Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 103 of 190
Riyadh Al-Salehin | Episode (113) | Chapter on instructing the dying person: There is no god but God
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin from the words of the Master of the Messengers, peace be upon him.
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Chapter: Instructing the dying to say 'La ilaha illa Allah' (There is no god but Allah).
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On the authority of Mu'adh, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, said:
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"Whoever’s final words are 'La ilaha illa Allah' will enter Paradise."
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Narrated by Abu Dawud.
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From the benefits of the hadith:
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The recommendation to instruct the dying to say 'La ilaha illa Allah'.
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Not everyone is able to make this their final utterance on their deathbed.
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Whoever concludes their life with 'La ilaha illa Allah' enters Paradise.
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One should remain committed to Islam throughout their life.
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Because that assists the person in remaining steadfast at the time of death.
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On the authority of Abu Sa'id al-Khudri, may Allah be pleased with him, who said:
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The Messenger of Allah, peace be upon him, said:
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"Instruct your dying ones to say 'La ilaha illa Allah'."
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Narrated by Muslim.
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From the benefits of the hadith:
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The instruction should take place during the throes of death, not after.
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Because it occurs during worldly life and is of benefit then.
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As for one who has died, they have moved from the life of action to the life of reckoning.
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And they do not benefit from witnessing and certainty [at that point].
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If they had not believed beforehand.
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People fight for the sake of 'La ilaha illa Allah'.
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So let them be keen to die upon it.
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A person’s happiness in this world and the Hereafter.
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Is contingent upon their belief and their saying of 'La ilaha illa Allah'.
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Chapter: What to say after closing the eyes of the deceased.
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On the authority of Umm Salamah, may Allah be pleased with her, who said:
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The Messenger of Allah, peace be upon him, entered upon Abu Salamah.
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His eyes were fixed open.
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He closed them, then said:
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"Indeed, when the soul is seized, the sight follows it."
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Some of his family wailed.
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He said:
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"Do not supplicate against yourselves except for good."
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"For the angels say 'Amin' to what you say."
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Then he said:
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"O Allah, forgive Abu Salamah."
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"And raise his degree among the rightly guided."
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"And be his successor for his descendants among those who remain."
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"And forgive us and him, O Lord of the worlds."
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"And make his grave spacious for him."
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"And illuminate it for him."
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Narrated by Muslim.
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"His eyes were fixed open":
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Meaning, his gaze was frozen.
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He began looking at something without his eyes blinking or turning away.
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"Some of his family wailed":
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Meaning, they raised their voices in weeping.
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"And raise his degree among the rightly guided":
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Meaning, join him with those whom Allah has guided.
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And who preceded others in faith in Allah and following the best of creation.
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Muhammad, peace and blessings of Allah be upon him.
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"And be his successor":
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Meaning, be a guardian for them.
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"His descendants":
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Meaning, those he leaves behind.
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"Among those who remain":
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Meaning, those who stay behind.
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"And make his grave spacious for him":
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Meaning, widen his grave for him.
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From the benefits of the hadith:
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The recommendation to close the eyes of the deceased.
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The Muslims have agreed upon this.
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The departure of the soul from the body is followed by the sight.
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The recommendation to supplicate for the deceased at the time of death.
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And for their family and offspring.
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Regarding matters of the Hereafter and this world.
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The bliss of the grave is a reality.
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And it is made spacious for the people of faith.
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And illuminated for them within it.
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Unlike the people of disbelief.
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The angels are present with the deceased.
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And they say 'Amin' to what people say in their presence.
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The prohibition of supplicating at the time of death except for good.
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The obligation to teach people in such situations.
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So that they do not harm themselves.
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Islam encourages patience.
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And accepting the decree with faith.
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And not being impatient or distressed.
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Chapter: What is said in the presence of the deceased.
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And what one whose loved one has died should say.
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On the authority of Umm Salamah, may Allah be pleased with her, who said:
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The Messenger of Allah, peace be upon him, said:
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"If you are present with the sick or the deceased,"
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"Then say good things."
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"For the angels say 'Amin' to what you say."
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She said: When Abu Salamah died,
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I came to the Prophet, peace be upon him.
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I said: O Messenger of Allah,
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Abu Salamah has died.
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He said: "Say: O Allah, forgive me and him."
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"And grant me a good successor in his place."
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She said:
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So Allah granted me someone better for me than him:
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Muhammad, peace and blessings of Allah be upon him.
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Narrated by Muslim in this manner.
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"If you are present with the sick or the deceased":
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Expressing doubt [in the narration].
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And it was narrated by Abu Dawud and others:
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"The deceased" without doubt.
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"They say 'Amin' to what you say":
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Meaning, they say 'Amin'.
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"Grant me a successor": Meaning, compensate me.
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From the benefits of the hadith:
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The permissibility of informing a scholar of a man's death.
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Or informing a friend of the death of their friend.
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This is not the prohibited form of announcing death (na'i).
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The scholar teaching others.
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When a calamity occurs.
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Patience and contentment.
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With what Allah has decreed and ordained.
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Whoever is patient and content with what Allah has decreed,
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Allah compensates them with something better than what they lost.
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For Allah compensated Umm Salamah,
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With the Messenger of Allah, peace be upon him.
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The intensity of the certainty of the Companions, may Allah be pleased with them.
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And their entrusting of their affairs to Allah, the Glorified and Exalted.
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And their keenness to follow the Messenger, peace be upon him.
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And to respond to his command and guidance.
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On the authority of Umm Salamah, may Allah be pleased with her, who said:
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I heard the Messenger of Allah, peace be upon him, say:
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"There is no servant who is struck by a calamity,"
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"And says:"
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“Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning.” (2:156)
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"O Allah, reward me in my calamity,"
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"And replace it for me with something better."
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"Except that Allah, the Exalted, rewards him in his calamity,"
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"And replaces it for him with something better."
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She said:
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When Abu Salamah passed away,
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I said as the Messenger of Allah, peace be upon him, commanded me.
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So Allah replaced him for me with someone better than him:
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The Messenger of Allah, peace be upon him.
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Narrated by Muslim.
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From the benefits of the hadith:
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If a calamity befalls a Muslim,
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They should praise Allah and recite the Istirja' (Inna lillahi...).
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The believer seeks compensation from Allah, the Glorified and Exalted.
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If the servant turns to their Lord,
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He rewards them for what befell them and compensates them with something better.
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The keenness of the Companions to implement the Sunnah of the Messenger of Allah, peace be upon him.
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Out of faith and seeking reward.
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On the authority of Abu Musa, may Allah be pleased with him:
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That the Messenger of Allah, peace be upon him, said:
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"When a servant's child dies,"
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"Allah, the Exalted, says to His angels:"
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"Have you taken the child of My servant?"
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They say: Yes.
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He says: "Have you taken the fruit of his heart?"
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They say: Yes.
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He says: "And what did My servant say?"
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They say: He praised You and recited the Istirja'.
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Allah, the Exalted, says:
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"Build for My servant a house in Paradise,"
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"And name it the House of Praise."
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Narrated by al-Tirmidhi.
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From the benefits of the hadith:
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Allah’s honoring of His servants.
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This is done by asking about their state when He tests them.
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And by attributing them to Himself.
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Allah’s care for His servants and His comforting of their hearts.
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When calamities befall them.
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The people of faith ascend from the station of patience,
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To the station of contentment and praise.
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And they are constant in reciting the Istirja'.
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A clarification of the reward for the one who praises and is patient.
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That Allah compensates them with a house in Paradise.
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Called the House of Praise.
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On the authority of Abu Hurayrah, may Allah be pleased with him:
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That the Messenger of Allah, peace be upon him, said:
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Allah, the Exalted, says:
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"There is no reward for My believing servant with Me,"
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"When I take his beloved one from the people of the world,"
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"Then he seeks reward [from Me], except Paradise."
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Narrated by al-Bukhari.
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"His beloved one" is the dear, intimate friend,
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Such as a child or a brother.
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And everyone whom a person loves.
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"Seeks reward" means he stores it [as a deed] and hopes for the reward of his death.
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And patience regarding it is from Allah, the Exalted.
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From the benefits of the hadith:
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A clarification that whoever has a child taken from them,
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And is patient over their loss, hoping for,
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The reward from Allah, the Exalted,
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Allah, the Exalted, compensates them for that with Paradise.
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On the authority of Usamah ibn Zayd, may Allah be pleased with them both:
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He said: One of the daughters of the Prophet, peace be upon him,
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Sent for him,
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Inviting him and informing him,
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That a child of hers, or a son, was dying.
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So he said to the messenger:
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"Inform her that to Allah belongs what He takes,"
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"And to Him belongs what He gives,"
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"And everything with Him has a specified term."
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"So tell her to be patient and seek reward."
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And he mentioned the rest of the hadith.
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Agreed upon.
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Chapter: The permissibility of weeping for the deceased.
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Without wailing or lamentation.
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As for lamentation, it is forbidden.
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There is a chapter for it in the Book of Prohibitions.
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If Allah the Exalted wills.
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As for weeping,
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many hadiths have come down prohibiting it,
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and stating that the deceased is punished by the weeping of their family.
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These are interpreted and understood as applying to one who requested it in their will.
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The prohibition only applies to weeping
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that involves wailing or lamentation.
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The evidence for the permissibility of weeping
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includes many hadiths, among them
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the report from Ibn 'Umar, may Allah be pleased with them both,
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that the Messenger of Allah, peace and blessings of Allah be upon him,
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visited Sa'd Ibn 'Ubadah,
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accompanied by 'Abd al-Rahman Ibn 'Awf,
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Sa'd Ibn Abi Waqqas,
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and 'Abdullah Ibn Mas'ud, may Allah be pleased with them.
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The Messenger of Allah, peace be upon him, wept.
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When the people saw the weeping of the Messenger of Allah,
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the Messenger of Allah, peace be upon him,
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they also wept, so he said:
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"Do you not hear?
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Allah does not punish for the tears of the eye,
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nor for the sadness of the heart,
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but He punishes or shows mercy for this,"
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and he pointed to his tongue.
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It is agreed upon.
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Among the benefits of the hadith:
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[The Prophet's] visiting some of his followers and companions who were ill.
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The permissibility of people gathering around the sick,
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provided they do not cause them distress.
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The permissibility of showing grief in front of the sick
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to let them know their status in the hearts of their loved ones
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and brothers, which is a form of enjoining good and forbidding evil,
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and a clarification of the warning.
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From Usamah Ibn Zayd, may Allah be pleased with them both:
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The Messenger of Allah, peace be upon him,
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had his daughter's son brought to him while he was dying,
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and the eyes of the Messenger of Allah, peace be upon him, overflowed with tears.
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Sa'd asked him,
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"What is this, O Messenger of Allah?"
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He replied, "This is mercy
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that Allah the Exalted has placed in the hearts of His servants,
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and Allah only shows mercy
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to those of His servants who are merciful."
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It is agreed upon.
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May Allah be pleased with him.
13:49
The Messenger of Allah, peace be upon him,
13:52
entered upon his son Ibrahim, may Allah be pleased with him,
13:55
while he was in his final moments.
13:58
The eyes of the Messenger of Allah, peace be upon him,
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began to shed tears.
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'Abd al-Rahman Ibn 'Awf said to him,
14:07
"Even you, O Messenger of Allah?"
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He replied, "O Ibn 'Awf,"
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and he followed it with another statement, saying:
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"The eye sheds tears,
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the heart grieves,
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and we say nothing except what pleases our Lord.
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And we, at your departure, O Ibrahim,
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are indeed grieved."
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Narrated by al-Bukhari.
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Muslim narrated a portion of it.
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"In his final moments" means he was dying.
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"Shed tears" means they were weeping.
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Among the benefits of the hadith:
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The legitimacy of visiting the young who are ill.
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The legitimacy of being present with the dying.
14:55
A demonstration of the mercy of the Messenger of Allah, peace be upon him,
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toward people.
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His tenderness when encountering that which reminds him of death.
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His lack of impatience when calamities occur.
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The permissibility of questioning someone
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whose actions seem to contradict their apparent words,
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in order to clarify the distinction,
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as 'Abd al-Rahman Ibn 'Awf did
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with the Messenger of Allah, peace be upon him.
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A clarification from the Prophet, peace be upon him,
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regarding the reason for his weeping,
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which was that what the people witnessed was
15:32
mercy and tenderness of heart toward the child,
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not the impatience they had imagined.
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The life of the righteous.