Indexed OCR Text

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Hadith 918
: (( لَقِّنُوا مَوْتَاكُمْ لاَ إلَهَ إِلَّ اللهُ
عُ، قَالَ : قَالَ رسولُ الله
وعن أبي سعيد الخدري
)) رواه مسلم .
Abū Sa'īd al-Khudrī kg
g narrates that the Messenger of Allah
said:
"Encourage your dying to say Lā ilāha illallah." (Muslim)
Vocabulary and Definitions
Talqīn means to recite the kalimah, Lā ilāha illallah, in the presence of the person who is in
the throes of death so that he may hear it and repeat it.
Commentary
One should not force the ill person to recite the kalimah because it should not happen that
due to intense pain and illness or the whisperings of Shaitan, he refuses to do so. In addition,
once he has recited these words, then those around him should remain silent. If the ill person
resumes any worldly discussions, then talqin should be repeated.
It is also advisable to recite Sūrah Yasin at this time. The Messenger of Allah
said, "Recite
Sūrah Yasin upon those who are on the verge of death." (Abū Dāwūd)
CHAPTER 151
باب ما يقوله بعد تغمیض الميت
Chapter on what to say after covering the eyes of the deceased
Hadith 919
عَلَى أَبِي سَلَمَةٍ وَقَدْ شَقَّ بَصَرُهُ ، فَأَغْمَضَهُ
عن أم سلمة عليه، قالت: دَخَلَ رسولُ الله ﴿لـ
، ثُمَّ قَالَ : ((إِنَّ الرُّوحَ إِذَا قُبِضَ ، تَبِعَهُ الْبَصَرُ )) فَضَجَّ نَاسٌ مِنْ أَهْلِهِ ، فَقَالَ: (( لاَ تَدْعُوا
عَلَى أَنْفُسِكُمْ إِلاَّ بِخَيْرٍ ، فَإِنَّ المَلاَئِكَةَ يَؤْمِّنُونَ عَلَى مَا تَقُولُونَ )) ثُمَّ قَالَ : (( اللَّهُمَّ اغْفِرْ
لَبِي سَلَمَة ، وَارْفَعْ دَرَجَتْهُ فِي المَهْدِيِّينَ ، وَاخْلُقْهُ فِي عَقِبِهِ فِي الغَابِرِينَ ، وَاغْفِرْ لَنَا وَلَهُ يَا
رَبَّ العَالَمِينَ ، وَافْسَحْ لَهُ فِي قَبْرِهِ ، وَنَوِّرْ لَهُ فِيهِ )) رواه مسلم .
Umm Salamah ws narrates: "The Messenger of Allah
% visited Abū Salamah
and his eyes were fixed. He
closed them saying: 'When the soul is taken,

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the sight follows it.' Some of his family members began wailing, so he
said: 'Only supplicate for goodness for yourselves, for the angels say 'amen'
to whatever you say.' He then said: 'O Allah, forgive Abū Salamah, elevate
his rank among those who are guided, and appoint for him a successor
among those he leaves behind. Forgive us and him, O Sustainer of the
worlds. Expand his grave for him and illuminate it for him." (Muslim)
Commentary
When the soul of a person is taken out of his body, his eyes stare at it, hence they remain
open. Those who are present should close the eyes. At such a time of grief, du'ās are readily
accepted, hence one should be careful what one utters.
Additional Points
v Scholars state that when a person passes away, the learned should proceed to the home of
the deceased, seek forgiveness for him, and encourage his family members to be patient
and to engage in good actions.
v "Expand his grave for him and illuminate it for him," shows that a person enjoys bounties
in the grave, and benefits when the living supplicate on his behalf.
CHAPTER 152
باب ما يقال عند الميت وَمَا یقوله من مات له میت
Chapter on what is to be said in the presence of the deceased, and what to
say to the relatives of the deceased
Hadith 920
: ((إِذَا حَضَرْتُمُ المَرِيضَ أَو المَيِّتَ ، فَقُولُوا
عن أُمَ سَلَمة عليه، قالت : قَالَ رسول الله
خَيْراً ، فَإِنَّ المَلائِكَةَ يُؤَمِّنُونَ عَلَى مَا تَقُولُونَ )) ، قالت: فَلَمَّا مَاتَ أَبُو سَلَمَةٍ، أَتَيْتُ النَّبِيَّ
، فقلت: يا رسولَ الله، إنَّ أَبَا سَلَمَة قَدْ مَاتَ، قَالَ: (( قُولِي: اللَّهُمَّ اغْفِرْ لِي وَلَهُ،
وَأَعْقِبْنِي مِنْهُ عُقْبِى حَسَنَةً)) فقلتُ، فَأَعْقَبِي اللـهُ مَنْ هُوَ خَيْرٌ لِي مِنْهُ: مُحَمَّداً مُ﴾. رواه
مسلم هكذا : (( إِذَا حَضَرتُمُ المَرِيضَ ، أَو المَيِّتَ )) ، عَلَى الشَّكِّ ، ورواه أبو داود وغيره
: (( الميت )) بلا شَكّ .
Umm Salamah wo's narrates that the Messenger of Allah
said: "When you

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are with an ill person or a deceased person, speak good words because the
angels say 'amen' to whatever you say." She said: "When Abū Salamah
passed away, I went to the Messenger of Allah
and said: 'O Messenger
of Allāh, Abū Salamah has passed away' He said: 'Say: 'O Allah! Forgive me
and him, and grant me a better replacement.' I said, "Allah thus granted
me a better replacement, namely Muhammad
Muslim narrated, "When you are with an ill person", or, "a deceased person",
with a doubt (from the narrator). (Muslim) Abū Dawud and others narrated
it without a doubt.
Commentary
When a person passes away, his family members should supplicate to Allah &S for a better
replacement as Allah &s has power over everything. According to some narrations, Umm
Salamah wö
said, "I used to wonder whether I would ever find a better husband than Abū
Salamah, however when I married the Messenger
, I realised the effect of that supplication."
One should utter good words in the presence of an ill person or a person who has just passed
away. One should never curse or supplicate against themselves at this time as the angels say
'āmīn,' (O Allah, accept!) to such supplications.
Hadith 921
وعنها ، قالت : سَمِعْتُ رسولَ الله ﴿ه، يقول: (( مَا مِنْ عَبْدِ تُصِيبُهُ مُصِيبَةٌ، فَيَقُولُ: إنّا
للهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ، اللَّهُمَّ أَجُزْنِي فِي مُصِيبَتِي وَاخْلُفْ لِي خَيراً مِنْهَا، إِلَّ أَجَرَهُ اللهُ تَعَالَى
فِي مُصِيبَتِهِ وَأَخْلَفَ لَهُ خَيْراً مِنْهَا )) قالت: فَمَّا تُوُفِّيَ أَبُو سَلَمَة قلتُ كَمَا أَمَرَنِي رسولُ الله
. رواه مسلم .
، فَأَخْلَفَ اللهُ لِي خَيْراً مِنْهُ رسولَ الله
Umm Salamah ws narrates: I heard the Messenger of Allah
saying: "When
a servant is afflicted with a calamity and then says, "We belong to Allah
and to Him is our return. O Allah, reward me for my calamity and grant
me a better replacement," then Allah & rewards him for his calamity and
grants him a better replacement. She said, "When Abū Salamah passed away
and I said as the Messenger of Allah had commanded me, Allah granted me
a better replacement, namely the Messenger of Allah." [Muslim]
Commentary
The supplication, "we belong to Allah and to Him is our return," teaches us that we are the

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possessions of Allah &S. He has exclusive rights over us and can do with us as He pleases.
Just as a slave has no right to question his master, we as slaves of Allah &s have no right
to question Him why He takes one of His servants from this lowly world to a higher world,
namely the Hereafter. One who accepts this truth, will be able to exercise patience over
every calamity.
The Messenger
would recite the du'a' mentioned in this hadith even due to a thorn prick,
a mosquito bite, the breaking of a shoe-lace and on the extinguishing of a lamp. He said,
"Anything which causes harm to a believer is a calamity and a means of attaining reward."
(Musnad of 'Abd ibn Humaid)
Hadith 922
وعن أَبي موسى ﴿ّهِ: أنَّ رسول الله ﴿ه، قَالَ: ((إِذَا مَاتَ وَلَدُ العَبْدِ، قَالَ اللهُ تَعَالَى
لِمَلائِكَتِهِ : قَبَضْتُمْ وَلَدَ عَبْدِي؟ فيقولونَ: نَعَمْ. فيقولُ: قَبَضْتُمْ ثَمَرَة فُؤَادِهِ ؟ فيقولونَ :
نَعَمْ. فيقولُ: فَمَاذَا قَالَ عَبْدِي ؟ فيقولونَ: حَمْدَكَ وَاسْتَرْجَعَ . فيقول اللهُ تَعَالَى: ابْنُوا
لِعَبْدِي بَيْتاً في الجَنَّةِ ، وَسَمُّوهُ بَيْتَ الحَمْدِ )) رواه الترمذي ، وقال : (( حديث حسن )) .
Abū Mūsā 4% narrates that the Messenger of Allah
said: "When a
servant's child passes away, Allah &s says to His angels: 'Have you taken
the child of My servant?' They reply: 'Yes.' He then asks: 'Have you taken
the fruit of his heart?' They reply: 'Yes.' He then asks: 'What did My servant
say?' They reply: 'He praised You and said: 'To Allah we belong and to Him
is our return.' Allah & says: 'Build for My servant a house in Paradise and
name it Bayt al-Hamd (the house of praise)." (Tirmidhī)
Commentary
This hadith encourages us to be patient at the time of a calamity and to be pleased with the
decree of Allāh &S. Allah Kes refers to a person's child as the fruit of his heart in order to
emphasise the love a parent has for his child and the tremendous patience he exercises upon
the separation. When a person praises Allah &s and accepts that He has taken back a trust,
Allāh &s rewards him with a house in Paradise. Because a person praised Allah Ks, he is
given a befitting recompense, namely a house in Paradise with the same name.
Hadith 923
وعن أبي هريرة ﴿ه، أنَّ رسول الله ﴿®، قَالَ: ((يقولُ اللهُ تَعَالَى: مَا لِعَبْدِي الْمُؤْمِن
عِنْدِي جَزَاءٌ إِذَا قَبَضْتُ صَفِيَّهُ مِنْ أهْلِ الدُّنْيَا، ثُمَّ احْتَسَبَهُ إِلَّ الجَنَّةَ)) رواه البخاري .

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Abū Hurayrah
's narrates that the Messenger of Allah
said: "Allah des
says: 'When I take the life of My believing servant's beloved in this world
and he is hopeful of the reward thereof, then I will grant him Paradise."
(Bukhārī)
Commentary
When a believer exercises patience in the face of a calamity and is hopeful of a reward from
Allāh &S, He grants him Paradise in return.
Hadith 924
وعن أسَامَة بن زَيدِ ﴿هَا، قَالَ: أَرْسَلَتْ إِحْدَى بَنَاتِ النَّبِّ :﴿ إِلَيْهِ تَدْعُوهُ وَتُخْبِرُهُ أَنَّ صَبِيّاً
لَهَا - أَوْ ابْنَاً - فِي المَوْتِ فَقَالَ للرسول : ((ارْجِعْ إِلَيْهَا، فَأَخْبِرْهَا أنَّ للهِ تَعَالَى مَا أَخَذَ
وَلَهُ مَا أَعْطَى ، وَكُلُّ شَيْءٍ عِنْدَهُ بِأَجَلٍ مُسَمّى ، فَمُرْهَا ، فَلْتَصْبِرْ وَلْتَحْتَسِبْ )) ... وذكر تمام
الحديث . متفقٌ عَلَيْهِ .
Usamah ibn Zayd
narrates: One of the daughters of the Messenger of
Allāh
sent a message to him calling him and informing him that her
child - or son - was passing away. He said to the messenger: "Return to her
and inform her that whatever Allah takes is His, and whatever He gives is
His. Everything has an appointed time with Him. So instruct her to remain
patient and to be hopeful of a reward." (Bukhārī, Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 29. Imam Nawawi >> has repeated
it here to teach us that encouragement should be given to the family of one who is in the
throes of death. Similarly, consoling a fellow human being on the death of a loved one is
a virtue. 'Amr ibn Hazm &os narrates that the Messenger of Allah
said, "Whenever a
believer consoles his brother due to some calamity, Allah &es will clothe him with robes of
honour on the day of Qiyamah." (Ibn Mājah)
"Whatever Allah takes is His, and whatever He gives is His," serves as an encouragement to be
patient and to accept the decree of Allah KS. Just as a person does not become upset when
a trust is returned to its owner, it is not appropriate for a person to complain and become
angry when the life of his beloved is taken.
"Everything has an appointed time with Him," means that everything of this world will be
destroyed or taken away at a fixed time. It is impossible for it to remain one moment longer,

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hence it is only appropriate that one is patient and hopeful of a reward when a calamity
strikes.
CHAPTER 153
باب جواز البكاء عَلَى الميت بغير ندب وَلاَ نياحة
Chapter on the permissibility of crying for the deceased when it is done
without being invited and without wailing
أمَّا النِّيَاحَةُ فَحَرَامٌ وَسَيَأْتِي فِيهَا بَابٌ فِي كِتَابِ النَّهْيِ، إِنْ شَاءَ اللهُ تَعَالَى. وَأَمَّ الْبُكَاءُ فَجَاءَتْ
أَحَادِيثُ كَثِيرَةٌ بِالنَّهِي عَنْهُ ، وَأَنَّ المَيِّتَ يُعَذَّبُ بِبْكَاءِ أَهْلِهِ ، وَهِيَ مُتَوَّلَةٌ ومَحْمُولَةٌ عَلَى مَنْ
أَوْصَى بِهِ ، وَالنَّهْيُ إِنَّمَا هُوَ عَنِ الْبُكَاءِ الَّذِي فِيهِ نَذْبٌ، أَوْ نِيَاحَةٌ ، والدَّليلُ عَلَى جَوَازِ الْبُكَاءِ
بِغَيْرِ نَذْبٍ وَلاَ نِيَاحَةٍ أَحَادِيثُ كَثِيرَةٌ ، مِنْهَا :
Wailing for the deceased is prohibited and a separate chapter on this will
follow, if Allah && wills. As for crying, there are several ahadith which
state that it is prohibited, and that the deceased is punished by the crying
of his family. These ahadith are subject to interpretation and apply to the
person who makes such a bequest. Furthermore, this prohibition applies
when people are invited for the purpose of crying, or when there is wailing.
There are many ahadith that permit crying when it is done without being
invited, and without wailing.
Hadith 925
عن ابن عمر عنه: أنَّ رسول الله ﴿ل عاد سَعْدَ بْنَ عُبَادَةَ، وَمَعَهُ عَبدُ الرَّحْمَانِ بْنُ عَوفٍ،
وَسَعِدُ بْنُ أَبِي وَقَّاصٍ، وَعَبْدُ اللهِ بْنُ مَسْعُودٍ ﴿َ، فَبَكَى رسولُ الله :﴿، فَلَمَّا رَأى القَوْمُ
بُكَاءَ رسولِ اللهِ ﴿ بَكَوْا، فَقَالَ: ((ألاَ تَسْمَعُونَ؟ إنَّ الله لاَ يُعَذِّبُ بِدَمْعِ العَينِ ، وَلاَ بِحُزْنٍ
القَلبِ ، وَلَكِنْ يُعَذِّبُ بِهِذَا أَوْ يَرْحَمُ)) وَأَشَارَ إِلَى لِسَانِهِ . متفقٌ عَلَيْهِ .
Ibn 'Umar dog narrates that the Messenger of Allah
went to visit Sa'd ibn
'Ubādah with 'Abd al-Rahman ibn 'Auf , Sa'd ibn Abī Waqqās and ‘Abdullah
ibn Mas'ud Age. The Messenger of Allah
wept. When the people saw
the Messenger of Allah
weeping, they also began to weep. He said: "Are

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you listening? Allah does not punish for tears shed by the eyes nor for the
sorrow of the heart, but He punishes or shows mercy on account of this,"
and he pointed to his tongue. (Bukhārī, Muslim)
Commentary
Due to excessive grief, it is only natural for tears to flow from the eyes and for the heart to
be sorrowful. This is perfectly acceptable in Islam. However, such crying is prohibited wherein
a person utters words of impatience and ingratitude, or when a person beats his face and
pulls his hair as was the practice during the days of ignorance. Similarly, it is incorrect for
a person to scream while crying.
Hiring people to mourn over the deceased or to praise him is also prohibited. If the deceased
knew that his family members would do so and he did not prevent them, then he will also
receive a share of the resulting sin.
Hadith 926
رُفِعَ إِلَيْهِ ابْنُ ابْنَتِهِ وَهُوَ فِي المَوتِ ، فَفَاضَتْ
: أنّ رسول الله
وعن أُسَامَة بن زَیدٍ
عَيْنَا رسولِ اللهِ ﴾، فَقَالَ لَهُ سَعدٌ: مَا هَذَا يَا رسولَ الله؟! قَالَ: ((هذِهِ رَحْمَةٌ جَعَلَهَا اللهُ
تَعَالَى فِي قُلُوبٍ عِبَادِهِ ، وَإِنَّمَا يَرْحُمُ اللهُ مِنْ عِبَادِهِ الرُّحَمَاءَ )) متفقٌ عَلَيْهِ .
Usāmah ibn Zayd
¿narrates that the grandson of the Messenger of Allah
was brought to him while it was in the throes of death. The eyes of the
Messenger of Allah
began flowing with tears. Sa'd 4% asked him: "What
is this, O Messenger of Allah?" He replied: "This is mercy which Allah &s
placed in the hearts of His servants. Allah &s is merciful to those of His
servants who are merciful to others." (Bukhārī, Muslim)
Commentary
This incident referred to the son of Zaynab w
Sa'd dos was surprised at the tears of the
Messenger of Allah
as he was under the impression that any form of crying in such a
situation was prohibited. The Messenger of Allah
explained that the mere flowing of tears
is not prohibited, but an indication of the mercy which Allah &s has placed in a person.
Only such forms of crying which are accompanied by impermissible factors are prohibited.
Hadith 927
دَخَلَ عَلَى ابْنِهِ إِبْرَاهِيمَ ﴿لَهُ، وَهُوَ يَجُودُ بِنَفْسِهِ ، فَجَعَلَتْ
وعن أنسٍ ◌ّهُ: أَنَّ رسول الله :

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عَيْنَا رسولِ اللهِ ﴿ه تَذْرِفَان. فَقَالَ لَهُ عبدُ الرحمانِ بن عَوف: وأنت يا رسولَ الله؟! فَقَالَ
: (( يَا ابْنَ عَوْفٍ إِنَّهَا رَحْمَةٌ )) ثُمَّ أَتْبَعَهَا بِأُخْرَى ، فَقَالَ : (( إنَّ العَيْنَ تَدْمَعُ والقَلب يَحْزِنُ
، وَلاَ تَقُولُ إِلَّ مَا يُرْضِي رَبَّنَا ، وَإِنَّا بِفِرَافِكَ يَا إبرَاهِيمُ لَمَحُزُونُونَ )) رواه البخاري ، وروى
مسلم بعضه . والأحاديث في الباب كثيرة في الصحيح مشهورة ، والله أعلم .
Anas dog narrates that the Messenger of Allah
visited his son Ibrāhīm
while he was gasping for breath. The eyes of the Messenger of Allah
began flowing with tears. 'Abd al-Rahman ibn 'Auf dog asked him: "Even
you (are crying), O Messenger of Allah?" He replied: "O Ibn 'Auf, it is out of
mercy," and more tears followed. He then said: "The eyes shed tears and the
heart grieves, but we say nothing except that which pleases our Sustainer.
O Ibrāhīm, we are certainly grieved at your separation." (Bukhārī, Muslim)
There are many other authentic and well-known ahadith in this regard.
Commentary
Ibrahim 4% was the son of the Messenger
from his slave girl, Mariya Qibțiyyā . At
the time of his demise, he was approximately 18 months. He passed away in the 10th year
Hijrī. The Messenger
was saddened at his demise and began tearing. Scholars state that
if tears do not flow on such an occasion, then this points to a lack of love and mercy. In
other words, it is perfectly normal and permissible to shed tears at the demise of a person,
however one should not wail and scream. Similarly, one should accept the decision of Allah
des and be pleased with it.
CHAPTER 154
باب الکف عن ما یری من الميت من مكروه
Chapter on refraining from relating anything disliked one notices in a
corpse
Hadith 928
٤، قَالَ : (( مَنْ غَسَّلَ مَيْتاً
: أن رسول الله
وعن أبي رافع أسلم مولى رسول الله
فَكَتَمَ عَلَيْهِ ، غَفَرَ اللهُ لَهُ أربَعِينَ مَرَّة )) رواه الحاكم ، وقال : صحيح عَلَى شرط مسلم .

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Abū Rafi' Aslam32, the freed slave of the Messenger of Allah
, narrates that
the Messenger of Allah
said: "One who performs ghusl for a deceased
person and conceals whatever he sees, Allah will forgive him forty times."
(Ļākim)
Commentary
This hadith teaches us that one who performs ghusl for the deceased should refrain from
exposing any fault which he notices on the body. For this reason, scholars also state that it
is Makrūh (reprehensible) for any person, even close family members, besides those who are
appointed to perform ghusl, to be present when the deceased is being bathed. If one notices
any good sign on the deceased's body, then he should mention it to others so that they may
appreciate the goodness of the deceased person.
Additional Points
v Performing ghusl for the deceased has numerous benefits, the greatest of which is that
one is reminded of one's own death.
CHAPTER 155
باب الصلاة على الميت وتشييعه وحضور دفنه وكراهة اتباع النساء الجنائز
Chapter on performing salah for the deceased, accompanying his funeral,
attending his burial, and the dislike for women to follow funerals
وَقَدْ سَبَقَ فَضْلُ التَّشْبِيعِ
The merits of accompanying a funeral were mentioned previously.
Hadith 929
: (( مَنْ شَهِدَ الجَنَازَةَ حَتَّى يُصَلَّى عَلَيْهَا ،
عن أبي هريرة وطُهُ، قَالَ : قَالَ رسولُ الله
32 Abū Rafi' Aslam 4% was honoured with being the slave of the Messenger of Allah
g. He was initially
owned by 'Abbas de who then gifted him to the Messenger of Allah
. When 'Abbas de accepted
Islam, the Messenger
freed him in happiness. After the Battle of Badr, he migrated to Madinah
Munawwarah and lived with the Messenger of Allah
. He participated in all the expeditions except
Badr. 68 of his narrations are found in the books of ahadith. Even though he gained his freedom, he did
not leave serving the Messenger of Allah
. He would refer to himself as the slave of the Messenger
He passed away during the initial stages of the rule of 'Alī

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RIYĀD AL-ȘĀLIĶĪN
فَلَهُ قِيراطٌ ، وَمَنْ شَهِدَهَا حَتَّى تُدْفَنَ ، فَلَهُ قِيَرَاطَانٍ )) قِيلَ : وَمَا الْقِيرَاطانِ ؟ قَالَ : (( مِثْلُ
الجَبَلَيْنِ العَظِيمَيْنِ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
is present at a funeral until the salah for the deceased is performed will
receive one qīrāt, and one who is present until he is buried will receive
two qīrāts." It was asked: "What is the meaning of two qīrāts?" He replied:
"It is equivalent to two huge mountains." (Bukhārī, Muslim, Ahmad)
Vocabulary and Definitions
A qīrat literally refers to a twelfth of a dinar. Since this is a small amount, the Sahabah
enquired what it meant. The Messenger of Allah
informed them that it referred to a huge
amount and not what they had thought it to be.
Commentary
Assisting in the burial and associated matters of a deceased Muslim is a great virtue.
Hadīth 930
وعنه: أنَّ رسولَ الله ﴿ه، قَالَ: ((مَنِ اتَّبَعَ جَنَازَةَ مُسْلِمٍ إيماناً وَاحْتِسَاباً، وَكَانَ مَعَهُ حَتَّى
يُصَلَّى عَلَيْهَا وَيُفْرَغَ مِنْ دَفْنِهَا، فَإِنَّهُ يَرْجِعُ مِنَ الأَجْرِ بِقِيراًطَيْنِ كُلُّ فِيرَاطٍ مِثْلُ أُحُدٍ ، وَمَنْ
صَلَّى عَلَيْهَا، ثُمَّ رَجَعَ قَبْلَ أنْ تُدْفَنَ ، فَإِنَّهُ يَرْجِعُ بِقِيرَاطٍ )) رواه البخاري .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
attends the funeral of a Muslim motivated by īman and in expectation of
reward, and remains until the salah is performed for him and his burial is
complete, returns with two qīrāts. Each qīrat is equivalent to Mount Uhud.
One who performs the salah for the deceased and returns before he is
buried returns with one qīrāț." (Bukhārī, Ahmad)
Commentary
The great reward mentioned in this hadith hinges upon the correct intention, namely the
pleasure of Allah . Hence, if one attends funerals due to fear of public criticism and
taunting, or as a mere custom, one will not be entitled to the reward.

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 931
وعن أم عطية معه، قالت: نُهِينَا عَنِ اتِّبَاعِ الجَنَائِزِ ، وَلَمْ يُعْزَمْ عَلَيْنَا . متفقٌ عَلَيْهِ .
ومعناه : وَلَمْ يُشَدَّدْ فِي النَّهْيِ كَمَا يُشَدَّدُ فِي الْمُحَرَّمَاتِ .
Umm 'Atīyyah we
narrates: "We were prohibited from following funerals,
but not strictly." (Muslim, Ibn Mājah, Al-Bayhaqī)
This means that the prohibition was not as severe as that of other
prohibitions.
Commentary
According to the vast majority of scholars, it is not permissible for women to accompany
funerals. The wisdoms of this prohibition are many. Firstly, there is the possibility of
intermingling with men. Secondly, women are by nature more emotional than men, and there
is a great possibility of them indulging in prohibited actions such as wailing and lamenting.
Thirdly, women attending funerals encourages exposure rather than seclusion. To prevent
such evils from occurring, Islam has prohibited women from attending funerals.
'Allamah Subkī "> stated that according to the Hanafi, Hanbali and the majority of scholars,
it is Makruh Tahrīmī for women to attend funerals. According to Imam Shafi'ī 0}, it is Makrūh
Tanzīhī, based on the above hadīth. Ibn Amīr al-Hajj &> stated, "This difference applied during
the best of eras when women would generally follow commandments and abstain from
prohibitions, however in our times there is no difference of opinion; all proclaim it to be
impermissible." It should be remembered that Ibn Amir al-Hajj & lived towards the end of
the 7th century and the beginning of the 8th century. When he expressed such sentiments
in his time, the prohibition will apply to a far greater extent in our present age when the
spiritual and moral fabric of society has further deteriorated.
CHAPTER 156
باب استحباب تکثیر المصلين على الجنازة وجعل صفوفهم ثلاثة فأكثر
Chapter on the desirability for many people to perform the Janazah salah and
to make their rows three or more

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RIYĀD AL-ȘĀLIĶĪN
Hadith 932
: (( مَا مِنْ مَيتٍ يُصَلِّي عَلَيْهِ أُمَّةٌ مِنَ المُسْلِمِينَ
عن عائشة بها، قالت : قَالَ رسولُ الله .
يَبْلُغُونَ مِنَّةً كُلُّهُمْ يَشْفَعُونَ لَهُ إِلَّ شُفِّعُوا فِيهِ )) رواه مسلم .
'A'ishah
narrates that the Messenger of Allah
said: "When a group
of a hundred Muslims perform salah for a deceased Muslim and all of them
intercede for him, their intercession for him will be accepted." (Muslim,
Bayhaqī)
Commentary
In the various ahadith relating to this topic, three different amounts have been mentioned:
100 people, 40 people and 3 rows of people. Scholars have stated that initially this virtue
was for a person whose janazah was performed by 100 people. Thereafter, Allah &s enhanced
His favour and reduced the amount to 40 and then further to a mere three rows. According
to other scholars, a specific number is not the objective, rather the intent is to draw many
people to the șalāh.
Hadith 933
، يقول : (( مَا مِنْ رَجُلٍ مُسْلِمٍ يَمُوتُ ،
هَا ، قَالَ : سَمِعْتُ رسول الله
وعن ابن عباس
فَيَقومُ عَلَى جَنَازَتِهِ أَرْبَعُونَ رَجُلاً لاَ يُشْرِكُونَ بِاللـهِ شَيْئاً، إِلَّ شَفَّعَهُمُ اللهُ فِيهِ )) رواه مسلم .
Ibn 'Abbas 40
s narrates: I heard the Messenger of Allah
saying: "When
a Muslim passes away and forty people who do not ascribe partners with
Allāh &s perform salah for him, Allah & accepts their intercession for
him." (Muslim, Bayhaqī)
Commentary
The more people who attend the janazah the greater is the reward for the deceased because
of the increased amount of du'ās in his favour.
Hadith 934
وعن مرئدٍ بن عبدِ الله الْيَزَنِّ، قَالَ: كَانَ مَالِكُ بِن هُبَيْرَة ◌ِّهِ إِذَا صَلَّى عَلَى الجَنَازَةِ ، فَتَقَالَّ
النَّاسِ عَلَيْهَا، جَزَّأَهُمْ عَلَيْهَا ثَلاَثَةَ أَجْزَاءٍ ، ثُمَّ قَالَ: قَالَ رسول الله ﴿: (( مَنْ صَلَّى عَلَيْهِ
ثَلاَثَهُ صُفُوفٍ فَقَدْ أوْجَبَ )) رواه أبو داود والترمذي ، وقال : (( حديث حسن )) .

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RIYĀD AL-ȘĀLIĶĪN
Marthad ibn 'Abdillāh al-Yazanī33 narrates: When Malik ibn Hubayrah
performed salah for a deceased person and considered the people in
attendance to be few, he would divide them into three rows. He would
then say: The Messenger of Allah
said: "When three rows of people
perform șalāh for a deceased person, Allah makes Paradise obligatory for
him." (Abū Dāwūd, Tirmidhī)
Commentary
Although nothing is binding upon Allah &s, He sometimes promises a reward due to His
benevolence, and He always fulfils whatever He promises.
CHAPTER 157
باب مَا يقرأ في صلاة الجنازة
Chapter on what should be recited in the Janāzah salah
يُكَبِّرُ أَرْبَعَ تَكَبِيرَاتٍ، يَتَعوَّذُ بَعْدَ الأُولَى، ثُمَّ يَقْرَأُ فَاتِحَةَ الكِتَابِ ، ثُمَّ يُكَبِّرُ الثَّانِيَةَ ، ثُمَّ يُصَلِّي
عَلَى النَّبِّل﴿، فيقول: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ. وَالأَفْضَلُ أنْ يُتَمّهُ بقوله
: كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ - إِلَى قَوْله - إِنَّكَ حَمِيدٌ مَجِيدٌ . وَلاَ يَقُولُ مَا يَفْعَلُهُ كَثِيرٌ مِنَ
العَوامٌّ مِنْ قراءتِهِمْ: ﴿إِنَّ اللهَ وَمَئِكَتَهُ يُصَلُّوْنَ عَلَى النَّبِ﴾ [الأحزاب: ٥٦] الآية، فَإنَّهُ
لاَ تَصِحُّ صَلاَتُهُ إِذَا اقْتَصَرَ عَلَيْهِ ، ثُمَّ يُكَبِّرُ الثَّالِثَةَ، وَيَدعُو للمَيِّتِ وَللمُسْلِمِينَ بِمَا سَنَذْكُرُهُ
مِنَ الأحاديث إنْ شَاءَ اللهُ تَعَالَى، ثُمَّ يُكَبِّرُ الرَّابِعَةَ وَيَدْعُو . وَمِنْ أَحْسَنِهِ: (( اللَّهُمَّ لاَ تَحْرِمْنَا
أجْرَهُ ، وَلاَ تَفْنَا بَعدَهُ ، وَاغْفِرْ لَنَا وَلَهُ )). وَالمُخْتَارُ أنه يُطَوّلُ الدُّعاء في الرَّابِعَةِ خلافَ مَا
يَعْتَادُهُ أَكْثَرُ النَّاسِ ، لحديث ابن أَبِي أَوْفِى الذي سَنَذْكُرُهُ إِنْ شَاءَ اللهُ تَعَالَى.
The takbīr (Allahu Akbar) should be said four times. After the first takbir, the
ta'awwudh and Sūrah al-Fatihah should be recited. One should then say the
second takbīr and send salutations (șalāt and salām) upon the Messenger
of Allāh
by saying:
33 Marthad ibn 'Abdillah al-Yazanī de
was a senior Tabi'ī. He generally narrated from 'Uqbah ibn
'Āmir 4
Dj, Abū Ayyub , 'Abdullah ibn 'Umar and 'Abdullah ibn 'Amr ibn al- As . He passed
away in the year 90 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
أَلَّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَّ عَلَى آلِ مُحَمَّدٍ
It is best to complete this salutation with the words:
كَمَا صَلَّيْتَ عَلى إِبْرَاهِيْمَ وَعَلَى آلِ إِبْرَاهِيْمَ إِنَّكَ حَمِيدٌ مَجِيْدٌ
One should not do what many of the common people recite:
﴿ إِنَّ اللهَ وَمَتِكَتَهُ يُصَلُّوْنَ عَلَى النَّبِىِ﴾ [ الأحزاب: ٥٦] الآية
The salah is not valid if it is confined to this.
One should then say the takbir a third time and supplicate for the deceased
and the Muslims with supplications which we will quote in the ahādīth, if
Allāh wills.
One should then say the takbir a fourth time and make a supplication, the
best of which is:
◌َللَّهُمَّ لاَ تَحْرِمْنَا أَجْرَهُ، وَلاَ تَفْتِنَا بَعْدَهُ، وَاغْفِرْ لَنَا وَلَهُ.
"O Allah! Do not deprive us of his reward, do not put us into tribulation
after him, and forgive us and him."
It is preferable to engage in a lengthy supplication after the fourth takbir,
contrary to what many people are in the habit of doing. This is based on
the hadith of Ibn Abī Aufa, which we will quote, if Allah wills.
Introduction
The sequence mentioned above is according to the Shafi'i school of thought. According to
Imam Abu Hanifah , thana should be recited after the first takbir. After the second takbir,
any form of durūd may be recited, preferably Durūd Ibrahim, which is normally recited in
the tashahhud of the final rak'at of salah. After the third takbir, any du'a' for the deceased
may be recited, preferably the Sunnah supplications which are mentioned in the ahadith to
follow. After the fourth takbir, salām is made.
فَأَمَّا الأَدْعِيَةُ المَأْثُورَةُ بَعْدَ التَّكبِيرَةِ الثالثة ، فمنها :
The following are some of the supplications that are to be recited after

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RIYĀD AL-ȘĀLIĶĪN
the third takbir:
Hadith 935
عَلَى جَنَازَةٍ ، فَحَفِظْتُ
عن أَبي عبد الرحمان عوف بن مالك ◌ّهُ، قَالَ: صَلَّى رسول الله.
مِنْ دُعَائِهِ، وَهُوَ يَقُولُ: ((اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ ، وَعَانِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ ، وَوَسِّعْ
مُدْخَلَهُ ، وَاغْسِلْهُ بِالمَاءِ وَالثَّلْجِ وَالبَرَدِ ، وَنَقِّه مِن الخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الأَبَيَضَ مِنَ
الدَّنَسِ ، وَأبدلْهُ دَاراً خَيْراً مِنْ دَارِهِ ، وَأَهْلاً خَيراً مِنْ أهْلِهِ ، وَزَوْجَاً خَيْراً مِنْ زَوْجِهِ ، وَأَدْخِلُهُ
الجَنَّةَ ، وَأَعِذْهُ مِنْ عَذَابِ القَبْرِ ، وَمِنْ عَذَابِ النَّارِ )) حَتَّى تَمَنَّتُ أن أَكُون أنَا ذَلِكَ الْمَيِّت
. رواه مسلم .
Abū 'Abd al-Rahman 'Auf ibn Malik 4
s narrates that the Messenger of
Allāh
performed salah for a deceased person and I memorised a portion
of his du'a'. He said: "O Allah, forgive him, be merciful to him, save him
from punishment, pardon him, host him with nobility, and expand his
grave. Wash him with water, snow and hail. Cleanse him of sins as You
cleanse a white garment of dirt. Grant him a better home in exchange for
his home, a better family than his family, and a better wife than his wife.
Admit him into Paradise, save him from the punishment of the grave and
the punishment of the Hell-fire." (The narrator said): "I wished that I could
have been that deceased person." (Muslim)
Commentary
After the third takbir, any supplication can be made in the Arabic language. It is best to recite
those supplications which are narrated from the Messenger of Allah
since they are most
comprehensive and beneficial for the deceased and the living.
Additional Points
v Supplication benefits the deceased.
v The punishment and rewards in the grave are a reality.
Hadith 936
وعن أبي هريرة وأبي قتادة وَأبي إبراهيم الأشهلي، عن أبيه - وأبوه صَحَابِيٌّ ◌ُّر - ، عن
: أَنَّهُ صَلَّى عَلَى جَنَازَةٍ ، فَقَالَ: (( اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّنَا، وَصَغِيرِنَا وَكَبِيرِنَا ،
النبيِّ
وَذَكَرِنَا وَأُنْثَانَا، وشَاهِدْنَا وَغَائِنَا، اللَّهُمَّ مَنْ أَحْبَيْتَهُ مِنَّا فَأَحْبِهِ عَلَى الإسْلاَمِ ، وَمَنْ تَوَيْتَهُ
مِنَّا فَتَوقَّهُ عَلَى الإِيمَان ، اللَّهُمَّ لاَ تَحْرِمْنَا أَجْرَهُ، وَلاَ تَفْتِنَّا بَعدَهُ )) رواه الترمذي من رواية

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RIYĀD AL-ȘĀLIĶĪN
أَبي هريرة والأشهلي . ورواه أبو داود من رواية أبي هريرة وأبي قتادة . قَالَ الحاكم : ((
حديث أبي هريرة صحيح عَلَى شرط البخاري ومسلم ))، قَالَ الترمذي : (( قَالَ البخاري
: أصَحُّ رواياتٍ هَذَا الحديث رواية الأَشْهَلِيِّ ، قَالَ البخاري : وأصح شيء في الباب حديث
عَوْفِ ابن مَالِكِ )) .
Abū Hurayrah, Abū Qatādah, and Abu Ibrahim al-Ashhalī As narrates from
his father who was a Şahabī that the Messenger of Allah
performed șalāh
for a deceased person and then supplicated: "O Allah, forgive our living
and our dead, our young and our old, our males and our females, and our
present and our absent. O Allah, whoever You keep alive among us, keep
him alive on Islam, and whoever You give death to among us, give him
death on īmān. O Allah, do not deprive us of his reward and do not put us
into tribulation after him." (Abū Dāwūd, Tirmidhī)
Tirmidhi narrated it from Abu Hurayrah 4% and al-Ashhalī
š. Abū Dāwūd
narrated it from Abu Hurayrah &
and Abū Qatādah
%. Hākim said: “The
hadith of Abu Hurayrah &og is authentic on the condition specified by Bukhārī
and Muslim. Tirmidhī said: "Bukhārī said: 'The most authentic narration of
this hadith is that of al-Ashhali a
es.
" Bukhārī said: "The most authentic
hadith in this chapter is that of 'Auf ibn Malik."
Commentary
This is the du'a' which is most famous and commonly recited by the general Muslim Ummah
during the Janāzah salah. It is extremely comprehensive requesting for the most superior of
bounties such as living with Islam, dying with īman and being saved from all tribulations.
Hadith 937
، يقول : (( إِذَا صَلَّيْتُمْ عَلَى المَيِّتِ ،
وعن أبي هريرة ﴿هُ، قَالَ : سَمِعْتُ رسول الله
فَأَخْلِصُوا لَهُ الدُّعاء )) رواه أَبُو داود .
Abū Hurayrah &
g narrates: I heard the Messenger of Allah
saying:
"When you perform salah for a deceased person, supplicate for him with
sincerity." (Abū Dāwūd, Ibn Mājāh, Bayhaqī)
Commentary
Before the deceased is placed in the grave, the Janazah salah is the last action that will be done
on his behalf, hence one should supplicate with sincerity. It should not be done merely as a

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RIYĀD AL-ȘĀLIĶĪN
custom or ritual. It should be noted that there is no du'a' after the salām of the Janazah salah.
Hadith 938
في الصَّلاَةِ عَلَى الجَنَازَةِ : (( اللَّهُمَّ أَنْتَ رَبُّهَا، وَأَنْتَ خَلَقْتَهَا ، وَأَنتَ
وعنه ، عن النبيِّ
هَدَيْتَهَا لِلإِسْلاَمِ ، وَأَنتَ قَبَضْتَ رُوحَهَا ، وَأَنْتَ أَعْلَمُ بِسرِّهَا وَعَلَاَنِيَتِهَا، وَقَدْ جِئْنَاكَ شُفَعَاءَ
لَهُ ، فَاغْفِرْ لَهُ )) رواه أَبُو داود .
Abū Hurayrah 4% narrates that the Messenger of Allah
supplicated in
his du'a' for a deceased person: "O Allah, You are his Sustainer, You created
him, You guided him to Islam, You took his soul, and You know best his
actions in private and public. We have come to You as intercessors on his
behalf, so forgive him." (Abū Dāwūd, Ahmad, Bayhaqī)
Hadith 939
عَلَى رَجُلٍ مِنَ المُسْلِمِينَ ، فَسَمِعْتُهُ
وعن وَائِلَة بِنِ الأَسْفَعِ ﴿هَ، قَالَ : صَلَّى بِنَا رسول الله.
يُقُولُ : (( اللَّهُمَّ إِنَّ فُلانَ ابْنَ فُلانٍ فِي ذِمَتِّكَ وَحَبْلِ جِوَارِكَ ، فَقِهِ فِتْنَةَ القَبْرِ ، وَعَذَابَ النَّار
، وَأَنْتَ أهْلُ الوَفَاءِ وَالحَمْدِ ؛ اللَّهُمَّ فَاغْفِرْ لَهُ وَارْحَمْهُ، إنَّكَ أَنْتَ الغَفُورُ الرَّحِيمُ )) رواه
أَبُو داود .
Wathilah ibn al-Asqa a narrates: The Messenger of Allah
led us in șalāh
for a deceased Muslim and I heard him say: "O Allah, so-and-so person is
in Your security and under Your protection, so save him from the trials of
the grave and the punishment of the Hell-fire. You are the Being who fulfils
promises and is worthy of praise. O Allah, forgive him and be merciful to
him. Surely, You are All-Forgiving, Most Merciful." (Abū Dāwūd, Ibn Mājah)
Commentary
Forgiveness obliterates sins, while mercy draws goodness, hence by declaring that Allah de
is All-Forgiving and Most Merciful, we request safety from Hell-fire and entry into Paradise.
This is the ultimate success. May Allah &s grant it to us through His grace!
Hadith 940
وعن عبدِ الله بنِ أبي أَوْفى عمله: أَنَّهُ كَبَّرَ عَلَى جَنَازَةِ ابْنَةٍ لَهُ أَرْبَعَ تَكْبِرَاتٍ ، فَقَامَ بَعْدَ الرَّابِعَةِ
﴿ يَصْنَعُ هكَذَا .
كَقَدْرِ مَا بَيْنَ التَّكْبِرَتَيْنِ يَسْتَغْفِرُ لَهَا وَيَدْعُو ، ثُمَّ قَالَ : كَانَ رسول اللهِ

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RIYĀD AL-ȘĀLIĶĪN
وفي رواية : كَبَّرَ أَرْبَعاً فَمَكَثَ سَاعَةً حَتَّى ظَنْتُ أَنَّهُ سَيْكَبِّرُ خَمْساً، ثُمَّ سَلَّمَ عَنْ يَمِينِهِ وَعَنْ
شِمَالِهِ . فَلَمَّا انْصَرَفَ قُلْنَا لَهُ: مَا هَذَا؟ فَقَالَ: إِنِّي لاَ أزيدُكُمْ عَلَى مَا رَأيْتُ رسولَ اللهِ
. رواه الحاكم ، وقال : (( حديث صحيح )) .
يَصْنَعُ ، أَوْ : هَكَذَا صَنَعَ رسول الله ثُ
It is related about 'Abdullah ibn Abī Aufa 4% that he said the takbir (Allahu
Akbar) four times when performing salah for his deceased daughter. After
the fourth takbir he remained standing for as long as he stood between two
takbīrs, seeking forgiveness for her and supplicating. He then said: "The
Messenger of Allah
used to do so."
Another narration has: "He said the takbir for the fourth time and then
remained silent until I thought that he would say the fifth takbir. He then
made salām to his right and left. When he turned around, we asked him:
'What is this?' He replied: 'I will not make you do more than what I saw
the Messenger of Allah
doing.' (or 'This is what the Messenger of Allah
did.')" (Hākim, Ibn Mājah, Bayhaqī)
Commentary
According to all the scholars, there are four takbīrs in Janāzah salah. Even though more than
four have been narrated from the Messenger of Allah
and the Șahabah, the Messenger
of Allāh
recited only four towards the end of his life. This shows that the narrations in
which more than four are mentioned were abrogated.
CHAPTER 158
باب الإسراع بالجنازة
Chapter on hastening with the carrying of the deceased
Hadith 941
، قَالَ : ((أسْرِعُوا بِالجَنَازَةِ ، فَإِنْ تَكُ صَالِحَةً ، فَخَيرٌ
عن أَبي هريرة له ، عن النبيِّ
تُقَدِّمُونَهَا إِلَيْهِ ، وَإِنْ تَكُ سِوَى ذَلِكَ ، فَشَرِّ تَضَعُونَهُ عَنْ رِقَابِكُمْ )) متفقٌ عَلَيْهِ .
وفي روايةٍ لمسلمٍ : (( فَخَيْرٌ تُقَدِّمُونَهَا عَلَيْهِ )) .
Abū Hurayrah &
narrates that the Messenger of Allah
said: “Hasten

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RIYĀD AL-ȘĀLIĶĪN
with carrying the deceased. If he was a righteous person, you are advancing
him towards good, and if he was other than that, you will be removing an
evil from your shoulders."
A narration of Muslim has: "You will be presenting him for something
good." (Bukhārī, Muslim)
Commentary
A sinful person is far from Allah's & mercy, hence there is no benefit in being with him.
This teaches us that we should always stay away from evil company.
Imam Nawawī > stated that it is Mustahab to hasten when carrying the deceased. However,
one should not run or proceed so quickly that it causes the bier to shake excessively or so
that it causes difficulty to those who are following it.
Hadīth 942
وعن أبي سعيد الخدري له، قَالَ: كَانَ النبيِ ﴿، يَقُولُ: ((إِذَا وُضِعَتِ الجَنَازَةُ، فَاحْتَمَلَهَا
الرِّجَالُ عَلَى أعنَاقِهِمْ، فَإِنْ كَانَتْ صَالِحَةَ ، قالتْ: قَدِّمُونِي ، وَإِنْ كَانَتْ غَيْرَ صَالِحَةٍ ، قَالَتْ
لِأَهْلِهَا: يَا وَيْلَهَا أَيْنَ تَذْهَبُونَ بِهَا؟ يَسْمَعُ صَوْتَهَا كُلُّ شَيْءٍ إِلَّ الإنْسَانَ ، وَلَوْ سَمِعَ الإنسَانُ
لَصَعِقَ )) رواه البخاري .
Abū Sa'īd al-Khudrī &
narrates that the Messenger of Allah
used to
say: "Once the deceased is placed and men carry it on their shoulders, if
it was a righteous person, it says, 'Take me forward,' and if it was not a
righteous person, it says to its family: 'Destruction to me! Where are you
taking me?' All creation except man hear its voice. If he were to hear it,
he would fall unconscious." (Bukhārī)
Commentary
The speaking of the corpse or the soul is one of the hidden realities which the Messenger
informed us of. It teaches us that the deceased has a sense of perception. We believe in
these realities without any doubt or misgiving.
Only men should carry the deceased, even if the deceased is a female. This is because men
are stronger. Also, it is possible that a portion of the body of one who is carrying it may
become exposed and this is inappropriate for women.

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CHAPTER 159
باب تعجيل قضاء الدَّين عن الميت والمبادرة إِلَى تجهيزه إلا أن يموت فجأة فيترك حَتَّى يُتَقَّنَ مَوْتُه
Chapter on hastening to fulfil the debts of the deceased and hastening in
his burial arrangements unless he passed away suddenly, in which case he
should be left until his death is confirmed
Hadith 943
، قَالَ : (( نَفْسُ المُؤْمِنِ مُعَلَّقَةٌ بِدَيْنِهِ حَتَّى يُقْضِى عَنْهُ ))
عن أبي هريرة عليه ، عن النبي
رواه الترمذي ، وقال : (( حديث حسن )) .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "The soul
of a believer is left suspended because of his debts until they are paid on
his behalf." (Tirmidhī, Ibn Mājah, Bayhaqī)
Commentary
According to 'Allamah 'Iraqi&
, "the soul of a believer is left suspended," means that its result
is left pending and no decision of success or destruction is passed until it is seen whether
his debts are settled or not. This shows the importance of quickly settling the debts of the
deceased. After the burial expenses, debts should be given first priority.
This hadith points to the general golden principle of Islamic finance, namely moderation
in spending. Overspending and extravagance generally lead to debts which in turn bring
disgrace, worry and frustration, hence a Muslim should live within his means. In addition,
the Messenger
expressed severe warnings regarding debts and their non-payment when
one has the means to do so.
The Messenger
said that one who incurs a debt and has no intention of repaying it, will
pay for it with his good deeds on the day of Qiyamah. In another hadith, the Messenger
said that a person who takes a loan with the intention of not paying it back, and passes away,
will rise as a thief in the presence of Allah on the day of Qiyamah. Even the noble death of
martyrdom does not absolve one of his debts. The Messenger
would not perform the
Janāzah salāh of a person who passed away with debts.
Hadith 944
مَرِضَ ، فَأَتَاهُ النَّبِيُّ
. : أنَّ طَلْحَةَ بْنَ البَرَاءِ بن عَازِبٍ
وعن حُصَيْنِ بِن وَحْوَحٍ