Part of Sahih Al-Bukhari
· Lesson 51 of 113
Summary of Sahih Al-Bukhari | Episode (51) | Funeral book - 3
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Entirely Merciful, the Especially 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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Abridgment of Sahih al-Bukhari.
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Chapter:
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Shrouding from the deceased's entire estate.
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On the authority of 'Abd al-Rahman ibn 'Awf (may Allah be pleased with him):
0:25
Food was brought to him
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while he was fasting,
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and he said:
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"Mus'ab ibn 'Umayr was killed,
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and he was better than me.
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He was shrouded in a striped garment (burdah):
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if his head was covered, his feet showed,
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and if his feet were covered, his head showed.
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And Hamzah was killed,
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and he was better than me.
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Then worldly wealth was spread out for us in abundance,"
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or he said:
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"We were granted of this world what we were granted,
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and we truly fear that our good deeds have been hastened to us in reward."
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Then he began to weep, until he left the food untouched.
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Commentary on the hadith:
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"Burdah"
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means a striped cloak.
1:11
"Badat"
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means became exposed and uncovered.
1:14
"Then worldly wealth was spread out for us"
1:16
points to the conquests and war spoils that later came about.
1:21
"That our good deeds have been hastened to us in reward"
1:25
means hastened here in this worldly life.
1:28
Benefits derived from the hadith:
1:31
It is derived from the hadith
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that it is commendable for a scholar to mention the biographies of the righteous and their worldly asceticism
1:38
in order to lessen attachment to worldly life.
1:41
It also shows the legitimacy of weeping
1:43
out of fear of falling short of joining the ranks of the righteous,
1:47
and being deeply concerned about that.
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A person ought to remember Allah's blessings upon him
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and acknowledge his shortcomings in showing proper gratitude for them.
1:57
Chapter: When no shroud is found except what covers either one's head
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or one's feet, the head is covered.
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On the authority of Khabbab (may Allah be pleased with him), who said:
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"We emigrated with the Prophet (peace and blessings of Allah be upon him),
2:14
seeking the Countenance of Allah,
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so our reward became due from Allah.
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Among us were those who passed away
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without consuming any of their reward in this world,
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among whom was Mus'ab ibn 'Umayr.
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And among us were those whose fruit ripened and who are now harvesting it.
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Mus'ab was killed on the day of Uhud,
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and we found nothing to shroud him in except a striped garment (burdah)—"
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in another narration:
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"and he left only a woolen striped garment (namirah)—
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if we covered his head with it, his feet were exposed,
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and if we covered his feet, his head was exposed.
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So the Prophet (peace be upon him) commanded us to cover his head
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and to put idhkhir grass over his feet."
2:59
Commentary on the hadith:
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"Seeking the Countenance of Allah"
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means desiring the pleasure of Allah, the Exalted and Glorious.
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"So our reward became due from Allah"
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means the reward of the emigrant was guaranteed for us,
3:13
having attained his objective under the divine pledge of Allah Almighty.
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"Among us were those who passed away without consuming any of their reward in this world"
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means he acquired nothing of this world nor amassed its wealth,
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restraining himself from its pleasures so that he might receive his full reward in the Hereafter.
3:32
"Whose fruit ripened"
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means matured and became ready to harvest.
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"Yahdibuha"
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means picks and gathers it.
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Idhkhir is a sweet-smelling desert plant.
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Benefits derived from the hadith:
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It is derived from the hadith
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that there is guidance toward the excellence of sincerity in one's deeds.
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It also clarifies the great virtue of the Companions of the Prophet (peace be upon him),
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both the Emigrants (Muhajirun) and the Ansar.
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Chapter: One who prepared a shroud during the lifetime of the Prophet (peace be upon him)
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and was not rebuked for it.
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On the authority of Sahl ibn Sa'd, who said:
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A woman brought a woven garment (burdah).
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Sahl asked the people,
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"Do you know what a burdah is?"
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Someone replied, "Yes,
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it is a cloak woven with a finished border along its edge."
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She said, "O Messenger of Allah,
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I have woven this with my own hands to clothe you with it."
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The Messenger of Allah (peace be upon him) took it,
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being in need of it.
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He then came out to us wearing it as his waist-wrapper.
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A man among the people felt it with his hand
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and said, "O Messenger of Allah,
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give it to me to wear!"
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He replied, "Yes."
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The Prophet remained seated in the gathering as long as Allah willed,
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then he went back inside,
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folded it up, and sent it to him.
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The people said to the man,
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"You did not do well!
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You asked him for it
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when you knew that he never turns down anyone who asks."
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The man replied,
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"By Allah, I did not ask him for it to wear it,
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but rather that it might be my shroud the day I die."
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In another narration:
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"I hoped for its blessing since the Prophet (peace be upon him) had worn it,
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so that I might be shrouded in it."
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Sahl said,
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"And it indeed became his shroud."
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Commentary on the hadith:
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"Chapter: One who prepared a shroud during the lifetime of the Prophet (peace be upon him)
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and was not rebuked for it."
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"Ista'adda"
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means prepared and readied beforehand.
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"A burdah"
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means a striped garment
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in the custom of the Arabs, used as an outer wrap.
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"A cloak woven with a finished border along its edge"
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indicates that it was brand new,
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its selvage still untrimmed and never worn before.
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"Hawashi al-thawb" refers to the borders and edges of a garment.
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"He felt it (jassaha)"
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means he touched it with his hand.
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"Then he folded it"
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means he folded up the burdah.
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Benefits derived from the hadith:
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It is derived from the hadith
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that the Prophet (peace be upon him) accepted gifts.
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It demonstrates the permissibility of expressing admiration for fine clothing seen on another person,
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either to acknowledge its value
6:26
or to hint at requesting it from them,
6:29
where such a request is appropriate.
6:31
It shows the propriety of rebuking someone who outwardly violates proper decorum.
6:36
It illustrates the permissibility of asking for something in a polite manner.
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It shows that it is permissible for a leader or person of authority to accept a gift from a poor person.
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It shows the permissibility of asking a leader or ruler for a gift.
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The hadith also demonstrates that the Companions (may Allah be pleased with them)
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sought blessings through the physical relics of the Prophet (peace be upon him).
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It also contains encouragement toward altruism and selflessness.
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Chapter: A woman's mourning for someone other than her husband.
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On the authority of Zaynab bint Abi Salamah, who said:
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When the news of Abu Sufyan's death arrived from the Levant,
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Umm Habibah (may Allah be pleased with her) called for a yellow-tinted perfume on the third day.
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She applied some of it to the sides of her face and her forearms,
7:21
and then said:
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"By Allah, I have no personal need for perfume,
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were it not that I heard the Prophet (peace be upon him) say:
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'It is not lawful for a woman who believes in Allah and the Last Day
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to mourn for a deceased person for more than three nights,
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except for a husband,
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for whom she must mourn for four months and ten days.'"
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On the authority of Zaynab bint Abi Salamah, who said:
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I entered upon Zaynab bint Jahsh
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when her brother passed away.
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She called for perfume, applied some of it to herself,
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and then said:
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"I have no need for perfume,
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except that I heard the Messenger of Allah (peace be upon him)
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saying from the pulpit:
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'It is not lawful for a woman who believes in Allah and the Last Day
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to mourn for a deceased person for more than three nights,
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except for a husband, for four months and ten days.'"
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Commentary on the hadith:
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"The news of death arrived"
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means the report of his demise reached them.
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"Sufrah"
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is a type of perfume characterized by a yellowish tint.
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"Her 'aridayha"
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refers to the sides of her face:
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"'Arid"
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is what grows along the sides of the jawline above the chin,
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and it is also said that a person's 'arid
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refers to the two sides of the cheeks.
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"La-ghaniyyah"
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means having no desire or need for it.
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"To mourn (an tuhidda)"
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means to abandon adornment, perfume, and everything that attracts suitors.
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"Except for a husband"
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means mourning on account of the death of her husband.
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"She touched herself with it"
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means she applied perfume to herself.
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"I have no need for perfume,
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except that I heard the Messenger of Allah (peace be upon him)"
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means that the sole motive for doing so
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was compliance with the command of the Prophet (peace be upon him).
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Benefits derived from the hadith:
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It is derived from the hadith
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that it is permissible for a non-wife to refrain from adornment and luxuries out of grief for up to three days.
9:32
The hadith also indicates the merit of women wearing perfume and beautifying themselves in normal circumstances.
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It highlights the great virtue of the Mothers of the Believers (may Allah be pleased with them).
9:42
It affirms the principle that a narrator does not abandon acting upon the hadith they transmit.
9:47
Chapter: The statement of the Prophet (peace be upon him):
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"The deceased is punished on account of some of the weeping of his family over him,"
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when wailing was part of his customary practice;
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and what is permitted of weeping without wailing.
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On the authority of Usamah ibn Zayd (may Allah be pleased with both of them), who said:
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The daughter of the Prophet (peace be upon him) sent a message to him, saying:
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"My son is at the point of death, so please come to us."
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So he sent someone offering greetings of peace and saying:
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"To Allah belongs whatever He takes, and to Him belongs whatever He gives,
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and everything with Him has an appointed term;
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so let her be patient and seek Allah's reward."
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But she sent back to him, adjuring him to come to her.
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So he stood up, accompanied by Sa'd ibn 'Ubadah,
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Mu'adh ibn Jabal,
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Ubayy ibn Ka'b,
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Zayd ibn Thabit,
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and in one narration,
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'Ubadah ibn al-Samit,
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along with other men.
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Then the child was lifted up to the Messenger of Allah, peace and blessings of Allah be upon him,
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while his soul was rattling,
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as if it were an old, dry waterskin.
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In another narration:
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while his soul was convulsing,
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and in yet another narration:
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while his breath was trembling heavily in his chest.
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Thereupon, his eyes overflowed with tears.
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Sa'd said:
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"O Messenger of Allah, what is this?"
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He replied:
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"This is a mercy that Allah has placed in the hearts of His servants,
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and Allah only shows mercy to those of His servants who are merciful."
11:26
Commentary on the hadith:
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The daughter of the Prophet, peace be upon him,
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was Zaynab, may Allah be pleased with her.
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Her words, "My son,"
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it was said that his name was 'Ali.
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"Is dying,"
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meaning he is on the verge of death,
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that is, in the throes of death.
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"And let her seek reward,"
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seeking reward (ihtisab)
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means patient endurance and content acceptance of the decree of Allah Almighty,
11:52
hoping for His mercy and forgiveness.
11:55
"Adjuring him,"
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meaning she urged him insistently by an oath.
11:59
"Then the child was lifted up to the Messenger of Allah, peace and blessings of Allah be upon him,"
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meaning he was handed over and presented to the Prophet, peace be upon him.
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"While his soul was rattling,"
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meaning it was agitated and trembling,
12:14
and the intent is that whenever it settled into one state,
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it quickly shifted into another,
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drawing closer to death,
12:22
never remaining stable in a single condition.
12:25
"As if it were an old, dry waterskin,"
12:27
meaning like a worn-out waterskin.
12:30
"His eyes overflowed,"
12:32
meaning they streamed with tears.
12:35
"While his soul was convulsing,"
12:37
meaning trembling like someone terrified.
12:40
"While his breath was trembling,"
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meaning moving with a loud, raspy sound.
12:45
Among the benefits derived from the hadith:
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It is deduced from the hadith
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that it is permissible to summon people of virtue to a dying person
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in the hope of receiving their supplications.
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It also shows the permissibility of walking to offer condolences or visit the sick without prior permission,
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unlike going to a banquet.
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It indicates the recommendation to fulfill someone's oath.
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It highlights the recommendation to urge the afflicted person to exercise patience even before the calamity occurs.
13:12
It encourages proper etiquette when asking questions.
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It illustrates the perfection of his compassion, peace and blessings of Allah be upon him, and his mercy toward the Ummah.
13:21
On the authority of Anas ibn Malik, may Allah be pleased with him, who said:
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"We attended the funeral of a daughter of the Messenger of Allah, peace and blessings of Allah be upon him."
13:32
He said:
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"And the Messenger of Allah, peace and blessings of Allah be upon him, was seated by the graveside."
13:38
He said:
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"And I saw his eyes shedding tears."
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He said:
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"Then he said:
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'Is there anyone among you who did not indulge in marital relations last night?'"
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Abu Talhah replied:
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"I did not."
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He said:
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"Then descend."
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He said:
13:56
"So he descended into her grave."
13:58
Commentary on the hadith:
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"We attended," meaning we were present at.
14:05
"A daughter," refers to Umm Kulthum, may Allah be pleased with her.
14:10
"Did not indulge last night,"
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it means he did not commit a sin,
14:14
and it was also said:
14:15
he did not have intimate relations with his wife.
14:17
Among the benefits derived from the hadith:
14:21
It is deduced from the hadith
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that it is permissible for men to lower a woman into her grave,
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as they possess greater physical strength for that task.
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It also shows the permissibility of sitting by the side of the grave.
14:33
On the authority of 'Abdullah ibn 'Ubaydullah ibn Abi Mulaykah, who said:
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"A daughter of 'Uthman, may Allah be pleased with him, died in Mecca,
14:44
and we went to attend her funeral.
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Ibn 'Umar and Ibn 'Abbas, may Allah be pleased with them, were also present,
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and I was sitting between the two of them—
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or he said:
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'I sat next to one of them,
14:57
and then the other came and sat beside me.'"
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'Abdullah ibn 'Umar said to 'Umar ibn 'Uthman:
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"Will you not forbid the weeping?
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For the Messenger of Allah, peace and blessings of Allah be upon him, said:
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'Indeed, the deceased is punished on account of his family's weeping over him.'"
15:16
Ibn 'Abbas, may Allah be pleased with them, said:
15:20
"'Umar, may Allah be pleased with him, used to say something of that sort."
15:24
Then he narrated,
15:26
saying:
15:27
"I returned from Mecca with 'Umar, may Allah be pleased with him,
15:31
until, when we were at al-Bayda',
15:34
he noticed a traveling party under the shade of a thorn tree.
15:37
He said:
15:38
He said:
15:39
'Go and see who that traveling party is.'
15:43
He said:
15:44
'So I looked,
15:45
and it was Suhayb.'
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I informed him,
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and he said:
15:49
'Call him to me.'
15:51
So I went back to Suhayb and said:
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'Ride on and join the Commander of the Faithful.'
15:57
Later, when 'Umar was fatally wounded,
15:59
Suhayb entered weeping, saying:
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'O my brother! O my companion!'
16:05
'Umar, may Allah be pleased with him, said:
16:08
'O Suhayb, do you weep over me,
16:11
when the Messenger of Allah, peace and blessings of Allah be upon him, said:
16:15
"The deceased is punished on account of some of the weeping of his family over him"?'"
16:19
Ibn 'Abbas, may Allah be pleased with them, said:
16:23
"When 'Umar, may Allah be pleased with him, died,
16:26
I mentioned this to 'A'ishah, may Allah be pleased with her.
16:30
She said:
16:31
'May Allah have mercy on 'Umar!
16:33
By Allah, the Messenger of Allah, peace and blessings of Allah be upon him, never stated
16:37
that Allah punishes a believer on account of his family's weeping over him.
16:42
Rather, the Messenger of Allah, peace and blessings of Allah be upon him, said:
16:47
"Allah increases the punishment of the disbeliever on account of his family's weeping over him."'
16:52
And she said:
16:54
'The Qur'an is sufficient for you:
16:56
﴾And no bearer of burdens shall bear the burden of another.﴿'
17:01
At that, Ibn 'Abbas, may Allah be pleased with them, said:
17:05
'And Allah is the One Who brings about laughter and weeping.'
17:08
Ibn Abi Mulaykah said:
17:10
'By Allah, Ibn 'Umar, may Allah be pleased with them, did not utter a single word in reply.'"
17:19
"A daughter of 'Uthman, may Allah be pleased with him, died,"
17:23
she was Umm Aban.
17:25
"To attend her,"
17:27
meaning to be present at her funeral.
17:29
"On account of his family's weeping over him,"
17:31
this phrasing reflects what is typical and customary,
17:34
since it is well known that it is usually one's family that weeps over the deceased;
17:38
this is understood to apply to one who instructed that he be wept over.
17:42
"At al-Bayda',"
17:44
it is an open desert plain between Mecca and Medina.
17:47
"The traveling party" refers to camel riders on a journey,
17:51
usually designating a group of ten or more.
17:54
"Under the shade of a thorn tree,"
17:56
it is a large tree belonging to the thorny acacia family.
18:00
"And join,"
18:01
meaning catch up with.
18:03
"When 'Umar was fatally wounded,"
18:05
meaning struck with the injury from which he passed away.
18:08
"O my brother!"
18:09
"O my companion!"
18:11
This form of address is for lamentation and expression of deep sorrow.
18:14
"May Allah have mercy on 'Umar,"
18:16
this exemplifies the refined etiquette practiced among the Companions,
18:19
serving as a courteous preamble and soft dismissal
18:21
of any discomfort arising from attributing an error to him.
18:24
"Sufficient for you," meaning it is enough for you.
18:28
﴾And no bearer of burdens shall bear the burden of another.﴿
18:31
Rather, each soul bears only its own burden.
18:34
Even if someone causes another's misguidance and sin,
18:38
he bears the sin of causing it, without diminishing anything from the sin of the direct perpetrator.
18:44
"Brings about laughter and weeping,"
18:46
meaning that tears are beyond the control of the child of Adam,
18:49
and he has no active hand in producing them,
18:52
let alone the deceased person;
18:54
how then could one be punished for them?
18:57
Among the benefits derived from the hadith:
19:01
It is deduced from the hadith
19:03
that the prohibited weeping
19:05
is the weeping accompanied by wailing or raising the voice,
19:08
not the mere shedding of tears.
19:10
The hadith demonstrates the exemplary etiquette the Companions, may Allah be pleased with them, maintained with one another.
19:16
It shows that scholarly disagreement among the Companions
19:19
was bounded by a noble ethical fence.
19:22
It demonstrates that the mutual love among the Companions remained steadfast,
19:28
never spoiled by disagreement over secondary legal matters.
19:32
The hadith illustrates the Companions correcting one another regarding narration and textual understanding.
19:39
It shows yielding gracefully to the evidence,
19:42
which is why Ibn 'Umar, may Allah be pleased with them, remained silent.
19:46
The hadith contains an affirmation of the punishment in the grave.
19:49
It highlights the legitimacy of enjoining what is right and forbidding what is wrong.
19:53
The hadith indicates that whoever requests or is known to approve of being wailed over after death, and is then wailed over,
20:01
will indeed be punished on account of that wailing.
20:04
It also indicates the general rule that a person is punished only for what they have directly earned or caused.
20:10
It demonstrates the virtue and high standing of 'Umar, may Allah be pleased with him,
20:15
and the Companions' deep awareness of such exalted ranks.
20:19
It shows the intense love of Suhayb (may Allah be pleased with him) for 'Umar.
20:25
It also shows the virtue of Ibn 'Umar, may Allah be pleased with them both,
20:29
and his strict adherence to textual evidence.
20:32
It provides guidance on the necessity of reconciling religious texts
20:37
and the imperative to resolve any apparent contradiction between them.
20:41
Narrated 'A'ishah (may Allah be pleased with her), the wife of the Prophet (peace and blessings of Allah be upon him), that she said:
20:49
"The Messenger of Allah (peace and blessings of Allah be upon him) merely passed by a Jewish woman whose family was weeping over her,
20:57
and he said: 'They are indeed weeping over her, while she is being punished in her grave.'"
21:04
Commentary on the hadith:
21:07
"She is being punished in her grave"—meaning she is punished on account of her disbelief.
21:13
Key benefits of the hadith:
21:16
The hadith affirms the reality of the punishment of the grave,
21:20
and that whoever dies in disbelief is punished in their grave.
21:24
The hadith also contains an indication of the prohibition of wailing.
21:28
Narrated Abu Burdah, from his father, who said:
21:33
"When 'Umar (may Allah be pleased with him) was fatally wounded,
21:37
Suhayb began to cry out:
21:39
'O my brother!'
21:41
Whereupon 'Umar said: 'Did you not know that the Prophet (peace and blessings of Allah be upon him) said:
21:47
"The deceased is punished by the weeping of the living"?'"
21:51
Commentary on the hadith:
21:54
"'Umar was fatally wounded' refers to the mortal wound that resulted in his death.
22:01
'Did you not know?' means: has this report not reached you?
22:04
Key benefits of the hadith:
22:07
The hadith exemplifies enjoining good and forbidding evil,
22:12
as well as reminding others of the hadith of the Prophet (peace be upon him)
22:16
in conjunction with enjoining good and forbidding evil.
22:20
The hadith also affirms the reality of the punishment of the grave.
22:23
Chapter: What is disliked regarding wailing over the deceased.
22:29
Narrated al-Mughirah (may Allah be pleased with him), who said:
22:34
"I heard the Prophet (peace and blessings of Allah be upon him) say:
22:38
'Attributing a lie to me is not like lying about anyone else;
22:43
whoever intentionally lies against me,
22:46
let him take his seat in the Fire.'
22:49
And I heard the Prophet (peace be upon him) say:
22:54
'Whoever is wailed over
22:56
is punished because of that wailing.'"
22:59
Commentary on the hadith:
23:03
"Anyone else"—meaning anyone other than me.
23:06
"Let him take his seat in the Fire"—
23:09
meaning: let him prepare his dwelling place in the Hellfire.
23:12
"Whoever is wailed over"—meaning when people wail and lament over them.
23:16
Key benefits of the hadith:
23:20
From this hadith it is deduced:
23:22
That wailing is forbidden by consensus (ijma'),
23:25
and that it is one of the practices of the pre-Islamic Jahiliyyah.
23:28
It also establishes the absolute prohibition of lying against the Prophet (peace be upon him),
23:32
which is among the major sins.
23:34
Chapter:
23:37
"He is not of us who tears his garments at the chest."
23:40
Narrated 'Abdullah (may Allah be pleased with him), who said:
23:45
The Prophet (peace and blessings of Allah be upon him) said:
23:48
"He is not of us who strikes his cheeks,
23:51
tears his garments at the chest,
23:53
or cries out with the cries of the Jahiliyyah."
23:56
Commentary on the hadith:
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"He is not of us"—
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meaning: he is not among those who follow our Sunnah,
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nor is he among those guided by our guidance.
24:06
"Strikes" (latm)—
24:07
means slapping or beating.
24:08
"Tears his garments at the chest"—
24:10
means ripping one's clothes open.
24:12
"Or cries out with the cries of the Jahiliyyah"—
24:15
meaning: the impermissible utterances made by the people of the Jahiliyyah,
24:19
such as their cries of
24:20
'O my support!' and similar lamentations.
24:23
Key benefits of the hadith:
24:26
From this hadith it is deduced:
24:29
The prohibition of the practices of the Jahiliyyah.
24:32
It establishes the prohibition of striking the cheeks and wailing,
24:35
as well as the prohibition of ruining wealth when a calamity strikes.
24:38
Chapter: What is forbidden regarding shaving the head upon a calamity.
24:44
Narrated Abu Burdah ibn Abi Musa, who said:
24:48
"Abu Musa became severely ill
24:52
and fell unconscious,
24:53
while his head was resting in the lap of a woman of his household,
24:57
and he was unable to respond to her at all.
25:01
When he regained consciousness, he said:
25:03
'I disassociate myself from anyone whom the Messenger of Allah (peace and blessings of Allah be upon him) disassociated himself from;
25:09
indeed, the Messenger of Allah (peace and blessings of Allah be upon him)
25:13
disassociated himself from the wailing woman (al-saliqah), the hair-shaving woman (al-haliqah), and the garment-rending woman (al-shaqqah).'"
25:18
Commentary on the hadith:
25:21
"Became ill" (waji'a) means fell sick.
25:24
"Fell unconscious"
25:26
means he fainted.
25:28
"In the lap" (hujr) means in her care and embrace.
25:30
"A woman of his household"—
25:32
she was his wife, Safiyyah.
25:34
"Al-saliqah"—
25:36
is the woman who raises her voice in wailing at the time of calamity;
25:39
it is also said: she who slaps and scratches her face.
25:43
"Al-haliqah"—
25:45
is the woman who shaves her hair upon a calamity.
25:48
"Al-shaqqah"—
25:50
is the woman who tears her clothes upon a calamity.
25:54
Key benefits of the hadith:
25:57
From this hadith it is deduced:
26:00
That loud lamentation and wailing,
26:02
striking the cheeks, tearing the clothes,
26:04
scratching the face, disheveling the hair,
26:07
and invoking woe and ruin—
26:10
all of these are strictly forbidden acts.
26:13
It also establishes the legitimacy of a sick person
26:15
enjoining good and forbidding evil.
26:19
Chapter: One who sits during a bereavement
26:23
with grief visible upon him.
26:26
Narrated 'A'ishah (may Allah be pleased with her), who said:
26:30
"When news reached the Prophet (peace and blessings of Allah be upon him)
26:34
of the martyrdom of Ibn Harithah, Ja'far, and Ibn Rawahah,
26:38
he sat down, with grief visibly evident upon him,
26:40
while I was looking through a chink in the door—
26:43
that is, the crack of the door.
26:45
A man came to him and said:
26:48
'The women of Ja'far...'
26:50
and he mentioned their weeping,
26:52
so the Prophet commanded him to forbid them.
26:55
The man left,
26:56
then returned a second time saying:
26:58
'They have not obeyed.'
27:00
So he said:
27:01
'Forbid them.'
27:03
The man came a third time
27:05
and said:
27:06
'By Allah, they have overcome us, O Messenger of Allah!'
27:10
She said: I think he then said:
27:13
'Throw dust into their mouths.'
27:17
So I said:
27:18
'May Allah rub your nose in the dust!
27:20
You neither did what the Messenger of Allah (peace and blessings of Allah be upon him) commanded you,
27:26
nor did you spare the Messenger of Allah (peace and blessings of Allah be upon him) from distress!'"
27:31
Commentary on the hadith:
27:35
"Ibn Harithah"—
27:37
is Zayd ibn Harithah, may Allah be pleased with him.
27:40
"Ja'far"—
27:41
is Ja'far ibn Abi Talib, may Allah be pleased with him.
27:44
"Ibn Rawahah"—
27:46
is 'Abdullah ibn Rawahah, may Allah be pleased with him.
27:49
"Grief was visibly evident upon him"—
27:52
as though he sought to suppress his sorrow,
27:54
but only that which was unavoidable
27:56
for human nature showed through.
27:59
"The women of Ja'far"—
28:00
refers to his wife and the women gathered with her.
28:03
"They have overcome us"—
28:05
meaning they refused to stop crying.
28:07
"Throw dust into their mouths"—
28:11
he commanded him to silence their mouths with dust,
28:15
specifying the mouths
28:17
because they are the instrument of wailing;
28:19
other interpretations have also been offered.
28:22
"May Allah rub your nose in the dust"—
28:24
meaning: may Allah bring you low by sticking your nose into ragham,
28:27
which is dust.
28:29
"Distress" ('ana)—
28:30
denotes hardship and exhaustion.
28:33
Key benefits of the hadith:
28:36
From this hadith it is deduced:
28:39
The permissibility of sitting to receive condolences with composure and dignity.
28:43
It encourages patience and seeking Allah's reward in the face of calamity.
28:47
The hadith serves as evidence that one who is forbidden from an evil,
28:52
if they do not desist, may be penalized and disciplined if possible.
28:56
It establishes the legitimacy of repeating an enjoinment of good and prohibition of evil.
29:01
It shows the permissibility of dispatching a messenger to enjoin good and forbid evil.
29:07
It also encourages avoiding causing undue hardship and trouble in all matters.