Part of Sahih Al-Bukhari
· Lesson 50 of 113
Summary of Sahih Al-Bukhari | Episode (50) | Funeral book - 2
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Transcript
Machine translation — may contain errors
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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
0:23
On the authority of Ibn Shihab, who said:
0:26
Abu Salamah informed me
0:28
that 'A'ishah reported
0:30
that Abu Bakr, may Allah be pleased with him, arrived on horseback from his dwelling in al-Sunh,
0:36
until he dismounted and entered the mosque.
0:39
He did not speak to the people until he entered upon 'A'ishah.
0:44
He then headed toward the Messenger of Allah, peace and blessings of Allah be upon him,
0:49
who was covered with a Hibrah garment.
0:52
He uncovered his face,
0:54
then leaned over him, kissed him, and wept.
0:58
Then he said:
1:00
"May my father and mother be sacrificed for you!
1:02
By Allah, Allah will not combine two deaths upon you.
1:06
As for the death that was decreed for you, you have already experienced it."
1:11
Al-Zuhri said:
1:13
Abu Salamah narrated to me from 'Abdullah Ibn 'Abbas
1:17
that Abu Bakr went out while 'Umar was speaking to the people.
1:21
He said:
1:22
"Sit down, O 'Umar."
1:24
But 'Umar refused to sit.
1:27
The people turned to him [Abu Bakr] and left 'Umar.
1:30
Abu Bakr said:
1:32
"To proceed:
1:34
Whoever among you worshipped Muhammad, peace and blessings of Allah be upon him,
1:39
then Muhammad has indeed died.
1:42
And whoever among you worshipped Allah,
1:44
then Allah is Ever-Living and does not die."
1:48
Allah says:
1:49
“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)
1:56
up to His saying:
1:58
"...the grateful."
2:00
And he said:
2:01
"By Allah, it is as if the people did not know that Allah had revealed this verse
2:06
until Abu Bakr recited it.
2:09
Then all the people received it from him,
2:13
and I did not hear a single person among the people but that they were reciting it."
2:17
Sa'id Ibn al-Musayyib informed me
2:20
that 'Umar said:
2:22
"By Allah, it was only when I heard Abu Bakr recite it
2:27
that I was struck down,
2:28
until my legs could no longer support me,
2:31
and I collapsed to the ground when I heard him recite it,
2:36
realizing that the Prophet, peace and blessings of Allah be upon him, had indeed died."
2:42
Commentary on the hadith:
2:45
"Arrived" means he came.
2:48
"Al-Sunh" refers to the high grounds,
2:51
which are the dwellings of the Banu al-Harith Ibn al-Khazraj,
2:54
located to the north and northeast of the Prophet's Mosque.
2:59
"He headed toward" means he intended [to reach] the Prophet, peace and blessings of Allah be upon him.
3:04
"Covered" means veiled.
3:07
"With a Hibrah garment"
3:09
A Hibrah is a Yemeni garment.
3:12
"Then leaned over him and kissed him"
3:14
between his eyes.
3:16
"May my father and mother be sacrificed for you"
3:18
means: I ransom you with my father and mother.
3:21
"By Allah, Allah will not combine two deaths upon you"
3:25
He said this in response to those who said
3:28
that the Messenger of Allah, peace and blessings of Allah be upon him, had not died,
3:32
and that he would be resurrected
3:33
to cut off the hands and feet of certain men.
3:37
"The people turned to him"
3:39
meaning to Abu Bakr, may Allah be pleased with him.
3:42
“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)
3:48
meaning he is not an unprecedented messenger;
3:51
rather, he is of the same nature as the messengers who came before him.
3:54
Their duty is to convey the messages of their Lord and execute His commands.
3:59
They are not immortal,
4:01
and their continued presence is not a condition for complying with Allah's commands.
4:05
Rather, it is the duty of the Ummah to worship their Lord at all times and in all circumstances.
4:11
"Reciting it"
4:12
means reading it.
4:14
"I was struck down"
4:15
means I was stunned and bewildered.
4:18
It is also said: I fell.
4:20
And other interpretations exist.
4:22
"My legs could no longer support me"
4:24
means they could not carry me.
4:26
"I collapsed"
4:27
means I fell.
4:29
From the benefits of the hadith:
4:32
One learns from the hadith
4:35
the recommendation of covering the deceased.
4:37
Its wisdom is to protect them from being exposed
4:41
and to veil their changed features from the eyes of others.
4:45
It also indicates the permissibility of uncovering the face of the deceased again,
4:48
and kissing the deceased,
4:50
due to the action of Abu Bakr, may Allah be pleased with him.
4:53
It also shows the permissibility of sadness and weeping for the deceased, provided it is not wailing.
4:58
The hadith clarifies the virtue of al-Siddiq, may Allah be pleased with him,
5:02
and that he was more knowledgeable than 'Umar, may Allah be pleased with him.
5:05
It shows the great status of Abu Bakr, may Allah be pleased with him,
5:09
in the hearts of the Companions, may Allah be pleased with them.
5:13
The hadith shows 'A'ishah's, may Allah be pleased with her, concern for the affairs of the Shari'ah,
5:18
and that this did not distract her from remembering the state of the people on that day.
5:24
It permits entering upon the deceased without seeking permission.
5:28
It permits ransoming the Prophet with one's parents.
5:33
It shows the legitimacy of not following the opinion of someone of lesser status when someone of higher status is present.
5:38
The hadith indicates that a Companion may err in interpretation.
5:44
It demonstrates the intensity of the Companions' love for the Prophet, peace and blessings of Allah be upon him.
5:50
It confirms that death is a reality for every created being,
5:55
and that the Prophets, peace be upon them, die.
5:59
It shows the legitimacy of addressing the people during important matters and calamities.
6:04
It encourages steadying the people when disasters occur,
6:08
and reminding them of what they may have forgotten due to the severity of the situation.
6:15
On the authority of Kharijah Ibn Zayd Ibn Thabit,
6:18
from Umm al-'Ala', a woman among their people
6:22
who pledged allegiance to the Messenger of Allah, peace and blessings of Allah be upon him.
6:26
She said: "'Uthman Ibn Maz'un was assigned to us in the lottery
6:31
when the Ansar drew lots for the housing of the Muhajirun.
6:35
He fell ill, and we nursed him until he passed away.
6:40
Then we wrapped him in his garments."
6:43
In one narration:
6:45
"When he died, was washed, and shrouded in his garments,
6:49
the Messenger of Allah, peace and blessings of Allah be upon him, entered upon us.
6:54
I said: 'May the mercy of Allah be upon you, Abu al-Sa'ib.
6:58
My testimony for you is that Allah has honored you.'
7:02
He said: 'How do you know?'
7:05
I said: 'I do not know, by Allah.'
7:08
He said: 'As for him, the Certainty [death] has come to him.
7:12
I truly hope for good for him from Allah.
7:15
By Allah, I do not know, even though I am the Messenger of Allah,
7:18
“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)
7:21
what will be done with him.'" Umm al-'Ala' said:
7:23
"By Allah, I will never praise anyone after him."
7:28
She said: "I saw in a dream that 'Uthman had a spring flowing.
7:33
I went to the Messenger of Allah, peace and blessings of Allah be upon him,
7:37
and mentioned that to him.
7:39
He said: 'That is his deeds flowing for him.'"
7:43
Commentary on the hadith:
7:46
"Assigned to us" means he fell to our share in the lottery of the Ansar,
7:51
to whom Umm al-'Ala' belonged,
7:54
when the Ansar drew lots for the housing of the Muhajirun.
7:58
The meaning is that the Ansar divided the Muhajirun by lottery
8:03
regarding their stay with them and their residence in their homes.
8:07
"Fell ill" means he became sick.
8:10
"We nursed him" means we took care of his needs during his illness.
8:14
"Abu al-Sa'ib" is the kunyah of 'Uthman Ibn Maz'un, may Allah be pleased with him.
8:20
"My testimony for you is that Allah has honored you"
8:24
means: I swear by Allah that Allah has honored you.
8:28
"The Certainty has come to him" means death.
8:32
"I will never praise" means I will never commend.
8:35
"A spring" means a water spring.
8:38
"That is his deeds flowing for him"
8:42
means some of his deeds remain, with their reward continuing for him.
8:46
From the benefits of the hadith:
8:49
The hadith is evidence that one cannot definitively declare anyone to be in Paradise
8:55
except for those whom the Lawgiver has specified,
8:58
such as the ten promised Paradise and their likes.
9:01
It shows the recommendation of consoling the poor
9:04
who have neither wealth nor a home,
9:07
by offering wealth and allowing them the use of one's home.
9:10
It shows the legitimacy of praying for the deceased.
9:14
The hadith permits the testimony of Muslims
9:17
for a deceased Muslim and praising them.
9:20
It permits the use of lots for charitable acts when there is competition.
9:25
On the authority of Jabir Ibn 'Abdullah, may Allah be pleased with them both, who said:
9:31
My father was brought on the day of Uhud, having been mutilated,
9:35
until he was placed before the Messenger of Allah, peace and blessings of Allah be upon him.
9:40
He had been covered with a garment.
9:43
I went to uncover him,
9:46
and in one narration:
9:48
I began to uncover the garment from his face, weeping,
9:51
but my people forbade me.
9:53
Then I went to uncover him,
9:56
and my people forbade me.
9:58
The Messenger of Allah, peace and blessings of Allah be upon him, ordered [that he be moved],
10:01
and he was lifted.
10:03
Then he heard the voice of a wailing woman.
10:06
In one narration:
10:08
My aunt Fatimah began to weep.
10:11
He asked: "Who is this?"
10:14
They said: "The daughter of 'Umar,"
10:17
or "the sister of 'Umar."
10:19
He said: "Why do you weep?"
10:22
or "Do not weep."
10:24
"The angels continued to shade him with their wings until he was lifted."
10:29
Commentary on the hadith:
10:33
"Having been mutilated"
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means the polytheists mutilated him,
10:37
cutting off his nose and ears.
10:39
"Covered"
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means veiled.
10:43
"He was lifted"
10:44
means from his washing place.
10:46
"Voice of a wailing woman"
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means she was weeping with a loud voice.
10:50
"The angels continued to shade him with their wings"
10:54
due to their gathering around him,
10:56
and their crowding to hasten the ascent of his soul,
11:00
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.
11:16
From the benefits of the hadith:
11:19
The hadith demonstrates the virtue of Jabir’s father, may Allah be pleased with them both.
11:24
It contains testimony that he is in Paradise.
11:27
The hadith indicates that one should not definitively declare anyone to be in Paradise except through a textual source.
11:33
It permits weeping over the deceased.
11:36
It establishes the legitimacy of consoling the family of the deceased by praising the departed.
11:41
And mentioning the bliss that Allah, the Almighty, has prepared for His servants.
11:46
It contains a prohibition against uncovering the deceased unnecessarily.
11:52
Chapter: A man announcing his own death to the family of the deceased.
11:56
From Abu Hurayrah, may Allah be pleased with him:
12:00
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.
12:09
He arranged them in rows.
12:11
And he performed four takbirs over him.
12:15
Commentary on the hadith:
12:19
"Announced" means he informed them of his death.
12:22
The Negus was the King of Abyssinia.
12:25
It is said his name was Ashama, and other names have been mentioned as well.
12:29
From the benefits of the hadith:
12:32
The hadith establishes the permissibility of announcing a death.
12:37
As for the prohibited announcement, it refers to the practice of the Age of Ignorance.
12:41
The hadith serves as evidence for those who permit the funeral prayer for the absent.
12:46
From Anas Ibn Malik, may Allah be pleased with him, who said:
12:51
The Prophet, peace be upon him, delivered a sermon and said:
12:56
"Zayd took the banner and was struck down."
12:59
"Then Ja'far took it and was struck down."
13:03
"Then 'Abdullah Ibn Rawahah took it and was struck down."
13:08
"Then Khalid Ibn al-Walid took it."
13:12
In one narration:
13:14
"Until the banner was taken by a sword from the swords of Allah."
13:18
"Without being appointed, and victory was granted to him."
13:21
And he said:
13:23
"It does not please us that they are with us."
13:26
Or he said:
13:28
"It does not please them that they are with us."
13:31
And his eyes were shedding tears.
13:34
Commentary on the hadith:
13:38
"Took the banner" refers to the banner of jihad.
13:41
His story took place during the Battle of Mu'tah.
13:44
Zayd is Ibn Harithah, may Allah be pleased with him.
13:48
"Was struck down" means he was killed.
13:51
Ja'far is Ibn Abi Talib, may Allah be pleased with him.
13:57
Meaning he became a commander on his own initiative without being appointed by the leader.
14:02
"It does not please us that they are with us."
14:05
Because their state where they are is better than if they were with us.
14:10
"And his eyes were shedding tears."
14:12
Meaning tears were flowing from them.
14:15
From the benefits of the hadith:
14:19
The hadith teaches:
14:21
The permissibility of weeping for the deceased.
14:24
It encourages taking initiative to assume responsibility.
14:28
If failing to do so would lead to corruption.
14:31
Chapter: The virtue of one who loses a child and seeks reward from Allah.
14:37
Allah, the Almighty, said:
14:40
﴾And give good tidings to the patient.﴿
14:42
From Anas Ibn Malik, may Allah be pleased with him, who said:
14:47
The Messenger of Allah, peace be upon him, said:
14:51
"There is no Muslim who loses three of his children,"
14:56
"Before they reach the age of puberty,"
14:59
"But Allah will admit him to Paradise,"
15:02
"By the grace of His mercy toward them."
15:05
And from Abu Hurayrah, may Allah be pleased with him:
15:08
From the Prophet, peace be upon him, who said:
15:12
"No Muslim loses three children,"
15:16
"And enters the Fire,"
15:18
"Except for the fulfillment of the oath."
15:22
Commentary on the hadith:
15:26
"Who loses a child and seeks reward"
15:30
Meaning he is patient, content with the decree of Allah, the Exalted.
15:34
Hoping for His mercy and forgiveness.
15:37
"Before they reach the age of puberty"
15:39
Meaning they have not reached maturity.
15:41
So sins are not recorded against them.
15:44
"And enters the Fire"
15:46
Meaning he enters it.
15:48
"Except for the fulfillment of the oath"
15:50
Meaning to the extent that Allah fulfills His oath in His saying, the Exalted:
15:55
﴾There is none of you except that he will come to it.﴿
15:59
“There is not one of you but shall approach it. That is a fixed ordinance of thy Lord.” (19:71)
16:03
From the benefits of the hadith:
16:07
The hadith teaches:
16:09
There is no salvation for the disbeliever through the death of his children.
16:12
Rather, one is saved from the Fire through faith and avoiding sins.
16:17
The hadith explains the virtue of patience.
16:20
The hadith indicates that the affection of parents,
16:24
Is a complete affection, not lacking.
16:27
Chapter: A man saying to a woman at the grave:
16:33
"Be patient."
16:35
From Thabit al-Bunani, who said:
16:38
I heard Anas Ibn Malik saying to a woman from his family:
16:43
"Do you know so-and-so?"
16:45
She said, "Yes."
16:47
He said:
16:48
"The Prophet, peace be upon him, passed by her while she was weeping at a grave."
16:54
He said:
16:55
"Fear Allah and be patient."
16:58
She said:
16:59
"Leave me alone,"
17:01
"For you have not been afflicted by my calamity."
17:04
He said:
17:05
So he passed by her and went on.
17:08
A man passed by her and said:
17:10
"What did the Messenger of Allah, peace be upon him, say to you?"
17:15
She said:
17:16
"I did not recognize him."
17:18
He said:
17:19
"That was the Messenger of Allah, peace be upon him."
17:23
He said:
17:24
So she came to his door,
17:26
And found no doorman at it.
17:29
She said:
17:31
"O Messenger of Allah,"
17:32
"By Allah, I did not recognize you."
17:35
The Prophet, peace be upon him, said:
17:38
"Patience is at the first shock."
17:43
Commentary on the hadith:
17:46
"Fear Allah and be patient."
17:48
Meaning do not despair.
17:50
For despair nullifies the reward.
17:54
"Leave me alone."
17:55
Meaning move away from me.
17:57
And restrain yourself from me.
17:59
"For you have not been afflicted by my calamity."
18:02
Meaning you have not been struck by my misfortune.
18:05
"So he passed by her and went on."
18:07
Meaning he left her.
18:09
The man was al-Fadl Ibn 'Abbas.
18:12
"Doorman"
18:14
Meaning a guard or gatekeeper.
18:16
"At the first shock"
18:18
Meaning at the onset and intensity of the calamity.
18:21
From the benefits of the hadith:
18:24
The hadith teaches:
18:26
The permissibility of visiting graves.
18:28
It contains the legitimacy of enjoining good and forbidding evil.
18:33
The hadith demonstrates his humility, peace be upon him, and his gentleness.
18:39
It prohibits the weeping of despair after death.
18:43
It permits offering exhortations to the one weeping, reminding them of fearing Allah and patience.
18:48
It shows the virtue of accepting the excuse of the afflicted.
18:52
The hadith shows that one who enjoins good should be accepted even if the person did not recognize the one enjoining it.
18:59
It shows that despair is among the forbidden things.
19:02
It encourages enduring harm when offering advice and spreading exhortation.
19:08
It shows that if a direct address does not reach the intended person, it has no effect.
19:15
Chapter: White garments for the shroud.
19:21
From 'A'ishah, may Allah be pleased with her, who said:
19:24
I entered upon Abu Bakr, may Allah be pleased with him.
19:27
He said, "In how many garments did you shroud the Prophet, peace be upon him?"
19:33
She said, "In three white Sahuli garments."
19:38
In one narration: "In three white Yemeni garments."
19:45
Sahuli, made of cotton.
19:48
There was no shirt or turban among them.
19:51
He said to her, "On which day did the Messenger of Allah, peace be upon him, die?"
19:58
She said, "Monday."
20:01
He said, "And what day is today?"
20:05
She said, "Monday."
20:08
He said, "I hope for it between now and the night."
20:13
He looked at a garment he was wearing,
20:15
Which he used to wear while ill, and it had a stain of saffron.
20:19
He said, "Wash this garment of mine and add two more to it,"
20:25
"And shroud me in them."
20:27
I said, "This is worn out."
20:30
He said, "The living are more entitled to the new than the dead."
20:36
"It is only for the discharge."
20:39
He did not pass away until he reached the evening of Tuesday night.
20:43
And he was buried before morning.
20:46
Commentary on the hadith:
20:50
"Sahuli" is attributed to a place in Yemen.
20:54
And it is said otherwise.
20:56
"Sahl" is a white garment made of cotton.
21:00
"I hope for it between now and the night."
21:03
Meaning I hope from Allah, the Exalted, that my death will be between the time I am in now,
21:09
And the night that is coming.
21:12
Meaning it would be on Monday.
21:15
So that his death would be on the same day as the death of the Prophet, peace be upon him.
21:20
"He used to wear while ill."
21:22
Nursing is the care and treatment of the sick.
21:26
"Stain" means a smudge or trace.
21:29
"Worn out" means old and tattered.
21:33
"More entitled" means more deserving.
21:36
"For the discharge."
21:37
The discharge is pus and fluid.
21:40
It is possible that "discharge" is meant in its well-known sense.
21:44
Meaning the new is for the one who expects the discharge in his remains.
21:48
"Cotton" means cotton.
21:51
From the benefits of the hadith:
21:55
The hadith teaches:
21:57
The recommendation of using three shrouds.
22:00
It permits shrouding in washed and old garments.
22:04
The hadith shows prioritizing the living with new things.
22:08
It permits burying the deceased at night.
22:11
It shows the recommendation of seeking to emulate what happened to the great ones.
22:16
Seeking blessing through that.
22:18
The hadith shows that a person may take knowledge from those below him.
22:22
It shows the virtue of Abu Bakr, may Allah be pleased with him.
22:26
And the soundness of his intuition and his steadfastness at the time of his death.
22:30
It shows the condemnation of excess in all matters.
22:34
Chapter: Shrouding in two garments.
22:39
From Ibn 'Abbas, may Allah be pleased with them both, who said:
22:43
While a man was standing with the Prophet, peace be upon him, at 'Arafah,
22:49
He fell from his mount and it broke his neck.
22:52
Or he said: "And he broke his neck."
22:55
In another narration: "And he snapped his neck."
23:00
The Prophet, peace be upon him, said:
23:03
"Wash him with water and lotus leaves."
23:06
"And shroud him in two garments."
23:09
In another narration: "In his two garments."
23:12
"And do not apply perfume to him."
23:15
"Do not cover his head, and do not apply embalming herbs to him."
23:19
"For Allah will resurrect him on the Day of Resurrection in a state of talbiyah."
23:23
In another narration: "He will be resurrected reciting the talbiyah."
23:28
Commentary on the hadith:
23:31
"He broke his neck" or "He snapped his neck."
23:34
This comes from *waqs*, which means breaking the neck.
23:37
"Do not cover his head."
23:39
Meaning: Do not veil it.
23:41
"Do not apply embalming herbs to him."
23:43
Meaning: Do not touch him with *hanut* (embalming herbs).
23:45
*Hanut* is what is used to scent the deceased.
23:48
It consists of perfumes mixed together.
23:50
"In a state of talbiyah."
23:52
Meaning: He will be gathered on the Day of Resurrection in the state in which he died.
23:57
This is so that it may be a sign of his Hajj.
24:00
From the benefits of the hadith:
24:04
One learns from the hadith:
24:06
The permissibility of shrouding in two garments.
24:09
This is the sufficient shroud.
24:11
The shroud of necessity is one garment.
24:14
The hadith also contains the washing of a deceased person who was in ihram with lotus leaves.
24:17
This indicates that he has exited the state of ihram.
24:21
It also shows that a man's ihram covers the head, but not the face.
24:25
It also shows that whoever begins an act of obedience,
24:29
And death intervenes before he completes it,
24:32
It is hoped that Allah, the Exalted, will record him,
24:35
Record him in the Hereafter among the people of that deed,
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And accept it from him, provided the intention was sincere.
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Chapter: Shrouding in a shirt, whether it suffices or not.
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And regarding those who shroud without a shirt.
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From Ibn 'Umar, may Allah be pleased with them both:
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When 'Abdullah Ibn Ubayy died,
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His son came to the Prophet, peace be upon him,
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And said: "O Messenger of Allah,
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Give me your shirt so I may shroud him in it,
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And pray over him, and ask forgiveness for him."
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The Prophet, peace be upon him, gave him his shirt.
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Then he said: "Inform me so I may pray over him."
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So he informed him.
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When he intended to pray over him,
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'Umar, may Allah be pleased with him, pulled him back,
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And said: "Has Allah not forbidden you from praying over the hypocrites?"
25:33
In another narration:
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"And Allah has forbidden you from asking forgiveness for them."
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He said: "I have been given a choice between two things."
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He said: "Ask forgiveness for them or do not ask forgiveness for them."
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“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)
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"Allah will never forgive them."
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In another narration: "And I will increase it beyond seventy."
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So he prayed over him.
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In another narration: "And we prayed with him."
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Then it was revealed:
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"And do not pray over any of them who has died, ever."
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“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)
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Commentary on the hadith:
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That 'Abdullah Ibn Ubayy,
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Is Ibn Salul, the leader of the hypocrites.
26:22
"Shroud him in it."
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Meaning: Make your shirt a shroud for him.
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"Inform me."
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Meaning: Notify me and tell me.
26:31
"I have been given a choice between two things."
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Meaning: I am given the choice between two matters.
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Seeking forgiveness or not doing so.
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“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)
26:42
“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)
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"Allah will never forgive them."
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For the disbeliever, neither seeking forgiveness nor deeds will benefit him,
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As long as he remains a disbeliever.
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"And do not pray over any of them who has died, ever."
26:59
“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)
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Meaning: After burial, to pray for him.
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For the prayer of the Prophet, peace be upon him,
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And his standing at their graves,
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Is an intercession from him for them.
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Yet intercession does not benefit them.
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From the benefits of the hadith:
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One learns from the hadith:
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The prohibition of praying over a deceased disbeliever.
27:24
There is a difference of opinion regarding the permissibility of washing a deceased disbeliever,
27:27
And shrouding and burying him.
27:30
It also shows the permissibility of asking someone who has abundance for a blessing.
27:35
The hadith contains an indication of the virtue of 'Umar, may Allah be pleased with him,
27:39
And the Qur'an being revealed in agreement with his opinion.
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From Jabir Ibn 'Abdullah, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace be upon him, came to 'Abdullah Ibn Ubayy,
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After he had been placed in his grave.
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He ordered him to be brought out,
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Then he placed him on his knees,
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And blew upon him from his saliva,
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And clothed him in his shirt.
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And Allah knows best.
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He had previously clothed Al-'Abbas in a shirt.
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In another narration:
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On the day of Badr,
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Prisoners were brought,
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And Al-'Abbas was brought,
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And he had no garment on him.
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The Prophet, peace be upon him, looked for a shirt,
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And they found the shirt of 'Abdullah Ibn Ubayy fit him.
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So the Prophet, peace be upon him, clothed him in it.
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That is why the Prophet, peace be upon him, removed his shirt that he had clothed him with.
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The Messenger of Allah, peace be upon him, was wearing two shirts.
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The son of 'Abdullah said to him:
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"O Messenger of Allah,
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Clothe my father in your shirt that is next to your skin."
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Commentary on the hadith:
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"Grave," meaning his burial pit.
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"Brought out," meaning from his grave.
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"Blew upon him."
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*Nafth* is blowing with a little bit of saliva.
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"He had previously clothed Al-'Abbas in a shirt."
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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,
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When he arrived in Medina.
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This was because they could not find a shirt suitable for Al-'Abbas,
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Except the shirt of 'Abdullah Ibn Ubayy,
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Because Al-'Abbas was very tall,
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And likewise was 'Abdullah Ibn Ubayy.
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From the benefits of the hadith:
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One learns from the hadith:
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The permissibility of removing a deceased person from his grave for a need or a benefit.
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It also shows the permissibility of re-shrouding the deceased.
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The hadith indicates that a good recompense,
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Is something the noble person commits to, even after the death of the benefactor.
29:57
The hadith also shows that a kindness done to a man's uncle is a kindness done to him.