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In the name of Allah, the Most Gracious, the Most Merciful.

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Ifadah Center

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for Humanities Studies and Research

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presents

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The Abridged Sahih al-Bukhari

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Chapter: Entering upon the deceased after death once they have been shrouded

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On the authority of Ibn Shihab, who said:

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Abu Salamah informed me

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that 'A'ishah reported

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that Abu Bakr, may Allah be pleased with him, arrived on horseback from his dwelling in al-Sunh,

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until he dismounted and entered the mosque.

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He did not speak to the people until he entered upon 'A'ishah.

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He then headed toward the Messenger of Allah, peace and blessings of Allah be upon him,

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who was covered with a Hibrah garment.

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He uncovered his face,

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then leaned over him, kissed him, and wept.

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Then he said:

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"May my father and mother be sacrificed for you!

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By Allah, Allah will not combine two deaths upon you.

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As for the death that was decreed for you, you have already experienced it."

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Al-Zuhri said:

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Abu Salamah narrated to me from 'Abdullah Ibn 'Abbas

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that Abu Bakr went out while 'Umar was speaking to the people.

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He said:

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"Sit down, O 'Umar."

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But 'Umar refused to sit.

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The people turned to him [Abu Bakr] and left 'Umar.

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Abu Bakr said:

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"To proceed:

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Whoever among you worshipped Muhammad, peace and blessings of Allah be upon him,

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then Muhammad has indeed died.

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And whoever among you worshipped Allah,

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then Allah is Ever-Living and does not die."

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Allah says:

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“Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on his heels doth no hurt to Allah, and Allah will reward the thankful.” (3:144)

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up to His saying:

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"...the grateful."

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And he said:

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"By Allah, it is as if the people did not know that Allah had revealed this verse

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until Abu Bakr recited it.

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Then all the people received it from him,

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and I did not hear a single person among the people but that they were reciting it."

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Sa'id Ibn al-Musayyib informed me

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that 'Umar said:

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"By Allah, it was only when I heard Abu Bakr recite it

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that I was struck down,

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until my legs could no longer support me,

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and I collapsed to the ground when I heard him recite it,

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realizing that the Prophet, peace and blessings of Allah be upon him, had indeed died."

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Commentary on the hadith:

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"Arrived" means he came.

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"Al-Sunh" refers to the high grounds,

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which are the dwellings of the Banu al-Harith Ibn al-Khazraj,

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located to the north and northeast of the Prophet's Mosque.

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"He headed toward" means he intended [to reach] the Prophet, peace and blessings of Allah be upon him.

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"Covered" means veiled.

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"With a Hibrah garment"

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A Hibrah is a Yemeni garment.

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"Then leaned over him and kissed him"

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between his eyes.

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"May my father and mother be sacrificed for you"

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means: I ransom you with my father and mother.

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"By Allah, Allah will not combine two deaths upon you"

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He said this in response to those who said

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that the Messenger of Allah, peace and blessings of Allah be upon him, had not died,

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and that he would be resurrected

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to cut off the hands and feet of certain men.

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"The people turned to him"

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meaning to Abu Bakr, may Allah be pleased with him.

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“Muhammad is but a messenger, messengers (the like of whom) have passed away before him. Will it be that, when he dieth or is slain, ye will turn back on your heels? He who turneth back on his heels doth no hurt to Allah, and Allah will reward the thankful.” (3:144)

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meaning he is not an unprecedented messenger;

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rather, he is of the same nature as the messengers who came before him.

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Their duty is to convey the messages of their Lord and execute His commands.

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They are not immortal,

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and their continued presence is not a condition for complying with Allah's commands.

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Rather, it is the duty of the Ummah to worship their Lord at all times and in all circumstances.

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"Reciting it"

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means reading it.

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"I was struck down"

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means I was stunned and bewildered.

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It is also said: I fell.

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And other interpretations exist.

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"My legs could no longer support me"

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means they could not carry me.

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"I collapsed"

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means I fell.

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From the benefits of the hadith:

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One learns from the hadith

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the recommendation of covering the deceased.

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Its wisdom is to protect them from being exposed

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and to veil their changed features from the eyes of others.

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It also indicates the permissibility of uncovering the face of the deceased again,

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and kissing the deceased,

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due to the action of Abu Bakr, may Allah be pleased with him.

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It also shows the permissibility of sadness and weeping for the deceased, provided it is not wailing.

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The hadith clarifies the virtue of al-Siddiq, may Allah be pleased with him,

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and that he was more knowledgeable than 'Umar, may Allah be pleased with him.

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It shows the great status of Abu Bakr, may Allah be pleased with him,

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in the hearts of the Companions, may Allah be pleased with them.

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The hadith shows 'A'ishah's, may Allah be pleased with her, concern for the affairs of the Shari'ah,

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and that this did not distract her from remembering the state of the people on that day.

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It permits entering upon the deceased without seeking permission.

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It permits ransoming the Prophet with one's parents.

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It shows the legitimacy of not following the opinion of someone of lesser status when someone of higher status is present.

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The hadith indicates that a Companion may err in interpretation.

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It demonstrates the intensity of the Companions' love for the Prophet, peace and blessings of Allah be upon him.

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It confirms that death is a reality for every created being,

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and that the Prophets, peace be upon them, die.

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It shows the legitimacy of addressing the people during important matters and calamities.

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It encourages steadying the people when disasters occur,

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and reminding them of what they may have forgotten due to the severity of the situation.

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On the authority of Kharijah Ibn Zayd Ibn Thabit,

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from Umm al-'Ala', a woman among their people

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who pledged allegiance to the Messenger of Allah, peace and blessings of Allah be upon him.

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She said: "'Uthman Ibn Maz'un was assigned to us in the lottery

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when the Ansar drew lots for the housing of the Muhajirun.

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He fell ill, and we nursed him until he passed away.

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Then we wrapped him in his garments."

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In one narration:

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"When he died, was washed, and shrouded in his garments,

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the Messenger of Allah, peace and blessings of Allah be upon him, entered upon us.

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I said: 'May the mercy of Allah be upon you, Abu al-Sa'ib.

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My testimony for you is that Allah has honored you.'

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He said: 'How do you know?'

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I said: 'I do not know, by Allah.'

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He said: 'As for him, the Certainty [death] has come to him.

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I truly hope for good for him from Allah.

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By Allah, I do not know, even though I am the Messenger of Allah,

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“Say: I am no new thing among the messengers (of Allah), nor know I what will be done with me or with you. I do but follow that which is inspired in me, and I am but a plain warner.” (46:9)

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what will be done with him.'" Umm al-'Ala' said:

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"By Allah, I will never praise anyone after him."

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She said: "I saw in a dream that 'Uthman had a spring flowing.

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I went to the Messenger of Allah, peace and blessings of Allah be upon him,

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and mentioned that to him.

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He said: 'That is his deeds flowing for him.'"

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Commentary on the hadith:

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"Assigned to us" means he fell to our share in the lottery of the Ansar,

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to whom Umm al-'Ala' belonged,

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when the Ansar drew lots for the housing of the Muhajirun.

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The meaning is that the Ansar divided the Muhajirun by lottery

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regarding their stay with them and their residence in their homes.

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"Fell ill" means he became sick.

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"We nursed him" means we took care of his needs during his illness.

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"Abu al-Sa'ib" is the kunyah of 'Uthman Ibn Maz'un, may Allah be pleased with him.

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"My testimony for you is that Allah has honored you"

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means: I swear by Allah that Allah has honored you.

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"The Certainty has come to him" means death.

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"I will never praise" means I will never commend.

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"A spring" means a water spring.

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"That is his deeds flowing for him"

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means some of his deeds remain, with their reward continuing for him.

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From the benefits of the hadith:

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The hadith is evidence that one cannot definitively declare anyone to be in Paradise

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except for those whom the Lawgiver has specified,

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such as the ten promised Paradise and their likes.

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It shows the recommendation of consoling the poor

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who have neither wealth nor a home,

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by offering wealth and allowing them the use of one's home.

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It shows the legitimacy of praying for the deceased.

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The hadith permits the testimony of Muslims

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for a deceased Muslim and praising them.

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It permits the use of lots for charitable acts when there is competition.

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On the authority of Jabir Ibn 'Abdullah, may Allah be pleased with them both, who said:

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My father was brought on the day of Uhud, having been mutilated,

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until he was placed before the Messenger of Allah, peace and blessings of Allah be upon him.

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He had been covered with a garment.

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I went to uncover him,

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and in one narration:

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I began to uncover the garment from his face, weeping,

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but my people forbade me.

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Then I went to uncover him,

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and my people forbade me.

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The Messenger of Allah, peace and blessings of Allah be upon him, ordered [that he be moved],

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and he was lifted.

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Then he heard the voice of a wailing woman.

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In one narration:

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My aunt Fatimah began to weep.

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He asked: "Who is this?"

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They said: "The daughter of 'Umar,"

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or "the sister of 'Umar."

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He said: "Why do you weep?"

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or "Do not weep."

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"The angels continued to shade him with their wings until he was lifted."

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Commentary on the hadith:

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"Having been mutilated"

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means the polytheists mutilated him,

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cutting off his nose and ears.

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"Covered"

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means veiled.

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"He was lifted"

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means from his washing place.

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"Voice of a wailing woman"

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means she was weeping with a loud voice.

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"The angels continued to shade him with their wings"

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due to their gathering around him,

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and their crowding to hasten the ascent of his soul,

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to give him glad tidings of the honor Allah has prepared for him,

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or that they shaded him from the heat

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so that he would not change,

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or because he is one of the seven whom Allah will shade in His shade on the day when there is no shade but His.

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From the benefits of the hadith:

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The hadith demonstrates the virtue of Jabir’s father, may Allah be pleased with them both.

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It contains testimony that he is in Paradise.

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The hadith indicates that one should not definitively declare anyone to be in Paradise except through a textual source.

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It permits weeping over the deceased.

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It establishes the legitimacy of consoling the family of the deceased by praising the departed.

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And mentioning the bliss that Allah, the Almighty, has prepared for His servants.

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It contains a prohibition against uncovering the deceased unnecessarily.

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Chapter: A man announcing his own death to the family of the deceased.

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From Abu Hurayrah, may Allah be pleased with him:

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That the Messenger of Allah, peace be upon him, announced the death of the Negus on the day he died.

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He went out with them to the prayer ground.

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He arranged them in rows.

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And he performed four takbirs over him.

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Commentary on the hadith:

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"Announced" means he informed them of his death.

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The Negus was the King of Abyssinia.

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It is said his name was Ashama, and other names have been mentioned as well.

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From the benefits of the hadith:

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The hadith establishes the permissibility of announcing a death.

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As for the prohibited announcement, it refers to the practice of the Age of Ignorance.

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The hadith serves as evidence for those who permit the funeral prayer for the absent.

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From Anas Ibn Malik, may Allah be pleased with him, who said:

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The Prophet, peace be upon him, delivered a sermon and said:

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"Zayd took the banner and was struck down."

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"Then Ja'far took it and was struck down."

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"Then 'Abdullah Ibn Rawahah took it and was struck down."

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"Then Khalid Ibn al-Walid took it."

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In one narration:

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"Until the banner was taken by a sword from the swords of Allah."

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"Without being appointed, and victory was granted to him."

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And he said:

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"It does not please us that they are with us."

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Or he said:

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"It does not please them that they are with us."

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And his eyes were shedding tears.

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00:13:34,970 --> 00:13:38,350
Commentary on the hadith:

238
00:13:38,350 --> 00:13:41,350
"Took the banner" refers to the banner of jihad.

239
00:13:41,350 --> 00:13:44,450
His story took place during the Battle of Mu'tah.

240
00:13:44,450 --> 00:13:48,480
Zayd is Ibn Harithah, may Allah be pleased with him.

241
00:13:48,480 --> 00:13:51,610
"Was struck down" means he was killed.

242
00:13:51,610 --> 00:13:56,610
Ja'far is Ibn Abi Talib, may Allah be pleased with him.

243
00:13:57,610 --> 00:14:02,610
Meaning he became a commander on his own initiative without being appointed by the leader.

244
00:14:02,610 --> 00:14:05,830
"It does not please us that they are with us."

245
00:14:05,830 --> 00:14:10,830
Because their state where they are is better than if they were with us.

246
00:14:10,830 --> 00:14:12,990
"And his eyes were shedding tears."

247
00:14:12,990 --> 00:14:15,990
Meaning tears were flowing from them.

248
00:14:15,990 --> 00:14:19,179
From the benefits of the hadith:

249
00:14:19,179 --> 00:14:21,860
The hadith teaches:

250
00:14:21,860 --> 00:14:24,860
The permissibility of weeping for the deceased.

251
00:14:24,860 --> 00:14:28,860
It encourages taking initiative to assume responsibility.

252
00:14:28,860 --> 00:14:31,860
If failing to do so would lead to corruption.

253
00:14:31,860 --> 00:14:37,779
Chapter: The virtue of one who loses a child and seeks reward from Allah.

254
00:14:37,779 --> 00:14:40,779
Allah, the Almighty, said:

255
00:14:40,779 --> 00:14:42,779
﴾And give good tidings to the patient.﴿

256
00:14:42,779 --> 00:14:47,509
From Anas Ibn Malik, may Allah be pleased with him, who said:

257
00:14:47,509 --> 00:14:51,509
The Messenger of Allah, peace be upon him, said:

258
00:14:51,509 --> 00:14:56,539
"There is no Muslim who loses three of his children,"

259
00:14:56,539 --> 00:14:59,539
"Before they reach the age of puberty,"

260
00:14:59,539 --> 00:15:02,539
"But Allah will admit him to Paradise,"

261
00:15:02,539 --> 00:15:05,929
"By the grace of His mercy toward them."

262
00:15:05,929 --> 00:15:08,929
And from Abu Hurayrah, may Allah be pleased with him:

263
00:15:08,929 --> 00:15:12,960
From the Prophet, peace be upon him, who said:

264
00:15:12,960 --> 00:15:16,960
"No Muslim loses three children,"

265
00:15:16,960 --> 00:15:18,960
"And enters the Fire,"

266
00:15:18,960 --> 00:15:22,700
"Except for the fulfillment of the oath."

267
00:15:22,700 --> 00:15:26,210
Commentary on the hadith:

268
00:15:26,210 --> 00:15:30,210
"Who loses a child and seeks reward"

269
00:15:30,210 --> 00:15:34,210
Meaning he is patient, content with the decree of Allah, the Exalted.

270
00:15:34,210 --> 00:15:37,399
Hoping for His mercy and forgiveness.

271
00:15:37,399 --> 00:15:39,399
"Before they reach the age of puberty"

272
00:15:39,399 --> 00:15:41,399
Meaning they have not reached maturity.

273
00:15:41,399 --> 00:15:44,429
So sins are not recorded against them.

274
00:15:44,429 --> 00:15:46,429
"And enters the Fire"

275
00:15:46,429 --> 00:15:48,529
Meaning he enters it.

276
00:15:48,529 --> 00:15:50,529
"Except for the fulfillment of the oath"

277
00:15:50,529 --> 00:15:55,529
Meaning to the extent that Allah fulfills His oath in His saying, the Exalted:

278
00:15:55,529 --> 00:15:59,529
﴾There is none of you except that he will come to it.﴿

279
00:15:59,529 --> 00:16:03,980
“There is not one of you but shall approach it. That is a fixed ordinance of thy Lord.” (19:71)

280
00:16:03,980 --> 00:16:07,779
From the benefits of the hadith:

281
00:16:07,779 --> 00:16:09,779
The hadith teaches:

282
00:16:09,779 --> 00:16:12,779
There is no salvation for the disbeliever through the death of his children.

283
00:16:12,779 --> 00:16:17,840
Rather, one is saved from the Fire through faith and avoiding sins.

284
00:16:17,840 --> 00:16:20,840
The hadith explains the virtue of patience.

285
00:16:20,840 --> 00:16:24,840
The hadith indicates that the affection of parents,

286
00:16:24,840 --> 00:16:27,840
Is a complete affection, not lacking.

287
00:16:27,840 --> 00:16:33,889
Chapter: A man saying to a woman at the grave:

288
00:16:33,889 --> 00:16:35,340
"Be patient."

289
00:16:35,340 --> 00:16:38,340
From Thabit al-Bunani, who said:

290
00:16:38,340 --> 00:16:43,340
I heard Anas Ibn Malik saying to a woman from his family:

291
00:16:43,340 --> 00:16:45,340
"Do you know so-and-so?"

292
00:16:45,340 --> 00:16:47,340
She said, "Yes."

293
00:16:47,340 --> 00:16:48,340
He said:

294
00:16:48,340 --> 00:16:54,340
"The Prophet, peace be upon him, passed by her while she was weeping at a grave."

295
00:16:54,340 --> 00:16:55,340
He said:

296
00:16:55,340 --> 00:16:58,340
"Fear Allah and be patient."

297
00:16:58,340 --> 00:16:59,340
She said:

298
00:16:59,340 --> 00:17:01,340
"Leave me alone,"

299
00:17:01,340 --> 00:17:04,430
"For you have not been afflicted by my calamity."

300
00:17:04,430 --> 00:17:05,430
He said:

301
00:17:05,430 --> 00:17:08,430
So he passed by her and went on.

302
00:17:08,430 --> 00:17:10,430
A man passed by her and said:

303
00:17:10,430 --> 00:17:15,430
"What did the Messenger of Allah, peace be upon him, say to you?"

304
00:17:15,430 --> 00:17:16,430
She said:

305
00:17:16,430 --> 00:17:18,430
"I did not recognize him."

306
00:17:18,430 --> 00:17:19,430
He said:

307
00:17:19,430 --> 00:17:23,430
"That was the Messenger of Allah, peace be upon him."

308
00:17:23,430 --> 00:17:24,500
He said:

309
00:17:24,500 --> 00:17:26,500
So she came to his door,

310
00:17:26,500 --> 00:17:29,500
And found no doorman at it.

311
00:17:29,500 --> 00:17:31,529
She said:

312
00:17:31,529 --> 00:17:32,529
"O Messenger of Allah,"

313
00:17:32,529 --> 00:17:35,690
"By Allah, I did not recognize you."

314
00:17:35,690 --> 00:17:38,690
The Prophet, peace be upon him, said:

315
00:17:38,690 --> 00:17:43,299
"Patience is at the first shock."

316
00:17:43,299 --> 00:17:46,940
Commentary on the hadith:

317
00:17:46,940 --> 00:17:48,940
"Fear Allah and be patient."

318
00:17:48,940 --> 00:17:50,940
Meaning do not despair.

319
00:17:50,940 --> 00:17:54,029
For despair nullifies the reward.

320
00:17:54,029 --> 00:17:55,029
"Leave me alone."

321
00:17:55,029 --> 00:17:57,029
Meaning move away from me.

322
00:17:57,029 --> 00:17:59,029
And restrain yourself from me.

323
00:17:59,029 --> 00:18:02,160
"For you have not been afflicted by my calamity."

324
00:18:02,160 --> 00:18:05,160
Meaning you have not been struck by my misfortune.

325
00:18:05,160 --> 00:18:07,220
"So he passed by her and went on."

326
00:18:07,220 --> 00:18:09,220
Meaning he left her.

327
00:18:09,220 --> 00:18:12,220
The man was al-Fadl Ibn 'Abbas.

328
00:18:12,220 --> 00:18:14,220
"Doorman"

329
00:18:14,220 --> 00:18:16,289
Meaning a guard or gatekeeper.

330
00:18:16,289 --> 00:18:18,289
"At the first shock"

331
00:18:18,289 --> 00:18:21,289
Meaning at the onset and intensity of the calamity.

332
00:18:21,289 --> 00:18:24,349
From the benefits of the hadith:

333
00:18:24,349 --> 00:18:26,990
The hadith teaches:

334
00:18:26,990 --> 00:18:28,990
The permissibility of visiting graves.

335
00:18:28,990 --> 00:18:33,990
It contains the legitimacy of enjoining good and forbidding evil.

336
00:18:33,990 --> 00:18:39,990
The hadith demonstrates his humility, peace be upon him, and his gentleness.

337
00:18:39,990 --> 00:18:43,089
It prohibits the weeping of despair after death.

338
00:18:43,089 --> 00:18:48,089
It permits offering exhortations to the one weeping, reminding them of fearing Allah and patience.

339
00:18:48,089 --> 00:18:52,119
It shows the virtue of accepting the excuse of the afflicted.

340
00:18:52,119 --> 00:18:59,180
The hadith shows that one who enjoins good should be accepted even if the person did not recognize the one enjoining it.

341
00:18:59,180 --> 00:19:02,250
It shows that despair is among the forbidden things.

342
00:19:02,250 --> 00:19:08,250
It encourages enduring harm when offering advice and spreading exhortation.

343
00:19:08,250 --> 00:19:15,250
It shows that if a direct address does not reach the intended person, it has no effect.

344
00:19:15,250 --> 00:19:20,230
Chapter: White garments for the shroud.

345
00:19:21,970 --> 00:19:24,970
From 'A'ishah, may Allah be pleased with her, who said:

346
00:19:24,970 --> 00:19:27,970
I entered upon Abu Bakr, may Allah be pleased with him.

347
00:19:27,970 --> 00:19:33,970
He said, "In how many garments did you shroud the Prophet, peace be upon him?"

348
00:19:33,970 --> 00:19:38,970
She said, "In three white Sahuli garments."

349
00:19:38,970 --> 00:19:45,220
In one narration: "In three white Yemeni garments."

350
00:19:45,220 --> 00:19:48,380
Sahuli, made of cotton.

351
00:19:48,380 --> 00:19:51,480
There was no shirt or turban among them.

352
00:19:51,480 --> 00:19:58,480
He said to her, "On which day did the Messenger of Allah, peace be upon him, die?"

353
00:19:58,480 --> 00:20:01,539
She said, "Monday."

354
00:20:01,539 --> 00:20:05,579
He said, "And what day is today?"

355
00:20:05,579 --> 00:20:08,700
She said, "Monday."

356
00:20:08,700 --> 00:20:13,769
He said, "I hope for it between now and the night."

357
00:20:13,769 --> 00:20:15,769
He looked at a garment he was wearing,

358
00:20:15,769 --> 00:20:19,769
Which he used to wear while ill, and it had a stain of saffron.

359
00:20:19,769 --> 00:20:25,769
He said, "Wash this garment of mine and add two more to it,"

360
00:20:25,769 --> 00:20:27,769
"And shroud me in them."

361
00:20:27,769 --> 00:20:30,859
I said, "This is worn out."

362
00:20:30,859 --> 00:20:36,019
He said, "The living are more entitled to the new than the dead."

363
00:20:36,019 --> 00:20:39,150
"It is only for the discharge."

364
00:20:39,150 --> 00:20:43,150
He did not pass away until he reached the evening of Tuesday night.

365
00:20:43,150 --> 00:20:46,150
And he was buried before morning.

366
00:20:46,150 --> 00:20:50,240
Commentary on the hadith:

367
00:20:50,240 --> 00:20:54,240
"Sahuli" is attributed to a place in Yemen.

368
00:20:54,240 --> 00:20:56,240
And it is said otherwise.

369
00:20:56,240 --> 00:21:00,240
"Sahl" is a white garment made of cotton.

370
00:21:00,339 --> 00:21:03,339
"I hope for it between now and the night."

371
00:21:03,339 --> 00:21:09,339
Meaning I hope from Allah, the Exalted, that my death will be between the time I am in now,

372
00:21:09,339 --> 00:21:12,339
And the night that is coming.

373
00:21:12,339 --> 00:21:15,339
Meaning it would be on Monday.

374
00:21:15,339 --> 00:21:20,339
So that his death would be on the same day as the death of the Prophet, peace be upon him.

375
00:21:20,339 --> 00:21:22,430
"He used to wear while ill."

376
00:21:22,430 --> 00:21:26,430
Nursing is the care and treatment of the sick.

377
00:21:26,430 --> 00:21:29,589
"Stain" means a smudge or trace.

378
00:21:29,589 --> 00:21:33,690
"Worn out" means old and tattered.

379
00:21:33,690 --> 00:21:36,750
"More entitled" means more deserving.

380
00:21:36,750 --> 00:21:37,750
"For the discharge."

381
00:21:37,750 --> 00:21:40,750
The discharge is pus and fluid.

382
00:21:40,750 --> 00:21:44,750
It is possible that "discharge" is meant in its well-known sense.

383
00:21:44,750 --> 00:21:48,750
Meaning the new is for the one who expects the discharge in his remains.

384
00:21:48,750 --> 00:21:51,779
"Cotton" means cotton.

385
00:21:51,779 --> 00:21:55,680
From the benefits of the hadith:

386
00:21:55,680 --> 00:21:57,680
The hadith teaches:

387
00:21:57,680 --> 00:22:00,680
The recommendation of using three shrouds.

388
00:22:00,680 --> 00:22:04,680
It permits shrouding in washed and old garments.

389
00:22:04,680 --> 00:22:08,740
The hadith shows prioritizing the living with new things.

390
00:22:08,740 --> 00:22:11,740
It permits burying the deceased at night.

391
00:22:11,740 --> 00:22:16,740
It shows the recommendation of seeking to emulate what happened to the great ones.

392
00:22:16,740 --> 00:22:18,740
Seeking blessing through that.

393
00:22:18,740 --> 00:22:22,740
The hadith shows that a person may take knowledge from those below him.

394
00:22:22,740 --> 00:22:26,740
It shows the virtue of Abu Bakr, may Allah be pleased with him.

395
00:22:26,740 --> 00:22:30,740
And the soundness of his intuition and his steadfastness at the time of his death.

396
00:22:30,740 --> 00:22:34,740
It shows the condemnation of excess in all matters.

397
00:22:34,740 --> 00:22:39,759
Chapter: Shrouding in two garments.

398
00:22:39,759 --> 00:22:43,789
From Ibn 'Abbas, may Allah be pleased with them both, who said:

399
00:22:43,789 --> 00:22:49,789
While a man was standing with the Prophet, peace be upon him, at 'Arafah,

400
00:22:49,789 --> 00:22:52,789
He fell from his mount and it broke his neck.

401
00:22:52,789 --> 00:22:55,789
Or he said: "And he broke his neck."

402
00:22:55,789 --> 00:23:00,210
In another narration: "And he snapped his neck."

403
00:23:00,210 --> 00:23:03,210
The Prophet, peace be upon him, said:

404
00:23:03,210 --> 00:23:06,210
"Wash him with water and lotus leaves."

405
00:23:06,210 --> 00:23:09,299
"And shroud him in two garments."

406
00:23:09,299 --> 00:23:12,299
In another narration: "In his two garments."

407
00:23:12,299 --> 00:23:15,299
"And do not apply perfume to him."

408
00:23:15,299 --> 00:23:19,299
"Do not cover his head, and do not apply embalming herbs to him."

409
00:23:19,299 --> 00:23:23,299
"For Allah will resurrect him on the Day of Resurrection in a state of talbiyah."

410
00:23:23,299 --> 00:23:28,039
In another narration: "He will be resurrected reciting the talbiyah."

411
00:23:28,039 --> 00:23:31,460
Commentary on the hadith:

412
00:23:31,460 --> 00:23:34,460
"He broke his neck" or "He snapped his neck."

413
00:23:34,460 --> 00:23:37,460
This comes from *waqs*, which means breaking the neck.

414
00:23:37,460 --> 00:23:39,680
"Do not cover his head."

415
00:23:39,680 --> 00:23:41,680
Meaning: Do not veil it.

416
00:23:41,680 --> 00:23:43,680
"Do not apply embalming herbs to him."

417
00:23:43,680 --> 00:23:45,680
Meaning: Do not touch him with *hanut* (embalming herbs).

418
00:23:45,680 --> 00:23:48,680
*Hanut* is what is used to scent the deceased.

419
00:23:48,680 --> 00:23:50,680
It consists of perfumes mixed together.

420
00:23:50,680 --> 00:23:52,680
"In a state of talbiyah."

421
00:23:52,680 --> 00:23:57,680
Meaning: He will be gathered on the Day of Resurrection in the state in which he died.

422
00:23:57,680 --> 00:24:00,680
This is so that it may be a sign of his Hajj.

423
00:24:00,680 --> 00:24:04,099
From the benefits of the hadith:

424
00:24:04,099 --> 00:24:06,859
One learns from the hadith:

425
00:24:06,859 --> 00:24:09,859
The permissibility of shrouding in two garments.

426
00:24:09,859 --> 00:24:11,859
This is the sufficient shroud.

427
00:24:11,859 --> 00:24:14,960
The shroud of necessity is one garment.

428
00:24:14,960 --> 00:24:17,960
The hadith also contains the washing of a deceased person who was in ihram with lotus leaves.

429
00:24:17,960 --> 00:24:21,960
This indicates that he has exited the state of ihram.

430
00:24:21,960 --> 00:24:25,990
It also shows that a man's ihram covers the head, but not the face.

431
00:24:25,990 --> 00:24:29,059
It also shows that whoever begins an act of obedience,

432
00:24:29,059 --> 00:24:32,059
And death intervenes before he completes it,

433
00:24:32,059 --> 00:24:35,059
It is hoped that Allah, the Exalted, will record him,

434
00:24:35,059 --> 00:24:38,059
Record him in the Hereafter among the people of that deed,

435
00:24:38,059 --> 00:24:42,059
And accept it from him, provided the intention was sincere.

436
00:24:42,059 --> 00:24:49,039
Chapter: Shrouding in a shirt, whether it suffices or not.

437
00:24:49,039 --> 00:24:52,809
And regarding those who shroud without a shirt.

438
00:24:52,809 --> 00:24:55,809
From Ibn 'Umar, may Allah be pleased with them both:

439
00:24:55,809 --> 00:24:59,809
When 'Abdullah Ibn Ubayy died,

440
00:24:59,809 --> 00:25:03,809
His son came to the Prophet, peace be upon him,

441
00:25:03,809 --> 00:25:06,809
And said: "O Messenger of Allah,

442
00:25:06,809 --> 00:25:09,809
Give me your shirt so I may shroud him in it,

443
00:25:09,809 --> 00:25:12,809
And pray over him, and ask forgiveness for him."

444
00:25:12,809 --> 00:25:16,940
The Prophet, peace be upon him, gave him his shirt.

445
00:25:16,940 --> 00:25:20,940
Then he said: "Inform me so I may pray over him."

446
00:25:20,940 --> 00:25:22,940
So he informed him.

447
00:25:22,940 --> 00:25:25,940
When he intended to pray over him,

448
00:25:25,940 --> 00:25:28,940
'Umar, may Allah be pleased with him, pulled him back,

449
00:25:28,940 --> 00:25:33,940
And said: "Has Allah not forbidden you from praying over the hypocrites?"

450
00:25:33,940 --> 00:25:36,000
In another narration:

451
00:25:36,000 --> 00:25:39,000
"And Allah has forbidden you from asking forgiveness for them."

452
00:25:39,000 --> 00:25:43,000
He said: "I have been given a choice between two things."

453
00:25:43,000 --> 00:25:48,029
He said: "Ask forgiveness for them or do not ask forgiveness for them."

454
00:25:48,029 --> 00:25:51,029
“Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk.” (9:80)

455
00:25:51,029 --> 00:25:54,029
"Allah will never forgive them."

456
00:25:54,029 --> 00:25:58,190
In another narration: "And I will increase it beyond seventy."

457
00:25:58,190 --> 00:26:01,259
So he prayed over him.

458
00:26:01,259 --> 00:26:04,259
In another narration: "And we prayed with him."

459
00:26:04,259 --> 00:26:06,289
Then it was revealed:

460
00:26:06,289 --> 00:26:10,289
"And do not pray over any of them who has died, ever."

461
00:26:10,289 --> 00:26:13,289
“And never (O Muhammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers.” (9:84)

462
00:26:13,289 --> 00:26:17,569
Commentary on the hadith:

463
00:26:17,569 --> 00:26:19,569
That 'Abdullah Ibn Ubayy,

464
00:26:19,569 --> 00:26:22,569
Is Ibn Salul, the leader of the hypocrites.

465
00:26:22,569 --> 00:26:24,569
"Shroud him in it."

466
00:26:24,569 --> 00:26:27,569
Meaning: Make your shirt a shroud for him.

467
00:26:27,569 --> 00:26:28,660
"Inform me."

468
00:26:28,660 --> 00:26:31,660
Meaning: Notify me and tell me.

469
00:26:31,660 --> 00:26:33,759
"I have been given a choice between two things."

470
00:26:33,759 --> 00:26:36,759
Meaning: I am given the choice between two matters.

471
00:26:36,759 --> 00:26:38,759
Seeking forgiveness or not doing so.

472
00:26:38,759 --> 00:26:42,890
“Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk.” (9:80)

473
00:26:42,890 --> 00:26:45,890
“Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk.” (9:80)

474
00:26:45,890 --> 00:26:48,890
"Allah will never forgive them."

475
00:26:48,890 --> 00:26:51,890
For the disbeliever, neither seeking forgiveness nor deeds will benefit him,

476
00:26:51,890 --> 00:26:55,180
As long as he remains a disbeliever.

477
00:26:55,180 --> 00:26:59,180
"And do not pray over any of them who has died, ever."

478
00:26:59,180 --> 00:27:01,180
“And never (O Muhammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers.” (9:84)

479
00:27:01,180 --> 00:27:04,180
Meaning: After burial, to pray for him.

480
00:27:04,180 --> 00:27:07,180
For the prayer of the Prophet, peace be upon him,

481
00:27:07,180 --> 00:27:10,180
And his standing at their graves,

482
00:27:10,180 --> 00:27:12,180
Is an intercession from him for them.

483
00:27:12,180 --> 00:27:15,559
Yet intercession does not benefit them.

484
00:27:15,559 --> 00:27:19,329
From the benefits of the hadith:

485
00:27:19,329 --> 00:27:21,329
One learns from the hadith:

486
00:27:21,329 --> 00:27:24,329
The prohibition of praying over a deceased disbeliever.

487
00:27:24,329 --> 00:27:27,329
There is a difference of opinion regarding the permissibility of washing a deceased disbeliever,

488
00:27:27,329 --> 00:27:30,329
And shrouding and burying him.

489
00:27:30,329 --> 00:27:35,329
It also shows the permissibility of asking someone who has abundance for a blessing.

490
00:27:35,329 --> 00:27:39,329
The hadith contains an indication of the virtue of 'Umar, may Allah be pleased with him,

491
00:27:39,329 --> 00:27:42,329
And the Qur'an being revealed in agreement with his opinion.

492
00:27:42,329 --> 00:27:49,309
From Jabir Ibn 'Abdullah, may Allah be pleased with them both, who said:

493
00:27:49,309 --> 00:27:54,309
The Messenger of Allah, peace be upon him, came to 'Abdullah Ibn Ubayy,

494
00:27:54,309 --> 00:27:57,309
After he had been placed in his grave.

495
00:27:57,309 --> 00:27:59,309
He ordered him to be brought out,

496
00:27:59,309 --> 00:28:01,309
Then he placed him on his knees,

497
00:28:01,309 --> 00:28:04,309
And blew upon him from his saliva,

498
00:28:04,309 --> 00:28:06,309
And clothed him in his shirt.

499
00:28:06,309 --> 00:28:08,309
And Allah knows best.

500
00:28:08,309 --> 00:28:11,309
He had previously clothed Al-'Abbas in a shirt.

501
00:28:11,309 --> 00:28:13,500
In another narration:

502
00:28:13,500 --> 00:28:15,500
On the day of Badr,

503
00:28:15,500 --> 00:28:17,500
Prisoners were brought,

504
00:28:17,500 --> 00:28:18,500
And Al-'Abbas was brought,

505
00:28:18,500 --> 00:28:20,500
And he had no garment on him.

506
00:28:20,500 --> 00:28:25,500
The Prophet, peace be upon him, looked for a shirt,

507
00:28:25,500 --> 00:28:29,500
And they found the shirt of 'Abdullah Ibn Ubayy fit him.

508
00:28:29,500 --> 00:28:33,500
So the Prophet, peace be upon him, clothed him in it.

509
00:28:33,500 --> 00:28:40,500
That is why the Prophet, peace be upon him, removed his shirt that he had clothed him with.

510
00:28:40,500 --> 00:28:45,599
The Messenger of Allah, peace be upon him, was wearing two shirts.

511
00:28:45,599 --> 00:28:47,599
The son of 'Abdullah said to him:

512
00:28:47,599 --> 00:28:49,599
"O Messenger of Allah,

513
00:28:49,599 --> 00:28:53,599
Clothe my father in your shirt that is next to your skin."

514
00:28:53,599 --> 00:28:57,049
Commentary on the hadith:

515
00:28:58,619 --> 00:29:00,619
"Grave," meaning his burial pit.

516
00:29:00,619 --> 00:29:03,660
"Brought out," meaning from his grave.

517
00:29:03,660 --> 00:29:05,660
"Blew upon him."

518
00:29:05,660 --> 00:29:09,660
*Nafth* is blowing with a little bit of saliva.

519
00:29:09,660 --> 00:29:12,720
"He had previously clothed Al-'Abbas in a shirt."

520
00:29:12,720 --> 00:29:20,720
Meaning: He only clothed him as a recompense for when Al-'Abbas Ibn 'Abd Al-Muttalib, may Allah be pleased with him, had clothed him in a shirt,

521
00:29:20,720 --> 00:29:22,720
When he arrived in Medina.

522
00:29:22,720 --> 00:29:26,720
This was because they could not find a shirt suitable for Al-'Abbas,

523
00:29:26,720 --> 00:29:29,720
Except the shirt of 'Abdullah Ibn Ubayy,

524
00:29:29,720 --> 00:29:32,720
Because Al-'Abbas was very tall,

525
00:29:32,720 --> 00:29:35,720
And likewise was 'Abdullah Ibn Ubayy.

526
00:29:35,720 --> 00:29:39,039
From the benefits of the hadith:

527
00:29:39,039 --> 00:29:41,680
One learns from the hadith:

528
00:29:41,680 --> 00:29:46,680
The permissibility of removing a deceased person from his grave for a need or a benefit.

529
00:29:46,680 --> 00:29:50,680
It also shows the permissibility of re-shrouding the deceased.

530
00:29:50,680 --> 00:29:53,680
The hadith indicates that a good recompense,

531
00:29:53,680 --> 00:29:57,680
Is something the noble person commits to, even after the death of the benefactor.

532
00:29:57,680 --> 00:30:02,680
The hadith also shows that a kindness done to a man's uncle is a kindness done to him.