النص المفهرس

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(١٦١٢) وَعَنْ أَنَسٍ قَالَ دَخَلَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى شَاتٍ وَهُوَ فِي الْمَوْتِ فَقَالَ كَيْفَ تَجِدُكَ قَالَ
أَرْجُوْ اللّهُ يَا رَسُولَ اللهِ وَإِّ آَخَافُ ذُنُوبٍ فَقَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَجْتَمِعَانٍ فِي قَلْبٍ
عَبْدٍ فِي مِثْلِ هذَا الْمَوْطِنِ إِلَّا أَعْطَاءُ اللَّهُ مَا يَرْجُو وَأُمَنَّهُ مِنَّا يَخَافُ ◌ِ رَوَاهُ التِّزْمِذِىُّ وَابْنُ مَاجَةً وَقَّالَ
التِّرْمِذِىُّ هُذَا حَدِيثٌ غَرِيُبْ۔
1612. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم visited a young
man who was dying. He asked. "How do you find yourself?" He said, "O
Messenger of Allah, I have hope in Allah, but I fear for my sins. Allah's Messenger
said, "These two things do not combine in the heart of a person at such a صلى الله عليه وسلم
time without Allah granting him that which he hopes for end protecting him from
that which he fears."1
.
COMMENTARY: 'At such a time' means the time when pangs of death are experienced
and such other difficult times, like during battle, retaliation etc.
SECTION III
الفَضلُ القَّالِثُ
LONG LIFE IDEAL TO PERFORM MORE PIOUS DEEDS
(١٦١٣) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَمَثَُّ الْمُؤْتَ فَإِنَّ هَوْلَ الْمُطّلَعِ شَدِيْدْ
وَإِنَّ مِنَ السَّعَادَةِ آٌَ يَخْطُوْلَ عُمْرُ الْعَبْدِ وَيَرْزُقُهُ اللَّهُ عَزَّ وَجَلَّ الْإِنَابَةَّ(رواه احمد)
1613. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Do
not wish for death, for the fear of the pangs of death is very strong. It is fortunate
that a man's life should be prolonged and Allah, Mighty and Glorious, should lead
him to obedience."2
COMMENTARY: The word (alhat) al-muttala is an elevated place from where one looks
down. Here, this word means the pangs of death and the accompanying severity. Man falls
into its grip before dying.
. It is disallowed to ask for death because of grief of such things. One may however, ask for
it craving the sight of Allah.
The hadith also says that one must not long for death because with death which is bound to
come all opportunity of doing good deeds will cease. So one must accumulate deeds as
much as one can. The world is the cultivating field of the hereafter. Good deeds done here
will be useful there.
(١٦١٤) وَعَنْ أَبٍ أُمَامَةَّ قَالَ جَلَيْنَا إِلَى رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَّرَنَا وَرَفَّقَنَا فَبَكُ سَهْدُ بُنُّ آنٍ
وَقَّاصٍ فَأَكْثَرَ البُكَاءَ فَقَالَ يَا لَيْتَنِى مِثْ فَقَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا سَعْدُ أَعِنْدِىٌ تَتَمَنَّى
الْمُؤْتَ فَرَدَّدَ ذلِكَ ثَلَاثَ مَرَّاتٍ ثُمَّ قَالَ يَا سَهْدُ إِنْ كُنْتَ خُلِّقْتَ لِلْجَنَّةِ فَمَاطَالَ عُمُرُكَ وَحَسُنَ مِنْ
عَمَلِكَ فَهُوَ خَيْرٌ لَّكَ(رواه احمد)
1 Tirmidhi # 985, Ibn Majah # 4261.
2 Musnad Ahmad 3-332.

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1614. Sayyiduna Abu Umamah « a », narrated that they were seated with Allah's
Messenger صلى الله عليه وسلم (listening to him) with rapt attention. He admonished them
رضى الله عنه and their hearts were moved greatly. (Sayyiduna) Sa'd ibn Abu Waqqas
wept much and lamented, "How I wish I had died (in childhood)! Allah's
Messenger صلى الله عليه وسلم asked, "O Sa'd, will you wish for death while I am here."
Repeating these words three times. Then, he added, "O Sa'd, if you are created for
paradise, then your life will not be prolonged without that being better for you
with the more good deeds that you do.1
COMMENTARY: The prophet صلى اللهعليه وسلم asked Sayyiduna Sa'd if there could be a reason
to ask for death while he was alive, for his life was a blessing for them. The mere sight of
him was great for the believers and life was better than death.
The hadith seems to say tacitly at the end 'and if you are created for hell then too it was not
good to ask for death and a hastening of it.'
رضى الله عنه THE EXAMPLE OF KHABBAB
(١٦١٥) وَعَنْ حَارِثَةً بْنِ مُضَرِّبٍ قَالَ دَخَلْتُ عَلى خَبَّابٍ وَقَدٍ إِلْتَوَى سَبْعًا فَقَالَ لَوْلَا إِّ سَمِعْتُ رَسُوْلَ
اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا يَتَمَّنَّ أَحَدُكُمُ الْمَوْتَ لَتَمَنَّيْتُهُ وَلَقَدْ رَأَيْتُنِيْ مَعَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ مَا أَهْلِكُ دِرْهَمَّا وَاتَّ فِي جَانِبٍ بَيْتِى الْآنَ لَّأَرْبَعِيْنَ اَلْفَ دِرُهٍَ قَالَ ثُمَّ أُتِ بِكَفْنِهِ فَلَمَّا رَآهُ بَكُى
وَقَّالَ لَكِنْ حَمْزَةٌ لَمْ يُؤْجَدُ لَهُ كَفَنٌ إِلَّابرُدَةٌ مُلْحَاءً إِذَا جُعِدَتُ عَلَى رَأْسِهِ قَلَقَتْ عَنْ قَدَمَيْهِ وَإِذَا جُمِلَتُ عَلى
قَدَمَيْهِ قَلَصَتْ عَنْ رَأْسِهِ حَتَّى مُدَّتُ عَلَى رَأْسِهِ وَجُمِلَ عَلَى قَدَمَيْهِ الْإِزْخَرُ - رَوَاهُ أَحْمَدُ وَالتَّوْمِذِىُّ إِلَّ أَنَّهُ لَهْ
يَذْكُرُقّ اُقِپگفَنهإلى اخِرِهِ
1615. Sayyiduna Harithah ibn Mudarrab a >, narrated that that he visited
(Sayyiduna) Khabbbab &c àn (+) (who was ill and) who had been cauterised seven
times. He said that had he not heard Allah's Messenger صلى الله عليه وسلم say, "None of
you must wish for death," he would have wished for it. Then he said, "Indeed, I
remember myself with Allah's Messenger صلى الله عليه وسلم while I did not possess a
single dirham, but now there are in the corner of my house forty thousand
dirhams." Then, his shroud was brought. When he looked at it, he wept, saying,
"But, Hamzah! رضى الله عنه No shraud could be found for him except a stzipes white
garment that could not cover his feet if his head was covered and left his lead bare
if his feed were covered by it. So, finally, it was put over his head down and idhkar
(grass) was put on his feet."2
COMMENTARY: Sayyiduna Khabbab ibn Arat us al +, was a great sahabi. He was among
the first people to embrace Islam. Indeed, he was the brave man who made bold to declare
his Islam among a host of the cruel and oppressive disbelievers. He participated in the
Battle of Badr and other battle and died in 43AH. May Allah be pleased with him!
In those days, one of the forms of treatment was cauterization. At one place, it is
1 Musnad Ahmad 5-267.
2 Musnad Ahmad 5-111.

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disallowed but some ulama (Scholars) say that the prohibition is only when people believe
that only this things cures. If they are convinced that cure lies only in Allah's hands then it
is not wrong to resort to it. Also, when there is no need for it, even then it is disallowed.
Sayyiduna Khabbab As a +, wished for death because of the unbearable nature of his
illness. It could also be because he had become affluent and was afraid that he would have
to suffer punishment for misuse of wealth.
Sayyiduna Hamzah ibn Abdul Muttalibn رضى الله عنه was the Prophet's صلى الله عليه وسلم paternal
uncle. He was martyred in the Battle of Uhud. He is known as Sayyid ush Shuhada (chief
of the martyrs).
Idhkar (3) is sweet rush (juncuos adoratus). It is a sweet smelling grass. It is spread on the
planks of the ceiling and it has many other uses.
According to this hadith, a poor hard-pressed person who is patient is better than a rich
person who is grateful. Sayyiduna Khabbab usan +), the great glorious sahabi who was rich
and there is no doubt that he was grateful, felt sorry for his affluent condition.
CHAPTER - III
THAT WHICH IS RECITED BEFORE ONE
WHO IS DYING
بَابُ مَا يُقَالُ عِنْدَ مَنْ حَضَرَةالْمَؤْثُ
He who is dying is the patient on whom the signs of death are apparent. The ulama
(Scholars) describe these signs as numbness of the feet that will not stand up, the nostril
bend, the temple sinks and the skin of the testicles hangs.
That which is recited in front of the dying is the kalimah tayyibah (in jas las au jal ), surah
Yasin and the istarja ( jaujau!). Supplication is made seeking forgiveness, and so on.
SECTION I
الَّفَضِلُ الْآَوَلُ
PROMPT TO THE DYING
(١٦١٦) عَنْ أَبِي سَعِيْدٍ وَأَنْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَقِّئُوا مَوْتَاكُمْ لَا إِلهَ إِلَّ
اللّهُ(رواه مسلم)
1616. Sayyiduna Abu Sa'eed رضى اله عنه and Sayyiduna Abu H urayrah رضى الله عنه narrated
that Allah's Messerager صلى الله عليه وسلم said, "Recite to the dying among you
anypayy
(There is no God but Allah)."1
COMMENTARY: The dying person will listen to the recitation and recite it himself.
But, he should not be instructed to recite lest he refuse to do so because of his unsteady
condition and poor presence of mind. The ulama (Scholars) say that this prompting is
mustahab (desirable).
ONLY PIOUS WORDS
(١٦١٧) وَعَنْ أُمِّ سَلَمَةَ قَالَتُ قَالَ رَسُولُ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا حَضَّرْتُمُ الْمَرِيِضَ أَوِ الْمَيِّتَ فَقُولُوا
1 Muslim # 1-916, Abu Dawud # 3117, Tirmidhi # 976, Nasa'i # 1826, Ibn Majah # 1445, Musnad
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خَيْرًا فَإِنَّ الْمَلَائِكَةَ يُؤمِنُونَ عَلَى مَاتَقُولُونَ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyidah Umm Salamah .1617
said, "When you visit a sick or a dying person speak only good words, for the
angels say 'aameen' to whatever you say."1
COMMENTARY: The good words are prayer for one's own good, for the recovery of the
sick and for the forgiveness of the dead.
PATIENCE & SUBMISSION
(١٦١٨) وَعَنْ أُمِ سَلَمَةً قَالَتُ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ مُسْلِمٍ تُصِيْبُهُ مُصِيْبَةٌ فَيَقُوْلُ مَا
آمَرَهُ اللّهُ بِهِ إِنَّا لِلْهِ وَإِنَّا إِلَيْهِ رَاجِعُوْنَ اَللَّهُوَّ آخِرُنِ فِيْ مُصِيْبَتِيٍّ وَاخْلِفْ لِى خَيْرًا مِنْهَا إِلَّا أَخْلَقَ اللّهُ لَهُ
خَيْرًا مِنْهَا فَلَمَّا مَاتَ أَبُوسَلَمَةَ قُلْتُ أَىُّ الْمُسْلِمِيْنَ خَيْرٌ مِنْ أَبٍ سَلَمَةَّ اقَلُ بَيْتٍ هَاجَرَ إلَى رَسُولِ اللّهِصَلَّى
اللّهُ عَلَيْهِ وَسَلَّمَ ثُؤَّ إِى قُلْتُهَا فَأَخْلَفَ اللَّهُ لِيْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyidah Umm Salamah .1618
said, "If any Muslim faces an affliction and says what Allah had commanded him:
إِنَّا لِلُّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ اللَّهَُّ آجِرْنِ فِيْ مُصِيْبَتِى وَاخْلِفُ لِى خَيْرًا مِنْهَا
'We belong to Allah and to Him is our return. O Allah, reward me for my affliction
and let me have what is better then this, in place of this.'2
Surely, Allah will grant him what is better in replacement." When (Sayyiduna) Abu
Salamah usa+, died, she thought, "What Muslim could be better than Abu Sulama
(Scholars)n us an (+) who and his family were the first to emigrate to Allah's
Messenger صلى الله عليه وسلم?" Then she repeated the (foregoing Messenger in his place. 3
(They were married to one another.)
COMMENTARY: The words 'to Allah we belong and to Him is our return' imply: whatever
is. ascribed to us truly belongs to Allah and is created by Him. To him we shall return. All
of these things are with us for use. Our beginning is from Allah and our end is to Him.
This thing must be comprehended completely and patience must be observed at every trial.
If this is done, every difficulty will become easy. If this verse is given only lip service
coupled with complaint and restlessness, then that is meaningless.
The mere reference to the merit of this verse is enough to presume that it is a cominand to
recite these verses.
صلى الله عليه وسلم was the first emigrant and also the Prophet's رضى الله عنه Sayyiduna Abu Salamah
cousin and faster brother.
THE PROPHET'S صلى الله عليه وسلم PRAYER FOR THE DEAD
(١٦١٩) وَعَنْهَا قَالَتُ دَخَلَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى أَبِيْ سَلَمَةً وَقَدْ شَقَّ بَصْرَهُ فَأَغْمَضَهُ ثَُّ قَالَ
1 Muslim # 6-919, Abu Dawud # 4115, Tirmidhi # 977, Nasa'i # 1825, Ibn Majah # 1447, Musnad
Ahmad 6-306.
2 Muslim # 3.918, Abu Dawud # 3119.
3 Muslim # 3-918, Abu Dawud # 3119.
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إِّ الرُّوْعَ إِذَا قُبِضَ تَبِعَهُ الْبَصَرُ فَضََّ نَاسٌ مِنْ أَهْلِهِ فَقَالَ لَا تَدْعُوْا عَلَى أَنْفُسِكُمْ إِلَّ بِخَيْرٍ فَإِنَّ الْمَلَائِكَةَ
يُؤْقِنُونَ عَلَى مَاتَقُوْلُونَ ثُمَّ قَالَ اللَّهُوَّ اغْفِرْ لِآَني سَلَمَةَ وَارْفَهُ دَرَجَتَهُ فِي الْمَهْدِتِّيْنَ وَاخْلُقْهُ فِى عَقِبِهِ فِى
الْغَابِرِ ينَ وَاغْفِرْ لَنَا وَلَهُ يَا رَبَّ الْعَالَمِيْنَ وَافْسَعُ لَهُ فِى قَبْرِهِ وَنَوِّرْ لَهُفِیهِ(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyidah Umm Salamah .1619
visited Abu Salamah sàn+, whose eye were open and fixed. He closed them, saying,
"As the soul is extracted, the sight follows it." So, some people of his family wept and
wailed. He said, "Do not pray for yourselves anything other than good, because the
angels say aameen to what you pray." Then he prayed, "O Allah, forgive Abu
Salamah, raise him in rank among the guided ones and mind those who survive
among his descendants. Forgive us and forgive him, O Lord of the worlds. Do make
his grave spacious for him and make it bright with radiance for him."1
COMMENTARY: The Prophet صلى الله عليه وسلم meant that with the taking away of the soul, the
sight too is lost. So, there is no point in leaving the eyes open.
صلى الله عليه وسلم SHROUD OF THE PROPHET
(١٦٢٠) وَعَنْ عَائِشَةَ قَالَتْ إِّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِيْنَ تَوَفِى سُِىَ بِبْرُدِ حِبَرَةٍ - (متفق عليه)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنها Sayyidah Ayshah .1620
died, a stripped Yemen garment was placed over his body.2
SECTION II
الفضلُ الثَّانِى
KALIMAH AS LAST WORDS
(١٦٢١) عَنْ مُعَاذٍ بُنِ جَبَلٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَاتَ أَخِرُ كُلَامِهِ لَا إِلهَ إِلَّ اللّهُ
دَخَلَ الجنّةَ- (رواه ابوداؤد)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Mu'dh ibn Jabal .1621
said, "He whose last words are (argwiry) - 'There is no God but Allah.
Will enter paradise."3
COMMENTARY: This means that if anyone recites, just before his death, the entire kalimah
لَا إِلهَ إِلَّ اللَّهُ مُحَمَّدُ الرَّسُولُ اللَّهِ
'There is no God but Allah and Muhammad is Allah's Messenger.'
he will enter paradise directly, or after serving his punishment. But, the first possibility is
more likely. In this way the believers who die with the kalimah tayyibah on their lips are
distinguished from whose who die without reciting it.
RECITING SURAH YASIN
(١٦٢٢) وَعَنْ مَعْقِلٍ بُنِ يَسَارٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِقُرَؤُّا سُوْرَةً يُسْ عَلَى مَوْتَاكُهُ.
1 Muslim # 7-920, Abu Dawud # 3118, Ibn Majah # 1454.
2 Bukhari # 1241, Muslim # 48.942, Abu Dawud # 3120, Musnad Ahmad 6-153.
3 Abu Dawud # 3116.

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(رواه احمد وابوداود وابن ماجة)
صلى اللهعليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ma'qil ibn Yasar .1622
said, 'Recite surah Yasin before your dead" (meaning, the dying). 1
COMMENTARY: Here, the 'dead' means those who are about to die. The subjects of surah
Yasin are such as may interest those are on the point of death.
If the word 'dead' really means the dead, the surah Yasin may be recited over the dead
before burial in the house or after burial at the grave.
If surah Yasin is recited near the head of the dying or the dead then Allah makes the
reckoning easy for him. (Ibn Harduways)
Ibn Adi avus, reported the hadith that if anyone goes to the graves of his parents, or the
grave of one of them, and recites surah Yasin there, then the grave-dweller (s) is forgiven to
the extent of the number of letters of surah Yasin. The ulama (Scholars) say that it could
mean the day, Friday. Specifically, or the entire week (for jumuah is used in both senses).
ALLOWED TO KISS A MUSLIM'S CORPSE
(١٦٢٣) وَعَنُ عَائِشَةً قَالَتْ إِّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَبَّلَ عُثْمَانَ بُنَّ مَظْعُوْنٍ وَهُوَ مَيِّتْ
وَهُوَ يَبْكِى حَتَّى سَالَ دُمُوْءُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى وَجْهِ حُفْمَانَ(رواهابوداؤد والترمذى وابن ماجة)
1623. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم kissed
(Sayyiduna) uthman ibn Maz'un when he died. He wept till his tears flowed over
Uthman's رضى الله عنه face. 2
COMMENTARY: Of the muhajirs, Sayyiduna Uthman ibn Maz'un us al >, was the first to
die in Madinah. Thus he was the first of them to be buried in al-Baqi. After that al-Baqi was
turned into a graveyard. The Prophet صلى اللهعليه وسلم himself picked up a stone and placed it at
رضى الله عنه .his grave as an identification mark
(١٦٢٤) وَعَنْ عَائِشَةَ قَالَتْ إِّ أَبَابَكُرٍ قَبَّلَ النَّبِىَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مَيِّتُ (رواه الترمذى وابن ماجة)
1624. Sayyidah Ayshah رضى الله عنها narrated that (Sayyiduna) Abu Bakr رضى الله عنه kissed
the Prophet صلى الله عليه وسلم when he had died. 3
BURIAL SHOULD BE HASTENED
(١٦٢٥) وَعَنْ حُصَيْنٍ بُنٍ وَحْوٍَ آثَّ طَلْحَةَ بْنِ الْبَرَاءِ مَرِضَ فَأَتَاهُ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَهُوْدُهُ فَقَالَ
إِّي لَأُرِى طَلْحَةً إِلَّ قَدْ حَدَثَ بِهِ الْمَوْتُّ فَاذِنُوْنِيْ بِهِ وَعَجِّلُوا فَإِنَّهُ لَا يَنْبَغِيْ لِيْفَةٍ مُسْلِمٍ آَنْ تُحُسَ بَيْنَ
ظَهُرَانَی اهله(رواهابوداۇد)
رضى الله narrated that Talhah ibn al-Bara رضى الله عنه Sayyiduna Husayn ibn Wahwah .1625
visited him and said, "I think that Talha is صلى الله عليه وسلم was sick. The Prophet عنه
about to die. Tell me when that happens and then make haste in preparing him for
the burial, because, it is not proper that a Muslim corpse should remain
1 Abu Dawud # 3121, Ibn Majah # 1428, Musnad Ahmad 5-26.
2 Abu Dawud # 3163, Tirmidhi # 989, Ibn Majah # 1456, Musnad Ahmad 6-43.
3 Bukhari # 1242, Tirmidhi # 489, Nasa'i # 1840, Ibn Majah # 1457, Musnad Ahmad 6-55.
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(unattended) among his family."1
COMMENTARY: If preparation for burial are delayed then the decaying process might
began with the corpse.
SECTION III
الفَصلُ الثَّالِثُ
RECITE BEFORE THE DYING
(١٦٢٦) عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَقِّنُوْ امَوْتَا كُمْ لَا إِلهَ إِلَّ اللّهُ
الُحْلِيُمُ الْكَرِيْمُ سُبْكَانَ اللّهِرَبِّ الْعَرْشِ الْعَظِيْمِ الْحُهْدُ لِلْهِ رَبِّ الْعَالَمِيْنَ قَالُوا يَا رَسُولَ اللَّهِ كَيْفَ
لِلْأَحْيَاءِ قَالَ أَجْوَدُ وَأَجْوَدُ- (رواه ابن ماجة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Ja'far .1626
, said, 'Recite to those of you who are dying.
.لَا إِلَهَ إِلَّ اللَّهُ الْحَلِيْمُ الْكُرِيْمُ سُبْحَاتَ اللَّهِرَبِّ الْعَرْشِ الْعَظِيْمِ الْحَمْدُ لِلُّهِرَبِّ الْعَالَمِيْنَّ
'There is no God but Allah, the element the compassionate. Without blemish is
Allah Lord of the mighty Those. Praise belongs to Allah. Lord of the worlds might
throne, Praise belongs to the Lord of the worlds'
The sahabah (companions) رضى الله عنهم asked, "O Messenger of Allah, how is this
(expression) for the living?" He said, "Very good! Very good!"2
COMMENTARY: Ibn Asakir رحمه الله reported that Sayyiduna رضى الله عنه Ali narrated. "I have
learnt some words from Allah's Messenger صلى الله عليه وسلم which if a dying person recites, he
will be admitted to paradise." These word are:
1.
three times (لَا إِلََّإِلَّ الَهُالْحَلِيْمُ الْكَرِنِمْ)
2.
three times (الْحَمْذ ◌ِهِرَبِّ الْعَالَمِيْنَ)
3.
three time (تَبَارَكَ الَّذِى بِيدِ الْمُلْ نُخيِ وَيُمِيتْ وَهُوَ عَلَى كُلِّ شَنِيقَدِيْز)
-
SOULS OF BELIEVERS & INFIDELS
·
(١٦٢٧) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْمَيِّتُ تَحُرُهُ الْمَلَائِكَةُ فَإِذَا كَاَ
الرَّجُلُ صَالِثًا قَالُوا أُخْرُجِ آَيَّتُهَ النَّفْسُ الَّيِّبَةُ كَانَتُ فِي الْجَسَدِ الَّيِّبِ أُخْرُجِيْ حَمِيْدَةً وَاَبْشِرِی پِرَوچ
وَرَيْحَانٍ وَرَبٍ غَيِّرٍ غَضَّبَانَ فَلَا تَزَالُ يُقَالُ لَهَا ذَلِكَ حَتّى تَخْرُ بَ ثُؤَّ يُعْرَبُ بِهَا إِلَى السَّمَاءِ فَيُقْتَهُ لَّهَا فَيُقَالُ
مَنْ هُذَا فَيَقُوْلُوْنَ قُلَاهْ فَيُقَالُ مَرْحَبًّا بِالنَّفْسِ الَّيِّبَةِ كَانَتْ فِي الْجِسَدِ الظَّيِّبِ أُدْخُلِى حَمِيْدَةً وَأَبْشِرِئٌ
بِرَوْجِ وَرَتْحَانٍ وَرَبٍ غَيِّرٍ غَتَّبَانَ فَلَا تَزَالُ يُقَالُ لَّهَا ذُلِكَ حَتَّى تَنْتَهِىَ إِلَى السَّمَاءِ الَّتِى فِيْهَا اللَّهُ فَإِذَا
كَاتَ الرَّجُلُ السُّوْءَ قَالَ أُخْرُجِ آَيَّتُهَا النَّفْسُ الْخُبِيْئَةُ كَانَتْ فِى الْجِسَدِ الْخُبِيْثِ أُخْرُجِى ذَمِيْمَةً وَأَبْشِرِئٌ
بَجِّمِيٍُ وَغَتَّاقٍ وَأَخَرَ مِنْ شَكِلُهُ أَزْوَاجٍ فَمَا تَزَالُ يُقَالُ لَهَا ذَلِكَ حَتّى تَّخْرُبَ ثُؤَ يُحُرَجُ إِلَى السَّمَاءٍ فَيُقْتَعُ لَهَا
1 Abu Dawud # 3159.
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فَيُقَالُ مَنْ هُذَا فَيُقَالُ قُلَانٌ فَيُقَالُ لَّا مَرْحَبًّا بِالنَّفْسِ الْخَبِيْئَةِ كَانَتُ فِى الْجُسَدِ الْحُبِيْثِ إِرْجِعِىِ ذَمِيْمَةٌ فَإِنَّهَا
لَا تُقْتَعُ لَكِ آبٌوَابُ السَّمَاءِ فَتُرْسَلُ مِنَ السَّمَاءِ ثُمَّ تَصِيُرُ إِلَى الْقَبْرِ - (رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1627
said, "When anyone is on the point of death, the angels come to him. If he is a good,
pious man, the angels (of mercy) say (to his soul), 'Come out, righteous soul that had
been in a pious body! Come out, praised (before Allah and the creatures), Glad tiding
to you of (perpetual) rest and peace and provision (of paradise) and of (a meeting
with) a Lord who is not angry.' This does not cease to be repeated till it comes out.
Then it is taken up to the heaven and the gate is opened for it. It is asked, 'who is he?'
They say, 'so and so.' Then it is said, 'welcome righteous soul that had been in a pious
body. Enter, praised with tidings of rest and provision, and a Lord who is not angry!'
It is repeated to it till it end up at the heaven where Allah is.
If he an evil person, the angel say, 'come out, O you wicked soul that had been in a
wicked body! Come out, blamed, and know of boiling water, puss and other
(punishment) like these of various kinds.' (surah Saad, 38:57-58) It does not cease to
be repeated to it till it comes out. Then it is taken up to the heaven and the gate is
opened for it and it is asked, 'who is he?' It I said, 'so and so.' It is said, 'The wicked
soul that was in a wicked body is not welcome. Return, blamed. The gates of
heaven will not be opened for you.' So, it will be sent back from heaven and it will
come to the grave."1
COMMENTARY: The angels of mercy and of punishment come to the dying. The former
do their work if he is good person otherwise the latter accomplish their task.
As for the good, pious soul, it could mean a believer generally, or the pious one who is
careful of rights of Allah and of follow men.
The hadith is silent about the habitual sinner. This is the procedure with the Book and the
sunnah (Practice of Holy Prophet) that they maintain silence about the sinner. They keep him:
between fear and hope.
The souls of the believers and the infidels are distinguished in that the latter are cast down
to the lowest of low while the former are free to fly in the heavens and the earth and to eat
the light under the throne. They also retain their relationship with their bodies in the
graves. The corpse recites the Quran, offers the salah (prayer) and rests and sleeps soundly,
seeing t he place for it in paradise.
The affairs of the soul and the situation in the barzakh are exceptions to the cause and
effect process. We cannot comprehend them in our world, but we must not entertain any
kind of doubt about these things.
(١٦٢٨) وَعَنْ أَبي هُرَيْرَةً أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا خَرَجَتْ رُوْءُ الْمُؤْمِنِ تَلَقَّاهَا
مَلَكَانٍ يُصْحِدَانِهَا قَالَ حَقَّادْ فَذَكَّرَ مِنْ طِيْبٍ رِيُحِهَا وَذَكَّرَ الْمِسْكَ قَالَ وَيَقُوْلُ أَهْلُ السَّمَاءِ رُوْمٌ طَيِّبَةٌ
جَاءَتْ مِنْ قِبَلِ الْأَرْضِ صَلَّى اللهُ عَلَيْتٍ وَعَلَى جَسَدٍ كُنْتٍ تَعْمُرِيْنَهُ فَيُنْطَلَقُ بِه إِلَى رَبِّهِ ثُمَّ يَقُوُلُ انْطَلِقُوابِم
إِلَى أَخِرِ الْآَجَلِ قَالَ وَإِّ الْكَافِرَ إِذَا خَرَجَتْ رُوْحُهُ قَالَ حَقَّادْ وَذَكَّرَ مِنْ نَتْنِهَا وَذَكَّرَ لَهُنَّا وَيَقُولُ آَهْلُ
1 Ibn Majah # 4262, Musnad Ahmad 2-364.
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السَّمَاءِ رُوْمٌ خَبِيْقَةٌ جَاءَتُ مِنْ قِبَلِ الْأَرْضِ فَيُقَالُ انْطَلِقُوا بِهِ إِلَى آخِرِ الْآَجَلِ قَالَ أَبُوُ هُرَيْرَةَ فَرَةَّ رَسُوُلُ
اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ رَيْطَةً كَانَتْ عَلَيْهِ عَلى آنْفِهِ هُگّذَا-(رواه مسلم)
1628. Sayyiduna Abu Hurayrah narrated that Allah's Messenger صلى الله عليه وسلم said,
"When the soul of the believer comes out, two angels meet it and take it up (to
heaven)." Hammad & ,) (a sub-narrated of this hadith) said that then he
mentioned its sweet smell and also mentioned its musk (that it emitted the
fragrance of musk). Then he (The prophet صلى الله عليه وسلم) said that dwellers of heaven
will say, "A pure soul comes from the earth. May Allah bless you and the body in
which you lived." Then, it will be taken to its Lord who will command them, "Take
it away till the end of the term."
He also said, "When the soul of an infidel comes out." Hammad ales, said that he
mentioned its stench and also mentioned the cure. "The dwellers of heaven will
say. "An evil soul comes from the earth." They will be commanded to take it away
till the end of t he term.
صلى الله عليه narrated further that Allah's Messenger رضى الله عنه Sayyiduna) Abu Hurayrah)
, then put the edge of his cloak the was wearing over his nose in this way. 1
„ .COMMENTARY: The word 'term' in the hadith means the time period of barzakh. It will end
with the day of resurrection. Barzakh is the intervening period between death and the Last Day.
As for the end of the garment on his nose, Sayyiduna Abu Hurayrah as an >, put his own
صلى الله had done it. The Prophet صلى الله عليه وسلم garment on his nose to indicate how the Prophet
jule had been enabled to perceive the odour of the infidel's soul.
(١٦٢٩) وَعَنْ أَيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا حُضِرَ الْمُؤْمِنُ أَتَتْ مَلَائِكَةُ الرَّحْمَّةِ
بِرِيْرَةٍ بَيْضَاءَ فَيَقُوْلُونَ أُخْرُجِى رَاضِيَةٌ مَرْضِيًّا عَنْكٍ إِلَى رَوْجِ اللّهِ وَرِيْحَانٍ وَرَبٍ غَيْرٍ غَقْبَاَ
فَتَخْرُ كَأَعْطِيَبٍ رِيْحِ الْمِسْكِ حَتَّى أَنَّهُ لَيْنَاوِلُهُ بَعْضُهُمْ بَعْقًا حَتّى يَأُوْا بِهِ أَبْوَابَ السَّمَاءِ فَيَقُؤْلُوٌُّ مَا
أَظْيَبَ هذِهِ الرِّئْعُ الَّتِى جَاءَ تُكُمٌ مِنَ الْأَرْضِ فَيَأْتُوُنَ بِهِ آَرْوَاءَ الْمُؤْمِنِيْنَّ فَلَهُمْ أَشَدُّ فَرْحًا بِهِ مِنْ آخَدِكُمْ
بِخَائِهِ يَقْدُمُ عَلَيْهِ فَيَسْأَلُوْنَّهُ مَاذَا فَعَلَ فَلَارْ مَاذَا فَعَلَ فَلَانْ فَيَقُوْلُونَ دَعُوُهُ فَإِنَّهِ كَانَ فِىِ غَيِّ الدُّنْيَا
فَيَقُولُ قَدْ مَاتَ أَمَا أَتَاكُمْ فَيَقُؤْلُوْنَ قَدْ ذُهِبَ بِهِ إِلَى أُقِّهِ الْهَاوِيَّةِ فَإِنَّ الْكَافِرَ إِذَا اخْتُصِرَأَتَتْهُ مَلَائِكَةُ
الْعَذَابِ بِمِسْجٍ فَيَقُوُلُوْتَ اخْرُجِيْ سَاخِظَةٌ مَسْخُوًْا عَلَيْكٍ إِلى عَذَّابِ اللّهِ عَزَّ وَجَلَّ فَتَخْرُُ كَأَنْتَنِ رِيح
جِيْفَةٍ حَتَّى يَأْتُونَ بِهِ إِلَى بَابٍ الْأَرْضِ فَيَقُولُونَ مَا آَنْتَنَّ هُذِهِ الرِّيْمُ حَتَّى يَاتُونَ بِهِ آَرْوَاءَ الْكُفَّارِ.
(رواه أحمد والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1629
said, "When a believer's death approaches, the angels of mercy come with white
silk and say, 'come out pleased (with Allah and He) pleased with you to Allah's
1 Muslim # 75-2872.

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mercy, favour and provision, to Allah who is not angry with you.' The soul emerges
with fragrance like that of the sweetest musk. They take him one after another till
they bring him to the gates of heaven, saying, 'what a sweet smell that is here to you
from earth!' Then they take him to the souls of the believers who are overjoyed on
seeing him, more than one of you can be on the return of someone who has been
away. They ask him about different people, how they are. Then they say, 'Let him
alone a while, for, he has come from the grief of the world.' But the says of one of t
hem. 'He has died. Is he not here with you' They say, '(so) he has been taken to his
destination, hell!'
When a disbeliever is on the point of death, the angels of punishment bring him a
hairy (rough) bay and say. 'Emerge to the punishment of Allah, Mighty and
glorious, while He is displeased with you and angry at you and you are (cursed and)
displeased.' The soul emerges with the horrible stench of a (decayed) corpse. They
take it to the gate of earth (into heaven) where the angels say, 'what a terrible
odour!' They take hi to the souls of the disbelievers. 1
COMMENTARY: The souls of the believers enquire from the now-coming soul about their
known ones whom they had left behind in the world.
The gate of earth is really the gate of the lowest heaven as Allamah Teebi als, said, Or, the
gate of the earth means the earth itself. In this case it would mean that the infidel's soul
would be cast to the lowest of low Mulla Ali Qari prefers this explanation.
The souls of disbelievers to whom the soul is taken are in sijin. It is a place in the depths of hell.
(١٦٣٠) وَعَنِ الْبَرَاءِ بُنِ عَازِبٍ قَالَ خَرَجُنَا مَعَ الَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي جَنَازَةِ رَجُلٍ مِنَ الْأَنْصَارِ
فَانْتَهَيْنَا إِلَى الْقَبْرِ وَلَمَّا يُلْكَدُ فَجَلَسَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَ جَلَسْنَا حَوْلَةُ كَأَّ عَلَى رُءُسِنًا
الطَّيْرَ وَفِيْ يَدِهِ مُوْدٌ يَنْكُتُ بِهِ فِ الْأَرْضِ فَرَفَةَ رَأْسَهُ فَقَالَ اسْتَحِيْذُوْا بِاللَّهِ مِنْ عَذَابِ الْقَبْرِ مَرَّتَيْنٍ أَوْ ثَلاًّا
◌َُّ قَالَ إِّ الْعَبْدَ الْمُؤْمِنَ إِذَا كَانَ فِ انْقِطَاءٍ مِنَ الدُّنْيًّا وَإِقْتَالٍ مِنَ الْآخِرَةِ نَزَلَ إِلَيْهِ مَلَائِكَةُ مِنَ
السَّمَاءِ بِيُضُّ الْوُجُوْهِ كَأَنَّ وُجُوْهُهُمُ الشَّمْسُ مَعَهُمْ كَفَّنْ مِنْ أَكْفَانٍ الْجَنَّةِ وَحَتُوُظُ مِنْ حَنُوُطِ الْجُنَّةِ
حَتَّى يَجْلِسُوْا مِنْهُ مَدَّالْبَصَرِ ثُقَّ تَجِيْءُ مَلَكُ الْمَوْتِ عَلَيْهِ السَّلَامُ حَتّى تَجْلِسَ عِنْدَ رَأْسِهِ فَيَقُوْلُ آَيَّتُهَا النَّفْسُ
الطَّيِّبَةُ أُخْرُ جِيْ إِلَى مَغْفِرَةٍ مِنَّ اللَّهِ وَ رِضْوَانٍ قَالَ فَتَخْرُُ تَسِيْلُ كَمَا تَسِيلُ الْقَطْرَةُ مِنَ السِّقَاءِ فَيَاخُذُهَا
فَإِذَا آخَذَ هَا لَمُ يَدَعُوُهَا فِىْ يَدِمٍ طَرُفَةَ عَيْنٍ حَتَّى يَا خُذُوهَا فَيَجْعَلُوْهَا فِيْ ذُلِكَ الْكُفَنِ وَفِي ذَلِكَ الْخُطِ
وَيَخْرُجُ مِنْهَا كَأَظْيَبٍ نَفْحَةٍ مِسٍْ وُجِدَتْ عَلَى وَجْهِ الْأَرْضِ قَالَ فَيَصْعَدُوْنَ بِهَا فَلَائِهُزُّونَ يَعْنِى بِهَا عَلى
مَلَاءٍ مِنَ الْمَلَائِكَةِ إِلَّ قَالُوا مَاهَذَا الرُّوْءُ الطَّيِّبُ فَيَقُوْلُوْنَ فُلَاتُ بْنُ فُلَانٍ بِأَحْسَنَّ أَسْمَائِهِ الَّتِى
كَانُوا يُسَكُّوْنَهُ بِهَا فِي الدُّنْيَا حَتَّى يَنْتَهُوا بِهَا إِلَى السَّمَاءِ الدُّنْيَا فَيَسْتَفْتِحُوْتَ لَهُ فَيُفْتَعُ لَهُمْ فَ يُشَيِّعَهُ مِنْ كُلِّ
سَمَاءٍ مُقَّرَّبُوْهَا إِلَى السَّمَاءِ الَّتِى تَلِيْهَا حَتَّى يُنْتَهِى بِهِ إِلَى السَّمَاءِ السَّابِعَةِ فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ اُكْتُبُوا كِتَابَ
1 Nasa'i # 1833, Musnad Ahmad.

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عَبْدِىْ فِيْ عِلَّتِيْنَ وَاَعِيُدُوهُ إِلَى الْأَرْضِ فَإِّ مِنْهَا خَلَقْتُهُمْ وَفِيْهَا أُعِيْدُهُمْ وَمِنْهَا أُخْرِجُهُمْ تَارَةً أُخْرَىُ قَالَ
فَتُعَادُ رُؤُحُدٍ فِي جَسَدِهِ فَيَأْتِهِ مَلَكَانٍ فَيُجْلِسَانِهِ فَيَقُوْلَانٍ لَهُ مَنْ رَّبُّكَ فَيَقُولُ رَتِّ اللّهُ فَيَقُولَانٍ لَّهُ
مَادِئْنُكُ فَيَقُولُ دِيْنِيَ الْإِسْلَامُ فَيَقُوْلَانٍ لَّهُ مَاهِذَا الَّجُلُ الَّذِىُ بُعِثَ فِيْكُمْ فَيَقُوْلُ هُوَ تَسُولُ اللَّهِصَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ فَيَقُوْ لَانٍ لَّهُ وَمَا عِلْمُتَ فَيَقُوْلُ قَرَأْتُ كِتَابَ اللّهِ فَآمَنْتُ بِهِ وَصَدَّقْتُ فَيُنَادِئْ مُنَادٍ مِنَّ
السَّمَاءِ أَنْ صَدَقَ عَبْدِىٌ فَأَفْرِ شُوُهُ مِنَ الْجِنَّةِ وَاَلْبِسُوْهِ مِنَ الْجِنَّةِ وَافْتَحُوْا لَهُ بَابًا إِلَى الْجَنَّةِ قَالَ فَيَأْتِهِ مِنْ
رَوْجِهَا وَطِئُبِهَا فَيُفْسَُ لَهُ فِيْ قَبْرِهِ مَذَّ بَصْرِهِ قَالَ وَيَأْتِيْهِ رَجُلْ حَسَنُ الْوَجُهِ حَسَنُ الثَّابِ طَيِّبُ الرِّئْحِ فَيَقُولُ
أَبْشِرُ بِالَّذِىْ يَسَرُّكَ هذَا يَوْمُكَ الَّذِىُ كُنْتَ تُؤْعَدُ فَيَقُولُ لَهُ مَنْ أَنْتَ فَوَجُهُتَ الوَجْهُ مَيْىُّ بِالْخُيْرٍ فَيَقُوُلُ
أَنَا عَمَلُكَ الضَّالِمُ فَيَقُولُ رَتٍّ أَقِمِ السَّاعَةَ رَتٍّ أَقِمِ السَّاعَةُ حَتَّى أُرُجِعَ إِلى أَهْلِى وَمَالِى قَالَ وَإِّ الْعَبْدَ
الْكَافِرَ إِذَا كَانَ فِى إِنْقِطَاءٍ مِنَ الذُّنْيَا وَإِقُبَالٍ مِنَ الْآخِرَةِ نَزَّلَ إِلَيْهِ مِنَ السَّمَاءِ مَلَائِكَةٌ ◌ُودُ الْوَجُوْهِ مَعَهُمُ
الْمُسُوْمُ فَيَجْلِسُوْنَ مِنْهُ مَذَّالْبَصَرِ ثُقَّ تَجِئْءُ مَلَكُ الْمَوْتِ حَتَّى يَخْلِسَ عِنْدَ رَأْسِهِ فَيَقُولُ أَيْتَهَا النَّفْسُ
الْحُبِيْقَةُ أُخْرُجِى إِلى سَخَطِ مِنَ اللَّهِ قَالَ فَتَفَرَّقُ فِي جَسَدِهٍ فَيَنْتَزِ عُهَا كَمَا يُنُُّمُ السُقُودُ مِنَ القُوفِ الْمَبْلُولِ
فَيَأْخُذُّهَا فَإِذَا آَخَذَهَا لَمْ يَدَعُوْهَا فِيْ يَدٍمٍ ظَرْفَةَ عَيْنٍ حَتَّى يَجْعَلُوْهَا فِيْ تِلْكَ الْمُسُوحِ وَتُخْرُجُ مِنْهَا كَأَنْ رِيح
جِيْفَةٍ وُجِدَتْ عَلَى وَجْهِ الْأَرْضِ فَيَصْعَدُوْنَ بِهَا فَلَائِمُرُونَ بِهَا عَلَى مَلَأٍ مِنَ الْمَلَائِكَةِ إِلَّ قَالُوا مَاهَذًا
الرُّوْمُ الْخُّبِيْثُ فَيَقُوْلُونَ فُلَانُ بْنُّ قُلَانٍ بِأَقْبَحِ اسْمَائِ الَّتِى كَاتَ يُسَتِى بِهَا فِي الدُّنْيَا حَتَّى يَنْتَهِىَ بِه
إِلَى السَّمَاءِ الدُّنْيَا فَيُسْتَفْتَعُ لَّهِ فَلَا يُفْتَعُ لَهُ ثُؤَّ قَرَأَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُفْتَُّ لَّهُمْ أَبْوَابُ
السَّمَاءِ وَلَّا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ فَيَقُولُ اللهُ عَزَّ وَجَلَّ ◌ُكُتُبُوا كِتَابَهُ فِى سِچِيْنَفِی
الْأَرْضِ السُّقْلِى فَتُظُرَءُ رُوْحُهُ طَرْحًا تُؤَّ قَرَأَ وَمَنْ يُشْرِكْ بِاللَّهِ فَكَنَّمَا خَزَّ مِنَ الشَّمَاءِ فَتَخْتَفُهُ الَّيْرُ
آؤُّهُوِی په الرِّئُ فِی مَکَانٍ سَحْقٍ فَتُعَادُ رُؤُهُهُ فِی جَسَدِهِ وَيَاتُهُ مَلَكَانٍ فَيُجْلِسَانِهِ فَيَقُوْلَا لَهُ مَنْ
رَبُّكَ فَيَقُوْلُ هَاهُ مَاهَ لَا أَدْرِئْ فَيَقُوْلَانٍ لَهُ مَا دِيْنُكَ فَيَقُوْلُ هَاه هَاذَ لَا اذْرِئْ فَيَقُوْلَانٍ لَّهُ مَالهذًا الرَّجُلُ
الَّذِىْ بُمِثَ فِيْكُمُ فَيَقُوْلُ هَاهُ هَاه لَا أَدْرِىٌ فَيُنَادِئْ مُنَادٍ مِنَ السَّمَاءِ أَنْ كَذَّبَ فَأَفْرِ شُوْهُ مِنَ النَّارِ
وَاقْتَحُوا لَهُ بَابًّا إِلَى النَّارِ فَيَأْتِيْهِ مِنْ حَرِّهَا وَسَمُومِهَا وَيُفَيَّقُ عَلَيْهِ قَبْرُ، حَتّى تَخْتَلِفَ فِيهِ اصْلًاغُدوَيَاتِتْهِدَجُلْ
قَبِمُ الْوَجْهِ قَبِيِمُ الثَّابِ مُنْتِنُ الرِّيْحِ فَيَقُوْلُ أَبْشِرُ بِالَّذِىُ يَسُوْنُكَ لهَذَا يَوْمُّكَ الَّذِىُ كُنْتَ تُؤْعَدُ فَيَقُوْلُ
مَنْ أَنْتَ فَوَجُهُكَ الْوَجْهُ تَحِىُّ بَالشَّرِّ فَيَقُوْلُ أَنَا عَمُلَكَ الْحُبِيْثُ فَيَقُوْلُ رَتٍّ لَاتُقِمِ السَّاعَةَ وَفِى رِوَايَةٍ تَخْوَهُ

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Translation & Commentary of MISHKATUL MASAABIH
وَزَادَفِيْهِ إِذَا اخْرَجَ رُوْحُه صَلَّى عَلَيْهِ كُلُّ مَلَكٍ بَيْنَ السَّمَاءِ وَالْأَرْضِ وَ كُلُّ مَلَكٍ فِي السَّمَاءِ وَفُتِحَتْ لَهُ
أَبْوَابُ السَّمَاءِ لَيْسَ مِنْ أَهْلِ بَابٍ إِلَّا وَهُمْ يَدْعُوْنَ اللّهُ أَنْ يُخْرَبَ بِرُوُجِهِ مِنْ قِبَلِهِمْ وَ تُنْزَُّ نَفْسُهُ
يَعْنِىِ الْكَافِرَ مَعَ الْعُرُوْقِ فَيَلْعَنُّهُ كُلُّ مَلَتٍ بَيْنَ الشَّمَاءِ وَالْأَرْضِ وَكُلُّ مَلٍَ فِي السَّمَاءِ وَتُغْلَقُّ أَبُوَابُ
السَّمَاءِ لَيْسَ مِنْ أَهْلٍ بَابٍ إِلَّا وَهُمْ يَدْعُوْنَ اللهُ أَنْ لَّا يُعُرَجَ رُوْحُهُ مِنْ قِبَلِهِمْ (رواه احمد)
صلى اللهعليه وسلم Sayyiduna Bara ibn Aazib narrated that they went with the Prophet .1630
to the funeral of an ansar man. They came to the grave but it had not been dug. So,
Allah's Messenger صلى الله عليه وسلم sat down and they sat down around him as though
birds were perched on their heads. He had a stick in his hand and he etched lines
with it on the ground. Then, raising his head, he said, "Seek refuge in Allah frum
the punishment in the grave." Twice or thrice. He then said, "As a believer is on he
point of departing from this world and entering the next, angels with faces as white
as the sun come down from heaven to him with a shroud of paradise and some of
its perfume. They sit as far away from him as a sight can behold. The angel of death
comes and sits at his head and says, 'O pious soul, emerge to forgiveness and
pleasure of Allah.' So, it emerges as through a drop of water flow from a water-skin.
He takes it but the other angels do not let him hold it for an instant. They take it
quickly and put it in that shroud and that perfume. So that it emits a fragrance
similar to the sweetest musk found on the surface of the earth. Then, they carry it
up and whichever group of angels they pass, enquire, 'who is this pious soul?' They
identify it by name and parentage with the best of its names by which the
earthlings had called him. They come with it to the lowest heaven and call for the
gate to be opened for it. The gate is opened and (from then on) at every heaven, its
chief angels lead it to the next heaven and so to the seventh. Allah, Mighty and
Glorious, say, 'place the record of my slave in 'Illiyun, Take it back to earth, since I
have created mankind from it and I shall return them to it and I shall raise them
again from it.' His soul is restored to his body and two angels come to him, make
him sit up and ask him, 'who is your Lord?' He says, 'My Lord is Allah.' They ask,
'what is your religion?' He says, 'Islam is my religion. They ask 'who is this man
who was sent to you?' He says, 'Allah's Messenger!' They ask, 'How do you know?
He say, 'I read Allah's Book, believed in it and confirmed it as true.' A crier from
heaven calls, 'My slave has spoken the truth. Spread out for him carpets from
paradise, clothe him from paradise and open a gate for him into paradise.' Its breeze
and sweet smell come to him. His grave is widened for him as for as the eye can see.
Then a man with a beautiful face, beautiful dress and sweet smell comes to him and
says, 'Be happy as you wish for this is your day that has been promised to you.' He
asks, 'who are you with such a beautiful face and good tidings?' He says, 'I am your
good deeds.' He then prays, 'My Lord, let the last Hour come! My Lord, let the last
Hour come that I may return to my people and my property.'
He then said, "As a disbeliever is about to depart from this world and enter the
next world, black faced angels come down to him from heaven with hairy cloth
and sit as far away from him as the sight can perceive. The angel of death comes
and sit at his head and calls, 'O evil soul emerge to Allah's wrath.' It scatters in
his body (unwilling to emerge, but he extracts it as spit is down out from
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moistened wool. He seizes it but the other angels do not let him hold it for an
instant. They snatch it quickly and place it in the hairy cloth from which it gives a
nasty stench similar to the most unbearable stench of a corpse found on the
surface of the earth. Then, they carry it up and whichever group of angels they
pass, enquire, 'who is this evil soul' they identify it by name and parentage with
the ugliest of its names by which the earthlings had called him. They come with it
to the lowest heaven and ask for the gate to be opened for it, but it is not opened."
Then Allah's Messenger صلى الله عليه وسلم recited.
لَا تُفَتَّعُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَّا يَدُخَلُونَ الْجُنََّ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ
{the gates of heaven shall not be opened for them, nor shall they enter the garden
until the camel passes through the eye of the needle.} (7:40) (and he said,)
"Allah Mighty and Glorious, say 'place his record in sijjin in the lowest earth,' His'
soul is thrown down." Then he recited:
وَمَنْ تُشْرِكُ بِاللَّهِ فَكَّمَا خَرَّ مِنَ السَّمَاءِ فَتَخْطَفُهُ الطَّيْرُ أَوْقَّهُوِى بِهِ الرِّيُ فِْ مَكَانٍ سَحِْقٍ
(And whosoever associates anything with Allah, it is as through he had fallen from
heaven and the birds snatch him away. Or the wind sweeps him to a remote place) (22:31)
His soul is restored to his body and two angels come to him and make him sit up.
They ask him, 'who is your Lord?" but, he is unable to answer. They ask him about
his religion, but he cannot answer. They ask him about the man sent to them, but he
cannot say anything. So, a crier calls from the heaven, 'He lies. Stretch a carpet from
hell for him and open for him a gate to hell.' So, the heat of hell and hot air come to
him and his grave is narrowed over him till his ribs are pressed on one another. A
man of an ugly appearance and ugly dress with a repulsive odour appears before
him and say, 'Grieve with that which hurts you! This is the day of your that was
promises to you.' He asks, 'who are you? Your face is the ugliest and brings evil.'
He says, 'I am your evil deeds.' He prays, 'My Lord, put off the Last Hour.'
According to another version that is very much like it and has this much more;
'When a believer's soul comes out (of his body), every angel between heaven and
earth and every angel in heaven prays for mercy on him. The gates of heaven are
opened for him and the keeper of every gate to Allah that his soul may be taken up
from front of t hem.
The soul of the disbeliever is extracted with his reins. All the angels between
heaven and earth and all the angels in heaven curse him. The gates of heaven are
locked on him and all the keepers of the gates pray to Allah that his soul should not
be taken up past them."1
COMMENTARY: According to another tradition, even a believer undergoes severe pangs
to death while this hadith say that his soul comes out as easily as a drop of water comes out
of a water skin. The fact is that he does suffer pangs of death but then his soul comes out it
is very easy on him.
A believer's soul is taken up to the seventh heaven and some ahadith say that it is taken
up to the throne. Thus, some believers may be taken up to the throne and some to the
seventh heaven.
Illiyun is a place on the seventh heaven where the pious people's records are stored.
1 Abu Dawud # 4753, Musnad Ahmad 4-287.

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The question about the prophet صلى الله عليه وسلم to the grave-dweller is as in this hadith, or,
"Who is your Prophet صلى الله عليه وسلم to the grave-dweller is as in this hadith, or, 'Who is your
prophet?" This is according to another hadith.
The believer's words; 'till I return to my people and my property,' refer to the maidens of
paradise and servants and to the castle and garden of paradise and other kinds of
belongings. Or, his folk and relatives and palaces and maidens of paradise.
Sijin is a place in the depths of hell under the seventh earth. Records of deeds of inmates of
hell are stored there.
While the grave narrows down on the rebellious people, it will also constrict for the saintly.
However, that will be like an embrace of a mother who taken her child within herself in love.
BELIEVER IN BARZAKH
(١٦٣١) وَعَنْ عَبْدِ الرَّحُمْنِ بْنِ كَعْبٍ عَنْ آَبِيُّهِ قَالَ لَمَّا حَضَرَتُ كَعْبَّانِ الْوَفَّةُ آَتَتُهُ أُّ بِشُرٍ بِنْتُ الْبَرَاءِ
ابْنِ مَعْرُوُرٍ فَقَالَتْ يَا أَبَا عَبْدِ الرَّحْمُنِ إِنْ لَقِيْتَ فُلَانًا وَاقْرَأْ عَلَيْهِ مِنِّى السَّلَامَ فَقَالَ غَفَرَ اللّهُ لَكِ يَا
أُقَّ بِشْرٍ تَحْنُ أَشْغَلُ مِنْ ذَلِكَ فَقَالَتْ يَا آبَا عَبْدِ الرَّحُمُنِ آَمَا سَمِعْتَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ
يَقُوُلُ إِكَّ ارُوَاءَ الْمُؤْمِنِينَ فِيْ طَيْرٍ خُضْرٍ تَعْلُقُ بِشَجَرِ الْجُنَّةِ قَالَ بَلَى قَالَتُ فَهُوَ ذَاكَ(رواه ابن ماجة
والبيهقى فی کتاب البعث والنشور)
1631. Sayyiduna Abdur Rahman ibn Ka'b & a, narrated on the authority of his
father that when death approached (Sayyiduna) Ka'b usd+, (Sayyidah) Umm Bishr
,come to him and said, "O Abn Abdur Rahman رضى الله عنه bint Bara ibn Ma'rur رضى الله عنه
if you meet so and so, convey to him my salaam." He said, "May Allah forgive you,
O Umm Bishr, I shall be too occupied from that." She said, "O Abu Abdur Rahman
did you not hear Allah's Messenger صلى الله عليه وسلم say, 'The souls of the believers are in
green birds that perch on trees of paradise and feed on them?" He said, "Of course!"
She said, "That is it!' (She hoped he would attain that place.)1
COMMENTARY: Sayyiduna Abdur Rahman alles, was among prominent tabi'un ales, and
رضى Bara ibn Ma'rur. رضى اللهعنه (was among great sahabah (companions رضى الله عنه his father ka'b
.was his daughter رضى اللهعنه was a sahabi and an ansar. Sayyidah Umm Bishr الله عنه
It seems that 'convey salaam to so-and-so' are words of a sub-narrator while Sayyidah
Umm Bishr رضى الله عنه may have named Bara رضى الله عنه or Bishr رضى الله عنه .Ka'b رضى الله عنه was
surprised at her request, so said 'May Allah forgive you!' He said that there they would be
too occupied to engage in any such work and to look out for someone.
Sayyiduna Umm Bishr us an », gave him glad tidings of ease in paradise. He would have
Allah's mercy and favour.
Another tradition is more explicit the soul of believers in the body of green animals will
graze there and be under the throne at the radiant lights.
(١٦٣٢) وَعَنْهُ عَنْ آَيْهِ أَنَّهُ كَانَ يُحدِّثُ آَرَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّمَا نَسَمَةُ الْمُؤْمِنِ طَيٌْ تَعْلُقُ
فِي شَجَرِ الْجَنَّةِ حَتى يُرْجِعَهُ اللهُ فِي جَسَدِهِ يَوْمَ يَبْعَثُّه(رواه مالك والنسائى والبيهقى فى كتاب البعث والنشور)
1 Ibn Majah # 1449.

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1632. Sayyiduna Abdur Rahman ibn al-, Ka'b narrated from his father who used
to say that Allah's Messenger صلى الله عليه وسلم said, "The soul of the believer is in the
form of a bird feeding on the trees of paradise till Allah will return it to its body on
the day He will resurrect it."1
COMMENTARY: If a human being's soul is clothed in a birds form, it is not degraded
because that is not a real change in which it is controlled by the body. It is like preserving a
gem in a chest.
Some ulama (Scholars) say that the hadith speaks of the soul of a martyr only Other say
that it refers to all believers.
(١٦٣٣) وَعَنْ مُحَيِّدٍ بُنِ الْمُنْكِّدِرِ قَالَ دَخَلْتُ عَلَى جَابِرِ بْنِ عَبْدِ اللهِ وَهُوَ يَمُوْتُ فَقُلْتُ إِقْرَأْ عَلَى رَسُولِ اللهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ السَّلَامَ (رواه ابن ماجة)
1633. Sayyiduna Muhammad ibn al-Munkadir a >, narrated that he visited
Sayyiduna Jabir ibn Abdullah as ås », when he was on the point of death. So, he
12". صلى الله عليه وسلم said (to him) "Convey (my) salaam to Allah's Messenger
CHAPTER - IV
WASHING (BATHING) AND SHROUDING
THE DEAD
بَابُ غُسْلِ المَّتِوَتَگُفِئْنِه
Ahadith in this chapter give the rules and etiquettes about giving bath and shrouding the
corpse. To bathe the dead is fard Kifayah(adequate obligation) so that if some people give him
the bath then all others will be absolved of the duty, but if no one gives him the bath, then
all will have committed sin.
Ibn Hammam als>, said that it is a prerequisite to form an intention before giving a bath to
the dead. Some ulama (Scholars) say that it is not necessary to form an intention.
SECTION I
اَلْفَضِلُ الْأَوَلُ
WASHING THE DEAD
(١٦٣٤) عَنْ أُيِّ عَطِيَّةً قَالَتْ دَخَلَ عَلَيْنَا رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَ أَحْنُ نَفْسِلُ ابْنَتَهُ فَقَالَ اغْسِلْتَهَا
ثَلاَفًا أَوْخَمْسًا أَوْاَكْفَرَ مِنْ ذُلِكَ إِنْ رَأْيَتُنَّ ذُلِكَ بِمَاءٍ وَسِدُرٍ وَاجْعَلُنَ فِي الْآخِرَةِ كَافُؤْرًا أَوْشَيْئًا مِنْ كَافُؤْرٍ
فَإِذَا فَرَغْتُنَّ فَآَذِنَّنِى فَلَمَّا فَرَغْنَا آذَنَّاهُ فَاَلْقَى إِلَيْنَا حَقُوَهُ فَقَالَ اِشْعِرُ نَّمَا إِيَّاهُ وَفِيْ رِوَايَةٍ إِغْسِلْتَهَا وِتُرَّا ثَلَاثًا
آؤُخَمْسَّا أَوْسَبُهَا وَابْدَأْنَ بِمَيَا مِنْهَا وَ مَوَاضِعِ الْوُضُوءِ مِنْهَا وَقَالَتْ فَضَفَرُنَا شَعْرَهَا ثَلَاثَةَ قُرُونٍ
فَاَلْقَيْنَاهَا خَلْفَهَا - (متفق عليه)
1634. Sayyidah Umm Atiyah narrated that Allah's Messenger صلى الله عليه وسلم came to
them when they were giving bath to his daughter. He instructed them to bathe her
with water and lotus leaves three or five times or more if they deemed it necessary.
They were to put camphor - or some of it - in the final bath. Then, they should let
1 Nasa'i # 2074, Ibn Majah # 4271, Musnad Ahmad 3-455, Muwatta Maalik # 49 (Jana'iz)
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him know. So, they informed him on finishing the bath. The threw in to them his
lower garment and asked them to put it on her body.
According to another version: He instructed them to bath her an odd number of times,
three, five or seven and to begin with the right side, from the limbs of ablution. She
said, "We braided her hair in three plaits and placed them behind her back."1
COMMENTARY: to bathe three or five or more times -or three, five or seven (odd number
of) times is a sequence not an option. If one bath suffices to gain purity then it is mustahab
(desirable) to bathe three times. If two or three baths are necessary to obtain purity, then it
is mustahab (desirable) to bathe five times. The maximum number is seven times. It is
makruh (unbecoming) to exceed these number.
LOTUS LEAVES AND CAMPHOR
According to Hidayah bath should be given with water and lotus leaves two times. The
third time water with camphor should be used.
WATER OR PERFUME
Ibn Hammam and most ulama (Scholars) maintain that camphor may be mixed in water
with which the dead is given bath. However, the Kufis say that camphor should be mixed
in hanut, the perfume, which is applied to the dead. It should be applied on the body after
the bath and drying. If camphor cannot be had, then musk may be used instead.
PROPERTIES OF LOTUS LEAVES AND CAMPHOR
The dirt on the body is cleaned out with lotus leaves and the body does not decompose
soon. Use of lotus leaves and camphor also keep away harmful animals.
GARMENT OF A RIGHTEOUS PERSON
The Prophet صلى الله عليه وسلم gave his waist-wrapper to be placed under the shroud (1) of his
daughter to let blessings come to her. So, it is mustahab (desirable) to use a garment of a
righteous man to obtain blessings. It may be used as part of the shroud but the pieces of the
shroud should not be exceeded.2
Bath should commence with right hands, right side and right legs. The limbs of ablution
should be washed first but, according to the hanafis, it is not legal to rinse the mouth and
snuff up water. It is mustahab (desirable) for one who gives the bath to wrap his fingers
with a cloth and rub the fingers with a cloth and rub and dead persons teeth and mouth
and nostrils.
The head should be wiped and the feet should be washed alongwith other limbs, not after
the bath. The hands should not be washed first, but both must commence with washing the
face. A sexually defiled person begins bath by first washing his hands to purify them
before applying them to other limbs. The dead, on the other hand, is bathed by hands of
other people so his hands are not washed first.
Imam Abu Hanifah ats, holds that after bath, a woman's hair should be left flowing. They
should not be braided.
THE PROPHET'S صلى الله عليه وسلم SHROUD
(١٦٣٥) وَعَنْ عَائِشَةً قَالَتْ إِثَّ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُفِّنَ فِى ثَلَاثَةِ آَثْوَابٍ يَمَانِيَّةٍ بِيُضٍ
1 Bukhari # 1253, Muslim # 36.939, Abu Dawud # 3642, Tirmidhi # 992, Nasa'i # 1881, Ibn majah #
1458, Muwatta Maalik # 2 (Jana'iz) Musnad Ahmad 5-84.
2 The urdu translation of the hadith says explicitly 'put under the shroud.
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سُحُوْلِيَّةٍ مِنْ كُرُسُفٍ لَيْسَ فِيْهَا قَمِيُصْ وَلَا عِمَامَةٌ (متفق عليه)
1635. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم was
shrouded in three garments of cotton of white yeman material from sahul. There
was neither a (stitched) shirt nor a turban.1
COMMENTARY: Some people interpret the hadith to mean that the shirt and turban were
not part of a three pieces of the Prophet's صلى الله عليه وسلم shroud, but were apart from them.
This would mean that he had a shroud of five pieces, but it is established that his shroud
was made up of three pieces, so this interpretation is incorrect. His shroud did not have a
shirt and a turban but only three pieces.
Accordingly, Imam Maalik ales, Imam Shafi'I ales, and Imam Ahmad ales, maintain that
the shroud had three wrappers (meaning, only three sheets of cloth of wrap the dead in
them) and they have no shirt or turban.
The Hanafis say that the shroud had three garments:
(i)
The izar (or lower wrapper).
(ii)
The shirt (or the shroud).
(iii)
Lafafah (or the pack).
The Hanafis say that the hadith speaks of a stitched shirt. Sahul is a place in Yemen.
SHROUD SHOULD BE OF GOOD QUALITY
(١٦٣٦) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا كَفَّنَ احَدُكُمْ آَخَاهُ فَلْيُحُسِنُ كَفَنَة(رواه مسلم)
1636. Sayyduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, 'When
any of you shrouds his brother, let him give him a shroud of good quality."2
COMMENTARY: Ibn Adi als, said that a good quality shroud should be used for the dead
because the dead people meet each other in their graves.
The shroud must be a complete one and without squandering money it should Le find and
pure, washed or absolutely new.
A good quality shroud does not mean that superb and expensive cloth that some
ostentatious people use.
. Allamah Toorpushti said that this kind of expensive shroud is disallowed.
THE SHROUD OF THE MUHRIM
(١٦٣٧) وَعَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ إِّ رَجُلًّا كَانَ مَعَ النَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَوَقَّقَتُهُ نَاقَتُهُ وَهُوَ
مُحْرِمٌ فَمَاتَ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِغْسِلُؤُهُ بِمَاءٍ وَسِذْرٍ وَكَفِّنُوْهُ فِى ثَوتِيْهِ وَلَا تَمَشُّؤُهُ،پِطِيْبٍ
وَلَّا تُخَبِّرُوْا رَأْسَهُ فَإِنَّهِ يُبْعَثُ يَوْمِ الْقِيَّامَةِ مُلَِّيًّا.
1637. Sayy duna Abdullah ibn Abbas us &n+, narrated that a man who was in the
state of ihram (on the way to perform Hajj (pilgrimage)) alongwith the Prophet anLo
jule was thrown by his she-camel. He broke his neck and died. Allah's Messenger
galeano said, "Give him a bath with water and lotus leaves and shroud him in his
1 Bukhari # 1264, Muslim # 45-941, Abu Dawud # 3151, Tirmidhi # 996, Nasa'i # 1898, Ibn Majah #
1469, Muwatta Maalik # 5 (Jana'iz), Musnad Ahmad 6-93.
2 Muslim # 49-943, Abu Dawud # 3148, Tirmidhi # 995, Ibn Majah # 1474, Nasa'i # 1895, Musnad
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two garments. Do not apply any perfume on him and do not cover his head, for, he
will be resurrected on the day of resurrection reciting the talbiyah."1
COMMENTARY: Imam Shafi al, and Imam Ahmad alos, rule according to the hadith
that a muhrim should be buried in his ihram. Imam Abu Hanifah ales, and Imam Maalik
aass, hold that the shrouding of a muhrim and non-muhrimis the same.
The Prophet's صلى الله عليه وسلم directive was for that particular man because he had no other
garment and since it was not enough, the head had to left uncovered.
وَسَتَذْكُرُ حَدِيْثَ خَتَّابٍ قُتِلَ مُصْعَبُ بْنُ عُمَيْرٍ فِيْ بَابٍ جَامِعِ المَنَاقِبِ إِنْ شَاءَ اللهُ تَعَالى
(As for the hadith of Khabbab As an», beginning "Mus'ab ibn Umayr was killed .... " We
shall present it in the chapter of manaqib (merits excellences), insha Allah. (Hadith # 6205)
SECTION II
الفضل الثَّانِى
WHITE SHROUD
(١٦٣٨) عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُوُلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْبِسُوْا مِنْ ثِيَابِكُمُ الْبِيَّاضَ فَإِنَّمَا مِنْ خَْرِ
ثِيَّابِكُمْ وَكَفِنُوا فِيْهَا مَوْتَّاكُمْ وَمِنْ خَيْرٍ أَكْحَالِكُمُ الْإِثْمِدُ فَإِنَّهُ يُنُبِتُ الشَّعْرَ وَيَجُلُوا الْبَصَرَ - رَوَاهُ أَبُوْدَاوُدَ
وَالِّزْمِذِئُّ وَرَوَى ابْنُ مَاجَةً إِلىمَؤْتًاگُهُـ
صلى الله عليه وسلم narrated that that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1638
said, 'Wear your white garments, for they are of the best of your garments. And
enshroud your dead in them. The best kind of collyrium you use is ithmid
(antimony) It grows hair and brightens the sight."2
COMMENTARY: Ibn Hammam said that white shroud is best. If it is not available than
striped cotton cloth for men and yellow or red silk for women for their shroud is
proper. Whatever cloth is allowed to men and women during their lifetime is also
allowed for their shroud.
The collyrium ithmid is best applied before going to sleep in emulation of the
.صلى الله عليه وسلم Prophet
NOT EXPENSIVE SHROUD
(١٦٣٩) وَعَنُ عَلِيّ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تُقَالُوا فِي الْكَفَنِ فَإِنَّه يَسْلُبُ سَلُبًّا
سَرِيغاز: واهابوداؤد)
1639. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger على الله عليه وسلم said that an
expensive shroud should not be used, for, it is taken away very quickly.3
COMMENTARY: 'The shroud is taken away quickly' means it will decay in a short time.
The hadith disallows extravagance in shrouding. It is mustahab (desirable) to use shroud of
an average quality.
HOW WILL THE DEAD BE RESURRECTED
1 Bukhari # 1267, Muslim # 93-1206, Tirmidhi # 953, Nasa'i # 1904, Ibn Majah # 3084, Darimi # 1852,
Musnad Ahmad 1-215.
2 Abu Dawud # 4061, Tirmidhi # 994, Nasa'i # 1896, Ibn Majah # 1472, Musnad Ahmad 1-247.
3 Abu Dawud # 3154.
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(١٦٤٠) وَعَنْ آَبِيْ سَعِيْدِنِ الْخُدْرِيِّ أَنَّهُ لَمَّا حَضَّرَهُ الْمَوْثُّ دَعَا بِثِيَابٍ جُدٍُ فَلَبِسَهَا ثُمَّ قَالَ سَمِعْتُ رَسُوْلَ
اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ الْمَيْثُ يُبْعَثُ فِيْ ثِيَابِهِ الَّتِى يَمُوْتُ فِيهَا(رواه ابوداؤد)
1640. Sayyiduna Abu Sa'eed al-Khudri us al », called for new garments when he
was on the point of death and wore them. Then, he narrated that he had heard
Allah's Messenger , à say, "The dead person will be resurrected wearing
those very garments in which he had died."1
COMMENTARY: It has been confirmed through sahih hadith that on the day of
resurrection, people will be raised bare-footed and naked (without clothes on them).
So, the ulama (Scholars) explain this hadith that clothes mean deeds with which life had
ended. The Arabs use the word (w) (thi'ab clothes) sometimes to mean deeds. Like
garment deeds too stick to the body. Hence, the words of the Quran:
ثِيَابَكَ فَطَهِّرُ
{And your garments do purify} (74:4)
Some exegetes have interpreted the words to mean 'make your deeds correct.
The hadith could also mean that a man would be resurrected in those garments in which he
died but he will be made in the ground of reckoning.
THE BEST SHROUD
(١٦٤١-١٦٤٢) وَعَنُ عُبَادَةَ بْنِ الشَّامِتِ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ خَيْرُ الْكَفَنِ الْحُلَّةُ وَخَيْرُ
الْأُنْحِيَّةِ الْكَبَشُ الْآَقُرَبُ (رواه ابوداؤد ورواه الترمذى وابن ماجة عن البي امامة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Ubadah ibn Samit .1641
, said, "The best shroud is al-hullah and the best sacrifice is a horned ram."2
(Hullah is made up of a waist wrapper and an overall cloak).
1642. Sayyiduna Abu Umamah can +, narrated this hadith.3
COMMENTARY: The shroud should not be just one cloth. The least number of pieces
should be two as the minimum to suffice. If there are three then it is the perfect degree and
sunnah (Practice of Holy Prophet) and they consist of the cloak, waist wrapper and shirt.
The horned ram is best because it is often fat-bodied and expensive.
SHROUD OF THE MARTYRS
(١٦٤٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ آَمَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِقَتْلَى أُحُدٍ أَكْ يَنْزَّءَ عَنْهُمُ الْحَدِيْدُ
وَالْجُلُوُدُ وَاَنْ يُدْفَنُوا بِدِمَائِهِمْ وَثِيَابِهِمُ (رواه أبوداود وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .1643
commanded them to remove the iron (weapons and armour) and the leather or fur
(coats) from the martyrs of (the battle of) Uhud and to bury them in their (blood
1 Abu Dawud # 3114.
2 Abu Dawud # 3156.
3 Tirmidhi # 1572, Ibn Majah # 1473.
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Translation & Commentary of MISHKATUL MASAABIH
Vol.2
soaked) garments and blood.1
COMMENTARY: Imam Shafi al >, contends that a martyr is not given a bath and his
funeral salah (prayer) is not observed However, Imam Abu Hanifah al des, contends that
while bath is not given to a martyr, yet the funeral salah (prayer) is offered.
SECTION III
الفصل الثَّالِثُ
رضى الله عنه HAMZAH & رضى الله عنه THE SHROUD OF MUSAB
(١٦٤٤) عَنْ سَعْدٍ بُنِ إِبْرَاهِيْمَ عَنْ آَيْهِ آَثَّ عَبْدَالرَّحْمنِ بْنِ عَوْفٍ أُنِّ بِطَعَامٍ وَكَانَ صَائِمًا فَقَّالَ قُتِلَ
مُصْعَبُ بْنُّ حُمَيْرٍ فَهُوَ خَيْرْ مِتِى كُفِّنَ فِي بُرْدَةٍ إِنْ خُتِىَ رَأْسُه بَدَتْ رِجْلَهُ وَإِنْ غُخِى رِجْلَاهُ بِدَارَأْسُه
وَأُرَاهُ قَالَ وَقُتِلَ حَمْزَةٌ وَهُوَ خَيْرٌ قِي ثُؤَّ بُسِطَ لَنَا مِنَ الدُّنْيَا مَا بُسِطَ أَوْقَالَ أُعْطِيْنَا مِنَ الذُّنْيَا مَا أُعْطِيْنَا وَلَقَدْ
خَشِيْنَا أَنْ تَكُوْنَ حَسَنَاتُنَّا ◌ُقِلَتْ لَنَا ثُؤَّ جَعَلَ يَبْكِى حَتّى تَرَكَ الطَّعَامَ (رواه البخارى)
1644. Sayyiduna Sa'd ibn Ibrahim narrated that from his father that (Sayyiduna)
Abdur Rahman ibn Awf as a +, was brought food when he was fasting. He said,
"Mus'ab ibn Umayr was better than I am. He was martyred and enshrouded in a
cloak such that if his head was covered, his feet were bare. If his feet were covered,
his head was bare."
Sa'd said that he thought that he also said, "And Hamzah was martyred and he was
better than I am. Then, the world was spread out for us as it is spread (and made
available to us). We are afraid that the reward for our piety is given to us promptly
(in this world)." Then, he wept and did not touch the food.2
COMMENTARY: Sayyiduna Abdur Rahman ibn Awf us &n +, was a great sahabi and
one of the ashrah mubashshirah, meaning the ten who were given glad tidings of
admittance to paradise.
Sayyiduna Musab ibn Umayr usa », too was one of the great and prominent sahabah
(companions) us à >). He participated in the battles of badr and Uhud but was
martyred in the latter.
Before embracing Islam, Sayyiduna Mas'ab ibn Umayr usano, was a very rich man. When
he became a Muslim and joined the slaves of the Messenger صلى الله عليه وسلم, he took over the
life of poverty and asceticism. Once the came to the Prophet صلى الله عليه وسلم with a belt tied
round his belly The prophet صلى الله عليه وسلم said to his sahabah (companions) رضى الله عنهم thai ne
had seen him in Makkah with his parents eating the best of food and wearing garments
worth two hundred dirhams. But, he brought himself to a very bad shape because of his
صلى الله عليه وسلم . love of Allah and His Messenger
Sayyiduna Hamzah ibn Abdul Muttalib us al >, was the paternal uncle of Allah's
Messenger صلى الله عليه وسلم .He participated in the battles of Badr and Uhud and was martyred
in the letter. The prophet صلى الله عليه وسلم called him Sayyid ush-shuada (chief of the martyrs).
Sayyiduna Abdur Rahman As an , expressed fear that they were given reward for
goodness prompty in this world. He wondered lest they be the ones described in this verse:
1 Abu Dawud # 3134, Ibn Majah # 1515.
2 Bukhari # 4045.
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