O Messenger of Allah!) You suffer too much.” He said, “Yes, I suffer as much as two men of you.” [Al-Bukhari and Muslim].
Commentary: This Hadith also throws light on the fact that the Prophet (PBUH) was merely a human being. Besides, it tells us that one is at liberty to speak of one’s suffering.
Hadeeth 915. Sa`d bin Abu Waqqas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) came to visit me when I had a severe pain. I said: “I am suffering from such trouble as you are observing. I am a wealthy man and the only heir of mine is my daughter.” (Then Sa`d narrated the whole incident). [Al-Bukhari and Muslim].
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 150 Helping a dying Person to Pronounce ‘La Ilaha Illahllah’
Hadeeth 916. Al-Qasim bin Muhammad reported `Aishah (May Allah be pleased with her) said: “Oh, my head.” (It was hurting due to pain.) Thereupon the Prophet (PBUH) said, “Rather it is I who says: `Oh, my headache.”’ (Then Al-Qasim narrated the complete narration). [Al-Bukhari].
Commentary: `Aishah (May Allah be pleased with her) had a headache and she told the Prophet (PBUH) about it. He said, “My head too is splitting with pain.” This means that a man can express the intensity of his pain and suffering, provided he has no intention to complain against the Will of Allah and point out his sorrow and frustration. Al-Qasim bin Muhammad bin Abu Bakr, the reporter of this Hadith, was `Aishah’s nephew and one of the seven distinguished jurists of Al-Madinah.
Hadeeth 917. Mu`adh bin Jabal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He whose last words are: `La ilaha illallah’ (There is no true god except Allah) will enter Jannah.” [Abu Dawud]
Commentary: This Hadith says that if a man’s tongue spontaneously starts uttering the basic testification of Islam: “None has the right to be worshipped but Allah” just before his death, he will undoubtedly enter Jannah. However, it is not definite whether he will go to Jannah in the first phase or will be admitted to it in the second phase after undergoing a purification process. This depends on the Will of Allah. Yet, admission to Jannah is subjected to his thorough understanding of monotheism and its conditions, that is to say, a complete abstinence from a polytheistic conduct of life. Otherwise, Jannah is likely to be denied to many of the so-called Muslims overtly indulging in polytheism.
Hadeeth 918. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Exhort your dying men to recite: `La ilaha illallah’ (There is no true god except Allah).” [Muslim].
Commentary: This Hadith implies the Prophet’s instruction to his followers to recite the testification of Islam: La ilaha illallah (There is no true god except Allah) beside the dying people so that they may also recite it after hearing it. Yet, they should not be urged to recite it (i.e., by saying to the dying person: say it, say it) lest they refuse in embarrassment involving an affront to Faith. May Allah guard us against such a thing!
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 151 Supplication to be made soon after a Person’s Death
Hadeeth 919. Umm Salamah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) visited Abu Salamah (May Allah be pleased with him) when his eyes were open soon after he died. He closed them (the eyes) for him and said, “When the soul is taken away, the sight follows it.” Some members of his family began to weep. He (PBUH) said: “Do not supplicate for yourselves anything but good, for the angels say `amin’ to what you say.” Then he ü said, “O Allah! Forgive Abu Salamah, raise his rank among those who are rightly-guided and grant him a successor from his descendants who remain behind. Grant him pardon and us, too. O Rubb of the worlds. Make his grave spacious for him and give him light in it.” [Muslim].
Commentary: When the soul leaves the body, the eyes remain open as if gazing at it. So, the eyes of the dead body should be closed. Secondly, one should avoid uttering any imprecation on such occasions as the angels, present on the occasion, say `Amin’ to it. Thirdly, the Prophet’s example requires the pious persons to visit a bereaved family. Condoling them, they should invoke supplication and blessing for the departed soul. Besides, they should pray to Allah to bless the bereaved with both spiritual and material gains and multiple goodness. Supplication, as other Ahadith also tell us, is beneficial to the dead person. Condolence and supplication is undoubtedly a confirmed practice of the Prophet (PBUH). We are supposed to follow only what the Prophet (PBUH) did on such occasions, that is to say, to pray for both the departed soul and the bereaved family. This is not confirmed if in any mourning session, the Prophet ü ever prayed by raising his hands. But in view of the accepted mode of praying, to raise hands is also allowable.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 152 Goof Words to be Uttered before a dying Person and his Family
Hadeeth 920. Umm Salamah (May Allah be pleased with her): The Messenger of Allah (PBUH) said, “When you visit a sick or a dying person, you should utter good words because the angels say `Amin’ at what you say.” She added: When Abu Salamah (May Allah be pleased with him) died, I came to the Prophet (PBUH) and said: “O Messenger of Allah, Abu Salamah has died.” He (PBUH) directed me to supplicate thus: “Allahummaghfir li wa lahu, wa a`qibni minhu `uqba hasanatan [O Allah, forgive me and him, and bestow upon me a better future (give me a better substitute)].” So I supplicated as he directed, and Allah gave me a man who was better for me than Abu Salamah (i.e., the Prophet Muhammad (PBUH)). (The Prophet (PBUH) married Umm Salamah afterwards.) [Muslim].
Commentary: In order to fill the vacuum of the dead person, the family members should pray to Allah to grant them a better substitute as He is Omnipotent and nothing is impossible to Him.
Hadeeth 921. Umm Salamah (May Allah be pleased with her) reported: I heard the Messenger of Allah (PBUH) saying, “When a person suffers from a calamity and utters: `Inna lillahi wa inna ilaihi raji`un. Allahumma ujurni fi musibati, wakhluf li khairan minha (We belong to Allah and to Him we shall return. O Allah! Compensate me in my affliction, recompense my loss and give me something better in exchange for it), then Allah surely compensates him with reward and better substitute.” Umm Salamah (May Allah be pleased with her) said: When Abu Salamah (May Allah be pleased with him) died, I repeated the same supplication as the Messenger of Allah (PBUH) had commanded me (to do). So Allah bestowed upon me a better substitute than him (I was married to Muhammad, the Messenger of Allah (PBUH)). [Muslim].
Commentary: The better substitute which fell to Umm Salamah (May Allah be pleased with her) as her lot, was her marriage with the Prophet (PBUH) after the death of her husband Abu Salamah (May Allah be pleased with him). She got the reward in her earthly life. If somebody remains deprived of it in the world, he is sure to have it in the life to come. However, this depends on the Will of Allah, for being the Creator, He has the best knowledge of what is appropriate and good for us.
Hadeeth 922. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When a man’s child dies, Allah, the Exalted, asks His angels, `Have you taken out the life of the child of My slave?’ and they reply in the affirmative. He (SWT) then asks, `Have you taken the fruit of his heart?’ and they reply in the affirmative. Thereupon He asks, `What did my slave say?’ They say: `He praised You and said: Inna lillahi wa inna ilaihi raji’un (We belong to Allah and to Him we shall return).’ Allah says: `Build a house for my slave in Jannah and name it Baitul-Hamd (the House of Praise).”’[At-Tirmidhi].Commentary: The death of a child is distressing to parents. But it will be a matter of great excellence on their part if they are patient.
Hadeeth 923. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said: “Allah, the Exalted, says: `I have no reward except Jannah for a believing slave of Mine who shows patience and anticipates My reward when I take away his favourite one from the inhabitants of the world.”'[Al-Bukhari].
Hadeeth 924. Usamah bin Zaid (May Allah be pleased with them) reported: A daughter of the Prophet (PBUH) sent a message to him that her son was at his last breath, and requested him to come to her. The Messenger of Allah (PBUH) sent back the informer saying: “To Allah belongs what He takes and what He gives, and everything has a limited period (in this world). So ask her to endure patiently, and expect the reward of Allah.” [Al-Bukhari and Muslim].
Commentary: This Hadith exhorts us to keep self-composure at a moment of tribulation. The Prophet’s daughter mentioned in this Hadith is Zainab (May Allah be pleased with her). See the Commentary on Hadith No. 29.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 153 The Ruling of crying and wailing over a Dead Person
Wailing is unanimously forbidden (Haram) as will be mentioned later on. There are some Ahadith which forbid us from crying over somebody’s death, and which inform us that the dead will be tormented in their graves as a result of their relatives crying over their death. This prohibition applies only to those cases where crying is accompanied with lamenting and wailing. Weeping without these two is, permissible; and the Ahadith in support of this are many, including the following:
Hadeeth 925. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) visited Sa`d bin `Ubadah during his illness. He was accompanied by `AbdurRahman bin `Auf, Sa`d bin Abu Waqqas and `Abdullah bin Mas`ud (May Allah be pleased with them). The Messenger of Allah (PBUH) began to weep. When his Companions saw this, their tears also started flowing. He (PBUH) said, “Do you not hear, Allah does not punish for the shedding of tears or the grief of the heart, but punishes or bestows mercy for the utterances of this (and he pointed to his tongue).” [Al-Bukhari and Muslim].Commentary: Under the stress of grief, man becomes heavy-hearted and tears flow out from his eyes. This is something natural and beyond human control. Rather the outflow of tears results from Divine compassion. This is neither forbidden nor subject to accountability. It is only wailing which is Haram, and is punishable. Yet, man is blessed with Divine mercy if he gives expression to patience and gratefulness by his tongue. Moreover, to mention the merits and excellence of a departed soul is in itself a good thing because others may be stimulated to adopt them. But to recount them by way of wailing is disliked. A Hadith says that a dead person is tormented because of the weeping of his household. Here weeping means lamenting and wailing. Otherwise, to weep is human instinct and no curbs can be put over it. Besides, this warning is meant for such a person who might have been accustomed to wailing during his lifetime. Or he might have left a will to his family for wailing over his death. May be he consciously avoided giving a predeath warning to his kith and kin against wailing. In all the three situations, he will be equally held accountable with his soul being tormented for the wailing of his relatives. In case, he is uninvolved in any of the situations, he will remain free from hellish torments. Instead the wailers will have to bear the brunt of their sin. As the Qur’an says, “No one laden with burdens can bear another’s burden.” (17:15).
Hadeeth 926. Usamah bin Zaid (May Allah be pleased with him) reported: A grandson (child of the daughter) of the Messenger of Allah (PBUH) was presented to him while the child was at his last breath. Tears began to flow from the eyes of the Messenger of Allah (PBUH). Sa`d said to him: “What is this, O Messenger of Allah?” He (PBUH) said, “It is mercy which Allah has placed in the hearts of his salves. Allah bestows His Mercy on the merciful among His slaves.” [Al-Bukhari and Muslim].
Hadeeth 927. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) came to his son Ibrahim (May Allah be pleased with him) when he was breathing his last. The eyes of the Messenger of Allah (PBUH) began shedding tears. `AbdurRahman bin `Auf (May Allah be pleased with him) said, “O Messenger of Allah, you too weep?” He (PBUH) said, “O Ibn `Auf! It is mercy.” Then he began to weep and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Rubb. O Ibrahim! Indeed we are grieved by your departure.” [Al-Bukhari].Commentary: The death of the Prophet’s son, Ibrahim, born of Miriyah (May Allah be pleased with her) had occurred in the tenth year of Hijra. The Ahadith clearly prove that weeping over a loved one’s death is permissible. But it should be void of wailing.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 154 Prohibition of Disclosing the Physical defects of the Deceased
Hadeeth 928. Abu Rafi` Aslam (May Allah be pleased with him), the freed slave of the Messenger of Allah (PBUH) reported: The Messenger of Allah (PBUH) said, “He who washes a dead body and conceals what he notices of physical defects, he will be forgiven forty times.” [Al-Hakim].Commentary: If during washing a man’s dead body, the washer has noticed some physical defect or some sort of deformation in it, he should avoid disclosing it to others so that a bad name may not come to the departed soul. Yet, the deformity in his body may have come as a Divine vengeance for the sinful and heretic life led by him in this world. In this case, there will be room for such a disclosure. Because on being dreaded and warned of a horrible end, people will come to adopt a clean and pure life in accordance with the religious principles.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 155 Participation in Funeral Prayer and Procession and the dislike of Women Participating in the Funeral Procession
Hadeeth 929. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Whoever follows the funeral procession and offers the funeral prayer for it, will get a reward equal to one Qirat, and whoever attends it till burial, will get a reward equal to two Qirat.” It was asked, “What are two Qirat?” He (PBUH) replied, “Equal to two huge mountains.” [Al-Bukhari and Muslim].
Commentary: Participation in a Muslim’s funeral procession and prayer for him brings a Muslim a great reward – like the massiveness of a big mountain. And if he stays beside the grave till the burial takes place, the reward will become two-fold, that is, equaling the massiveness of two huge mountains.
Hadeeth 930. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Whosoever attends the funeral of a Muslim believing and hoping for the reward from Allah and remains with it until the prayer is offered over it and the burial is completed, he will return with a reward of two Qirat; each Qirat is equivalent to Mount Uhud; and whosoever offers his prayer over it and returns before its burial, he will come back with one Qirat.” [Al-Bukhari]
Commentary: This Hadith explains that the only person who will earn the rewards for participating in the funeral prayer is the one who does it only to fulfill the Commands of Allah in order to seek His Pleasure. It will be denied to him in case his intention is based on social, political and family considerations.
Hadeeth 931. Umm Atiyyah (May Allah be pleased with her) reported: We (womenfolk) were prohibited from accompanying a funeral procession, but we were not compelled (not to do so). [Al-Bukhari and Muslim].
Commentary: Women have been prohibited from walking along the bier so as to escape mixing with men. Yet, they have room for participation when there is no danger of mixing with men. Here, lack of a hardened stance means that women, if and when required, can walk side by side with the bier but not without meeting the prerequisites. The orthodox `Ulama’, therefore, call this Shari`ah restraint by the name of (suggestive prohibition). (Fath Al-Bari).
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 156 Excellence of Participation in Funeral Prayers in Large Numbers and Formation of Three Rows or More
Hadeeth 932. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, “If a group of Muslims numbering a hundred perform funeral prayer over a dead person, and all of them ask Allah’s forgiveness for him, their prayer for him will be accepted.” [Muslim].
Hadeeth 933. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “If a Muslim dies and forty people, who do not associate anything with Allah in worship, participate in the funeral prayer over him, Allah will accept their intercession for him.” [Muslim].
Hadeeth 934. Marthad bin `Abdullah Al-Yazni reported: When Malik bin Hubairah (May Allah be pleased with him) offered a funeral prayer and found a small number of participants, he would divide them into three rows and would say that the Messenger of Allah (PBUH) said, “If three rows of men offer funeral prayer over anyone, his entry into Jannah will become certain.” [Abu Dawud and At-Tirmidhi].
Commentary: These Ahadith reveal to us that the maximum participation of people
in a funeral prayer is a welcome sign. But the condition is that they should be
righteous people, well-rooted in Faith and monotheistic belief. But heretics and thosewho associate partners with Allah in worship have no value to Allah. If the participants are small in number, they should be divided in three rows. Different Ahadith speak of different numbers, all of which convey the sense of abundance. And this abundance is not to be taken in the unqualified sense, rather it means the abundance of sincere and pious believers and monotheists. May Allah multiply their number!
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 157 Supplications in Funeral Prayers
To pronounce four Takbir (saying Allahu Akbar) in the funeral prayer. After the first Takbir, after saying A`udhu billahi minash-Shaitanir-rajim, recite Surat Al-Fatihah. After the second Takbir, send Salam [Allahumma Salli `ala Muhammadin wa `ala ali Muhammadin kama sallaita `ala Ibrahima wa `ala ali Ibrahima, innaka Hamidun Majid. Allahumma barik `ala Muhammadin wa `ala ali Muhammadin, kama barakta `ala Ibrahima, wa `ala ali Ibrahima, innaka Hamidun Majid. Then after the third Takbir, invoke supplication for the deceased and for the Muslims as we will mention later on, in sha’ Allah. After the fourth Takbir, supplicate Allah. (Some of the supplications of the Messenger of Allah (PBUH), which are to be recited after the third Takbir are mentioned in the following Ahadith:)
Hadeeth 935. Abu `Abdur-Rahman `Auf bin Malik (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) offered a funeral prayer and I memorized his supplication. He (PBUH) prayed: “Allahummaghfir lahu, warhamhu, wa `afihi, wa`fu `anhu, wa akrim nuzulahu, wa wassi` mudkhalahu, waghsilhu bil-ma’i wath-thalji wal-baradi, wa naqqihi minal-khataya, kama naqqaytath-thawbal-abyada minaddanasi, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa zawjan khairan min zawjihi, wa adkhilhul-Jannata, wa a`idh-hu min `adhabil-qabri, wa min `adhabin-nar [if the dead person is a woman, one should change the ending of certain words in this supplication from hu to ha] (O Allah! Forgive him, bestow mercy upon him, pardon him, accord him a noble provision and make his grave spacious, wash him with water, snow and hail, purify him from sins as You have purified the white garment from soiling, give him a better abode in place of his present one, and a better family in exchange of his present one, and a better spouse in place of his present wife; admit him to Jannah and protect from the trial in the grave and punishment in the Hell).” (After hearing this supplication of the Messenger of Allah (PBUH), Abu’ Abdur-Rahman ‘Auf bin Malik (May Allah be pleased with him) said: I wished I had been that dead man. [Muslim].
Hadeeth 936. Abu Hurairah, Abu Qatadah, and Abu Ibrahim Al-Ash-hali (May Allah be pleased with them) reported: The Prophet (PBUH) offered a funeral prayer and said: “Allahummaghfir lihaiyina wa maiyitina, wa saghirina wa kabirina, wa dhakarina wa unthana, wa shahidina wa gha’ibina. Allahumma man ahyaiytahu minna, fa’ahyihi `alal-Islam, wa man tawaffaiytahu minna, fatawaffahu `alal-Iman. Allahumma la tahrimna ajrahu, wa la taftinna ba`dahu (O Allah, forgive our living and our dead, our present and our absent, our young and our old, our male and our female. O Allah, whosoever of us You keep alive, keep him alive (faithful) to Islہm, and whosoever of us You cause to die, let him die having Iman. O Allah, do not deprive us of our reward (for being patient) and do not subject us to trials after his death.” [Abu Dawud and At-Tirmidhi].
Hadeeth 937. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: “When you pray over the dead, make a sincere supplication for him.” [Abu Dawud and Ibn Majah].
Hadeeth 938. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) supplicated in course of funeral prayer: “Allahumma Anta Rabbuha, wa Anta khalaqtaha, wa Anta hadaytaha lil-Islam, wa Anta qabadta ruhaha, wa Anta a`lamu bisirriha wa `alaniyyatiha, ji’naka shufa`a’a lahu [if the dead person is a man, or laha if the dead person is a woman], faghfir lahu [or laha, if it is a woman] (O Allah, You are its Rubb; You created it; You guided it to Islam; You have taken its life back and You know best its insight and outer condition. We have come as intercessors, so forgive him).” [Abu Dawud].
Hadeeth 939. Wathilah bin Al-Asqa` (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) led the funeral prayer of a Muslim man in our presence, and I heard him saying “Allahumma inna [name of the dead person] fi dhimmatika wa habli jiwarika, faqihi fitnatal-qabri; wa `adhaban-Nari, wa Anta ahlul-wafa’i walhamdi; Allahumma faghfir lahu warhamhu, innaka Antal-Ghafur-ur-Rahim [If the dead person is a woman, one can change hu in some words here with ha] [O Allah, (so-and-so son of so-and-so) is in Your Protection and inside the surroundings of Your Refuge. Safeguard him from the trial of the grave and the punishment of the Hell. You keep Your Promise and You deserve to be praised. O Allah! Forgive him and be merciful to him. Indeed, You are the Forgiving, the Merciful].” [Abu Dawud].
Hadeeth 940. `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: While offering the funeral prayer of one of his daughters, he recited four Takbir, and after the fourth Takbir he continued standing for a time equal to an interval between two Takbir, praying for her and seeking Allah’s forgiveness for her.” Then he said: “The Messenger of Allah (PBUH) used to do so.”
Another narration is: He (Abdullah) recited four Takbir and remained standing in prayer for some time till we thought that he would recite the fifth Takbir. Then he gave Salam on the right and on the left. When he turned aside, we asked him about it. He replied: “I would add nothing to what I saw the Messenger of Allah (PBUH) doing,” or he said: “The Messenger of Allah (PBUH) used to do so.” [AL-Hakim]
Commentary: All the above mentioned supplications are those which were recited by the Prophet (PBUH) in the funeral prayers. It is, therefore, advisable if they are all put together and recited because we are commanded to pray sincerely for a dead body. Another point comes to our knowledge about the funeral prayer, that is to say, it may be said aloud as affirmed by the above mentioned Ahadith because if the Prophet (PBUH) had not offered it aloud, the Companions would not have been able to memorize these supplications. Thirdly, we are uncertain that after saying a funeral prayer, the Prophet ü and his Companions ever stood round the bier and supplicated for the dead body. It is an innovation (Bid`ah) and must be abolished. We are unauthorized to refer this practice to the Prophet (PBUH). It looks strange that believers should persist in reciting supplications in their own self-styled way after the funeral prayer, but desist from them during the funeral prayer to which they have relevance. It implies that prayer is not the object of their pursuit, otherwise they would have prayed in accordance with the Sunnah. In fact, they cherish their self-fabricated line of action and seem determined to pursue it. May Allah grant them right understanding!
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 158 Haste in Burial
Hadeeth 941. Abu Hurairah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, “Hurry up with the dead body (for its burial), for if it is pious, you are speeding it to goodness and if it is otherwise, you are laying an evil off your necks.” [Al-Bukhari and Muslim].
Commentary: This Hadith underlines the Prophet’s command of an undelayed shrouding and burial of a dead body as well as the rationale behind it. Hence, there should be no unnecessary delay in the funeral, rather the burial procession should reach the grave with utmost haste without of course causing inconvenience to those following it, nor shaking the dead body.
Hadeeth 942. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, “When a dead body is placed on a bier and men carry it on their shoulders, if he was a pious man, it (corpse) says: `Take me in haste.’ But if he was not righteous, it says to its bearers: `Woe to it. Where are you taking it?’ Everything except man hears its voice. Had a human being heard its voice, he would have surely fallen into swoon.” [Al-Bukhari].Commentary: Only Allah knows the reality as to how a dead body speaks. However, no improbability is involved in this matter. Allah is empowered to let any dead body speak if He so likes. We are supposed to believe it on the authority of authentic Ahadith.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 159 About Speedy Repayment of the Debts of a Deceased Person and Preparation of Burial
Hadeeth 943. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The soul of the deceased believer remains pending on account of the debt till it (the debt) is repayed.” [At-Tirmidhi].
Commentary: The Divine decision regarding the redemption or punishment of a dead man remains suspended till the time his debt, if any, is paid off. A bereaved family is supposed to give top priority to the clearance of a debt.
Hadeeth 944. Hussain bin Wahwah (May Allah be pleased with him) reported: When Talhah bin Al-Bara’ (May Allah be pleased with him) fell ill, the Prophet (PBUH) came to visit him and said, “Verily, I think that Talhah is about to die. So inform me when he is dead and make haste (in burying him). Indeed, it is improper for the corpse of a Muslim to be kept lying unburied among his family members.” [Abu Dawud].
Commentary: This Hadith tells us that a delay in the burial of a dead person will be considered ill-advised if not supported by solid reasons or a Shari`ah argument.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 160 Admonition beside the Grave
Hadeeth 945. `Ali (May Allah be pleased with him) reported: We were accompanying a funeral procession in Baqi` Al-Gharqad (graveyard in Al-Madinah) when the Messenger of Allah (PBUH) proceeded towards us and sat down. We sat around him. He had a small stick in his hand. He was bending down his head and scraping the ground with the stick. He said, “There is none among you but has a place assigned for him either in the Jannah or in the Hell.” The Companions said: “O Messenger of Allah, should we not depend upon what has been written for us (and give up doing good deeds)?” The Messenger of Allah (PBUH) said, “Carry on doing good deeds. Every one will find it easy to do such deeds (as will lead him to his destined place) for which he has been created.” [Al-Bukhari and Muslim].
Commentary: The subject of this chapter is exactly related to the Hadith accounting for reasons of giving a sermon speech beside the grave. As the dimension of the world’s impermanent nature and a heart-moving scene directly confront a man’s eyes on this occasion, any moral exhortation is most likely to touch the heart.
Secondly, the good or bad deeds of man during his fixed life span in this world prefigure in Allah’s Knowledge, and He has ordained the good or bad end of everybody. But this does not mean that man is simply helpless in doing what Allah has predetermined. Indeed, Allah already knows that such and such a person will adopt the righteous conduct and meet a good end; and such and such a person will take to the mischievous way and consequently meet a bad end. Unless man has access to Allah’s Knowledge and the Preserved Tablet (which is impossible), he is not supposed to give up the right conduct by banking upon His Knowledge. When he is totally ignorant of the Sacred Writ on his ultimate end, he has no other choice but to continue endeavouring in good pursuits. Allah has given him the freedom of choice and will subject him to accountability on this count alone. Moreover, it is the Divine principle that He helps everybody do only that type of work – facilitating it to him as well – which is germane to his bent of mind. Then, there is no reason that man should lag behind in embarking upon the virtuous path and not try to seek the Grace of Allah.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 161 Supplication for the Deceased after his Burial
Hadeeth 946. Abu `Amr (also called Abu `Abdullah and also Abu Laila) from `Uthman bin `Affan (May Allah be pleased with him) reported: After the burial of a dead man, the Prophet (PBUH) would stand by the grave and say, “Ask Allah to forgive your brother and supplicate for him for steadfastness because he is being questioned (about his deeds) now.” [Abu Dawud].
Commentary: We are told in this Hadith that two angels question man in the grave. Allah helps a true believer in answering correctly. He says to the angels, “Allah is my Rubb. Islam is my religion. And the man sent by Allah as His Prophet is Muhammad.” A condemned person will say, “Aa, Aa, I do not know.” We are, therefore, particularly instructed that after the burial of a fellow-Muslim, we should supplicate beside his grave for his being firm-footed against the ordeal to which he will be subjected.
Hadeeth 947. `Amr bin Al-`as (May Allah be pleased with him) used to say: “When you have buried me, keep standing near my grave till (for the time it takes to) a camel is slaughtered and its meat is distributed, so that I may feel your nearness and know what to reply to the angels sent by my Rubb.” [Muslim].
Commentary: As mentioned in the previous Hadith, the Prophet (PBUH) has instructed his followers that after a Muslim’s burial, they should keep standing beside his grave for some time and pray for his firmness on facing the interrogating angels in the grave. `Amr bin Al-`as, too, made a will to this effect. The reference made to Imam Ash-Shafi`i (May Allah had Mercy upon him) about the recitation of the Qur’an beside a Muslim’s grave is in disagreement with the Prophet’s practice. What hascome to us from the Prophet (PBUH) as his Sunnah in this respect is the act of supplicating, and it will be appropriate to confine to it. Aside from it, the reference made to Imam Ash-Shafi`i seems to be of doubtful authenticity. Because according to Fath Al-Bari, Tafsir Ibn Kathir and some other books, Imam Ash-Shafi`i rejected the view that the benefit of reciting the Qur’an could be transmitted to the dead.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 162 Charity on behalf of the Deceased and Praying for him
Allah, the Exalted, says:
“And those who came after them say: `Our Rubb! Forgive us and our brothers who have preceded us in Faith.”’ (59:10)
Hadeeth 948. `Aishah (May Allah be pleased with her) reported: A man said to the Prophet (PBUH): “My mother has died suddenly. I think that if she were able to talk (alive) she would have given in Sadaqah (charity). So, if I give Sadaqah now on her behalf, will she get the reward?” The Messenger of Allah (PBUH) said, “Yes (she will be rewarded for that).” [Al-Bukhari and Muslim].Commentary: This Hadith plainly tells us that the reward of the alms given on behalf of a dead person reaches his or her soul just like the benefit of prayer, if accepted by Allah. Charity and prayer are two permissible forms of the transmission of blessing to the dead. But rites like `Qul’ and `Chehlum’ are all of Hindu origin to which the ignorant Muslims have taken a fancy. Similarly, Qur’an reading meant to transmit reward to a dead man’s soul is against the Prophet’s example. All such observances are of no use to the dead. Only scriptural channels can be beneficial to them and they are only two – prayer and charity. But only that charity counts which comes from the children of the dead and the Hadith too has specified it. Obviously, almsgiving by any other person than the offspring cannot be considered rightful or rewarding to the dead. For further detail, one can refer to Sheikh Al-Albani’s Ahkamul-Janaiz.
Hadeeth 949. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him.” [Muslim].
Commentary: A thoughtful reflection of this Hadith will reveal that the three things are indeed man’s own good deeds which somehow continue to exist even after his death. For example, places like a hospital, a mosque, a religious school and a well built by a man continue to operate like a trust as traces of his activity in earthly life. To quote the Qur’an:
“And We record that which they send before (them), and their traces [their footsteps and walking on the earth with their legs to the mosques for the five compulsory congregational prayers, Jihad (holy fighting in Allah’s Cause) and all other good and evil they did, and that which they leave behind].” (36:12)
So long as they exist and people benefit from them, the dead person will keep receiving his due reward. The same is pertinent to the spread of knowledge of Islamic disciplines to people’s moral uplift. For instance, if during his lifetime he wrote books based on Qur’an and Hadith, advocated the cause of Islam, instructed lots of pupils in Islamic teachings, it will be counted as an unending activity on his part. To quote a Hadath: “The one who called people to adopt the Right Path will receive reward in the same measure as did those who had the good fortune to follow him.” Besides, this Hadith tells us that, after his death, man will receive reward by the prayers of his virtuous children, and other Ahadith too confirm it. This clears the issue of sending the fruit of good works to the welfare of a dead person’s soul. Charity or the continual charity from the part of a dead person himself, beneficial (religious) knowledge and prayer are acts of Sunnah under this rule. With the exception of these, all other deeds do not benefit the dead. However, if the dead person was under obligation to perform Hajj or had missed obligatory or vowed fasts, his heirs are commanded by the Prophet (PBUH) to observe them on his behalf. Because this is like a debt payable by the dead person and his heirs are under obligation to discharge it for him. Yet, this rule is inapplicable to other forms of physical worship.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 163 Praising the Deceased
Hadeeth 950. Anas (May Allah be pleased with him) reported: Some Companions happened to pass by a funeral procession (bier) and they praised him (the deceased). The Prophet (PBUH) said, “He will certainly enter it.” Then they passed by another funeral procession and they spoke ill of the deceased. The Prophet (PBUH) said, “He will certainly enter it.” `Umar bin Al-Khattab (May Allah be pleased with him) said: “(O Messenger of Allah,) what do you mean by `He will certainly enter it?” He (PBUH) replied, “You praised the first person, so he will enter Jannah; and you spoke ill of the second person, so he will enter Hell. You are Allah’s witnesses on earth.” [Al-Bukhari and Muslim].
Commentary: The remarks of true believers reflect their righteousness and integrity of character. If they bear witness to the purity of heart of a man, he is sure to go to Jannah. And if they comment on the evil-mindedness of somebody, he is likely to be consigned to Hell-fire. Indeed, a believer never utters anything out of malice or self-conceit. There are some Ahadith which forbid us to speak ill of dead people. This rule applies to the true believers only. The Shari`ah argument is against it. However, we are allowed to talk about the misdeeds of the infidels and people who commit sins openly, disregarding the Shari`ah so that others may abstain from imitating a bad example.
Hadeeth 951. Abul-Aswad (May Allah be pleased with him) reported: I came to Al-Madinah, and while I was sitting beside `Umar bin Al-Khattab, a funeral procession passed by. The people praised the deceased, and `Umar bin Al-Khattab said: “He will certainly enter it.” Then another funeral procession passed by and the people praised the deceased. `Umar bin Al-Khattab (May Allah be pleased with him) said: “He will certainly enter it.” A third funeral procession passed by and the people spoke ill of the deceased. He said: “He will certainly enter it.” I (Abul-Aswad) asked: “O Amir AlMu’minin (i.e., Leader of the Believers)! What do you mean by `He will certainly enter it’?” He replied: “I said the same as was said by the Prophet (PBUH). He (PBUH) said, `If four persons testify the righteousness of a Muslim, Allah will grant him Jannah.’ We asked: `If three persons testify his righteousness?’ He (PBUH) replied, `Even three’. Then we asked: `If two?’ He (PBUH) replied, `Even two.‘ We did not ask him (regarding the testimony) of one.” [Al-Bukhari].
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 164 Superiority of one who is Bereaved of his Infants
Hadeeth 952. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Any Muslim who loses three children before they reach the age of maturity, will be granted Jannah by Allah, the Exalted, out of His Mercy for them.” [Al-Bukhari and Muslim].
Commentary: Only that man who, patiently endures the loss of his children and expects reward from Allah, will enjoy this privilege. Allah will have mercy on such people and admit them into Jannah owing to His Mercy towards these innocent children.
Hadeeth 953. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “A Muslim whose three children die (in infancy) will not be touched by the Fire (of Hell) except for the fulfillment of Allah’s Oath.” [Al-Bukhari and Muslim].
[Allah’s Oath here refers to His Ayah: “There is not one of you but will cross over it (Hell).” (19:71) And the crossing will be across the `Bridge’ set over the Hell.]
Commentary: On the Day of Resurrection all humans, believers and disbelievers, will have to cross the “Sirat or Bridge” set over the Hell. Believers will cross it in the twinkling of an eye according to their respective deeds done in the world. Some will cross it with the speed of lightning and the air, some like birds and some like fine horses, and others like riding-animals. All of them will cross the Bridge, some harmed and some unharmed. Some will fall into Hell but will later be removed from it through the Prophet’s intercession. However, the infidels will not be able to cross it and all of them will land in Hell. The believer who loses three children and patientlyendures this affliction, and anticipates Allah’s reward in the Hereafter, will also be bound to cross the Bridge in deference to the Divine determination.
Hadeeth 954. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A woman came to the Messenger of Allah (PBUH) and said: “O Messenger of Allah! Only men benefit from your talks, so please fix a day for us, to teach us the knowledge which Allah has taught you.” The Messenger of Allah (PBUH) fixed a day and directed them to assemble. When they gathered, the Prophet (PBUH) went to them and taught them what Allah had taught him. He (PBUH) then said, “Any woman of you whose three children die (in infancy) they will be a guard for her against Fire (of Hell).” One of the women asked: “What if she loses two?” The Messenger of Allah (PBUH) replied, “Even two.” [Al-Bukhari and Muslim].
Commentary: Islam requires us to do all that we can to impart moral instruction and the knowledge of Islamic sciences to women. If a woman herself has received Islamic education and possesses the outlook of a true Muslim, the child’s upbringing will automatically be fashioned on Islamic lines. The younger generation’s aversion to Islam and its aloofness from Islamic manners can be referred in the first place to mother’s lack of Islamic education. In fact, the Muslim women essentially need to be grounded in Islamic sciences so as to guide their children.
Riyadh Al Saliheen>Book 6: Visiting Sick
Chapter 165 Weeping while Passing by the Graves of the Infidels
Hadeeth 955. Ibn `Umar (May Allah be pleased with them) reported: When the Messenger of Allah (PBUH) and his Companions reached Al-Hijr, the dwellings of the Thamud people, he admonished his Companions (saying), “Do not pass by these people who are being tormented, without weeping, lest the punishment should befall you as it had befallen them.” [Al-Bukhari and Muslim].
Another narration is: Ibn `Umar (May Allah be pleased with them) said: When the Messenger of Allah (PBUH) passed near Al-Hijr, he said, “Do not enter without weeping, the dwellings of those who wronged themselves, lest the same chastisement should fall upon you as it had fallen upon them.” Messenger of Allah (PBUH) then covered his head and sped up until he crossed the valley of the tormented people.
Commentary: The Thamud were the people to whose guidance Allah sent Prophet Salih. They lived between Al-Madinah and Syria. In 10 A.H. when the Prophet (PBUH) went to the Syrian border for the Tabuk expedition, he also passed through this ruined territory. This Hadith is related to the address which he gave to his Companions on the occasion. Here is an instruction that when we happen to pass through the territory of a nation destroyed in the past as a result of Divine wrath, we are advised to quicken one’s pace. That is why we have been commanded to avoidthe company of the corrupt and the wrongdoers, lest we meet their bad end, too. As the Qur’an says:
“And incline not toward those who do wrong, lest the Fire should touch you.” (11:113)
May Allah save us from it!
IN ADAB AL MUFRAD
Adab Al Mufrad:
Book 29. Illness and visiting those who are ill
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 227: Visiting Someone Ill During The Night
496. Khalid bin al-Rabi, reported that when the illness of Huzayfah became serious his group and the Ansar heard of it. They visited him at night or in the (early) morning. Sayyidina Huzayfah asked, “What time is it?” They said, “It is midnight or nearing morning.” He said, “I seek refuge in Allah from the morning which heralds admittance to Hell.” He then asked, “Have you brought the cloth? Do no shroud me in costly (cloth), for if there is good for me with Allah then I will be given a better replacement but if it is the other way then even this will be taken away quickly”.
Grade: Da’eef (Weak)
497. It is reported by Ayeshah that the Prophet said, “When a Believer falls ill, Allah cleans him of sin as a kiln removes the rust from iron”.
Grade: Saheeh (Authentic)
Commentary: Shaykh Husayn al-‘Awaayisha (hafizahullah) said: “Perhaps the author – may Allah shower blessings on him – placed this hadeeth under the chapter (with this heading) to demonstrate that the pains could be severe on the sick requiring that he be visited in the night.”
498. It is narrated by Ayeshah (ra) that the Prophet (ﷺ) said, “when a Muslim is afflicted by an anxiety, pain or sickness then, because of that, his sins are atoned. So much, so that if a thorn pricks him or he suffers a simple, minor injury (His sins are forgiven)”.
Grade: Saheeh (Authentic)
499. It is narrated by Sayyidah Ayeshah daughter of Sad that her father Sad bin Abu Waqqas said:
I was seriously ill at Makkah and the Prophet visited me. I said to him “Messenger of Allah, I shall leave behind me a good fortune and I have only a daughter (as my heir). Shall I bequeath two-thirds of my property to be spent in charity and leave one-third (for the heir)?” He said, “No!” Then I asked, “Shall I bequeath half and leave her half?” He again said, “No”. Then I asked, “Shall I Bequeath one-third and leave two- third (for her)?” the Prophet said,”(You may bequeath) one-third, but even one-third is much”.
He then placed his hand on my forehead and passed it over my face and stomach and made this supplication. “O Allah, cure sad and completed his emigration.” Ever since I have not ceased to sense the pleasant cool of his hand on my liver.”
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee said, “From the benefits in this hadeeth is, “(the recommendation for) the leader and those below him to visit the sick, more so when the sickness is severe. And placing the hand upon the forehead of the sick, and rubbing his face and the area where he feels the pains with the hand…(It also demonstrates) the permissibility of the sick’s telling about the severity of the sickness when that does not include something prohibited or disliked of show of vexation and annoyance. This is more so if that is done by way of seeking supplications or medicine, infact such is conceivably encouraged. (The hadeeth also prove that) that does not contradict the encouraged patience…” The hadeeth forms a major proof in the matters of inheritance.
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 230. Visiting someone who has fainted
511. Jabir ibn ‘Abdullah said, “I was ill, and the Prophet, may Allah bless him and grant him peace, came with Abu Bakr to visit me. They came on foot. They found that I had fainted, so the Prophet, may Allah bless him and grant him peace, did wudu’ and then poured his wudu’ water on me. I came to and the Prophet, may Allah bless him and grant him peace, was there. I asked, ‘Messenger of Allah, what should I do with my property? Give me a judgement regarding my property.’ He did not give me any answer until the ayat of inheritance was revealed.”
Grade: Saheeh (Authentic)
Commentary: The hadeeth is evidence that, that a person looses consciousness during an illness should not prevent us from visiting him. Apart from the benefit he gets from the supplications of those who visit, the relatives of the sick gain moral strength from such visits. The concern of the Prophetﷺ for the welfare of his companions – y – is also highlighted in this hadeeth.
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 231. Visiting children who are ill
512. Usama ibn Zayd reported that a child of one of the daughters of the Messenger of Allah, may Allah bless him and grant him peace, was very ill. His mother sent word to the Prophet, may Allah bless him and grant him peace, to say that her child was dying. He told the messenger, “Go and tell her that to Allah belongs what He takes and what He gives. Everything is with Him until a stated term. She should be patient and leave him to Allah.” The messenger went back and told her. She sent to him again to plead with him to come. The Prophet, may Allah bless him and grant him peace, got up with a group of his Companions, including Sa’d ibn ‘Ubada. The Prophet, may Allah bless him and grant him peace, took the child and put him on his breast. The child was shaking like a leaf against his chest. The Messenger of Allah, may Allah bless him and grant him peace, wept and Sa’d said, “Do you weep, Messenger of Allah?” He replied, “I weep out of compassion for the child. Allah only shows mercy to those of His slaves who are merciful.”
Grade: Saheeh (Authentic)
Commentary: It encourages that the people of knowledge and piety should visit the dying person and that they may even be pleadingly requested to do so at such times. We should condole the bereaved family, urging them to be patient and hopeful of reward from Allah; one does not need to be invited to attend funeral rites or pay condolence visits as is the case with feasts. The Prophet’s daughter whose child was ill was Zaynab as is clearly stated in other versions of the narration. See comments on the narrations in Chapter 53
Chapter 233. Visiting Bedouins
514. Ibn ‘Abbas reported that the Messenger of Allah, may Allah bless him and grant him peace, went to visit a bedouin when he was ill and said, “Do not worry. It is a purification if Allah so wills.” He said that the bedouin said, “It is a fever which boils in an old man and will cause him to visit the graves.” “It is a blessing then,” he concluded.
Grade: Saheeh (Authentic)
Commentary: The hadeeth exhorts towards visiting the sick and supplicating for them. The statement of the Prophetﷺ, ‘Then it is so…’ after the man contradicted him was not a supplication against the Bedouin but an information about what will become of him as is pointed to by other reports of the narration. Nevertheless, we are warned against opposing the Prophetﷺ: ‘And let those who oppose the Messenger’s commandment beware, lest 343 some trials and afflictions should befall them…
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 234. Visiting the sick
515. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, asked, “Which of you is fasting today?” Abu Bakr said, “I am.” He asked, “Which of you has visited a sick person today? “I have,” Abu Bakr stated. Then he asked, “Who has attended a funeral today?” “I have,” Abu Bakr said. He asked, “Who has fed a poor person today?” Abu Bakr said, “I have.” Marwan, the transmitter, said, “I heard that the Prophet, may Allah bless him and grant him peace, observed, “These qualities are not brought together in one man on a single day but that he will enter the Garden.”
Grade: Saheeh (Authentic)
Commentary: Imam al-Albaanee (الله رحمه (explains, “It contains the virtue of Abu Bakr as-Siddeeq t and glad tidings for him that he will enter the Garden, and the narrations on that are nice and many. It also contains the excellence of combining these qualities on a single day, and that their been found in a single person is glad tiding of the Garden (for such person). May 344 Allah make us from its people.”
516. Jabir said, “The Prophet, may Allah bless him and grant him peace, visited Umm as-Sa’ib while she was sighing. He asked, ‘What is wrong with you?’ ‘The fever,’ she replied, “May Allah debase it!’ The Prophet, may Allah bless him and grant him peace, said, ‘Gently! Do not curse it. It removes the errors of the believer as the bellows remove the dross of iron.'”
Grade: Saheeh (Authentic)
Commentary: Apart from the lessons of the encouragement to visit the sick, supplicating for and guiding them towards what will benefit them, the hadeeth emphasizes endurance and patience during illnesses and the prohibition of cursing illnesses.
517. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah says: ‘I asked you for food and you did not feed Me. He (His slave) will say, ‘Lord, how could I feed You when You did not ask me for food and You are the Lord of the universe?’ He will say, ‘Do you not know that My slave so-and-so asked you for food and you did not feed him? Do you not know that if you had fed him, you would have found that action with Me? Son of Adam, I asked you for water and you did not give Me water.’ The slave will reply, ‘O Lord, how could I give you water when You are the Lord of the universe?’ He will say, ‘My slave so-and-so asked you for water and you did not give him water. Do you not know that if you had given him water, you would have found that action with Me? Son of Adam, I was ill and you did not visit Me.’ He will say, ‘O Lord, how could I visit You when You are the Lord of the universe?’ He will say, ‘Do you not know that My slave so-and-so was ill. If you had visited him you would have found that action with Me (or you would have found Me with him).”
Grade: Saheeh (Authentic)
Commentary: Allah the Exalted has connected what the servant should have done of feeding, visiting the sick and so on, to Himself – Glorious is He – showing Allah’s kindness towards the sick.
518. Sa’id reported that the Prophet, may Allah bless him and grant him peace, said, “Visit the sick. Follow funeral processions. Remind yourselves of the Next World.”
Grade: Saheeh (Authentic)
Commentary: While some of the scholars rule visiting the sick as Suprerogatory, others among them view that it is Obligatory. Firstly because the basic ruling regarding the orders of Allah and His messengerﷺ is obligation. Secondly for the fact that visiting the sick is from the rights of one Muslim over the others as pointed to in the next hadeeth under this chapter, and it is obligatory to maintain the rights of people. This is the correct position – Allah willing. Following funeral processions has the same ruling for the same reasons. The journey to the world hereafter is preceded by sickness, death and funeral performed on the dead. So visiting the sick and taking part in funeral rites reminds of and encourages one to prepare apprioprately for the ultimate end, death, and procession to the Hereafter. May Allah grant us good end; Amin.
519. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, “There are three things which are all a duty for every Muslim: to visit the sick, to attend funerals, and to say, ‘may Allah have mercy on you’ when someone sneezes if he praises Allah Almighty.”
Grade: Saheeh (Authentic)
Commentary: Tashmeet al-‘Aatish in the Arabic text means, “to say, ‘May Allah have mercy on you’”. In other reports, the obligations include: replying his greeting of salam and attending invitation. (Al-Bukhaari and Muslim). In another report in Muslim, it adds: “And when he seeks your counsel be sincere to him”.
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 235. Someone who visits a sick person making supplication that he will get well
520. Three of the Banu Sa’d related from their father that the Messenger of Allah, may Allah bless him and grant him peace, visited Sa’d (ibn Abi Waqqas) in Makka and Sa’d wept. He asked, “Why are your weeping?” Sa’d replied, “I fear that I will die in the land from which I have emigrated as Sa’d (ibn Khawla) died.” The Prophet said, “O Allah, heal Sa’d!” three times. Sa’d said, “I have a lot of property which my daughter will inherit. Shall I will all of it away?” “No,” he replied. Sa’d asked, “Two- thirds?” “No,” he replied. “A half then?” Sa’d asked. “No,” he answered. Sa’d asked, “A third?” “A third,” he said, “but a third is a lot. What you give as sadaqa from your property is sadaqa. What you spend on your family is sadaqa. What your wife eats of your food is sadaqa for you. It is better for you to leave your family in a state of plenty (or he said “livelihood”) than to leave them where they have to importune people.”
Grade: Saheeh (Authentic)
Commentary: The three children of Sa’d bin Abee Waqqas are: ‘Aamir, Mus’ab and A’aisha – may Allah shower blessings on them them. The hadeeth highlights the following: 1. The Companions’ sincere crave for Allah’s beautiful rewards and their fear for loosing them; So, Sa’d cried. 2. Their sincere love for the Prophetﷺ. 3. They would seek his counsel even in pressing conditions, and he would ever guide them towards the best. 4. It encourages working hard to provide the needs of our household and discourages begging. 5. It exhorts towards supplicating for the sick. See comments on hadeeth no. 499.
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 236. The excellence of visiting someone who is ill
521. Abu Qilaba reported from Abu’l-Ash’ath as-San’ani that Abu Asma’ said, “Whoever visits his brother is in a tent of the Garden.” I (the transmitter) asked Abu Qilaba, “What is the tent of the Garden?” “Its fruits,” he replied. I said to Abu Qilaba, “From whom did Asma’ transmit?” “From Thawban from the Messenger of Allah, may Allah bless him and grant him peace,” he replied.
Grade: Saheeh (Authentic)
Commentary: Visiting the sick draws near the Garden and distances from the Fire.
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 238. Someone who prays in the presence of a sick person
523. ‘Ata’ said, “Ibn ‘Umar visited Ibn Safwan and the time came for the prayer. So Ibn ‘Umar prayed two rak’ats with them and then observed, ‘I am travelling.'”
Grade: Saheeh (Authentic)
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 239. Visiting a mushrik
524. Anas reported that a Jewish boy used to serve the Prophet, may Allah bless him and grant him peace. The boy became ill and the Prophet, may Allah bless him and grant him peace, went to visit him. He sat by his head and said, “Become a Muslim.” The boy looked at his father who was also sitting by his head. His father said to him, “Obey Abu’l-Qasim (may Allah bless him and grant him peace).” So the boy became a Muslim. The Prophet, may Allah bless him and grant him peace, left saying, “Praise be to Allah who has saved him from the Fire!”
Grade: Saheeh (Authentic)
Commentary: It shows the Prophet’s kindness towards all. Even while the boy was dying, heﷺ invited him to accept Islam and was very glad after the boy’s acceptance. Allah the Exalted said: “We have sent you (O Muhammad) not, but as a mercy to all that exists.” (Al-Anbiyaa: 107)
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 240. What to say to someone who is ill
525. ‘A’isha said, “When the Messenger of Allah, may Allah bless him and grant him peace, came to Madina, Abu Bakr and Bilal came down with a fever. I visited them and asked, ‘Father, how are you? Bilal, how are you?’ When Abu Bakr’s fever worsened, he said:
‘Every man is struck down among his people in the morning, when death is closer than the strap of his sandal.’
“When the fever left Bilal, he raised his voice:
‘And whether one day I will go the waters of Majinna!
Will the mountains of Shama and Tafil appear to me?'”
‘A’isha continued, “I then went to the Messenger of Allah, may Allah bless him and grant him peace, and told him what they had said. He said, ‘O Allah! Make us love Madina as we love Makka or even more! Make it healthy. Bless us in its sa’ and its mudd. Take its fever away and put it in al-Juhfa.'”
Grade: Saheeh (Authentic)
Commentary: Hafidh Ibn Hajar al-Asqalaanee (said, “It contains evidence that a woman may visit a sick man if she is apprioprately dressed, and no trial is feared thereof.” Majinna is a location some miles from Makkah; while Shama and Tafeel are two wells near Makkah. In their verses, Abu Bakr and Bilal (recalled Makkah and its serene atmosphere, its sweet water, fascinating mountains and cool breeze which implied their inclination towards the city. Thus, the Prophet’s supplication, so that they do not nurse the least desire to return to Makkah after they had migrated from it. Imam an-Nawawee (explained that the hadeeth, “has evidence of praying for sicknesses, ailment and destruction against non-Muslims” for that will certainly distract them from the Muslims. Juhfah at the time was
526. Ibn ‘Abbas reported that the Prophet, may Allah bless him and grant him peace, went to visit a bedouin who was ill. When the Prophet, may Allah bless him and grant him peace, visited someone who was ill, he would say, ‘There is no harm in it. It is a purification, Allah willing.” That man then said, “A purification! No, rather it is a fever which boils (or appears) in an old man and will cause him to visit the graces.” The Prophet, may Allah bless him and grant him peace, said, “All right then.”
Commentary: Similar to No. 514, with a different isnād.
527. Nafi’ reported that when Ibn ‘Umar visited someone who was ill, he would ask him how he was. When he left him, he would say, “May Allah choose what is best for you.” He did not say more than that.
Grade: Da’eef (Weak)
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 242. Visiting someone who is a deviant (fasiq)
529. ‘Abdullah ibn ‘Amr ibn al-‘As said, “Do not visit wine-drinkers when they are ill.”
Grade: Da’eef (Weak)
Commentary: If it is allowed to visit a sick non-Muslim, and more so, when such may lead to the person’s acceptance of Islam, visiting the erring Muslim is encouraged if doing so would encourage him to abandon his errors and turn to Allah in repentance. See hadeeth no. 524. Nevertheless, the erring Muslim is still a Muslim and the basic ruling about visiting sick Muslims is obligation. See hadeeth no. 518 and 519.This hadeeth which apparently points to the contrary is even weak
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 243. Women visiting a man who is ill
530. Al-Harith ibn ‘Abdullah al-Ansari said, “I saw Umm ad-Darda’ going to visit an Ansari man from the mosque and she was on her mount in an uncovered howdah.”
Grade: Da’eef (Weak)
Commentary: Hafidh Ibn Hajar al-Asqalaanee (الله رحمه (said, “It contains evidence that a woman may visit a sick man if she is apprioprately dressed, and no trial is feared thereof.” Majinna is a location some miles from Makkah; while Shama and Tafeel are two wells near Makkah. In their verses, Abu Bakr and Bilal (عنهام الله ريض (recalled Makkah and its serene atmosphere, its sweet water, fascinating mountains and cool breeze which implied their inclination towards the city. Thus, the Prophet’s supplication, so that they do not nurse the least desire to return to Makkah after they had migrated from it. Imam an-Nawawee (الله رحمه (explained that the hadeeth, “has evidence of praying for sicknesses, ailment and destruction against non-Muslims” for that will certainly distract them from the Muslims. Juhfah at the time was
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 245. Visiting someone with eye trouble
532. Zayd ibn Arqam said, “I had a pain in my eyes and the Prophet, may Allah bless him and grant him peace, visited me and said, ‘Zayd, if tour eyes were to go blind because of their illness, what would you do?’ He said, ‘I would be steadfast and reckon my reward to be with Allah.’ He said, ‘If that happens to your eyes and you are steadfast and reckon your reward to be with Allah, then your reward will be the Garden.'”
Grade: Da’eef (Weak)
Commentary: However, the beginning of the hadeeth that the Prophetﷺ visited him when he had conjunctivitis (translated as pains) is authentic. See: Saheeh by Imam Al-Albaanee (الله رحمه .(The hadeeth “shows the encouragement of visiting the sick even if the illness is not threatening, and that such is also considered as visiting the sick and its reward is established too. However, some have reported that visiting the one with conjunctivitis and toothache is against the Sunnah but the hadeeth 357 refutes that. I do not know how it became easy for them to assert that it is against the Sunnah while the Sunnah actually contradicts that! We seek refuge with Allah from the evils of our souls.” See Sharh Saheeh al-Adab alMufrad by Shaykh al-‘Awaayisha (hafizahullah).
533. Al-Qasim ibn Muhammad reported that one of the Companions of Muhammad lost his eyesight and people visited him. He said, “I used to look at the Prophet, may Allah bless him and grant him peace, but now that the Prophet, may Allah bless him and grant him peace, has died, by Allah, what has happened to my eyes is as easy for me to bear as one of the gazelles of Tibala (in Yemen).”
Grade: Da’eef (Weak)
534. Anas said, “I heard the Prophet, may Allah bless him and grant him peace, say that Allah Almighty said, ‘When I test him in his two precious ones (i.e. his eyes) and he is steadfast, I will repay him with the Garden.'”
534. Anas said, “I heard the Prophet, may Allah bless him and grant him peace, say that Allah Almighty said, ‘When I test him in his two precious ones (i.e. his eyes) and he is steadfast, I will repay him with the Garden.'”
Grade: Saheeh (Authentic)
Commentary: What a great recompense! While the delight of the eyesight ends with the world, the delight of the Garden is everlasting. It shows Allah’s mercy over His creatures.
535. Abu Umama reported that the Prophet, may Allah bless him and grant him peace, said, “Allah says, ‘O son of Adam, when I take what is precious from you and you are steadfast in the face of the blow and reckon that your reward is with Allah, the only reward which I am content for you to have is the Garden.”
Grade: Hasan (Sound) and Saheeh (Authentic)
Commentary: The reward of the Garden could refer to being amongst those who will be liberated from the Fire, if such Muslim was very erring deserving the Fire or that he will be given a special status in the Garden. This narration and the one before it are like beneficial words with which the person suffering from an eye illness could be comforted when visited
Adab Al Mufrad>Book 29: Visiting who are Sick
Chapter 246. Where does should a person sit when he visits a sick person?
536. Ibn ‘Abbas said, “When the Prophet, may Allah bless him and grant him peace, visited a sick person, he would sit by his head and then say seven times, ‘I ask Allah the Immense, the Lord of the Immense Throne, to cure you.’ If the time of the invalid had not yet come, he would be cured of his pain.”
Grade: Saheeh (Authentic)
537. Ar-Rabi’ ibn al-Hasan said, “I went with al-Hasan to visit Qatada. He sat by his head and asked after him and made supplication for him. He said, ‘O Allah, heal his heart and cure him of his illness!”
Grade: Saheeh (Authentic)
IN BOOK OF MANNERS
Book of Manners>
Book 14: The Manners Of Visiting The Sick
Al-Baraa Ibn `Aazib (R.A) said, “The Prophet (Pbuh) ordered us with seven [commands] and forbade us from seven [prohibited matters]: he (Pbuh) ordered us to follow funerals (by praying the funeral prayer and then following the corpse until the burial is completed), to visit the sick, to answer (i.e., accept the invitation of) a person who invites [one to partake of a meal, for example], to help the one who is wronged, to fulfill one’s oath, to return greetings of peace, and to do Tashmeet of a person who sneezes [i.e., to say, ‘Yarhamukallah (may Allah have mercy on you),’ when he says, ‘Alhamdulillah (All praise is for Allah),’ right after he sneezes]. And he forbade us from [using] containers (and dishes) made of silver, from [wearing] a gold ring, from [wearing] silk, from Ad-Deebaaj (a kind of silk), from Al-Qissee (a garment that is striped with silk), and from Al-Istabrak (a coarse kind of silk). (This is Bukhaaree’s narration of the Hadeeth, and he doesn’t mention the seventh prohibited matter; Muslim did mention it in his narration: it is Al-Mayaathir, a covering made of silk that is placed over a saddle).” [Muslim, 2066]
Book of Manners> Visiting the Sick
1) The Virtues Of Visiting The Sick
A number of narrations have been related concerning the virtues of visiting the sick; here we will mention some of them. Thaubaan (R.A) the freed slave of the Messenger of Allah (Pbuh) related that the Messenger of Allah (Pbuh) said, “Whoever visits a sick person continues to remain in Khurfat of Paradise (‘Khurfah of Paradise’ are the fruits one picks from the date trees of Paradise; here, the Prophet (Pbuh) is likening the greatness of the reward one receives for visiting a sick person to the fruits a dweller of Paradise picks from its trees) until he returns.” [Muslim, 2568]
Jaabir Ibn ‘Abdullah (R.A) reported that he heard the Prophet (Pbuh) say, “Whoever visits a sick person wades in Ar-Rahmah (Mercy), until he sits down, when he is firmly entrenched in it (in Mercy).” [Bukhaaree, 522] Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said “Verily, Allah ‘Azza (the Possessor of Might and Majesty) will say on the Day of Resurrection, ‘0 son of Adam, I became sick yet you did not visit Me.’ He (Swt) will say, ‘0 my Lord, how can I visit You, and You are the Lord of all that exists?’ He It will say, ‘Did you not know that such and such slave of mine became sick? But you did not visit him. Did you not know that had you visited him, you would have found Me with him… ” [At-Tamheed, 24/273]
And ‘Alee (R.A) reported that he heard the Messenger of Allah (Pbuh) say, “Whoever goes to visit his [sick] Muslim brother is walking in the Khuraafah (a road which lies between two rows of date trees) of Paradise, until he sits down [near his sick brother]. Then, when he sits down, Ar-Rahmah (Mercy) overspreads him. If it is the morning [that he visits him], then 70,000 angels pray over him until the night arrives; and if it is in the night, then 70,000 angels pray over him until the morning arrives.” [Muslim, 2569]
After one hears or reads these Ahadeeth, which mention the great virtues of visiting the sick, one should not be derelict in his brotherly duties. Instead, whenever he finds out that one of his Muslim brothers is sick, he should hurry to him, and thus achieve the Mercy of the Most Beneficent, the Most Merciful. There are other merits to visiting the sick which we have not mentioned – the sick person feeling consoled upon seeing the concern of his brother, the sick person being able to ask his brother for help if he needs it, and the visitor learning a lesson about the transient nature of this life.
Book of Manners> Visiting the Sick
2) Visiting Sick Children
Upon visiting a sick child, one serves the same purpose and does the same actions as when he visits a sick man: he supplicates for the sick child, consoles him, and reads Islamically legislated invocations over him; he also receives the rewards that one reaps for visiting a sick adult (as are detailed in the above-mentioned narrations).
Usaamah Ibn Zaid (R.A) said, “A daughter of the Prophet (Pbuh) sent a message to him – meanwhile, he (Usaamah), Sa’ad, and Ubai (R.A) were with the Prophet (Pbuh) [This was the message:] ‘We think that my daughter is in the final stages of dying, so come to us.’ The Prophet (Pbuh) sent greetings of peace to her, saying: ‘Verily, to Allah belongs what He takes and what He gives, and everything [is decreed] with Him for an appointed [time]. So seek your reward from Him and be patient.’ She then sent another message, taking an oath upon him [that he should go to her]. Next, the Prophet (Pbuh) stood, and so we stood [to go to the dying child]. Then the child was raised [and placed] in the lap of the Prophet and his (the baby’s) soul was shaking and was making a trembling sound (indicating that he was about to die). The Prophet’s eyes swelled with tears, and [upon seeing that,] Sa’ad (R.A) said, ‘What is this, 0 Messenger of Allah?’ He (Pbuh) said, “This is mercy, which Allah has placed in the hearts of whomsoever He (Swt) pleases from His slaves. And Allah does not have mercy on anyone from His slaves except for the merciful ones.,,[Muslim, 923]
Book of Manners> Visiting the Sick
3) Women Visiting Sick Men
It is permissible for women to visit sick men, even if the men they are visiting are strangers (by strangers, we mean men that are not male relatives that she is allowed to be in seclusion with) to them; however, there are conditions: all parties must be safe from Fitnah (trial and temptation), the woman should be properly veiled, and they must not be alone together. If these conditions are fulfilled, then it is permissible for a woman to visit a sick man and vice versa. ‘Aaisah (R.A) said (her father, Abu Bakr (R.A) related the same), “When the Messenger of Allah arrived at Al-Madeenah, both Abu Bakr and Bilal (R.A) became ill with a strong fever. I entered upon both of them and said, ‘0 my father, how do you find yourself? And 0 Bilal, how do you find yourself? …” And in the narration found with Ahmad, ‘Urwah (R.A) said, “When the Prophet (Pbuh) arrived at Al-Madeenah, his Companions (R.A) fell ill, and each of the following fell ill: Abu Bakr (R.A) ‘Aamir Ibn Fuhairah (R.A) – the freed slave of Abu Bakr (R.A) – and Bilal (R.A) `Aaisha (R.A) sought permission from the Prophet (Pbuh) to visit them, and he (Pbuh) gave her his permission. [When she entered upon them,] she said to Abu Bakr (R.A) ‘How do you find yourself? …”[Bukhaaree, 5654] Ibn Shihaab related that Abu Umaamah Ibn Sahl Ibn Haneef (R.A) informed him of the following: “A poor woman became sick, and the Messenger of Allah was informed about her sickness. And the Messenger of Allah (Pbuh) would visit the poor and ask after them (i.e., ask how they were doing and whether they needed any help).” [Al-Muwattah, 531] Ibn ‘Abdul-Barr said, “This Hadeeth indicates that it is permissible [for men] to visit women, even if those men are not her Mahrams. But this ruling, in my view, is limited to when the [sick] woman is very aged. If she is not, then no (i.e., men must not visit her), unless they ask how she is doing without looking at her.” [At-Tamheed, 6-255]
Book of Manners> Visiting the Sick
4) Visiting A Person Who Is Unconscious
Some people refuse to visit a sick person who is unaware of his surroundings, such as a person who is unconscious for a long period of time or a person who is in a coma. They argue that an unconscious person does not sense those around him; hence there is no real need or benefit of visiting him. They are wrong; no proof from the Shariah supports their claim; in fact, there is an authentic proof that disproves their claim. Jaabir Ibn ‘Abdullah (R.A) said, “I fell ill with a sickness, and the Prophet (Pbuh) and Abu Bakr (R.A) visited me. They both came walking, and they found me to be in a state of unconsciousness. The Prophet (Pbuh) then performed ablution, after which he poured the water he used for his ablution over me. I then came to and found the Prophet (Pbuh) before me. I said, ‘0 Messenger of Allah, what should I do with my wealth? How should I rule concerning my wealth (i.e., to whom should I leave it to)?’ He gave me no answer until the verse of inheritance was revealed.” [Muslim, 1616]
Ibn Hajr said, “The legislation of visiting a sick person does not hinge upon that sick person being conscious of his visitor’s presence. When a visitor comes, there are other benefits: the sick person’s family becomes consoled; blessings are hoped for from the supplications of the visitor; the visitor places his hand on the sick person and wipes it over his body, after having blown on his hand and read verses through which refuge in Allah is sought; and so on.”
Book of Manners> Visiting the Sick
5) Visiting A Sick Non-Muslim
Some scholars have disliked the practice of visiting a disbeliever who is sick; they argue that one honors a patient by visiting him and that a Muslim should not confer honor upon a disbeliever. Other scholars have ruled that it is permissible to visit a sick disbeliever if it is at least hoped that he will accept Islam. This latter view is more in harmony with the practice of the Prophet (Pbuh) Anas Ibn Maalik (R.A) said, “A young boy of the Jews would serve the Prophet (Pbuh) and once became sick. The Prophet went to visit him and he (Pbuh), said to him, “Accept Islam,’ and the boy accepted Islam.” [Ahmad, 12381]
Sa’eed Ibn Al-Musayyib related that his father said, “When Abu Taalib was in the final stages of dying, the Messenger of Allah (Pbuh) went to him and said, “Say: None has the right to be worshipped but Allah, a phrase I will use as evidence with Allah on your behalf” [Muslim, 24]
Book of Manners> Visiting the Sick
6) The Best Time To Visit A Sick Person
There is no Hadeeth in which the Prophet (Pbuh) mentioned a specific time for visiting the sick. That being the case, it is permissible to visit a sick person at any time during the day or night, as long as they are not burdened or annoyed by the untimeliness of the visit; after all, the main purpose of a visit is to console and comfort the sick, and not to bother them. The best time to visit the sick differs from place to place, era to era. In some societies, it is deemed proper etiquette to visit a sick person during the night, and in other societies, during the day. Since there is no Hadeeth that specifies the best time, one should follow what is considered proper etiquette in the society he lives in. Al-Mirwadhee said, “Accompanying my father, I visited a sick person during the night; this occurred during the month of Ramadan. My father later said to me, ‘During Ramadan, sick people are visited during the night.”‘ Where it is customary for people to take a noon-nap, one should avoid visiting both the sick and the healthy. Al¬Athram said, “It was once said to Abu ‘Abdullah, ‘So and so is sick’; this took place in the middle of the day during summer. Abu ‘Abdullah answered, ‘This is not a time of visitation.”‘ If, however, in another society it is customary for people to visit one another around noontime, then it is not disliked for the people of that society to visit one another at that time.
7) Making The Visit Short
A visitor should not stay too long with a sick patient, who is mainly preoccupied with his pain and suffering. Staying too long for a visit is burdensome for the sick patient, who needs a lot of rest. It is therefore proper etiquette in Islam to make the visit short. Ibn Taawoos related that his father said, “The best visit is the lightest one (i.e., shortest and least burdensome one).” Al-Aouzaa’ee said, “I once went to Basrah, intending to visit Muhammad Ibn Seereen. [When I reached him,] I found him to be sick…so we would then visit him and remain standing [during the visit] (i.e., we would keep the visits short and not long enough to sit down and get comfortable)…” And, Ash-Sha’bee once said, “A visit from the village idiots is a sharper blow upon the family of the patient than the actual sickness of their relative: they (the village idiots) come at an inappropriate time, and they remain seated [with the patient] for a long time.”
However, it might occur that the patient sincerely wants a visitor to stay for a long time and to visit often; in such a situation, it is better for the visitor to fulfill the wishes of the patient, thus making him feel happy and comforted. Such was the case after Sa’ad Ibn Mu’aadh (R.A) became injured during the Battle of Al-Khandaq. The Prophet (Pbuh) ordered for a tent to be erected in the Masjid, so that the Prophet * could have easy access to visit him. [Bukhaaree, 463] And which Companion would not want the Prophet (Pbuh) to remain with him for a long time and to visit him frequently!
Book of Manners> Visiting the Sick
8) Where The Visitor Should Sit
It is recommended for the visitor to sit beside the head of the patient, for this was the practice of the Prophet (Pbuh) and of righteous people who came after him. Anas (R.A) said, “A young boy of the Jews who would serve the Prophet (Pbuh) once became sick. The Prophet (Pbuh) went to visit him; he (the Prophet (Pbuh) sat beside his head and said to him, ‘Accept Islam’…” In another narration, Ibn ‘Abbaas (R.A) said, “When the Prophet (Pbuh) would visit a sick person, he (Pbuh) would sit beside his head…” [Bukhaaree, 536] And Ar-Rabee’ Ibn ‘Abdullah said, “I went with Al-Hasan (R.A) to visit Qataadah (R.A) who was ill. Al-Hasan (R.A) sat beside his head, asked him [how he was feeling], and then supplicated for him…” [Bukhaaree 537] By sitting beside the head of the patient, the visitor makes the patient feel a sense of closeness to him; also, among other benefits, the visitor is better situated to place his hand over the sick person and supplicate for him.
Book of Manners> Visiting the Sick
9) Asking The Patient About His Situation And Saying Comforting Words To Him
It is from the proper etiquette of visiting a sick person to ask him about his situation and his sickness. In the previously related Hadeeth of ‘Aaisha (R.A) she said, “When the Messenger of Allah arrived at Al-Madeenah, both Abu Bakr and Bilal (R.A) became ill with a strong fever. I entered upon both of them and said, ‘0 my father, how do you find yourself? And 0 Bilal, how do you find yourself? …”
It is also proper etiquette to say comforting words to the patient, such as, “No matter, you will get better, by the will of Allah”; or, “This sickness is not dangerous, and Allah will cure you, Insha Allah (if Allah wills)”; or any similar comforting phrase, as long as the signs of approaching death are not present. The visitor should say comforting words for the sake of the patient, for such words often help, as is well-known through long-standing experience, to quicken the patient’s recovery.
Related Issue: When a patient complains about his illness, he can do so in two ways.
First, he does so from a sense of impatience and annoyance; no doubt, this is disliked, for it indicates the weakness of his Eemaan and his dissatisfaction with Allah’s Divine Preordainment and Decree.
Second, he is not really complaining, but is simply informing others about his situation, without being concerned with what people think, and without being attached to people or hoping from them; to be sure, this is permissible. Al-Qaasim Ibn Muhammad related that ‘Aaisha (R.A) once said, “0, my head.” The Messenger of Allah (Pbuh) then said, “If that were to occur (i.e., ‘Aaisha’s death) while I am still alive, then I would ask [Allah] to forgive you and I would supplicate for you.”
‘Aaisha (R.A) said, “Waa Thukliyaa (Usually said when one’s child dies; here, however, that is not the intended meaning, for people would also say this expression when some affliction or calamity befell them). By Allah, I indeed think that you love for me to die. If that occurred (i.e., her death), you would spend the end of your day (i.e., the night) with one of your wives.” The Prophets (Pbuh) then said, “Rather it is I who says: 0, my head…” [Ahmad, 25380] And in another Hadeeth, Ibn Mas’ood (R.A) said, “I entered upon the Prophet (Pbuh) who was suffering from a high fever. I touched him with my hand and said, ‘Verily, you are suffering from a high fever and are experiencing severe pain.’ He (Pbuh) said, “Yes, to the same degree that two men from among you suffer and experience.”
Ibn Mas’ood (R.A) asked, “You have two rewards [then]?” He (Pbuh) said, “Yes. No Muslim is afflicted with harm from sickness or from anything else, except that Allah makes his sins fall like a tree sheds its leaves.” [Muslim, 2571]
Book of Manners> Visiting the Sick
10) Crying Beside A Sick Person
The question of concern here is whether it is permissible or forbidden to cry over a sick person. It appears to us from the action of the Prophet 0, that it is permissible to do so. ‘Abdullah Ibn ‘Umar (R.A) said, “When Sa’ad Ibn ‘Ubaadah (R.A) fell ill, the Prophet, went to visit him; ‘Abdur-Rahmaan Ibn ‘Aouf, Sa’ad Ibn Abee Waqqaas, and ‘Abdullah Ibn Mas’ood (R.A) came along with him. When the Prophet (Pbuh) entered upon him and found him to be amidst the servants of his family, he (Pbuh) asked them, ‘Has he expired?’ They said, ‘No, 0 Messenger of Allah.’ The Prophet (Pbuh) then began to cry, and when the people saw him crying, they too began to cry. He (Pbuh) then said, “Do you not hear that, indeed, Allah does not punish [someone] because of the tears of the eye or because of the sadness of the heart; rather, He punishes or has mercy for this,’ and he .1* pointed to his tongue. And a dead person is punished by his family’s crying over him (scholars disagree about the meaning of this last sentence; some say that this refers to when a family member wails in a loud voice over the deceased; others maintain that this refers to when, before dying, the deceased asks his family to cry over him in order to confer honor upon him; and this practice was common among the Arabs). ‘” [Muslim, 924]
This Hadeeth proves that it is permissible to cry over a sick person; it follows, then, that it is permissible to cry over a dead person, for death is a greater affliction than sickness. However, one must avoid wailing in a loud voice, for doing so is prohibited in Islam.
Book of Manners> Visiting the Sick
11) What One Should Say To The Patient, In Terms Of Supplications And Comforting Words
When one visits a sick person, he should be very careful about what he says, for the angels say ‘Aameen (i.e., 0 Allah, answer this supplication)’ for whatever he says. This reality is clearly mentioned in a Hadeeth related by Umm Salamah (R.A) in it, the Messenger of Allah (Pbuh) said, “If you go to a sick person or to the dead, then speak well, for the angels say ‘Aaameen’ to what you say.”
Umm Salamah (R.A) said, “Then, when Abu Salamah died, I went to the Prophet (Pbuh) and said, ‘0 Messenger of Allah, Abu Salamah has indeed died. He (Pbuh) said to me, ‘Say: 0 Allah, forgive me and him, and give to me in his place a good recompense.’
I said that, and Allah gave me in his place one who is better for me than him: Muhammad (i.e., she (R.A) then married the Messenger of Allah (Pbuh)).” [Ahmad, 25958]
It is recommended for the visitor to invoke Allah (Swt) to forgive the patient, to have mercy on him, to grant him health, and to purify him from his sins. And the visitor should say those supplications that the Prophet (Pbuh) said upon visiting the sick; here are some of those supplications:
a) “Never mind, may it (the sickness) be a purification, if Allah wills.” Ibn ‘Abbaas (R.A) said, “The Prophet (Pbuh) entered upon a [sick] Bedouin to visit him. And whenever the Prophet (Pbuh) would enter upon a sick person to visit him, he (Pbuh) would say, “Never mind, may it (the sickness) be a purification, if Allah wills.’
So he said to the Bedouin, ‘Never mind, may it (the sickness) be a purification, if Allah wills.’ The Bedouin answered, ‘You said: purification. Certainly not! Rather, it is a fever that is raging or taking its vengeance upon an old man, bringing him to the brink of the graves.’ The Prophet (Pbuh) said, “Then in that case, yes. ” [Bukhaaree, 3616]
The Prophet’s saying, “Never mind” means that sickness atones for sins, so that if a person becomes healthy again, he achieves health and atonement for his sins; but if he does not become healthy, he at least achieves atonement for his sins. Ibn Hajr said, “Among the benefits we take from the Hadeeth is that a patient should accept people’s supplications for him; he should not complain or grumble – as did the Bedouin in the Hadeeth – when others invoke Allah to purify him from his sins.”
b) “0 Allah, cure…so and so.” When Sa’ad Ibn Abee Waqqaas (R.A) became sick, the Messenger of Allah A visited him. This is a partial wording of the Hadeeth in which Sa’ad (R.A) gave an account of the visit: “He 0 then placed his hand on his forehead, after which he wiped his hand over my face and stomach. He (R.A) then said, “0 Allah, cure Sa’ad…”
And in Muslim’s narration of the Hadeeth, the Prophet (Pbuh) repeated, “0 Allah, cure Sa’ad,” three times. [Muslim, 1628]
c) “I ask Allah the Supreme, Lord of the magnificent throne to cure you (seven times).” Ibn ‘Abbaas (R.A reported that the Prophets (Pbuh) said, “No person visits a sick person, not coming at the moment of death, and says seven times in his presence, ‘I ask Allah the Supreme, Lord of the magnificent throne to cure you,’ except that Allah cures him from that sickness.'” [Ahmad, 2138]
d) “0 Allah cure your slave, [and] for You may he cause much harm to the enemy [of the Muslims], and may he walk to the prayer.” Ibn ‘Amr (R.A) reported that the Prophet (Pbuh) said, “When a man goes to visit a sick person, then let him say, ‘0 Allah cure your slave, [and] for You may he cause much harm to the enemy [of the Muslims], and may he walk to the prayer.’ [Ahmad, 6564]
Abu Daawood related it with this wording: “Or may he walk for You to a funeral (i.e., to the funeral prayer and to the burial).”
Book of Manners> Visiting the Sick
12) Placing One’s Hand Over The Sick Person.
It is recommended for the visitor to place his hand over the body of the sick person and supplicate for him. Since nothing specific is related from the Sunnah, we cannot say for sure whether by placing his hand over the sick person, the visitor does an act that helps to alleviate or remove the patient’s pain. Nonetheless, the visitor should still, in following the practice of the Prophet (Pbuh) place his hand over the patient. Ibn Battaal pointed out that the patient feels a sense of camaraderie and friendship when the visitor places his hand over him, and the latter, especially if he is pious, might help alleviate the patient’s sickness when, along with placing his hand over him, he supplicates for him. It is related in a number of Ahadeeth that the Prophet (Pbuh) placed his noble hand over a sick person; for example, this is mentioned in the previously related Ahadeeth of Sa’ad Ibn Abee Waqqaas “He (Pbuh) then placed his hand on his forehead, after which he wiped his hand over my face and stomach. He (Pbuh) then said, “0 Allah, cure Sa’ad…”‘
And in another Hadeeth, ‘Aaisha (R.A) said, “When the Messenger of Allah (Pbuh) would visit a sick person, he would place his hand on the spot that was hurting. Then he (Pbuh) would say, ‘Bismillah’
Book of Manners> Visiting the Sick
13) Reading Invocations Over The Patient.
It is recommended for a visitor to read invocations over the patient, for this was the practice of the Prophet (Pbuh) a pious person should especially do so, for his invocations are more beneficial to the patient than those that are read by person who is not so pious. There is a special term for reading invocations over the sick: Ar-Ruqyaa. The Prophet (Pbuh) would perform Ar-Ruqyaa over sick relatives and Companions, and he (Pbuh) approved of certain invocations used for Ar-Ruqyaa that he heard from some of his Companions. Here are some of them:
a) Ar-Ruqyaa With Al-Mu’awwidhaat The term ‘ Al-Mu’awwid¬haat’ refers to the last two Chapters of the Qur’an – “The Daybreak Chapter” and “The Mankind Chapter” – as well as to (according to some scholars) “The Purity Chapter.”
‘Aaisha (R.A) said, “Verily, when anyone from his family became sick, the Prophet (Pbuh) would spit lightly upon him with Al-Mu’awwidhaat (the same practice that a Muslim should perform before going to bed: first, reading the last three Chapters of the Qur’an, then spitting lightly into one’s hand, and then wiping one’s hand over one’s body, except that here, this practice is applied on the patient).” [Muslim, 2192]
b) Ar-Ruqyaa With “Faatihatul Kitaab (The Opening Of The Book, i.e., ‘The Opening Chapter)
In summary of a long Hadeeth, Abu Sa’eed Al-Khudree (R.A) came across a people whose chief fell ill through a venomous bite. Abu Sa’eed (R.A) to performed Ar-Ruqyaa on him with “The Opening Chapter” of the Qur’an. The chief became cured, and as a reward to Abu Sa’eed (R.A) he gave him a number of sheep. Abu Sa’eed (R.A) refused to accept the sheep right away, saying that he first wanting to discuss the matter with the Prophet (Pbuh) to see if he (Pbuh) approved. He (Pbuh) went to the Prophet (Pbuh) and informed him of what happened; he (Pbuh) said, “0 Messenger of Allah, by Allah, I performed Ar-Ruqyaa on him with nothing other than ‘The Opening Of The Book.'” The Prophet (Pbuh) smiled and said, “What made you know that it (“The Opening Chapter”) is Ruqyaa (i.e., that, when read over a sick person, it helps bring about his cure by the will of Allah)?”
The Prophet (Pbuh) then said, “Take from them (i.e., take the sheep), and allot for me a share along with yourselves. ” [Muslim, 2201]
c) Ar-Ruqyaa with, “Remove the severity of the sickness, 0 Lord of mankind, and cure, for You are Ash-Shaafee (the One Who cures). There is no cure save Your cure, a cure that leaves behind no sickness.” ‘Aaisha (R.A) reported that when the Prophet (Pbuh) would go to a sick person or when a sick person would be brought to him, he (Pbuh) would say, “Remove the severity of the sickness, 0 Lord of mankind, and cure, for You are Ash-Shaafee (the One Who cures). There is no cure save Your cure, a cure that leaves behind no sickness.”
Muslim related it thus: “When any person among us fell ill, the Prophet (Pbuh) would wipe over him with his right hand, after which he would say, “Remove the severity of the sickness, 0 Lord of mankind… “‘[Muslim, 2191]
d) Ar-Ruqyaa with, “In the name of Allah do I read invocations over you [, invoking Allah to cure you], [for protection] from everything that harms you, from the evil of every soul or from the eye of the jealous one. May Allah cure you. In the name of Allah do I read invocations over you [, invoking Allah to cure you].” Abu Sa’eed Al-Khudree (R.A) reported that Jibreel (A.S) went to the Prophet (Pbuh) and said, “0 Muhammad, you have fallen ill?” The Prophet (Pbuh) said, “Yes.”
Jibreel then said, “In the name of Allah do I read invocations over you [, invoking Allah to cure you], [for protection] from everything that harms you, from the evil of every soul or from the eye of the jealous one. May Allah cure you. In the name of Allah do I read invocations over you [, invoking Allah to cure you].” [Muslim, 2186]
e) Ar-Ruqyaa with, “In the Name of Allah, [with] the soil of our earth and the saliva of some of us – may the ailing among us become cured by the permission of our Lord.” ‘Aaisha (R.A) reported that the Prophet (Pbuh) would say these words to a sick person: “In the Name of Allah, [with] the soil of our earth and the saliva of some of us – may the ailing among us become cured by the permission of our Lord.” [Ahmad, 24096]
An-Nawawee gave this explanation of the invocation: “He would take his own saliva, place it on his index finger, then put his finger on soil. Some of the soil would cling to his finger, and he would then wipe it over the place of injury or sickness. And as he would wipe his hand over the ailing spot, he would say those words. And Allah knows best.”
Related Issue: In Muslim countries, some people now take a bouquet of flowers with them when they visit the sick; usually attached to the flower is a card, upon which they write consoling words. In their minds, the best they could do for the sick is to present flowers to them. First, we must understand that this practice is taken from Christian lands and that the Prophet (Pbuh) forbade us from imitating the Jews and Christians.
Second, the people who apply this practice forsake supplicating for mercy, purification, forgiveness, and health to befall the patient, replacing those supplications with meaningless cliches that they write on a card or that is preprinted on a card. They replace Islamically legislated invocations from the Qur’an and Sunnah with a bouquet of flowers that might wither in a day or two. 0 Allah, guide us to the straight path, and not to the path of those who have earned Your anger, nor of those who went astray.
Book of Manners> Visiting the Sick
14) When A Patient Is In The Final Stages Of Dying, Those Around Him Should Prompt Him To Say The Shahaadah (“I Bear Witness That None Has The Right To Be Worshipped But Allah”);
When he dies, they should close his eyes and supplicate for him. As a patient is nearing the final stages of death, it is recommended for those that are present to remind him of Allah’s vast mercy and to avoid making him feel a sense of hopelessness. Jaabir (R.A) said, “Three days before he died, ‘I heard the Prophet (Pbuh) say, “Let no one among you die except that he thinks well of Allah ‘Azza Wa-Jall (the Possessor of Might and Majesty). ” [Ahmad, 13711]
In explaining the Prophet’s saying, “…except that he thinks well of Allah ‘Azza Wa-Jall,” scholars have said, “It means to think that Allah will forgive him and have mercy on him.” [An-Nawawee, 9/17/176] Also, in a gentle and kind manner, they should prompt the dying patient to say the Shahaadah (“None has the right to be worshipped but Allah”). Abu Sa’eed Al-Khudree (R.A) reported that the Messenger of Allah (Pbuh) said, “Prompt the dying ones among you to say, ‘Laa ilaha illallah (None has the right to be worshipped but Allah).” [Muslim, 916]
An-Nawawee said, “The order to prompt the deceased in this manner is the kind of command which indicates that the action being ordered to is recommended (and not compulsory). Scholars agree that it is disliked to prompt the dying patient continuously or too frequently; otherwise, the patient, because of the pain he is already experiencing, might begin to dislike what is being requested of him, and he even might end up saying inappropriate words. Furthermore, if the dying patient says the Shahaadah once, no one should prompt him to say it again unless he says something afterwards, in which case he should be prompted again, so that his last words are ‘Laa ilaha illallah (None has the right to be worshipped but Allah.’ Then, when he dies, it is recommended for those present to close his eyes and supplicate for him. Umm Salamah (R.A) said, “The Messenger of Allah (Pbuh) entered upon Abu Salamah (R.A) whose eyes remained open [after having died], and the Prophet (Pbuh) then closed them. He (Pbuh) then said, “Verily, when the soul is taken, one follows it with his sight.’
People from his family became troubled and afraid, and so he (Pbuh) said, “Do not supplicate upon yourselves (or upon the deceased) except with goodness (with good supplications), for the angels say, ‘Aameen (i.e., 0 Allah, answer this supplication)’ to what you say.’
He (Pbuh) then said, “0 Allah, forgive Abu Salamah and raise his ranking among the guided ones. Make among his progeny those who succeed him and remain. And forgive us and him, 0 Lord of all that exists; and make his grave spacious for him, and illuminate it for him.” [Muslim, 920]
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