In the name of Allah, the Most Gracious, the Most Merciful.
Efada Center
For Human Studies and Research
Presents:
Abridged Sahih al-Bukhari.
Chapter: When a polytheist says at the time of death,
"There is no god but Allah."
Narrated Sa'id ibn al-Musayyib, from his father, who said:
When death approached Abu Talib,
Allah's Messenger (peace be upon him) came to him.
He found Abu Jahl and 'Abdullah ibn Abi Umayyah ibn al-Mughirah with him.
He said, "O uncle! Say: 'There is no god but Allah,'
a phrase with which I may plead for you before Allah."
Abu Jahl and 'Abdullah ibn Abi Umayyah said,
"Will you turn away from the religion of 'Abd al-Muttalib?"
Allah's Messenger (peace be upon him) kept on
offering it to him, while they repeated that statement,
until the last thing Abu Talib said to them was
that he was upon the religion of 'Abd al-Muttalib,
and he refused to say, "There is no god but Allah."
Allah's Messenger (peace be upon him) said,
"By Allah, I will surely seek forgiveness for you unless I am forbidden from doing so."
Then Allah revealed: ◁ It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they should be relatives, after it has become clear to them that they are companions of Hellfire. ▷
“It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire.” (9:113)
And Allah revealed concerning Abu Talib,
saying to Allah's Messenger (peace be upon him): ◁ Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. ▷
“Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is Best Aware of those who walk aright.” (28:56)
Commentary on the Hadith:
"A phrase with which I may plead for you before Allah":
It means: "I may bear witness for you with it before Allah."
"Will you turn away from the religion of 'Abd al-Muttalib?":
Meaning: "Will you abandon the religion of your father?"
"Offering it to him":
Meaning: he was presenting the declaration of monotheism (Tawhid) to his uncle.
"While they repeated that statement":
Meaning: they kept repeating it to him and reminding him of the religion of his father.
“It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire.” (9:113)
Meaning: it is neither proper nor fitting for the Prophet (peace be upon him)
nor for the believers in him
to seek forgiveness for whoever disbelieved in Allah and associated others with Him in worship.
“Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is Best Aware of those who walk aright.” (28:56)
Meaning: you do not possess the ability to guide anyone with the guidance of divine accord (Tawfiq).
Benefits of the Hadith:
Among the benefits derived from the hadith is:
That guidance of accord (Tawfiq) is possessed by none except Allah, Almighty and Glorious.
As for the prophets and their followers, theirs is the guidance of direction and instruction (Irshad).
It indicates the permissibility of taking an oath without being asked to do so.
The hadith points to the danger of accompanying those whose innate dispositions are corrupted and inverted.
It demonstrates the perfection of the Prophet's compassion and mercy toward creation.
It encourages maintaining good ties and loyalty.
It warns against blindly following the religion of one's forefathers, as it is a cause of stubbornness and denial.
Chapter: The preacher's admonition at the grave and his companions sitting around him.
Narrated 'Ali (may Allah be pleased with him):
We were attending a funeral at Baqi' al-Gharqad,
when the Prophet (peace be upon him) came and sat down,
and we sat around him. He had a small stick in his hand,
and he bowed his head and began scratching the ground with his stick.
In a narration: He took a stick and began scratching the ground with it.
Then he said, "There is none among you, no living soul,
but that its place in Paradise and Hellfire has been written."
In a narration: "His seat has been written."
"And except that it has been written as wretched or blessed."
A man said, "O Messenger of Allah,
shall we not rely upon what is written for us and abandon good deeds?
For whoever among us is of the blessed
will proceed to the deeds of the blessed,
and whoever among us is of the wretched
will proceed to the deeds of the wretched."
He said—in a narration—:
"Work, for everyone is facilitated.
As for the blessed, they will be facilitated to do the deeds of the blessed;
as for the wretched, they will be facilitated to do the deeds of the wretched."
Then he recited:
◁ As for he who gives and fears Allah, and believes in the best reward, We will ease him toward ease. ▷
The verse—in a narration—up to His saying: ◁ We will ease him toward hardship. ▷
Commentary on the Hadith:
"Chapter: The preacher's admonition at the grave":
Preaching (Wa'z) means sincere advice and reminding of outcomes.
"At Baqi' al-Gharqad":
Al-Baqi' is the graveyard of the people of Medina,
and al-Gharqad refers to a type of thorny tree.
"A small stick" (Mikhsarah) means a staff or rod.
"Bowed his head" (Nakasa) means he lowered his head toward the ground,
in the manner of someone anxious and deep in thought.
"Scratching" (Yankut) means striking or poking the ground.
"Living soul" (Manfusah) means a created soul.
"Shall we not rely upon what is written for us?":
Meaning: shall we not depend upon what has been decreed for us?
"Abandon" (Nada') means to leave off.
"As for he who gives and fears Allah, and believes in the best reward":
Meaning: whoever performs what he was commanded of acts of worship,
guards against what he was forbidden of prohibited matters,
and affirms the truth of "There is no god but Allah"
and what it entails.
We will make his affair easy for him,
facilitate every good for him,
and make him facilitated to leave every evil.
Benefits of the Hadith:
This hadith is a foundational principle showing that eternal bliss and wretchedness are in the hand of Allah Exalted.
In it is a refutation of those who justify sins by arguing divine decree (Qadar).
It instructs showing humility and reverence at funerals.
It contains an encouragement to work and not to rely passively on fate.
Chapter: What has been mentioned regarding one who commits suicide.
Narrated Thabit ibn al-Dahhak
—who was among the Companions of the Tree (Bay'at al-Ridwan)—
that Allah's Messenger (peace be upon him) said:
"Whoever takes an oath upon a religion other than Islam..."
In a narration:
"...falsely and intentionally,
he is as he said.
And a son of Adam is not bound by a vow regarding that which he does not possess.
And whoever kills himself with something in this world
will be punished with it on the Day of Resurrection."
In a narration:
"...with an iron weapon,
he will be punished with it in the Fire of Hell.
And cursing a believer is like killing him,
and accusing a believer of disbelief is like killing him."
In a narration:
"...accuses..."
Commentary on the Hadith:
"Religion" (Millah):
Religion means creed,
such as Christianity, Judaism, and Islam.
"A son of Adam is not bound by a vow":
Meaning: a vow is invalid concerning that which one does not own.
"Cursing a believer":
Because a curse is
expulsion and banishment from the mercy of Allah Exalted.
"Accusing a believer of disbelief":
Meaning: attributing disbelief to him.
Benefits of the Hadith:
Among the benefits derived from the hadith:
The prohibition of swearing oaths by other than Allah, Almighty and Glorious.
It contains the prohibition of cursing and declaring others disbelievers (Takfir).
Thus, it is not permissible to curse any Muslim,
and there is no difference between a sinner and anyone else in this regard.
The hadith indicates that recompense is of the same nature as the deed.
Narrated Jundub ibn 'Abdullah:
Allah's Messenger (peace be upon him) said:
"Among those who came before you, there was
a man who suffered a wound.
He grew impatient,
so he took a knife and slashed his hand with it,
and the bleeding did not stop until he died.
Allah Exalted said:
'My servant hastened his own death before Me;
I have forbidden Paradise to him.'"
Commentary on the Hadith:
"Among those who came before you, there was a man":
Meaning: among previous nations.
"He grew impatient": meaning he lacked patience.
"Slashed his hand with it":
Meaning: he cut off his hand.
"The bleeding did not stop":
Meaning: the blood did not cease flowing.
"My servant hastened his own death before Me":
The meaning of hastening is:
his lack of patience until Allah would take his soul by a natural death.
Benefits of the Hadith:
Among the benefits derived from the hadith:
That the prohibition of suicide was established in the laws of those before us.
The hadith urges patience and forbids impatience
when calamities strike.
It points out that deeds are judged by their final outcomes.
Narrated Abu Hurairah (may Allah be pleased with him):
The Prophet (peace be upon him) said:
"He who strangles himself
will strangle himself in the Fire,
and he who stabs himself
will stab himself in the Fire."
Commentary on the Hadith:
"Strangles himself":
Strangling is the constriction of the airway until death.
"And he who stabs himself":
Stabbing is done with a sharp object, such as a knife or similar tool.
Benefits of the Hadith:
In the hadith, recompense is of the same nature as the deed.
It contains the prohibition of suicide.
Chapter: What is disliked regarding performing funeral prayers over hypocrites
and seeking forgiveness for polytheists.
Narrated Ibn 'Abbas,
from 'Umar ibn al-Khattab (may Allah be pleased with them),
that he said:
When 'Abdullah ibn Ubayy ibn Salul died,
Allah's Messenger (peace be upon him) was called
to perform the funeral prayer over him.
When Allah's Messenger (peace be upon him) stood up,
I leapt toward him and said,
"O Messenger of Allah,
do you offer the funeral prayer for Ibn Ubayy,
when he said on such and such a day
such and such?"
I began listing his statements to him.
Allah's Messenger (peace be upon him) smiled
and said,
"Step back from me, O 'Umar."
But when I persisted,
he said,
"I was given a choice, so I chose.
If I knew that seeking forgiveness more than seventy times would grant him forgiveness,
I would do more than that."
He said:
So the Messenger of Allah (peace and blessings of Allah be upon him) offered the funeral prayer for him,
then departed.
Only a short time passed
before the two verses of Surah at-Tawbah were revealed:
“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)
up to His saying:
﴾and die while they are defiant transgressors.﴿
He said:
"Afterward, I was amazed at my own boldness in confronting the Messenger of Allah (peace and blessings of Allah be upon him) on that day,
though Allah and His Messenger know best."
Commentary on the Hadith:
'Abdullah ibn Ubayy ibn Salul
was the head of the hypocrites.
Supplication was requested for him;
the one who requested it was his son.
"And I rushed to him"—
meaning, I hastened quickly toward him.
"Listing to him"—
meaning, listing to the Prophet (peace and blessings of Allah be upon him)
the vile statements of 'Abdullah ibn Ubayy
regarding the Messenger of Allah (peace be upon him) and the believers.
"Stand back from me, O 'Umar!"—
meaning, keep your opinion, your words, or your person away from me.
"When I persisted with him"—
meaning, repeatedly speaking to him regarding the head of the hypocrites.
"I was given a choice"—
between two matters:
seeking forgiveness or refraining from it.
"So I chose"—meaning, I chose to seek forgiveness.
﴾And never pray over any of them who dies...﴿
This was prohibited because his prayer (peace and blessings of Allah be upon him)
and his standing over their graves
constituted an intercession on his part for them,
whereas intercession does not benefit them.
"At my boldness"—
*al-Jur'ah*
means audacity and daring.
Key Takeaways from the Hadith:
It is derived from the hadith
that it is forbidden to offer funeral prayers over a deceased disbeliever.
Regarding the permissibility of washing, shrouding, and burying them, there is scholarly disagreement.
The hadith demonstrates the perfection of the Prophet's compassion (peace and blessings of Allah be upon him)
and his mercy toward creation.
It also shows that the Prophet (peace be upon him)
was never given a choice between two options
except that he chose the one most gentle for his Ummah
and most merciful to creation.
The hadith contains an indication of the virtue of 'Umar (may Allah be pleased with him)
and the revelation of the Qur'an agreeing with his opinion.
The hadith yields a principle of Islamic jurisprudence:
that an accomplished and sincere advisor
incurs no blame for expressing his honest opinion to his leader,
even if it differs from the leader's own view.
It demonstrates the legitimacy of a follower repeatedly questioning a scholar regarding his stance.
The hadith illustrates the patience of the Prophet (peace and blessings of Allah be upon him)
with the persistent questioning of his Companions (may Allah be pleased with them).
Chapter: People's Praise or Dispraise of the Deceased
On the authority of Anas ibn Malik (may Allah be pleased with him), who said:
A funeral procession passed by,
and the people spoke well of the deceased.
The Prophet (peace and blessings of Allah be upon him) said:
"It has become mandatory."
Then another funeral procession passed by,
and they spoke ill of the deceased.
He said: "It has become mandatory."
'Umar ibn al-Khattab (may Allah be pleased with him) asked:
"What has become mandatory?"
He replied:
"This one you spoke well of,
so Paradise has become mandatory for him;
and this one you spoke ill of,
so the Fire has become mandatory for him.
You are Allah's witnesses on earth."
In another narration:
"The testimony of the believing people."
Commentary on the Hadith:
"They spoke well of him"—
Praise (*thana'*) is primarily used for good qualities,
though it may occasionally be used for evil by way of irony or linguistic parallelism.
"It has become mandatory"—
meaning, Paradise has become guaranteed for the first,
and the Fire has become guaranteed for the second.
What is meant by "mandatory" (*wujub*) is certainty and affirmation.
"You are Allah's witnesses on earth"—
this address is directed to the Companions (may Allah be pleased with them)
and to those who follow them in righteousness.
Key Takeaways from the Hadith:
It is derived from the hadith
that it is permissible to mention what one knows about a person
when there is a genuine need,
such as a judge asking character witnesses for information.
The hadith indicates that the praise of the believers
for their deceased companion is among the things that benefit him.
It affirms an honor
with which Allah has noble-minded the believers:
namely, accepting their testimony.
This is because they were trustworthy, knowledgeable, and discerning.
On the authority of Abu al-Aswad, who said:
I came to Medina during an epidemic,
and people were dying rapidly.
I sat with 'Umar (may Allah be pleased with him),
and a funeral passed by, and good was spoken of the deceased.
'Umar said: "It has become mandatory."
Then another passed by, and good was spoken of him.
'Umar said: "It has become mandatory."
Then a third passed by, and ill was spoken of him.
'Umar said: "It has become mandatory."
I asked: "What has become mandatory, O Commander of the Faithful?"
He said: "I said just as the Prophet (peace and blessings of Allah be upon him) said:
'Any Muslim for whom four people bear witness to his goodness,
Allah will admit him to Paradise.'
We asked: 'And three?'
He said: 'And three.'
I asked: 'And two?'
He said: 'And two.'
Then we did not ask him about one."
Commentary on the Hadith:
"I came to Medina"—
meaning, the city of the Prophet (peace and blessings of Allah be upon him).
"Dying rapidly"—
meaning, dying in swift succession.
"It has become mandatory"—
meaning, Paradise has become guaranteed for the first two,
and the Fire has become guaranteed for the third.
What is meant by "mandatory"
is certainty and realization.
"Four bear witness for him"—
meaning, four of the Muslims.
Key Takeaways from the Hadith:
The hadith highlights the virtue of this Ummah.
It establishes acting upon outward appearances,
while Allah alone takes charge of inward secrets.
It permits mentioning a person's good or evil traits out of necessity,
and this does not count as prohibited backbiting.
It permits bearing testimony prior to being formally requested to testify.
Chapter: What Has Been Transmitted Regarding the Punishment of the Grave
On the authority of al-Bara' ibn 'Azib (may Allah be pleased with both of them),
from the Prophet (peace and blessings of Allah be upon him), who said:
"When the believer is made to sit in his grave, he is approached..."
In another narration:
"When the Muslim is questioned in the grave
and then testifies that there is no god but Allah
and that Muhammad is the Messenger of Allah,
that is [the meaning of] His saying:
“Allah confirmeth those who believe by a firm saying in the life of the world and in the Hereafter, and Allah sendeth wrong-doers astray. And Allah doeth what He will.” (14:27)
"Approached"—
meaning, the two angels come to him.
“Allah confirmeth those who believe by a firm saying in the life of the world and in the Hereafter, and Allah sendeth wrong-doers astray. And Allah doeth what He will.” (14:27)
meaning, Allah Almighty grants steadfastness to His believing servants:
so Allah keeps them steadfast in worldly life
upon the arrival of doubts
and upon the arising of desires;
and in the grave during the questioning of the two angels, guiding them to the correct answer;
and in the Hereafter at the time of death,
by maintaining steadfastness upon the religion of Islam
and granting righteous endings.
Key Takeaways from the Hadith:
The hadith affirms the questioning by the two angels in the grave.
It shows Allah's granting of success (Exalted and Majestic is He)
to those who believe, guiding them to the correct answer,
so the believer says:
"My Lord is Allah,
my religion is Islam,
and my Prophet is Muhammad (peace and blessings of Allah be upon him)."
It demonstrates the virtue of the statement of monotheism (Tawhid).
On the authority of Ibn 'Umar (may Allah be pleased with both of them), who said:
The Prophet (peace and blessings of Allah be upon him) looked down
upon the people of the well [at Badr]
and spoke [to them].
“And the dwellers of the Garden cry unto the dwellers of the Fire: We have found that which our Lord promised us (to be) the Truth. Have ye (too) found that which your Lord promised the Truth? They say: Yea, verily. And a crier in between them crieth: The curse of Allah is on evil-doers,” (7:44)
It was said to him:
"Are you calling out to dead bodies?"
He replied:
"You do not hear what I say any better than they do,
but they cannot respond."
Commentary on the Hadith:
"Looked down"—meaning, he observed
the people of the well.
"The people of the well"—
*Al-Qalib*
refers to an unlined well before its interior is cased with stone.
"The people of the well of Badr" refers to
Abu Jahl, Umayyah ibn Khalaf,
and their companions.
The hadith indicates that the dead can hear the living.
It demonstrates that a disbeliever is not buried in the graveyards of the Muslims.
The hadith points to the reality of the punishment of the grave.
On the authority of 'Urwah, who said:
It was mentioned in the presence of 'A'ishah (may Allah be pleased with her)
that Ibn 'Umar attributed to the Prophet (peace and blessings of Allah be upon him) the statement:
"The deceased is punished in his grave due to his family's weeping over him."
She said:
"May Allah forgive him!
The Messenger of Allah (peace and blessings of Allah be upon him) only said:
'He is being punished for his sins and transgressions,
while his family is weeping over him right now.'"
She continued:
"That is just like his saying
that the Messenger of Allah (peace and blessings of Allah be upon him)
stood over the well
containing the slain polytheists of Badr
He said to them what he said,
"They indeed hear what I say."
She said, "He only said:
'They now know that what I used to tell them was the truth.'"
Then she recited:
"Indeed, you cannot make the dead hear."
“Nor are the living equal with the dead. Lo! Allah maketh whom He will to hear. Thou canst not reach those who are in the graves.” (35:22)
He said this when they had already taken their seats in the Hellfire.
Commentary on the Hadith:
"...due to the weeping of his family..."
That is, because of his family's weeping over him.
"She mistook..."
Meaning her perception went in that direction.
It was also said that she overlooked or made an oversight.
"...he is being punished for his own sin and transgression..."
Meaning because of his sins and transgressions.
"Indeed, you cannot make the dead hear..."
That is, when you call upon them and summon them.
"...when they had taken their seats in the Hellfire."
Meaning when they took their abodes in the Hellfire.
Key Benefits of the Hadith:
Derived from the hadith is:
An illustration of the decorum of scholars when differing on scholarly issues.
The hadith indicates that sins are a cause for punishment in the grave.
The hadith shows that the disbeliever sees his seat in the Hellfire.
It demonstrates the importance of the Companion's Tafsir.
Chapter: Seeking Refuge from the Punishment of the Grave
Narrated Abu Ayyub (may Allah be pleased with him):
The Prophet (peace be upon him) went out
after the sun had set,
and he heard a voice.
He said,
"Jews are being punished in their graves."
Commentary on the Hadith:
"The sun had set..."
That is, it had fallen.
Meaning it had gone down.
Key Benefits of the Hadith:
The hadith contains one of the supreme signs of Prophethood,
as Allah Almighty enabled His Prophet (peace be upon him) to hear the voices of Jews
being punished in their graves.
The hadith indicates that Jews are among those who are punished in their graves.
The hadith provides proof of the invalidity of the Jewish creed,
and that Allah Almighty accepts no religion from them other than Islam.
On the authority of the daughter of Khalid ibn Sa'id ibn al-'As,
that she heard the Prophet (peace be upon him)
seeking refuge from the punishment of the grave.
Commentary on the Hadith:
"On the authority of the daughter of Khalid ibn Sa'id ibn al-'As..."
Her name was Amat,
and her kunyah was Umm Khalid al-Amawiyyah.
She was born in Abyssinia.
Key Benefits of the Hadith:
The hadith shows that a young female child may retain and transmit a hadith.
It demonstrates the keen eagerness of the Companions (may Allah be pleased with them)
to follow the guidance of the Prophet (peace be upon him).
Narrated Abu Hurairah (may Allah be pleased with him):
The Messenger of Allah (peace be upon him) used to supplicate, saying:
"O Allah, I seek refuge in You from the punishment of the grave,
and from the punishment of the Hellfire,
and from the trials of life and death,
and from the trial of the False Messiah."
Commentary on the Hadith:
"I seek refuge in You..." meaning I seek protection with Allah Almighty and turn to Him.
"The trial of life..." meaning the afflictions during one's lifetime.
"...and of death..." meaning the trial of death, which is the punishment of the grave.
"...and from the trial of the False Messiah."
The False Messiah (Dajjal) is among the trials of life,
mentioned specifically to emphasize his extreme danger and the severity of his trial.
Key Benefits of the Hadith:
Derived from the hadith is:
Resorting to Allah Almighty for protection against all tribulations.
The hadith contains an indication to avoid exposing oneself to trials.
It highlights the virtue and importance of supplication.
Chapter: The Deceased is Shown Their Seat Morning and Evening
On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both):
The Messenger of Allah (peace be upon him) said:
"When any one of you dies,
his seat is shown to him morning and evening.
If he is among the people of Paradise, then from the people of Paradise;
and if he is among the people of the Hellfire, then from the people of the Hellfire.
It will be said to him, 'This is your seat until Allah resurrects you on the Day of Resurrection.'"
Commentary on the Hadith:
"His seat is shown to him..." meaning he sees his abode and place
"...morning and evening..." meaning morning and night.
"...until Allah resurrects you on the Day of Resurrection."
Meaning from your grave for the Gathering and Reckoning.
Key Benefits of the Hadith:
The hadith shows that Paradise and the Hellfire are created and presently exist.
The hadith indicates that the deceased knows their destination and seat in Paradise or the Hellfire.
Chapter: What Has Been Said Regarding the Children of the Muslims
Narrated Al-Bara' (may Allah be pleased with him):
When Ibrahim (peace be upon him) passed away,
the Messenger of Allah (peace be upon him) said:
"Indeed, he has a wet nurse in Paradise."
Commentary on the Hadith:
"Indeed, he has a wet nurse in Paradise..."
Meaning someone to complete his suckling in Paradise.
Key Benefits of the Hadith:
Derived from the hadith is that the children of the Muslims go to Paradise.
The hadith contains an indication that full suckling spans two years,
because Ibrahim passed away before reaching two years of age.
Chapter: What Has Been Said Regarding the Children of the Polytheists
Narrated Ibn 'Abbas (may Allah be pleased with them both):
The Messenger of Allah (peace be upon him) was asked
about the children of the polytheists.
He said:
"Allah knew best what they would have done when He created them."
And narrated Abu Hurairah (may Allah be pleased with him):
The Prophet (peace be upon him) was asked
about the offspring of the polytheists,
and he said, "Allah knows best what they would have done."
Commentary on the Hadith:
"When He created them..." meaning at the time He created them.
"...knew best what they would have done."
Meaning He, Glorified and Exalted be He, knows upon which religion they would die
had they lived to reach the age of accountability and action.
"The offspring of the polytheists..." meaning their children;
the reference is to those among them who die young before reaching puberty.
Key Benefits of the Hadith:
Derived from the hadith is:
Affirmation of the attribute of knowledge for Allah Almighty,
the Knower of the unseen and the witnessed.
The hadith indicates that He, Glorified and Exalted be He,
does not wrong anyone.
Chapter: Sudden, Unexpected Death
On the authority of 'A'ishah (may Allah be pleased with her):
A man said to the Prophet (peace be upon him),
"My mother died suddenly,
and I think that had she been able to speak, she would have given charity.
Will she receive a reward if I give charity on her behalf?"
He replied, "Yes."
Commentary on the Hadith:
"Sudden and unexpected death..."
Refers to death coming upon a person abruptly without them realizing it.
"A man..." refers to Sa'd ibn 'Ubadah (may Allah be pleased with him).
"...died suddenly..."
Meaning she passed away unexpectedly.
"...and I think that had she been able to speak, she would have given charity."
He knew this from her love for goodness and giving charity.
Key Benefits of the Hadith:
Derived from the hadith is:
The permissibility of giving charity on behalf of the deceased.
Giving charity on behalf of one's parents is even more emphasized,
and righteousness toward parents does not cease with their death.