The document provides guidance on acts of worship that are recommended for a dying person and those around them. It states that those present should encourage the dying person to repeat the Shahadah until they pass away, confirming Allah's oneness. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of Islam at that point must be out of sincere belief and certainty, and before the actual moment of death. The Prophet tried to get his uncle Abu Talib to proclaim Allah's oneness on his deathbed, showing the importance of dying with faith.
Happy, Lucky, Amicable and Sociable Numberssheisirenebkm
The document describes the Sieve of Eratosthenes, a simple algorithm for finding all prime numbers up to a given limit. It works by first listing out all consecutive integers from 2 to the limit, and initially marking all of them as prime. It then removes all multiples of the first number from the list, then all multiples of the next number in the list, and so on. When the process is complete, all numbers remaining marked as prime in the list are prime numbers.
Al Quran (Chapter 20): Surah Ta-Ha [One of the Names of Prophet Muhammad (pbuh)]Dr Jameel G Jargar
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
This document provides an introduction to a classical commentary on the Quran titled Tafseer Al-Qurtubi. It discusses the importance of studying and understanding the Quran, and commends Al-Qurtubi's commentary work as providing insight into the legal implications of verses. It notes that Professor Jibril Aminu generously supported the publication of the commentary's translation.
The document discusses the importance of brotherhood and mutual relationships between Muslims based on Islamic teachings from the Quran and hadiths of the Prophet Muhammad. It outlines several principles of brotherhood, including treating others as brothers purely for the sake of Allah, having faith and piety, providing material and personal assistance to each other, speaking with kindness, forgiveness, loyalty, and informality to strengthen bonds of brotherhood. Muslims are advised to uphold these principles and avoid suspicion, criticism, and harming others to maintain strong relationships based on Islamic values.
Sumber-sumber sirah nabawiyah terdiri atas Al-Quran, as-sunnah nabawiyah, syair-syair zaman kerasulan, dan kitab-kitab sirah klasik dan kontemporer. Kitab-kitab sirah klasik yang paling terkenal adalah karya Ibnu Ishaq dan Ibnu Hisyam, sedangkan kitab-kitab kontemporer antara lain Rahiqul Makhtum karya Al-Mubarakfury.
Al Quran (Chapter 19): Surah Maryam [Mother of Prophet Jesus (as)]Dr Jameel G Jargar
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
Happy, Lucky, Amicable and Sociable Numberssheisirenebkm
The document describes the Sieve of Eratosthenes, a simple algorithm for finding all prime numbers up to a given limit. It works by first listing out all consecutive integers from 2 to the limit, and initially marking all of them as prime. It then removes all multiples of the first number from the list, then all multiples of the next number in the list, and so on. When the process is complete, all numbers remaining marked as prime in the list are prime numbers.
Al Quran (Chapter 20): Surah Ta-Ha [One of the Names of Prophet Muhammad (pbuh)]Dr Jameel G Jargar
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
This document provides an introduction to a classical commentary on the Quran titled Tafseer Al-Qurtubi. It discusses the importance of studying and understanding the Quran, and commends Al-Qurtubi's commentary work as providing insight into the legal implications of verses. It notes that Professor Jibril Aminu generously supported the publication of the commentary's translation.
The document discusses the importance of brotherhood and mutual relationships between Muslims based on Islamic teachings from the Quran and hadiths of the Prophet Muhammad. It outlines several principles of brotherhood, including treating others as brothers purely for the sake of Allah, having faith and piety, providing material and personal assistance to each other, speaking with kindness, forgiveness, loyalty, and informality to strengthen bonds of brotherhood. Muslims are advised to uphold these principles and avoid suspicion, criticism, and harming others to maintain strong relationships based on Islamic values.
Sumber-sumber sirah nabawiyah terdiri atas Al-Quran, as-sunnah nabawiyah, syair-syair zaman kerasulan, dan kitab-kitab sirah klasik dan kontemporer. Kitab-kitab sirah klasik yang paling terkenal adalah karya Ibnu Ishaq dan Ibnu Hisyam, sedangkan kitab-kitab kontemporer antara lain Rahiqul Makhtum karya Al-Mubarakfury.
Al Quran (Chapter 19): Surah Maryam [Mother of Prophet Jesus (as)]Dr Jameel G Jargar
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
This document discusses infaq or spending in the way of Allah. It defines infaq as including both obligatory zakah and voluntary sadaqah. It encourages spending by citing Quranic verses and examples from the Prophet Muhammad and his companions. It discusses proper procedures for accounting and record keeping of donations received and expenses at the regional and central levels of an Islamic organization.
Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 15 | Size: 1 MB
Praise be to Allaah, the One, the Subduer, and blessings and peace be upon the Chosen Prophet and upon his good and pure family and companions.
Praise be to Allaah Who says (interpretation of the meaning):
“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68]. The attribute of choosing or selecting is indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power.
One aspect of His choosing and preferring is the fact that He has chosen some days and months and given them preference over others. Among the months, Allaah has chosen four which He has made sacred, as He says (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]
These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffaar do.
The Sacred Months are mentioned by implication in the Qur’aan, but their names are not given. Their names are mentioned in the Sunnah:
It was reported from Abu Bakrah (may Allaah be pleased with him) that the Prophet SAWS (peace and blessings of Allaah be upon him) gave his Farewell Sermon and said: “Time has completed its cycle and is as it was on the Day when Allaah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dhoo’l-Qa’dah, Dhoo’l-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, no. 1741, in [Kitaab] al-Hajj, al-Khutbah Ayaam Mina; and by Muslim, no. 1679, in [Kitaab] al-Qisaamah, Baab Tahreem al-Dimaa’).
It was called Rajab of Mudar because [the tribe of] Mudar did not tamper with its timing, unlike the rest of the Arabs, who used to tamper with the months and change their order depending on whether they were in a state of war or not. This was the postponing referred to in the aayah (interpretation of the meaning):
“The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allaah, and make such forbidden ones lawful.” [al-Tawbah 9:37]
It was also said that the reason why it was attributed to Mudar was because they venerated it and respected it so much, so it was attributed to them.
This document provides a summary of the 99 Beautiful Names of Allah translated from Arabic. It begins with an introduction explaining the importance of knowing Allah's names according to Islamic scripture. Each name is then listed in Arabic with its English translation and a brief proof from the Quran or hadith. The names are meant to help Muslims properly worship and call upon Allah. The document aims to concisely introduce non-Arabic readers to this important theological concept.
National Agricultural Research Center Islamabad (NARC)
Dr. Humayun Akhtar & team has introduced a new variety of garlic which is the 1st Registered Garlic Variety of Pakistan, Named “NARC G1” or simply “G1”
NARC G1 is an unparalleled variety of garlic. Its production has been recorded up to 250 to 300 Munds per acre. Whereas the normal Garlic varieties yields 70 to 80 Munds/acre only.
One of the most important advantages of this variety is its long shelf life & almost doubles nutritive value (as compared to already available garlic varieties). In a nut shell it gives approximately 7 to 9 times the production (means if you sow one acre it gona give you the seed for 7 to 9 Acers next year.
For Advance bookings of Original NARC G1 seed feel free to contact us any time.
WhatsAPP: 0092 34 001 7777 8
Call: 0091 317 001 7706
www.abbottagri.com
Email: info@abbottagri.com | abbottagrifarms@gamil.com
YouTube: https://youtube.com/@abbottagrifarms
Face Book : https://www.facebook.com/abbottagrifarms
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
Al Quran (Chapter 69): Surah Al Haqqah [The Undeniable Reality]Dr Jameel G Jargar
The document provides details about Surah Al-Haqqah, including that it discusses the fate of past nations like Thamud and 'Ad and the rewards/punishments of the faithful and disbelievers. It also notes that scholars have differing opinions on the total number of verses in the Quran, ranging from 6214 to 6666, due to how they counted or grouped certain verses.
This document summarizes the story of Prophet Lut and the people of Sodom from the Quran. It describes how the people of Sodom indulged excessively in homosexual acts, despite warnings from Prophet Lut. As punishment, Allah destroyed the towns and rained stones upon the people, killing them all except Prophet Lut and his followers who were saved. It warns that homosexuality is the most disliked sin according to Allah and that those who indulge in it will face severe punishment.
The document outlines the different types of Hajj pilgrimages: Hajj-e-Tamattu' involves performing Umrah and Hajj together with or without sacrificing an animal; Hajj-e-Qiran involves performing Hajj and maintaining Ihram throughout; Hajj-e-Ifrad involves performing only Hajj without Umrah. It then provides step-by-step instructions for performing Umrah and the rituals involved in Hajj over several days, including staying in Mina and Muzdalifa, throwing stones at jamarat, and circling the Kaaba.
This document discusses the importance of du'a (supplication) in Islam. It provides several hadiths of the Prophet Muhammad emphasizing that du'a is a form of worship and that Allah will answer the supplications of believers. The document outlines 11 principles that must be followed for du'a to be accepted, such as making halal earnings and focusing attention on Allah. It stresses the importance of du'a and encourages Muslims to supplicate to Allah for their needs and the needs of other Muslims.
Sesame seed -Interactive Multipurpose Slides including variety of information.Akshat Pokharna
This document provides information about sesame, including its scientific classification, top producers worldwide, and cultivation practices. It notes that India is the second largest producer of sesame, producing around 680,000 metric tons annually. The major sesame producing states in India are Gujarat, West Bengal, Rajasthan, Tamil Nadu, Orissa, Madhya Pradesh, Andhra Pradesh, Maharashtra, Uttar Pradesh, Punjab, and Karnataka. The document also outlines various health benefits of sesame seeds and provides a recipe for sesame laddus.
Ramdan is the most important month for a Muslim. It comes with endless opportunities to earn rewards and to purify one's self. This presentation highlights the virtues of Ramadan, and the ways to protection from committing sins during Ramadan.
18. durood e-shifa english, arabic translation and transliterationzakir2012
This document discusses a Durood-e-Shifa prayer and how reciting it cured a poor man's illness. It contains the Arabic text of the prayer asking Allah to bless Prophet Muhammad's soul, heart, body, and grave. The summary describes how a poor man complained to Hazrat Shahabuddin Ibn Arslan about his incurable disease, and Hazrat Shahabuddin told him to recite the Durood-e-Shifa prayer. Upon reciting it, the poor man's illness immediately disappeared as if it was never there.
Makanan dan minuman yang halal dan yang haramJusuf AN
Dokumen tersebut membahas tentang pelajaran hukum Islam mengenai makanan dan minuman. Terdapat penjelasan tentang jenis makanan dan minuman yang halal dan haram menurut agama Islam beserta manfaat dan bahayanya. Terdapat pula penjelasan mengenai binatang yang boleh atau tidak boleh dimakan menurut ajaran Islam.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive function. Exercise causes chemical changes in the brain that may help protect against developing mental illness and improve symptoms for those who already suffer from conditions like anxiety and depression.
These slides are about Bereavement. Bereavement means is to be deprived of someone by death. The death of someone you love is one of the greatest losses that can occur.
This document discusses infaq or spending in the way of Allah. It defines infaq as including both obligatory zakah and voluntary sadaqah. It encourages spending by citing Quranic verses and examples from the Prophet Muhammad and his companions. It discusses proper procedures for accounting and record keeping of donations received and expenses at the regional and central levels of an Islamic organization.
Sheikh Muhammad Salih Al-Munajjid
Language: English | Format: PDF | Pages: 15 | Size: 1 MB
Praise be to Allaah, the One, the Subduer, and blessings and peace be upon the Chosen Prophet and upon his good and pure family and companions.
Praise be to Allaah Who says (interpretation of the meaning):
“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68]. The attribute of choosing or selecting is indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power.
One aspect of His choosing and preferring is the fact that He has chosen some days and months and given them preference over others. Among the months, Allaah has chosen four which He has made sacred, as He says (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]
These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffaar do.
The Sacred Months are mentioned by implication in the Qur’aan, but their names are not given. Their names are mentioned in the Sunnah:
It was reported from Abu Bakrah (may Allaah be pleased with him) that the Prophet SAWS (peace and blessings of Allaah be upon him) gave his Farewell Sermon and said: “Time has completed its cycle and is as it was on the Day when Allaah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dhoo’l-Qa’dah, Dhoo’l-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, no. 1741, in [Kitaab] al-Hajj, al-Khutbah Ayaam Mina; and by Muslim, no. 1679, in [Kitaab] al-Qisaamah, Baab Tahreem al-Dimaa’).
It was called Rajab of Mudar because [the tribe of] Mudar did not tamper with its timing, unlike the rest of the Arabs, who used to tamper with the months and change their order depending on whether they were in a state of war or not. This was the postponing referred to in the aayah (interpretation of the meaning):
“The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allaah, and make such forbidden ones lawful.” [al-Tawbah 9:37]
It was also said that the reason why it was attributed to Mudar was because they venerated it and respected it so much, so it was attributed to them.
This document provides a summary of the 99 Beautiful Names of Allah translated from Arabic. It begins with an introduction explaining the importance of knowing Allah's names according to Islamic scripture. Each name is then listed in Arabic with its English translation and a brief proof from the Quran or hadith. The names are meant to help Muslims properly worship and call upon Allah. The document aims to concisely introduce non-Arabic readers to this important theological concept.
National Agricultural Research Center Islamabad (NARC)
Dr. Humayun Akhtar & team has introduced a new variety of garlic which is the 1st Registered Garlic Variety of Pakistan, Named “NARC G1” or simply “G1”
NARC G1 is an unparalleled variety of garlic. Its production has been recorded up to 250 to 300 Munds per acre. Whereas the normal Garlic varieties yields 70 to 80 Munds/acre only.
One of the most important advantages of this variety is its long shelf life & almost doubles nutritive value (as compared to already available garlic varieties). In a nut shell it gives approximately 7 to 9 times the production (means if you sow one acre it gona give you the seed for 7 to 9 Acers next year.
For Advance bookings of Original NARC G1 seed feel free to contact us any time.
WhatsAPP: 0092 34 001 7777 8
Call: 0091 317 001 7706
www.abbottagri.com
Email: info@abbottagri.com | abbottagrifarms@gamil.com
YouTube: https://youtube.com/@abbottagrifarms
Face Book : https://www.facebook.com/abbottagrifarms
1. Highlights: a) Main Topics, b) Listening: Recitation &
Translation, c) Elucidation
2. Structure: a) Meaning b) Statistics c) Reading
3. Message: Introduces the Central Theme of the Surah
4. References: Internet Sources
5. Quiz: Test the Knowledge About the Surah
Thank you
Al Quran (Chapter 69): Surah Al Haqqah [The Undeniable Reality]Dr Jameel G Jargar
The document provides details about Surah Al-Haqqah, including that it discusses the fate of past nations like Thamud and 'Ad and the rewards/punishments of the faithful and disbelievers. It also notes that scholars have differing opinions on the total number of verses in the Quran, ranging from 6214 to 6666, due to how they counted or grouped certain verses.
This document summarizes the story of Prophet Lut and the people of Sodom from the Quran. It describes how the people of Sodom indulged excessively in homosexual acts, despite warnings from Prophet Lut. As punishment, Allah destroyed the towns and rained stones upon the people, killing them all except Prophet Lut and his followers who were saved. It warns that homosexuality is the most disliked sin according to Allah and that those who indulge in it will face severe punishment.
The document outlines the different types of Hajj pilgrimages: Hajj-e-Tamattu' involves performing Umrah and Hajj together with or without sacrificing an animal; Hajj-e-Qiran involves performing Hajj and maintaining Ihram throughout; Hajj-e-Ifrad involves performing only Hajj without Umrah. It then provides step-by-step instructions for performing Umrah and the rituals involved in Hajj over several days, including staying in Mina and Muzdalifa, throwing stones at jamarat, and circling the Kaaba.
This document discusses the importance of du'a (supplication) in Islam. It provides several hadiths of the Prophet Muhammad emphasizing that du'a is a form of worship and that Allah will answer the supplications of believers. The document outlines 11 principles that must be followed for du'a to be accepted, such as making halal earnings and focusing attention on Allah. It stresses the importance of du'a and encourages Muslims to supplicate to Allah for their needs and the needs of other Muslims.
Sesame seed -Interactive Multipurpose Slides including variety of information.Akshat Pokharna
This document provides information about sesame, including its scientific classification, top producers worldwide, and cultivation practices. It notes that India is the second largest producer of sesame, producing around 680,000 metric tons annually. The major sesame producing states in India are Gujarat, West Bengal, Rajasthan, Tamil Nadu, Orissa, Madhya Pradesh, Andhra Pradesh, Maharashtra, Uttar Pradesh, Punjab, and Karnataka. The document also outlines various health benefits of sesame seeds and provides a recipe for sesame laddus.
Ramdan is the most important month for a Muslim. It comes with endless opportunities to earn rewards and to purify one's self. This presentation highlights the virtues of Ramadan, and the ways to protection from committing sins during Ramadan.
18. durood e-shifa english, arabic translation and transliterationzakir2012
This document discusses a Durood-e-Shifa prayer and how reciting it cured a poor man's illness. It contains the Arabic text of the prayer asking Allah to bless Prophet Muhammad's soul, heart, body, and grave. The summary describes how a poor man complained to Hazrat Shahabuddin Ibn Arslan about his incurable disease, and Hazrat Shahabuddin told him to recite the Durood-e-Shifa prayer. Upon reciting it, the poor man's illness immediately disappeared as if it was never there.
Makanan dan minuman yang halal dan yang haramJusuf AN
Dokumen tersebut membahas tentang pelajaran hukum Islam mengenai makanan dan minuman. Terdapat penjelasan tentang jenis makanan dan minuman yang halal dan haram menurut agama Islam beserta manfaat dan bahayanya. Terdapat pula penjelasan mengenai binatang yang boleh atau tidak boleh dimakan menurut ajaran Islam.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive function. Exercise causes chemical changes in the brain that may help protect against developing mental illness and improve symptoms for those who already suffer from conditions like anxiety and depression.
These slides are about Bereavement. Bereavement means is to be deprived of someone by death. The death of someone you love is one of the greatest losses that can occur.
Genuine authentic durood sharief from hadith 5zakir2012
The Prophet Muhammad taught a special Durood prayer to Qabisa bin Mukharib, saying that if any Muslim recites it once, Allah will open the four doors of heaven and allow the reciter to enter from any door they choose. This Durood prayer asks Allah to bless Muhammad and his family, and to guide, favor, and bless the reciter with kindness and blessings. Qabisa would regularly recite only this Durood.
The document discusses the history and development of chocolate over centuries. It details how cocoa beans were first used by Mesoamerican cultures before being introduced to Europe, where it became popular in drinks and confections. The document also notes that modern chocolate production methods were established in the 19th century to allow chocolate to be consumed on a larger scale.
An overview of the theories and practice principles relating to loss and bereavement. Content has kindly been provided by Barbara Beard, senior lecturer at Sheffield Hallam University, specialising in supportive and palliative care.
Very rewarding nafl salaahs we can pray everyday part 2zakir2012
This document provides information on 8 very rewarding optional (nafl) prayers that can be prayed everyday:
1. Tahiyyatul Wudu (2 rakaat prayer after ablution) which earns the reward of paradise.
2. Ishraq prayer (2-4 rakaat sunrise prayer) which earns the reward of Hajj and Umrah.
3. Dhuha prayer (2-12 rakaat prayer when the sun is high) which wipes away sins and earns other rewards depending on number of rakaats.
4. 4 rakaat sunnah prayer before and after Zuhr which protects from hellfire.
5
1. durood e-ibrahimi english, arabic translation and transliterationzakir2012
The document contains the Arabic text of the Durood-e-Ibrahimi prayer, which asks Allah to bless Muhammad and his family in the same manner that He blessed Ibrahim and his family. It explains that the prayer was recommended by the Prophet Muhammad himself in response to how to send blessings upon him.
Very rewarding nafl salaahs we can pray everyday! part 1zakir2012
This document summarizes 8 rewarding optional prayers that can be prayed everyday during Ramadan:
1. Tahiyyatul Wudu prayer (after ablution), 2. Ishraq prayer (sunrise prayer), 3. Dhuha prayer (breakfast prayer), 4. Four rakat sunnah prayer before Zuhr, 5. Four rakat sunnah prayer before Asr, 6. Awwabeen prayers (6-20 rakats after Maghrib), 7. Tahajjud prayer (night prayer), 8. Salaatul Tasbih prayer. Performing these optional prayers regularly is hoped to gain many spiritual rewards.
The document discusses funeral rites in Islam. It outlines several things that should be done with a dying person, including encouraging them to recite the Shahadah affirming there is no god but Allah. It notes hadith where the Prophet Muhammad did this with his companions. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of faith must be sincere and with knowledge. The document provides context and evidence from hadith to support its discussion of Islamic funeral rites.
The document discusses Islamic funeral rites and what is recommended for the dying person and those around them. It recommends that those present encourage the dying person to repeat the Shahadah until they pass away. It also encourages Muslims to be present for non-Muslims who are dying to introduce them to Islam, though any acceptance of Islam at that point must be sincere and with certainty before the throes of death begin. The Prophet tried to get his uncle Abu Talib to testify to Allah's oneness on his deathbed, and similarly encouraged his servant, showing the importance of guiding those near death.
This document provides guidance on acts of worship recommended for those who are dying or near death according to Islamic teachings. It discusses encouraging the dying person to repeat the Shahadah affirming Allah's oneness, saying positive words to comfort them, and reading passages from the Quran. While reading Surah Yaasin or turning the body to face Mecca have become customs, there is no basis for them in the authentic teachings and practices of the Prophet Muhammad or his companions. The key acts are repeating the Shahadah and saying prayers for forgiveness.
This document provides a summary and analysis of Surah Al-Ikhlas (The Purity) from Tafsir Ibn Kathir. It begins by giving context for the revelation of the surah, in response to idolaters asking about Allah's lineage. It then examines each verse in depth, explaining meanings and providing hadiths about the virtues of reciting this surah. Key points discussed include that Allah is One without peer or equal, is perfect and independent, and does not beget or have offspring. The surah rebuts beliefs that others could be comparable to or sons of Allah.
This document discusses tafsir (commentary) on Surahs Al-Falaq and An-Nas from Tafsir Ibn Kathir. It provides several hadiths from prophets and companions explaining the meaning and virtues of verses in these surahs. Key points include seeking refuge with Allah from evil of creation, night, enviers and witches who perform spells. It also discusses how the prophet Muhammad was bewitched and cured by revelation from Jibril.
Some hadiths which tells about some actions of Shirk and it's refutation to those who say there will be no Shirk after Muhammad Peace Be Upon Him.
Stay away from polytheism and remind your brother in prayer...
This document provides a summary and analysis of Surah Al-Bayyinah from Tafsir Ibn Kathir.
1. It explains the context and meaning of key terms and phrases in the surah, such as the "People of the Scripture" referring to Jews and Christians, and the "idolators" being polytheistic Arabs.
2. It analyzes the verses discussing how disbelievers would not cease until the "clear proof" or Quran came to them, and how the People of the Scripture differed after clear proofs were provided to them.
3. It summarizes the surah's message that believers who do righteous deeds will receive eternal reward in Paradise, while dis
This document discusses the importance of visiting the grave of the Prophet Muhammad (peace be upon him). It provides religious justification for doing so based on verses from the Quran and sayings of the Prophet. It describes incidents where people who visited the grave after the Prophet's death were forgiven of their sins. The document emphasizes that visiting the grave is a means of gaining closeness to God and receiving intercession on the Day of Judgment.
Connecting with Allah 24/7, Who is Allah, What is Islam, Following Sunnah, Forms of Nafl Salah, Forms of Nafl Fasting, Optional Sadaqa, Remembering Allah, Dua, Adhkar, Zikr of Allah, Morning and Evening Adhkar
This document provides instructions for reciting certain duas and verses from the Quran to seek protection and blessings. It summarizes the teachings of several hadith that recommend reciting Surah Ikhlas, Al-Falaq and An-Nas morning and evening for protection from all evils. Other recommended recitations include invoking God as sufficient and asking for forgiveness, seeking refuge in God from Satan, and reciting verses from Surah Al-Hashr to have angels intercede. Following the teachings of prophets and reciting from the Quran is encouraged to attain spiritual and material benefits in this life and the hereafter.
This document contains 10 duas (prayers) with translations and explanations:
1. A dua for using healing clay includes asking Allah for healing and protection from all harms and fears through the angels, Prophet Muhammad, and Imam Hussain.
2. A dua for eating healing clay includes asking Allah for healing and blessings on Muhammad and his family through angels and the Prophet.
3. A dua for building a new house includes asking Allah for protection from rebellious jinns, men, and devils and blessings on the new house.
4. A dua for leaving the house includes asking Allah for peace and reciting surahs for protection during
The document contains several hadiths and passages from the Quran discussing important Islamic concepts like remembrance of Allah, saying prayers like "Subhan Allahi Wa bihamdihi", avoiding longing for death, Allah's patience, best deeds, intercession of Prophet Muhammad on judgement day, and more. It also provides explanations of key terms like Almighty God, five pillars of Islam, six pillars of Iman, and 99 names of Allah.
This document provides a summary of Islamic beliefs and pillars according to the Quran and hadith. It begins by outlining the five pillars of Islam: faith, prayer, charity, fasting during Ramadan, and pilgrimage if able. It then discusses the six pillars of faith: belief in God, His angels, His books, His messengers, the Day of Judgment, and divine decree. The document goes on to define various Islamic concepts like worship, its forms, the purpose of prophets, and the three aspects of tawheed (monotheism): lordship, names/attributes, and worship. It uses Quranic verses and hadith to support each point.
This document discusses the Islamic concept of al-istiqaamah, which means uprightness and steadfastness in adhering to Islamic teachings and avoiding disobedience. It provides quotes from the Quran and scholars like Ibn Uthaymeen explaining that istiqaamah involves both sincerely believing in one's heart and testifying with one's tongue that Allah is their Lord. The document states that those who say "Our Lord is Allah" and then stand firm by observing Islamic rulings will have the angels descend upon them, reassuring them and giving them glad tidings of paradise.
The document discusses several ways to seek barakah (blessing) from Allah based on Quranic verses and hadiths. It mentions obeying Allah and His messenger through acts like istighfar (seeking forgiveness) and tawba (repentance). It also discusses upholding kinship ties, being grateful to Allah, following Islamic etiquette like saying Bismillah before eating, protecting oneself through recommended dhikr and dua, giving charity, performing Hajj and Umrah frequently, and giving thanks to Allah. The overall message is that adhering to Islamic principles and commands increases Allah's blessings.
An Explanation of the Duaa of Qunoot during the Witr PrayerOm Muktar
The Du'aa provides a concise explanation of the supplication said during the Witr prayer, as taught by Prophet Muhammad. It begins with an introduction on the importance of guidance in both knowledge and actions. Each phrase of the supplication is then explained, seeking guidance, healing, companionship, blessings, and protection from evil decrees. The supplication asks Allah to guide the supplicant as He has guided others and heal them as He has healed others. It seeks Allah's companionship, blessings, and protection from evil.
Hadhrat Uthman bin Affan was a highly distinguished companion of Prophet Muhammad. He was among the earliest converts to Islam and emigrated twice for its propagation. He was married to two daughters of the Prophet. Uthman was extremely generous and modest, and the Prophet prayed for his forgiveness. Due to his virtues, excellence and marrying the Prophet's daughters, Uthman holds a position of high esteem.
The Dua Is The Weapon Of The Believer
At-Tibyan Publications
Language: English | Format: PDF | Pages: 32 | Size: 1 MB
This treatise is taken from and based upon the book “Athkār Al-Jihād” by an unknown author, as well as a Khutbah called “Ad-Du’ā’” by Māzin At- Tuwayjirī, and additional footnotes were added where possible.
The document summarizes hadith from the Prophet Muhammad (SAW) related to purification (tahara).
It discusses four key points in three hadith:
1) Salah is not accepted without purification.
2) Ablution washes away sins and makes one pure.
3) Purification is the key to valid and accepted salah.
4) What to say when entering and leaving the toilet seeking refuge in Allah.
This document provides information about Surah Al-Ikhlas (Chapter 112 of the Quran). It discusses the meaning and themes of monotheism/tawhid in the surah. Key points include:
1) Surah Al-Ikhlas affirms the oneness of Allah and that He begets not nor was He begotten.
2) It is considered one of the most important surahs regarding the concept of tawhid (monotheism).
3) The Prophet Muhammad instructed that Allah loves those who recite this surah often due to its emphasis on Allah's qualities.
4) The surah was revealed to emphasize monotheism in response
Genuine authentic durood sharief from hadith 1zakir2012
Hazrat Royafai revealed that the Prophet Muhammad said there is a dua that if recited, he will help the person on Judgment Day. That dua is "O Allah! Shower Thy blessing on Muhammad and make him enter the highest place which is the greatest before You on the Day of Resurrection." Reciting this dua guarantees the Prophet's help on Judgment Day.
Forty very easy, quick & rewarding good deeds for all of us to do everyday!zakir2012
This document lists 40 good deeds that can be easily performed to earn rewards from Allah. Some highlights include: reciting "Subhanallah" 100 times erases 1,000 sins and earns 1,000 good deeds; reciting certain phrases like "La ilaha illallah" with meanings of God's oneness and power earn millions of rewards; and glorifying, praising, and magnifying God 100 times before sleeping erases 2,500 bad deeds. Performing good deeds like enjoining right and forbidding wrong, and optional prayers are also encouraged.
This article discusses Durood Shareef (Salawat), which are blessings and salutations upon Prophet Muhammad. It explains that Durood Shareef is mentioned in the Quran and hadith as being sent by Allah, angels, and believers. Reciting Durood Shareef has many spiritual benefits, such as sins being forgiven and status increasing. The article provides details on the meaning and importance of Durood Shareef, as well as listing different types of Durood Shareef and their virtues.
Dua e-jameela very rewarding dua equal to many pilgremages worth checkingzakir2012
The document describes a prayer called Dua-E-Jameelah and its benefits according to Islamic tradition. It states that the prayer was sent by God through the archangel Jibril to Prophet Muhammad. It then lists attributes of God and provides translations. Next, it details benefits of reciting the prayer such as forgiveness of sins and protection. It claims reciting the prayer daily after certain prayers earns credits equivalent to pilgrimages of major prophets. The prayer is praised for its ability to fulfill needs, ease death, protect in the grave, and ensure entry into heaven on judgement day.
The document provides information about the Islamic month of Ramadan, including its virtues and significance. It discusses the importance of sighting the new moon to determine the beginning of Ramadan and other months. It also outlines some of the main practices during Ramadan, such as fasting, suhoor, iftar and night prayers. Fasting is described as a means to gain self-discipline and control over desires, helping in the spiritual battle against Satan. The document aims to teach Muslims how to properly make use of fasting during Ramadan to attain Allah's pleasure.
Collection of durood sharief english, arabic translation and transliterationzakir2012
The document provides details on 11 different Durood (blessings upon the prophet Muhammad). Each Durood is presented with its text in Arabic and a brief description of its significance and benefits of reciting it according to various Islamic scholars and saints. Reciting Duroods is encouraged as a way to gain spiritual benefits and blessings in this life and the afterlife.
30. durood e-malwaan english, arabic translation and transliterationzakir2012
This document contains a prayer called Durood-e-Malwaan in Arabic. It asks Allah to send blessings upon Prophet Muhammad as long as night and day continue their interchange, the morning and evening follow each other, and two bright stars remain fixed. Reciting this prayer once earns the same reward as reciting 10,000 regular Durood prayers and takes only 30 seconds to read. Repeating it 100 times multiplies the reward to 1 million Duroods.
29. durood virtues of 1000 days english, arabic translation and transliterationzakir2012
Reciting the Durood Shareef prayer which asks Allah to send mercy and blessings upon Prophet Muhammad and his family is rewarded with virtuous deeds equivalent to 1000 days. When this Durood is recited, several angels of Allah will write good deeds in a person's record for 1000 days.
27. durood salaatul sa’aadat english, arabic translation and transliterationzakir2012
This document discusses a Durood Salaatul Sa'aadat prayer for Prophet Muhammad. It contains a prayer asking Allah to send mercy and blessings upon Prophet Muhammad in a number known only to Allah, with mercy that lasts forever. It is narrated that reciting this prayer once rewards the equivalent of 600,000 regular Durood prayers, and reciting it 1,000 times daily blesses one in this life and the next.
26. durood didaar e-mustapha english, arabic translation and transliterationzakir2012
This document contains a Durood Shareef prayer asking Allah to send mercy and blessings upon Prophet Muhammad. It states that pious people and Awliya Allah said that whoever recites this Durood regularly every Thursday night will see the blessed face of Prophet Muhammad at the time of their death and when entering their grave, they will visit Prophet Muhammad and he will take them into their grave with his own hands.
25. durood e-radawiyya english, arabic translation and transliterationzakir2012
The document discusses Durood-e-Radawiyya, a prayer to be recited 100 times after each prayer and especially after Jummah prayer where men should stand facing Medina and recite it with respect. Reciting this prayer brings numerous benefits including receiving 300 mercies from God, having good deeds written and sins forgiven, gaining blessings in wealth and children, being loved by people, seeing the Prophet Muhammad in dreams, dying with strong faith, receiving the Prophet's intercession on Judgment Day, and ensuring God is always pleased with the reciter.
24. durood e-haq english, arabic translation and transliterationzakir2012
This Durood Shareef asks Allah to shower peace upon Prophet Muhammad and endow him with high status in Heaven. Reciting this Durood Shareef after every prayer and in every prayer brings great reward.
23. durood e-da’im english, arabic translation and transliterationzakir2012
This document contains a prayer known as Durood-e-Da'im. It asks Allah to send blessings upon Prophet Muhammad and his family, and grant the Prophet the highest position in Paradise as promised. Reciting this Durood Shareef 7 times on 7 consecutive Fridays will earn the mercy of Prophet Muhammad according to a hadith. The name "Da'im" means this prayer should be recited permanently by Muslims.
20. durood e-awal english, arabic translation and transliterationzakir2012
This document contains a prayer called Durood-e-Awal and information about its benefits. The prayer asks Allah to bless the prophet Muhammad as the most favored prophet whose light illuminates all. Reciting this prayer daily rewards the reciter abundantly and removes bad habits, bringing the reciter closer to Allah and delivering delight.
17. durood e-roohi english, arabic translation and transliterationzakir2012
This document contains a prayer called Durood-E-Roohi. The prayer asks Allah to continuously shower blessings upon Prophet Muhammad, his spirit, name, heart, grave, tomb, body, and descendants. It asks for Allah's mercy and blessings on Muhammad, his companions, family, and friends. Reciting this prayer in graveyards is believed to allow Allah to shower blessings on the deceased. Children visiting parents' graves are encouraged to recite the prayer to bless their deceased parents and ancestors.
16. durood e-alfi english, arabic translation and transliterationzakir2012
This Durood prayer asks Allah to bless the prophet Muhammad and his family with beneficence and peace in a number equal to a million times the number of atoms in the universe, and brings immediate success and cures all ills for whoever recites it and their entire family.
15. durood e-taiyab english, arabic translation and transliterationzakir2012
This document contains a prayer called "Darood-e-Tayyab" asking Allah to bless Prophet Muhammad, his family, and his companions. It requests Allah's pleasure and forgiveness for Muhammad and the most excellent reward for him as the greatest Prophet. The prayer also seeks Allah's mercy and blessings for all Prophets and righteous people. According to a narration, reciting this prayer 7 times on 7 Friday nights ensures the intercession of Prophet Muhammad on Judgment Day.
14. durood e-nabi english, arabic translation and transliterationzakir2012
The document contains a prayer known as Durood-e-Nabi, which asks Allah to grant blessings, peace and bounty to the prophet Muhammad and other prophets including Adam, Noah, Abraham, Moses, Jesus, and all prophets between them. It asks for Allah's blessings and peace to be upon all of them.
13. durood e-noor english, arabic translation and transliterationzakir2012
This Durood salawat praises Prophet Muhammad as the light of lights, the mystery among mysteries, and the leader of the righteous. It asks Allah to bless Prophet Muhammad. Reciting this Durood daily is considered one of the best salawats and is practiced regularly by saints and religious leaders.
12. durood e-akbar english, arabic translation and transliterationzakir2012
This document contains a prayer called Durood-e-Akbar praising Prophet Muhammad. The prayer seeks blessings for Prophet Muhammad and describes him as the prophet of Arabia, from the Quraish tribe and Hashmite family of Mecca and Madinah. It mentions he is the wearer of the holy cap and ascended to heavens, fought holy wars, achieved rewards, has praiseworthy status, and is devoted to Allah in supplication. The document also states that Sheikh Mohi’uddin Ibn-e-Arabi revealed many benefits of reciting this prayer and it is considered the most sacred, accepted and appreciated of prayers praising Prophet Muhammad.
Introduction
Mantra Yoga is an exact science. "Mananat trayate iti mantrah- by the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra." That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process.
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The pervasiveness of Lying in today's World.pptxniwres
In our interconnected world, lies weave through the fabric of society like hidden threads. We encounter them in politics, media, personal relationships, and even within ourselves. The prevalence of deception raises profound questions about truth, trust, and the human condition.
Tales of This and Another Life - Chapters.pdfMashaL38
This book is one of the best of the translated ones, for it has a warning character for all those who find themselves in the experience of material life. Irmão X provides a shrewd way of describing the subtleties and weaknesses that can jeopardize our intentions, making us more attentive and vigilant by providing us with his wise pages, reminding us between the lines of the Master's words: "Pray and watch."
Lição 12: João 15 a 17 – O Espírito Santo e a Oração Sacerdotal | 2° Trimestr...OmarBarrezueta1
Esta lição é uma oportunidade para discutirmos um assunto multo mal interpretado no contexto cristão, que é o fato de algumas pessoas pensarem que o conhecer Jesus é ter a nossa vida mudada em todas as áreas, como se Deus tivesse o dever de transportar-nos deste mundo para um outro mundo onde muitas coisas maravilhosas que desejamos seriam reais. No entanto, a nossa fé não nos tira do mundo após nos convertermos; ao invés disso, permanecemos vivendo sob as mesmas circunstâncias. O propósito de Deus não é nos tirar do mundo, mas nos livrar das ações do maligno (Jo 17.15), Sendo assim, a vida eterna não significa estar fora da realidade deste mundo, mas conhecer o único Deus verdadeiro (Jo 17.3).
2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
The Book of Revelation, filled with symbolic and apocalyptic imagery, presents one of its most striking visions in Revelation 9:3-12—the locust army. Understanding the significance of this locust army provides insight into the broader themes of divine judgment, protection, and the ultimate triumph of God’s will as depicted in Revelation.
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Tracking "The Blessing" - Christianity · Spiritual Growth · Success
Do you ever feel like your Bible highlighting isn't quite enough to ignite lasting spiritual growth? Have you struggled to retain key takeaways from your Bible study sessions?
Discover how living in 4D can transform your highlighting into a strategic tool for spiritual development.
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In this video, you'll gain insights on:
How highlighting key verses and themes can enhance memory and retention of Scripture (we see a few key ones, here!)
Studies have shown that highlighting can significantly improve information recall. Highlighting key points visually reinforces them in your mind, leading to better long-term memory.
How to personalize your Bible study through strategic highlighting. Don't just highlight everything!
This video will teach you how to strategically highlight based on what resonates with you, focusing on central themes, recurring ideas, or connections between different passages.
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How connecting highlighted passages can reveal deeper biblical truths. By highlighting these connections, you can see the bigger picture and uncover the underlying messages within Scripture.
By the end of this video, you'll be equipped to unlock the hidden potential within your highlighted Bible and embark on a transformative spiritual growth journey! Don't forget to like and subscribe for more inspiring content on deepening your faith.
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Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...
Funeral Rites
1. CHAPTER ONE: THE DYING PERSON
If one finds oneself on his or her deathbed or what appears to be the deathbed, one
is obliged or recommended to do certain acts of worship and people around the
dying individual are encouraged to be supportive and to provide certain basic
services.
1. The Shahaadah
Those people who are present should encourage the dying person to repeat after
them the Declaration of Faith (Shahaadah) until he or she passes away confirming
Allaah’s unique oneness (Tawheed). Both Aboo Sa ‘eed al-Khudree and Aboo
Hurayrah quoted the Prophet (r) as saying,
ﱠﺔﹶ ﹶ َ ﺍﻟﹾ ِ ﻭ ﺍﻟﹾ ِﻨﹾ ِ ﱠ ﺍﻟ ﱠ ﻜﹶﻼﹶ ِ ِ ﻻ ِﻟﹶ ﺁَﺨﹶ ﻜﹶﺎﻥﻥ ِ ﱠ ﺍﻟ ﱠ ﻻ ِﻟﹶﺘﹶﺎ ﹸﻡﻭ )) ﻟﹶ ﱢ ﹸﻭﺍ
ﺭ ﻤﻪ ﹶ ﺇ ﻪ ﺇﻻ ﻠﻪ ﻋ ﺩ ﻤ ﺕ ﺩﺨل ﺠﻨ ﻘﻨ ﻤ ﻜ ﹶ ﺇ ﻪ ﺇﻻ ﻠﻪ ﻭﻤ
(( ﺎ َﺎ ﺃ ِ لَ ﺫﹶ ﻗﹶﺒ ﺎ َ ﺃِﻥ ،ِ ﻫ ﺍﻟ ِ ﺎ ﻭ
ﻟﻙ ﻤ ﺼ ﺒﻪ ﻴ ﻤ ﻤﻥ ﺩ ﺭ ﻭﺇ ﺼ ﺒﻪ
“ Prompt your dying ones (to say): laa ilaaha il-lal-laah1 and whoever’s last
words before dying are: laa ilaaha il-lal-laah, will enter paradise one day, even if
2
he is afflicted before that by punishment.”
This prophetic statement does not simply mean that the Shahaadah should be
mentioned by others in the presence of the one who is dying. The dying person,
himself or herself, should be instructed to say the Shahaadah, as is evident from
the Prophet’s statement “whoever’s last words are: laa ilaaha il-lal-laah”. The
following hadeeth narrated by Anas indicates the Prophet’s practise in this regard:
1
Sahih Muslim, vol.2, p.435, no. 1996, Sunan Abu Dawud, vol.2, p.887, no.3111, Sunan Ibn-i-
Majah, vol.2, p.365, no.1444, Mishkat Al-Masabih, vol.1, p.337 and Riyadh-us-Saleeheen, vol.2,
p.474, no. 918.
2
This addition is only found in Saheeh Ibn Hibbaan and it is authenticated in Irwaa al-Ghaleel,
vol.3, p.150.
2. ﻋ ﺩ ﺭﺠﻼ ﻤﻥ ﺼ ﺭ َ ﻴ ﺨ ل ﻗ ﹶ ﺇﻟﻪ ﺇﻻ
ِ ﱠ ﺎ ﹶﺎ ُ ﹸلْ ﻻ ِ ﹶ )):ﺎ ِ ﻓﹶﻘﹶﺎل ﺍﹾﻷَﻨﹾ ِ ﹰ ﺎ r ِ ﻭلَ ﺍﻟﱠ َﺎِﻙٍ ﺃ ِ ﺃَﻨﹶ ٍ ﺒﻥ
ﻠﻪ ﻋ ﺱ ﻥ ﻤ ﻟ ﻥ ﺭﺴ
؟ ِ ﱠ ﺍﻟﱠ ﺃَ ﹸﻭل ﻻ ِﹶ ِﻲ ﺃَﻥ لْ ﺨﹶﺎ ٌ (( ﻗﹶﺎلَ: ﻓﹶﺨﹶﻴ ؟ ﻓﹶﻘﹶﺎلَ: )) ﻻﹶ (( ﻓﹶﻘﹶﺎلَ: ﺃَﺨﹶﺎ ٌ ﺃَﻡ ﺍﻟ ﱠ
ﻗ َ ﹶ ﺇﻟﻪ ﺇﻻ ﻠﻪ ﺭﻟ ل ﺒ ل ﻋﻡ ﻠﻪ
(( ﻡ :)) ﻨﹶr ِ ﻓﹶﻘﹶﺎلَ ﺍﻟ ﱠ
ﻌ ﻨﺒﻲ
Anas ibn Maalik reported that the Messenger of Allaah (r) visited a man from
among the Ansaar and said to him,“ O Uncle, say : laa ilaaha il-lal-laah. The
man asked, “Am I a maternal uncle or a paternal uncle?” and the Prophet (r)
replied,“Indeed you are paternal.” The man then asked, “Is it better for me to say
: laa ilaaha il-lal-laah? The Prophet (r) replied, ‘Yes. ’”3
Muslims are also encouraged to be present when non-Muslims are dying in
order to present Islaam to them, in the hope that they would accept Islaam prior to
their death. For the acceptance of Islaam at this point to be of any benefit, it must
be based on knowledge,4 it must be expressed sincerely5 and with certainty, 6 and
it must take place before the actual throes of death begin.7 This point is evident in
the Prophet’s (r) attempt to get his uncle Aboo Taalib to bear witness to Allaah’s
oneness when the latter was on his deathbed. 8 Aboo Taalib knew about Allaah,
Islaam, and the Prophet (r) very well. Similarly, the following incident involving
the Prophet’s servant is one of a person who knew about Allaah and the Prophet
(r).
3
Collected by Ahmad and authenticated in al-Fat-h ar-Rabbaanee, vol.7, p.57, no.34 as well as
in Ahkaamul-Janaa’iz, p.11.
4
{ُ “ } َﺎﻋَْ ُﻮاْ َﱠ ُ ﻵ َِ َ إ ﱠ اKnow that there is no god worthy of worship besides Allaah.” Chapter
ﻓ ﻠﻤ أﻧﮫ إﻟﮫ ﻻ ﷲ
Muhammad, (47):19.
5
{ َ “ } َ َﺎ ُ ِ ُواْ إ ﱠ َِﻌُْ ُواْ ا َ ُﺨِْ ِﯿ َ َ ُ اﻟ ﱢﯾThe were only commanded to worship Allaah, making
وﻣ أﻣﺮ ﻻ ﻟﯿ ﺒﺪ ﷲ ﻣ ﻠﺼ ﻦ ﻟﮫ ﺪ ﻦ
the religion sincere for Him alone.” Chapter al-Bayyinah, (98):5.
6
Aboo Hurayrah reported Allaah’s Messenger as saying, “I testify that there is no god worthy of
worship but Allaah and that I am the Messenger of Allaah. Any servant who meets Allaah with
those two [testimonies], having no doubt in them, will enter paradise.” (Sahih Muslim, vol.1,
p.20, no.41)
7
The Prophet (r) was reported by ‘Abdullaah ibn ‘Umar to have said, “Allaah, Most Great and
Glorious, will accept His servant’s repentance until the throes of death begin.” (Collected by at-
Tirmithee and Ibn Maajah and authenticated in Saheeh Sunan Ibn Maajah, vol.2, p.418, no.3430.
See also Riyadh-us-Saleheen, vol.1, p.12, no.18, for an English translation of this hadeeth).
8
See Sahih Muslim, vol.1, p.18, no.36.
3. r ﺍﻟﻨﱠﺒِﻲ ﻓﹶﺄَﺘﹶﺎﻩﺭِﺽ ﻓﹶﻤr ﺍﻟﻨﱠﺒِﻲﻡﺨﹾﺩ ﻴﻭﺩِﻱﻬ ﻴ ﻏﹸﻼﹶ ﻗﹶﺎلَ ﻜﹶﺎﻥﻨﹾﻪ ﻋﻀِﻲ ﺍﻟﻠﱠﻪ ﺃَﻨﹶﺱٍ ﺭﻥﻋ
ﻡ
ِﺎ ﺍﻟﹾ ﹶﺎ ِﻡ َ َ ِﻊ ﻓﹶﻘﹶﺎلَ ﹶ ِﻨﹾ ِ ِﻟﹶﻰ ﺃَ ِﻴ (( ﻓﹶﻨﹶﻅﹶ ِﻡ: )) ﺃَﺴ ﺃْ ِﻪِ ﻓﹶﻘﹶﺎلَ ﻟﹶ ِﻨﹾ ﻓﹶﻘﹶ ﻭ
ﻟﻪ ﺃﻁ ﺃﺒ ﻘ ﺴ ﺭ ﺇ ﺒ ﻪ ﻭ ﻫ ﻭ ﻋ ﺩﻩ ﻠ ﻪ ﻴﻌ ﺩ ﻩ ﻌ ﺩ ﻋ ﺩ ﺭ ﺴ
، ﺎ ﹶ ﺎ ﺍﻟ ﱠﺎ ِ (( ] ﹶﹶ ِ ِ ﱠ ِ ﺍ ﱠ ِﻱ ﺃَﻨﹾﻘﹶﺫﹶ ﻤ ﹸﻭ ُ: )) ﺍﻟﹾ r ِ ﺍﻟ ﱠ ﻓﹶﺨﹶﻠﹶﻡ ﻓﹶﺄَﺴr
ﻓﻠﻤ ﻤ ﺕ ﻩ ﻤﻥ ﻨ ﺭ ﺤ ﺩ ﻟ ﻠ ﻪ ﻟﺫ ﻭﻫﻭ ﻴﻘ ل ﺭﺝ ﻨﺒﻲ
[(( ﺎ ِ ِ ﹸﻡ ﹶﻰ ﱡﻭﺍ )) :َ ﹶﺎ
ﺼ ﻠ ﻋ ﻠ ﺼ ﺤ ﺒﻜ ﻗل
Anas also reported that, “When a Jewish youth, who used to serve the Prophet (r)
got sick, the Prophet (r) visited him. The Prophet (r) sat by his head and said to
him, “ Accept Islaam.” The boy looked at his father who was near him and the
man said, “Obey Abul-Qaasim.” So the boy accepted Islaam and the Prophet (r)
left saying, “All praise is due to Allaah who saved him from the Fire.” 9 (When
the boy died the Prophet (r) said, “Make salaah for your comrade.”)10
2. Good Words
People present may pray aloud for the dying person, letting them hear their
concern and compassion for them. Those present should also avoid saying
anything in the dying person’s presence which is not good. Negative words will
only increase the difficulties which the sick and dying are facing. On the other
hand, good words and positive thoughts will make the process of dying easier and
the recovery from illness more bearable.
ﺍ ﹶ ﹶ ﹸﻭ ﹸﻭﺍ ﹶﻴ ﺃَ ِ ﺍﻟﹾ ِﻴﺽ ﺍﻟﹾ ﹸﺭ : )) ِﺫﹶﺍr ِ ﻭ ُ ﺍﻟﱠ ﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﻗﹶﺎل ﻠﹶ ُ ﻥ
ﻭ ﻤ ﻴ ﺕ ﻓﻘ ﻟ ﺨ ﺭ ﺇ ﺤﻀ ﺘﻡ ﻤﺭ َ ﺭﺴ ل ﻠﻪ ﻋ ﺃﻡ ﺴ ﻤ
(( ﺎ ﺘﹶ ﹸﻭ ﹸﻭ ﻠﹶﻰ ﹸﻭ َﺅ ﻼﹶ ِﻜﹶﺔﹶ ﺍﻟﹾ ِ ﻓﹶ
ﺈﻥ ﻤ ﺌ ﻴ ﻤﻨ ﻥ ﻋ ﻤ ﻘ ﻟ ﻥ
Umm Salamah reported that the Prophet (r) said, “If you are in the presence of a
sick or dying person, you should say good things for verily the angels say
“ Aameen” to whatever you say.”11
9
Sahih Al-Bukhari, vol.2, p.246, no.438, Sunan Abu Dawud, vol.2, pp.881-82, no.3089 and
Mishkat Al-Masabih, vol.1, p.328.
10
This addition is found in Musnad Ahmad and is authenticated in Ahkaamul-Janaa’iz, p.11.
11
Sahih Muslim vol.2, p.436, no.2002, Sunan Abu Dawud, vol.2, p.887, no.3109, Sunan Ibn-i-
Majah, vol.2, pp.366-7, no.1447 and Mishkat Al-Masabih, vol.1, p.337.
4. When Umm Salamah asked the Prophet what should she say, he replied:
(( ﻨﹶ ﹰ ﻰ ﻘﹾ ِﻲ ِﻨﹾ ِﺒﺃَﻋ ﻟﹶ ِﻲ ﺍﻏﹾ ِﺭ )) ﹸ ِﻲ: ﺍﻟ ﱠ
ﻠﻬﻡ ﻔ ﻟ ﻭ ﻪ ﻭ ﻘ ﻨ ﻤ ﻪ ﻋ ﺒ ﺤﺴ ﺔ ﻗﻠ
“Say: Allaahumma-ghfir lee wa lahu wa a‘qibnee minhu ‘uqba hasanah [O
Allaah, forgive him and me, and grant me a good substitute after him.]”12
3. Soorah Yaaseen
The practice of specifically reading the 36th chapter of the Qur’aan, Soorah
Yaaseen, in the presence of the dying has no basis in the authentic Sunnah.13
Neither the Prophet (r) nor his companions did it or recommended that it be
done. However, it does fall under the general heading of ‘good things’ which
could be said in the presence of one who is dying, but it carries with it no special
value. Reciting this chapter is like reciting any other chapter in the Qur’aan.
Consequently, one may read it for the dying, if one wishes to do so, or if the dying
person requests it due to his or her personal preference for it. However, to specify
that Soorah Yaaseen should be read for the dying and to believe that doing so has
special value is considered Bid’ah; a sinful innovation in the religion.
4. Facing Qiblah
Turning the body of one who is dying so that he or she faces the Qiblah
[Makkah] has no foundation in the practise of the Prophet (r) and his
companions. The body should be turned to face Makkah when it is placed in the
grave, according to the Prophet’s instructions. However, at the time of dying,
there were not such instructions. Turning the body, became a custom after the
time of the Prophet’s companions, but was objected to by the scholars of that
time. For example, Sa‘eed ibn al-Musayyib, 14 one of the leading scholars among
12
Sahih Muslim vol.2, p.436, no.2002.
13
There is an unauthentic hadeeth narrated by Ma‘qil and collected in Sunan Abu Dawud, vol.2,
p.889 no.3115 and Sunan Ibn-i-Majah, vol.2, p.367 no.1448. See also Mishkat Al-Masabih,
vol.1, p.338. It is declared unauthentic in Da‘eef Sunan Abee Daawood, p.316, no.683.
14
Sa‘eed ibn al-Musayyib ibn Hazn (634-713CE), from the Madeenite tribe of Makhzoom, was
one of the seven leading legal scholars of Madeenah. He was known as the most knowledgeable
5. the students of the Prophet’s companions, openly expressed his dislike for this
practise. Zar‘ah ibn ‘Abdir-Rahmaan reported that he saw Aboo Salamah ibn
‘Abdir-Rahmaan with Sa‘eed ibn al-Musayyib when he was on his deathbed.
When Sa‘eed lost consciousness, Aboo Salamah instructed that his bed be turned
towards the Ka‘bah. When Sa‘eed regained consciousness he asked, ‘Did you
move my bed?” When they replied that they had done so, he looked at Aboo
Salamah and said, ‘I think it was done with your knowledge?” He replied, “I told
them to do so.” Then Sa‘eed instructed them to return his bed to its original
position.”15
5. Acceptance of Fate
The dying individual is obliged to accept his lot gracefully so that it becomes
a source of reward and blessing for him on the Day of Judgement. The Prophet
(r) taught that patiently bearing the trials of this life is an act of righteousness
which expiates sins.
ﻭﻫﻭ ﻴ ﻋﻙ ﻘ ﺕ ﻴ ﺭﺴ ل ﻠﻪ ﺇﻨ ﻟﺘ ﻋﻙ
ﹶ ﹸﻭﻭ َ ﺍﻟﱠ ِ ِ ﱠﻙ ﺎ : ﻓﹶ ﹸﻠﹾ ﹸ ﻭ r ِ ﻭ ِ ﺍﻟﱠ ﻠﹶﻰ ﺨﹶﻠﹾ ﹸ ِﺍﻟﱠﻪِ ﻗﹶﺎلﺒ ﻥ
َ ﺩ ﺕ ﻋ ﺭﺴ ل ﻠ ﻪ ﻋ ﻋﺩ ﻠ
ﻗ ﺕ ﻟ ﺃﻥ ﻟ ﺃ ﺭ ﻥ
ِ ﻴ َﺠ ﹶﻙ َ (( ﹸﻠﹾ ﹸ: ﺫﹶِﻙﻼﹶ ِ ِﻨﹾ ﹸﻡ ﻭ ﺎ ﻜﹶ لْ ِ ﱢﻲ ُﻭ َﺍ ﻗﹶﺎلَ: )) ﺃ ﹰﺎ ﺸﹶ ِﻴﻋ
ﺠ ﺇﻨ ﺃ ﻋ ﻙ ﻤ ﻴ ﻋ ﻙ ﺭ ﺠ ﻥ ﻤ ﻜ ﻭ ﻜ ﺩﺩ
ِ َﺎ ِﻪ ﺎ ِ ﺍﻟ ﱠ ﺎ ِ ﱠ ﻜﹶ ﱠ ﻗﹶﺎ ﻓﹶﻭ ﻜﹶ ﹲ ﻓﹶ ﺃَ ﹰﻯ ﺸﹶﻭ ِﻴ ٍ ِ ﺴ ﺎ ِﻥ ِ ﻜﹶﺫﹶلْ ﺫﹶ ِﻙ َﻗﹶﺎلَ :)) ﺃ
ﻬ ﺇﻻ ﻔﺭ ﻠﻪ ﺒﻬ ﺴﻴﺌ ﺘ ﺔ ﻤ ﻟﻙ ﻤ ﻤ ﻤ ﻠﻡ ﻴﺼ ﺒﻪ ﺫ ﺠ ﻟ
.((ﺎ ﻗﹶ ﹸ ﱡ ﺍﻟ ﱠ ﺎ ﺘﹶ ﻜﹶ
ﻤ ﺤﻁ ﺸﺠﺭﺓ ﻭﺭ ﻬ
‘Abdullaah stated that he visited Allaah’s Messenger (r) while he was suffering
from a high fever and said to him, “O Messenger of Allaah, you have a high
fever.” He replied, “Yes, I have a fever equal to what two of your men
experience.” I asked, “Is is because you will have double the reward?” He
replied, “Yes, it is so. Any Muslim who is afflicted with the harm of a thron prick
or more will have, as a result of it, some of his sins expiated the way a tree sheds
its leaves.”16
scholar about ‘Umar ibn al-Khattaab’s legal principles and his rulings. He lived on what he earned
from the sale of olive oil and never accepted grants. (Al-A‘laam, vol.3, p.155).
15
Collected by Ibn Abee Shaybah in al-Musannaf and authenticated in Ahkaamul-Janaa’iz, p.11,
nt.15.
16
Sahih Al Bukhari, vol.7, p.374, no.551and Sahih Muslim, vol.4, p.1364, no.6235.
6. Pitying those who are dying is counterproductive, because pity will only
make it more difficult for those dying to accept their fate. Instead, those on their
deathbed should be encouraged to think positively by being told that they are
fortunate. They should be informed that, according to the Prophet (r), Allaah has
chosen them for a special reward.
(( ِﻨﹾ ِﺏ ﺍ ِﻪِ ﺨﹶﻴ ِ ِ ﺍﻟ ﱠ ﻥ )): r ِﻭ ُ ﺍﻟﱠﻪ َ ﹸﻭ ُ : ﻗﹶﺎل ﺓ ﻴ ﺃَ ِﻲﻥ
ﺭ ﻴﺼ ﻤ ﻪ ﻤ ﻴﺭﺩ ﻠﻪ ﺒ ﺭﺴ ل ﻠ ﻋ ﺒ ﻫﺭ ﺭ ﹶ ﻴﻘ ل
Aboo Hurayrah stated that Allaah’s Messenger (r) said, “Whoever Allaah wishes
good for, He afflicts with trials.”17
Those on their deathbeds should be instructed to avoid questions like, “Why
me?” and statements like, “I’m too young to die!” and “It’s not fair!” as all of
these indicate Kufr (disbelief). They should be reminded that it is all for the best,
if only they remain patient.
ﺫﻙ
ﹶﺍﺱ ﹶﻴ ﹶﻴ ﻩ ﹸ ﱠ ﺃَﻤ ِ ِ ِ ْﺅ ِ ﺍﻟﹾﺎ ِﻷَﻤ )): r ِ ﻭ ُ ﺍﻟﱠ َﺏٍ ﻗﹶﺎلَ ﻗﹶﺎلﻴ ﻥ
ﻜﻠﻪ ﺨ ﺭ ﻭﻟ ﺭ ﻤ ﻤﻥ ﺇﻥ ﺭ ﻋﺠﺒ ﺭﺴ ل ﻠﻪ ﻋ ﺼﻬ
ﻥ ﺭ ﻪ ﻭﺇ ﺼ ﺒ ﻪ ﻀﺭ ﺀ ﺼﺒ ﻓﻜ ﻥ
ﹶ ﹶﺎﺭ ﺍ ﺘﹾ ﺎ َ ﺃِﻥ ﺍ ﻟﹶ ﺨﹶﻴ ﻓﹶﻜﹶﺎ ﺸﹶﻜﹶﺭ ﺍ ﺘﹾ ﺎ َ ﺃﺅْ ِ ِ ِﻥ ٍ ِ ﱠ ِﻠﹾ َِﻷ
ﺤﺩ ﺇﻻ ﻟ ﻤ ﻤﻥ ﺇ ﺼ ﺒ ﻪ ﺴﺭ ﺀ
(( ﺍ ﻟﹶ ﺨﹶﻴ
ﺭ ﻪ
Suhayb reported that the Prophet (r) said, “A believer’s affair is amazing; it is all
for the good and that is not the case of anyone besides the believer. If good times
come to him, he is thankful and thus it is good for him, and if bad times befall
him, he is patient and, thus, it is also good for him.”18
The dying individuals should also have good thoughts about Allaah and be
convinced that Allaah has chosen the most appropriate time and way for them to
die. In that way, they are able to protect their faith from doubts and fears..
َ ﻤ ﺘﻪ ﺒﺜ ﺜ ﺃﻴ ﻡ ﻴﻘ ل
ُ ﹸﻭ ٍ ﺎ َ ِ ِ ِ ِ ﹶﻼ ﹶﺔﻭ ل ﻗﹶﺒr ِ ﻭلَ ﺍﻟﱠ ﹸ ِﻌ ﻗﹶﺎل ِ ﺎ ِ ﺍﻟﱠ ِ ﺍﹾﻷَﻨﹾﺒ ِ ﺎ ِ ِ ﺒ ﻥ
ﻠﻪ ﻋ ﺠ ﺒﺭ ﻥ ﻋ ﺩ ﻠﻪ ﺼ ﺭﻱ َ ﺴﻤ ﺕ ﺭﺴ
.(( ﱠ ِ ِﺎﻟ ﱠ ﺍﻟ ﱠ ِ ﺤ ِ ﱠ ﹸﻡ َ ﺃ ﻭﺘﹶ :))ﻻ
ﹶ ﻴﻤ ﻥ ﺤﺩﻜ ﺇﻻ ﻭﻫﻭ ﻴ ﺴﻥ ﻅﻥ ﺒ ﻠﻪ ﻋﺯ ﻭﺠل
17
Sahih Al Bukhari, vol.7, p.373, no.548.
18
Sahih Muslim, vol.4, p.1541, no.7138. See also Mishkat Al-Masabih, vol.2, p.1098.
7. Jaabir ibn ‘Abdillaah reported that he heard Allaah’s Messenger (r) say, three
days before his death,“ None of you should die except thinking the best of
Allaah.”.19
Among those who will die with bad thoughts about Allaah are those who
were only cultural Muslims. The only do some of the Islamic rites and rituals
because it is the custom of their people without ever accepting true faith in their
hearts throughout their lives. When death approaches, they will not want to
accept their fate and their deathbed doubts will often tear down their false claims
of belief, leaving them expressing statements of clear disbelief as death
overcomes them. It will be a big surprise for those around them, for everyone
assumed that they were Muslims destined for paradise, based on their practise of
some or most of the basic religious rites. Prophet Muhammad (r) addressed this
phenomenon as follows:
ﺇﻥ ﺭﺠ َ ﻟﻴ ﻤل ﻋﻤل ﺃ ل ﺠﻨﺔ
ِ ﱠ ِ ﺍﻟﹾ َ َﻫ ُ ﻌ ِ ل ﺍﻟ ِ )) : ﻗﹶﺎلr ِ ﻭلَ ﺍﻟﱠ َ ﺃ ِ ِ ﺎ ٍ ﺍﻟﻌ ِ ِ ﺒﻬ ﻥ
َ ﻠﻪ ﻋ ﺴ ل ﻥ ﺴ ﺩ ﺴ ﻋﺩﻱ ﻥ ﺭﺴ
.((ِ ِ ﺍﻟ ﱠﺎ ﺃَﻫ ِﻥ ِ ﻭ ِﻠ ﱠﺎ ﺒ ﺎ ِﻴ
ل ﻨﺭ ﻓ ﻤ ﻴ ﺩ ﻟ ﻨ ﺱ ﻭﻫﻭ ﻤ
Sahl ibn Sa ‘d quoted the Prophet (r) as saying, “Indeed a man may appear to
people to do the deeds of the people of paradise, yet he will be of the people of
hell.”20 And in another narration related by Aboo Hurayrah, he quoted the
Prophet (r) as saying, “Surely, a person may do the deeds of the people of
paradise for a long time, then terminate his deeds with the deeds of the people of
hell.”21 Since everyone’s deeds were already recorded in the book of destiny,
prior to the creation of the world, the change in deeds from good to bad was also
referred to by the Prophet (r) as the record or destiny overtaking the individual.
ﹸﻡ َ ِ )) : ﻭ ﹸ ﺼ ﺎ ِ ﹸ ﺍﻟﹾ ﺍﻟ r ِ ﻭ ُ ﺍﻟﱠ ﻭﺩٍ ﻗﹶﺎلَ: ﻗﹶﺎل ﺴ ِ ِﺍﻟﱠ ِ ﺒﺒ ﻥ
ﺇ ﻥ ﺃ ﺤ ﺩﻜ ﻭﻫﻭ ﺼ ﺩﻕ ﻤ ﺩ ﻕ َ ﺭﺴ ل ﻠﻪ ﻋ ﻋ ﺩ ﻠﻪ ﻥ ﻤ ﻌ
ِل ِ ُ ﻌ ﹶ ِ ﺍﻟﹾ ِ ﹶﺎﻠﹶﻴ ِ ﹸﺴ ﻓﹶ ﺍ ِ ِ ﱠ ﻨﹶﻴ ﺎ ﻨﹶﻴ ﹸﻭ ﱠﻰ ﻻ ِ ﱠ ِ ﺍﻟﹾلِ ﺃَﻫ ِ ُ ﻌ ﻟﹶ
ل ﺠﻨﺔ ﺤﺘ ﹶ ﻴﻜ ﻥ ﺒ ﻬ ﻭﺒ ﻪ ﺇﻻ ﺫﺭ ﻉ ﻴ ﺒﻕ ﻋ ﻪ ﻜﺘ ﺏ ﻓﻴ ﻤل ﺒﻌﻤ ﻴ ﻤل ﺒﻌﻤ
.(( ﹸ ُ ﺍﻟ ﱠﺎﺩ ِ ﺍﻟ ﱠﺎﺭِ ﻓﹶﺃَﻫ
ل ﻨ ﻴ ﺨل ﻨ ﺭ
19
Sahih Muslim, vol.4, p.1492,no.6877, Sunan Abu Dawud, vol.2, p.886, no. 3107 and Mishkat
Al-Masabih, vol.1, p.334.
20
Sahih Muslim, vol.4, p.1395, no.6408.
21
Sahih Muslim, vol.4, p.1394, no.6407.
8. ‘Abdullaah ibn Mas‘ood quoted Allaah’s Messenger (r), the truthful, as saying:
“One of you may do the deeds of the people of paradise until only an arm’s length
remains between him and paradise, then what was written overtakes him and he
does the deeds of the people of hell and enters hell.”22
6. Between Fear and Hope
The dying person should be in a psychological state between fear and hope.
The person should fear Allaah’s punishment for his or her sins and, at the same
time, hope for Allaah’s mercy and forgiveness. The true believer is not sure about
whether he or she is going to paradise, no matter how good his or her life may
have been, because the Prophet (r) said that no one would enter Paradise solely
on the basis good deeds.23 Every human makes many errors during his or her
lifetime. Although a person may consider some of his or her errors insignificant,
they may have had exceedingly bad results. The dying person also should not
give up hope in Allaah’s mercy, no matter how great his or her sins may have
been, for Allaah is able to forgive all sins as He said,
{ } َ َﻘْ َ ُﻮا ِﻦ ﱠﺣْ َ ِ ا ِ ِ ﱠ ا َ َﻐْ ِ ُ اﻟ ﱡ ُﻮ َ َ ِﯿْ ًﺎ
ﻻ ﺗ ﻨﻄ ﻣ ر ﻤﺔ ﷲ إن ﷲ ﯾ ﻔﺮ ﺬﻧ ب ﺟﻤ ﻌ
“Do not lose hope of Allaah’s mercy, for verily Allaah forgives all
sin.”24
The only exception to that rule being the sin of Shirk, as it negates the very
purpose of creation :
{ ُ } ِ ﱠ ا َ َ َﻐْ ِ ُ َن ﱡﺸْ َ َ ِ ِ َ َﻐْ ِ ُ َﺎ ُو َ َ ِ َ ِ َﻦ ﱠ َﺎ
إن ﷲ ﻻ ﯾ ﻔﺮ أ ﯾ ﺮك ﺑﮫ وﯾ ﻔﺮ ﻣ د ن ذﻟﻚ ﻟﻤ ﯾﺸ ء
“Verily Allaah will not forgive Shirk but He forgives anything besides
it for whomsoever He wishes.”25
22
Sahih Al-Bukhari, vol.9, pp.411-2, no.546 and Sahih Muslim, vol.4, p.1391, no.6390.
23
Sahih Muslim, vol.4, pp.1473-4, nos.6390 & 6770.
24
Soorah az-Zumar 39:53.
25
Soorah an-Nisaa 4:48, 116.
9. ﺠﺩ ﻙ ﻗ ل ﻭ ﻠ ﻪ
ِ ﺍﻟﱠ :َ (( ﹶﺎ ِ ﻑﹶ ﺘﹶ ِ ﻓﹶﻘﹶﺎل : )) ﻜﹶﻴﻭ ِﻲ ﺍﻟﹾ ﻠﹶﻰ ﺸﹶﺎ ﺨﹶل r ِ ﺍﻟ ﱠ َ ﺃَﻨﹶﺱٍ ﺃﻥ
َ ﺏ ﻭﻫﻭ ﻓ ﻤ ﺕ ﺩ َﻋ ﻥ ﻨﺒﻲ ﻋ
ﺎ ِ ِﻲ ِ ﹶﺠ :))ﻻr ِ ﻭ ُ ﺍﻟﱠ ِ ﱢﻲ ﺃَﺨﹶﺎ ﹸ ﹸ ﹸﻭ ِﻲ ﻓﹶﻘﹶﺎل ﻭ ﺍﻟﱠ ﻭلَ ﺍﻟﱠ ِ ِ ﱢﻲ ﺃَﺭ ﺎ
ﹶ ﻴ ﺘﻤ ﻌ ﻥ ﻓ َ ﺭﺴ ل ﻠ ﻪ ﻑ ﺫﻨ ﺒ ﺠ ﻠﻪ ﻭﺇﻨ ﻠﻪ ﺇ ﻨ ﻴ ﺭﺴ
.((ﺨﹶﺎ ﹸ ﺎ ِ ﻨﹶ ﺁ ﻭ ﺭ ﺎ ﺍﻟ ﱠ ﻁﹶﺎ ِ ِ ِ ﱠ ﺃَﻋﻭ ﺫﹶﺍ ﺍﻟﹾ ِ ٍ ِﻲ ِﺜﹾﺒ ِ ﻗﹶﻠﹾ
ﻩ ﻠﻪ ﻤ ﻴ ﺠ ﻭ ﻤ ﻪ ﻤﻤ ﻴ ﻑ ﺏ ﻋ ﺩ ﻓ ﻤ ل ﻫ ﻤ ﻁﻥ ﺇﻻ
Anas reported that the Prophet (r) visited a dying youth and asked him, “How do
you find yourself? ” He replied, “By Allaah, O Messenger of Allaah, verily I hope
for the best from Allaah and fear my sins.” Allaah’s Messenger (r) said,
“ Whenever two come together in the heart of a slave (of Allaah) in such a
situation, Allaah gives him what he hopes for and protects him for what he
fears.”26
7. The Death Wish
No matter how severe the pain of the sickness may become, one is not
allowed to hope or wish for death. The death wish reflects a belief that Allaah has
burdened one beyond his capacity and indicates a lack of patience. The longer
people live, the more opportunity they have to do good and improve their lot.
ﻠﻪ ﺩ َ ﻋ ﻬ ﻭﻋﺒ ﺱ ﻋﻡ ﺭﺴ ل ﻠﻪ ﻴ ﻜ ﻓﺘﻤﻨ ﻋﺒ ﺱ
ﺎ ﱠﻰ ﺸﹾﺘﹶ ِﻲ، ﹶ ﹶ ِ ﻭ ِ ﺍﻟﱠ ﺎ ، ِﻡﻠﹶﻴ ﺨﹶل r ِ ﻭلَ ﺍﻟﱠ َلِ ﺃ ﺍﻟﹾﻔﹶﻀ ُ ﻥ
ﻥ ﺭﺴ ﻋ ﺃﻡ
ِ ﹰﺎ، ﹶﺄﻥﺤ ﹸﻨﹾ ﹶ ِﻥ ﺕﹶ، ﻓﹶِ ﱠﻭ ﺍﻟﹾ ! ﻻﹶ ﺘﹶﺘﹶ ﺎ )) : r ِ ﻭ ُ ﺍﻟﱠ ﺕﹶ، ﻓﹶﻘﹶﺎلَ ﻟﹶﻭ ﺍﻟﹾ
ﺈﻨﻙ ﺇ ﻜ ﺕ ﻤ ﺴﻨ ﻓ ﻤﻥ ﻤ ﻴ ﻋﻡ ﻪ ﺭ ﺴ ل ﻠﻪ ﻤ
ﺘ ﺘﺏ ﻤ ﺇﺴ ﺌﺘﻙ
ِ َ ﺎ ِ ِﻥ ِ ﹶﻌ ﻓﹶﺘﹶﺴ ﹸﺅَ ﱠﺭ ًﺎ ﻓﹶﺄﻥ ِﻴ ﹸﻨﹾﺕﹶ ِﻥ ، ﻟﹶ ﺨﹶﻴﺎ ِﻙ ﺎ ﹰﺎ ِﻟﹶﻰ ِﺤ ِﺤ ﺍ ﺘﹶﺯﹸﺅَ ﱠﺭ
ﺘ ﺨ ﺭ ﻙ ﻭ ﺇ ﻜ ﻤﺴ ﺌ ﺩﺩ ﺇ ﺴﻨ ﺇ ﺇ ﺴﻨ ﺘ ﺨ
.((ﺕﹶﻭ ﺍﻟﹾ ، ﻓﹶﻼﹶ ﺘﹶﺘﹶ ﻟﹶ ﺨﹶﻴ
ﻤﻥ ﻤ ﺭ ﻙ
Umm al-Fadl reported that the Prophet (r) came to see them while the Prophet’s
(r) uncle ‘Abbaas, was complaining (of his sickness). When ‘Abbaas wished for
death the Prophet (r) told him, “ O uncle, don’t wish for death, for verily if you
were good and your death is delayed, it will add more good to your previous
goodness and it will be better for you ; and if you were bad, find fault in your bad
(and seek forgiveness) and it will be better for you, so don’t wish for death.” 27
26
Collected by at-Tirmithee and Ibn Maajah and authenticated in Ahkaamul-Janaa’iz, p.3, nt.2.
See Mishkat Al-Masabih, vol.1, p.335 for the English text.
27
This narration is found in al-Mustadrak, vol.1, p.339 and is authenticated in Ahkaamul-Janaa’iz,
p.4.
10. ﹶ ﻴ ﻤ ﻨ ﻴ ﻥ ﺤﺩﻜﻡ ﻤ ﹶ ﻤ ﻀ ﺭ
ﺕ ِﻥﻭ ﺍﻟﹾ ﹸ َ ﺃ ﱠ ﺘﹶ : ))ﻻr ِ ﻗﹶﺎلَ ﺍﻟ ﱠ ﻨﹾ ِﻲ ﺍﻟﱠ ٍ ِﺎ ِ ﺃَﻨﹶ ِ ﺒﻥ
ﻨﺒﻲ ﻋ ﺱ ﻥ ﻤ ﻟﻙ ﺭ ﻀ ﻠ ﻪ ﻋ ﻪ
ِ ﱠ ِﻲ ِ ﹶﺍ ﹶﺎ ﹶﺕ ﹶ ﺍ ِﻲ ﺎ ﹸ ﺨﹶﻴ ﺎ ﻜﹶﺎﻨﹶ ِ ﺍﻟﹾ ِ ِﻲ ﺃَﺤ ﹸ ِ ﺍﻟ ﱠ ﻓﹶﺎ ِﻼﹰ ﻓﹶﻠﹾ ﻻﹶ ﻜﹶﺎﻥ ﻓﹶ ِﻥ ﺎ َﺃ
ﺒﺩ ﻋ ﻴﻘل ﻠﻬﻡ ﻴﻨ ﻤ ﺕ ﺤﻴ ﺓ ﺭ ﻟ ﻭﺘﻭﻓﻨ ﺇﺫ ﻜ ﻨ ﺼ ﺒﻪ ﺈ
.((ﺍ ِﻲ ﻓﹶﺎ ﹸ ﺨﹶﻴ ﺍﻟﹾ
ﻭ ﺓ ﺭ ﻟ
As Anas reported that the Prophet (r) said, “None of you should wish for death
because of some harm which has afflicted him. But if one must do it, let him say:
Allaahumma ahyinee maa kaanatil-hayaatu khayran lee [Oh Allaah keep me
alive as long as living is best for me] wa tawaffanee ithaa kaanatil-wafaatu
khayran lee [and take my life if death is better for me].”28
8. Debts
If dying individuals have in their possession certain rights belonging to
others, they should return them, if they are able to do so, in order to avoid having
to pay them back from their good deeds on the Day of Judgement. The Prophet
(r) warned his followers of this reality as follows:
ﹲ ِ َ ِﻴ ِ ِﻥ ﻅﹾ ﹶ ﻜﹶﺎﻨﹶﺕﹾ ﻟﹶﻥ )) : r ِ ﻭ ُ ﺍﻟﱠ ﻗﹶﺎلَ ﻗﹶﺎل ﻨﹾ ِﻲ ﺍﻟﱠ ﺓ ﻴ ﺃَ ِﻲﻥ
ﻪ ﻤ ﻠﻤﺔ ﻷﺨ ﻪ ﻤ ﻤ َ ﺭﺴ ل ﻠﻪ ﻋ ﺒ ﻫﺭ ﺭ ﹶ ﺭﻀ ﻠﻪ ﻋ ﻪ
ﹶ ﻴﻜ ﻥ ﺩ ﺭ ﻭ ﹶ ﺩ ﻫﻡ ﺇ ﻜ ﻟﻪ ﻋﻤل
ٌ ﹶ ﹶﺎﻥ ِﻥ ﻻ ِﺭ ِﻴﻨﹶﺎ ﹸﻭ ﻻلَ ﺃَﻥ ﻗﹶﺒ ﻭ ﺍﻟﹾ ِﻨﹾ ﱠﻠﹾ ﺘﹶ ﺀٍ ﻓﹶﻠﹾ ﺸﹶﻲ ِﻪِ ﺃَﻭِﺭ
ﻴ ﺤﻠ ﻪ ﻤ ﻪ ﻴ ﻡ ﻋ ﻀ
َ ِ ل ﺎ ِ ِﻪِ ﹶ ِ ﺌَﺎ ﻨﹶﺎ ﹲ ُ ِﺫ ِﻥ ﻟﹶ ﺘﹶ ﹸﻥ ﻟﹶﻡِﻥ ِ ِ ﻅﹾﻠﹶ ِ ِﻘﹶﺩ ُ ِﺫ ِﻨﹾ ِ ﺎ
ﻜ ﻪ ﺤﺴ ﺕ ﺃﺨ ﹶ ﻤ ﺴﻴ ﺕ ﺼ ﺤﺒ ﻓﺤﻤ ﺼ ﻟﺢ ﺃﺨ ﹶ ﻤ ﻪ ﺒ ﺭ ﻤ ﻤﺘﻪ ﻭﺇ
((ِ ﻠﹶﻴ
ﻋ ﻪ
“Whoever has with him a wrong taken from the honor of his brother Muslim or
from his wealth, should return it before the Day of Judgement when neither
dirham nor deenaar will be accepted; if he has righteous deeds, it will be taken
from them, and if he doesn’t have righteous deeds, it will be taken from his friends
bad deeds and put on him.”29
28
Sahih Al-Bukhari, vol.7, p.390, no. 575, Sahih Muslim, vol.4, p.1411 nos. 6480 & 6485, Sunan
Abu Dawud, vol.2, p.884, no. 3102 and Mishkat Al-Masabih, vol.1, p.333.
29
Sahih Al-Bukhari, vol.3, p.377, no. 629 and Mishkat Al-Masabih, vol.2, p.1062.
11. If those that are dying are unable to pay back their debts, they should, at least,
have the sincere intention to do so and should inform their relatives about their
debts. Either, one of their relatives will repay their debts after their death, or the
Prophet (r) will take responsibility for the debts. The Prophet (r) established the
basic principle of divine accounting that if a person intends to do a good deed but
is unable, they are rewarded by God for their intention. Consequently, he said,
، ﺎ ﻨﹾ ِﻱ ﹶ ﺎﺕ ﻻ ﻥ ، ِ ﻓﹶﺄَﻨﹶﺎ ﺎ ﻨﹾ ِﻱ ﻗﹶ ﺎﺕ ﻥ ﻨﹶﺎﻥِ ، ﻓﹶﻴ ﻴ )) ﺍﹶﻟ
ﻭﻟﻴﻪ ﻭﻤ ﻤ ﹶ ﹶ ﻴ ﻭ ﻗﻀ ﺀﻩ ﻤ ﻤ ﹶ ﻭﻫﻭ ﻴ ﻭ ﻀ ﺀﻩ ﺩﻥ ﺩ
(( ﻻ ِﺭ ِ ٍ ِﻴﻨﹶﺎ ﻭ ﻨﹶﺎ ِ ِ، ﻟﹶﻴ ﻥ ﺅْﺨﹶ ﹸ ﺍ ﱠ ِﻱ ﻓﹶﺫﹶﺍ
ﻙ ﻟﺫ ﻴ ﺫ ﻤ ﺤﺴ ﺘﻪ ﺱ ﻴ ﻤﺌﺫ ﺩ ﺭ ﻭ ﹶ ﺩ ﻫﻡ
“There are two types of debt : whoever dies intending to repay them, I will be
responsible for them, and whoever dies with no intention to repay them, will have
it taken from his good deeds. There will not be any deenaars or dirhams on that
Day.”30
9. Waseeyah (Will)
Before dying, everyone should write or dictate a will giving away up to one
third of their wealth to those who would not inherit from them based on the
inheritance laws. This recommendation was instituted by the Allaah to protect the
rights of non-inheriting relatives and friends. It is under this principle of
waseeyah that Muslims may leave wealth for non-Muslim relatives or receive
wealth from dead non-Muslim relatives. According to Islamic law, wealth
obtained by waseeyah is not considered to be inheritance. Islaam considers
inheritance to be the portions of the deceased’s wealth which the law assigns to
various family members in the absence of a will. According to the system of
Islamic inheritance laws (Faraa’id), non-Muslims cannot be classified as heirs of
Muslims. Likewise, Muslims have no right to take portions of their dead non-
Muslim relatives’ wealth allotted by non-Islamic systems of inheritance. The
Prophet (r) was reported to have said, “A Muslim must not inherit from a
disbeliever, nor should a disbeliever inherit from a Muslim.”31
30
Collected by at-Tabaranee and authenticated in Ahkaamul Janaa’iz ,p.5.
31
Sahih Al-Bukhari, vol.8, p.498, no. 756 and Sahih Muslim, vol.3, p.852, no. 3928.
12. Consequently, the Prophet (r) encouraged Muslims to record a will and keep
it as soon as the need arises.
ﻤ ﺤﻕ ﺭﺉ ﻤ ﻠﻡ ﻪ
ِ ٍ ﻟﹶﺴ ٍ ِ ﱡ ﺍﻤ ﺎ )): ﻗﹶﺎلr َﻭل َﺎ ﺃ ﻨﹾ ِﻲ ﺍﻟﱠ ِ ِﺍﻟﱠ ِ ﺒﺒ ﻥ
َ ﻋ ﻋ ﺩ ﻠﻪ ﻥ ﻋﻤﺭ ﺭﻀ ﻠﻪ ﻋ ﻬﻤ ﻥ ﺭﺴ
.(( ﹲ ِﻨﹾ ﻜﹾ ﹸﻭ ﹸ ِ ِ ِ ﱠﻠﹶﺘﹶﻴ ِﻴ ﹸ ﻟﹶﻴ ِ ﻭ ِﻲ ِﻴ ﺸﹶﻲ
ﻥ ﺇﻻ ﻭﻭﺼﻴﺘﻪ ﻤ ﺘ ﺒﺔ ﻋ ﺩﻩ ﺀ ﻴ ﺼ ﻓ ﻪ ﻴﺒ ﺕ
“It is not right for a Muslim who has something to bequeath to pass two nights
without having it in writing with him.”32
32
Reported by Ibn ‘Umar and collected in all of the six books of hadeeth. Sahih Al-Bukhari, vol.4,
p.1, no.1, Sahih Muslim, vol.3, p.863, no.3987, Sunan Abu Dawud, vol.2, p.805, no.2856, Mishkat
Al-Masabih, vol.1, p.656, and Muwatta Imam Malik, p.329, no.1449.
13. CHAPTER TWO: AFTER DEATH
Obligatory Actions on Those Present
Once the person expires, the relatives and those present are obliged to
perform particular services for him or her.
1. Closing the Eyes and Du‘aa (Supplication)
The eyes of the dead person should be closed and a du‘aa made for him
based on the following hadeeth of Umm Salamah:
)): َ ﹶﺎ ﻪ ﹸ ﻓﹶﺄَﻏﹾ ﺸﹶ ﱠﻗﹶﺩ ﺔ ﻠﹶ ﻠﹶﻰ ﺃَ ِﻲ r ِ ﻭ ُ ﺍﻟﱠ ﺨﹶل ﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﻠﹶ ُ ﻥ
ﺜﻡ ﻗ ل ﻋ ﺒ ﺴ ﻤ ﹶ ﻭ ﻕ ﺒﺼﺭﻩ ﻤﻀ ﺩ َ ﺭﺴ ل ﻠﻪ ﻋ ﺃﻡ ﺴ ﻤ
ﻋ ﻋ ﺃ ﻔﺴﻜ ﺇﻻ ﺒﺨ ﺭ
ٍ ِ ﱠ ِ ﹶﻴﻠﹶﻰ َﻨﹾ ﹸ ِ ﹸﻡ ﻭﺍ ِ ِ ﻓﹶﻘﹶﺎلَ ﻻﹶ ﺘﹶﺩ ﺃَﻫ ِﻥ ﻨﹶﺎ ﻓﹶ ﺍﻟﹾ ِ ﺘﹶ ِﺫﹶﺍ ﹸ ِﺽ ﻭ ﺍﻟ ِ
ﻠﻪ ﺒﻌﻪ ﺒﺼﺭ ﻀﺞ ﺱ ﻤ ﺇﻥ ﺭ ﺡ ﺇ ﻗﺒ
:َ ﻗﹶﺎل (( ﹸﺎ ﺘﹶ ﹸﻭ ﹸﻭﻥ ﻠﹶﻰ ﹸﻭ َﺅ ﻼﹶ ِﻜﹶﺔﹶ ﺍﻟﹾ ِ ﻓﹶ
ﺜﻡ ﺈﻥ ﻤ ﺌ ﻴ ﻤﻨ ﻥ ﻋ ﻤ ﻘ ﻟ
“Allaah’s Messenger (r) came in and found Aboo Salamah’s eyes staring so he
closed them and said,“ Verily when the soul is snatched, the eyes follow it.” Some
people from his family began to scream so he said, “ Do not call on yourselves
except good for verily the angels say “ Aameen” to whatever you say, He then
prayed:
ﻐ ﺒﺭ ﻥ
ِ ِ ِ ِﻲ ﺍﻟﹾ ﹶﺎ ِ ِﻴ ِﻲ ﺍﺨﹾ ﹸﻔﹾ ﻴ ِ ﻬ ِﻲ ﺍﻟﹾ ﺘﹶ ﻓﹶﻊﺍﺭ ﺔ ﻠﹶ ِﻷَ ِﻲ ﺍﻏﹾ ِﺭ )) ﺍﻟ ﱠ
ﻤ ﺩ ﻴ ﻥ ﻭ ﻠ ﻪ ﻓ ﻋ ﻘ ﺒﻪ ﻓ ﺩﺭﺠ ﻪ ﻓ ﻠﻬﻡ ﻔ ﺒ ﺴ ﻤ ﹶ ﻭ
((ِ ِﻴ ﻟﹶﺭ ﻨﹶ ِ ِ ِﻲ ﻗﹶﺒ ﻟﹶﺢ ﺍﻓﹾ ﺎﻟﹶ ِﻴ ﺍﻟﹾ ﺎ ﻟﹶ ﻟﹶﻨﹶﺎﺍﻏﹾ ِﺭ
ﻭ ﻪ ﻴ ﺭ ﺏ ﻌ ﻤ ﻥ ﻭ ﺴ ﻪ ﻓ ﺭﻩ ﻭ ﻭ ﻪ ﻓ ﻪ ﻭ ﻔ
Allaahummagh-fir li Abee Salamah warfa‘ darajatahu fil-mahdeeyeen [O
Allaah, forgive Aboo Salamah and raise his level among the rightly guided,]
wakhlufhu fee ‘aqibihi fil-ghaabireen [and let his remaining offspring be like
him.] wagh-fir lanaa walahu yaa Rabbal-‘Aalameen [Forgive us and forgive
him, O Lord of all the worlds] wafsah lahu fee qabrihee wa nawwir lahu feeh
[and expand his grave and illuminate it for him.]1
1
Sahih Muslim, vol.2, pp.436-7, no.2003, Sunan Abu Dawud, vol.2, p.888, no.3112, Sunan Ibn-i-
Majah, vol.2, pp.370-1, no.1455 and Mishkat Al-Masabih, vol.1, p.337
14. 2. Covering the Body
A sheet of cloth large enough to cover the whole body of the deceased should
be drawn over body. This was the approved practise of the Prophet (r) and the
recorded practise of the Prophet’s companions.
ﻗﹶﺩ r ِ ﻭ ِ ﺍﻟﱠ ﻱ ﻴ ِ ﱢل ِ ِ ﻓﹶ ﻗﹶﺩ ٍ ُ ﻭ ِﺄَ ِﻲ ﺎ ِ ٍ ] ﻗﹶﺎلَ [ : ِﻲ ﻥ
ﻭ ﺠ ﺀ ﺒ ﺒ ﻴ ﻡ ﺃﺤﺩ ﻭ ﻤﺜ َ ﺒﻪ ﻭﻀﻊ ﺒ ﻥ ﻴﺩ ﺭﺴ ل ﻠﻪ ﻋ ﺠ ﺒﺭ
ِ ﻊ ﺎ ﹶﹶ ِﻊ ﹶr ِ ِ ِ ﺍﻟ ﱠ َ ِﻲ ﻓﹶﺄﺎ ِﻲ ﻗﹶﻭ ﻓﹶﻨﹶ ﻨﹾ ﺃَﻜﹾ ِﻑ ﺃَﻥ ﻠﹾ ﹸ ُ ِﻴ ﺏٍ ﻓﹶ ِﺜﹶﻭ
ﻓﺭﻓ ﻓﻠﻤ ﺭﻓ ﻤﺭ ﺒﻪ ﻨﺒﻲ ﻤ ﺸ ﹶ ﻋﻪ ﻬﻨ ﺠﻌ ﺕ ﺃﺭ ﺩ ﺴﺠﻲ ﺒ
ٍﻭ ﹶﺎ َ: )) ﹶﻼﹶﻤ ُﺨﹾ ﹸ ٍﻭ ﺃَﻭﻤ ِ ِ ِﻨﹾ ﹸ ِ ِ؟(( ﻓﹶﻘﹶﺎﹸﻭﺍ ﻥ )) : َﺔٍ ﻓﹶﻘﹶﺎل ِ ﺎ ﺕﻭ ِ
ﻓ ﺃ ﺕ ﻋ ﺭ ﻗل ﻟ ﻫﺫﻩ ﺒ ﺕ ﻋ ﺭ ﻤ ﻫﺫﻩ ﺴﻤﻊ ﺼ ﹶ ﺒ ﻜﻴ
.(( ِ ﱠﻰ ﺎ ِ ِ ِﺄَﺠ ﻼﹶ ِﻜﹶ ﹸ ﹸ ِﱡ ﺍﻟﹶ ِ ﺍﻟﹾ ﺎ ِﻲ ﺘﹶﺒ ﻓﹶ ِﻡ ِﻲ ﺃَﻭﺘﹶﺒ
ﻠ ﻜ ﻤ ﺯ ﺕ ﻤ ﺌ ﺔ ﺘﻅﻠﻪ ﺒ ﻨﺤﺘﻬ ﺤﺘ ﺭﻓﻊ ﻜ
Jaabir said, “After the Battle of Uhud, my father - who had been mutilated - was
brought and placed in front of the Messenger of Allaah (r). He was covered in a
cloth and I wanted to uncover him, but the people forbade me. The Prophet (r)
instructed that he be uncovered and when the cloth was lifted, he heard the voice
of a woman crying. He asked, ‘Who was that?’ They replied that it was ‘Amr’s
daughter or sister and he said, ‘Don’t cry, for the angels were shading him with
their wings until [his soul] was lifted up.’”2
. ٍ ِ ِ ِﻲ ﺜﹶﻭ r ِ ﺍﻟ ﱠ َﺎ ِﺸﹶﺔﹶ ﺃ ﻥ
ﺏ ﺤﺒﺭﺓ ﻋ ﻋ ﺌ ﻥ ﻨﺒﻲ ﺴﺠﻲ ﻓ
‘Aa’ishah reported that a striped Yemeni cloak3 was drawn over the Prophet’s
body [when he died].4
In the case of someone who dies in a state of Ihraam5 during Hajj or ‘Umrah,
neither the head nor face should be covered by a sheet.
2
Saheeh Sunan an-Nasaa’ee, vol.2, p.397, no.1738.
3
Saheeh Sunan Abee Daawood, vol.2, p.766, note.1. The style of cloak called hibarah had green
stripes and was made of cotton from Yemen.
4
Sahih Al-Bukhari, vol.2, pp.188-9, no.333, Sahih Muslim, vol.2, p.447, nos.2053 and 2056,
Sunan Abu Dawud, vol.2, p.888, no.3114, and Mishkat Al-Masabih, vol.1, p.337.
15. َ ﺒ ﻤ ﺭﺠل ﻭ ﻗﻑ ﺒﻌﺭ ﹶ ﺇ ﻭ ﻊ ﻋ ﺭ ﺤﻠﺘ ﻓﻭﻗﺼ ﻪ
ﺘﹾ ﹶ ﺍ ِﹶ ِﻪِ ﹶ ﻥ ﻗﹶ ﻓﹶﺔ ِﺫﹾ ِ ﺍ ِ ﹲ ٌ ﺎ ﻨﹶﻴ ﻗﹶﺎلﻡ ﻨﹾ ِﻲ ﺍﻟﱠ ٍ ﺎ ِ ِ ﺍﺒ
ﻋﻥ ﻥ ﻋﺒ ﺱ ﺭﻀ ﻠﻪ ﻋ ﻬ
ﻻﹶ ﱢ ﹸﻭ ﹶ ﹸ ِ ﻴ ِﻲ ﺜﹶﻭ ﻜﹶ ﱢ ﹸﻭ ٍ ِﺩ ٍ ﺎ ِ :))ﺍﻏﹾ ِ ﹸﻭr ِ ﻗﹶﺎلَ ﺍﻟ ﱠ ﺘﹾ ﻗﹶ ﻗﹶﺎلَ ﻓﹶﺄَﻭﺃَﻭ
ﺒ ﻥ ﻭﻻ ﺘﺤﻨﻁ ﻩ ﻭ ﺴﻠ ﻩ ﺒﻤ ﺀ ﻭﺴ ﺭ ﻭ ﻔﻨ ﻩ ﻓ ﻨﺒﻲ ﺼﻪ
.(( ﺎ ﻠﹶ ِ ﺎ ِ ﺍﻟﹾ ﻭ ﹸ ﺒ ﻓﹶ ِ ﱠ ْﺃ ﻭﺍ ﹸﺨﹶ
ﺘ ﻤﺭ ﺭ ﺴﻪ ﺈﻨﻪ ﻴ ﻌﺙ ﻴ ﻡ ﻘﻴ ﻤﺔ ﻤ ﺒﻴ
Ibn ‘Abbaas said, “While a man was standing at ‘Arafah, he fell off his horse and
his horse trampled him to death. The Prophet (r) said, “ Wash him with water
and lotus blossoms, wrap him in his two sheets of cloth but do not put perfumed
oil on him, nor cover his head and face, for verily Allaah will resurrect him on the
Day of Resurrection making Talbeeyah6’.”7
3. Hasten the Burial
Once death is evident, the body should be prepared and taken out of the
house for prayer and burial as soon as possible. In this way, contact with the dead
body is minimized which, in turn, keeps the grief and hurt of seeing the dead
down to a minimum. Aboo Hurayrah reported that the Prophet (r) said,
(( ِ ﻭﺍ ِﺎﻟﹾ ِﻨﹶﺎ ِ )) ﺃَﺴ
ﺭﻋ ﺒ ﺠ ﺯﺓ
“ Hasten the funeral rites.”8
4. Location of Burial
The dead should be buried in the same area where they died. Transporting
the body to another area or another country is not permissible, because it
contradicts the Prophet’s (r) order to hasten the burial and it also necessitates
5
Ihraam represents the consecrated state of one who has made the intention for pilgrimage and
has put on the specified garments.
6
Talbeeyah a the prayer repeated aloud by pilgrims at the beginning of ‘Umrah or Hajj.
7
Sahih Al-Bukhari, vol.2, pp.199-200, nos. 355-357, Sahih Muslim, vol.2, pp.596-7, nos.2747 &
2750 and Sunan Abu Dawud, vol.2, p.920, no.3232.
8
Collected in all of the six books of hadeeth. Sahih Al-Bukhari, vol.2, p.225, no.401, Sahih
Muslim, vol.2, p.448, no.2059, Sunan Abu Dawud, vol.2, pp.897-8, no. 3153, Sunan Ibn -i-
Majah, vol.2, p.382, no.1477 and Mishkat Al-Masabih, vol.1, p.338.
16. unnecessary aditional expenses. Furthermore, the Prophet (r) specifically
forbade his followers from transferring of bodies from the local in which they
died.
َ ﹶ ﹶﺎلr ِ ﻨﹶﺎ ِﻱ ﺍﻟ ﱠ ﺎ ﻓﹶﻡ ِﻨﹶ ٍ ِﻨﹶﺩ ُ ﻭ ﻠﹾﻨﹶﺎ ﺍﻟﹾﻘﹶﺘﹾﻠﹶﻰ ِ ﺍﻟﱠﻪِ ﻗﹶﺎلَ : ﹸ ﱠﺎﺒ ِ ﺎ ِ ِ ﺒ ﻥ
ﻓﻘ ﻴ ﻡ ﺃﺤﺩ ﻟ ﻓ ﻬ ﺠ ﺀ ﻤ ﺩ ﻨﺒﻲ ﻜ ﻨ ﺤﻤ ﻋ ﺠ ﺒﺭ ﻥ ﻋ ﺩ ﻠ
. ﻡ ﻨﹶﺎﺩ ﻓﹶﺎ ِ ِ ِﻡ ِ ﹸﻭﺍ ﺍﻟﹾﻘﹶﺘﹾﻠﹶﻰ ِﻲ ﺘﹶﺩ ﺃَﻥ ﹸﻡ ْﺄ r ِﻭلَ ﺍﻟﱠﻪ ِ
ﻓ ﻤ ﻀ ﺠ ﻌﻬ ﺭ ﺩ ﻫ ﻓﻨ ﻴ ﻤﺭﻜ ﻠ ﺇ ﻥ ﺭﺴ
Jaabir ibn ‘Abdillaah said, “On the day of the Battle of Uhud, 9 the dead were
being carried [back to Madeenah] for burial in al-Baqee‘, 10 when the Prophet’s
(r) announcer called out: Allaah’s Messenger orders you to bury the dead where
they lie.” This [announcement came] after my mother had already tied my father
and uncle to the sides of her camel, in order to bury them in al-Baqee’. However,
she returned them to where they were killed (for burial).”11
Imaam an-Nawawee in his book, al-Athkaar , said, “If [the dying person]
requests writes in his will that his body be transported to another country, it
should not be fulfilled. Because transporting the dead to another local is haraam
according to the authentic position held by most scholars.”12
5. Debts
All outstanding debts of the dead person should be repaid from the wealth he
or she left behind, even if it consumes all of the inheritance. If dead person was
without wealth or the inheritance was not sufficient to cover all of his or her
debts, the state will be responsible to repay the remainder, if the dead person had
made serious efforts to pay it. ‘Aa’ishah reported that the Prophet (r) had said,
9
Uhud is a volcanic hill with a plain stretching before it on the western outskirts of Madeenah.
The Quraysh defeated the Muslims there in the third year of the Hijrah (625 CE). (The Concise
Encyclopaedia of Islam, p.68).
10
The name given to the city of Madeenah’s graveyard.
11
Collected by the Four Sunans. Sunan Abu Dawud, vol.2, p.899, no.3159, Sunan Ibn-i-Majah,
vol.2, p.403-4, no.1516 and Mishkat Al-Masabih, vol.1, p.356. It is authenticated in Saheeh Sunan
Abee Daawood, vol.2, p.610, no.2710 and in Ahkaamul-Janaa’iz, p.14.
12
Saheeh Kitaab al-Athkaar, vol.1, p.433.
17. .(( ِ ﹶ َ ﹶﺎ ِ ﻘﹾ لَ ﺃَﻥﺎﺕﹶ ﻗﹶﺒ ﺎ ِ ِ ﹸ ِﻲ ﻗﹶ ﹰﺎ ﹸﻴ ِﻲ ُ ل ِﻥ ﻥ ))
ﻴ ﻀ ﻴ ﻪ ﻓ ﺄ ﻨ ﻭ ﻟ ﻴﻪ ﻤ ﺤﻤ َ ﻤ ﺃﻤﺘ ﺩ ﻨ ﺜﻡ ﺠﻬﺩ ﻓ ﻀ ﺌﻪ ﺜﻡ ﻤ
“ Whoever among my Ummah carries a debt and strives to repay it, but dies
(before being able to do so), I will be responsible for it.” 13
Allaah identified the ghaarimoon (debtors) as being among those eligible to
receive Zakaah. If, however, the state was unable to do repay the dead person’s
debts, any Muslim may voluntarily repay the debts as a act of charity.
ﹸ َﻥﺩ َﺍ ﹶ ﺍ ِ ﹶﺎ ﻟﹶ ﺘﹶ ٍ ﺜﹶﻼﹶﺙ ِﺎﺌَ ِ ِﻴﻨﹶﺎﻙ ﺘﹶ ﺎﺕﹶ ﺃَ ِﻲ لِ ﻗﹶﺎل ِ ﺍﹾﻷَﻁﹾ ِ ﺒﻌ ﻥ
ﹶ ﻤ ﺔ ﺩ ﺭ ﻭ ﺭﻙ ﻭ ﺩ ﺼﻐ ﺭ ﻓﺄﺭ ﺕ ﺃ ﺨ ﻭﺭ َﻤ ﻭ ﻋ ﺴ ﺩ ﻥ
(( ﻨﹾ ِ ﹶﺎﻗﹾﺏ ِ ِ ﻓﹶﺎﺫﹾﻴ ِ ﻭ ﺤ ﺃَﺨﹶﺎ ِ )) : r ِ ﻭ ُ ﺍﻟﱠ ﻓﹶﻘﹶﺎل ِﻲ ِﻡﻠﹶﻴ ُﻨﹾ ِﻕ
ﺇ ﻥ ﻙ ﻤ ﺒ ﺱ ﺒ ﺩ ﻨﻪ ﻫ ﻓ ﺽ ﻋ ﻪ َ ﻟ ﺭﺴ ل ﻠ ﻪ ﺃﻔ ﹶ ﻋ ﻬ
ﺃَﺓﹰ ﻕ ِ ﱠ ﺍﻤﺒ ﹶﻡ ﻨﹾ ﹸﻴ ﻗﹶﻭلَ ﺍﻟﱠ ِ ﻗﹶﺩ ﺎ ِﺌْ ﹸ ﻓﹶ ﹸﻠﹾ ﹸ ﻨﹾﻪ ﹸ ﹸﻴ ﹸ ﻓﹶﻘﹶﺒ ﻗﹶﺎلَ ﻓﹶﺫﹶ
ﻀ ﺕ ﻋ ﻪ ﻭﻟ ﻴ ﹶ ﺇﻻ ﺭ ﻠﻪ ﺜ ﻡ ﺠ ﺕ ﻘ ﺕ ﻴ ﺭﺴ ﻫ ﺕ ﻀ ﺕ ﻋ
.(( ﺎ ِﻗﹶ ﹲ ﺎ ﺎ ﻓﹶ ِ ﱠ ِ ﻨﹶ ﹲ ﻗﹶﺎلَ:)) ﺃَﻋ ﺎ ﺕﹾ ﻟﹶ ﻟﹶﻴ ِ ﻴ ِﻲ ِﻴﻨﹶﺎ ﺘﹶ
ﻁﻬ ﺈﻨﻬ ﺼ ﺩ ﺔ ﺩﻋ ﺩ ﺭ ﻥ ﻭ ﺴ ﻬ ﺒﻴ ﺔ
Sa‘d ibn al-Atwal reported that his brother died and left behind him three hundred
dirhams and a family, and he, Sa‘d, wanted to spend it on his brother’s family, but
the Prophet (r) informed him, “ Verily your brother is imprisoned by his debt, so
go and pay it off.” Sa‘d went and paid it off, then came to the Prophet (r) and
said, “I have paid it all off except for two dinars claimed by a woman who does
not have any proof.” The Prophet (r) told him, “ Give it to her for verily she is
truthful.”14
Permissible Actions by Those Present
1. Uncovering the Face and Kissing it
Those present at the individual’s death or those who come to see the dead
person for the last time are allowed to uncover the face and kiss it. Kissing the
13
Collected in Musnad Ahmad, vol.6, p.74 and authenticated in Ahkaamul-Janaa’iz, p.19.
14
Collected in Musnad Ahmad, vol.4, p.136 and authenticated in Saheeh Sunan Ibn Maajah, vol.2,
p.57, no.1973 and Ahkaamul-Janaa’iz, p.15. For the English text, see Mishkat Al-Masabih, vol.1,
p.626.
18. face of the dead is considered a part of the sunnah of the Prophet (r) and his
companions.
ﻴ ﺒل ﻋ ﻤ ﻥ ﻥ ﻤ ﻌ ﻥ ﻭﻫﻭ ﻤﻴﺕ ﺤﺘ ﺭﺃ ﺕ
ﹸَﻴ ﱠﻰ ﹲ ٍ ﻭ ﻅﹾ ﺒ ﺎ ﺜﹾ ُ ﻘﹶ r ِ ﻭلَ ﺍﻟﱠ ﹸﺃَﻴ ﺎ ِﺸﹶﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﻥ
ﻠﻪ ﺭ ﺕ ﺭﺴ ﻋ ﻋﺌ
.ُ ﺘﹶ ِﻴﻭﻉ ﺍﻟ
ﺴل ﺩﻤ
‘Aa’ishah reported that when the Prophet (r) came to see ‘Uthmaan ibn
Math‘oon after he had died, he uncovered his face, bent over him and kissed
him.15
ﺒ ﺒ ﺒ ﺭ ﺭ ﻀ ﻠﻪ ﻋ ﻪ
ﻨﹾ ِﻲ ﺍﻟﱠ ٍ ﻜﹾ ﻭ َلَ ﺃ ﻗﹶﺎﻟﹶﺕﹾ: ﺃَﻗﹾ ﺘﹾ ﺃَﺨﹾr ِ ﺍﻟ ﱠ ﻭ ﺎ ﻨﹾ ِﻲ ﺍﻟﱠ ﺎ ِﺸﹶﺔ ﻥ
ﺒﺭ ﻪ ﻋ ﻋ ﺌ ﹶ ﺭﻀ ﻠﻪ ﻋ ﻬ ﺯ ﺝ ﻨﺒﻲ
ﹶﻰ ﹶل ﱠﻰ ﻜﹶﱢﻡِ ﺍﻟ ﱠﺎ ﻓﹶﻠﹶﻡ ِ ﺴ ﺨﹶلَ ﺍﻟﹾ لَ ﻓﹶ ﱠﻰ ﻨﹶ ِ ﻨﹾ ﻜﹶ ِ ِ ِﺎﻟﺴ ِ ِ ِﻥ ﻠﹶﻰ ﻓﹶ
ﻴ ﻠ ﻨ ﺱ ﺤﺘ ﺩﺨ َ ﻋﻠ ﻤ ﺠﺩ ﺭﺴﻪ ﻤ ﻤ ﻨﻪ ﺒ ﺴ ﺢ ﺤﺘ ﺯ ﺩ ﻋ
ﹶ ﻋ ﻭ ﻬ ﻪ ﺜ ﻡ ﺃﻜ ﺏ
َ ﹶ ِ ِ ﹸﺠ ﻥ ﺓٍ ﻓﹶﻜﹶﺸﹶﻑ ِ ِ ﺭ ِ ﻰ r ِ ﺍﻟ ﱠ ﺎ ﻓﹶﺘﹶ ﻨﹾ ِﻲ ﺍﻟﱠ ﺎ ِﺸﹶﺔ
ﻭﻫﻭ ﻤﺴﺠ ﺒﺒ ﺩ ﺤﺒﺭ ﻋ ﺌ ﹶ ﺭﻀ ﻠﻪ ﻋ ﻬ ﻴﻤﻡ ﻨﺒﻲ
.ﻜﹶﻰ ﻠﹶﻪ ﹸ ﻪِ ﻓﹶﻘﹶﻠﹶﻴ
ﺜﻡ ﺒ ﺒ ﻋ
‘Aa’ishah said, “Aboo Bakr came riding on his horse from his home in Sunh. He
dismounted and entered the masjid without saying anything to the people until he
entered ‘Aa’ishah’s house. He then went to the Prophet (r), who was covered in
his striped yemeni cloak, uncovered his face, then bent over and kissed him
[between his eyes]16 and cried. 17
2. Crying
Those present and the relatives of the deceased are allowed to cry for a
maximum period of three days.
15
Collected by at-Tirmithee (Hasan) Sunan Abu Dawud vol.2, p.898, no. 3157, Sunan Ibn-i-Majah
vol.2, p.371 no.1456 and Mishkat Al-Masabih, vol.1, p.338.
16
This addition is found in Saheeh Sunan an-Nasaa’ee, vol.2, p.396, no.1735.
17
Sahih Al-Bukhari, vol.2, p.188, no.333. The colour of the cloak was green see footnote.16.
19. ﹶ ﹶﺎ َ )) ﻻﹶﻡ َ ﹶﺎ ﹸﻡ ِ ْﺄ ﻔﹶ ٍ ﺜﹶﻼﹶ ﹰﺎ ﺃَﻥﻌ لَ ﺁل ﺃَﻤr ِ ﺍﻟ ﱠ َﻔﹶﺭٍ ﺃﻌ ِ ِ ﺍﻟﱠ ِ ﺒﺒ ﻥ
ﻴ ﺘﻴﻬ ﺜﻡ ﺃﺘ ﻫ ﻓﻘ ل ﻬ َ ﺠ ﺭ ﺜ ﻥ ﻨﺒﻲ ﻋ ﻋ ﺩ ﻠﻪ ﻥ ﺠ
(( ِﻡﻭ ﺍﻟﹾ ﻌ ﻠﹶﻰ ﺃَ ِﻲ ﹸﻭﺍﺘﹶﺒ
ﻜ ﻋ ﺨ ﺒﺩ ﻴ
The Prophet (r) delayed coming to visit Ja‘far’s family for three days after his
death, then he came to them and said, “ Do not cry for your brother after today.”18
In the previous hadeeth of ‘Aa’ishah’s concerning ‘Uthmaan ibn Math‘oon
she mentioned that the Prophet (r) cried until tears over flowed from his eyelids.
ﻤﻊ ﺭﺴ ل ﻠﻪ ﻋ ﺒ ﺴ ﻑ ﻘ ﻥ ﻭﻜ ﻥ
ﹶﺎ ِ ٍ ﺍﻟﹾ ﹶﻴﻴ ﻠﹶﻰ ﺃَ ِﻲ r ِ ﻭ ِ ﺍﻟﱠ ﺨﹶﻠﹾﻨﹶﺎ ﻗﹶﺎل ﻨﹾ ِﻲ ﺍﻟﱠ ٍ ِﺎ ِ ﺃَﻨﹶ ِ ﺒﻥ
ﻋ ﺱ ﻥ ﻤ ﻟﻙ ﺭ ﻀ ﻠ ﻪ ﻋ ﻪ َ ﺩ
ﺜﻡ ﺩﺨ ﻨ ﻋﻠ ﻪ ﺒ ﺫﻟﻙ ﹶ ﺭﺴ ل ﻠﻪ ﺇ ﺭ ﻫ ﻡ ﺒ ﻪ ﻭ ﻤ
ِ ﹶﺩﻌ ِ ﹶﻴ ﹶﻠﹾ ﹶﺎ ﻪ ﹸ ﺸﹶ ﻠﹶ ﻓﹶﻘﹶ ﺍ ِﻴ ِﺒr ِ ﻭ ُ ﺍﻟﱠ ﻼﹶﻡ ﻓﹶﺄَﺨﹶﺫ ِ ﺍﻟﻠﹶﻴ ﺍ ِﻴ ﺍ ِ ِﺒ ِْﺌ
ﻅﺭ ﻹﺭﻫﻡ ﻋ ﻪ ﺴ
ٍﻑﻭ ِ ﺒ ﺤ ﺍﻟ ﺒ ﺘﹶﺫﹾ ِﻓﹶﺎﻥِ ﻓﹶﻘﹶﺎلَ ﻟﹶr ِ ﻭ ِ ﺍﻟﱠ ﻨﹶﺎﻴ ﻠﹶﺕﹾ ِﻨﹶﻔﹾ ِﻪِ ﻓﹶ ﻭ ﺍ ِﻴ ِﺒ
ﻪ ﻋ ﺩ ﺭ ﻤﻥ ﻥ ﻋ ﺭ ﻭﺇ ﺭ ﻫ ﻡ ﻴﺠ ﺩ ﺒ ﺴ ﺠﻌ ﻋ ﺭﺴ ل ﻠﻪ
ﻯ ﺎ ُِﺨﹾ َﺘﹾ ﹲ.(( ﹸ ﺤ ﺎ ٍ ِ ﱠﻭ ﺎ ﺍﺒ )) :َﻭلَ ﺍﻟﱠﻪِ ﻓﹶﻘﹶﺎل ﺎ ﺃَﻨﹾﺕ ﻨﹾ ِﻲ ﺍﻟﱠ
ﻴ ﻥ ﻋ ﻑ ﺇﻨﻬ ﺭ ﻤﺔ ﺜﻡ ﺃ ﺒﻌﻬ ﺒﺄ ﺭ ﻠ ﺭﻀ ﻠﻪ ﻋ ﻪ ﻭ ﹶ ﻴ ﺭﺴ
ﺎ ِ ﺍ ِ ِ ِ ﱠﺎ ﹶﺎ ﻰ ﺭ ﺎ ﻻﹶ ﻨﹶ ﹸﻭ ُ ِ ﱠ ﺤ ﺍﻟﹾﻘﹶﻠﹾ ﺘﹶﺩﻥﻴ ﺍﻟﹾ ِ )) : r َﻓﹶﻘﹶﺎل
ﻤﻊ ﻭ ﺏ ﻴ ﺯﻥ ﻭ ﻘ ل ﺇﻻ ﻤ ﻴ ﻀ ﺭﺒﻨ ﻭﺇﻨ ﺒﻔﺭ ﻗﻙ ﻴ ﺇﻥ ﻌ
((. ﻭ ﹸﻭ ﺤ ﻟﹶ ﺍ ِﻴ ِﺒ
ﺇﺭﻫﻡ ﻤ ﺯ ﻨ ﻥ
Anas ibn Maalik also reported that they went with the Prophet (r) to visit Aboo
Sayf, the husband of Ibraheem’s19 wet nurse, and the Prophet (r) took Ibraaheem,
cuddled him and kissed him. When they later went back to visit him, Ibraheem
was breathing his last and the Prophet’s (r) eyes became filled with tears.
‘Abdur-Rahmaan ibn ‘Awf asked, “Even you, O Messenger of Allaah?” The
Prophet (r) replied, “O son of Awf, verily it is a mercy.” His eyes again became
filled with tears and he said, “ Verily the eyes become filled with tears and the
heart feels sorrow, but we only say that which pleases our Lord. Indeed, we are
sorrowful at your parting, O Ibraaheem.”20
18
Reported by ‘Abdullaah ibn Ja‘far Sunan Abu Dawud, vol.3, p.1165, no.4180 and Mishkat Al-
Masabih, vol.2, p.934.
19
Ibraaheem was the Prophet’s son by his Egyptian Coptic wife, Maria.
20
Sahih Al-Bukhari, vol.2, pp.219-20, no.390, Sahih Muslim, vol.4, p.1243, no.5733, Sunan Abu
Dawud, vol.2, p.891 no.3120, Sunan Ibn-i-Majah, vol.2, p.442, no. 1589 by Asmaa bint Yazeed
and Mishkat Al-Masabih, vol.1, p.360.
20. 3. Patience
Relatives of the deceased are obliged to be patient, practice self restraint, and
gracefully accept Allaah’s decree because Allaah has already promised mankind
that He would test them.
وﻟﻨ ﻠﻮﻧﻜ ﺑﺸ ء ﻣﻦ ﺨ ف و ﺠ ع وﻧ ﺺ ﻣﻦ ﻷ ﻮ ل
ِ } َ َ َﺒْ ُ َ ﱠ ُﻢْ ِ َﻲْ ٍ ﱢ َ اﻟْ َﻮْ ِ َاﻟْ ُﻮ ِ َ َﻘْ ٍ ﱢ َ اْ َﻣْ َا
{ َ َاْ َﻧْ ُ ِ َاﻟ ﱠ َ َا ِ َ َ ﱢ ِ اﻟ ﱠﺎ ِ ِﯾ
و ﻷ ﻔﺲ و ﺜﻤﺮ ت وﺑﺸﺮ ﺼ ﺑﺮ ﻦ
“Verily I21 will test you with some fear, hunger and a loss of wealth, life
and the fruit (of your labor) so, give glad tidings to the patient ones.”22
Among the glad tidings for those who are patient when loved ones are lost is a
home in paradise. Aboo Moosaa al-Ash‘aree quoted Allaah’s Messenger (r) as
saying:
ﺓ ﹶ ﹸﻡﻀ ﹸﻭ ُ ﹶ ﻓﹶﻡ ﻨﹶ ﹸﻭ ﹸﻭﻥ ِﻱ ﻓﹶﺒ ﻟﹶ ﹸﻡﻀ ﻼﹶ ِﻜﹶ ِﻪِ ﻗﹶ ِ ﺩِ ﻗﹶﺎلَ ﺍﻟ ﱠﺒ ﺍﻟﹾ ﻟﹶ ﺎﺕ )) ِﺫﹶﺍ
ﻌ ﻴﻘ ل ﻗﺒ ﺘ ﺜﻤﺭ ﹶ ﻠﻪ ﻟﻤ ﺌ ﺘ ﺒ ﺘ ﻭ ﺩ ﻋ ﺩ ﻴﻘ ﻟ ﺇ ﻤ ﹶ ﻭﺩ ﻌ
ﹸﻭﺍ ﺍﺒ ﹸﻭ ُ ﺍﻟ ﱠ ﹶ ﺘﹶﺭﺍﺴ ِ ﹸﻭ ﹸﻭ ِﻱ ﻓﹶﺒ ﺎﺫﹶﺍ ﻗﹶﺎل ُ ﹸﻭ ﻓﹶﻡ ﻨﹶ ﹸﻭ ﹸﻭﻥ ﹸﺅَﺍ ِﻩِ ﻓﹶ
ﺠ ﻊ ﻓ ﻴ ﻘ ل ﻠﻪ ﻨ َ ﻋ ﺩ ﻴﻘ ﻟ ﻥ ﺤﻤﺩﻙ ﻭ ﻌ ﻴﻘ ل ﻤ ﻓ ﺩ ﻴﻘ ﻟ
.((ِ ﻤ ﺕﹶ ﺍﻟﹾﻴ ﻭ ِ ﱠ ﹰﺎ ِﻲ ﺍﻟﹾﻴ ِﻱﺒ ِ
ﺤ ﺩ ﻟﻌ ﺩ ﺒ ﺘ ﻓ ﺠﻨﺔ ﻭﺴﻤ ﻩ ﺒ
“If a child of [Allaah’s] slave dies, Allaah will say to His angels: You took My
slave’s child. They will reply: Yes. He will then say: You took the love of his
life23, and they will reply: Yes. He will then ask: What did My slave say? and
they will reply: He praised you and said, ‘Surely, we belong to Allaah and to Him
we will return.’ Allaah will then say: Build a house in paradise for My slave and
call it the house of praise.”24
However, true patience for which Allaah’s promises reward is that which is
practised when the calamity first strikes. The real test of patience is at the time of
21
Literally “we” known in English as the “majestic we” or the “royal we”, used by those of great
importance.
22
Soorah al-Baqarah 2:155
23
Literally “the fruit of his heart”.
24
Saheeh Sunan at-Tirmithee, vol.1, pp.298-9, no.814.
21. the calamity. Being patient after the initial shock and reaction has worn off, is not
considered real patience.
ﺭٍ ﹶ ﹶﺎل: )) ِ ﱠ ِﻲ ﻗﹶﺒ ِﻲ ِﻨﹾﺃَ ٍ ﺘﹶﺒ ِﺎﻤr ِ ﺍﻟ ﱠ :َ ﻗﹶﺎل ﻨﹾ ِﻲ ﺍﻟﱠ ٍ ِﺎ ِ ﺃَﻨﹶ ِ ﺒﻥ
ﺍ ﺘﻘ َ ﻓﻘ ﺒ ﺭﺓ ﻜ ﻋﺩ ﻤﺭ ﻨﺒﻲ ﻋ ﺱ ﻥ ﻤ ﻟﻙ ﺭﻀ ﻠﻪ ﻋ ﻪ
ﺭ ﻪ ﻘ ل ﻟﻬ ﺇﻨﻪ ﻨﺒ ﻲ
ِ ﺍﻟ ﱠ ﺎ ِ ﱠ ﻓﹶ ِﻴ َ ﹶ ِﻓﹾ ﺘﹶﻌﻟﹶﻡ ِﻲ ِﻴ ِ ﺏ ﹸ ﻟﹶﻡ ﱢﻲ ﻓﹶِ ﱠﻙ ِ ِﻱ (( ﻗﹶﺎﻟﹶﺕﹾ: ِﻟﹶﻴﺍﺼ ﺍﻟ ﱠ
ﺘﺼ ﺒﻤﺼ ﺒﺘ ﻭ ﺇ ﻙ ﻋﻨ ﺈﻨ ﻠﻪ ﻭ ﺒﺭ
ﺇ ﻨﻤ ﺼ ﺭ ﻋ ﺩ
ِﻨﹾ ﺒ ﺎ ﺍﻟ ﻓﹶﻘﹶﺎلَ: )) ِ ﱠ ِﻓﹾ ﺃَﻋ ﻓﹶﻘﹶﺎﻟﹶﺕﹾ: ﻟﹶﻡ ﺍ ِﻴ ِﻨﹾ ﺘﹶ ِﺩ ﻓﹶﻠﹶﻡr ِ ﺍﻟ ﱠ ﺎ ﻓﹶﺄَﺘﹶﺕﹾr
ﺭﻙ ﺠ ﻋ ﺩﻩ ﺒﻭ ﺒ ﻥ ﺒ ﺏ ﻨﺒﻲ
.(( ِ ﺍﹾ ُﻭﻟﹶﻰ ﺩ ﺍﻟ
ﺼ ﻤﺔ ﻷ
Anas ibn Maalik related that once the Prophet (r) passed by a woman crying
beside a grave and said to her, “ Fear Allaah and be patient.” She replied, “Get
away from me, for you haven’t been afflicted with my misfortune. And you don’t
even know what it is!” Someone informed her that it was the Prophet (r) [and
the news struck her like death.]25 She then ran to the Prophet’s (r) door - where
she did not find any guard - and called out, “O Messenger of Allaah, verily I
didn’t know it was you.” The Prophet (r) replied, “ Verily patience is with the
first shock.”26
Patience and self restraint at the death of children have especially great
rewards because of the severity of their death on their parents. Aboo Hurayrah
reported that the Prophet (r) said,
ﺤ ﹶ ﺇﻻ ﺨﻠﻬﻤ ﻠﻪ ﺒﻔ ل
ِ ِ ﹶﻀ ﺎ ﺍﻟ ﱠ ﹶ ﹶ ﹸ ﹸﻭﺍ ﺍﻟﹾ ِﻨﹾﺙ ِ ﱠ ﺃَﺩﺒ ﻻﹶ ٍ ﻟﹶﻡﺎ ﺜﹶﻼﹶﺜﹶ ﹸ ﺃَﻭ ﻨﹶﻴ ﻭ ﹸ ِ ﻴ ِ ﺴ ﺎ ِﻥ ))
ﻴ ﻠﻐ ﺩ ﺔ ﻤ ﻤ ﻤ ﻠﻤ ﻥ ﻴﻤ ﺕ ﺒ ﻬﻤ
ﹸ ﹸﻭﺍ ﹶﺎ ُ ﺍﺩ ﺎ ُ ﹶﺎ ﹶ ﹸلَ ﺁﺩ ﱠﻰ ﹸﻭ ﹸﻭ ﱠﺔﹶ ﻓﹶ ﹸ ﹸﻭﺍ ﺍﻟﹾ ﺍﺩ ﻘﹶﺎ ُ ﻟﹶ َ ﱠﺔﹶ ﻗﹶﺎل ﺍﻟﹾ ﺎ ِ ِ ِ ﺤ
ﺠ ﻨ ﻴﻘ ﻟ ﻥ ﺤ ﺘ ﻴ ﺨ ﺒ ﺅ ﻨ ﻓ ﻴﻘ ل ﺨ ﻠ ﻴ ل ﻬﻡ ﺨ ﻠ ﺭ ﻤﺘﻪ ﺇﻴ ﻫﻡ ﺠﻨ
.(( ﺎ ُ ﹸﻡ ﺁ ﱠﺔﹶ ﺃَﻨﹾ ﹸﻡ ﺍﻟﹾ
ﺠ ﻨ ﺘ ﻭ ﺒ ﺅﻜ
“ Allaah will put any two Muslims who have three children that die, before
reaching maturity, in paradise along with them due to His mercy. 27 The children
25
This addition is in the narration of Sahih Muslim.
26
Sahih Al-Bukhari vol.2, p.208, no. 372, Sahih Muslim, vol.2, p.439, no.2013, Sunan Abu
Dawud, vol.2, p.890 no.3118, Sunan Ibn-i-Majah, vol.2, p.446 no.1596 and Mishkat Al-
Masabih,, vol.1, p.361. The wording is from Sunan Ibn-i-Majah, vol.2, p.452, no.1605.
27
Sahih Al-Bukhari vol.2, pp.192-3, nos. 340-2, Sahih Muslim, vol.4, pp.1384-5, nos.6365 & 6368.
22. will wait at the gates of paradise. When they are told to enter, they will reply,
‘Not until our two parents come.’ They will be told to enter paradise along with
their parents by Allaah’s mercy.” 28
ﻤﺤ ﺩ ﺜ ﻋ ﺭ ﺴ ل ﻠ ﻪ
ِ ﻭ ِ ﺍﻟﱠ ﻥ ِﻲ ﺎ ﺃَﻨﹾﺕﹶ ﻨﹶﺎ ِ ﻓﹶ ﺍﺒ ِ ﺎﺕ ﻗﹶﺩ ﺓ ِ ﱠ ﻴ ﻗﹶﺎلَ ﹸﻠﹾ ﹸ ِﻷَ ِﻲﺎﻥ ﺃَ ِﻲﻥ
ﻗ ﺕ ﺒ ﻫﺭ ﺭ ﹶ ﺇﻨﻪ ﻤ ﹶ ﻟﻲ ﻥ ﻤ ﻋ ﺒ ﺤﺴ
ﹶﹶ ﱠﻰ ِ ﱠ ﺍﻟﹾ ﺎ ِﻴ ﻡ :)) ِﻐﹶﺎﻡ ﺘﹶﺎﻨﹶﺎ ﻗﹶﺎلَ ﻗﹶﺎلَ ﻨﹶﻭ ﻥ ﻨﹶﺎ ِﻪِ ﺃَﻨﹾ ﹸ ِﻴ ٍ ﹸﻁﹶ ِ r
ﺼ ﺭﻫ ﺩﻋ ﻤ ﺹ ﺠﻨﺔ ﻴﺘﻠﻘ ﻌ ﺒﺤﺩ ﺙ ﺘ ﻴﺏ ﺒ ﻔﺴ ﻋ ﻤ
ﻰ ﹶ ﹶﺎ ﹶﺍ ﹶﻼ ِ ِﻔﹶ ِ ﺜﹶﻭ ِ ﺎ ﺁ ﹸ ﹸ ﺃَﻨﹶﺎ ِ ِ ﻜﹶ ِ ﻗﹶﺎل ِﻪِ ﺃَﻭﺄْ ﹸ ﹸ ِﺜﹶﻭ ﻪِ ﻓﹶﻴ َ ﻗﹶﺎلَ ﺃ ﺃَﻭ ﺎ َ ﺃﻡ َﺃ
َ ﺒﻴﺩﻩ ﻤ ﺨﺫ ﺒﺼﻨ ﺔ ﺒﻙ ﻫﺫ ﻓ ﹶ ﻴﺘﻨ ﻫ ﺒﻭ ﻴ ﺨﺫ ﺒ ﺒ ﺤﺩﻫ ﺒ ﻩ
.(( ﱠﺔﹶ ﺍﻟﹾ ﺎ َﺃ ﺍﻟﱠ ِﻠﹶﺩ ﱠﻰ ﻨﹾﺘﹶ ِﻲ ﻗﹶﺎلَ ﻓﹶﻼﺃَﻭ
ﹶ ﻴ ﻬ ﺤﺘ ﻴ ﺨ ﻪ ﻠﻪ ﻭ ﺒ ﻩ ﺠﻨ
Aboo Hassaan reported: “I said to Aboo Hurayrah that my two children had died.
Would you narrate to me anything from Allaah’s Messenger (r) a hadeeth which
would soothe our hearts in our bereavements ? He said: Yes. Small children
are the fowls of paradise. If one of them meets his father,29 he would grab his
garment,30 and he will not remove his hand from it until Allaah causes his father
to enter paradise.”31
Allaah has promised a special additional reward for women who lose three
children. Because she suffers even more than her husband when a child dies. It is
she who carries the child within her for nine months, gives birth to him, nurses
him, etc. If she is patient, she will be granted an even greater reward than her
spouse.
ﹶ ﻴﻤ ﺕ ﻹ ﺩ ﻜﻥ ﺜﻼﺜﺔ ﻤﻥ
ِ ﹶ ﹶ ﹶ ﹲ ﺍ ﹸ ﻭ ﹸ ِ ِﺤ ﺎ ِ: )) ﻻ ﺍﹾﻷَﻨﹾ ِ ٍ ﻗﹶﺎل ِ ِﺴr ِ ﻭلَ ﺍﻟﱠ َﺓﹶ ﺃ ﻴ ﺃَ ِﻲﻥ
َ ﻟﻨ ﻭﺓ ﻤﻥ ﺼ ﺭ ﻠﻪ ﻋ ﺒ ﻫﺭ ﺭ ﻥ ﺭﺴ
ﻭ
ِ َﻭلَ ﺍﻟﱠ ِ؟ ﹶﺎ َ: )) ﺃ ﺎ ِ : ﺃَ ِ ﺍﺜﹾﻨﹶﻴ ﺃَ ﹲ ِﻨﹾ ﱠﺔ(( ﻓﹶﻘﹶﺎﻟﹶ ِ ﺍﻤ ﺨﹶﻠﹶ ِ ﺍﻟﹾ ِ ﱠ ِ ﺘﹶﻟﹶﺩِ ﻓﹶﺘﹶﺤ ﺍﻟﹾ
ﻠﻪ ﻗ ل ﺕ ﺭ ﺓ ﻤ ﻬ ﻥ ﻭ ﻥ ﻴ ﺭﺴ ﺴﺒﻪ ﺇﻻ ﺩ ﺕ ﺠﻨ ﹶ ﻭ
.((ِﻥﺍﺜﹾﻨﹶﻴ
Aboo Hurayrah quoted the Messenger of Allaah (r) as saying to a group of
Ansaaree women, “ Any woman who has three children that die will be shielded
28
Saheeh Sunan an-Nasaa’ee vol.2, p.405 no.1770.
29
The narrator added, “or he demonstrated with his hand saying: the way I take hold of the hem of
your garment.”
30
The narrator added, “or he said: his parents”.
31
Sahih Muslim, vol.4, p.1385 no.6370.
23. by them from the Hellfire.” When a woman asked about two children, he replied
that would also shield her.32
4. Al-Istirjaa‘
When the news of death in the family reaches the relatives and friends, they
should say :
{ َ } َ ﱠﺎ ِﱠ ِ َ ِ ﱠﺎ ِ ِﯿْ ِ َا ِ ُﻮ
إﻧ ﻟﻠﮫ و إ ﻧ إﻟ ﮫ ر ﺟﻌ ن
“Innaa lil-laahi wa innaa ilayhi raaji‘oon [Verily we belong to Allaah
and verily to Him we must return.]”33
In the case of the husband or wife they should add: Allaahumma ajirnee fee
museebatee wakh-luf lee khayran minhaa (or minhu if it is the wife saying it)
[Oh Allaah grant me refuge in my affliction and replace her (him) with someone
better.]
ﻤ ﻤ ﻤ ﻠ ﻡ ﺘ ﺼ ﺒﻪ ﻤ ﺼ ﺒﺔ ﻓ ﻴ ﻘ ل
ُ ﹸﻭ ﹲ ﹶ ِﻴ ِ ٍ ﹸ ِﻴﺴ ﺎ ِﻥ )) :ُ ﹸﻭ r ِ ﻭلَ ﺍﻟﱠ ﹸ ِﻌ ﺎ ﻗﹶﺎﻟﹶﺕﹾ ﺔﹶ ﺃَ ﱠ ﻠﹶ ُ ﻥ
ﻠﻪ ﻴﻘ ل ﺴﻤ ﺕ ﺭ ﺴ ﻋ ﺃ ﻡ ﺴ ﻤ ﻨﻬ
ﺎ ﺍ ِﻨﹾ ﺃَﺨﹾ ِﻑﹾ ِﻲ ﹶﻴ ِﻲ ِﻴ ِﻲ ِﻲﺭ ْ ﺃ ( ﺍﻟ ﱠ ﻭ ِ ﺍ ِ ِ ﱠﺎ ِﻟﹶﻴ ِ ) ِ ﱠﺎ ِﱠ ﺍﻟ ﱠ َﺎ ﺃ
ﻤ ﻤﺭﻩ ﻠﻪ ﺇﻨ ﻟﻠﻪ ﻭﺇﻨ ﺇ ﻪ ﺭ ﺠﻌ ﻥ ﻠﻬﻡ ﺠ ﻨ ﻓ ﻤﺼ ﺒﺘ ﻭ ﻠ ﻟ ﺨ ﺭ ﻤ ﻬ
َ ِﻲ ِﻥ ﹶﻴِ ِﻴﻥﺴ ﺍﻟﹾ َﺔﹶ ﹸﻠﹾ ﹸ ﺃ ﻠﹶ ﻭ َﺎﺕﹶ ﺃ ﺎ ﺎ(( ﻗﹶﺎﻟﹶﺕﹾ ﻓﹶﻠﹶ ﺍ ِﻨﹾ ﺨﹶﻴ ﻟﹶ ِ ﱠ ﺃَﺨﹾﻠﹶﻑﹶ ﺍﻟ ﱠ
ﺒ ﺴ ﻤ ﻗ ﺕ ﻱ ﻤ ﻠﻤ ﺨ ﺭ ﻤ ﺃﺒ ﻤ ﻤ ﻠﻪ ﻪ ﺭ ﻤ ﻬ ﺇﻻ
ﹶﺎﹶﺕﹾr ِ ﻭ َ ﺍﻟﱠ ِﻲ ﺎ ﻓﹶﺄَﺨﹾﻠﹶﻑﹶ ﺍﻟﱠ ِ ﱢﻲ ﹸﻠﹾ ﹸ ﹸr ِﻭ ِ ﺍﻟﱠﻪ ِﻟﹶﻰ ﺎ ٍ ﻴ ُ َﺔﹶ ﺃ ﻠﹶ
ﻗﻟ ﻠﻪ ﻟ ﺭﺴ ل ﻠ ﻪ ﺜﻡ ﺇﻨ ﻗ ﺘﻬ ﺴ ﻤ ﻭ ل ﺒ ﺕ ﻫ ﺠ ﺭ ﺇ ﺭﺴ ل ﻠ
ﺒ ﺒ ﻌ ﹶ ﻴ ﻁﺒﻨ ﻪ ﻘ ﺕ ﺇﻥ ﻟ ﺒ ﺘ ﻭﺃﻨ ﻏﻴ ﺭ
ﻭ َ ﹶﺎ ﹶ ِﻲ ِﻨﹾ ﹰﺎ ِ ﻓﹶ ﹸﻠﹾ ﹸ ِﻲ ﻟﹶ ﺨﹾ ﹸ ﺔ ﻠﹾﺘﹶ ﺃَ ِﻲﻥ ﺒ ِ ﺎ r ِ ﻭ ُ ﺍﻟﱠ ل ِﻟﹶ ﺃَﺭ
ﺤ ﻁﺏ ﺴ َ ﺇ ﻲ ﺭﺴ ل ﻠﻪ
((.ِ ِﺎﻟﹾﻐﹶﻴ ﺫﹾ ﺃَﻥﻭ ﺍﻟ ﱠﻪ ﺃَﺩ ﺎ ﻨﹾ ﺎ ِ ﻐﹾ ﺃَﻥﻭ ﺍﻟ ﱠﻪ ﺎ ﻓﹶﻨﹶﺩ ﻨﹶ ﹸﺎ ﺍﺒ َﻓﹶﻘﹶﺎل: )) ﺃ
ﻴ ﻫ ﺏ ﺒ ﺭﺓ ﻴ ﻨﻴﻬ ﻋ ﻬ ﻭ ﻋ ﻠ ﻤ ﺘﻬ ﻋ ﻠ َ
Umm Salamah reported that Allaah’s Messenger (r) said, “ For any Muslim who
is afflicted with a misfortune and says : “ Innaa lil-laahi wa innaa ilayhi
raaji‘oon, Allaahumma ajirnee fee museebatee wakh-luf lee khayran minhaa,
32
Sahih Al-Bukhari, vol.2, pp.192-93 no.341 (reported by Aboo Sa‘eed al-Khudree), Sahih
Muslim, vol.4, pp.1384-85 no.6367 & 6368, Mishkat Al-Masabih,, vol.1, p.367 and Muwatta ,
p.112, no. 551.
33
Soorah al-Baqarah 2:156. This du‘aa is known in Arabic as al-Istirjaa‘.
24. Allaah will replace it with something better .” She then said, “So when Aboo
Salamah died I asked myself, ‘Who among Muslims is better than Aboo Salamah,
the first family to make the Hijrah?’ When I said [the prayer], Allaah replaced
[Aboo Salamah] with Allaah’s Messenger(r). Haatib ibn Abee Balta‘ah was sent
by Allaah’s Messenger (r) to propose to me and I said, ‘I have a daughter and I
am very jealous.’ The Prophet (r) said, ‘As for her daughter, we ask Allaah to
make her benefit Umm Salamah, and I ask Allaah to remove her jealousy. ”34
5. Al-Hidaad : Mourning
Women are allowed to avoid all forms of beautification as a sign of mourning
for their husbands, children or relatives. This does not contradict the
recommendations for patience, as long as the mourning does not exceed three
days for her child or relative and four months and ten days for her husband.
ﺜﻡ ﺜﻡ ﺩ ﺕ ﻋ ﺯ ﺏ ﺒ ﺕ ﺠ ﺵ ﺤ ﻥ ﺘﻭﻓﻲ ﺨ ﻫ ﺩﻋ ﺒﻁ ﻓﻤﺴ ﻤ ﺯ
ﺕﹾ ِﻨﹾﻪ ﹸ ﺕﹾ ِ ِﻴﺏٍ ﹶ ﺎ ﻓﹶ ﺃَ ﹸﻭ ﱢ ﹸ ٍ ِﻴﺤ ِ ِﻨﹾ ﻨﹶﻴ ﻠﹶﻰ ﺨﹶﻠﹾ ﹸ ﻨﹶﺏ ﹸﻴ ﻗﹶﺎﻟﹶﺕﹾ
)) :ِ ﹶﻰ ﺍﻟﹾ ِﻨﹾ ُ ﹸﻭ r ِ ﻭلَ ﺍﻟﱠ ﹸ ِﻌ ﺃَ ﱢﻲﺭﺔٍ ﻏﹶﻴ ﺎ ﺎ ِﻲ ِﺎﻟ ﱢﻴ ِ ِﻥ ِ ﺍﻟﱠ ﻗﹶﺎﻟﹶﺕﹾ
ﻴﻘ ل ﻋﻠ ﻤ ﺒﺭ ﻠﻪ ﻨ ﺴﻤ ﺕ ﺭ ﺴ ﻭ ﻠﻪ ﻤ ﻟ ﺒ ﻁ ﺏ ﻤ ﺤ ﺠ
ﺔ ﺝٍ َﺭﻭ ﹶﻰ ﻕﹶ ﺜﹶﻼﹶ ٍ ِ ﱠﺕٍ ﻓﹶﻭ ﻠﹶﻰ ِ ِ ﺍﹾﻵ ِ ِ ﹸﻭ ﺍﻟﹾ ِ ِﺎﻟ ﱠ ِ ْﺃَ ٍ ﹸﺅ ِ ﱡ ِﻻﻤ ﻻ
ﺙ ﺇﻻ ﻋﻠ ﺯ ﺃ ﺒﻌ ﹶ ﹶ ﻴﺤل ﺭ ﺓ ﺘ ﻤﻥ ﺒ ﻠﻪ ﻭ ﻴ ﻡ ﺨﺭ ﺘﺤﺩ ﻋ ﻤﻴ
.(( ﺍ ﺸﹾ ٍ ﺃَﺸﹾ
ﻬﺭ ﻭﻋ ﺭ
Zaynab bint Abee Salamah reported that when she went to see Zaynab bint
Jahsh35 after her brother died, she asked for some perfume. After wearing it, she
said, “I don’t need any perfume, except that I heard the Prophet (r) say: It is not
allowable for any woman who believes in Allaah and the Last Day to mourn for
the dead for more than three (days), except in the case of her husband, in which
case she may do so for four months and ten days.”36
34
Sahih Muslim, vol.2, pp.435-36, no.1999, Sunan Abu Dawud, vol.2, p.888, no.3113, Sunan Ibn-
i-Majah, vol.2, p.447, no.1598, Muwatta , p.112, no. 554 and Mishkat Al-Masabih,, vol.1, p.337.
35
The Prophet’s wife and cousin.
36
Sahih Al-Bukhari, vol.2, p.207, no.370, Sahih Muslim, vol.2, p.776, no. 3540, Sunan Abu
Dawud, vol.2, p.624, no.2292 and Mishkat Al-Masabih,, vol.1, p.709.
25. Forbidden Actions by Those Present
1. Wailing
The Prophet (r) strictly forbade wailing and screaming, or the hiring of
mourners. Furthermore, he identified such practices as acts of Kufr (disbelief),
because they indicate displeasure with what Allaah has decreed. Eemaan (faith)
includes the belief that Allaah is the source of all good and all of His actions are
wise. Proper Eemaan would never allow those who possess it to commit such
acts of ignorance.
ِﻲ ﺍﻟ ﱠﻌ ﹸﻔﹾﺎ ِ ِﻡ ِ :)) ﺍﺜﹾﻨﹶﺘﹶﺎ ِ ِﻲ ﺍﻟ ﱠﺎr ِ ﻭ ُ ﺍﻟﱠ ﺓﹶ ﻗﹶﺎلَ ﻗﹶﺎل ﻴ ﺃَ ِﻲﻥ
ﻥ ﻓ ﻨ ﺱ ﻫﻤ ﺒﻬ ﻜ ﺭ ﻁ ﻥ ﻓ َ ﺭﺴ ل ﻠﻪ ﻋ ﺒ ﻫﺭ ﺭ
.((ِ ﻠﹶﻰ ﺍﻟﹾ ﹸ ﺎ ﺍﻟ ﱢ ِ ﺍﻟ ﱠ
ﻤﻴﺕ ﻨﺴﺏ ﻭ ﻨﻴ ﺤﺔ ﻋ
Aboo Hurayrah quoted the Prophet (r) as saying, “There are two practices found
among people, both of which indicate Kufr: ridiculing the ancestry (of others)
and wailing over the dead.”37
‘Abdullaah ibn ‘Umar also reported that Hafsah38 cried when ‘Umar died and he
said to her “Take it easy. Don’t you know that the Messenger of Allaah (r) said,
(( ِ ﻠﹶﻴ ِ ِ ﻜﹶﺎ ِ ﺃَﻫ ِ ﱠ ﺕﹶ ﺍﻟﹾ ِ ))
ﺇﻥ ﻤﻴ ﻴﻌﺫﺏ ﺒﺒ ﺀ ﻠﻪ ﻋ ﻪ
“ Verily the dead are punished in their grave by the wailing of their family over
them.”39
The dead will suffer due to the wailing of relatives in two cases :
37
Reported by Aboo Hurayrah and collected by Muslim and al-Bayhaqee Sahih Muslim, vol.1,
p.44 no. 128.
38
Hafsah was one of the Prophet’s wives and daughter of ‘Umar ibn al-Khattaab, the second
caliph.
39
Reported by Ibn ‘Umar and collected by al-Bukhaaree and Muslim Sahih Al-Bukhari, vol.2,
p.213 no.379, Sahih Muslim, vol.2, p.439 no.2015, Sunan Abu Dawud, vol.2, p.891 no. 3123,
Sunan Ibn-i-Majah, vol.2, p.444 no.1593 and Mishkat Al-Masabih,, vol.1, pp.360-61 by
‘Abdullaah ibn ‘Umar.
26. (a) When the deceased requested mourning prior to his death.
(b) If the deceased knew that it was the practice of the people and he did not
request that they do not do so over him.
2. Striking Cheeks and Tearing of Clothes
It was the practice in Arabia at the time of the Prophet (r) for women in
mourning to slap or scratch the cheeks of their faces and to rip their clothes.
These acts were strictly forbidden as well as all similar practices which involved
self punishment and the destruction of material wealth. These practices all aim at
heightening the pain and sorrow accompanying death while Islaam seeks to
minimize it. Ibn Mas‘ood reported that the Prophet (r) said,
.(( ِ ِ ِ ﺎ ﻯ ﺍﻟﹾ ﻋ ِ ﺎ ﺃَﻭ ﻭ ﺸﹶ ﱠ ﺍﻟﹾ ﺃَﻭﻭﺩ ﺍﻟﹾ ﹸ ﻥ ِ ﱠﺎ )) ﻟﹶﻴ
ﻕ ﺠﻴ ﺏ ﺩﻋ ﺒﺩ ﻭ ﺠ ﻫﻠﻴﺔ ﺱ ﻤﻨ ﻤ ﻀﺭﺏ ﺨﺩ
“ Whoever slaps his face, tears his clothes or invites (others) to an un-Islamic
slogan is not of us.”40
3. Shaving the Head or Dishevelling41 the Hair
Since the woman’s hair is considered a part of her beauty, and women in
mourning would shun all forms of beauty, they used to either shave off all of their
hair or mess it up and leave it in a state of disarray.
In Islaam woman are allowed to shun various forms of beautification, but the
shaving of the head and dishevelling of the hair is forbidden, as these go beyond
normal bounds and are associated with pre-Islamic concepts.
40
Collected by al-Bukhaaree, Muslim, Sunan Abu Dawud and al-Bayhaqee Sahih Al-Bukhari,
vol.2, p.216 no.385, Sahih Muslim, vol.1, p.59, no. 184, Sunan Ibn-i-Majah, vol.2, p.438 no.1584
and Mishkat Al-Masabih,, vol.1, p.361, by ‘Abdullaah ibn Mas‘ood.
41
i.e. messing it up and leaving it that way.
27. َ ٍ ِﻥ ِ ﺍﻤﺠ ِﻲ ْﺃ ِ ﻠﹶﻴ ِ ﺎ ﻓﹶ ﹸ ﻰ ﻭ ﻭ َ ﺃ ِﻊ ﻰ ﻗﹶﺎل ﻭ ﺃَ ِﻲ ﺓﹶ ﺒ ﺭ ﻭ َﺃ
َ ﻭﺠ ﺒ ﻤ ﺴ ﻭﺠﻌ ﻐﺸﻲ ﻋ ﻪ ﻭﺭ ﺴﻪ ﻓ ﺤ ﺭ ﺭﺃﺓ ﻤ ﺒ ﺒ ﺩ ﻥ ﺒ ﻤ ﺴ
ﺎ ِ ِﻱ ﺎ ﺃَﻓﹶﺎﻕﹶ ﻗﹶﺎ َ َ ﹶﺎ ًﺎ ﻓﹶﻠﹶﺎ ﺸﹶﻴ ﻠﹶﻴ ﺃَﻥﺘﹶ ِﻊﺴ ِﻪِ ﻓﹶﻠﹶﻡ ﺃَﻫﺃَ ﹲ ِﻥ ِ ﺍﻤ ﺎ ِﻪِ ﻓﹶﺃَﻫ
ل ﺃ ﻨ ﺒ ﺭ ﺀ ﻤﻤ ﻴﺭﺩ ﻋ ﻬ ﺌ ﻤ ﻴ ﻁ ﻠ ﻠ ﺼ ﺤﺕ ﺭ ﺓ ﻤ
.ِﺍﻟ ﱠﺎ ﱠﺔ ِ ﺎِﻘﹶ ﺍﻟﹾ ِ ﺎِﻘﹶ ﺍﻟ ِ ِﺉ r ِ ﻭلَ ﺍﻟﱠ ِ ﻓﹶr ِﻭ ُ ﺍﻟﱠﻪ ِﺉ ِﻨﹾ
ﻠﻪ ﺒﺭ َ ﻤﻥ ﺼ ﻟ ﺔ ﻭ ﺤ ﻟ ﺔ ﻭ ﺸ ﻗ ﺈ ﻥ ﺭﺴ ﺒﺭ َ ﻤ ﻪ ﺭﺴ ل ﻠ
Aboo Burdah ibn Abee Moosaa reported that Aboo Moosaa was overcome by
severe pain and lost consciousness while his head was in the lap of one of the
women of his family. The woman began to scream, but he was unable to say
anything to her. When he regained consciousness he said, ‘I am blameless of
what Allaah’s Messenger (r) declared himself blameless; the wailing woman,
the one who shaves her head and the one who tears her clothes.”42
ِﻲr ِﻭ ُ ﺍﻟﱠﻪ ﻨﹶﺎﻠﹶﻴ ﺎ ﺃَﺨﹶﺫ ِﻴ ﺎﺕِ ﻗﹶﺎﻟﹶﺕﹾ ﻜﹶﺎ ِ ﺎ ﺍﻟﹾ ِ ٍ َﺃ ِ ﺍﻤ ٍ ﺃَ ِﻲ ﺃَ ِﻴ ﺒ ﺃَ ِﻴ
ﻓ ﹶ ﻋ ﺭﺴ ل ﻠ ﻥ ﻓﻤ ﺴ ﺩ ﻥ ﺒ ﺴ ﺩ ﻋﻥ ﺭ ﺓ ﻤﻥ ﻤﺒ ﻴﻌ
ﻋﻭ ﻭ ﻼ ﻭﻻ ﻨﺸﻕ
ﹶ ﹶ ﹸ ﱠ ﹰﻴ ﻻﹶ ﻨﹶﺩ ﺎ ﺠ ﺵ ﻻﹶ ﻨﹶﺨﹾ ِﻴﻪِ ﺃَﻥ ِ ﻻﹶ ﻨﹶﻌﻨﹶﺎ ﺃَﻥﻠﹶﻴ ﻭ ِ ﺍﱠ ِﻱ ﺃَﺨﹶﺫ ﻌ ﺍﻟﹾ
ﻤ ﹶﻭ ﻬ ﻭ ﺼﻴﻪ ﻓ ﹶﻋ ﻤ ﺭ ﻑ ﻟﺫ
.ﺍ ﺸﹶ ﻻﹶ ﻨﹶﻨﹾ ﹸﺭﺃَﻥ ﺎ ﻴ
ﺸ ﻌﺭ ﺠﺒ ﻭ
One of the woman who made the pledge to the Prophet (r) before the Hijrah43
said, “Among the things which the Prophet (r) made us pledge not to disobey
him in was that we should not scratch or slap our faces nor call out “woe”, nor rip
our clothes nor dishevel our hair.”44
Those who normally shave but who let their beards grow for a few days to
indicate their sorrow, fall under this category of dishevelling hair as the intent is
similar. This practice is also bid‘ah, an innovation in the rites of Islaam, which is
also forbidden.
4. The Announcement of Someone’s Death
42
Sahih Al-Bukhari, vol.2, p.215, no.383, Sahih Muslim, vol.1, p.59, nos.186-7, Sunan Abu
Dawud vol.2, pp. 891-92 no.3124, Sunan Ibn-i-Majah, vol.2, p.439, no.1586 and Mishkat Al-
Masabih, vol.1, p.361.
43
The Prophet’s migration to the city of Madeenah.
44
(Saheeh) Sunan Abu Dawud, vol.2, p.892 no.3125 and Sunan Ibn-i-Majah, vol.2, p.435
no.1579.
28. It is forbidden in Islaam to make a big affair about announcing anyone’s
death, such as proclaiming it from the minarets of the masjids, announcing it in
the market streets etc ;
ﻑ ﻴﻜ ﻨ ﻴ ﺇﻨ ﺴﻤ ﺕ
ﹸ ِﻌ ﺎ ِ ﱢﻲ ﹶﻌ ﹸﻭﻥ ﺍ ِ ﱢﻲ ﺃَﺨﹶﺎ ﹸ ﺃَﻥ َ ﹸ ﻗﹶﺎلَ ﻻﹶ ﹸﺅْ ِ ﹸﻭﺍ ِ ِ ﺃ ﺍﻟﹾ ﺎﺕﹶ ﻟﹶ ﻔﹶ ﹸ ِﺫﹶﺍﺫﹶﻴ ﻜﹶﺎ
ﺘ ﺫﻨ ﺒﻪ ﺤﺩ ﺇﻨ ﻪ ﻤ ﻴﺕ ﻥﺤ ﺔﺇ ﻤ
.ِ ِ ﺍﻟ ﱠﻌ ﻰ ﻨﹾ ِ ﺎﺘﹶﻴ ُِ ﹸﻨﹶr ِ ﻭلَ ﺍﻟﱠ
ﻠﻪ ﺒﺄﺫ ﻲ ﻫ ﻥ ﻴ ﻬ ﻋﻥ ﻨ ﻲ ﺭﺴ
If someone died, Huthayfah ibn al-Yamaan used to say, “Do not proclaim his
death to anyone, for I fear that it may be a death announcement and I heard
Allaah’s Messenger (r) with my own two ears forbid the death announcement.”45
However, a calmly expressed general announcement is allowed
ﱡﻭﺍ ﹶﻡ ﹶ ﹶ ﹸ ِ ﺎ ﺎ ِ ِ ﺍﻟ ﱠ ِﻟﹶﻰ ﺃَﺼr ِ ﻰ ﺍﻟ ﱠ ﻗﹶﺎلَ: ﻨﹶ ﻨﹾ ِﻲ ﺍﻟﱠ ﺓ ﻴ ﺃَ ِﻲﻥ
ﺤ ﺒﻪ ﻨﺠ ﺸﻲ ﺜﻡ ﺘﻘﺩ ﻓﺼﻔ ﺇ ﻌ ﻨﺒﻲ ﻋ ﺒ ﻫﺭ ﺭ ﹶ ﺭﻀ ﻠﻪ ﻋ ﻪ
.ﺎ ﺃَﺭﺭ ﻓﹶﻜﹶ ﺨﹶﻠﹾﻔﹶ
ﻪ ﺒ ﺒﻌ
Aboo Hurayrah reported that Allaah’s Messenger (r) announced the death of the
Najaashee to his companions on the very day that he died, then he stepped
forward and they lined up behind him and he made [a funeral prayer consisting
of] four takbeers.46
5. Gathering to Give Condolences
The practise of organizing gatherings in the home, at the grave or in the
masjid to give condolenses to the family of the dead person is against the sunnah
of the companions of the Prophet (r).
ل ﻤﻴﺕ ﻭﺼ ﻌﺔ ﻁﻌ ﻡ ﻤﻥ
ِ ِ ﺎ ﹶ ﺍﻟ ﱠ ﻨﹾ ِ ِ ﺍﻟﹾ ِﻟﹶﻰ ﺃَﻫ ﺎ ِ ﻯ ﺍﹾ ِﺠ ِﻲ ﻗﹶﺎل: ﹸ ﱠﺎ ﻨﹶ ِ ﺍﻟﱠ ِ ﺍﻟﹾﺒ ِ ِﻴ ٍ ﺒ ﻥ
َ ﻜﻨ ﺭ ﻹ ﺘﻤ ﻉ ﺇ ﻋ ﺠﺭ ﺭ ﻥ ﻋ ﺩ ﻠﻪ ﺒﺠﻠ
. ِ ﺎ ﺍﻟ ﱢ
ﻨﻴ ﺤﺔ
45
Collected by at-Tirmithee and Sunan Ibn-i-Majah vol.2, p.382 no.1476.
46
Collected by al-Bukhaaree and Muslim, Sahih Al-Bukhari, vol.2, p.227 no.404, Sahih Muslim
vol.2, p.452 no.2077 &2078, Sunan Abu Dawud vol.2, p.911, no.3198 and Mishkat Al-Masabih,,
vol.1, p.348.