These Three Fundamental Principles have Tremendous Importance – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool-ith-Thalaathah : Lesson 15 Part B
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


The Fourth Treatise: The Three Fundamental Principles Which it is Obligatory to Have Knowledge of. 

The First Fundamental Principle: Knowledge and Awareness of Allaah, the Mighty and Majestic 

Imaam Muhammad ibn ‘Abdil-Wahhaab (rahimahullaah) said: 

فَإِذَا قِيلَ لَكَ مَا هي الأُصُولُ الثلاثةُ التي تجبُ معرفتُها؟ فقُلْ معرِفةُ العبدِ رَبَّهُ، ودينَهُ، ونبيَّهُ محمدًا صلى الله عليه وسلم 

So if it is said to you, “What are the three fundamental principles which must be known?”, then say, “The servant’s knowledge of his Lord, and his Religion, and his Prophet Muhammad sallallaahu ‘alaihi wa sallam. 1 


 [1]: Shaykh Fawzan’s Explanation:

His saying, “al-Usool (fundamental principles)”, this is the plural of asl which is that which something else is built upon. And the word far’ (branch or detail) is that which is built upon something else. Therefore these (matters) are called usool because other matters from the religion are built upon them. Therefore they are called usool because the matter of the religion is built upon them. And the whole of the religion pivots upon these three fundamentals.

His saying, معرِفةُ العبدِ رَبَّهُ “The servant’s knowledge of his Lord”: Rabbahu (his Lord) is in the accusative case because it is the object of ma’rifah (knowledge) because the verbal noun ma’rifah (knowledge) is attached to the active particle ‘abd (servant). And the verbal noun, if attached to something, acts in the manner of its verb according to the scholars of the Arabic grammar. So the verbal noun here is attached and acts in the manner of the verb.

His saying, “And his Religion and his Prophet”: This is joined – meaning: to the mansoob (accusative). These are the fundamentals of the religion in general, and their details will follow in the speech of the Shaykh rahimahullaah if Allaah wishes.

Why are these three fundamental principles specifically mentioned? Because they are the foundations of the religion of Islaam and because they are the matters about which the servant will be asked when he is placed in his grave. (This is) because the servant when he is placed in his grave and earth has been laid over him and the people have departed from him returning to their families, then two angels will come to him in the grave and his soul will be returned to his body and he will be given the life of the barzakh (transitional period between this life and the Hereafter); it is not a life like the life of this world. It is a life which Allaah knows best about. So they will make him sit up in his grave and they will say to him, “Who is your Lord and what is your religion and who is your prophet?”

So the believer will say, “My Lord is Allaah and my religion is Islaam and Muhammad sallallaahu ‘alaihi wa sallam is my prophet.” So it will be said to him, “How did you know that?” So he will say, “I read the Book of Allaah so I understood it and I knew.” So then a caller will call out, “My servant has spoken the Truth.” So they will lay out for him a bed from Paradise and there will open for him a door to Paradise and his grave will be extended for him as far as the eye can see and the fragrance of Paradise and its gentle breeze will come upon him. So he will look to his living place in Paradise and he will say, “O my Lord, establish the Hour so that I can return to my family and my wealth.” 

As for the doubter who lived upon misgivings and doubt and lack of certainty even if he claimed to be upon Islaam, if he had doubts and misgivings about the Religion of Allaah like the munaafiq (hypocrite) he will stutter. So when they say to him, “Who is your Lord?” He will say, “I don’t know.” And when they say, “What is your Religion?” He will say, “I don’t know.” And when it is said: “Who is your Prophet?” He will say, “I don’t know. Haah, haah, I don’t know, I heard the people saying something so I said it.[1] 

[1] Reported by al Bukhaaree in abridged from the hadeeth of Anas (1338) and Muslim (2870).

Meaning: that in the dunyaa (world) he would just say whatever the people said, without having eemaan  – and Allaah’s refuge is sought. This hypocrite who outwardly displayed Islaam, whilst he did not believe it in his heart; rather he outwardly showed it to gain worldly benefits, so he said in the world, “My Lord is Allaah”, but he did not truly believe it; his heart denied it, and Allaah’s refuge is sought. He used to say, “My religion is Islaam”, but he did not have eemaan in Islaam; his heart denied it! He used to say, “My prophet is Muhammad sallallaahu ‘alaihi wa sallam”, but he did not truly believe in the messengership of Muhammad in his heart! Rather he said it upon his tongue only  – this is the munaafiq (hypocrite). So it will be said to him: “You did not know and you did not read!” So he will be struck with an iron sledgehammer which will cause him to scream in such a manner that if men and jinn were to hear it, they would drop down dead. It will be heard by everything except for mankind; if he were to hear it he would drop down dead – meaning, he would die from terror. He will be crushed in his grave until his ribs cross over and a gate to the Fire will be opened for him and its fierce and poisonous wind will come upon him and its heat. And he will say, “O my Lord, do not establish the Hour!” This will be his life and his condition in the grave – and Allaah’s refuge is sought – because he did not give the correct answer.

And therefore a caller will call out, “My servant has lied”. So they will lay out for him a bed from the Fire and they will open for him a door to the Fire  – and Allaah’s refuge is sought. So since these matters are this important it is obligatory upon us to learn them and to hold them as our creed and belief. And it is not sufficient just to learn them alone; rather we learn them and we hold them as our creed, and we have eemaan in them and we act upon them for as long as we live, hoping that Allaah makes us firm at the questioning in the grave. Allaah, the Most High, says:

يُثَبِّتُ اللَّهُ الَّذِينَ آمَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَيُضِلُّ اللَّهُ الظَّالِمِينَ ۚ وَيَفْعَلُ اللَّهُ مَا يَشَاءُ 

Allaah makes firm those who truly believe with the firm saying in the life of this world and in the Hereafter. And Allaah misguides the disbelieving wrongdoers. And Allaah does whatever He wishes. [14:27]

So these three fundamental principles have tremendous importance, and therefore the Shaykh focused upon them in this treatise and he clarified them so that we should study them and carefully examine them and so that we should hold them as our creed and belief and act upon them hoping that Allaah should make us and you firm with the firm saying in the life of this world and in the Hereafter.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

Tidings at the Point of Death – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 48: Point 78
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And know that there are three forms of address for the tidings that are given when one dies.

It may be said, “Receive good tidings O beloved one of Allaah, of Allaah’s pleasure and of Paradise” or

it may be said, “Receive good tidings O servant of Allaah of Paradise on account of Islaam” or

it may be said, “Receive tidings O enemy of Allaah, of Allaah’s anger and of the Fire.”

This was the saying of Ibn Abbaas radiyAllaahu `anhumaa.[1]

[Souncloud Audio Link

Transcribed Audio:

The person who is dying whether he is a believer or a disbeliever, will be given tidings at the point of death. So, if he is a believer, he will be given good tidings of Allaah’s mercy and of Paradise. And if he is a disbeliever, he will be given tidings of Allaah’s anger and of the Fire. So, he will not actually die till he knows where he will be and it will not be possible for him to repent or to free himself or to increase in righteous deeds. This is what occurs in the hadeeth that:

“Whoever loves to meet Allaah then Allaah will love to meet him.” So `A`ishah said, “Oh Messenger of Allaah, all of us dislike death.” Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “That is not the case, O `A`ishah but rather the believer at the point of death will be given good tidings and so therefore, he will love to meet Allaah and so Allaah will love to meet him. Whereas, the disbeliever will be given tidings of the Fire so therefore, he will hate the meeting with Allaah so Allaah will hate to meet him.”[2]

And He, the Most High, said:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Those who said, “Our Lord is Allaah” and then they remain upright then there will be no fear upon them nor shall they grieve. (Sooratul-Ahqaaf (46), aayah 13)

And He, the Most High, said:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ 

Those who said, “Our Lord is Allaah” then they remained upright then the angels will descend upon them saying, “Fear not and do not grieve and receive glad tidings of Paradise, which you were promised.” (Soorah-Fussilat (41), aayah 30)

And He, the Most High, said:

وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ

And if you could see when the angels take the souls of the disbelievers striking their faces and their backs saying, “Taste the punishment of the Blazing Fire.” (Sooratul-Anfaal (8), aayah 50)

Footnotes:

[1] Translator’s side point: In some of the versions, the wording is as it occurs here and in some of them, the order is slightly different and instead of the second phrase, in some versions it has instead, “Receive glad tidings O servant of Allaah of Paradise after intiqaam (vengeance) has been taken upon you,” W`Allaahu A`lam.

[2] Reported by Al-Bukhaariyy (6,507) and Muslim  (2,683) from a hadeeth of `Ubaadah ibn asSaamit radiyAllaahu `anhu and also reported by al-Bukhaariyy with a disconnected chain with the same reference (6,507) and by Muslim (2,684) from a hadeeth of `Aa`ishah radiyAllaahu `anhaa.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

Benefiting the Dead by the Living People – Aqeedah Tahawiyyah | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 50 : Point [188]
Dawud Burbank [Audio|English]

188. And there is benefit for those who are dead in the living making supplication and their giving in charity.

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

We have Eemaan in the Angel of death (Malakul Mawt), who is entrusted with taking the souls of the people – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 45 : Point [169]
Dawud Burbank [Audio|English]

169. And we have Eemaan in the Angel of death (Malakul Mawt), who is entrusted with taking the souls of the people.

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Linkabdurrahman.org/angels

Deeds will be in accordance with their conclusions – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 26

[89]     والأَعمالُ بالخَواتِيمِ‏‏‏‏‏.
[89]     And deeds will be in accordance with their conclusions.

https://soundcloud.com/abdurrahmanorg/deeds-will-be-in-accordance-with-their-conclusions-dawud-burbank

 The Explanation – Point [89]

And deeds will be in accordance with conclusions: So a person should not allow himself to be fooled by his own deeds, even if he is the most righteous of the righteous people. Rather, he should fear that he may have an evil end (conclusion). And judgment is not passed upon anyone that he is from the people of the Fire based upon his actions because the person does not know what he will be given as is concluding deeds. And this is clarified by a hadeeth of the Prophet sallAllaahu `alayhi wa sallam, from a hadeeth of Ibn Mas`ood (radiyAllaahu `anh, that the Prophet sallAllaahu `alayhi wa sallam said),

إن أحدكم يجمع خلقه في بطن أمه أربعين يوماً نطفةً، ثم يكون علقة مثل ذلك، ثم يكون مضغةً مثل ذلك، ثم يرسل إليه الملك، فينفخ فيه الروح، ويؤمر بأربع كلمات‏:‏ بكتب رزقه، وأجله، وعمله، وشقي أو سعيد‏.‏ وإن أحدكم ليعمل بعمل أهل الجنة حتى ما يكون بينه وبينها إلا ذراع، فيسبق عليه الكتاب، فيعمل بعمل أهل النار فيدخلها، وإن أحدكم ليعمل بعلم أهل النار حتى ما يكون بينه وبينها إلا ذراع، فيعمل بعمل أهل الجنة فيدخلها‏

“The creation of each one of you is brought together in his mother’s womb for forty days as a drop of fluid; then he becomes a clot for a similar period; then a piece of flesh for a similar period; and then the angel is sent to him and the soul is breathed into him.  And he (the angel) is commanded to write four things: to write his provision and his life span and his actions and whether he would be a wretched person (a person of the Hellfire) or a fortunate person (a person of Paradise). And one of you performs the actions of the people of Paradise until there is nothing between him and it except a cubit and then the writing overcomes him and he acts with the actions of the people of the Hellfire and so he enters it.  And one of you may act with the actions of the people of the Fire until there is nothing between him and it except for a cubit (a forearm’s span) and then he acts with the actions of the people of Paradise, and so he enters it.” [1]

So, therefore, a person fears having an evil end (conclusion). And judgment of having an evil conclusion is not passed upon someone since the person does not know the conclusion that will be given to him, because tawbah (repentance) wipes away whatever came before it.

Say to the unbelievers, “If they desist (from their unbelief), then whatever came before will be forgiven for them.” (Sooratul-Anfaal (8), aayah 38)

So, actions are in accordance with their conclusions (that which is final from them).  However, from the subtle kindness of Allaah, the Mighty and Majestic, towards His servants, is that whoever lives upon good, then He gives him a good conclusion; and whoever lives upon evil, then He gives him an evil conclusion. So therefore, a person should act and apply the necessary means and should have good thoughts concerning Allaah, the Mighty and Majestic.

And some people say, “I will repent before I die.” Then we say to him, “And do you know when you are going to die?” It is possible that you could die in a sudden moment such that you are not able to repent; and also, you do not know whether your repentance will be acceptable or not because repentance has conditions.

End of explanation of point [89][2]

Footnotes :

[1] Hadeeth reported by Al-Bukhaaree (no. 3208) and by Muslim (no. 2643). Reported by Al-Bukhaaree in the book: At the beginning of Creation and also in the book of Al-Qadr (Pre-decree), and by Muslim in the book of Pre-decree.

[2] Translator’s Side Point: Shaykh Al-Albaanee (rahimahullaah) said in his notes to AtTahaawiyyah with regard to this point: “This phrase is part of a hadeeth of Sahl ibn Sa`ad as-Saa`idee, reported by Ahmad and Al-Bukhaaree.” He mentions that he has verified it in his checking of the book As-Sunnah of Ibn Abee `Aasim. The wording of this hadeeth in Bukhaaree (no. 6493) is part of a longer hadeeth; and the relevant wording here is that the Prophet sallAllaahu `alayhi wa sallam said,

إِنَّ الْعَبْدَ لَيَعْمَلُ فِيمَا يَرَى النَّاسُ عَمَلَ أَهْل الْجَنَّةِ، وَإِنَّهُ لَمِنْ أَهْلِ النَّارِ، وَيَعْمَلُ فِيمَا يَرَى النَّاسُ عَمَلَ أَهْل النَّارِ وَهْوَ مِنْ أَهْلِ الْجَنَّةِ، وَإِنَّمَا الأَعْمَالُ بِخَوَاتِيمِهَا

“A servant may act with regard to what the people see with the actions of the people of Paradise, but in reality he is from the people of the Fire; and he may act with regard to what the people see with the actions of the people of the Fire, when he is actually from the people of Paradise. And indeed, actions are in accordance with their conclusions.”

In an earlier lesson, we mentioned that this was an explanation given by Shaykh Ibn `Uthaymeen rahimahullaah, to the hadeeth of Ibn Mas`ood that we had before.

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Aqeedah of the Salaf: The Outcome of the Slaves is Unknown – Abu Muhammad al Maghribee [Audio|En]

The Explanation of the Creed of the Salaf,  by Imaam Abee Uthmaan Ismaa’eel bin Abdir-Rahmaan As-Saaboonee,rahimahullaah, as explained by our noble sheikh al-Allaamah Rabee’ bin Haadee Al-Madkhalee, hafidhahullaah.

Audio Lecture by: Abu Muhammad al Maghribee (hafidhahullaah)

[The below is the Text from the Book]

Chapter 20: The Outcome of the Slaves is Unknown

[115] The People of Hadeeth believe and testify that the end of the slave is unknown. No one knows what his end shall be. They (People of Hadeeth) do not pass judgement on a specific person that he will be from the people of Paradise or from the people of Hell, because that is something which is hidden from them. They do not know in which state a person will die, whether it is upon Islaam or unbelief, so due to this fact they say:

“Indeed we are Believers, if Allaah wills.”

That is, from those Believers who will have a good end, if Allaah wills [134]

[134] TRANSLATORS NOTE ~ The Prophet(صلى الله عليه وسلم), said:

Do not be delighted by the actions of anyone until you see how he ends up”.

Related by Ahmad [ 3:120,223 ] and lbn Abee ‘Aasim [ 393-395 ]. The isnaad is Saheeh.

Chapter 21: The Ruling Upon On One Who Died Upon Belief Or Unbelief

[l16] And the People of Hadeeth witness for the one who dies upon Islaam that his end will be Paradise even if their fate was written by Allaah that they will be punished with the Fire for a period, as a result of their sins which they committed and did not repent from. They will eventually enter Paradise and no one from amongst the Muslims will remain in Hell eternally. This is a great blessing and favour from Allaah. If one dies upon unbelief, and Allaah’s protection is sought from this, he will be thrown into the Fire and he will not be saved from it, and he will stay there forever.

Part 01:

Part 02:

Listen to the full audio explanation of the Book:
http://followthesalaf.com/?tag=Aqeedatus-Salaf

Etiquette with Dying Person and After Death – Dr. Saleh As-Saleh [Audio|En]

Part 01: [Alternative Download Link]

Part 02: [Alternative Download Link]

Posted from: Rulings Related to Death and Funerals (Janaza)

Why the deceased person is punished (in the grave) due to the crying of his family for him? – Shaykh al Albaani

[3] Question:

There are some who say that if a hadeeth contradicts an ayah in the Qur’aan, it should be rejected no matter what level of authenticity it has. Then they use as an example the hadeeth: “Indeed the deceased person will be punished (in the grave) due to the crying of his family for him.”[10] They use the statement of ‘Aa’ishah in which she used Allaah’s saying to refute this hadeeth:

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
“And no bearer of burdens shall bear the burden of another.” [Surah Faatir: 18]

How do we respond to those who say this?

[3] Answer: Rejecting this hadeeth falls under the issues related to rejecting the Sunnah by way of the Qur’aan. So this shows the deviation of this way of thinking.

As for the response to this hadeeth – and I am referring here particularly to those who adhere to the hadeeth of ‘Aa’ishah, then it is as follows:

First: From a hadeeth standpoint: There is no way to reject this hadeeth from a hadeeth standpoint due to two reasons:

1. It has been reported through an authentic chain of narration from Ibn ‘Umar radhi Allaahu anhu.

2. Ibn ‘Umar radhi Allaahu anhu is not alone in reporting it, rather he was followed in that by ‘Umar bin Al- Khattaab radhi Allaahu anhu. Furthermore, he and his son are not alone in reporting it either, for they were also followed in that by Al-Mugheerah bin Shu’bah radhi Allaahu anhu. This is what comes to my mind at this time since the reports of all three of these Companions can be found in the two Saheeh Collections.

And if a person were to conduct an exclusive research on this hadeeth, he would find other paths of narration for it. These three ahaadeeth all have authentic chains of narration so they cannot be rejected just based on the claim that they “contradict” the noble Qur’aan.

Second: From a tafseer standpoint: This is since the scholars have explained this hadeeth in two ways:

1. This hadeeth only applies to a deceased person who knew during the course of his life that his family would commit oppositions to the Religion after his death and did not advise them. Nor he did direct them to not cry over him since this crying would serve as a means for his being punished in the grave.

The usage of the word “the” when referring to the “deceased person” is not allencompassing and inclusive. Meaning: The hadeeth does not mean that every deceased person will be punished due to the crying of his family members. Rather, the word “the” is for a specific designation, meaning it refers to only those who do not advise others to not commit what opposes the Religion after his death. So this is the type of person who will be punished by the crying of his family over him.

As for the one who takes charge of advising his family and directing them with religious guidelines such as to not wail over him and to not commit the offenses that are done ,particularly in this era, then such a person will not be punished. But if he does not direct and advise (his family), he will be punished.

This is the detailed breakdown that we are required to understand from the first explanation, in accordance to the interpretation of many well known and famous scholars such as An-Nawawee and others. So when we come to comprehend this detailed breakdown, it becomes clear that there is in fact no contradiction between this hadeeth and Allaah’s statement:

وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى

“And no bearer of burdens shall bear the burden of another.” [Surah Al-An’aam: 164]

A contradiction only becomes apparent if the word “the” in the word “the deceased person” is understood to be all-inclusive, meaning that it encompasses everyone who dies. This is where the hadeeth becomes obscure and contradicts the noble ayah in the Qur’aan. But if we comprehend the meaning of the hadeeth according to what was mentioned before, there would be no more contradictions or obscurities since we would understand that the one who is being punished (in the grave) is only like that because he failed to advise and direct his family members (before his death). This is the first manner in which this hadeeth has been interpreted in order to repel this so-called “contradiction.”

2. A second interpretation has been mentioned by Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, in some of his writings. And it is that the punishment here does not refer to the punishment in the grave or the punishment in the Hereafter but rather, that it only refers to pain and sorrow. Meaning: When a deceased person hears the crying of his family for him, he will feel bad and sorrowful for their grief over him. This is what Shaikh-ul-Islaam Ibn Taimiyyah said. If it is correct, it would eradicate the root of the misconception.

However, I say: Such an explanation goes against two facts, which is why we can only rely on the first explanation of this hadeeth:

The First Fact: The report from Al-Mugheerah bin Shu’abah radhi Allaahu anhu that I indicated previously has an addition to it that clarifies that the punishment here does not refer to just pain and sorrow, but rather that it refers to actual punishment, i.e. punishment in the Hellfire, unless Allaah forgives him. This is clearly stated in Allaah’s saying:

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء

“Verily, Allaah does not forgive that partners be associated with Him (in worship), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 48]

In the narration of Al-Mugheerah radhi Allaahu anhu it states: “Indeed, the deceased person will be punished due to the crying of his family over him on the Day of Judgement.” So this clearly states that the deceased will be punished due to his family crying over him on the Day of Judgement and not in his grave, which is what Ibn Taimiyyah explained as meaning pain and sorrow.

The Second Fact: When a person dies, he does not feel anything that goes on around him whether good or bad, as indicated by evidences in the Qur’aan and Sunnah, except in certain cases, which have been mentioned in some ahaadeeth either as a rule for every deceased person or for some only whom Allaah enables to hear some things that will cause them pain.

So firstly there is the hadeeth reported by Al-Bukhaaree in his Saheeh from Anas bin Maalik radhi Allaahu anhu in which he narrated that the Messenger of Allaah صلى الله عليه وسلم said:

“Verily, when a servant (of Allaah) is placed in his grave, and his companions depart from him – at the point where he can still hear their footsteps – two angels come to him.” [11]

This authentic hadeeth affirms a special type of hearing that a deceased person will have at the time he is buried and the people are walking away from him. Meaning: At the time that the two angels come to sit by him, his soul returns to his body and in this state of being, he is able to hear the footsteps (of his loved ones walking away).

Therefore, the hadeeth does not mean on the outset that this deceased person and all deceased people will have their souls returned to them and that they will remain with the ability to hear the footsteps of the people passing by the graves up until the day that they will be resurrected. No.

This is a specific circumstance and a special type of hearing on the part of the deceased since his soul has returned to him. So if we were to go by the interpretation of Ibn Taimiyyah at this point, we would be forced to expand the senses of the deceased person to include everything that goes on around him whether at the time he is being transferred to his grave before his burial or after he is placed in his grave – meaning that he can hear his living family members crying over him. This requires a textual proof, which is missing. This is first.

Secondly, some texts from the Qur’aan and the authentic Sunnah indicate that the deceased cannot hear. This is a huge topic and requires an in-depth discussion. However I will mention one hadeeth by which I will close the answer to this question. And it is the statement of the Prophet صلى الله عليه وسلم in which he said:

“Verily, Allaah has angels that roam throughout earth who convey to me the greetings (of Salaam) on behalf of my ummah.” [12]

What is meant by “roam” is that they frequent gatherings. So every time a Muslim sends Salaat (praises) on the Prophet, there is an assigned angel that conveys this greeting from that Muslim to the Prophet صلى الله عليه وسلم. So if the deceased could hear, the one with the most right from those deceased to hear would be our Prophet صلى الله عليه وسلم due to Allaah’s favoring him and particularizing him with special qualities and attributes over all of the prophets, messengers, and rest of mankind. So if anyone had the ability to hear, it would surely be the Messenger of Allaah صلى الله عليه وسلم. And furthermore, if the Prophet صلى الله عليه وسلم were able to hear anything after his death, he would hear the Salaat (praises) of his ummah) on him.

So here we come to understand the error, or the deviation, of those who ask assistance – not from the Prophet صلى الله عليه وسلم – but rather from those less than him, whether messengers, prophets or righteous people. This is since if they were to ask assistance from the Messenger صلى الله عليه وسلم, he would not hear them as is clearly stated in the Qur’aan:

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ أَمْثَالُكُمْ
“And those whom you call besides Allaah are servants (of Allaah) just like you.” [Surah Al-A’raaf: 194]

And in His saying:

إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءآُمْ
“If you supplicate to them, they cannot hear your supplication.” [Surah Faatir: 14]

So therefore, after they die, the deceased cannot hear unless there is some text that applies to a particular situation – as I mentioned before – such as the deceased hearing the footsteps. This concludes the answer to this question.

Footnotes:

[9] Mishkaat-ul-Masaabeeh (1/66/186)
[10] Saheeh al-Jaami’-us-Sagheer (1970)
[11] Saheeh al-Jaami’-us-Sagheer (1675)
[12] Saheeh al-Jaami’-us-Sagheer (2174)

Source: Posted by AbdurRahman.Org from the Book PDF: How are we Obligated to Interpret the Qur’aan? Shaykh al-Albanee. [ Download complete PDF book]

Do Not Wish or Ask For Death – Dr Saleh as-Saleh [Audio|En]

Anas (May Allah be pleased with him) reported that:

The Messenger of Allah (ﷺ) said, “Let not one of you wish for death because of a misfortune which befalls him. If he cannot help doing so, he should say:

‘O Allah, keep me alive as long as You know that life is better for me, and make me die when death is better for me”.

[Al- Bukhari and Muslim].

وعن أنس رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏:‏ ‏ “‏ لا يتمنين أحدكم الموت لضر أصابه، فإن كان لابد فاعلاً فليقل‏:‏

اللهم أحيني ما كانت الحياة خيراً لي وتوفني إذا كانت الوفاة خيراً لي‏”‏ ‏(‏‏(‏متفق عليه‏)‏‏)‏ ‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 40

Source: Dar-us-salam english publication

35- Riyaadus Saaliheen – 40 – Do Not Wish or Ask For Death – Saleh-As-Saleh

Hadeeth – An Nawawi Riyadus us Saliheen

Read the Below Link as well:

The Distress of the Prophet (ﷺ) prior to his Death – Dr Saleh as-Saleh [Audio Benefit|En]

Anas (May Allah be pleased with him) reported:

When the last illness of Messenger of Allah (ﷺ) made him unconscious, Fatimah (May Allah be pleased with her) exclaimed: “Ah, the distress of my dear father.” He (ﷺ) said, “There will be no distress for your father after today“. When he died she said: “My father, Allah has called you back and you have responded to His Call. O father! Garden of Firdaus is your abode. O father! We announce to Jibril your death.” When he was buried, she said: “Are you satisfied now that you put earth over (the grave of) Messenger of Allah (ﷺ)?”

[Al- Bukhari]

وعن أنس رضي الله عنه قال‏:‏ لما ثقل النبي صلى الله عليه وسلم جعل يتغشاه الكرب فقالت فاطمة رضي الله عنها‏:‏ واكرب أبتاه‏.‏ فقال ‏:‏ ‏ “‏ليس على أبيك كرب بعد اليوم‏”‏ فلما مات قالت ‏:‏ يا أبتاه أجاب رباً دعاه، يا أبتاه جنة الفردوس مأواه، يا أبتاه إلى جبريل ننعاه، فلما دفن قالت ‏:‏ فاطمة رضي الله عنها‏:‏ أطابت أنفسكم أن تحثوا على رسول الله صلى الله عليه وسلم التراب‏؟‏ ‏(‏‏(‏رواه البخاري‏)‏‏)‏‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 28

Source: Dar-us-salam english publication

Audio Source : 29- Riyaadus Saaliheen – 26 to 28 – Everything Is Good For a Believer – Saleh-As-Saleh ( From  24:22 till end)

Hadeeth – An Nawawi Riyadus us Saliheen

None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī

Jābir ( رضي الله عنه) said: Three days before he died, I heard the prophet (صلّى الله عليه وسلّم ) say

« لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ عَزَّ وَجَلَّ »

[11] None of you should die except while he is having good thoughts about Allah (عزّ وجلّ)

al-Nawawī’s Explanation

The following is again from al-Nawawī’s explanation of Ṣaḥīḥ Muslim.

Regarding the statement of the prophet » None of you should die except while he is having good thoughts about Allah « scholars have said that this is a warning against losing hope and despairing (of Allah’s mercy) and an encouragement to have hope especially at the time of death.

Allah (سبحانه وتعالى) also said in the previous ḥadīth » “I am as my servant thinks of Me.” « and (considering both ḥadīth) scholars explain that » having good thoughts about Allah « means that an individual should expect Allah to have mercy on him and pardon him.

Some scholars have also said that during times of wellbeing and health, an individual should have both hope and fear in Allah and these two feelings should be equally balanced. Others say that one’s fear should be more, but when the signs of death approach, a person’s hope in Allah’s mercy should become stronger. This is because the very purpose of having fear of Allah is to prevent oneself from committing sins and ugly deeds and to increase in obedience and good deeds. And those things are most often not possible during that situation (i.e., during the last moments of one’s death).

Instead, in that situation, assuming good thoughts about Allah is preferable which would cause one to have feelings of destitution and submission and to feel oneself in total need of Allah (تعالى).

The ḥadīth mentioned by Imām Muslim right after this one also supports this understanding:

« يُبْعَثُ كُلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ »

Every servant will be resurrected according to what he died upon.[12]

Scholars explain that it means each individual will be resurrected in the same state in which he died. The next ḥadīth (in Imām Muslim’s authentic collection) also supports this:

« إِذَا أَرَادَ اللَّهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ ثُمَّ بُعِثُوا عَلَى
أَعْمَالِهِمْ.»

When Allah intends to punish an entire group of people, the punishment afflicts them all, but then each is resurrected according to (his individual) deeds.[13]

And the ḥadīth:

« إِنَّمَا يُبْعَثُ النَّاسُ عَلَى نِيَّاتِهِمْ »

People will only be resurrected upon their (individual) intentions. [14]

al-Manāwī’s Explanation

The following explanation is from al-Manāwī’s, Fayḍ al-Qadīr.

His (صلّى الله عليه وسلّم) statement » None of you should die except while he is having good thoughts about Allah « means: Let none of you die under any circumstance except while in the state of thinking good about Allah (تعالى) in that He will be merciful with you and pardon you. This is because when a person’s time of passing arrives and his journey comes to an end, his fear (of Allah) has no real purpose (to prevent him from bad deeds during life). It would perhaps lead him to despair and to a feeling of restriction of (Allah’s) mercy and bounties.

Whoever at that time, even if his heart were laden with major sins, begins expecting the best (of his Lord) and increases in hope, he has then perfected his provisions for his arrival to his Lord…

al-Ṭībī said:

The prophet (صلّى الله عليه وسلّم) instructs one to ensure he does not die in any state other than expecting and assuming good about Allah. And this does not mean one can change destiny or fate. Rather, what is intended is that an individual is commanded to have good thoughts (about Allah) so that when death overcomes him, he is in such a state.

نسأل الله الغفور الرحيم لتوفيقه على حسن الظنّ به خصوصًا عند الموت

Footnotes:

[11] Collected by Muslim.
[12] Ibid.
[13] Ibid.
[14] Collected by Ibn Mājah and al-Albānī says it is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3407).

Source: Excerpted from the article “Thinking Good About Allah” – With Explanations by: Ibn Ḥajar al-‘Asqalānī, al-Nawawī, & al-Manāwī – authentic-translations.com

Rulings Related to Death and Funerals (Janaza) in Islam – Dr Saleh as Saleh [Audio|En]

Rulings Related To Funerals – 01- Preparedness of Deceased

Rulings Related To Funerals – 02- Visiting the Sick

Rulings Related To Funerals – 03- Seeking Cures

Rulings Related To Funerals – 04- Dying Person – part 1

Rulings Related To Funerals – 05- Dying Person – part 2

Rulings Related To Funerals – 06- Executing the Will

Rulings Related To Funerals – 07- Washing

Rulings Related To Funerals – 08- Shrouding

Rulings Related To Funerals – 09- Position of Body for Janazah

Wishing for Death : “I have faced so many hardships in my life that it has made me hate this life..”

THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS

[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?

[A]: Shaykh Ibn al-‘Uthaymeenrahimahullaah – said:

“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said:

“None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.” [3]

Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said:

“And know that victory comes with patience, relief with distress, and ease with hardship.”[4]

So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about its people:

“And give glad tidings to the apatient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].

The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.

Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment.

Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book:

“So indeed with hardship here is relief. Indeed with hardship there is relief.” [Soorah Inshiraah 94:5-6].

And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration:

“Victory comes with patience; relief with affliction, and ease with hardship.” [5] [6]

References

[3] Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu.
[4] Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318).
[5] Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382).
[6] Fataawaa al-Mar’ah (pp.10-11).

Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996

The Recitation of Soorat al-Faatihah For the Prophet’s Soul – Shaykh ibn Utahymeen

Question 62:

As regard those who bequeath that the Faatihah be recited on behalf of the Prophet’s soul, or on his behalf by the Prophet’s grave?

The Answer by Shaykh Uthaymeen (rahimahullaah):

It is not binding to execute this bequest, because it is a bequest of an unprescribed matter. For the Prophet (Sallallaahu alaihi wa sallam) does not prescribe for anyone to worship Allaah and then dedicate the reward of worship to the Messenger (Sallallaahu alaihi wa sallam). Since, had this been prescribed, then the companions, may Allaah be pleased with them, would have been the most preceding people in attaining it.

And also because the Prophet (Sallallaahu alaihi wa sallam) is in no need for this. For indeed there is no person who does a righteous deed except that the Prophet (Sallallaahu alaihi wa sallam) would have a similar reward. Because he (Sallallaahu alaihi wa sallam) is the one who has directed to this, and, [as the Prophet (Sallallaahu alaihi wa sallam) said]: “The one who guides to what is good is like the one who does it.” [92] So, this bequest is from the foolish and futile actions as well as a bid’ah, something which has not been reported from the righteous predecessors, may Allaah be pleased with them.

And similarly if he said: “Recite the Faatihah on my behalf by the Prophet’s grave,” then it is not binding to fulfill this bequest. The reason for this is that specifying a particular place for a particular worship not prescribed by the sharia, is from the bida’ as it is known in the aforementioned discussion pertaining to the issue of “Pursuance of the Messenger (Sallallaahu alaihi wa sallam).” [93] And that the following of the Messenger (Sallallaahu alaihi wa sallam) cannot be achieved until the act of worship agrees with the Sharee’ah in six matters: cause, type, extent, manner, time, and place.

References :

[92] Reported by at-Tirmithee (no.2672, Arabic). And also in saheeh Muslim: “One who guides to something good has a reward similar to that of its doer”, vol.3, no.4665.

[93] See page section on “Saved Group”.

Translated by Dr Saleh as Saleh rahimahullaah

SourceUnderstanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 174

How will your soul depart? – As-Saheehah – Sheikh al-Albaanee

As sallamualaikum wa rahmatullahi wa barakatuhu

Here’s a narration which I just read today which I found to be very deep. I thought I’d share it with you all.

The Prophet (sallalahu ‘alaihi wa sallam) said:

“Instruct your dying ones to say ‘None has the right to be worshipped but Allah’, for indeed the soul of a believer departs through perspiration, and the soul of a disbeliever departs from the corner of his mouth just as the soul of the donkey departs.”

Reported by at-Tabaraanee in Al-Kabeer (1/77/3) as mentioned by Sheikh al-Albaanee (rahimahullah) in As-Saheehah No. 2151

After mentioning its chain of narration, the Sheikh said:

‘And this chain of narration is hasan (good)’. See As-Saheehah No. 2151.

May Allah make our last words ‘none has the right to be worshipped but Allah’. Aameen.

Sagheer, Abu Yusuf
Courtesy : West London Dawah Yahoo groups

The Heavens and the Earth weep when the Believer Dies – Tafseer Ibn Kathir

The Heavens and Earth weep when Believer Dies

Ibn Jarir recorded that Sa`id bin Jubayr said, “A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says,

( فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ )

(And the heavens and the earth wept not for them, nor were they given respite)do the heavens and the earth weep for anybody‘ He, may Allah be pleased with him, said,

`Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him.

But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them

Source : Tafseer Ibn Kathir : Surah Al-Dukhan, Verse 29

The Believer and Disbeliever at the Time of Death – Shaykh al Albaani

The Believer and Disbeliever at the Time of Death
أحكام اجلنائز وبدعها :Original Title
Original Author: Muḥammad Nāṣir ad-Dīn al-Albānī
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

From “Aḥkām al-Janāiz” by Muḥammad Nāṣir al-Dīn al-Albānī

This article is comprised of a single ḥadīth that, when presented with the various wordings and additions, illustrate with clear descriptions the distinction between a believer and a disbeliever at the time of death. This ḥadīth, though recorded in earlier ḥadīth collections, was translated from “Aḥkām al-Janāiz wa Bidau’hā” (no. 105, pp. 198-202) by Muḥammad Nāṣir al-Dīn al-Albānī with the scholar’s accompanying notes included.

Click the below link to read or download the full document

The Believer and Disbeliever at the Time of Death – Shaykh al Albanee [PDF]

Explaining Sūrah an-Nāzi’āt – Shaykh ibn Uthaymeen

Explaining Sūrah an-Nāzi’āt
تفسري جزء عمّ :Original Title
Original Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn
Translator : Abu az-Zubayr Harrison – authentic-translations.com

Contents of the article

Sūrah al-Nāzi’āt: Verses 1-14
The Explanation of Verses 1-14
Sūrah al-Nāzi’āt: Verses 15-26
The Explanation of Verses 15-26
Sūrah al-Nāzi’āt: Verses 27-33
The Explanation of Verses 27-33
Sūrah al-Nāzi’āt: Verses 34-41
The Explanation of Verses 34-41
Sūrah al-Nāzi’āt: Verses 42-46
The Explanation of Verses 42-46
Appendix: The Believer and Disbeliever at the Time of Death

Click the Below Link to read or download full article PDF

Explaining Surah an-Naziat – Shaykh Uthaymeen [PDF]

The Prohibition of Burying People in Houses – Shaykh Al-Albaani

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by Abbas Abu Yahya

No. 3112 – On the authority of ‘Aeysha that ProphetsallAllaahu alayhi wa sallam said: ‘Perform a portion of your prayer in your homes and do not make your homes as graves unlike the Jews and the Christians who placed graves in their homes.Indeed the house in which the Qur’aan is recited will be made apparent to the people of the Heaven just as the stars are made apparent to the people of the earth.’

Dhahabi said at the end of this hadeeth:

‘This hadeeth has a clean Isnaad and its text isHasan. It is a prohibition of burying people in houses and there is a supporting narration with another chain.The Prophet – sallAllaahu alayhi wa sallam –prohibited building over graves and if the people were to be buried in their homes, then graves and houses would become one thing.

Prayer in a graveyard is prohibited, whether it is a prohibition due to dislike or a prohibition meaning Haraam. The Messenger – sallAllaahu alayhi wa sallam –said: ‘The best prayer of a man is in his house except for that which is obligatory.’So it is appropriate that homes are not taken as graves.

As for the Prophet – sallAllaahu alayhi wa sallam – being buried in the house of ‘Aa’ishah then this is specific to the Prophet – sallAllaahu alayhi wa sallam.Just as his garment being spread out under him in the niche of his grave was specifically for him and just as it was specific to him that they each Companion prayed over him, individually, without an Imam, since he was their Imam in life and in death, in the Dunyaand in the Hereafter.

Just as it was also specific to him that his burial was delayed for two days, contrary to his Ummah for whom it is not allowed to delay the burial, since the Messenger – sallAllaahu alayhi wa sallam – is protected from change after death unlike us.They delayed his burial so that everyone could pray over him at his house and, therefore, the delay was due to that matter and also their being hesitant regarding his death for half the day until Abu Bakr came forward with his opinion.This was the reason for the delay.’

[Taken from ‘Silsilah Ahadeeth As-Saheehah’ vol.7 Hadeeth no.3112p.306-307]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

What is the Ruling of Reciting the Qur’aan for the Deceased in his House? – Shaykh bin Baaz

Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya 

The Question:

Is reading the Qur’aan for the deceased- by placing copies of the Qur’aan in the home or house of the deceased – where some Muslim neighbours and friends come and each one of them reads a part for example, then they go off to their work and they are not paid for reciting …… And after they finish reciting they supplicate for the deceased and gift him the reward for reciting the Qur’aan … Does this recitation and supplication reach the deceased and is he rewarded or not?  I hope for a benefit and I am grateful to you….. Taking into account that I heard some of the scholars saying that it is absolutely prohibited, some saying it is disliked and some saying it is permissible.

The Answer:

This action and the like of it has no foundation and it is not recorded on the authority of the Prophet – sallAllaahu alayhi wa sallam – nor on the authority of his Companions -radiAllaah anhum that they used to read for the deceased.

Rather the Prophet – sallAllaahu alayhi wa sallam – said: ‘Whoever does an action which we have not commanded then it is rejected.’

Narrated by Muslim in his authentic book and Bukhari mentioned it without a complete chain but he was decisive about its authenticity.

Also, in the two Saheehs of Bukhari and Muslim on the authority of ‘Aeysha -radiAllaah anha on the authority of the Prophet – sallAllaahu alayhi wa sallam – who said: ‘Whoever innovates in this matter of ours, that which is not from it, it will be rejected.’

In the Saheeh of Muslim on the authority of Jaabir -radiAllaah anhu that the Prophet – sallAllaahu alayhi wa sallam – used to say in his Khutbah on Fridays: Amma ba’d:

Indeed the best speech is the Speech of Allaah, the best guidance is the guidance of Muhammad – sallAllaahu alayhi wa sallam– and the worst of the affairs are the innovated ones.  Every innovation is a Bida’ and everyBida’ is misguidance.’

Nisa’ee mentioned an extra wording with an authentic chain: ‘and every misguidance is in the Hellfire.’

As for charity for the deceased and supplicating for them, then that benefits and reaches them and the Muslims are in consensus aboutthat.

And with Allaah is the capability and Allaah’s aid is sought.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 339

The Question:

We wish from the eminent Shaykh that he clarifies for the Muslims the ruling of reciting the Qur’aan over the dead, is it permissible or not?  And what is the ruling of the Ahadeeth that mention this?

The Answer:

Reading over the dead has no foundation which can be relied upon nor is there any legislation for this.  Indeed what has beensanctioned is reading the Qur’aan amongst the living so they can benefit and reflect upon the Book of Allaah and understand it.  As for reciting over the deceased at his grave or after his death – before his burial – or reading for him in any place so that the reward can be gifted to him, then we do not know of a foundation for it.

Some scholars have authored works and written many books, of them there are those who have allowed and encouraged reciting the whole of the Qur’aan upon the deceased and they regarded it from the same category of giving charity with wealth.  There are those from the people of knowledge who say that these matters are dependent upon evidence; which means that they are from aspects of worship so it is not permissible to perform them except with what the Sharia’ affirms.

The Prophet – sallAllaahu alayhi wa sallam – said: ‘Whoever does an action which we have not commanded then it is rejected.’

There is no evidence for this issue – as far as we know – which indicates the permissibility of reciting for the dead.

There is no evidence regarding this issue from what we know which indicates the legality of reading over the dead, so it is necessary to remain upon the original foundation which is that worship is dependent upon evidence.

So reciting for the dead should not be done, in contrast to giving charity on their behalf, supplicating for them, Hajj, Umrah and paying off debts, then these matters benefit them.

There are texts which mention this and it is established from the Prophet – sallAllaahu alayhi wa sallam – that he said: ‘When the son of Aadam dies his actions are severed except for three: recurring charity,knowledge which he can benefit from or a righteous child who supplicates for him.’

And Allaah –Subhanahu – said:

<< And those who came after them [i.e. after his Companions] say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’ >>

[Hashr:10]

So, Allaah has praised those who came later because they supplicated for those who preceded them.  This indicates theallowance of supplicating for the deceased of the Muslims and that itdoes benefit them.  Likewise, charity benefits them due to theaforementioned hadeeth.

It is possible to give charity to the poor and needy people with the money used to hire someone to recite over the dead with the intention that it is for the deceased and that the deceased benefits with this money and saves himself from the vulgarity of Bida’. 

It is established in the Saheeh that a man said: ‘O Messenger of Allaah my mother has passed away and did not leave a bequest and I think that if she had spoken she would have given charity.  Will she receive a reward if I gave charity on her behalf?’

The Prophet – sallAllaahu alayhi wa sallam – said: ‘Yes.’

So the Messenger – sallAllaahu alayhi wa sallam – clarified that charity on behalf of the deceased benefits him and likewise Hajj and Umrah on his behalf.

There are ahadeeth which mention this, likewise paying off debt benefits him.  As for a reward for the deceased for reciting Qur’aan or gifting it to the dead, praying or optional fasting on his behalf then all of this has no basis and what is correct is that it is not fromthe Sharia’.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 340- 341

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.