Al Adhkar Al Nawawi Volume 2

Al Adhkār

by al Nawawī

الْأَذْكَارُ لِلْإِمَامِ النَّوَوِيِّ

Volume 2 of Five

Vocalized Arabic

Latin transliteration

Modern English translation

Quran Praise and Remembrance in Adversity

Chapters 70 to 130

Based on Muḥyī al Dīn Mistū’s 1990 edition

About this reading edition

Volume 2 covers chapters 70 to 130. Quran recitation, praise, blessings upon the Prophet, unexpected circumstances, illness, and death. It begins and ends at complete major sections of the work.

This five-volume edition presents al-Nawawī’s full main text in consecutive three-part units: vocalized Arabic, a Latin transliteration of that Arabic, and a new English translation. Long sentences are divided at natural clauses, so a unit may wrap over more than one printed line. Narrators, repeated blessings, textual variants, hadith assessments and the author’s own discussions are retained.

The Arabic base is the text of Muḥyī al-Dīn Mistū’s second edition, Dār Ibn Kathīr, Damascus and Beirut, 1410 AH / 1990 CE, digitized by al-Maktaba al-Shāmila and distributed by OpenITI. The complete edition covers the author’s introduction through his conclusion, printed pages 41–638, including all 349 numbered chapters and reports numbered 1–1091. Printed page 636 is blank. The modern editor’s introduction and footnotes are outside this main-text edition.

Vowel marks and grammatical endings have been supplied for this reading edition, with selected checks against the printed scan. The English is newly prepared from the Arabic; it is not an official or publisher-approved translation. The text has been checked for coverage and alignment, but is not a manuscript-based critical edition or an independently certified scholarly translation.

Al-Nawawī’s judgements are presented as his own. Differences between transmitted readings, differing legal positions, and his assessments of hadith strength are preserved. Textual corrections and significant retained source difficulties are documented in the notes at the end.

Numbered links beside the English lead to the relevant textual notes at the end of this volume. Chapter and note numbers retain the numbering of the complete edition. Small source references identify pages of the Mistū edition. Page numbers restart in each volume. The linked contents cover this volume; the Arabic headings also appear in Word’s Navigation Pane.

Sources

Shāmila Arabic text and edition record

OpenITI source transcription

Scanned Mistū edition

Name reference Siyar aʿlām al nubalāʾ volume 19 page 438

Name reference al Ansāb volume 13 page 3

Reading the transliteration

The transliteration follows the written, vocalized Arabic and retains grammatical endings. It is a reading aid, not a transcription of tajwīd or every change made in connected speech. The definite article is normally written al, with a hyphen, rather than respelled for sun-letter assimilation. At a pause, final case vowels and tanwīn are normally dropped according to Arabic reading practice.

Long vowels are ā, ī and ū. The signs ʿ and ʾ represent ʿayn and hamza. Doubled consonants represent shaddah. The combinations th, dh, sh, kh and gh each represent one Arabic consonant; a hyphen separates adjacent letters that might otherwise be mistaken for a digraph. The letters ḥ, ṣ, ḍ, ṭ and ẓ distinguish Arabic sounds from h, s, d, t and z. Qurʾanic letter groups are read by their letter names; the abbreviation for “and so on” is expanded as ilā ākhirihi.

Allah is used for

اللَّه.

“Sunnah” indicates the prophetic practice or a recommended act according to context. When applied to reports, “sound” or “authentic” render ṣaḥīḥ, “good” or “fair” render ḥasan, and “weak” renders ḍaʿīf; these preserve the author’s hadith classifications. Technical words are translated in context or retained where a familiar English equivalent would obscure the meaning.

Contents of Volume 2

• The Book of Quran Recitation

• 70 — Chapter on reciting the Quran

• Book of Praising Allah Most High

• 71. Chapter on praising Allah Most High

• The Book of Invoking Blessings upon the Messenger of Allah, may Allah bless him and grant him peace

• 72. Invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace

• 73. Instructing anyone in whose presence the Prophet is mentioned, may Allah bless him and grant him peace, to invoke blessings and peace upon him, may Allah bless him and grant him peace

• 74. The form of invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace

• 75. Beginning supplication by praising Allah Most High and invoking blessings upon the Prophet, may Allah bless him and grant him peace

• 76. Invoking blessings upon the prophets and, together with them, their families—may Allah bless them and grant them peace

• Book of remembrances and supplications for circumstances that arise

• 77. Chapter on the supplication for seeking Allah’s choice

• Chapters on remembrances recited in times of hardship and in affliction

• 78. Chapter on supplication in distress and when facing serious matters

• 79. Chapter on what to say when something frightens you or you are alarmed

• 80. Chapter on what to say when worry or sorrow befalls you

• 81. Chapter on what to say when facing destruction

• 82. Chapter on what to say when afraid of a group of people

• 83. Chapter on what to say when afraid of a ruler

• 84. Chapter on what to say upon seeing one’s enemy

• 85. Chapter on what to say when a devil confronts you or you fear it

• 86. Chapter on what to say when something overcomes you

• 87 — Chapter on what to say when something becomes difficult

• 88 — Chapter on what to say when earning a living becomes difficult

• 89 — Chapter on what to say to ward off harm

• 90 — Chapter on what to say when a small or great misfortune strikes

• 91 — Chapter on what to say when burdened with a debt one cannot pay

• 92 — Chapter on what to say when troubled by fear and loneliness

• 93 — Chapter on what to say when afflicted by intrusive whisperings

• 94 — Chapter on what to recite over someone mentally afflicted or stung

• 95 — Chapter on words of protection for children and others

• 96 — Chapter on what to say over an abscess, a pustule and similar ailments

• The Book of Remembrances Concerning Illness, Death, and Related Matters

• 97. Chapter on the Recommendation to Remember Death Often

• 98. Chapter on the Recommendation to Ask a Sick Person’s Family and Relatives about Him, and How the Person Asked Should Reply

• 99. Chapter on What a Sick Person Says, What Is Said in His Presence and Recited over Him, and Asking about His Condition

• 100. Chapter on the Recommendation to Urge a Sick Person’s Family and Caregivers to Treat Him Kindly, Bear with Him, and Be Patient with the Difficulties of His Care

• 101. Chapter on What to Say When Suffering from a Headache, Fever, or Other Pain

• 102. Chapter on the Permissibility of a Sick Person Saying, ‘I Am in Severe Pain,’ ‘I Have a Fever,’ ‘Oh, My Head,’ and Similar Expressions, and Explaining That Such Words Are Not Disliked When They Do Not Express Resentment or Impatient Distress

• 103. Chapter on the Dislike of Wishing for Death Because of an Affliction, and Its Permissibility When One Fears a Trial Affecting One’s Religion

• 104. Chapter on the Recommendation to Pray That One’s Death Occur in a Noble City

• 105. Chapter on the Recommendation to Reassure a Sick Person

• 106. Chapter on Praising a Sick Person’s Good Deeds and Similar Qualities When He Appears Afraid, to Dispel His Fear and Help Him Think Well of His Lord—Glory Be to Him, Most High

• 107 — Chapter on reports concerning asking a sick person what food they desire

• 108 — Chapter on visitors asking a sick person to pray for them

• 109 — Chapter on counseling a sick person after recovery and reminding him to fulfill his promises to Allah Most High concerning repentance and other matters

• 110 — Chapter on what to say when one has lost hope of surviving

• 111 — Chapter on what to say after closing the deceased’s eyes

• 112 — Chapter on what to say in the presence of the deceased

• 113 — Chapter on what to say when someone close to one dies

• 114 — Chapter on what to say upon hearing of a companion’s death

• 115 — Chapter on what to say upon hearing of the death of an enemy of Islam

• 116 — Chapter on the prohibition of wailing over the dead and uttering the cries of the age of ignorance

• 117. Chapter on offering condolences

• 118. The permissibility of informing the deceased’s friends and relatives of the death, and the disapproval of public death lamentations

• 119. What is said while washing and shrouding the deceased

• 120. Remembrances in the funeral prayer

• 121. Chapter on what to say when walking in a funeral procession

• 122. Chapter on what to say when a funeral procession passes by or you see one

• 123. Chapter on what to say when placing the deceased in the grave

• 124. Chapter on what to say after burial

• 125. Chapter on the deceased’s directions that a particular person pray over him, or that he be buried in a particular manner or place, and likewise concerning his shroud and other affairs: which directions are carried out and which are not

• 126 — Chapter on words spoken by others that benefit the deceased

• 127 — Chapter on the prohibition against reviling the dead

• 128 — Chapter on what a visitor to graves says

• 129 — Chapter on a visitor restraining someone he sees weeping in anguish at a grave, urging him to be patient, and also forbidding other conduct prohibited by the revealed law

• 130 — Chapter on weeping and fear when passing the graves of wrongdoers and the places where they perished, showing one’s need for Allah Most High, and the warning against neglecting this

كِتَابُ تِلَاوَةِ الْقُرْآنِ

kitābu tilāwati al-qurʾāni

The Book of Quran Recitation

70 بَابُ تِلَاوَةِ الْقُرْآنِ

70 bābu tilāwati al-qurʾāni

70 — Chapter on reciting the Quran

اِعْلَمْ أَنَّ تِلَاوَةَ الْقُرْآنِ هِيَ أَفْضَلُ الْأَذْكَارِ، وَالْمَطْلُوبُ الْقِرَاءَةُ بِالتَّدَبُّرِ، وَلِلْقِرَاءَةِ آدَابٌ وَمَقَاصِدُ،

iʿlam ʾanna tilāwata al-qurʾāni hiya ʾafḍalu al-ʾadhkāri, wa-al-maṭlūbu al-qirāʾatu bi-al-tadabburi, wa-li-l-qirāʾati ʾādābun wamaqāṣidu,

Know that reciting the Quran is the best form of remembrance, and that what is sought is recitation with reflection. Recitation has its etiquette and purposes.

وَقَدْ جَمَعْتُ قَبْلَ هَذَا فِيهَا كِتَابًا مُخْتَصَرًا مُشْتَمِلًا عَلَى نَفَائِسَ مِنْ آدَابِ الْقُرَّاءِ وَالْقِرَاءَةِ وَصِفَاتِهَا وَمَا يَتَعَلَّقُ بِهَا،

waqad jamaʿtu qabla hādhā fīhā kitāban mukhtaṣaran mushtamilan ʿalā nafāʾisa min ʾādābi al-qurrāʾi wa-al-qirāʾati waṣifātihā wamā yataʿallaqu bihā,

Before this, I compiled a concise book containing valuable guidance on the conduct of reciters, recitation, its manner, and related matters.

لَا يَنْبَغِي لِحَامِلِ الْقُرْآنِ أَنْ يَخْفَى عَلَيْهِ مِثْلُهُ، وَأَنَا أُشِيرُ فِي هَذَا الْكِتَابِ إِلَى مَقَاصِدَ مِنْ ذَلِكَ مُخْتَصَرَةٍ،

lā yanbaghī liḥāmili al-qurʾāni ʾan yakhfā ʿalayhi mithluhu, waʾanā ʾushīru fī hādhā al-kitābi ʾilā maqāṣida min dhālika mukhtaṣaratin,

A bearer of the Quran should not be unfamiliar with such matters. In this book I will indicate some of their main points briefly,

وَقَدْ دَلَلْتُ مَنْ أَرَادَ ذَلِكَ وَإِيضَاحَهُ عَلَى مَظِنَّتِهِ، وَبِاللَّهِ التَّوْفِيقُ.

waqad dalaltu man ʾarāda dhālika waʾīḍāḥahu ʿalā maẓinnatihi, wa-bi-llāhi al-tawfīqu.

having directed anyone who desires this material and its explanation to where it may be found. Success comes through Allah.

[فَصْلٌ]: يَنْبَغِي أَنْ يُحَافِظَ عَلَى تِلَاوَتِهِ لَيْلًا وَنَهَارًا، سَفَرًا وَحَضَرًا، وَقَدْ كَانَتْ لِلسَّلَفِ رَضِيَ اللَّهُ عَنْهُمْ عَادَاتٌ مُخْتَلِفَةٌ فِي الْقَدْرِ الَّذِي يَخْتِمُونَ فِيهِ،

[faṣlun]: yanbaghī ʾan yuḥāfiẓa ʿalā tilāwatihi laylan wanahāran, safaran waḥaḍaran, waqad kānat li-l-salafi raḍiya Allāhu ʿanhum ʿādātun mukhtalifatun fī al-qadri alladhī yakhtimūna fīhi,

[Section] One should regularly recite it by night and day, while traveling and at home. The early generations—may Allah be pleased with them—had differing practices regarding how long they took to complete it.

فَكَانَ جَمَاعَةٌ مِنْهُمْ يَخْتِمُونَ فِي كُلِّ شَهْرَيْنِ خَتْمَةً، وَآخَرُونَ فِي كُلِّ شَهْرٍ خَتْمَةً، وَآخَرُونَ فِي كُلِّ عَشْرِ لَيَالٍ خَتْمَةً،

fakāna jamāʿatun minhum yakhtimūna fī kulli shahrayni khatmatan, waʾākharūna fī kulli shahrin khatmatan, waʾākharūna fī kulli ʿashri layālin khatmatan,

Some completed one recitation every two months, others once a month, and others every ten nights.

وَآخَرُونَ فِي كُلِّ ثَمَانِ لَيَالٍ خَتْمَةً، وَآخَرُونَ فِي كُلِّ سَبْعِ لَيَالٍ خَتْمَةً، وَهَذَا فِعْلُ الْأَكْثَرِينَ مِنَ السَّلَفِ،

waʾākharūna fī kulli thamāni layālin khatmatan, waʾākharūna fī kulli sabʿi layālin khatmatan, wahādhā fiʿlu al-ʾaktharīna mina al-salafi,

Others completed it every eight nights, and others every seven nights; this was the practice of most of the early generations.

وَآخَرُونَ فِي كُلِّ سِتِّ لَيَالٍ، وَآخَرُونَ فِي خَمْسٍ، وَآخَرُونَ فِي أَرْبَعٍ، وَكَثِيرُونَ فِي كُلِّ ثَلَاثٍ،

waʾākharūna fī kulli sitti layālin, waʾākharūna fī khamsin, waʾākharūna fī ʾarbaʿin, wakathīrūna fī kulli thalāthin,

Others completed it every six nights, others in five, others in four, and many every three.

وَكَانَ كَثِيرُونَ يَخْتِمُونَ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ خَتْمَةً، وَخَتَمَ

wakāna kathīrūna yakhtimūna fī kulli yawmin walaylatin khatmatan, wakhatama

Many completed it once each day and night, while

Source page 187

جَمَاعَةٌ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ خَتْمَتَيْنِ. وَآخَرُونَ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ ثَلَاثَ خَتَمَاتٍ،

jamāʿatun fī kulli yawmin walaylatin khatmatayni. waʾākharūna fī kulli yawmin walaylatin thalātha khatamātin,

a group completed it twice each day and night. Others completed it three times each day and night.

وَخَتَمَ بَعْضُهُمْ فِي الْيَوْمِ وَاللَّيْلَةِ ثَمَانِيَ خَتَمَاتٍ: أَرْبَعًا فِي اللَّيْلِ، وَأَرْبَعًا فِي النَّهَارِ:

wakhatama baʿḍuhum fī al-yawmi wa-al-laylati thamāniya khatamātin: ʾarbaʿan fī al-layli, waʾarbaʿan fī al-nahāri:

Some completed it eight times within a day and night: four at night and four during the day.

وَمِمَّنْ خَتَمَ أَرْبَعًا فِي اللَّيْلِ وَأَرْبَعًا فِي النَّهَارِ السَّيِّدُ الْجَلِيلُ اِبْنُ الْكَاتِبِ الصُّوفِيُّ رَضِيَ اللَّهُ عَنْهُ،

wamimman khatama ʾarbaʿan fī al-layli waʾarbaʿan fī al-nahāri al-sayyidu al-jalīlu ibnu al-kātibi al-ṣūfiyyu raḍiya Allāhu ʿanhu,

Among those who completed it four times at night and four during the day was the venerable master Ibn al-Kātib the Sufi—may Allah be pleased with him.

وَهَذَا أَكْثَرُ مَا بَلَغَنَا فِي الْيَوْمِ وَاللَّيْلَةِ.

wahādhā ʾaktharu mā balaghanā fī al-yawmi wa-al-laylati.

This is the greatest number we have heard reported within a day and night.

وَرَوَى السَّيِّدُ الْجَلِيلُ أَحْمَدُ الدَّوْرَقِيُّ بِإِسْنَادِهِ عَنْ مَنْصُورِ بْنِ زَاذَانَ بْنِ عَبَّادٍ التَّابِعِيِّ رَضِيَ اللَّهُ عَنْهُ

warawā al-sayyidu al-jalīlu ʾaḥmadu al-dawraqiyyu biʾisnādihi ʿan manṣūri bni zādhāna bni ʿabbādin al-tābiʿiyyi raḍiya Allāhu ʿanhu

The venerable master Aḥmad al-Dawraqī transmitted through his chain from the Successor Manṣūr ibn Zādhān ibn ʿAbbād—may Allah be pleased with him—

أَنَّهُ كَانَ يَخْتِمُ الْقُرْآنَ مَا بَيْنَ الظُّهْرِ وَالْعَصْرِ، وَيَخْتِمُهُ أَيْضًا فِيمَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ،

ʾannahu kāna yakhtimu al-qurʾāna mā bayna al-ẓuhri wa-al-ʿaṣri, wayakhtimuhu ʾayḍan fīmā bayna al-maghribi wa-al-ʿishāʾi,

that he used to complete the Quran between Ẓuhr and ʿAṣr, and also complete it between Maghrib and ʿIshāʾ.

وَيَخْتِمُهُ فِيمَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ فِي رَمَضَانَ خَتْمَتَيْنِ وَشَيْئًا، وَكَانُوا يُؤَخِّرُونَ الْعِشَاءَ فِي رَمَضَانَ إِلَى أَنْ يَمْضِيَ رُبْعُ اللَّيْلِ.

wayakhtimuhu fīmā bayna al-maghribi wa-al-ʿishāʾi fī ramaḍāna khatmatayni washayʾan, wakānū yuʾakhkhirūna al-ʿishāʾa fī ramaḍāna ʾilā ʾan yamḍiya rubʿu al-layli.

During Ramadan, he completed it twice and some additional portion between Maghrib and ʿIshāʾ. They used to delay ʿIshāʾ in Ramadan until a quarter of the night had passed. [63]

وَرَوَى اِبْنُ أَبِي دَاوُدَ بِإِسْنَادِهِ الصَّحِيحِ أَنَّ مُجَاهِدًا رَحِمَهُ اللَّهُ كَانَ يَخْتِمُ الْقُرْآنَ فِي رَمَضَانَ فِيمَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ.

warawā ibnu ʾabī dāwūda biʾisnādihi al-ṣaḥīḥi ʾanna mujāhidan raḥimahu Allāhu kāna yakhtimu al-qurʾāna fī ramaḍāna fīmā bayna al-maghribi wa-al-ʿishāʾi.

Ibn Abī Dāwūd transmitted through his sound chain that Mujāhid—may Allah have mercy on him—used to complete the Quran during Ramadan between Maghrib and ʿIshāʾ.

وَأَمَّا الَّذِينَ خَتَمُوا الْقُرْآنَ فِي رَكْعَةٍ فَلَا يُحْصَوْنَ لِكَثْرَتِهِمْ، فَمِنْهُمْ عُثْمَانُ بْنُ عَفَّانَ، وَتَمِيمٌ الدَّارِيُّ، وَسَعِيدُ بْنُ جُبَيْرٍ.

waʾammā alladhīna khatamū al-qurʾāna fī rakʿatin falā yuḥṣawna likathratihim, faminhum ʿuthmānu bnu ʿaffāna, watamīmun al-dāriyyu, wasaʿīdu bnu jubayrin.

Those who completed the Quran in a single unit of prayer are too numerous to count. Among them were ʿUthmān ibn ʿAffān, Tamīm al-Dārī, and Saʿīd ibn Jubayr.

وَالْمُخْتَارُ أَنَّ ذَلِكَ يَخْتَلِفُ بِاخْتِلَافِ الْأَشْخَاصِ، فَمَنْ كَانَ يَظْهَرُ لَهُ بِدَقِيقِ الْفِكْرِ لَطَائِفُ وَمَعَارِفُ فَلْيَقْتَصِرْ عَلَى قَدْرٍ يَحْصُلُ لَهُ فَهْمُ مَا يَقْرَأُ،

wa-al-mukhtāru ʾanna dhālika yakhtalifu bikhtilāfi al-ʾashkhāṣi, faman kāna yaẓharu lahu bidaqīqi al-fikri laṭāʾifu wamaʿārifu falyaqtaṣir ʿalā qadrin yaḥṣulu lahu fahmu mā yaqraʾu,

The preferred view is that this varies from person to person. Anyone whose careful reflection reveals subtle insights and knowledge should limit himself to an amount that allows him to understand what he reads.

وَكَذَا مَنْ كَانَ مَشْغُولًا بِنَشْرِ الْعِلْمِ أَوْ فَصْلِ الْحُكُومَاتِ بَيْنَ الْمُسْلِمِينَ أَوْ غَيْرِ ذَلِكَ مِنْ مُهِمَّاتِ الدِّينِ وَالْمَصَالِحِ الْعَامَّةِ لِلْمُسْلِمِينَ،

wakadhā man kāna mashghūlan binashri al-ʿilmi ʾaw faṣli al-ḥukūmāti bayna al-muslimīna ʾaw ghayri dhālika min muhimmāti al-dīni wa-al-maṣāliḥi al-ʿāmmati li-l-muslimīna,

Likewise, anyone occupied with spreading knowledge, resolving disputes among Muslims, or other important religious duties and matters of public benefit for Muslims

فَلْيَقْتَصِرْ عَلَى قَدْرٍ لَا يَحْصُلُ لَهُ بِسَبَبِهِ إِخْلَالٌ بِمَا هُوَ مُرْصَدٌ لَهُ وَلَا فَوْتُ كَمَالِهِ،

falyaqtaṣir ʿalā qadrin lā yaḥṣulu lahu bisababihi ʾikhlālun bimā huwa murṣadun lahu walā fawtu kamālihi,

should limit himself to an amount that neither causes him to neglect the task for which he is appointed nor prevents him from carrying it out fully.

وَمَنْ لَمْ يَكُنْ مِنْ هَؤُلَاءِ الْمَذْكُورِينَ فَلْيَسْتَكْثِرْ مَا أَمْكَنَهُ مِنْ غَيْرِ خُرُوجٍ إِلَى حَدِّ الْمَلَلِ أَوِ الْهَذْرَمَةِ فِي الْقِرَاءَةِ.

waman lam yakun min hāʾulāʾi al-madhkūrīna falyastakthir mā ʾamkanahu min ghayri khurūjin ʾilā ḥaddi al-malali ʾawi al-hadhramati fī al-qirāʾati.

Anyone outside these categories should recite as much as possible, without reaching the point of weariness or rushing incoherently through the recitation.

Source page 188

وَقَدْ كَرِهَ جَمَاعَةٌ مِنَ الْمُتَقَدِّمِينَ الْخَتْمَ فِي يَوْمٍ وَلَيْلَةٍ، وَيَدُلُّ عَلَيْهِ:

waqad kariha jamāʿatun mina al-mutaqaddimīna al-khatma fī yawmin walaylatin, wayadullu ʿalayhi:

A group of the early scholars disliked completing it within a day and night. Evidence for this is

[1/ 270] مَا رَوَيْنَاهُ بِالْأَسَانِيدِ الصَّحِيحَةِ فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَغَيْرِهَا، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[1/ 270] mā rawaynāhu bi-al-ʾasānīdi al-ṣaḥīḥati fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi waghayrihā, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā qāla:

[1/270] what we transmit through sound chains in the Sunan of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and elsewhere, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ—may Allah be pleased with them both—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا يَفْقَهُ مَنْ قَرَأَ الْقُرْآنَ فِي أَقَلَّ مِنْ ثَلَاثٍ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā yafqahu man qaraʾa al-qurʾāna fī ʾaqalla min thalāthin".

The Messenger of Allah—may Allah bless him and grant him peace—said: “Someone who reads the Quran in less than three days does not understand it.”

وَأَمَّا وَقْتُ الِابْتِدَاءِ وَالْخَتْمِ فَهُوَ إِلَى خِيَرَةِ الْقَارِىءِ، فَإِنْ كَانَ مِمَّنْ يَخْتِمُ فِي الْأُسْبُوعِ مَرَّةً،

waʾammā waqtu al-ibtidāʾi wa-al-khatmi fahuwa ʾilā khiyarati al-qāriʾi, faʾin kāna mimman yakhtimu fī al-ʾusbūʿi marratan,

The time for beginning and completing a recitation is left to the reciter’s choice. For someone who completes it once a week,

فَقَدْ كَانَ عُثْمَانُ رَضِيَ اللَّهُ عَنْهُ يَبْتَدِىءُ لَيْلَةَ الْجُمُعَةِ وَيَخْتِمُ لَيْلَةَ الْخَمِيسِ،

faqad kāna ʿuthmānu raḍiya Allāhu ʿanhu yabtadiʾu laylata al-jumuʿati wayakhtimu laylata al-khamīsi,

ʿUthmān—may Allah be pleased with him—used to begin on the night preceding Friday and finish on the night preceding Thursday.

وَقَالَ الْإِمَامُ أَبُو حَامِدٍ الْغَزَالِيُّ فِي الْإِحْيَاءِ: الْأَفْضَلُ أَنْ يَخْتِمَ خَتْمَةً بِاللَّيْلِ، وَأُخْرَى بِالنَّهَارِ،

waqāla al-ʾimāmu ʾabū ḥāmidin al-ghazāliyyu fī al-ʾiḥyāʾi: al-ʾafḍalu ʾan yakhtima khatmatan bi-al-layli, waʾukhrā bi-al-nahāri,

Imam Abū Ḥāmid al-Ghazālī said in al-Iḥyāʾ: It is best to finish one complete recitation at night and another during the day.

وَيَجْعَلَ خَتْمَةَ النَّهَارِ يَوْمَ الِاثْنَيْنِ فِي رَكْعَتَيِ الْفَجْرِ أَوْ بَعْدَهُمَا، وَيَجْعَلَ خَتْمَةَ اللَّيْلِ لَيْلَةَ الْجُمُعَةِ فِي رَكْعَتَيِ الْمَغْرِبِ أَوْ بَعْدَهُمَا،

wayajʿala khatmata al-nahāri yawma al-ithnayni fī rakʿatayi al-fajri ʾaw baʿdahumā, wayajʿala khatmata al-layli laylata al-jumuʿati fī rakʿatayi al-maghribi ʾaw baʿdahumā,

He should arrange the daytime completion for Monday, in the two units associated with dawn or afterward, and the nighttime completion for the night preceding Friday, in the two units associated with Maghrib or afterward,

لِيَسْتَقْبِلَ أَوَّلَ النَّهَارِ وَآخِرَهُ.

liyastaqbila ʾawwala al-nahāri waʾākhirahu.

so as to welcome the beginning and the end of the day.

وَرَوَى اِبْنُ أَبِي دَاوُدَ عَنْ عَمْرِو بْنِ مُرَّةَ التَّابِعِيِّ الْجَلِيلِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

warawā ibnu ʾabī dāwūda ʿan ʿamri bni murrata al-tābiʿiyyi al-jalīli raḍiya Allāhu ʿanhu qāla:

Ibn Abī Dāwūd transmitted from the eminent Successor ʿAmr ibn Murrah—may Allah be pleased with him—who said:

كَانُوا يُحِبُّونَ أَنْ يُخْتَمَ الْقُرْآنُ مِنْ أَوَّلِ اللَّيْلِ أَوْ مِنْ أَوَّلِ النَّهَارِ. وَعَنْ طَلْحَةَ بْنِ مُصَرِّفٍ التَّابِعِيِّ الْجَلِيلِ الْإِمَامِ قَالَ:

kānū yuḥibbūna ʾan yukhtama al-qurʾānu min ʾawwali al-layli ʾaw min ʾawwali al-nahāri. waʿan ṭalḥata bni muṣarrifin al-tābiʿiyyi al-jalīli al-ʾimāmi qāla:

They liked a complete recitation of the Quran to finish at the beginning of the night or the beginning of the day. From Ṭalḥah ibn Muṣarrif, the eminent Successor and imam, who said:

مَنْ خَتَمَ الْقُرْآنَ أَيَّةَ سَاعَةٍ كَانَتْ مِنَ النَّهَارِ صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ حَتَّى يُمْسِيَ،

man khatama al-qurʾāna ʾayyata sāʿatin kānat mina al-nahāri ṣallat ʿalayhi al-malāʾikatu ḥattā yumsiya,

Whoever completes the Quran at any hour of the day, the angels invoke blessings upon him until evening.

وَأَيَّةَ سَاعَةٍ كَانَتْ مِنَ اللَّيْلِ صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ حَتَّى يُصْبِحَ. وَعَنْ مُجَاهِدٍ نَحْوُهُ.

waʾayyata sāʿatin kānat mina al-layli ṣallat ʿalayhi al-malāʾikatu ḥattā yuṣbiḥa. waʿan mujāhidin naḥwuhu.

At whatever hour of the night he completes it, the angels invoke blessings upon him until morning. Something similar is transmitted from Mujāhid.

[2/ 271] وَرَوَيْنَا فِي مُسْنَدِ الْإِمَامِ الْمُجْمَعِ عَلَى حِفْظِهِ وَجَلَالَتِهِ وَإِتْقَانِهِ

[2/ 271] warawaynā fī musnadi al-ʾimāmi al-mujmaʿi ʿalā ḥifẓihi wajalālatihi waʾitqānihi

[2/271] We transmit in the Musnad of the imam whose memorization, eminence, precision,

Source page 189

وَبَرَاعَتِهِ أَبِي مُحَمَّدٍ الدَّارِمِيِّ رَحِمَهُ اللَّهُ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

wabarāʿatihi ʾabī muḥammadin al-dārimiyyi raḥimahu Allāhu, ʿan saʿdi bni ʾabī waqqāṣin raḍiya Allāhu ʿanhu qāla:

and skill are unanimously acknowledged, Abū Muḥammad al-Dārimī—may Allah have mercy on him—from Saʿd ibn Abī Waqqāṣ—may Allah be pleased with him—who said:

إِذَا وَافَقَ خَتْمُ الْقُرْآنِ أَوَّلَ اللَّيْلِ صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ حَتَّى يُصْبِحَ، وَإِنْ وَافَقَ خَتْمُهُ آخِرَ اللَّيْلِ صَلَّتْ عَلَيْهِ الْمَلَائِكَةُ حَتَّى يُمْسِيَ.

ʾidhā wāfaqa khatmu al-qurʾāni ʾawwala al-layli ṣallat ʿalayhi al-malāʾikatu ḥattā yuṣbiḥa, waʾin wāfaqa khatmuhu ʾākhira al-layli ṣallat ʿalayhi al-malāʾikatu ḥattā yumsiya.

If completing the Quran coincides with the beginning of the night, the angels invoke blessings upon the reciter until morning. If his completion coincides with the end of the night, they invoke blessings upon him until evening.

قَالَ الدَّارِمِيُّ: هَذَا حَسَنٌ عَنْ سَعْدٍ.

qāla al-dārimiyyu: hādhā ḥasanun ʿan saʿdin.

Al-Dārimī said: This is a good (ḥasan) report from Saʿd.

[فَصْلٌ]: فِي الْأَوْقَاتِ الْمُخْتَارَةِ لِلْقِرَاءَةِ، اِعْلَمْ أَنَّ أَفْضَلَ الْقِرَاءَةِ مَا كَانَ فِي الصَّلَاةِ،

[faṣlun]: fī al-ʾawqāti al-mukhtārati li-l-qirāʾati, iʿlam ʾanna ʾafḍala al-qirāʾati mā kāna fī al-ṣalāti,

[Section] Preferred times for recitation. Know that the best recitation is that performed during prayer.

وَمَذْهَبُ الشَّافِعِيِّ وَآخَرِينَ رَحِمَهُمُ اللَّهُ: أَنَّ تَطْوِيلَ الْقِيَامِ فِي الصَّلَاةِ بِالْقِرَاءَةِ أَفْضَلُ مِنْ تَطْوِيلِ السُّجُودِ وَغَيْرِهِ.

wamadhhabu al-shāfiʿiyyi waʾākharīna raḥimahumu Allāhu: ʾanna taṭwīla al-qiyāmi fī al-ṣalāti bi-al-qirāʾati ʾafḍalu min taṭwīli al-sujūdi waghayrihi.

The position of al-Shāfiʿī and others—may Allah have mercy on them—is that lengthening the standing portion of prayer through recitation is better than lengthening prostration or other parts.

وَأَمَّا الْقِرَاءَةُ فِي غَيْرِ الصَّلَاةِ فَأَفْضَلُهَا قِرَاءَةُ اللَّيْلِ، وَالنِّصْفُ الْأَخِيرُ مِنْهُ أَفْضَلُ مِنَ الْأَوَّلِ، وَالْقِرَاءَةُ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ مَحْبُوبَةٌ.

waʾammā al-qirāʾatu fī ghayri al-ṣalāti faʾafḍaluhā qirāʾatu al-layli, wa-al-niṣfu al-ʾakhīru minhu ʾafḍalu mina al-ʾawwali, wa-al-qirāʾatu bayna al-maghribi wa-al-ʿishāʾi maḥbūbatun.

Outside prayer, the best recitation is at night, and the latter half is better than the first. Recitation between Maghrib and ʿIshāʾ is commendable.

وَأَمَّا قِرَاءَةُ النَّهَارِ فَأَفْضَلُهَا مَا بَعْدَ صَلَاةِ الصُّبْحِ، وَلَا كَرَاهَةَ فِي الْقِرَاءَةِ فِي وَقْتٍ مِنَ الْأَوْقَاتِ، وَلَا فِي أَوْقَاتِ النَّهْيِ عَنِ الصَّلَاةِ.

waʾammā qirāʾatu al-nahāri faʾafḍaluhā mā baʿda ṣalāti al-ṣubḥi, walā karāhata fī al-qirāʾati fī waqtin mina al-ʾawqāti, walā fī ʾawqāti al-nahyi ʿani al-ṣalāti.

The best daytime recitation is after the dawn prayer. Recitation is not disliked at any time, including times when prayer is prohibited.

وَأَمَّا مَا حَكَاهُ اِبْنُ أَبِي دَاوُدَ رَحِمَهُ اللَّهُ عَنْ مُعَانِ بْنِ رِفَاعَةَ رَحِمَهُ اللَّهُ عَنْ مَشْيَخَتِهِ

waʾammā mā ḥakāhu ibnu ʾabī dāwūda raḥimahu Allāhu ʿan muʿāni bni rifāʿata raḥimahu Allāhu ʿan mashyakhatihi

As for what Ibn Abī Dāwūd—may Allah have mercy on him—reported from Muʿān ibn Rifāʿah—may Allah have mercy on him—from his teachers,

أَنَّهُمْ كَرِهُوا الْقِرَاءَةَ بَعْدَ الْعَصْرِ وَقَالُوا: إِنَّهَا دِرَاسَةُ يَهُودَ، فَغَيْرُ مَقْبُولٍ وَلَا أَصْلَ لَهُ،

ʾannahum karihū al-qirāʾata baʿda al-ʿaṣri waqālū: ʾinnahā dirāsatu yahūda, faghayru maqbūlin walā ʾaṣla lahu,

that they disliked recitation after ʿAṣr and said it was Jewish study, this is unacceptable and has no basis.

وَيُخْتَارُ مِنَ الْأَيَّامِ: الْجُمُعَةُ، وَالِاثْنَيْنِ، وَالْخَمِيسُ، وَيَوْمُ عَرَفَةَ؛ وَمِنَ الْأَعْشَارِ: الْعَشْرُ الْأُوَلُ مِنْ ذِي الْحِجَّةِ وَالْعَشْرُ الْأَخِيرُ مِنْ رَمَضَانَ؛ وَمِنَ الشُّهُورِ: رَمَضَانُ.

wayukhtāru mina al-ʾayyāmi: al-jumuʿatu, wa-al-ithnayni, wa-al-khamīsu, wayawmu ʿarafata; wamina al-ʾaʿshāri: al-ʿashru al-ʾuwalu min dhī al-ḥijjati wa-al-ʿashru al-ʾakhīru min ramaḍāna; wamina al-shuhūri: ramaḍānu.

Among days, Friday, Monday, Thursday, and the Day of ʿArafah are preferred; among ten-day periods, the first ten of Dhū al-Ḥijjah and the final ten of Ramadan; and among months, Ramadan.

[فَصْلٌ]: فِي آدَابِ الْخَتْمِ وَمَا يَتَعَلَّقُ بِهِ، قَدْ تَقَدَّمَ أَنَّ الْخَتْمَ لِلْقَارِىءِ وَحْدَهُ يُسْتَحَبُّ أَنْ يَكُونَ فِي صَلَاةٍ.

[faṣlun]: fī ʾādābi al-khatmi wamā yataʿallaqu bihi, qad taqaddama ʾanna al-khatma li-l-qāriʾi waḥdahu yustaḥabbu ʾan yakūna fī ṣalātin.

[Section] The etiquette of completing a recitation and related matters. As stated above, a reciter on his own is recommended to complete it during prayer.

وَأَمَّا مَنْ يَخْتِمُ فِي غَيْرِ صَلَاةٍ، وَالْجَمَاعَةُ الَّذِينَ يَخْتِمُونَ مُجْتَمِعِينَ، فَيُسْتَحَبُّ أَنْ يَكُونَ خَتْمُهُمْ فِي أَوَّلِ اللَّيْلِ أَوْ فِي أَوَّلِ النَّهَارِ كَمَا تَقَدَّمَ.

waʾammā man yakhtimu fī ghayri ṣalātin, wa-al-jamāʿatu alladhīna yakhtimūna mujtamiʿīna, fayustaḥabbu ʾan yakūna khatmuhum fī ʾawwali al-layli ʾaw fī ʾawwali al-nahāri kamā taqaddama.

For someone completing it outside prayer, and for a group completing it together, it is recommended that their completion fall at the beginning of the night or the beginning of the day, as explained above.

وَيُسْتَحَبُّ صِيَامُ يَوْمِ الْخَتْمِ إِلَّا أَنْ يُصَادِفَ يَوْمًا نَهَى الشَّرْعُ عَنْ صِيَامِهِ.

wayustaḥabbu ṣiyāmu yawmi al-khatmi ʾillā ʾan yuṣādifa yawman nahā al-sharʿu ʿan ṣiyāmihi.

Fasting on the day of completion is recommended, unless it coincides with a day on which religious law prohibits fasting.

وَقَدْ صَحَّ عَنْ طَلْحَةَ بْنِ مُصَرِّفٍ وَالْمُسَيِّبِ بْنِ رَافِعٍ وَحَبِيبِ بْنِ أَبِي ثَابِتٍ التَّابِعِيِّينَ الْكُوفِيِّينَ رَحِمَهُمُ اللَّهُ أَجْمَعِينَ؛ أَنَّهُمْ كَانُوا

waqad ṣaḥḥa ʿan ṭalḥata bni muṣarrifin wa-al-musayyibi bni rāfiʿin waḥabībi bni ʾabī thābitin al-tābiʿiyyīna al-kūfiyyīna raḥimahumu Allāhu ʾajmaʿīna; ʾannahum kānū

It is soundly established from the Kufan Successors Ṭalḥah ibn Muṣarrif, al-Musayyib ibn Rāfiʿ, and Ḥabīb ibn Abī Thābit—may Allah have mercy on them all—that they used to

Source page 190

يُصْبِحُونَ صِيَامًا الْيَوْمَ الَّذِي يَخْتِمُونَ فِيهِ. وَيُسْتَحَبُّ حُضُورُ مَجْلِسِ الْخَتْمِ لِمَنْ يَقْرَأُ وَلِمَنْ لَا يُحْسِنُ الْقِرَاءَةَ.

yuṣbiḥūna ṣiyāman al-yawma alladhī yakhtimūna fīhi. wayustaḥabbu ḥuḍūru majlisi al-khatmi liman yaqraʾu waliman lā yuḥsinu al-qirāʾata.

begin the day on which they completed the Quran fasting. Attending a gathering for its completion is recommended both for those who recite and for those unable to recite well.

[3/ 272] رَوَيْنَا فِي الصَّحِيحَيْنِ:

[3/ 272] rawaynā fī al-ṣaḥīḥayni:

[3/272] We transmit in the two Ṣaḥīḥs

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ الْحُيَّضَ بِالْخُرُوجِ يَوْمَ الْعِيدِ فَيَشْهَدْنَ الْخَيْرَ وَدَعْوَةَ الْمُسْلِمِينَ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama ʾamara al-ḥuyyaḍa bi-al-khurūji yawma al-ʿīdi fayashhadna al-khayra wadaʿwata al-muslimīna.

that the Messenger of Allah—may Allah bless him and grant him peace—instructed menstruating women to go out on the day of Eid so that they could witness the goodness and the Muslims’ supplication.

[4/ 273] وَرَوَيْنَا فِي مُسْنَدِ الدَّارِمِيِّ عَنْ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا

[4/ 273] warawaynā fī musnadi al-dārimiyyi ʿan ibni ʿabbāsin raḍiya Allāhu ʿanhumā

[4/273] We transmit in Musnad al-Dārimī, from Ibn ʿAbbās—may Allah be pleased with them both—

أَنَّهُ كَانَ يَجْعَلُ رَجُلًا يُرَاقِبُ رَجُلًا يَقْرَأُ الْقُرْآنَ، فَإِذَا أَرَادَ أَنْ يَخْتِمَ أَعْلَمَ اِبْنَ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، فَيَشْهَدُ ذَلِكَ.

ʾannahu kāna yajʿalu rajulan yurāqibu rajulan yaqraʾu al-qurʾāna, faʾidhā ʾarāda ʾan yakhtima ʾaʿlama ibna ʿabbāsin raḍiya Allāhu ʿanhumā, fayashhadu dhālika.

that he would appoint a man to keep track of someone reciting the Quran. When the reciter was about to finish, the man would inform Ibn ʿAbbās—may Allah be pleased with them both—so that he could attend.

[5/ 274] وَرَوَى اِبْنُ أَبِي دَاوُدَ بِإِسْنَادَيْنِ صَحِيحَيْنِ، عَنْ قَتَادَةَ التَّابِعِيِّ الْجَلِيلِ الْإِمَامِ صَاحِبِ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[5/ 274] warawā ibnu ʾabī dāwūda biʾisnādayni ṣaḥīḥayni, ʿan qatādata al-tābiʿiyyi al-jalīli al-ʾimāmi ṣāḥibi ʾanasin raḍiya Allāhu ʿanhu qāla:

[5/274] Ibn Abī Dāwūd transmitted through two sound chains, from Qatādah, the eminent Successor and imam, a companion of Anas—may Allah be pleased with him—who said:

كَانَ أَنَسُ بْنُ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ إِذَا خَتَمَ الْقُرْآنَ جَمَعَ أَهْلَهُ وَدَعَا.

kāna ʾanasu bnu mālikin raḍiya Allāhu ʿanhu ʾidhā khatama al-qurʾāna jamaʿa ʾahlahu wadaʿā.

When Anas ibn Mālik, may Allah be pleased with him, completed the Quran, he gathered his family and supplicated.

وَرَوَى بِأَسَانِيدَ صَحِيحَةٍ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ بِالتَّاءِ الْمُثَنَّاةِ فَوْقُ وَالْمُثَنَّاةِ تَحْتُ ثُمَّ الْبَاءِ الْمُوَحَّدَةِ التَّابِعِيِّ الْجَلِيلِ الْإِمَامِ قَالَ:

warawā biʾasānīda ṣaḥīḥatin ʿani al-ḥakami bni ʿutaybata bi-al-tāʾi al-muthannāti fawqu wa-al-muthannāti taḥtu thumma al-bāʾi al-muwaḥḥadati al-tābiʿiyyi al-jalīli al-ʾimāmi qāla:

He related through authentic chains from al-Ḥakam ibn ʿUtaybah—spelled with a tāʾ bearing two dots above, a yāʾ bearing two below, then a bāʾ bearing one dot—the distinguished Successor and imam, who said:

أَرْسَلَ إِلَيَّ مُجَاهِدٌ وَعَبْدَةُ بْنُ أَبِي لُبَابَةَ فَقَالَا: إِنَّا أَرْسَلْنَا إِلَيْكَ لِأَنَّا أَرَدْنَا أَنْ نَخْتِمَ الْقُرْآنَ،

ʾarsala ʾilayya mujāhidun waʿabdatu bnu ʾabī lubābata faqālā: ʾinnā ʾarsalnā ʾilayka liʾannā ʾaradnā ʾan nakhtima al-qurʾāna,

Mujāhid and ʿAbdah ibn Abī Lubābah sent for me and said: We sent for you because we intend to complete the Quran,

وَالدُّعَاءُ يُسْتَجَابُ عِنْدَ خَتْمِ الْقُرْآنِ. وَفِي بَعْضِ رِوَايَاتِهِ الصَّحِيحَةِ: وَأَنَّهُ كَانَ يُقَالُ إِنَّ الرَّحْمَةَ تَنْزِلُ عِنْدَ خَاتِمَةِ الْقُرْآنِ.

wa-al-duʿāʾu yustajābu ʿinda khatmi al-qurʾāni. wafī baʿḍi riwāyātihi al-ṣaḥīḥati: waʾannahu kāna yuqālu ʾinna al-raḥmata tanzilu ʿinda khātimati al-qurʾāni.

and supplication is answered when the Quran is completed. Some of his authentic versions add that it used to be said: Mercy descends at the completion of the Quran. [64]

وَرَوَى بِإِسْنَادِهِ الصَّحِيحِ عَنْ مُجَاهِدٍ قَالَ: كَانُوا يَجْتَمِعُونَ عِنْدَ خَتْمِ الْقُرْآنِ يَقُولُونَ: تَنْزِلُ الرَّحْمَةُ.

warawā biʾisnādihi al-ṣaḥīḥi ʿan mujāhidin qāla: kānū yajtamiʿūna ʿinda khatmi al-qurʾāni yaqūlūna: tanzilu al-raḥmatu.

He also related with his authentic chain from Mujāhid, who said: They used to gather when the Quran was completed, saying: Mercy descends.

[فَصْلٌ]: وَيُسْتَحَبُّ الدُّعَاءُ عِنْدَ الْخَتْمِ اِسْتِحْبَابًا مُتَأَكِّدًا شَدِيدًا لِمَا قَدَّمْنَاهُ.

[faṣlun]: wayustaḥabbu al-duʿāʾu ʿinda al-khatmi istiḥbāban mutaʾakkidan shadīdan limā qaddamnāhu.

[Section.] Supplication upon completing the Quran is strongly and emphatically recommended, because of what we have already mentioned.

Source page 191

[6/ 275] وَرَوَيْنَا فِي مُسْنَدِ الدَّارِمِيِّ عَنْ حُمَيْدٍ الْأَعْرَجِ رَحِمَهُ اللَّهُ، قَالَ:

[6/ 275] warawaynā fī musnadi al-dārimiyyi ʿan ḥumaydin al-ʾaʿraji raḥimahu Allāhu, qāla:

[6/275] We have transmitted in the Musnad of al-Dārimī, from Ḥumayd al-Aʿraj, may Allah have mercy on him, who said:

مَنْ قَرَأَ الْقُرْآنَ ثُمَّ دَعَا أَمَّنَ عَلَى دُعَائِهِ أَرْبَعَةُ آلَافِ مَلَكٍ.

man qaraʾa al-qurʾāna thumma daʿā ʾammana ʿalā duʿāʾihi ʾarbaʿatu ʾālāfi malakin.

When someone recites the Quran and then supplicates, four thousand angels say “Āmīn” to his supplication.

وَيَنْبَغِي أَنْ يُلِحَّ فِي الدُّعَاءِ، وَأَنْ يَدْعُوَ بِالْأُمُورِ الْمُهِمَّةِ وَالْكَلِمَاتِ الْجَامِعَةِ،

wayanbaghī ʾan yuliḥḥa fī al-duʿāʾi, waʾan yadʿuwa bi-al-ʾumūri al-muhimmati wa-al-kalimāti al-jāmiʿati,

He should persist earnestly in supplication, asking for important matters and using words that encompass much good.

وَأَنْ يَكُونَ مُعْظَمُ ذَلِكَ أَوْ كُلُّهُ، فِي أُمُورِ الْآخِرَةِ وَأُمُورِ الْمُسْلِمِينَ وَصَلَاحِ سُلْطَانِهِمْ وَسَائِرِ وُلَاةِ أُمُورِهِمْ،

waʾan yakūna muʿẓamu dhālika ʾaw kulluhu, fī ʾumūri al-ʾākhirati waʾumūri al-muslimīna waṣalāḥi sulṭānihim wasāʾiri wulāti ʾumūrihim,

Most or all of it should concern the Hereafter, the affairs of the Muslims, and the uprightness of their ruler and all those responsible for their affairs;

وَفِي تَوْفِيقِهِمْ لِلطَّاعَاتِ، وَعِصْمَتِهِمْ مِنَ الْمُخَالَفَاتِ، وَتَعَاوُنِهِمْ عَلَى الْبِرِّ وَالتَّقْوَى،

wafī tawfīqihim li-l-ṭāʿāti, waʿiṣmatihim mina al-mukhālafāti, wataʿāwunihim ʿalā al-birri wa-al-taqwā,

also their being enabled to obey Allah, protected from disobedience, and brought to cooperate in goodness and reverence for Allah,

وَقِيَامِهِمْ بِالْحَقِّ وَاجْتِمَاعِهِمْ عَلَيْهِ، وَظُهُورِهِمْ عَلَى أَعْدَاءِ الدِّينِ وَسَائِرِ الْمُخَالِفِينَ،

waqiyāmihim bi-al-ḥaqqi wajtimāʿihim ʿalayhi, waẓuhūrihim ʿalā ʾaʿdāʾi al-dīni wasāʾiri al-mukhālifīna,

to uphold the truth and unite around it, and to prevail over the enemies of religion and all opponents.

وَقَدْ أَشَرْتُ إِلَى أَحْرُفٍ مِنْ ذَلِكَ فِي كِتَابِ آدَابِ الْقُرَّاءِ، وَذَكَرْتُ فِيهِ دَعَوَاتٍ وَجِيزَةً مَنْ أَرَادَ نَقَلَهَا مِنْهُ.

waqad ʾashartu ʾilā ʾaḥrufin min dhālika fī kitābi ʾādābi al-qurrāʾi, wadhakartu fīhi daʿawātin wajīzatan man ʾarāda naqalahā minhu.

I have indicated some points on this in my book on the etiquette of Quran reciters, and included brief supplications there for anyone who wishes to copy them.

وَإِذَا فَرَغَ مِنَ الْخَتْمَةِ فَالْمُسْتَحَبُّ أَنْ يَشْرَعَ فِي أُخْرَى مُتَّصِلًا بِالْخَتْمِ فَقَدِ اِسْتَحَبَّهُ السَّلَفُ وَاحْتَجُّوا فِيهِ بِحَدِيثٍ:

waʾidhā faragha mina al-khatmati fa-al-mustaḥabbu ʾan yashraʿa fī ʾukhrā muttaṣilan bi-al-khatmi faqadi istaḥabbahu al-salafu waḥtajjū fīhi biḥadīthin:

After finishing a complete recitation, it is recommended to begin another immediately. The early generations recommended this and cited as evidence a hadith:

[7/ 276] عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ

[7/ 276] ʿan ʾanasin raḍiya Allāhu ʿanhu

[7/276] From Anas, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "خَيْرُ الْأَعْمَالِ الْحِلُّ وَالرِّحْلَةُ"

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "khayru al-ʾaʿmāli al-ḥillu wa-al-riḥlatu"

the Messenger of Allah, may Allah bless him and grant him peace, said: “The best deeds are arriving and setting out.”

قِيلَ: وَمَا هُمَا؟ قَالَ: "اِفْتِتَاحُ الْقُرْآنِ وَخَتْمُهُ".

qīla: wamā humā? qāla: "iftitāḥu al-qurʾāni wakhatmuhu".

He was asked: What are they? He said: “Beginning the Quran and completing it.”

[فَصْلٌ]: فِيمَنْ نَامَ عَنْ حِزْبِهِ وَوَظِيفَتِهِ الْمُعْتَادَةِ.

[faṣlun]: fīman nāma ʿan ḥizbihi wawaẓīfatihi al-muʿtādati.

[Section.] Concerning someone who sleeps through his regular portion of recitation and customary devotion.

[8/ 277] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ

[8/ 277] rawaynā fī ṣaḥīḥi muslimin ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu

[8/277] We have transmitted in Ṣaḥīḥ Muslim, from ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him,

Source page 192

قَالَ:

qāla:

who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ نَامَ عَنْ حِزْبِهِ مِنَ اللَّيْلِ، أَوْ عَنْ شَيْءٍ مِنْهُ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man nāma ʿan ḥizbihi mina al-layli, ʾaw ʿan shayʾin minhu,

The Messenger of Allah, may Allah bless him and grant him peace, said: “If someone sleeps through his nightly portion of recitation, or any part of it,

فَقَرَأَهُ مَا بَيْنَ صَلَاةِ الْفَجْرِ وَصَلَاةِ الظُّهْرِ كُتِبَ لَهُ كَأَنَّمَا قَرَأَهُ مِنَ اللَّيْلِ".

faqaraʾahu mā bayna ṣalāti al-fajri waṣalāti al-ẓuhri kutiba lahu kaʾannamā qaraʾahu mina al-layli".

then recites it between the dawn prayer and the noon prayer, it is recorded for him as though he had recited it at night.”

[فَصْلٌ]: فِي الْأَمْرِ بِتَعَهُّدِ الْقُرْآنِ، وَالتَّحْذِيرِ مِنْ تَعْرِيضِهِ لِلنِّسْيَانِ.

[faṣlun]: fī al-ʾamri bitaʿahhudi al-qurʾāni, wa-al-taḥdhīri min taʿrīḍihi li-l-nisyāni.

[Section.] On the command to review the Quran regularly and the warning against allowing it to be forgotten.

[9/ 278] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ،

[9/ 278] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu,

[9/278] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "تَعَاهَدُوا هَذَا الْقُرْآنَ،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "taʿāhadū hādhā al-qurʾāna,

from the Prophet, may Allah bless him and grant him peace, who said: “Keep reviewing this Quran.

فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَهُوَ أَشَدُّ تَفَلُّتًا مِنَ الْإِبِلِ فِي عُقُلِهَا".

fa-wa-lladhī nafsu muḥammadin biyadihi lahuwa ʾashaddu tafallutan mina al-ʾibili fī ʿuqulihā".

By Him in whose hand is Muḥammad’s soul, it escapes more readily than camels from their tethers.”

[10/ 279] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛

[10/ 279] warawaynā fī ṣaḥīḥayhimā, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā;

[10/279] We have transmitted in their two Ṣaḥīḥ collections, from Ibn ʿUmar, may Allah be pleased with them both:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِنَّمَا مَثَلُ صَاحِبِ الْقُرْآنِ كَمَثَلِ الْإِبِلِ الْمُعَقَّلَةِ

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾinnamā mathalu ṣāḥibi al-qurʾāni kamathali al-ʾibili al-muʿaqqalati

The Messenger of Allah, may Allah bless him and grant him peace, said: “The one who has learned the Quran is like the owner of tethered camels:

إِنْ عَاهَدَ عَلَيْهَا أَمْسَكَهَا، وَإِنْ أَطْلَقَهَا ذَهَبَتْ".

ʾin ʿāhada ʿalayhā ʾamsakahā, waʾin ʾaṭlaqahā dhahabat".

if he keeps watch over them, he retains them; if he releases them, they go away.”

[11/ 280] وَرَوَيْنَا فِي كِتَابِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[11/ 280] warawaynā fī kitābi ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[11/280] We have transmitted in the books of Abū Dāwūd and al-Tirmidhī, from Anas, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " عُرِضَتْ عَلَيَّ أُجُورُ أُمَّتِي حَتَّى الْقَذَاةُ يُخْرِجُهَا الرَّجُلُ مِنَ الْمَسْجِدِ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: " ʿuriḍat ʿalayya ʾujūru ʾummatī ḥattā al-qadhātu yukhrijuhā al-rajulu mina al-masjidi,

The Messenger of Allah, may Allah bless him and grant him peace, said: “The rewards of my community were shown to me, even for a speck of dirt that a man removes from the mosque.

وَعُرِضَتْ عَلَيَّ ذُنُوبُ أُمَّتِي فَلَمْ أَرَ ذَنْبًا أَعْظَمَ مِنْ سُورَةٍ مِنَ الْقُرْآنِ أَوْ آيَةٍ أُوتِيَهَا رَجُلٌ ثُمَّ نَسِيَهَا"

waʿuriḍat ʿalayya dhunūbu ʾummatī falam ʾara dhanban ʾaʿẓama min sūratin mina al-qurʾāni ʾaw ʾāyatin ʾūtiyahā rajulun thumma nasiyahā"

The sins of my community were shown to me, and I saw no sin greater than a sūrah or verse of the Quran that a man had been given and then forgot.”

تَكَلَّمَ التِّرْمِذِيُّ فِيهِ.

takallama al-tirmidhiyyu fīhi.

Al-Tirmidhī raised reservations about this report.

Source page 193

[12/ 281] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَمُسْنَدِ الدَّارِمِيِّ، عَنْ سَعْدِ بْنِ عُبَادَةَ رَضِيَ اللَّهُ عَنْهُ،

[12/ 281] warawaynā fī sunani ʾabī dāwūda wamusnadi al-dārimiyyi, ʿan saʿdi bni ʿubādata raḍiya Allāhu ʿanhu,

[12/281] We have transmitted in the Sunan of Abū Dāwūd and the Musnad of al-Dārimī, from Saʿd ibn ʿUbādah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ قَرَأَ الْقُرْآنَ ثُمَّ نَسِيَهُ لَقِيَ اللَّهَ تَعَالَى يَوْمَ الْقِيَامَةِ أَجْذَمَ".

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "man qaraʾa al-qurʾāna thumma nasiyahu laqiya Allāha taʿālā yawma al-qiyāmati ʾajdhama".

from the Prophet, may Allah bless him and grant him peace, who said: “Whoever recites the Quran and then forgets it will meet Allah Most High on the Day of Resurrection with a severed hand.” [65]

[فَصْلٌ]: فِي مَسَائِلَ وَآدَابٍ يَنْبَغِي لِلْقَارِىءِ الِاعْتِنَاءُ بِهَا، وَهِيَ كَثِيرَةٌ جِدًّا،

[faṣlun]: fī masāʾila waʾādābin yanbaghī li-l-qāriʾi al-iʿtināʾu bihā, wahiya kathīratun jiddan,

[Section.] On matters and rules of conduct to which the reciter should pay attention. They are very numerous.

نَذْكُرُ مِنْهَا أَطْرَافًا مَحْذُوفَةَ الْأَدِلَّةِ لِشُهْرَتِهَا، وَخَوْفِ الْإِطَالَةِ الْمُمِلَّةِ بِسَبَبِهَا.

nadhkuru minhā ʾaṭrāfan maḥdhūfata al-ʾadillati lishuhratihā, wakhawfi al-ʾiṭālati al-mumillati bisababihā.

We will mention some briefly, omitting their evidence because it is well known and because including it would make the discussion tiresomely long.

فَأَوَّلُ مَا يُؤْمَرُ بِهِ: الْإِخْلَاصُ فِي قِرَاءَتِهِ، وَأَنْ يُرِيدَ بِهَا اللَّهَ سُبْحَانَهُ وَتَعَالَى،

faʾawwalu mā yuʾmaru bihi: al-ʾikhlāṣu fī qirāʾatihi, waʾan yurīda bihā Allāha subḥānahu wataʿālā,

The first thing he is commanded to observe is sincerity in his recitation, seeking through it Allah, glorified and exalted is He,

وَأَنْ لَا يَقْصِدَ بِهَا تَوَصُّلًا إِلَى شَيْءٍ سِوَى ذَلِكَ، وَأَنْ يَتَأَدَّبَ مَعَ الْقُرْآنِ

waʾan lā yaqṣida bihā tawaṣṣulan ʾilā shayʾin siwā dhālika, waʾan yataʾaddaba maʿa al-qurʾāni

without intending to use it to attain anything else. He should show proper reverence toward the Quran

وَيَسْتَحْضِرَ فِي ذِهْنِهِ أَنَّهُ يُنَاجِي اللَّهَ سُبْحَانَهُ وَتَعَالَى وَيَتْلُو كِتَابَهُ،

wayastaḥḍira fī dhihnihi ʾannahu yunājī Allāha subḥānahu wataʿālā wayatlū kitābahu,

and keep in mind that he is speaking intimately with Allah, glorified and exalted is He, and reciting His Book.

فَيَقْرَأُ عَلَى حَالِ مَنْ يَرَى اللَّهَ، فَإِنَّهُ إِنْ لَمْ يَرَهُ فَإِنَّ اللَّهَ تَعَالَى يَرَاهُ.

fayaqraʾu ʿalā ḥāli man yarā Allāha, faʾinnahu ʾin lam yarahu faʾinna Allāha taʿālā yarāhu.

He should therefore recite as one who sees Allah; even though he does not see Him, Allah Most High sees him.

[فَصْلٌ]: وَيَنْبَغِي أَنَّهُ إِذَا أَرَادَ الْقِرَاءَةَ أَنْ يُنَظِّفَ فَمَهُ بِالسِّوَاكِ وَغَيْرِهِ،

[faṣlun]: wayanbaghī ʾannahu ʾidhā ʾarāda al-qirāʾata ʾan yunaẓẓifa famahu bi-al-siwāki waghayrihi,

[Section.] When he wishes to recite, he should clean his mouth with a toothstick or another cleansing means.

وَالِاخْتِيَارُ فِي السِّوَاكِ أَنْ يَكُونَ بِعُودِ الْأَرَاكِ، وَيَجُوزُ بِغَيْرِهِ مِنَ الْعِيدَانِ،

wa-al-ikhtiyāru fī al-siwāki ʾan yakūna biʿūdi al-ʾarāki, wayajūzu bighayrihi mina al-ʿīdāni,

The preferred toothstick is a twig from the arāk tree, though other kinds of twigs may be used,

وَبِالسُّعْدِ وَالْأُشْنَانِ، وَالْخِرْقَةِ الْخَشِنَةِ، وَغَيْرِ ذَلِكَ مِمَّا يُنَظِّفُ.

wa-bi-al-suʿdi wa-al-ʾushnāni, wa-al-khirqati al-khashinati, waghayri dhālika mimmā yunaẓẓifu.

as may nutgrass, cleansing potash, a coarse cloth, or anything else that cleans.

وَفِي حُصُولِهِ بِالْأُصْبُعِ الْخَشِنَةِ ثَلَاثَةُ أَوْجُهٍ لِأَصْحَابِ الشَّافِعِيِّ: أَشْهَرُهَا عِنْدَهُمْ لَا يَحْصُلُ،

wafī ḥuṣūlihi bi-al-ʾuṣbuʿi al-khashinati thalāthatu ʾawjuhin liʾaṣḥābi al-shāfiʿiyyi: ʾashharuhā ʿindahum lā yaḥṣulu,

The followers of al-Shāfiʿī have three opinions on whether rubbing with a rough finger fulfills this practice. Their best-known opinion is that it does not.

وَالثَّانِي: يَحْصُلُ، وَالثَّالِثُ: يَحْصُلُ إِنْ لَمْ يَجِدْ غَيْرَهَا، وَلَا يَحْصُلُ إِنْ وَجَدَ.

wa-al-thānī: yaḥṣulu, wa-al-thālithu: yaḥṣulu ʾin lam yajid ghayrahā, walā yaḥṣulu ʾin wajada.

The second is that it does; the third is that it does if nothing else is available, but does not if something else is available.

وَيَسْتَاكُ عَرْضًا مُبْتَدِئًا بِالْجَانِبِ الْأَيْمَنِ مِنْ فَمِهِ، وَيَنْوِي بِهِ الْإِتْيَانَ بِالسُّنَّةِ.

wayastāku ʿarḍan mubtadiʾan bi-al-jānibi al-ʾaymani min famihi, wayanwī bihi al-ʾityāna bi-al-sunnati.

He should brush across the teeth, beginning on the right side of his mouth and intending to fulfill the Sunnah.

وَقَالَ بَعْضُ أَصْحَابِنَا: يَقُولُ عِنْدَ السِّوَاكِ: اللَّهُمَّ بَارِكْ لِي فِيهِ يَا أَرْحَمَ الرَّاحِمِينَ!

waqāla baʿḍu ʾaṣḥābinā: yaqūlu ʿinda al-siwāki: Allāhumma bārik lī fīhi yā ʾarḥama al-rāḥimīna!

Some of our colleagues said that when using the toothstick he should say: O Allah, bless it for me, Most Merciful of those who show mercy!

وَيَسْتَاكُ فِي ظَاهِرِ الْأَسْنَانِ وَبَاطِنِهَا، وَيُمِرُّ بِالسِّوَاكِ عَلَى أَطْرَافِ أَسْنَانِهِ وَكَرَاسِيِّ أَضْرَاسِهِ وَسَقْفِ حَلْقِهِ إِمْرَارًا لَطِيفًا،

wayastāku fī ẓāhiri al-ʾasnāni wabāṭinihā, wayumirru bi-al-siwāki ʿalā ʾaṭrāfi ʾasnānihi wakarāsiyyi ʾaḍrāsihi wasaqfi ḥalqihi ʾimrāran laṭīfan,

He brushes the outer and inner surfaces of his teeth, gently passing the toothstick over their tips, the bases of his molars, and the roof of his mouth.

وَيَسْتَاكُ بِعُودٍ مُتَوَسِّطٍ، لَا شَدِيدِ الْيُبُوسَةِ، وَلَا شَدِيدِ اللِّينِ، فَإِنِ اِشْتَدَّ يُبْسُهُ لَيَّنَهُ بِالْمَاءِ.

wayastāku biʿūdin mutawassiṭin, lā shadīdi al-yubūsati, walā shadīdi al-līni, faʾini ishtadda yubsuhu layyanahu bi-al-māʾi.

He should use a twig of moderate firmness, neither very dry nor very soft. If it becomes too dry, he should soften it with water.

أَمَّا إِذَا كَانَ فَمُهُ نَجِسًا بِدَمٍ أَوْ غَيْرِهِ، فَإِنَّهُ يُكْرَهُ لَهُ قِرَاءَةُ الْقُرْآنِ قَبْلَ غَسْلِهِ، وَهَلْ

ʾammā ʾidhā kāna famuhu najisan bidamin ʾaw ghayrihi, faʾinnahu yukrahu lahu qirāʾatu al-qurʾāni qabla ghaslihi, wahal

If his mouth contains ritual impurity, such as blood or something else, reciting the Quran before washing it is disliked. Is it also

Source page 194

يَحْرُمُ؟ فِيهِ وَجْهَانِ: أَصَحُّهُمَا لَا يَحْرُمُ، وَسَبَقَتِ الْمَسْأَلَةُ أَوَّلَ الْكِتَابِ،

yaḥrumu? fīhi wajhāni: ʾaṣaḥḥuhumā lā yaḥrumu, wasabaqati al-masʾalatu ʾawwala al-kitābi,

forbidden? There are two opinions; the sounder is that it is not forbidden. This issue was discussed at the beginning of the book.

وَفِي هَذَا الْفَصْلِ بَقَايَا تَقَدَّمَ ذِكْرُهَا فِي الْفُصُولِ الَّتِي قَدَّمْتُهَا فِي أَوَّلِ الْكِتَابِ.

wafī hādhā al-faṣli baqāyā taqaddama dhikruhā fī al-fuṣūli allatī qaddamtuhā fī ʾawwali al-kitābi.

Other points belonging to this section have already been mentioned in the introductory sections at the beginning of the book.

[فَصْلٌ]: يَنْبَغِي لِلْقَارِىءِ أَنْ يَكُونَ شَأْنُهُ الْخُشُوعَ وَالتَّدَبُّرَ وَالْخُضُوعَ، فَهَذَا هُوَ الْمَقْصُودُ الْمَطْلُوبُ،

[faṣlun]: yanbaghī li-l-qāriʾi ʾan yakūna shaʾnuhu al-khushūʿa wa-al-tadabbura wa-al-khuḍūʿa, fahādhā huwa al-maqṣūdu al-maṭlūbu,

[Section.] The reciter should be marked by humble attentiveness, reflection, and submission. This is the intended purpose.

وَبِهِ تَنْشَرِحُ الصُّدُورُ وَتَسْتَنِيرُ الْقُلُوبُ، وَدَلَائِلُهُ أَكْثَرُ مِنْ أَنْ تُحْصَرَ وَأَشْهَرُ مِنْ أَنْ تُذْكَرَ.

wabihi tanshariḥu al-ṣudūru watastanīru al-qulūbu, wadalāʾiluhu ʾaktharu min ʾan tuḥṣara waʾashharu min ʾan tudhkara.

Through it, breasts are opened and hearts illuminated. Its evidence is too abundant to enumerate and too well known to require mention.

وَقَدْ بَاتَ جَمَاعَةٌ مِنَ السَّلَفِ يَتْلُو الْوَاحِدُ مِنْهُمْ آيَةً وَاحِدَةً لَيْلَةً كَامِلَةً أَوْ مُعْظَمَ لَيْلَةٍ يَتَدَبَّرُهَا عِنْدَ الْقِرَاءَةِ.

waqad bāta jamāʿatun mina al-salafi yatlū al-wāḥidu minhum ʾāyatan wāḥidatan laylatan kāmilatan ʾaw muʿẓama laylatin yatadabbaruhā ʿinda al-qirāʾati.

A number of the early generations spent an entire night, or most of one, repeating a single verse and reflecting on it as they recited.

وَصَعِقَ جَمَاعَةٌ مِنْهُمْ، وَمَاتَ جَمَاعَاتٌ مِنْهُمْ.

waṣaʿiqa jamāʿatun minhum, wamāta jamāʿātun minhum.

Some of them fell unconscious, and groups of them died.

وَيُسْتَحَبُّ الْبُكَاءُ وَالتَّبَاكِي لِمَنْ لَا يَقْدِرُ عَلَى الْبُكَاءِ، فَإِنَّ الْبُكَاءَ عِنْدَ الْقِرَاءَةِ صِفَةُ الْعَارِفِينَ وَشِعَارُ عِبَادِ اللَّهِ الصَّالِحِينَ،

wayustaḥabbu al-bukāʾu wa-al-tabākī liman lā yaqdiru ʿalā al-bukāʾi, faʾinna al-bukāʾa ʿinda al-qirāʾati ṣifatu al-ʿārifīna washiʿāru ʿibādi Allāhi al-ṣāliḥīna,

Weeping is recommended, as is striving to weep for one who cannot. Weeping during recitation is a quality of those who know Allah and a distinguishing mark of His righteous servants.

قَالَ اللَّهُ تَعَالَى: {وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا} [الْإِسْرَاءِ:109].

qāla Allāhu taʿālā: {wayakhirrūna li-l-ʾadhqāni yabkūna wayazīduhum khushūʿan} [al-ʾisrāʾi:109].

Allah Most High says: “They fall down upon their faces, weeping, and it increases them in humble reverence” [al-Isrāʾ 109].

وَقَدْ ذَكَرْتُ آثَارًا كَثِيرَةً وَرَدَتْ فِي ذَلِكَ فِي (التِّبْيَانِ فِي آدَابِ حَمَلَةِ الْقُرْآنِ).

waqad dhakartu ʾāthāran kathīratan waradat fī dhālika fī (al-tibyāni fī ʾādābi ḥamalati al-qurʾāni).

I have mentioned many reports on this in al-Tibyān fī Ādāb Ḥamalat al-Qurʾān.

قَالَ السَّيِّدُ الْجَلِيلُ صَاحِبُ الْكَرَامَاتِ وَالْمَعَارِفِ وَالْمَوَاهِبِ وَاللَّطَائِفِ إِبْرَاهِيمُ الْخَوَّاصُ رَضِيَ اللَّهُ عَنْهُ:

qāla al-sayyidu al-jalīlu ṣāḥibu al-karāmāti wa-al-maʿārifi wa-al-mawāhibi wa-al-laṭāʾifi ʾibrāhīmu al-khawwāṣu raḍiya Allāhu ʿanhu:

The distinguished master Ibrāhīm al-Khawwāṣ, endowed with miraculous favors, spiritual knowledge, gifts, and subtle insights, may Allah be pleased with him, said:

دَوَاءُ الْقَلْبِ خَمْسَةُ أَشْيَاءَ: قِرَاءَةُ الْقُرْآنِ بِالتَّدَبُّرِ، وَخَلَاءُ الْبَطْنِ، وَقِيَامُ اللَّيْلِ، وَالتَّضَرُّعُ عِنْدَ السَّحَرِ، وَمُجَالَسَةُ الصَّالِحِينَ.

dawāʾu al-qalbi khamsatu ʾashyāʾa: qirāʾatu al-qurʾāni bi-al-tadabburi, wakhalāʾu al-baṭni, waqiyāmu al-layli, wa-al-taḍarruʿu ʿinda al-saḥari, wamujālasatu al-ṣāliḥīna.

The heart’s medicine consists of five things: reciting the Quran reflectively, keeping the stomach empty, praying at night, supplicating humbly before dawn, and keeping company with the righteous.

[فَصْلٌ]: قِرَاءَةُ الْقُرْآنِ فِي الْمُصْحَفِ أَفْضَلُ مِنَ الْقِرَاءَةِ مِنْ حِفْظِهِ، هَكَذَا قَالَهُ أَصْحَابُنَا،

[faṣlun]: qirāʾatu al-qurʾāni fī al-muṣḥafi ʾafḍalu mina al-qirāʾati min ḥifẓihi, hākadhā qālahu ʾaṣḥābunā,

[Section.] Reading the Quran from a written copy is better than reciting it from memory. Our colleagues have stated this,

وَهُوَ مَشْهُورٌ عَنِ السَّلَفِ رَضِيَ اللَّهُ عَنْهُمْ، وَهَذَا لَيْسَ عَلَى إِطْلَاقِهِ،

wahuwa mashhūrun ʿani al-salafi raḍiya Allāhu ʿanhum, wahādhā laysa ʿalā ʾiṭlāqihi,

and it is well known from the early generations, may Allah be pleased with them. This statement, however, is not without qualification.

بَلْ إِنْ كَانَ الْقَارِىءُ مِنْ حِفْظِهِ يَحْصُلُ لَهُ مِنَ التَّدَبُّرِ وَالتَّفَكُّرِ وَجَمْعِ الْقَلْبِ وَالْبَصَرِ أَكْثَرُ مِمَّا يَحْصُلُ مِنَ الْمُصْحَفِ،

bal ʾin kāna al-qāriʾu min ḥifẓihi yaḥṣulu lahu mina al-tadabburi wa-al-tafakkuri wajamʿi al-qalbi wa-al-baṣari ʾaktharu mimmā yaḥṣulu mina al-muṣḥafi,

If reciting from memory brings the reciter greater reflection, contemplation, and concentration of heart and sight than reading from a written copy,

فَالْقِرَاءَةُ مِنَ الْحِفْظِ أَفْضَلُ، وَإِنِ اِسْتَوَيَا فَمِنَ الْمُصْحَفِ أَفْضَلُ، وَهَذَا مُرَادُ السَّلَفِ.

fa-al-qirāʾatu mina al-ḥifẓi ʾafḍalu, waʾini istawayā famina al-muṣḥafi ʾafḍalu, wahādhā murādu al-salafi.

then reciting from memory is better. If they are equal, reading from a written copy is better. This is what the early generations meant.

[فَصْلٌ]: جَاءَتْ آثَارٌ بِفَضِيلَةِ رَفْعِ الصَّوْتِ بِالْقِرَاءَةِ وَآثَارٌ بِفَضِيلَةِ الْإِسْرَارِ.

[faṣlun]: jāʾat ʾāthārun bifaḍīlati rafʿi al-ṣawti bi-al-qirāʾati waʾāthārun bifaḍīlati al-ʾisrāri.

[Section.] Reports have been transmitted on the merit of raising the voice in recitation and on the merit of reciting quietly.

قَالَ الْعُلَمَاءُ: وَالْجَمْعُ بَيْنَهُمَا أَنَّ الْإِسْرَارَ أَبْعَدُ مِنَ الرِّيَاءِ، فَهُوَ أَفْضَلُ

qāla al-ʿulamāʾu: wa-al-jamʿu baynahumā ʾanna al-ʾisrāra ʾabʿadu mina al-riyāʾi, fahuwa ʾafḍalu

Scholars said that the two are reconciled as follows: quiet recitation is less liable to ostentation, so it is better

Source page 195

فِي حَقِّ مَنْ يَخَافُ ذَلِكَ، فَإِنْ لَمْ يَخَفِ الرِّيَاءَ فَالْجَهْرُ أَفْضَلُ،

fī ḥaqqi man yakhāfu dhālika, faʾin lam yakhafi al-riyāʾa fa-al-jahru ʾafḍalu,

for someone who fears that. If he does not fear ostentation, reciting aloud is better,

بِشَرْطِ أَنْ لَا يُؤْذِيَ غَيْرَهُ مِنْ مُصَلٍّ أَوْ نَائِمٍ أَوْ غَيْرِهِمَا.

bisharṭi ʾan lā yuʾdhiya ghayrahu min muṣallin ʾaw nāʾimin ʾaw ghayrihimā.

provided he does not disturb someone else who is praying, sleeping, or otherwise occupied.

وَدَلِيلُ فَضِيلَةِ الْجَهْرِ أَنَّ الْعَمَلَ فِيهِ أَكْثَرُ، لِأَنَّهُ يَتَعَدَّى نَفْعُهُ إِلَى غَيْرِهِ،

wadalīlu faḍīlati al-jahri ʾanna al-ʿamala fīhi ʾaktharu, liʾannahu yataʿaddā nafʿuhu ʾilā ghayrihi,

The reason for the merit of reciting aloud is that it involves more activity: its benefit extends to others;

وَلِأَنَّهُ يُوقِظُ قَلْبَ الْقَارِىءِ وَيَجْمَعُ هَمَّهُ إِلَى الْفِكْرِ وَيَصْرِفُ سَمْعَهُ إِلَيْهِ،

waliʾannahu yūqiẓu qalba al-qāriʾi wayajmaʿu hammahu ʾilā al-fikri wayaṣrifu samʿahu ʾilayhi,

it awakens the reciter’s heart, gathers his attention for reflection, and directs his hearing toward the recitation;

وَلِأَنَّهُ يَطْرُدُ النَّوْمَ وَيَزِيدُ فِي النَّشَاطِ وَيُوقِظُ غَيْرَهُ مِنْ نَائِمٍ وَغَافِلٍ وَيُنَشِّطُهُ،

waliʾannahu yaṭrudu al-nawma wayazīdu fī al-nashāṭi wayūqiẓu ghayrahu min nāʾimin waghāfilin wayunashshiṭuhu,

it drives away sleep, increases energy, and awakens and encourages others who are asleep or heedless.

فَمَتَى حَضَرَهُ شَيْءٌ مِنْ هَذِهِ النِّيَّاتِ فَالْجَهْرُ أَفْضَلُ.

famatā ḥaḍarahu shayʾun min hādhihi al-niyyāti fa-al-jahru ʾafḍalu.

Whenever any of these intentions is present, reciting aloud is better.

[فَصْلٌ]: وَيُسْتَحَبُّ تَحْسِينُ الصَّوْتِ بِالْقِرَاءَةِ وَتَزْيِينُهَا مَا لَمْ يَخْرُجْ عَنْ حَدِّ الْقِرَاءَةِ بِالتَّمْطِيطِ،

[faṣlun]: wayustaḥabbu taḥsīnu al-ṣawti bi-al-qirāʾati watazyīnuhā mā lam yakhruj ʿan ḥaddi al-qirāʾati bi-al-tamṭīṭi,

[Section.] It is recommended to beautify the voice in recitation and adorn the recitation, so long as excessive stretching does not take it beyond proper recitation.

فَإِنْ أَفْرَطَ حَتَّى زَادَ حَرْفًا أَوْ أَخْفَى حَرْفًا فَهُوَ حَرَامٌ.

faʾin ʾafraṭa ḥattā zāda ḥarfan ʾaw ʾakhfā ḥarfan fahuwa ḥarāmun.

If he goes so far that he adds a letter or obscures a letter, it is forbidden.

وَأَمَّا الْقِرَاءَةُ بِالْأَلْحَانِ فَهِيَ عَلَى مَا ذَكَرْنَاهُ إِنْ أَفْرَطَ فَحَرَامٌ، وَإِلَّا فَلَا،

waʾammā al-qirāʾatu bi-al-ʾalḥāni fahiya ʿalā mā dhakarnāhu ʾin ʾafraṭa faḥarāmun, waʾillā falā,

Recitation with melodies is governed by what we have stated: if he goes to excess, it is forbidden; otherwise it is not.

وَالْأَحَادِيثُ بِمَا ذَكَرْنَاهُ فِي تَحْسِينِ الصَّوْتِ كَثِيرَةٌ مَشْهُورَةٌ فِي الصَّحِيحِ وَغَيْرِهِ؛ وَقَدْ ذَكَرْتُ فِي آدَابِ الْقُرَّاءِ قِطْعَةً مِنْهَا.

wa-al-ʾaḥādīthu bimā dhakarnāhu fī taḥsīni al-ṣawti kathīratun mashhūratun fī al-ṣaḥīḥi waghayrihi; waqad dhakartu fī ʾādābi al-qurrāʾi qiṭʿatan minhā.

The hadiths supporting what we have said about beautifying the voice are numerous and well known in the Ṣaḥīḥ and elsewhere. I have quoted some of them in the book on the etiquette of reciters. [66]

[فَصْلٌ]: وَيُسْتَحَبُّ لِلْقَارِىءِ إِذَا اِبْتَدَأَ مِنْ وَسَطِ السُّورَةِ أَنْ يَبْتَدِىءَ مِنْ أَوَّلِ الْكَلَامِ الْمُرْتَبِطِ بَعْضُهُ بِبَعْضٍ،

[faṣlun]: wayustaḥabbu li-l-qāriʾi ʾidhā ibtadaʾa min wasaṭi al-sūrati ʾan yabtadiʾa min ʾawwali al-kalāmi al-murtabiṭi baʿḍuhu bibaʿḍin,

[Section.] When beginning in the middle of a sūrah, the reciter should start at the beginning of a passage whose parts are connected.

وَكَذَلِكَ إِذَا وَقَفَ يَقِفُ عَلَى الْمُرْتَبِطِ وَعِنْدَ اِنْتِهَاءِ الْكَلَامِ،

wakadhālika ʾidhā waqafa yaqifu ʿalā al-murtabiṭi waʿinda intihāʾi al-kalāmi,

Likewise, when stopping, he should stop at the end of the connected passage and when its statement is complete.

وَلَا يَتَقَيَّدُ فِي الِابْتِدَاءِ وَلَا فِي الْوَقْفِ بِالْأَجْزَاءِ وَالْأَحْزَابِ وَالْأَعْشَارِ، فَإِنَّ كَثِيرًا مِنْهَا فِي وَسَطِ الْكَلَامِ الْمُرْتَبِطِ بِالْكَلَامِ،

walā yataqayyadu fī al-ibtidāʾi walā fī al-waqfi bi-al-ʾajzāʾi wa-al-ʾaḥzābi wa-al-ʾaʿshāri, faʾinna kathīran minhā fī wasaṭi al-kalāmi al-murtabiṭi bi-al-kalāmi,

He should not restrict his beginnings and endings to the divisions into parts, portions, or groups of ten verses, since many of these fall in the middle of interconnected discourse.

وَلَا يَغْتَرَّ الْإِنْسَانُ بِكَثْرَةِ الْفَاعِلِينَ لِهَذَا الَّذِي نَهَيْنَا عَنْهُ مِمَّنْ لَا يُرَاعِي هَذِهِ الْآدَابَ،

walā yaghtarra al-ʾinsānu bikathrati al-fāʿilīna lihādhā alladhī nahaynā ʿanhu mimman lā yurāʿī hādhihi al-ʾādāba,

One should not be misled by how many people fail to observe these rules and do what we have advised against.

وَامْتَثِلْ مَا قَالَهُ السَّيِّدُ الْجَلِيلُ أَبُو عَلِيٍّ الْفُضَيْلُ بْنُ عِيَاضٍ رَضِيَ اللَّهُ عَنْهُ:

wamtathil mā qālahu al-sayyidu al-jalīlu ʾabū ʿaliyyin al-fuḍaylu bnu ʿiyāḍin raḍiya Allāhu ʿanhu:

Follow the words of the distinguished master Abū ʿAlī al-Fuḍayl ibn ʿIyāḍ, may Allah be pleased with him:

لَا تَسْتَوْحِشْ طُرُقَ الْهُدَى لِقِلَّةِ أَهْلِهَا، وَلَا تَغْتَرَّ بِكَثْرَةِ الْهَالِكِينَ، وَلِهَذَا الْمَعْنَى

lā tastawḥish ṭuruqa al-hudā liqillati ʾahlihā, walā taghtarra bikathrati al-hālikīna, walihādhā al-maʿnā

Do not feel estranged from the paths of guidance because few follow them, nor be deceived by the multitude of those who perish. For this reason,

Source page 196

قَالَ الْعُلَمَاءُ: قِرَاءَةُ سُورَةٍ بِكَمَالِهَا أَفْضَلُ مِنْ قِرَاءَةِ قَدْرِهَا مِنْ سُورَةٍ طَوِيلَةٍ،

qāla al-ʿulamāʾu: qirāʾatu sūratin bikamālihā ʾafḍalu min qirāʾati qadrihā min sūratin ṭawīlatin,

scholars said: Reciting a complete sūrah is better than reciting an equal amount from a long sūrah,

لِأَنَّهُ قَدْ يَخْفَى الِارْتِبَاطُ عَلَى كَثِيرٍ مِنَ النَّاسِ أَوْ أَكْثَرِهِمْ فِي بَعْضِ الْأَحْوَالِ وَالْمَوَاطِنِ.

liʾannahu qad yakhfā al-irtibāṭu ʿalā kathīrin mina al-nāsi ʾaw ʾaktharihim fī baʿḍi al-ʾaḥwāli wa-al-mawāṭini.

because the connections may be unclear to many people, or most of them, in some circumstances and passages.

[فَصْلٌ]: وَمِنَ الْبِدَعِ الْمُنْكَرَةِ مَا يَفْعَلُهُ كَثِيرُونَ مِنْ جَهَلَةِ الْمُصَلِّينَ بِالنَّاسِ التَّرَاوِيحَ

[faṣlun]: wamina al-bidaʿi al-munkarati mā yafʿaluhu kathīrūna min jahalati al-muṣallīna bi-al-nāsi al-tarāwīḥa

[Section.] Among objectionable innovations is the practice of many ignorant people who lead others in the tarāwīḥ prayers:

مِنْ قِرَاءَةِ سُورَةِ (الْأَنْعَامِ) بِكَمَالِهَا فِي الرَّكْعَةِ الْأَخِيرَةِ مِنْهَا فِي اللَّيْلَةِ السَّابِعَةِ،

min qirāʾati sūrati (al-ʾanʿāmi) bikamālihā fī al-rakʿati al-ʾakhīrati minhā fī al-laylati al-sābiʿati,

reciting the whole of Sūrat al-Anʿām in the final unit of those prayers on the seventh night,

مُعْتَقِدِينَ أَنَّهَا مُسْتَحَبَّةٌ، زَاعِمِينَ أَنَّهَا نَزَلَتْ جُمْلَةً وَاحِدَةً، فَيَجْمَعُونَ فِي فِعْلِهِمْ هَذَا أَنْوَاعًا مِنَ الْمُنْكَرَاتِ:

muʿtaqidīna ʾannahā mustaḥabbatun, zāʿimīna ʾannahā nazalat jumlatan wāḥidatan, fayajmaʿūna fī fiʿlihim hādhā ʾanwāʿan mina al-munkarāti:

believing this to be recommended and claiming that the sūrah was revealed all at once. In doing so they combine several objectionable practices:

مِنْهَا اِعْتِقَادُهَا مُسْتَحَبَّةً، وَمِنْهَا إِيهَامُ الْعَوَامِّ ذَلِكَ، وَمِنْهَا تَطْوِيلُ الرَّكْعَةِ الثَّانِيَةِ عَلَى الْأُولَى،

minhā iʿtiqāduhā mustaḥabbatan, waminhā ʾīhāmu al-ʿawāmmi dhālika, waminhā taṭwīlu al-rakʿati al-thāniyati ʿalā al-ʾūlā,

believing it is recommended, giving ordinary people that impression, making the second unit longer than the first,

وَمِنْهَا التَّطْوِيلُ عَلَى الْمَأْمُومِينَ، وَمِنْهَا هَذْرَمَةُ الْقِرَاءَةِ، وَمِنْهَا الْمُبَالَغَةُ فِي تَخْفِيفِ الرَّكَعَاتِ قَبْلَهَا.

waminhā al-taṭwīlu ʿalā al-maʾmūmīna, waminhā hadhramatu al-qirāʾati, waminhā al-mubālaghatu fī takhfīfi al-rakaʿāti qablahā.

prolonging the prayer for the followers, rushing through the recitation, and shortening the preceding units excessively.

[فَصْلٌ]: يَجُوزُ أَنْ يَقُولَ: سُورَةُ الْبَقَرَةِ، وَسُورَةُ آلِ عِمْرَانَ، وَسُورَةُ النِّسَاءِ، وَسُورَةُ الْعَنْكَبُوتِ، وَكَذَلِكَ الْبَاقِي، وَلَا كَرَاهَةَ فِي ذَلِكَ؛

[faṣlun]: yajūzu ʾan yaqūla: sūratu al-baqarati, wasūratu ʾāli ʿimrāna, wasūratu al-nisāʾi, wasūratu al-ʿankabūti, wakadhālika al-bāqī, walā karāhata fī dhālika;

[Section.] It is permissible to say Sūrat al-Baqarah, Sūrat Āl ʿImrān, Sūrat al-Nisāʾ, Sūrat al-ʿAnkabūt, and likewise the others. There is nothing disliked in this.

وَقَالَ بَعْضُ السَّلَفِ: يُكْرَهُ ذَلِكَ، وَإِنَّمَا يُقَالُ السُّورَةُ الَّتِي تُذْكَرُ فِيهَا الْبَقَرَةُ،

waqāla baʿḍu al-salafi: yukrahu dhālika, waʾinnamā yuqālu al-sūratu allatī tudhkaru fīhā al-baqaratu,

Some of the early generations said it is disliked, and that one should instead say “the sūrah in which the cow is mentioned,”

وَالَّتِي يُذْكَرُ فِيهَا النِّسَاءُ، وَكَذَلِكَ الْبَاقِي، وَالصَّوَابُ الْأَوَّلُ،

wa-llatī yudhkaru fīhā al-nisāʾu, wakadhālika al-bāqī, wa-al-ṣawābu al-ʾawwalu,

and “the one in which women are mentioned,” and likewise for the others. The first position is correct.

وَهُوَ قَوْلُ جَمَاهِيرِ عُلَمَاءِ الْمُسْلِمِينَ مِنْ سَلَفِ الْأُمَّةِ وَخَلَفِهَا،

wahuwa qawlu jamāhīri ʿulamāʾi al-muslimīna min salafi al-ʾummati wakhalafihā,

It is the position of the great majority of Muslim scholars from the earlier and later generations of the community.

وَالْأَحَادِيثُ فِيهِ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْثَرُ مِنْ أَنْ تُحْصَرَ، وَكَذَلِكَ عَنِ الصَّحَابَةِ فَمَنْ بَعْدَهُمْ؛

wa-al-ʾaḥādīthu fīhi ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾaktharu min ʾan tuḥṣara, wakadhālika ʿani al-ṣaḥābati faman baʿdahum;

Hadiths supporting it from the Messenger of Allah, may Allah bless him and grant him peace, are too numerous to enumerate, as are reports from the Companions and those after them.

وَكَذَلِكَ لَا يُكْرَهُ أَنْ يُقَالَ: هَذِهِ قِرَاءَةُ أَبِي عَمْرٍو، وَقِرَاءَةُ اِبْنِ كَثِيرٍ وَغَيْرِهِمَا،

wakadhālika lā yukrahu ʾan yuqāla: hādhihi qirāʾatu ʾabī ʿamrin, waqirāʾatu ibni kathīrin waghayrihimā,

Likewise, it is not disliked to say: “This is the reading of Abū ʿAmr,” or “the reading of Ibn Kathīr,” or of others.

هَذَا هُوَ الْمَذْهَبُ الصَّحِيحُ الْمُخْتَارُ الَّذِي عَلَيْهِ عَمَلُ السَّلَفِ وَالْخَلَفِ مِنْ غَيْرِ إِنْكَارٍ،

hādhā huwa al-madhhabu al-ṣaḥīḥu al-mukhtāru alladhī ʿalayhi ʿamalu al-salafi wa-al-khalafi min ghayri ʾinkārin,

This is the correct, preferred position, followed in practice by the earlier and later generations without objection.

وَجَاءَ عَنْ إِبْرَاهِيمَ النَّخَعِيِّ رَحِمَهُ اللَّهُ أَنَّهُ قَالَ: كَانُوا يَكْرَهُونَ سُنَّةَ فُلَانٍ، وَقِرَاءَةَ فُلَانٍ، وَالصَّوَابُ مَا قَدَّمْنَاهُ.

wajāʾa ʿan ʾibrāhīma al-nakhaʿiyyi raḥimahu Allāhu ʾannahu qāla: kānū yakrahūna sunnata fulānin, waqirāʾata fulānin, wa-al-ṣawābu mā qaddamnāhu.

It is reported that Ibrāhīm al-Nakhaʿī, may Allah have mercy on him, said: They disliked saying “the practice of so-and-so” and “the reading of so-and-so.” What we stated above is correct.

[فَصْلٌ]: يُكْرَهُ أَنْ يَقُولَ نَسِيتُ آيَةَ كَذَا أَوْ سُورَةَ كَذَا، بَلْ يَقُولُ أُنْسِيتُهَا أَوْ أَسْقَطْتُهَا.

[faṣlun]: yukrahu ʾan yaqūla nasītu ʾāyata kadhā ʾaw sūrata kadhā, bal yaqūlu ʾunsītuhā ʾaw ʾasqaṭtuhā.

[Section.] It is disliked to say, “I forgot such-and-such a verse” or “such-and-such a sūrah.” Rather, one should say: “I was made to forget it,” or “I omitted it.”

Source page 197

[13/ 282] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[13/ 282] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni masʿūdin raḍiya Allāhu ʿanhu qāla:

[13/282] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn Masʿūd, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا يَقُولُ أَحَدُكُمْ نَسِيتُ آيَةَ كَذَا وَكَذَا، بَلْ هُوَ نُسِّيَ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā yaqūlu ʾaḥadukum nasītu ʾāyata kadhā wakadhā, bal huwa nussiya"

The Messenger of Allah, may Allah bless him and grant him peace, said: “None of you should say: I forgot such-and-such a verse. Rather, he was made to forget.”

وَفِي رِوَايَةِ الصَّحِيحَيْنِ أَيْضًا "بِئْسَمَا لِأَحَدِهِمْ أَنْ يَقُولَ نَسِيتُ آيَةَ كَيْتَ وَكَيْتَ، بَلْ هُوَ نُسِّيَ".

wafī riwāyati al-ṣaḥīḥayni ʾayḍan "biʾsamā liʾaḥadihim ʾan yaqūla nasītu ʾāyata kayta wakayta, bal huwa nussiya".

Another version in the two Ṣaḥīḥ collections says: “How bad it is for one of them to say: I forgot such-and-such a verse. Rather, he was made to forget.”

[14/ 283] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛

[14/ 283] warawaynā fī ṣaḥīḥayhimā, ʿan ʿāʾishata raḍiya Allāhu ʿanhā;

[14/283] We have transmitted in their two Ṣaḥīḥ collections, from ʿĀʾishah, may Allah be pleased with her:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعَ رَجُلًا يَقْرَأُ فَقَالَ: "رَحِمَهُ اللَّهُ لَقَدْ أَذْكَرَنِي آيَةً كُنْتُ أَسْقَطْتُهَا"

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama samiʿa rajulan yaqraʾu faqāla: "raḥimahu Allāhu laqad ʾadhkaranī ʾāyatan kuntu ʾasqaṭtuhā"

The Prophet, may Allah bless him and grant him peace, heard a man reciting and said: “May Allah have mercy on him; he has reminded me of a verse I had omitted.”

وَفِي رِوَايَةٍ فِي الصَّحِيحِ "كُنْتُ أُنْسِيتُهَا".

wafī riwāyatin fī al-ṣaḥīḥi "kuntu ʾunsītuhā".

A version in the Ṣaḥīḥ says: “which I had been made to forget.”

[فَصْلٌ]: اِعْلَمْ أَنَّ آدَابَ الْقَارِىءِ وَالْقِرَاءَةِ لَا يُمْكِنُ اِسْتِقْصَاؤُهَا فِي أَقَلَّ مِنْ مُجَلَّدَاتٍ،

[faṣlun]: iʿlam ʾanna ʾādāba al-qāriʾi wa-al-qirāʾati lā yumkinu istiqṣāʾuhā fī ʾaqalla min mujalladātin,

[Section.] Know that fully covering the etiquette of the reciter and of recitation would require several volumes.

وَلَكِنَّا أَرَدْنَا الْإِشَارَةَ إِلَى بَعْضِ مَقَاصِدِهَا الْمُهِمَّاتِ بِمَا ذَكَرْنَاهُ مِنْ هَذِهِ الْفُصُولِ الْمُخْتَصَرَاتِ،

walākinnā ʾaradnā al-ʾishārata ʾilā baʿḍi maqāṣidihā al-muhimmāti bimā dhakarnāhu min hādhihi al-fuṣūli al-mukhtaṣarāti,

Our intention in these brief sections was only to indicate some of its important aims.

وَقَدْ تَقَدَّمَ فِي الْفُصُولِ السَّابِقَةِ فِي أَوَّلِ الْكِتَابِ شَيْءٌ مِنْ آدَابِ الذَّاكِرِ وَالْقَارِىءِ،

waqad taqaddama fī al-fuṣūli al-sābiqati fī ʾawwali al-kitābi shayʾun min ʾādābi al-dhākiri wa-al-qāriʾi,

Some of the etiquette of remembrance and recitation has already appeared in the introductory sections at the beginning of the book.

وَتَقَدَّمَ أَيْضًا فِي أَذْكَارِ الصَّلَاةِ جُمَلٌ مِنَ الْآدَابِ الْمُتَعَلِّقَةِ بِالْقِرَاءَةِ،

wataqaddama ʾayḍan fī ʾadhkāri al-ṣalāti jumalun mina al-ʾādābi al-mutaʿalliqati bi-al-qirāʾati,

A number of rules of conduct related to recitation also appeared earlier among the remembrances of prayer.

وَقَدْ قَدَّمْنَا الْحَوَالَةَ عَلَى كِتَابِ "التِّبْيَانِ فِي آدَابِ حَمَلَةِ الْقُرْآنِ" لِمَنْ أَرَادَ مَزِيدًا،

waqad qaddamnā al-ḥawālata ʿalā kitābi "al-tibyāni fī ʾādābi ḥamalati al-qurʾāni" liman ʾarāda mazīdan,

We have already referred anyone wishing for more to al-Tibyān fī Ādāb Ḥamalat al-Qurʾān.

وَبِاللَّهِ التَّوْفِيقُ، وَهُوَ حَسْبِي وَنِعْمَ الْوَكِيلُ.

wa-bi-llāhi al-tawfīqu, wahuwa ḥasbī waniʿma al-wakīlu.

Success comes through Allah. He is sufficient for me, and He is the finest Trustee.

[فَصْلٌ]: اِعْلَمْ أَنَّ قِرَاءَةَ الْقُرْآنِ آكَدُ الْأَذْكَارِ كَمَا قَدَّمْنَا، فَيَنْبَغِي الْمُدَاوَمَةُ عَلَيْهَا،

[faṣlun]: iʿlam ʾanna qirāʾata al-qurʾāni ʾākadu al-ʾadhkāri kamā qaddamnā, fayanbaghī al-mudāwamatu ʿalayhā,

[Section.] Know that reciting the Quran is the most strongly emphasized form of remembrance, as we stated before. It should therefore be practiced consistently.

فَلَا يُخْلِي عَنْهَا يَوْمًا وَلَيْلَةً، وَيَحْصُلُ لَهُ أَصْلُ الْقِرَاءَةِ بِقِرَاءَةِ الْآيَاتِ الْقَلِيلَةِ.

falā yukhlī ʿanhā yawman walaylatan, wayaḥṣulu lahu ʾaṣlu al-qirāʾati biqirāʾati al-ʾāyāti al-qalīlati.

One should not let a day and night pass without it. The basic practice of recitation is fulfilled by reading even a few verses.

[15/ 284] وَقَدْ رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ،

[15/ 284] waqad rawaynā fī kitābi ibni al-sunniyyi ʿan ʾanasin raḍiya Allāhu ʿanhu,

[15/284] We have transmitted in the book of Ibn al-Sunnī, from Anas, may Allah be pleased with him,

Source page 198

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ قَرَأَ فِي يَوْمٍ وَلَيْلَةٍ خَمْسِينَ آيَةً لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man qaraʾa fī yawmin walaylatin khamsīna ʾāyatan lam yuktab mina al-ghāfilīna,

that the Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever recites fifty verses in a day and night will not be recorded among the heedless.

وَمَنْ قَرَأَ مِئَةَ آيَةٍ كُتِبَ مِنَ الْقَانِتِينَ، وَمَنْ قَرَأَ مِئَتَيْ آيَةٍ لَمْ يُحَاجَّهُ الْقُرْآنُ يَوْمَ الْقِيَامَةِ،

waman qaraʾa miʾata ʾāyatin kutiba mina al-qānitīna, waman qaraʾa miʾatay ʾāyatin lam yuḥājjahu al-qurʾānu yawma al-qiyāmati,

Whoever recites a hundred verses will be recorded among the devoutly obedient. Whoever recites two hundred verses will not have the Quran argue against him on the Day of Resurrection.

وَمَنْ قَرَأَ خَمْسَمِئَةٍ كُتِبَ لَهُ قِنْطَارٌ مِنَ الْأَجْرِ"

waman qaraʾa khamsamiʾatin kutiba lahu qinṭārun mina al-ʾajri"

Whoever recites five hundred will have a great measure of reward recorded for him.”

وَفِي رِوَايَةٍ "مَنْ قَرَأَ أَرْبَعِينَ آيَةً" بَدَلَ "خَمْسِينَ" وَفِي رِوَايَةٍ "عِشْرِينَ"

wafī riwāyatin "man qaraʾa ʾarbaʿīna ʾāyatan" badala "khamsīna" wafī riwāyatin "ʿishrīna"

One version says “Whoever recites forty verses” instead of “fifty”; another says “twenty.”

وَفِي رِوَايَةٍ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

wafī riwāyatin ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

In a report from Abū Hurayrah, may Allah be pleased with him, he said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ قَرَأَ عَشْرَ آيَاتٍ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man qaraʾa ʿashra ʾāyātin lam yuktab mina al-ghāfilīna".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever recites ten verses will not be recorded among the heedless.”

وَجَاءَ فِي الْبَابِ أَحَادِيثُ كَثِيرَةٌ بِنَحْوِ هَذَا.

wajāʾa fī al-bābi ʾaḥādīthu kathīratun binaḥwi hādhā.

Many hadiths of this kind have been transmitted on this subject.

وَرَوَيْنَا أَحَادِيثَ كَثِيرَةً فِي قِرَاءَةِ سُورَةٍ فِي الْيَوْمِ وَاللَّيْلَةِ مِنْهَا: يس، وَتَبَارَكَ الْمُلْكُ، وَالْوَاقِعَةُ، وَالدُّخَانُ.

warawaynā ʾaḥādītha kathīratan fī qirāʾati sūratin fī al-yawmi wa-al-laylati minhā: Yā Sīn, watabāraka al-mulku, wa-al-wāqiʿatu, wa-al-dukhānu.

We have transmitted many hadiths on reciting particular sūrahs during the day and night, including Yā Sīn, Tabāraka al-Mulk, al-Wāqiʿah, and al-Dukhān. [67]

[16/ 285] فَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

[16/ 285] faʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

[16/285] From Abū Hurayrah, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ قَرَأَ يس فِي يَوْمٍ وَلَيْلَةٍ اِبْتِغَاءَ وَجْهِ اللَّهِ غُفِرَ لَهُ".

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama: "man qaraʾa Yā Sīn fī yawmin walaylatin ibtighāʾa wajhi Allāhi ghufira lahu".

from the Messenger of Allah, may Allah bless him and grant him peace: “Whoever recites Yā Sīn during a day and night, seeking Allah’s countenance, will be forgiven.” [68]

وَفِي رِوَايَةٍ لَهُ "مَنْ قَرَأَ سُورَةَ الدُّخَانِ فِي لَيْلَةٍ أَصْبَحَ مَغْفُورًا لَهُ" .

wafī riwāyatin lahu "man qaraʾa sūrata al-dukhāni fī laylatin ʾaṣbaḥa maghfūran lahu" .

Another report from him says: “Whoever recites Sūrat al-Dukhān at night will be forgiven by morning.”

وَفِي رِوَايَةٍ عَنِ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ،

wafī riwāyatin ʿani ibni masʿūdin raḍiya Allāhu ʿanhu,

In a report from Ibn Masʿūd, may Allah be pleased with him:

"مَنْ قَرَأَ سُورَةَ الْوَاقِعَةِ فِي كُلِّ لَيْلَةٍ لَمْ تُصِبْهُ فَاقَةٌ" .

"man qaraʾa sūrata al-wāqiʿati fī kulli laylatin lam tuṣibhu fāqatun" .

“Whoever recites Sūrat al-Wāqiʿah every night will not be afflicted by poverty.”

وَعَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ:

waʿan jābirin raḍiya Allāhu ʿanhu:

From Jābir, may Allah be pleased with him:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَنَامُ كُلَّ لَيْلَةٍ حَتَّى يَقْرَأَ آلم تَنْزِيلُ الْكِتَابِ، وَتَبَارَكَ الْمُلْكُ .

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama lā yanāmu kulla laylatin ḥattā yaqraʾa Alif Lām Mīm tanzīlu al-kitābi, watabāraka al-mulku .

Every night, the Messenger of Allah, may Allah bless him and grant him peace, would not sleep until he had recited “Alif Lām Mīm. The revelation of the Book” and Tabāraka al-Mulk. [69]

Source page 199

[17/ 286] وَعَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[17/ 286] waʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[17/286] From Abū Hurayrah, may Allah be pleased with him,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ قَرَأَ فِي لَيْلَةٍ إِذَا زُلْزِلَتِ الْأَرْضُ كَانَتْ لَهُ كَعِدْلِ نِصْفِ الْقُرْآنِ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "man qaraʾa fī laylatin ʾidhā zulzilati al-ʾarḍu kānat lahu kaʿidli niṣfi al-qurʾāni,

the Prophet, may Allah bless him and grant him peace, said: “Whoever recites ‘When the earth is shaken’ in a night will have the equivalent of half the Quran.

وَمَنْ قَرَأَ يَا أَيُّهَا الْكَافِرُونَ كَانَتْ لَهُ كَعِدْلِ رُبْعِ الْقُرْآنِ،

waman qaraʾa yā ʾayyuhā al-kāfirūna kānat lahu kaʿidli rubʿi al-qurʾāni,

Whoever recites ‘O unbelievers’ will have the equivalent of a quarter of the Quran.

وَمَنْ قَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ كَانَتْ لَهُ كَعِدْلِ ثُلُثِ الْقُرْآنِ".

waman qaraʾa qul huwa Allāhu ʾaḥadun kānat lahu kaʿidli thuluthi al-qurʾāni".

Whoever recites ‘Say: He is Allah, One’ will have the equivalent of a third of the Quran.”

[18/ 287] وَفِي رِوَايَةٍ "مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ وَأَوَّلَ حم عُصِمَ ذَلِكَ الْيَوْمَ مِنْ كُلِّ سُوءٍ".

[18/ 287] wafī riwāyatin "man qaraʾa ʾāyata al-kursiyyi waʾawwala Ḥā Mīm ʿuṣima dhālika al-yawma min kulli sūʾin".

[18/287] Another version says: “Whoever recites the Throne Verse and the beginning of Ḥā Mīm will be protected that day from every evil.” [70]

وَالْأَحَادِيثُ بِنَحْوِ مَا ذَكَرْنَا كَثِيرَةٌ، وَقَدْ أَشَرْنَا إِلَى الْمَقَاصِدِ،

wa-al-ʾaḥādīthu binaḥwi mā dhakarnā kathīratun, waqad ʾasharnā ʾilā al-maqāṣidi,

Hadiths similar to those we have mentioned are numerous. We have indicated the main points.

وَاللَّهُ أَعْلَمُ بِالصَّوَابِ، وَلَهُ الْحَمْدُ وَالنِّعْمَةُ، وَبِهِ التَّوْفِيقُ وَالْعِصْمَةُ.

wa-Allāhu ʾaʿlamu bi-al-ṣawābi, walahu al-ḥamdu wa-al-niʿmatu, wabihi al-tawfīqu wa-al-ʿiṣmatu.

Allah knows best what is correct. To Him belong praise and all favor, and through Him come success and protection.

Source page 200

كِتَابُ حَمْدِ اللَّهِ تَعَالَى

kitābu ḥamdi Allāhi taʿālā

Book of Praising Allah Most High

71 بَابُ حَمْدِ اللَّهِ تَعَالَى

71 bābu ḥamdi Allāhi taʿālā

71. Chapter on praising Allah Most High

قَالَ اللَّهُ تَعَالَى: {قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَى عِبَادِهِ الَّذِينَ اِصْطَفَى} [النَّمْلِ:59]

qāla Allāhu taʿālā: {quli al-ḥamdu li-llāhi wasalāmun ʿalā ʿibādihi alladhīna iṣṭafā} [al-namli:59]

Allah Most High says: “Say: Praise be to Allah, and peace upon His servants whom He has chosen” [al-Naml 59].

وَقَالَ اللَّهُ تَعَالَى: {وَقُلِ الْحَمْدُ لِلَّهِ سَيُرِيكُمْ آيَاتِهِ} [النَّمْلِ:93]

waqāla Allāhu taʿālā: {waquli al-ḥamdu li-llāhi sayurīkum ʾāyātihi} [al-namli:93]

Allah Most High says: “And say: Praise be to Allah. He will show you His signs” [al-Naml 93].

وَقَالَ تَعَالَى: {وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا} [الْإِسْرَاءِ:111]

waqāla taʿālā: {waquli al-ḥamdu li-llāhi alladhī lam yattakhidh waladan} [al-ʾisrāʾi:111]

He Most High says: “And say: Praise be to Allah, who has taken no child” [al-Isrāʾ 111].

وَقَالَ تَعَالَى: {لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ} [إِبْرَاهِيمَ:7]

waqāla taʿālā: {laʾin shakartum laʾazīdannakum} [ʾibrāhīma:7]

He Most High says: “If you give thanks, I will surely grant you more” [Ibrāhīm 7].

وَقَالَ تَعَالَى: {فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ} [الْبَقَرَةِ:152]

waqāla taʿālā: {fadhkurūnī ʾadhkurkum washkurū lī walā takfurūni} [al-baqarati:152]

He Most High says: “Remember Me, and I will remember you. Give thanks to Me, and do not be ungrateful to Me” [al-Baqarah 152].

وَالْآيَاتُ الْمُصَرِّحَةُ بِالْأَمْرِ بِالْحَمْدِ وَالشُّكْرِ وَبِفَضْلِهِمَا كَثِيرَةٌ مَعْرُوفَةٌ.

wa-al-ʾāyātu al-muṣarriḥatu bi-al-ʾamri bi-al-ḥamdi wa-al-shukri wabifaḍlihimā kathīratun maʿrūfatun.

Verses explicitly commanding praise and gratitude and describing their merit are numerous and well known. [71]

[1/ 288] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَابْنِ مَاجَهْ، وَمُسْنَدِ أَبِي عَوَانَةَ الْإِسْفَرَايِنِيِّ الْمُخَرَّجِ عَلَى صَحِيحِ مُسْلِمٍ،

[1/ 288] warawaynā fī sunani ʾabī dāwūda wabni mājah, wamusnadi ʾabī ʿawānata al-ʾisfarāyiniyyi al-mukharraji ʿalā ṣaḥīḥi muslimin,

[1/288] We have transmitted in the Sunan collections of Abū Dāwūd and Ibn Mājah, and in the Musnad of Abū ʿAwānah al-Isfarāyinī, compiled with independent chains for the reports of Ṣaḥīḥ Muslim,

رَحِمَهُمُ اللَّهُ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

raḥimahumu Allāhu, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

may Allah have mercy on them, from Abū Hurayrah, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: "كُلُّ أَمْرٍ ذِي بَالٍ لَا يُبْدَأُ فِيهِ بِالْحَمْدِ لِلَّهِ أَقْطَعُ"

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: "kullu ʾamrin dhī bālin lā yubdaʾu fīhi bi-al-ḥamdi li-llāhi ʾaqṭaʿu"

from the Messenger of Allah, may Allah bless him and grant him peace, who said: “Every matter of importance that is not begun with ‘Praise be to Allah’ is cut short.”

وَفِي رِوَايَةٍ "بِحَمْدِ اللَّهِ" وَفِي رِوَايَةٍ: "بِالْحَمْدِ فَهُوَ أَقْطَعُ"

wafī riwāyatin "biḥamdi Allāhi" wafī riwāyatin: "bi-al-ḥamdi fahuwa ʾaqṭaʿu"

One version has “with praising Allah,” and another: “with praise, it is cut short.”

وَفِي رِوَايَةٍ "كُلُّ كَلَامٍ لَايُبْدَأُ فِيهِ بِالْحَمْدِ لِلَّهِ فَهُوَ أَجْذَمُ"

wafī riwāyatin "kullu kalāmin lāyubdaʾu fīhi bi-al-ḥamdi li-llāhi fahuwa ʾajdhamu"

Another version says: “Every speech not begun with ‘Praise be to Allah’ is maimed.”

وَفِي رِوَايَةٍ: "كُلُّ أَمْرٍ ذِي بَالٍ لَا يُبْدَأُ فِيهِ بِبِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَهُوَ أَقْطَعُ" رَوَيْنَا هَذِهِ

wafī riwāyatin: "kullu ʾamrin dhī bālin lā yubdaʾu fīhi bibismi Allāhi al-raḥmāni al-raḥīmi fahuwa ʾaqṭaʿu" rawaynā hādhihi

Another version says: “Every matter of importance not begun with ‘In the name of Allah, the Most Merciful, the Ever Merciful’ is cut short.” We have transmitted these

Source page 201

الْأَلْفَاظُ كُلُّهَا فِي كِتَابِ الْأَرْبَعِينَ لِلْحَافِظِ عَبْدِ الْقَادِرِ الرُّهَاوِيِّ، وَهُوَ حَدِيثٌ حَسَنٌ،

al-ʾalfāẓu kulluhā fī kitābi al-ʾarbaʿīna li-l-ḥāfiẓi ʿabdi al-qādiri al-ruhāwiyyi, wahuwa ḥadīthun ḥasanun,

All these wordings appear in the Book of Forty Hadiths by the hadith master ʿAbd al-Qādir al-Ruhāwī. It is a fair hadith.

وَقَدْ رُوِيَ مَوْصُولًا كَمَا ذَكَرْنَا، وَرُوِيَ مُرْسَلًا، وَرِوَايَةُ الْمَوْصُولِ جَيِّدَةُ الْإِسْنَادِ،

waqad ruwiya mawṣūlan kamā dhakarnā, waruwiya mursalan, wariwāyatu al-mawṣūli jayyidatu al-ʾisnādi,

It has been transmitted with a connected chain, as we mentioned, and also with an omitted Companion. The connected version has a good chain.

وَإِذَا رُوِيَ الْحَدِيثُ مَوْصُولًا وَمُرْسَلًا فَالْحُكْمُ لِلِاتِّصَالِ عِنْدَ جُمْهُورِ الْعُلَمَاءِ لِأَنَّهَا زِيَادَةُ ثِقَةٍ، وَهِيَ مَقْبُولَةٌ عِنْدَ الْجَمَاهِيرِ.

waʾidhā ruwiya al-ḥadīthu mawṣūlan wamursalan fa-al-ḥukmu li-l-ittiṣāli ʿinda jumhūri al-ʿulamāʾi liʾannahā ziyādatu thiqatin, wahiya maqbūlatun ʿinda al-jamāhīri.

When a hadith is transmitted both with a connected chain and with an omitted Companion, most scholars favor the connected version, since it contains additional information from a reliable transmitter, which the great majority accept.

وَمَعْنَى ذِي بَالٍ: أَيْ لَهُ حَالٌ يُهْتَمُّ بِهِ، وَمَعْنَى أَقْطَعَ: أَيْ نَاقِصٌ قَلِيلُ الْبَرَكَةِ،

wamaʿnā dhī bālin: ʾay lahu ḥālun yuhtammu bihi, wamaʿnā ʾaqṭaʿa: ʾay nāqiṣun qalīlu al-barakati,

‘Of consequence’ means having significance that deserves attention. ‘Cut short’ means deficient and containing little blessing.

وَأَجْذَمُ بِمَعْنَاهُ، وَهُوَ بِالذَّالِ الْمُعْجَمَةِ وَبِالْجِيمِ.

waʾajdhamu bimaʿnāhu, wahuwa bi-al-dhāli al-muʿjamati wa-bi-al-jīmi.

Ajdham has the same meaning; it is spelled with the dotted dhāl and with jīm. [72]

قَالَ الْعُلَمَاءُ: فَيُسْتَحَبُّ الْبَدَاءَةُ بِالْحَمْدُ لِلَّهِ لِكُلِّ مُصَنِّفٍ، وَدَارِسٍ، وَمُدَرِّسٍ، وَخَطِيبٍ، وَخَاطِبٍ، وَبَيْنَ يَدَيْ سَائِرِ الْأُمُورِ الْمُهِمَّةِ.

qāla al-ʿulamāʾu: fayustaḥabbu al-badāʾatu bi-al-ḥamdu li-llāhi likulli muṣannifin, wadārisin, wamudarrisin, wakhaṭībin, wakhāṭibin, wabayna yaday sāʾiri al-ʾumūri al-muhimmati.

The scholars said: It is therefore recommended for every author, learner, teacher, preacher, and suitor to begin with ‘Praise be to Allah,’ and likewise before all important matters.

قَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: أُحِبُّ أَنْ يُقَدِّمَ الْمَرْءُ بَيْنَ يَدَيْ خُطْبَتِهِ وَكُلِّ أَمْرٍ طَلَبَهُ:

qāla al-shāfiʿiyyu raḥimahu Allāhu: ʾuḥibbu ʾan yuqaddima al-marʾu bayna yaday khuṭbatihi wakulli ʾamrin ṭalabahu:

Al-Shāfiʿī, may Allah have mercy on him, said: I prefer a person to begin any address and any undertaking with

حَمْدَ اللَّهِ تَعَالَى، وَالثَّنَاءَ عَلَيْهِ سُبْحَانَهُ وَتَعَالَى، وَالصَّلَاةَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

ḥamda Allāhi taʿālā, wa-al-thanāʾa ʿalayhi subḥānahu wataʿālā, wa-al-ṣalāta ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

praise of Allah Most High, extolling Him, glorified and exalted is He, and invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace.

[فَصْلٌ]: اِعْلَمْ أَنَّ الْحَمْدَ مُسْتَحَبٌّ فِي اِبْتِدَاءِ كُلِّ أَمْرٍ ذِي بَالٍ كَمَا سَبَقَ،

[faṣlun]: iʿlam ʾanna al-ḥamda mustaḥabbun fī ibtidāʾi kulli ʾamrin dhī bālin kamā sabaqa,

[Section] Know that praising Allah is recommended at the beginning of every matter of consequence, as already stated.

وَيُسْتَحَبُّ بَعْدَ الْفَرَاغِ مِنَ الطَّعَامِ وَالشَّرَابِ، وَالْعُطَاسِ، وَعِنْدَ خِطْبَةِ الْمَرْأَةِ وَهُوَ طَلَبُ زَوَاجِهَا وَكَذَا عِنْدَ عَقْدِ النِّكَاحِ،

wayustaḥabbu baʿda al-farāghi mina al-ṭaʿāmi wa-al-sharābi, wa-al-ʿuṭāsi, waʿinda khiṭbati al-marʾati wahuwa ṭalabu zawājihā wakadhā ʿinda ʿaqdi al-nikāḥi,

It is recommended after finishing food and drink, after sneezing, when proposing to a woman—that is, asking to marry her—and likewise when concluding a marriage contract,

وَبَعْدَ الْخُرُوجِ مِنَ الْخَلَاءِ، وَسَيَأْتِي بَيَانُ هَذِهِ الْمَوَاضِعِ فِي أَبْوَابِهَا بِدَلَائِلِهَا وَتَفْرِيعِ مَسَائِلِهَا إِنْ شَاءَ اللَّهُ تَعَالَى،

wabaʿda al-khurūji mina al-khalāʾi, wasayaʾtī bayānu hādhihi al-mawāḍiʿi fī ʾabwābihā bidalāʾilihā watafrīʿi masāʾilihā ʾin shāʾa Allāhu taʿālā,

and after leaving the lavatory. These occasions will be explained in their respective chapters, with their evidence and detailed rulings, if Allah Most High wills.

وَقَدْ سَبَقَ بَيَانُ مَا يُقَالُ بَعْدَ الْخُرُوجِ مِنَ الْخَلَاءِ فِي بَابِهِ، وَيُسْتَحَبُّ فِي اِبْتِدَاءِ الْكُتُبِ الْمُصَنَّفَةِ كَمَا سَبَقَ،

waqad sabaqa bayānu mā yuqālu baʿda al-khurūji mina al-khalāʾi fī bābihi, wayustaḥabbu fī ibtidāʾi al-kutubi al-muṣannafati kamā sabaqa,

What to say after leaving the lavatory has already been explained in its chapter. Praising Allah is recommended at the beginning of written books, as already stated,

وَكَذَا فِي اِبْتِدَاءِ دُرُوسِ الْمُدَرِّسِينَ، وَقِرَاءَةِ الطَّالِبِينَ، سَوَاءٌ قَرَأَ حَدِيثًا أَوْ فِقْهًا أَوْ غَيْرَهُمَا،

wakadhā fī ibtidāʾi durūsi al-mudarrisīna, waqirāʾati al-ṭālibīna, sawāʾun qaraʾa ḥadīthan ʾaw fiqhan ʾaw ghayrahumā,

and likewise at the beginning of teachers’ lessons and students’ readings, whether the reading is hadith, jurisprudence, or another subject.

وَأَحْسَنُ الْعِبَارَاتِ فِي ذَلِكَ: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.

waʾaḥsanu al-ʿibārāti fī dhālika: al-ḥamdu li-llāhi rabbi al-ʿālamīna.

The best expression for this is: ‘Praise be to Allah, Lord of all worlds.’

[فَصْلٌ]: حَمْدُ اللَّهِ تَعَالَى رُكْنٌ فِي خُطْبَةِ الْجُمُعَةِ وَغَيْرِهَا لَا يَصِحُّ شَيْءٌ مِنْهَا إِلَّا بِهِ.

[faṣlun]: ḥamdu Allāhi taʿālā ruknun fī khuṭbati al-jumuʿati waghayrihā lā yaṣiḥḥu shayʾun minhā ʾillā bihi.

[Section] Praising Allah Most High is an essential component of the Friday sermon and other sermons; none is valid without it.

وَأَقَلُّ الْوَاجِبِ: الْحَمْدُ لِلَّهِ. وَالْأَفْضَلُ أَنْ يَزِيدَ مِنَ الثَّنَاءِ، وَتَفْصِيلُهُ مَعْرُوفٌ فِي كُتُبِ الْفِقْهِ، وَيُشْتَرَطُ كَوْنُهَا بِالْعَرَبِيَّةِ.

waʾaqallu al-wājibi: al-ḥamdu li-llāhi. wa-al-ʾafḍalu ʾan yazīda mina al-thanāʾi, watafṣīluhu maʿrūfun fī kutubi al-fiqhi, wayushtaraṭu kawnuhā bi-al-ʿarabiyyati.

The minimum required is ‘Praise be to Allah.’ It is better to add further praise. Its details are well known in the books of jurisprudence. The praise must be in Arabic.

[فَصْلٌ]: يُسْتَحَبُّ أَنْ يَخْتِمَ دُعَاءَهُ بِالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَكَذَلِكَ

[faṣlun]: yustaḥabbu ʾan yakhtima duʿāʾahu bi-al-ḥamdu li-llāhi rabbi al-ʿālamīna, wakadhālika

[Section] It is recommended to conclude one’s supplication with ‘Praise be to Allah, Lord of all worlds,’ and likewise

Source page 202

يَبْتَدِئَهُ بِالْحَمْدُ لِلَّهِ، قَالَ اللَّهُ تَعَالَى: {وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ} [يُونُسَ:10]

yabtadiʾahu bi-al-ḥamdu li-llāhi, qāla Allāhu taʿālā: {waʾākhiru daʿwāhum ʾani al-ḥamdu li-llāhi rabbi al-ʿālamīna} [yūnusa:10]

to begin it with ‘Praise be to Allah.’ Allah Most High says: {The last of their prayers is: Praise be to Allah, Lord of all worlds} [Yūnus: 10].

وَأَمَّا اِبْتِدَاءُ الدُّعَاءِ بِحَمْدِ اللَّهِ وَتَمْجِيدِهِ فَسَيَأْتِي دَلِيلُهُ مِنَ الْحَدِيثِ الصَّحِيحِ قَرِيبًا

waʾammā ibtidāʾu al-duʿāʾi biḥamdi Allāhi watamjīdihi fasayaʾtī dalīluhu mina al-ḥadīthi al-ṣaḥīḥi qarīban

As for beginning supplication by praising and glorifying Allah, its evidence from a sound hadith will appear shortly

فِي كِتَابِ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، إِنْ شَاءَ اللَّهُ تَعَالَى.

fī kitābi al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, ʾin shāʾa Allāhu taʿālā.

in the Book of Invoking Blessings upon the Messenger of Allah, may Allah bless him and grant him peace, if Allah Most High wills.

[فَصْلٌ]: يُسْتَحَبُّ حَمْدُ اللَّهِ تَعَالَى عِنْدَ حُصُولِ نِعْمَةٍ أَوِ اِنْدِفَاعِ مَكْرُوهٍ، سَوَاءٌ حَصَلَ ذَلِكَ لِنَفْسِهِ أَوْ لِصَاحِبِهِ أَوْ لِلْمُسْلِمِينَ.

[faṣlun]: yustaḥabbu ḥamdu Allāhi taʿālā ʿinda ḥuṣūli niʿmatin ʾawi indifāʿi makrūhin, sawāʾun ḥaṣala dhālika linafsihi ʾaw liṣāḥibihi ʾaw li-l-muslimīna.

[Section] It is recommended to praise Allah Most High when a blessing is received or a hardship averted, whether this happens to oneself, one’s companion, or the Muslims.

[2/ 289] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[2/ 289] warawaynā fī ṣaḥīḥi muslimin ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[2/289] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُتِيَ لَيْلَةَ أُسْرِيَ بِهِ بِقَدَحَيْنِ مِنْ خَمْرٍ وَلَبَنٍ فَنَظَرَ إِلَيْهِمَا، فَأَخَذَ اللَّبَنَ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʾutiya laylata ʾusriya bihi biqadaḥayni min khamrin walabanin fanaẓara ʾilayhimā, faʾakhadha al-labana,

that on the night of his Night Journey, the Prophet, may Allah bless him and grant him peace, was brought two cups, one of wine and one of milk. He looked at them and chose the milk.

فَقَالَ لَهُ جِبْرِيلُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الْحَمْدُ لِلَّهِ الَّذِي هَدَاكَ لِلْفِطْرَةِ، لَوْ أَخَذْتَ الْخَمْرَ غَوَتْ أُمَّتُكَ".

faqāla lahu jibrīlu ṣallā Allāhu ʿalayhi wasallama: "al-ḥamdu li-llāhi alladhī hadāka li-l-fiṭrati, law ʾakhadhta al-khamra ghawat ʾummatuka".

Gabriel, may Allah bless him and grant him peace, said to him: ‘Praise be to Allah, who guided you to the natural disposition. Had you chosen the wine, your community would have gone astray.’

[فَصْلٌ]:

[faṣlun]:

[Section]

[3/ 290] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَغَيْرِهِ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ

[3/ 290] warawaynā fī kitābi al-tirmidhiyyi waghayrihi ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu

[3/290] We have transmitted in al-Tirmidhī’s collection and elsewhere, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا مَاتَ وَلَدُ الْعَبْدِ قَالَ اللَّهُ تَعَالَى لِمَلَائِكَتِهِ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā māta waladu al-ʿabdi qāla Allāhu taʿālā limalāʾikatihi:

that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘When a servant’s child dies, Allah Most High says to His angels:

قَبَضْتُمْ وَلَدَ عَبْدِي؟ فَيَقُولُونَ: نَعَمْ، فَيَقُولُ: قَبَضْتُمْ ثَمَرَةَ فُؤَادِهِ؟ فَيَقُولُونَ: نَعَمْ، فَيَقُولُ: فَمَاذَا قَالَ عَبْدِي؟

qabaḍtum walada ʿabdī? fayaqūlūna: naʿam, fayaqūlu: qabaḍtum thamarata fuʾādihi? fayaqūlūna: naʿam, fayaqūlu: famādhā qāla ʿabdī?

“Have you taken My servant’s child?” They say, “Yes.” He says, “Have you taken the fruit of his heart?” They say, “Yes.” He says, “What did My servant say?”

فَيَقُولُونَ: حَمِدَكَ وَاسْتَرْجَعَ، فَيَقُولُ اللَّهُ تَعَالَى: اِبْنُوا لِعَبْدِي بَيْتًا فِي الْجَنَّةِ وَسَمُّوهُ بَيْتَ الْحَمْدِ"

fayaqūlūna: ḥamidaka wastarjaʿa, fayaqūlu Allāhu taʿālā: ibnū liʿabdī baytan fī al-jannati wasammūhu bayta al-ḥamdi"

They say, “He praised You and said, ‘We belong to Allah, and to Him we return.’” Allah Most High says, “Build My servant a house in Paradise, and call it the House of Praise.”’

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ. وَالْأَحَادِيثُ فِي فَضْلِ الْحَمْدِ كَثِيرَةٌ مَشْهُورَةٌ،

qāla al-tirmidhiyyu: ḥadīthun ḥasanun. wa-al-ʾaḥādīthu fī faḍli al-ḥamdi kathīratun mashhūratun,

Al-Tirmidhī said: This is a fair hadith. The hadiths concerning the merit of praise are numerous and well known.

وَقَدْ سَبَقَ فِي أَوَّلِ الْكِتَابِ جُمْلَةٌ مِنَ الْأَحَادِيثِ الصَّحِيحَةِ فِي فَضْلِ سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَنَحْوِ ذَلِكَ.

waqad sabaqa fī ʾawwali al-kitābi jumlatun mina al-ʾaḥādīthi al-ṣaḥīḥati fī faḍli subḥāna Allāhi wa-al-ḥamdu li-llāhi wanaḥwi dhālika.

At the beginning of the book, a number of sound hadiths have already appeared concerning the merit of saying ‘Glory be to Allah,’ ‘Praise be to Allah,’ and similar expressions.

Source page 203

[فَصْلٌ]: قَالَ الْمُتَأَخِّرُونَ مِنْ أَصْحَابِنَا الْخُرَاسَانِيِّينَ: لَوْ حَلَفَ إِنْسَانٌ لَيَحْمَدَنَّ اللَّهَ تَعَالَى بِمَجَامِعِ الْحَمْدِ

[faṣlun]: qāla al-mutaʾakhkhirūna min ʾaṣḥābinā al-khurāsāniyyīna: law ḥalafa ʾinsānun layaḥmadanna Allāha taʿālā bimajāmiʿi al-ḥamdi

[Section] The later Khurasanian scholars of our school said: If someone swears to praise Allah Most High with comprehensive praise—

وَمِنْهُمْ مَنْ قَالَ بِأَجَلِّ التَّحَامِيدِ فَطَرِيقُهُ فِي بِرِّ يَمِينِهِ أَنْ يَقُولَ: الْحَمْدُ لِلَّهِ حَمْدًا يُوَافِي نِعَمَهُ وَيُكَافِىءُ مَزِيدَهُ.

waminhum man qāla biʾajalli al-taḥāmīdi faṭarīquhu fī birri yamīnihi ʾan yaqūla: al-ḥamdu li-llāhi ḥamdan yuwāfī niʿamahu wayukāfiʾu mazīdahu.

some of them said, with the most sublime forms of praise—the way to fulfill that oath is to say: ‘Praise be to Allah, praise that matches His blessings and equals their increase.’

وَمَعْنَى يُوَافِي نِعَمَهُ: أَيْ يُلَاقِيهَا فَتَحْصُلُ مَعَهُ، وَيُكَافِىءُ بِهَمْزَةٍ فِي آخِرِهِ: أَيْ يُسَاوِي مَزِيدَ نِعَمِهِ،

wamaʿnā yuwāfī niʿamahu: ʾay yulāqīhā fataḥṣulu maʿahu, wayukāfiʾu bihamzatin fī ʾākhirihi: ʾay yusāwī mazīda niʿamihi,

‘Matches His blessings’ means that it meets them and accompanies them. Yukāfiʾu—with a final hamzah—means that it equals the increase of His blessings.

وَمَعْنَاهُ: يَقُومُ بِشُكْرِ مَا زَادَهُ مِنَ النِّعَمِ وَالْإِحْسَانِ. قَالُوا: وَلَوْ حَلَفَ لَيُثْنِيَنَّ عَلَى اللَّهِ تَعَالَى أَحْسَنَ الثَّنَاءِ،

wamaʿnāhu: yaqūmu bishukri mā zādahu mina al-niʿami wa-al-ʾiḥsāni. qālū: walaw ḥalafa layuthniyanna ʿalā Allāhi taʿālā ʾaḥsana al-thanāʾi,

Its meaning is that it fulfills gratitude for the additional blessings and kindness He grants. They said: If someone swears to extol Allah Most High with the finest praise,

فَطَرِيقُ الْبِرِّ أَنْ يَقُولَ: لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ.

faṭarīqu al-birri ʾan yaqūla: lā ʾuḥṣī thanāʾan ʿalayka ʾanta kamā ʾathnayta ʿalā nafsika.

the way to fulfill that oath is to say: ‘I cannot encompass Your praise; You are as You have praised Yourself.’

وَزَادَ بَعْضُهُمْ فِي آخِرِهِ: فَلَكَ الْحَمْدُ حَتَّى تَرْضَى. وَصَوَّرَ أَبُو سَعْدٍ الْمُتَوَلِّي الْمَسْأَلَةَ فِيمَنْ حَلَفَ:

wazāda baʿḍuhum fī ʾākhirihi: falaka al-ḥamdu ḥattā tarḍā. waṣawwara ʾabū saʿdin al-mutawallī al-masʾalata fīman ḥalafa:

Some added at the end: ‘So Yours is the praise until You are pleased.’ Abū Saʿd al-Mutawallī framed the question as concerning someone who swears

لَيُثْنِيَنَّ عَلَى اللَّهِ تَعَالَى بِأَجَلِّ الثَّنَاءِ وَأَعْظَمِهِ، وَزَادَ بَعْضُهُمْ فِي أَوَّلِ الذِّكْرِ: سُبْحَانَكَ.

layuthniyanna ʿalā Allāhi taʿālā biʾajalli al-thanāʾi waʾaʿẓamihi, wazāda baʿḍuhum fī ʾawwali al-dhikri: subḥānaka.

to extol Allah Most High with the most sublime and greatest praise. Some added at the beginning of the remembrance: ‘Glory be to You.’

وَعَنْ أَبِي نَصْرٍ النَّمَّارِ عَنْ مُحَمَّدِ بْنِ النَّضْرِ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: قَالَ آدَمُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:

waʿan ʾabī naṣrin al-nammāri ʿan muḥammadi bni al-naḍri raḥimahu Allāhu taʿālā qāla: qāla ʾādamu ṣallā Allāhu ʿalayhi wasallama:

From Abū Naṣr al-Nammār, from Muḥammad ibn al-Naḍr, may Allah Most High have mercy on him, who said: Adam, may Allah bless him and grant him peace, said:

يَا رَبِّ! شَغَلْتَنِي بِكَسْبِ يَدِي، فَعَلِّمْنِي شَيْئًا فِيهِ مَجَامِعُ الْحَمْدِ وَالتَّسْبِيحِ، فَأَوْحَى اللَّهُ تَبَارَكَ وَتَعَالَى إِلَيْهِ:

yā rabbi! shaghaltanī bikasbi yadī, faʿallimnī shayʾan fīhi majāmiʿu al-ḥamdi wa-al-tasbīḥi, faʾawḥā Allāhu tabāraka wataʿālā ʾilayhi:

‘My Lord, You have occupied me with earning by my own hands, so teach me something that encompasses praise and glorification.’ Allah, blessed and exalted is He, revealed to him:

يَا آدَمُ! إِذَا أَصْبَحْتَ فَقُلْ ثَلَاثًا، وَإِذَا أَمْسَيْتَ فَقُلْ ثَلَاثًا: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ حَمْدًا يُوَافِي نِعَمَهُ وَيُكَافِىءُ مَزِيدَهُ،

yā ʾādamu! ʾidhā ʾaṣbaḥta faqul thalāthan, waʾidhā ʾamsayta faqul thalāthan: al-ḥamdu li-llāhi rabbi al-ʿālamīna ḥamdan yuwāfī niʿamahu wayukāfiʾu mazīdahu,

‘Adam, say three times in the morning and three times in the evening: “Praise be to Allah, Lord of all worlds, praise that matches His blessings and equals their increase.”’

فَذَلِكَ مَجَامِعُ الْحَمْدِ وَالتَّسْبِيحِ. وَاللَّهُ أَعْلَمُ.

fadhālika majāmiʿu al-ḥamdi wa-al-tasbīḥi. wa-Allāhu ʾaʿlamu.

That encompasses praise and glorification. Allah knows best.

Source page 204

كِتَابُ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

kitābu al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

The Book of Invoking Blessings upon the Messenger of Allah, may Allah bless him and grant him peace

قَالَ اللَّهُ تَعَالَى: {إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا} [الْأَحْزَابِ: 56]

qāla Allāhu taʿālā: {ʾinna Allāha wamalāʾikatahu yuṣallūna ʿalā al-nabiyyi yā ʾayyuhā alladhīna ʾāmanū ṣallū ʿalayhi wasallimū taslīman} [al-ʾaḥzābi: 56]

Allah Most High says: {Allah and His angels bless the Prophet. You who believe, invoke blessings upon him and greet him with peace} [al-Aḥzāb: 56].

وَالْأَحَادِيثُ فِي فَضْلِهَا وَالْأَمْرِ بِهَا أَكْثَرُ مِنْ أَنْ تُحْصَرَ، وَلَكِنْ نُشِيرُ إِلَى أَحْرُفٍ مِنْ ذَلِكَ

wa-al-ʾaḥādīthu fī faḍlihā wa-al-ʾamri bihā ʾaktharu min ʾan tuḥṣara, walākin nushīru ʾilā ʾaḥrufin min dhālika

The hadiths concerning its merit and commanding it are too numerous to enumerate. We will, however, refer briefly to some of them,

تَنْبِيهًا عَلَى مَا سِوَاهَا وَتَبَرُّكًا لِلْكِتَابِ بِذِكْرِهَا.

tanbīhan ʿalā mā siwāhā watabarrukan li-l-kitābi bidhikrihā.

to point toward the rest and seek blessing for this book by mentioning them.

72 بَابُ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

72 bābu al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

72. Invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace

[1/ 291] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 291] rawaynā fī ṣaḥīḥi muslimin ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā;

[1/291] We have transmitted in Ṣaḥīḥ Muslim, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with them both,

أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "مَنْ صَلَّى عَلَيَّ صَلَاةً صَلَّى اللَّهُ عَلَيْهِ بِهَا عَشْرًا".

ʾannahu samiʿa rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "man ṣallā ʿalayya ṣalātan ṣallā Allāhu ʿalayhi bihā ʿashran".

that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: ‘Whoever invokes one blessing upon me, Allah will bless him ten times for it.’

[2/ 292] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ أَيْضًا، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[2/ 292] warawaynā fī ṣaḥīḥi muslimin ʾayḍan, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[2/292] We have also transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ عَشْرًا".

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man ṣallā ʿalayya wāḥidatan ṣallā Allāhu ʿalayhi ʿashran".

that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whoever invokes one blessing upon me, Allah will bless him ten times.’

[3/ 293] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ

[3/ 293] warawaynā fī kitābi al-tirmidhiyyi ʿan ʿabdi Allāhi bni masʿūdin raḍiya

[3/293] We have transmitted in al-Tirmidhī’s collection, from ʿAbd Allāh ibn Masʿūd, may [73]

Source page 205

اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "أَوْلَى النَّاسِ بِي يَوْمَ الْقِيَامَةِ أَكْثَرُهُمْ عَلَيَّ صَلَاةً"

Allāhu ʿanhu, ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾawlā al-nāsi bī yawma al-qiyāmati ʾaktharuhum ʿalayya ṣalātan"

Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘Those closest to me on the Day of Resurrection will be those who invoke the most blessings upon me.’

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ. قَالَ التِّرْمِذِيُّ: وَفِي الْبَابِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ

qāla al-tirmidhiyyu: ḥadīthun ḥasanun. qāla al-tirmidhiyyu: wafī al-bābi ʿan ʿabdi al-raḥmāni bni ʿawfin

Al-Tirmidhī said: This is a fair hadith. Al-Tirmidhī said: On this subject there are also reports from ʿAbd al-Raḥmān ibn ʿAwf,

وَعَامِرِ بْنِ رَبِيعَةَ وَعَمَّارٍ وَأَبِي طَلْحَةَ وَأَنَسٍ وَأُبَيِّ بْنِ كَعْبٍ رَضِيَ اللَّهُ عَنْهُمْ.

waʿāmiri bni rabīʿata waʿammārin waʾabī ṭalḥata waʾanasin waʾubayyi bni kaʿbin raḍiya Allāhu ʿanhum.

ʿĀmir ibn Rabīʿah, ʿAmmār, Abū Ṭalḥah, Anas, and Ubayy ibn Kaʿb, may Allah be pleased with them.

[4/ 294] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، بِالْأَسَانِيدِ الصَّحِيحَةِ، عَنْ أَوْسِ بْنِ أَوْسٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[4/ 294] warawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi wabni mājah, bi-al-ʾasānīdi al-ṣaḥīḥati, ʿan ʾawsi bni ʾawsin raḍiya Allāhu ʿanhu, qāla:

[4/294] We have transmitted in the Sunan collections of Abū Dāwūd, al-Nasāʾī, and Ibn Mājah, with sound chains, from Aws ibn Aws, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ، فَأَكْثِرُوا عَلَيَّ مِنَ الصَّلَاةِ فِيهِ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾinna min ʾafḍali ʾayyāmikum yawma al-jumuʿati, faʾakthirū ʿalayya mina al-ṣalāti fīhi,

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Among the best of your days is Friday, so invoke abundant blessings upon me on that day,

فَإِنَّ صَلَاتَكُمْ مَعْرُوضَةٌ عَلَيَّ" فَقَالُوا: يَا رَسُولَ اللَّهِ! وَكَيْفَ تُعْرَضُ صَلَاتُنَا عَلَيْكَ وَقَدْ أَرَمْتَ؟

faʾinna ṣalātakum maʿrūḍatun ʿalayya" faqālū: yā rasūla Allāhi! wakayfa tuʿraḍu ṣalātunā ʿalayka waqad ʾaramta?

for your blessings are presented to me.’ They asked: ‘Messenger of Allah, how will our blessings be presented to you when you have decayed?’

قَالَ: يَقُولُ: بَلِيتَ قَالَ: "إِنَّ اللَّهَ حَرَّمَ عَلَى الْأَرْضِ أَجْسَادَ الْأَنْبِيَاءِ".

qāla: yaqūlu: balīta qāla: "ʾinna Allāha ḥarrama ʿalā al-ʾarḍi ʾajsāda al-ʾanbiyāʾi".

He said: He means, ‘have decomposed.’ He replied: ‘Allah has forbidden the earth to consume the bodies of the prophets.’

قُلْتُ: أَرَمْتَ بِفَتْحِ الرَّاءِ وَإِسْكَانِ الْمِيمِ وَفَتْحِ التَّاءِ الْمُخَفَّفَةِ. قَالَ الْخَطَّابِيُّ: أَصْلُهُ أَرَمَمْتَ،

qultu: ʾaramta bifatḥi al-rāʾi waʾiskāni al-mīmi wafatḥi al-tāʾi al-mukhaffafati. qāla al-khaṭṭābiyyu: ʾaṣluhu ʾaramamta,

I say: Aramta has a fatḥah on the rāʾ, a sukūn on the mīm, and a fatḥah on the undoubled tāʾ. Al-Khaṭṭābī said: Its original form is aramamta;

فَحَذَفُوا إِحْدَى الْمِيمَيْنِ، وَهِيَ لُغَةٌ لِبَعْضِ الْعَرَبِ كَمَا قَالُوا: ظَلْتُ أَفْعَلُ كَذَا: أَيْ ظَلِلْتُ، فِي نَظَائِرَ لِذَلِكَ.

faḥadhafū ʾiḥdā al-mīmayni, wahiya lughatun libaʿḍi al-ʿarabi kamā qālū: ẓaltu ʾafʿalu kadhā: ʾay ẓaliltu, fī naẓāʾira lidhālika.

they omitted one of the two mīms. This is a usage of some Arabs, as when they say ẓaltu afʿalu kadhā, meaning ẓaliltu—‘I kept doing such-and-such’—with other similar examples.

وَقَالَ غَيْرُهُ: إِنَّمَا هُوَ أَرَمَّتْ بِفَتْحِ الرَّاءِ وَالْمِيمِ الْمُشَدَّدَةِ وَإِسْكَانِ التَّاءِ: أَيْ أَرَمَّتِ الْعِظَامُ،

waqāla ghayruhu: ʾinnamā huwa ʾarammat bifatḥi al-rāʾi wa-al-mīmi al-mushaddadati waʾiskāni al-tāʾi: ʾay ʾarammati al-ʿiẓāmu,

Someone else said: The reading is arammat, with a fatḥah on the rāʾ and the doubled mīm, and a sukūn on the tāʾ, meaning ‘the bones have decayed.’

وَقِيلَ فِيهِ أَقْوَالٌ أُخَرُ، وَاللَّهُ أَعْلَمُ.

waqīla fīhi ʾaqwālun ʾukharu, wa-Allāhu ʾaʿlamu.

Other explanations have also been offered. Allah knows best. [74]

[5/ 295] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، فِي آخِرِ كِتَابِ الْحَجِّ، فِي بَابِ زِيَارَةِ الْقُبُورِ بِالْإِسْنَادِ الصَّحِيحِ،

[5/ 295] warawaynā fī sunani ʾabī dāwūda, fī ʾākhiri kitābi al-ḥajji, fī bābi ziyārati al-qubūri bi-al-ʾisnādi al-ṣaḥīḥi,

[5/295] We have transmitted in Sunan Abī Dāwūd, at the end of the Book of Pilgrimage, in the chapter on visiting graves, with a sound chain,

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَجْعَلُوا قَبْرِي عِيدًا وَصَلُّوا عَلَيَّ، فَإِنَّ صَلَاتَكُمْ تَبْلُغُنِي حَيْثُ كُنْتُمْ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tajʿalū qabrī ʿīdan waṣallū ʿalayya, faʾinna ṣalātakum tablughunī ḥaythu kuntum".

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Do not make my grave a place of recurring festivity. Invoke blessings upon me, for your blessings reach me wherever you are.’

[6/ 296] وَرَوَيْنَا فِيهِ أَيْضًا بِإِسْنَادٍ صَحِيحٍ، عَنْ أَبِي هُرَيْرَةَ أَيْضًا

[6/ 296] warawaynā fīhi ʾayḍan biʾisnādin ṣaḥīḥin, ʿan ʾabī hurayrata ʾayḍan

[6/296] We have also transmitted in it with a sound chain, again from Abū Hurayrah,

أَنَّ

ʾanna

that

Source page 206

رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اللَّهُ عَلَيَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلَامَ".

rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "mā min ʾaḥadin yusallimu ʿalayya ʾillā radda Allāhu ʿalayya rūḥī ḥattā ʾarudda ʿalayhi al-salāma".

the Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whenever anyone greets me with peace, Allah restores my spirit to me so that I may return his greeting of peace.’

73 بَابُ أَمْرِ مَنْ ذُكِرَ عِنْدَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالصَّلَاةِ عَلَيْهِ وَالتَّسْلِيمِ، صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

73 bābu ʾamri man dhukira ʿindahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama bi-al-ṣalāti ʿalayhi wa-al-taslīmi, ṣallā Allāhu ʿalayhi wasallama

73. Instructing anyone in whose presence the Prophet is mentioned, may Allah bless him and grant him peace, to invoke blessings and peace upon him, may Allah bless him and grant him peace

[1/ 297] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 297] rawaynā fī kitābi al-tirmidhiyyi ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/297] We have transmitted in al-Tirmidhī’s collection, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "raghima ʾanfu rajulin dhukirtu ʿindahu falam yuṣalli ʿalayya" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘May the nose of a man be rubbed in the dust if I am mentioned in his presence and he does not invoke blessings upon me.’ Al-Tirmidhī said: This is a fair hadith.

[2/ 298] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ بِإِسْنَادٍ جَيِّدٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 298] warawaynā fī kitābi ibni al-sunniyyi biʾisnādin jayyidin, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[2/298] We have transmitted in Ibn al-Sunnī’s book with a good chain, from Anas, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ ذُكِرْتُ عِنْدَهُ فَلْيُصَلِّ عَلَيَّ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man dhukirtu ʿindahu falyuṣalli ʿalayya,

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whoever hears me mentioned should invoke blessings upon me,

فَإِنَّهُ مَنْ صَلَّى عَلَيَّ مَرَّةً، صَلَّى اللَّهُ عَزَّ وَجَلَّ عَلَيْهِ عَشْرًا".

faʾinnahu man ṣallā ʿalayya marratan, ṣallā Allāhu ʿazza wajalla ʿalayhi ʿashran".

for whoever invokes blessings upon me once, Allah, mighty and majestic, will bless him ten times.’

[3/ 299] وَرَوَيْنَا فِيهِ بِإِسْنَادٍ ضَعِيفٍ، عَنْ جَابِرٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 299] warawaynā fīhi biʾisnādin ḍaʿīfin, ʿan jābirin raḍiya Allāhu ʿanhu qāla:

[3/299] We have transmitted in it with a weak chain, from Jābir, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ فَقَدْ شَقِيَ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man dhukirtu ʿindahu falam yuṣalli ʿalayya faqad shaqiya".

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whoever hears me mentioned but does not invoke blessings upon me has made himself wretched.’

[4/ 300] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 300] warawaynā fī kitābi al-tirmidhiyyi ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla:

[4/300] We have transmitted in al-Tirmidhī’s collection, from ʿAlī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الْبَخِيلُ مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "al-bakhīlu man dhukirtu ʿindahu falam yuṣalli ʿalayya" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘The miser is someone in whose presence I am mentioned who does not invoke blessings upon me.’ Al-Tirmidhī said: This is a fair and sound hadith.

وَرَوَيْنَاهُ فِي كِتَابِ النَّسَائِيِّ مِنْ رِوَايَةِ الْحُسَيْنِ بْنِ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمَا، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

warawaynāhu fī kitābi al-nasāʾiyyi min riwāyati al-ḥusayni bni ʿaliyyin raḍiya Allāhu ʿanhumā, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama.

We have transmitted it in al-Nasāʾī’s collection through a narration of al-Ḥusayn ibn ʿAlī, may Allah be pleased with them both, from the Prophet, may Allah bless him and grant him peace.

قَالَ الْإِمَامُ أَبُو عِيسَى التِّرْمِذِيُّ عِنْدَ هَذَا الْحَدِيثِ: يُرْوَى عَنْ بَعْضِ أَهْلِ الْعِلْمِ قَالَ:

qāla al-ʾimāmu ʾabū ʿīsā al-tirmidhiyyu ʿinda hādhā al-ḥadīthi: yurwā ʿan baʿḍi ʾahli al-ʿilmi qāla:

Commenting on this hadith, Imām Abū ʿĪsā al-Tirmidhī said: It is related from one of the people of knowledge that he said:

إِذَا صَلَّى الرَّجُلُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّةً فِي الْمَجْلِسِ أَجْزَأَ عَنْهُ مَا كَانَ فِي ذَلِكَ الْمَجْلِسِ.

ʾidhā ṣallā al-rajulu ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama marratan fī al-majlisi ʾajzaʾa ʿanhu mā kāna fī dhālika al-majlisi.

If someone invokes blessings upon the Prophet, may Allah bless him and grant him peace, once in a gathering, that suffices him for as long as he remains in that gathering.

Source page 207

74 بَابُ صِفَةِ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

74 bābu ṣifati al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

74. The form of invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace

قَدْ قَدَّمْنَا فِي كِتَابِ أَذْكَارِ الصَّلَاةِ صِفَةَ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَمَا يَتَعَلَّقُ بِهَا،

qad qaddamnā fī kitābi ʾadhkāri al-ṣalāti ṣifata al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama wamā yataʿallaqu bihā,

In the Book of Remembrances during Prayer, we have already presented the form of invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace, and matters related to it,

وَبَيَانَ أَكْمَلِهَا وَأَقَلِّهَا. وَأَمَّا مَا قَالَهُ بَعْضُ أَصْحَابِنَا وَابْنُ أَبِي زَيْدٍ الْمَالِكِيُّ مِنِ اِسْتِحْبَابِ زِيَادَةٍ عَلَى ذَلِكَ وَهِيَ:

wabayāna ʾakmalihā waʾaqallihā. waʾammā mā qālahu baʿḍu ʾaṣḥābinā wabnu ʾabī zaydin al-mālikiyyu mini istiḥbābi ziyādatin ʿalā dhālika wahiya:

explaining its fullest and its minimum forms. As for the recommendation by some of our fellow scholars and Ibn Abī Zayd al-Mālikī to add:

"وَارْحَمْ مُحَمَّدًا وَآلَ مُحَمَّدٍ" فَهَذَا بِدْعَةٌ لَا أَصْلَ لَهَا. وَقَدْ بَالَغَ الْإِمَامُ أَبُو بَكْرِ بْنُ الْعَرَبِيِّ الْمَالِكِيُّ فِي كِتَابِهِ "شَرْحِ التِّرْمِذِيِّ"

"warḥam muḥammadan waʾāla muḥammadin" fahādhā bidʿatun lā ʾaṣla lahā. waqad bi-al-gha al-ʾimāmu ʾabū bakri bnu al-ʿarabiyyi al-mālikiyyu fī kitābihi "sharḥi al-tirmidhiyyi"

‘and have mercy on Muḥammad and the family of Muḥammad,’ this is an innovation with no basis. Imām Abū Bakr ibn al-ʿArabī al-Mālikī, in his Sharḥ al-Tirmidhī, strongly

فِي إِنْكَارِ ذَلِكَ وَتَخْطِئَةِ اِبْنِ أَبِي زَيْدٍ فِي ذَلِكَ وَتَجْهِيلِ فَاعِلِهِ، قَالَ:

fī ʾinkāri dhālika watakhṭiʾati ibni ʾabī zaydin fī dhālika watajhīli fāʿilihi, qāla:

condemned it, declared Ibn Abī Zayd mistaken on this point, and described anyone who does it as ignorant. He said:

لِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَّمَنَا كَيْفِيَّةَ الصَّلَاةِ عَلَيْهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

liʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʿallamanā kayfiyyata al-ṣalāti ʿalayhi ṣallā Allāhu ʿalayhi wasallama,

For the Prophet, may Allah bless him and grant him peace, taught us how to invoke blessings upon him, may Allah bless him and grant him peace.

فَالزِّيَادَةُ عَلَى ذَلِكَ اِسْتِقْصَارٌ لِقَوْلِهِ، وَاسْتِدْرَاكٌ عَلَيْهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَبِاللَّهِ التَّوْفِيقُ.

fa-al-ziyādatu ʿalā dhālika istiqṣārun liqawlihi, wastidrākun ʿalayhi ṣallā Allāhu ʿalayhi wasallama, wa-bi-llāhi al-tawfīqu.

Adding to that treats his words as insufficient and attempts to supplement him, may Allah bless him and grant him peace. Success comes through Allah. [75]

[فَصْلٌ]: إِذَا صَلَّى عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلْيَجْمَعْ بَيْنَ الصَّلَاةِ وَالتَّسْلِيمِ، وَلَا يَقْتَصِرْ عَلَى أَحَدِهِمَا،

[faṣlun]: ʾidhā ṣallā ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama falyajmaʿ bayna al-ṣalāti wa-al-taslīmi, walā yaqtaṣir ʿalā ʾaḥadihimā,

[Section] When invoking blessings upon the Prophet, may Allah bless him and grant him peace, one should combine blessings and peace, without limiting oneself to either alone.

فَلَا يَقُلْ "صَلَّى اللَّهُ عَلَيْهِ" فَقَطْ، وَلَا "عَلَيْهِ السَّلَامُ" فَقَطْ.

falā yaqul "ṣallā Allāhu ʿalayhi" faqaṭ, walā "ʿalayhi al-salāmu" faqaṭ.

One should not say only ‘May Allah bless him,’ or only ‘Peace be upon him.’ [76]

[فَصْلٌ]: يُسْتَحَبُّ لِقَارِىءِ الْحَدِيثِ وَغَيْرِهِ مِمَّنْ فِي مَعْنَاهُ إِذَا ذَكَرَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

[faṣlun]: yustaḥabbu liqāriʾi al-ḥadīthi waghayrihi mimman fī maʿnāhu ʾidhā dhakara rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama

[Section] When someone reading hadith, or someone in a comparable position, mentions the Messenger of Allah, may Allah bless him and grant him peace,

أَنْ يَرْفَعَ صَوْتَهُ بِالصَّلَاةِ عَلَيْهِ وَالتَّسْلِيمِ، وَلَا يُبَالِغَ فِي الرَّفْعِ مُبَالَغَةً فَاحِشَةً.

ʾan yarfaʿa ṣawtahu bi-al-ṣalāti ʿalayhi wa-al-taslīmi, walā yubāligha fī al-rafʿi mubālaghatan fāḥishatan.

it is recommended to raise the voice when invoking blessings and peace upon him, without raising it excessively.

وَمِمَّنْ نَصَّ عَلَى رَفْعِ الصَّوْتِ: الْإِمَامُ الْحَافِظُ أَبُو بَكْرٍ الْخَطِيبُ الْبَغْدَادِيُّ وَآخَرُونَ، وَقَدْ نَقَلْتُهُ إِلَى عُلُومِ الْحَدِيثِ.

wamimman naṣṣa ʿalā rafʿi al-ṣawti: al-ʾimāmu al-ḥāfiẓu ʾabū bakrin al-khaṭību al-baghdādiyyu waʾākharūna, waqad naqaltuhu ʾilā ʿulūmi al-ḥadīthi.

Among those who explicitly prescribed raising the voice are Imām and hadith master Abū Bakr al-Khaṭīb al-Baghdādī and others. I have quoted this in ʿUlūm al-ḥadīth.

وَقَدْ نَصَّ الْعُلَمَاءُ مِنْ أَصْحَابِنَا وَغَيْرِهِمْ أَنَّهُ يُسْتَحَبُّ أَنْ يَرْفَعَ صَوْتَهُ بِالصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

waqad naṣṣa al-ʿulamāʾu min ʾaṣḥābinā waghayrihim ʾannahu yustaḥabbu ʾan yarfaʿa ṣawtahu bi-al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

Scholars of our school and others have explicitly stated that it is recommended to raise the voice when invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace,

فِي التَّلْبِيَةِ، وَاللَّهُ أَعْلَمُ.

fī al-talbiyati, wa-Allāhu ʾaʿlamu.

during the pilgrim’s response of devotion. Allah knows best.

75 بَابُ اِسْتِفْتَاحِ الدُّعَاءِ بِالْحَمْدِ لِلَّهِ تَعَالَى وَالصَّلَاةِ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

75 bābu istiftāḥi al-duʿāʾi bi-al-ḥamdi li-llāhi taʿālā wa-al-ṣalāti ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama

75. Beginning supplication by praising Allah Most High and invoking blessings upon the Prophet, may Allah bless him and grant him peace

[1/ 301] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ، عَنْ فَضَالَةَ بْنِ

[1/ 301] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi, ʿan faḍālata bni

[1/301] We have transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, and al-Nasāʾī, from Faḍālah ibn

Source page 208

عُبَيْدٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

ʿubaydin raḍiya Allāhu ʿanhu, qāla:

ʿUbayd, may Allah be pleased with him, who said:

سَمِعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا يَدْعُو فِي صَلَاتِهِ لَمْ يُمَجِّدِ اللَّهَ تَعَالَى،

samiʿa rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama rajulan yadʿū fī ṣalātihi lam yumajjidi Allāha taʿālā,

The Messenger of Allah, may Allah bless him and grant him peace, heard a man supplicating in his prayer without having glorified Allah Most High

وَلَمْ يُصَلِّ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ:

walam yuṣalli ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi waʿalā ʾālihi wasallama, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi waʿalā ʾālihi wasallama:

or invoked blessings upon the Prophet, may Allah bless him and his family and grant them peace. The Messenger of Allah, may Allah bless him and his family and grant them peace, said:

"عَجِلَ هَذَا" ثُمَّ دَعَاهُ، فَقَالَ لَهُ أَوْ لِغَيْرِهِ: "إِذَا صَلَّى أَحَدُكُمْ فَلْيَبْدَأْ بِتَمْجِيدِ رَبِّهِ سُبْحَانَهُ وَالثَّنَاءِ عَلَيْهِ،

"ʿajila hādhā" thumma daʿāhu, faqāla lahu ʾaw lighayrihi: "ʾidhā ṣallā ʾaḥadukum falyabdaʾ bitamjīdi rabbihi subḥānahu wa-al-thanāʾi ʿalayhi,

‘This man has rushed.’ Then he called him and said to him—or to someone else: ‘When one of you prays, let him begin by glorifying his Lord, exalted is He, and extolling Him,

ثُمَّ يُصَلِّي عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ يَدْعُو بَعْدُ بِمَا شَاءَ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

thumma yuṣallī ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, thumma yadʿū baʿdu bimā shāʾa" qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

then invoke blessings upon the Prophet, may Allah bless him and grant him peace, and afterward supplicate for whatever he wishes.’ Al-Tirmidhī said: This is a fair and sound hadith. [77]

[2/ 302] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 302] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu qāla:

[2/302] We have transmitted in al-Tirmidhī’s collection, from ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, who said:

إِنَّ الدُّعَاءَ مَوْقُوفٌ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَا يَصْعَدُ مِنْهُ شَيْءٌ حَتَّى تُصَلِّيَ عَلَى نَبِيِّكَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

ʾinna al-duʿāʾa mawqūfun bayna al-samāʾi wa-al-ʾarḍi lā yaṣʿadu minhu shayʾun ḥattā tuṣalliya ʿalā nabiyyika ṣallā Allāhu ʿalayhi wasallama.

Supplication remains suspended between heaven and earth; none of it ascends until you invoke blessings upon your Prophet, may Allah bless him and grant him peace.

قُلْتُ: أَجْمَعَ الْعُلَمَاءُ عَلَى اِسْتِحْبَابِ اِبْتِدَاءِ الدُّعَاءِ بِالْحَمْدِ لِلَّهِ تَعَالَى وَالثَّنَاءِ عَلَيْهِ، ثُمَّ الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

qultu: ʾajmaʿa al-ʿulamāʾu ʿalā istiḥbābi ibtidāʾi al-duʿāʾi bi-al-ḥamdi li-llāhi taʿālā wa-al-thanāʾi ʿalayhi, thumma al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama,

I say: The scholars agree that it is recommended to begin supplication by praising and extolling Allah Most High, then invoking blessings upon the Messenger of Allah, may Allah bless him and grant him peace.

وَكَذَلِكَ يَخْتِمُ الدُّعَاءَ بِهِمَا، وَالْآثَارُ فِي هَذَا الْبَابِ كَثِيرَةٌ مَعْرُوفَةٌ.

wakadhālika yakhtimu al-duʿāʾa bihimā, wa-al-ʾāthāru fī hādhā al-bābi kathīratun maʿrūfatun.

One likewise concludes the supplication with both. Reports on this subject are numerous and well known.

76 بَابُ الصَّلَاةِ عَلَى الْأَنْبِيَاءِ وَآلِهِمْ تَبَعًا لَهُمْ صَلَّى اللَّهُ عَلَيْهِمْ وَسَلَّمَ

76 bābu al-ṣalāti ʿalā al-ʾanbiyāʾi waʾālihim tabaʿan lahum ṣallā Allāhu ʿalayhim wasallama

76. Invoking blessings upon the prophets and, together with them, their families—may Allah bless them and grant them peace

أَجْمَعُوا عَلَى الصَّلَاةِ عَلَى نَبِيِّنَا مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَكَذَلِكَ أَجْمَعَ مَنْ يُعْتَدُّ بِهِ

ʾajmaʿū ʿalā al-ṣalāti ʿalā nabiyyinā muḥammadin ṣallā Allāhu ʿalayhi wasallama, wakadhālika ʾajmaʿa man yuʿtaddu bihi

They agree on invoking blessings upon our Prophet Muḥammad, may Allah bless him and grant him peace. Likewise, all scholars whose opinions carry weight agree

عَلَى جَوَازِهَا وَاسْتِحْبَابِهَا عَلَى سَائِرِ الْأَنْبِيَاءِ وَالْمَلَائِكَةِ اِسْتِقْلَالًا. وَأَمَّا غَيْرُ الْأَنْبِيَاءِ فَالْجُمْهُورُ عَلَى أَنَّهُ لَا يُصَلَّى عَلَيْهِمُ اِبْتِدَاءً،

ʿalā jawāzihā wastiḥbābihā ʿalā sāʾiri al-ʾanbiyāʾi wa-al-malāʾikati istiqlālan. waʾammā ghayru al-ʾanbiyāʾi fa-al-jumhūru ʿalā ʾannahu lā yuṣallā ʿalayhimu ibtidāʾan,

that invoking blessings independently upon the other prophets and the angels is permissible and recommended. As for people other than prophets, the majority hold that blessings should not be invoked upon them on their own.

فَلَا يُقَالُ: أَبُو بَكْرٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. وَاخْتُلِفَ فِي هَذَا الْمَنْعِ، فَقَالَ بَعْضُ أَصْحَابِنَا: هُوَ حَرَامٌ،

falā yuqālu: ʾabū bakrin ṣallā Allāhu ʿalayhi wasallama. wakhtulifa fī hādhā al-manʿi, faqāla baʿḍu ʾaṣḥābinā: huwa ḥarāmun,

Thus one should not say: ‘Abū Bakr, may Allah bless him and grant him peace.’ Scholars differed about this prohibition. Some of our fellow scholars said that it is forbidden;

وَقَالَ أَكْثَرُهُمْ: مَكْرُوهٌ كَرَاهَةَ تَنْزِيهٍ، وَذَهَبَ كَثِيرٌ مِنْهُمْ إِلَى أَنَّهُ خِلَافُ الْأَوْلَى وَلَيْسَ مَكْرُوهًا،

waqāla ʾaktharuhum: makrūhun karāhata tanzīhin, wadhahaba kathīrun minhum ʾilā ʾannahu khilāfu al-ʾawlā walaysa makrūhan,

most said that it is discouraged, without being sinful. Many held that it is simply contrary to what is preferable, rather than discouraged.

وَالصَّحِيحُ الَّذِي عَلَيْهِ الْأَكْثَرُونَ أَنَّهُ مَكْرُوهٌ كَرَاهَةَ تَنْزِيهٍ لِأَنَّهُ شِعَارُ أَهْلِ الْبِدَعِ،

wa-al-ṣaḥīḥu alladhī ʿalayhi al-ʾaktharūna ʾannahu makrūhun karāhata tanzīhin liʾannahu shiʿāru ʾahli al-bidaʿi,

The correct view, held by the majority, is that it is discouraged without being sinful, because it is a distinguishing practice of the people of innovation,

Source page 209

وَقَدْ نُهِينَا عَنْ شِعَارِهِمْ. وَالْمَكْرُوهُ هُوَ مَا وَرَدَ فِيهِ نَهْيٌ مَقْصُودٌ. قَالَ أَصْحَابُنَا:

waqad nuhīnā ʿan shiʿārihim. wa-al-makrūhu huwa mā warada fīhi nahyun maqṣūdun. qāla ʾaṣḥābunā:

and we have been prohibited from adopting their distinguishing practices. A discouraged act is one that has been specifically prohibited. Our fellow scholars said:

وَالْمُعْتَمَدُ فِي ذَلِكَ أَنَّ الصَّلَاةَ صَارَتْ مَخْصُوصَةً فِي لِسَانِ السَّلَفِ بِالْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ،

wa-al-muʿtamadu fī dhālika ʾanna al-ṣalāta ṣārat makhṣūṣatan fī lisāni al-salafi bi-al-ʾanbiyāʾi ṣalawātu Allāhi wasalāmuhu ʿalayhim,

The basis for this is that, in the usage of the early generations, invoking blessings became specific to the prophets, may Allah’s blessings and peace be upon them,

كَمَا أَنَّ قَوْلَنَا: عَزَّ وَجَلَّ، مَخْصُوصٌ بِاللَّهِ سُبْحَانَهُ وَتَعَالَى، فَكَمَا لَا يُقَالُ: مُحَمَّدٌ عَزَّ وَجَلَّ وَإِنْ كَانَ عَزِيزًا جَلِيلًا

kamā ʾanna qawlanā: ʿazza wajalla, makhṣūṣun bi-llāhi subḥānahu wataʿālā, fakamā lā yuqālu: muḥammadun ʿazza wajalla waʾin kāna ʿazīzan jalīlan

just as our expression ‘mighty and majestic’ is specific to Allah, glorified and exalted is He. Just as one does not say ‘Muḥammad, mighty and majestic,’ although he is honored and exalted,

لَا يُقَالُ: أَبُو بَكْرٍ أَوْ عَلِيٌّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَإِنْ كَانَ مَعْنَاهُ صَحِيحًا.

lā yuqālu: ʾabū bakrin ʾaw ʿaliyyun ṣallā Allāhu ʿalayhi wasallama, waʾin kāna maʿnāhu ṣaḥīḥan.

one does not say ‘Abū Bakr—or ʿAlī—may Allah bless him and grant him peace,’ even though its meaning is sound.

وَاتَّفَقُوا عَلَى جَوَازِ جَعْلِ غَيْرِ الْأَنْبِيَاءِ تَبَعًا لَهُمْ فِي الصَّلَاةِ، فَيُقَالُ: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ،

wattafaqū ʿalā jawāzi jaʿli ghayri al-ʾanbiyāʾi tabaʿan lahum fī al-ṣalāti, fayuqālu: Allāhumma ṣalli ʿalā muḥammadin,

They agree that it is permissible to include people other than prophets together with them when invoking blessings, saying: ‘O Allah, bless Muḥammad,

وَعَلَى آلِ مُحَمَّدٍ، وَأَصْحَابِهِ، وَأَزْوَاجِهِ، وَذُرِّيَّتِهِ، وَأَتْبَاعِهِ، لِلْأَحَادِيثِ الصَّحِيحَةِ فِي ذَلِكَ؛

waʿalā ʾāli muḥammadin, waʾaṣḥābihi, waʾazwājihi, wadhurriyyatihi, waʾatbāʿihi, li-l-ʾaḥādīthi al-ṣaḥīḥati fī dhālika;

and the family of Muḥammad, his Companions, his wives, his descendants, and his followers,’ because of the sound hadiths concerning this.

وَقَدْ أُمِرْنَا بِهِ فِي التَّشَهُّدِ، وَلَمْ يَزَلِ السَّلَفُ عَلَيْهِ خَارِجَ الصَّلَاةِ أَيْضًا.

waqad ʾumirnā bihi fī al-tashahhudi, walam yazali al-salafu ʿalayhi khārija al-ṣalāti ʾayḍan.

We have been instructed to do this during the testimony recited in prayer, and the early generations continually practiced it outside prayer as well.

وَأَمَّا السَّلَامُ فَقَالَ الشَّيْخُ أَبُو مُحَمَّدٍ الْجُوَيْنِيُّ مِنْ أَصْحَابِنَا: هُوَ فِي مَعْنَى الصَّلَاةِ فَلَا يُسْتَعْمَلُ فِي الْغَائِبِ،

waʾammā al-salāmu faqāla al-shaykhu ʾabū muḥammadin al-juwayniyyu min ʾaṣḥābinā: huwa fī maʿnā al-ṣalāti falā yustaʿmalu fī al-ghāʾibi,

As for invoking peace, Shaykh Abū Muḥammad al-Juwaynī of our school said: It has the same significance as invoking blessings, so it is not used for someone absent.

فَلَا يُفْرَدُ بِهِ غَيْرُ الْأَنْبِيَاءِ، فَلَا يُقَالُ: عَلِيٌّ عَلَيْهِ السَّلَامُ؛ وَسَوَاءٌ فِي هَذَا الْأَحْيَاءُ وَالْأَمْوَاتُ.

falā yufradu bihi ghayru al-ʾanbiyāʾi, falā yuqālu: ʿaliyyun ʿalayhi al-salāmu; wasawāʾun fī hādhā al-ʾaḥyāʾu wa-al-ʾamwātu.

People other than prophets are therefore not singled out with it; one does not say, ‘ʿAlī, peace be upon him.’ This applies equally to the living and the dead.

وَأَمَّا الْحَاضِرُ فَيُخَاطَبُ بِهِ فَيُقَالُ: سَلَامٌ عَلَيْكَ، أَوْ: سَلَامٌ عَلَيْكُمْ، أَوْ: السَّلَامُ عَلَيْكَ، أَوْ: عَلَيْكُمْ؛

waʾammā al-ḥāḍiru fayukhāṭabu bihi fayuqālu: salāmun ʿalayka, ʾaw: salāmun ʿalaykum, ʾaw: al-salāmu ʿalayka, ʾaw: ʿalaykum;

Someone present, however, may be addressed with it: ‘Peace upon you’ in the singular or plural, or ‘The peace upon you,’ again in the singular or plural.

وَهَذَا مُجْمَعٌ عَلَيْهِ، وَسَيَأْتِي إِيضَاحُهُ فِي أَبْوَابِهِ إِنْ شَاءَ اللَّهُ تَعَالَى.

wahādhā mujmaʿun ʿalayhi, wasayaʾtī ʾīḍāḥuhu fī ʾabwābihi ʾin shāʾa Allāhu taʿālā.

This is agreed upon. Its explanation will follow in the relevant chapters, if Allah Most High wills.

[فَصْلٌ]: يُسْتَحَبُّ التَّرَضِّي وَالتَّرَحُّمُ عَلَى الصَّحَابَةِ وَالتَّابِعِينَ فَمَنْ بَعْدَهُمْ مِنَ الْعُلَمَاءِ وَالْعُبَّادِ وَسَائِرِ الْأَخْيَارِ،

[faṣlun]: yustaḥabbu al-taraḍḍī wa-al-taraḥḥumu ʿalā al-ṣaḥābati wa-al-tābiʿīna faman baʿdahum mina al-ʿulamāʾi wa-al-ʿubbādi wasāʾiri al-ʾakhyāri,

[Section.] It is recommended to ask Allah’s pleasure and mercy for the Companions, the Followers, and those after them among the scholars, devoted worshippers, and all other righteous people,

فَيُقَالُ: رَضِيَ اللَّهُ عَنْهُ، أَوْ رَحِمَهُ اللَّهُ وَنَحْوَ ذَلِكَ.

fayuqālu: raḍiya Allāhu ʿanhu, ʾaw raḥimahu Allāhu wanaḥwa dhālika.

saying, “May Allah be pleased with him,” “May Allah have mercy on him,” or similar words.

وَأَمَّا مَا قَالَهُ بَعْضُ الْعُلَمَاءِ: إِنَّ قَوْلَهُ رَضِيَ اللَّهُ عَنْهُ مَخْصُوصٌ بِالصَّحَابَةِ، وَيُقَالُ فِي غَيْرِهِمْ: رَحِمَهُ اللَّهُ فَقَطْ،

waʾammā mā qālahu baʿḍu al-ʿulamāʾi: ʾinna qawlahu raḍiya Allāhu ʿanhu makhṣūṣun bi-al-ṣaḥābati, wayuqālu fī ghayrihim: raḥimahu Allāhu faqaṭ,

As for the statement of some scholars that “May Allah be pleased with him” is reserved for the Companions, while for others only “May Allah have mercy on him” is said,

فَلَيْسَ كَمَا قَالَ، وَلَا يُوَافَقُ عَلَيْهِ، بَلِ الصَّحِيحُ الَّذِي عَلَيْهِ الْجُمْهُورُ اِسْتِحْبَابُهُ، وَدَلَائِلُهُ أَكْثَرُ مِنْ أَنْ تُحْصَرَ،

falaysa kamā qāla, walā yuwāfaqu ʿalayhi, bali al-ṣaḥīḥu alladhī ʿalayhi al-jumhūru istiḥbābuhu, wadalāʾiluhu ʾaktharu min ʾan tuḥṣara,

this is not correct and cannot be endorsed. The sound view, held by the majority, is that saying it is recommended. The evidence for this is too abundant to enumerate.

فَإِنْ كَانَ الْمَذْكُورُ صَحَابِيًّا اِبْنَ صَحَابِيٍّ قَالَ: قَالَ اِبْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا،

faʾin kāna al-madhkūru ṣaḥābiyyan ibna ṣaḥābiyyin qāla: qāla ibnu ʿumara raḍiya Allāhu ʿanhumā,

If the person mentioned is a Companion whose father was also a Companion, one says, “Ibn ʿUmar, may Allah be pleased with them both, said:”

وَكَذَا اِبْنُ عَبَّاسٍ، وَابْنُ الزُّبَيْرِ، وَابْنُ جَعْفَرٍ، وَأُسَامَةُ بْنُ زَيْدٍ وَنَحْوُهُمْ، لِتَشْمَلَهُ وَأَبَاهُ جَمِيعًا.

wakadhā ibnu ʿabbāsin, wabnu al-zubayri, wabnu jaʿfarin, waʾusāmatu bnu zaydin wanaḥwuhum, litashmalahu waʾabāhu jamīʿan.

The same applies to Ibn ʿAbbās, Ibn al-Zubayr, Ibn Jaʿfar, Usāmah ibn Zayd, and others like them, so that the prayer includes both him and his father.

[فَصْلٌ]: فَإِنْ قِيلَ: إِذَا ذُكِرَ لُقْمَانُ وَمَرْيَمُ هَلْ يُصَلِّي عَلَيْهِمَا كَالْأَنْبِيَاءِ،

[faṣlun]: faʾin qīla: ʾidhā dhukira luqmānu wamaryamu hal yuṣallī ʿalayhimā ka-al-ʾanbiyāʾi,

[Section.] If it is asked: When Luqmān and Maryam are mentioned, should one invoke blessings upon them as upon the prophets,

Source page 210

أَمْ يَتَرَضَّى كَالصَّحَابَةِ وَالْأَوْلِيَاءِ، أَمْ يَقُولُ عَلَيْهِمَا السَّلَامُ؟ فَالْجَوَابُ أَنَّ الْجَمَاهِيرَ مِنَ الْعُلَمَاءِ عَلَى أَنَّهُمَا لَيْسَا نَبِيَّيْنِ،

ʾam yataraḍḍā ka-al-ṣaḥābati wa-al-ʾawliyāʾi, ʾam yaqūlu ʿalayhimā al-salāmu? fa-al-jawābu ʾanna al-jamāhīra mina al-ʿulamāʾi ʿalā ʾannahumā laysā nabiyyayni,

ask Allah’s pleasure for them as for the Companions and saints, or say, “Peace be upon them”? The answer is that the overwhelming majority of scholars hold that neither was a prophet.

وَقَدْ شَذَّ مَنْ قَالَ: نَبِيَّانِ، وَلَا اِلْتِفَاتَ إِلَيْهِ، وَلَا تَعْرِيجَ عَلَيْهِ، وَقَدْ أَوْضَحْتُ ذَلِكَ فِي كِتَابِ "تَهْذِيبِ الْأَسْمَاءِ وَاللُّغَاتِ"

waqad shadhdha man qāla: nabiyyāni, walā iltifāta ʾilayhi, walā taʿrīja ʿalayhi, waqad ʾawḍaḥtu dhālika fī kitābi "tahdhībi al-ʾasmāʾi wa-al-lughāti"

Those who said that they were prophets expressed an anomalous view that merits neither attention nor consideration. I have explained this in Tahdhīb al-asmāʾ wa-al-lughāt.

فَإِذَا عُرِفَ ذَلِكَ، فَقَدْ قَالَ بَعْضُ الْعُلَمَاءِ كَلَامًا يُفْهَمُ مِنْهُ أَنَّهُ يَقُولُ:

faʾidhā ʿurifa dhālika, faqad qāla baʿḍu al-ʿulamāʾi kalāman yufhamu minhu ʾannahu yaqūlu:

With that understood, some scholars have made statements that imply one should say:

قَالَ لُقْمَانُ أَوْ مَرْيَمُ صَلَّى اللَّهُ عَلَى الْأَنْبِيَاءِ وَعَلَيْهِ أَوْ وَعَلَيْهَا وَسَلَّمَ،

qāla luqmānu ʾaw maryamu ṣallā Allāhu ʿalā al-ʾanbiyāʾi waʿalayhi ʾaw waʿalayhā wasallama,

“Luqmān said,” or “Maryam said, may Allah bless the prophets and him”—or “and her”—“and grant them peace.”

قَالَ: لِأَنَّهُمَا يَرْتَفِعَانِ عَنْ حَالِ مَنْ يُقَالُ: رَضِيَ اللَّهُ عَنْهُ، لِمَا فِي الْقُرْآنِ مِمَّا يَرْفَعُهُمَا؛

qāla: liʾannahumā yartafiʿāni ʿan ḥāli man yuqālu: raḍiya Allāhu ʿanhu, limā fī al-qurʾāni mimmā yarfaʿuhumā;

The scholar said this is because their rank exceeds that of those for whom “May Allah be pleased with him” is said, in view of the Quran’s exaltation of them.

وَالَّذِي أَرَاهُ أَنَّ هَذَا لَا بَأْسَ بِهِ، وَأَنَّ الْأَرْجَحَ أَنْ يُقَالَ: رَضِيَ اللَّهُ عَنْهُ، أَوْ عَنْهَا،

wa-lladhī ʾarāhu ʾanna hādhā lā baʾsa bihi, waʾanna al-ʾarjaḥa ʾan yuqāla: raḍiya Allāhu ʿanhu, ʾaw ʿanhā,

My view is that there is no harm in this, but it is preferable to say, “May Allah be pleased with him,” or “with her,”

لِأَنَّ هَذَا مَرْتَبَةُ غَيْرِ الْأَنْبِيَاءِ وَلَمْ يَثْبُتْ كَوْنُهُمَا نَبِيَّيْنِ. وَقَدْ نَقَلَ إِمَامُ الْحَرَمَيْنِ إِجْمَاعَ الْعُلَمَاءِ عَلَى أَنَّ مَرْيَمَ لَيْسَتْ نَبِيَّةً ذَكَرَهُ فِي الْإِرْشَادِ

liʾanna hādhā martabatu ghayri al-ʾanbiyāʾi walam yathbut kawnuhumā nabiyyayni. waqad naqala ʾimāmu al-ḥaramayni ʾijmāʿa al-ʿulamāʾi ʿalā ʾanna maryama laysat nabiyyatan dhakarahu fī al-ʾirshādi

because this is the rank of those other than prophets, and their prophethood has not been established. Imām al-Ḥaramayn reported the scholars’ consensus that Maryam was not a prophet, mentioning it in al-Irshād.

وَلَوْ قَالَ: عَلَيْهِ السَّلَامُ، أَوْ: عَلَيْهَا، فَالظَّاهِرُ أَنَّهُ لَا بَأْسَ بِهِ، وَاللَّهُ أَعْلَمُ.

walaw qāla: ʿalayhi al-salāmu, ʾaw: ʿalayhā, fa-al-ẓāhiru ʾannahu lā baʾsa bihi, wa-Allāhu ʾaʿlamu.

If one says, “Peace be upon him,” or “upon her,” it appears that there is no harm in doing so. Allah knows best.

Source page 211

كِتَابُ الْأَذْكَارِ وَالدَّعَوَاتِ لِلْأُمُورِ الْعَارِضَاتِ

kitābu al-ʾadhkāri wa-al-daʿawāti li-l-ʾumūri al-ʿāriḍāti

Book of remembrances and supplications for circumstances that arise

اِعْلَمْ أَنَّ مَا ذَكَرْتُهُ فِي الْأَبْوَابِ السَّابِقَةِ يَتَكَرَّرُ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ عَلَى حَسَبِ مَا تَقَدَّمَ وَتَبَيَّنَ.

iʿlam ʾanna mā dhakartuhu fī al-ʾabwābi al-sābiqati yatakarraru fī kulli yawmin walaylatin ʿalā ḥasabi mā taqaddama watabayyana.

Know that what I have mentioned in the preceding chapters recurs every day and night, as has already been explained.

وَأَمَّا مَا أَذْكُرُهُ الْآنَ فَهِيَ أَذْكَارٌ وَدَعَوَاتٌ تَكُونُ فِي أَوْقَاتٍ لِأَسْبَابٍ عَارِضَاتٍ، فَلِهَذَا لَا يُلْتَزَمُ فِيهَا تَرْتِيبٌ.

waʾammā mā ʾadhkuruhu al-ʾāna fahiya ʾadhkārun wadaʿawātun takūnu fī ʾawqātin liʾasbābin ʿāriḍātin, falihādhā lā yultazamu fīhā tartībun.

What I will mention now consists of remembrances and supplications for particular occasions arising from particular circumstances. For this reason, no fixed order is observed here.

77 بَابُ دُعَاءِ الِاسْتِخَارَةِ

77 bābu duʿāʾi al-istikhārati

77. Chapter on the supplication for seeking Allah’s choice

[1/ 303] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[1/ 303] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan jābiri bni ʿabdi Allāhi raḍiya Allāhu ʿanhumā qāla:

[1/303] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Jābir ibn ʿAbd Allāh, may Allah be pleased with them both, who said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا الِاسْتِخَارَةَ فِي الْأُمُورِ كُلِّهَا كَالسُّورَةِ مِنَ الْقُرْآنِ، يَقُولُ:

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuʿallimunā al-istikhārata fī al-ʾumūri kullihā ka-al-sūrati mina al-qurʾāni, yaqūlu:

The Messenger of Allah, may Allah bless him and grant him peace, would teach us to seek Allah’s choice in all matters as he taught a surah of the Quran. He would say:

"إِذَا هَمَّ أَحَدُكُمْ بِالْأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ، ثُمَّ لْيَقُلْ:

"ʾidhā hamma ʾaḥadukum bi-al-ʾamri falyarkaʿ rakʿatayni min ghayri al-farīḍati, thumma lyaqul:

“When one of you intends to undertake something, let him pray two units apart from the obligatory prayer, then say:

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ،

Allāhumma ʾinnī ʾastakhīruka biʿilmika, waʾastaqdiruka biqudratika, waʾasʾaluka min faḍlika al-ʿaẓīmi,

‘O Allah, I seek Your choice through Your knowledge, I seek ability through Your power, and I ask You of Your immense bounty.

فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ،

faʾinnaka taqdiru walā ʾaqdiru, wataʿlamu walā ʾaʿlamu, waʾanta ʿallāmu al-ghuyūbi,

For You have power and I do not; You know and I do not, and You know all that is unseen.

اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي،

Allāhumma ʾin kunta taʿlamu ʾanna hādhā al-ʾamra khayrun lī fī dīnī wamaʿāshī waʿāqibati ʾamrī,

O Allah, if You know that this matter is good for me in my religion, my livelihood, and the outcome of my affairs,’

أَوْ قَالَ: عَاجِلِ أَمْرِي وَآجِلِهِ، فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي، ثُمَّ بَارِكْ لِي فِيهِ،

ʾaw qāla: ʿājili ʾamrī waʾājilihi, faqdurhu lī wayassirhu lī, thumma bārik lī fīhi,

or he said, ‘in my immediate and future affairs, then decree it for me, make it easy for me, and bless it for me.

وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي،

waʾin kunta taʿlamu ʾanna hādhā al-ʾamra sharrun lī fī dīnī wamaʿāshī waʿāqibati ʾamrī,

If You know that this matter is bad for me in my religion, my livelihood, and the outcome of my affairs,’

Source page 212

أَوْ قَالَ: عَاجِلِ أَمْرِي وَآجِلِهِ، فَاصْرِفْهُ عَنِّي، وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ رَضِّنِي بِهِ، قَالَ: وَيُسَمِّي حَاجَتَهُ".

ʾaw qāla: ʿājili ʾamrī waʾājilihi, faṣrifhu ʿannī, waqdur liya al-khayra ḥaythu kāna thumma raḍḍinī bihi, qāla: wayusammī ḥājatahu".

or he said, ‘in my immediate and future affairs, then turn it away from me and decree good for me wherever it may be, then make me content with it.’” He said, “He should name his need.”

قَالَ الْعُلَمَاءُ: تُسْتَحَبُّ الِاسْتِخَارَةُ بِالصَّلَاةِ وَالدُّعَاءِ الْمَذْكُورِ، وَتَكُونُ الصَّلَاةُ رَكْعَتَيْنِ مِنَ النَّافِلَةِ،

qāla al-ʿulamāʾu: tustaḥabbu al-istikhāratu bi-al-ṣalāti wa-al-duʿāʾi al-madhkūri, watakūnu al-ṣalātu rakʿatayni mina al-nāfilati,

The scholars said: Seeking Allah’s choice through prayer and the supplication mentioned is recommended. The prayer consists of two voluntary units.

وَالظَّاهِرُ أَنَّهَا تَحْصُلُ بِرَكْعَتَيْنِ مِنَ السُّنَنِ الرَّوَاتِبِ، وَبِتَحِيَّةِ الْمَسْجِدِ وَغَيْرِهَا مِنَ النَّوَافِلِ؛

wa-al-ẓāhiru ʾannahā taḥṣulu birakʿatayni mina al-sunani al-rawātibi, wabitaḥiyyati al-masjidi waghayrihā mina al-nawāfili;

It appears that this is fulfilled by two units of the regular recommended prayers, the prayer of greeting the mosque, or other voluntary prayers.

وَيَقْرَأُ فِي الْأُولَى بَعْدَ الْفَاتِحَةِ: قُلْ يَا أَيُّهَا الْكَافِرُونَ، وَفِي الثَّانِيَةِ: قُلْ هُوَ اللَّهُ أَحَدٌ؛

wayaqraʾu fī al-ʾūlā baʿda al-fātiḥati: qul yā ʾayyuhā al-kāfirūna, wafī al-thāniyati: qul huwa Allāhu ʾaḥadun;

In the first unit, after al-Fātiḥah, he recites “Say: O unbelievers,” and in the second, “Say: He is Allah, One.”

وَلَوْ تَعَذَّرَتْ عَلَيْهِ الصَّلَاةُ اِسْتَخَارَ بِالدُّعَاءِ. وَيُسْتَحَبُّ اِفْتِتَاحُ الدُّعَاءِ الْمَذْكُورِ وَخَتْمُهُ بِالْحَمْدِ لِلَّهِ وَالصَّلَاةِ وَالتَّسْلِيمِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؛

walaw taʿadhdharat ʿalayhi al-ṣalātu istakhāra bi-al-duʿāʾi. wayustaḥabbu iftitāḥu al-duʿāʾi al-madhkūri wakhatmuhu bi-al-ḥamdi li-llāhi wa-al-ṣalāti wa-al-taslīmi ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama;

If he cannot perform the prayer, he seeks Allah’s choice through the supplication. It is recommended to begin and end this supplication by praising Allah and invoking blessings and peace upon the Messenger of Allah, may Allah bless him and grant him peace.

ثُمَّ إِنَّ الِاسْتِخَارَةَ مُسْتَحَبَّةٌ فِي جَمِيعِ الْأُمُورِ كَمَا صَرَّحَ بِهِ نَصُّ هَذَا الْحَدِيثِ الصَّحِيحِ،

thumma ʾinna al-istikhārata mustaḥabbatun fī jamīʿi al-ʾumūri kamā ṣarraḥa bihi naṣṣu hādhā al-ḥadīthi al-ṣaḥīḥi,

Seeking Allah’s choice is recommended in every matter, as this authentic hadith explicitly states.

وَإِذَا اِسْتَخَارَ مَضَى بَعْدَهَا لِمَا يَنْشَرِحُ لَهُ صَدْرُهُ. وَاللَّهُ أَعْلَمُ.

waʾidhā istakhāra maḍā baʿdahā limā yanshariḥu lahu ṣadruhu. wa-Allāhu ʾaʿlamu.

After seeking Allah’s choice, he proceeds with whatever his heart feels at ease with. Allah knows best.

[2/ 304] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ بِإِسْنَادٍ ضَعِيفٍ ضَعَّفَهُ التِّرْمِذِيُّ وَغَيْرُهُ، عَنْ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ،

[2/ 304] warawaynā fī kitābi al-tirmidhiyyi biʾisnādin ḍaʿīfin ḍaʿʿafahu al-tirmidhiyyu waghayruhu, ʿan ʾabī bakrin raḍiya Allāhu ʿanhu,

[2/304] We have transmitted in the book of al-Tirmidhī, through a weak chain classified as weak by al-Tirmidhī and others, from Abū Bakr, may Allah be pleased with him,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَرَادَ الْأَمْرَ قَالَ: "اللَّهُمَّ خِرْ لِي وَاخْتَرْ لِي".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā ʾarāda al-ʾamra qāla: "Allāhumma khir lī wakhtar lī".

that when the Prophet, may Allah bless him and grant him peace, intended to undertake something, he would say, “O Allah, decree what is best for me and choose for me.”

[3/ 305] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 305] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[3/305] We have transmitted in the book of Ibn al-Sunnī, from Anas, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "يَا أَنَسُ، إِذَا هَمَمْتَ بِأَمْرٍ فَاسْتَخِرْ رَبَّكَ فِيهِ سَبْعَ مَرَّاتٍ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "yā ʾanasu, ʾidhā hamamta biʾamrin fastakhir rabbaka fīhi sabʿa marrātin,

The Messenger of Allah, may Allah bless him and grant him peace, said, “Anas, when you intend to undertake something, seek your Lord’s choice concerning it seven times.

ثُمَّ اُنْظُرْ إِلَى الَّذِي سَبَقَ إِلَى قَلْبِكَ، فَإِنَّ الْخَيْرَ فِيهِ" إِسْنَادُهُ غَرِيبٌ، فِيهِ مَنْ لَا أَعْرِفُهُمْ.

thumma unẓur ʾilā alladhī sabaqa ʾilā qalbika, faʾinna al-khayra fīhi" ʾisnāduhu gharībun, fīhi man lā ʾaʿrifuhum.

Then consider what first comes into your heart, for the good lies in it.” Its chain is unusual and contains people I do not know.

Source page 213

أَبْوَابُ الْأَذْكَارِ الَّتِي تُقَالُ فِي أَوْقَاتِ الشِّدَّةِ وَعَلَى الْعَاهَاتِ

ʾabwābu al-ʾadhkāri allatī tuqālu fī ʾawqāti al-shiddati waʿalā al-ʿāhāti

Chapters on remembrances recited in times of hardship and in affliction

78 بَابُ دُعَاءِ الْكَرْبِ وَالدُّعَاءِ عِنْدَ الْأُمُورِ الْمُهِمَّةِ

78 bābu duʿāʾi al-karbi wa-al-duʿāʾi ʿinda al-ʾumūri al-muhimmati

78. Chapter on supplication in distress and when facing serious matters

[1/ 306] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا،

[1/ 306] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā,

[1/306] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ عِنْدَ الْكَرْبِ: "لَا إِلَهَ إِلَّا اللَّهُ الْعَظِيمُ الْحَلِيمُ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yaqūlu ʿinda al-karbi: "lā ʾilāha ʾillā Allāhu al-ʿaẓīmu al-ḥalīmu,

that in distress the Messenger of Allah, may Allah bless him and grant him peace, would say, “There is no god but Allah, the Magnificent, the Forbearing.

لَا إِلَهَ إِلَّا اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَٰوَاتِ وَرَبُّ الْأَرْضِ رَبُّ الْعَرْشِ الْكَرِيمِ"

lā ʾilāha ʾillā Allāhu rabbu al-ʿarshi al-ʿaẓīmi, lā ʾilāha ʾillā Allāhu rabbu al-samāwāti warabbu al-ʾarḍi rabbu al-ʿarshi al-karīmi"

There is no god but Allah, Lord of the mighty Throne. There is no god but Allah, Lord of the heavens, Lord of the earth, and Lord of the noble Throne.”

وَفِي رِوَايَةٍ لِمُسْلِمٍ "أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا حَزَبَهُ أَمْرٌ قَالَ ذَلِكَ".

wafī riwāyatin limuslimin "ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā ḥazabahu ʾamrun qāla dhālika".

In one version of Muslim: “The Prophet, may Allah bless him and grant him peace, would say this whenever a matter troubled him.”

قَوْلُهُ "حَزَبَهُ أَمْرٌ": أَيْ نَزَلَ بِهِ أَمْرٌ مُهِمٌّ، أَوْ أَصَابَهُ غَمٌّ.

qawluhu "ḥazabahu ʾamrun": ʾay nazala bihi ʾamrun muhimmun, ʾaw ʾaṣābahu ghammun.

The phrase “a matter troubled him” means that a serious matter befell him or he experienced distress.

[2/ 307] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ،

[2/ 307] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu,

[2/307] We have transmitted in the book of al-Tirmidhī, from Anas, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؛ أَنَّهُ كَانَ إِذَا أَكْرَبَهُ أَمْرٌ قَالَ: "يَا حَيُّ يَا قَيُّومُ، بِرَحْمَتِكَ أَسْتَغِيثُ"

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama; ʾannahu kāna ʾidhā ʾakrabahu ʾamrun qāla: "yā ḥayyu yā qayyūmu, biraḥmatika ʾastaghīthu"

from the Prophet, may Allah bless him and grant him peace, that when something distressed him, he would say, “O Ever-Living, O Sustainer of all, through Your mercy I seek help.”

قَالَ الْحَاكِمُ: هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ.

qāla al-ḥākimu: hādhā ḥadīthun ṣaḥīḥu al-ʾisnādi.

Al-Ḥākim said, “This hadith has an authentic chain.”

[3/ 308] وَرَوَيْنَا فِيهِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ؛

[3/ 308] warawaynā fīhi ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu;

[3/308] We have transmitted in the same book, from Abū Hurayrah, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَهَمَّهُ الْأَمْرُ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ فَقَالَ: "سُبْحَانَ اللَّهِ الْعَظِيمِ"

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā ʾahammahu al-ʾamru rafaʿa raʾsahu ʾilā al-samāʾi faqāla: "subḥāna Allāhi al-ʿaẓīmi"

that when a matter worried the Prophet, may Allah bless him and grant him peace, he would raise his head toward the sky and say, “Glory be to Allah, the Magnificent.”

وَإِذَا اِجْتَهَدَ فِي الدُّعَاءِ قَالَ: "يَا حَيُّ يَا قَيُّومُ".

waʾidhā ijtahada fī al-duʿāʾi qāla: "yā ḥayyu yā qayyūmu".

When he supplicated with particular earnestness, he would say, “O Ever-Living, O Sustainer of all.”

[4/ 309] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ

[4/ 309] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾanasin raḍiya Allāhu

[4/309] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Anas, may Allah be pleased

Source page 214

عَنْهُ قَالَ:

ʿanhu qāla:

with him, who said:

كَانَ أَكْثَرُ دُعَاءِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الْآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ"

kāna ʾaktharu duʿāʾi al-nabiyyi ṣallā Allāhu ʿalayhi wasallama: "Allāhumma ʾātinā fī al-dunyā ḥasanatan, wafī al-ʾākhirati ḥasanatan, waqinā ʿadhāba al-nāri"

The Prophet’s most frequent supplication, may Allah bless him and grant him peace, was, “O Allah, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”

زَادَ مُسْلِمٌ فِي رِوَايَتِهِ قَالَ: وَكَانَ أَنَسٌ إِذَا أَرَادَ أَنْ يَدْعُوَ بِدَعْوَةٍ دَعَا بِهَا، فَإِذَا أَرَادَ أَنْ يَدْعُوَ بِدُعَاءٍ دَعَا بِهَا فِيهِ.

zāda muslimun fī riwāyatihi qāla: wakāna ʾanasun ʾidhā ʾarāda ʾan yadʿuwa bidaʿwatin daʿā bihā, faʾidhā ʾarāda ʾan yadʿuwa biduʿāʾin daʿā bihā fīhi.

Muslim added in his version: When Anas wished to make a single supplication, he used this one; when he wished to make a longer supplication, he included it.

[5/ 310] وَرَوَيْنَا فِي سُنَنِ النَّسَائِيِّ وَكِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمْ قَالَ:

[5/ 310] warawaynā fī sunani al-nasāʾiyyi wakitābi ibni al-sunniyyi, ʿan ʿabdi Allāhi bni jaʿfarin, ʿan ʿaliyyin raḍiya Allāhu ʿanhum qāla:

[5/310] We have transmitted in Sunan al-Nasāʾī and the book of Ibn al-Sunnī, from ʿAbd Allāh ibn Jaʿfar, from ʿAlī, may Allah be pleased with them, who said:

لَقَّنَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَؤُلَاءِ الْكَلِمَاتِ، وَأَمَرَنِي إِنْ نَزَلَ بِي كَرْبٌ أَوْ شِدَّةٌ أَنْ أَقُولَهَا:

laqqananī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama hāʾulāʾi al-kalimāti, waʾamaranī ʾin nazala bī karbun ʾaw shiddatun ʾan ʾaqūlahā:

The Messenger of Allah, may Allah bless him and grant him peace, taught me these words and instructed me to say them if distress or hardship befell me:

"لَا إِلَهَ إِلَّا اللَّهُ الْكَرِيمُ الْعَظِيمُ، سُبْحَانَهُ تَبَارَكَ اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ، الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ".

"lā ʾilāha ʾillā Allāhu al-karīmu al-ʿaẓīmu, subḥānahu tabāraka Allāhu rabbu al-ʿarshi al-ʿaẓīmi, al-ḥamdu li-llāhi rabbi al-ʿālamīna".

“There is no god but Allah, the Generous, the Magnificent. Glory be to Him. Exalted is Allah, Lord of the mighty Throne. Praise belongs to Allah, Lord of all worlds.”

وَكَانَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ يُلَقِّنُهَا وَيَنْفُثُ بِهَا عَلَى الْمَوْعُوكِ، وَيُعَلِّمُهَا الْمُغْتَرِبَةَ مِنْ بَنَاتِهِ.

wakāna ʿabdu Allāhi bnu jaʿfarin yulaqqinuhā wayanfuthu bihā ʿalā al-mawʿūki, wayuʿallimuhā al-mughtaribata min banātihi.

ʿAbd Allāh ibn Jaʿfar would teach these words and recite them while blowing lightly over someone suffering from fever. He also taught them to daughters of his who married outside the family.

قُلْتُ: الْمَوْعُوكُ: الْمَحْمُومُ، وَقِيلَ: هُوَ الَّذِي أَصَابَهُ مَغْثُ الْحُمَّى. وَالْمُغْتَرِبَةُ مِنَ النِّسَاءِ: الَّتِي تُزَوَّجُ إِلَى غَيْرِ أَقَارِبِهَا.

qultu: al-mawʿūku: al-maḥmūmu, waqīla: huwa alladhī ʾaṣābahu maghthu al-ḥummā. wa-al-mughtaribatu mina al-nisāʾi: allatī tuzawwaju ʾilā ghayri ʾaqāribihā.

I say: Al-mawʿūk means someone with a fever; another explanation is someone afflicted by the sickness and discomfort of fever. A woman described as al-mughtaribah is one who marries someone outside her relatives.

[6/ 311] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَبِي بَكْرَةَ رَضِيَ اللَّهُ عَنْهُ

[6/ 311] warawaynā fī sunani ʾabī dāwūda, ʿan ʾabī bakrata raḍiya Allāhu ʿanhu

[6/311] We have transmitted in Sunan Abī Dāwūd, from Abū Bakrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "دَعَوَاتُ الْمَكْرُوبِ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "daʿawātu al-makrūbi:

that the Messenger of Allah, may Allah bless him and grant him peace, said, “The supplications of someone in distress are:

اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ، لَا إِلَهَ إِلَّا أَنْتَ".

Allāhumma raḥmataka ʾarjū falā takilnī ʾilā nafsī ṭarfata ʿaynin, waʾaṣliḥ lī shaʾnī kullahu, lā ʾilāha ʾillā ʾanta".

‘O Allah, I hope for Your mercy, so do not leave me to myself for even the blink of an eye. Set all my affairs right for me. There is no god but You.’”

[7/ 312] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَابْنِ مَاجَهْ، عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ:

[7/ 312] warawaynā fī sunani ʾabī dāwūda wabni mājah, ʿan ʾasmāʾa binti ʿumaysin raḍiya Allāhu ʿanhā, qālat:

[7/312] We have transmitted in the Sunan collections of Abū Dāwūd and Ibn Mājah, from Asmāʾ bint ʿUmays, may Allah be pleased with her, who said:

قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: "أَلَا أُعَلِّمُكِ كَلِمَاتٍ تَقُولِينَهُنَّ عِنْدَ الْكَرْبِ أَوْ فِي الْكَرْبِ

qāla lī rasūlu Allāhi ṣallā Allāhu ʿalayhi waʾālihi wasallama: "ʾalā ʾuʿallimuki kalimātin taqūlīnahunna ʿinda al-karbi ʾaw fī al-karbi

The Messenger of Allah, may Allah bless him and his family and grant him peace, said to me, “Shall I teach you words to say when distress comes—or in distress:

اللَّهُ اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئًا".

Allāhu Allāhu rabbī lā ʾushriku bihi shayʾan".

‘Allah, Allah is my Lord; I associate nothing with Him.’”

Source page 215

[8/ 313] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَبِي قَتَادَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[8/ 313] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʾabī qatādata raḍiya Allāhu ʿanhu qāla:

[8/313] We have transmitted in the book of Ibn al-Sunnī, from Abū Qatādah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ قَرَأَ آيَةَ الْكُرْسِيِّ وَخَوَاتِيمَ سُورَةِ الْبَقَرَةِ عِنْدَ الْكَرْبِ، أَغَاثَهُ اللَّهُ عَزَّ وَجَلَّ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man qaraʾa ʾāyata al-kursiyyi wakhawātīma sūrati al-baqarati ʿinda al-karbi, ʾaghāthahu Allāhu ʿazza wajalla".

The Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever recites the Verse of the Throne and the closing verses of Sūrat al-Baqarah in distress, Allah, mighty and majestic, will come to his aid.”

[9/ 314] وَرَوَيْنَا فِيهِ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[9/ 314] warawaynā fīhi, ʿan saʿdi bni ʾabī waqqāṣin raḍiya Allāhu ʿanhu qāla:

[9/314] We have transmitted in the same book, from Saʿd ibn Abī Waqqāṣ, may Allah be pleased with him, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "إِنِّي لَأَعْلَمُ كَلِمَةً لَا يَقُولُهَا مَكْرُوبٌ إِلَّا فُرِّجَ عَنْهُ:

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "ʾinnī laʾaʿlamu kalimatan lā yaqūluhā makrūbun ʾillā furrija ʿanhu:

I heard the Messenger of Allah, may Allah bless him and grant him peace, say, “I know words which no distressed person says without being relieved:

كَلِمَةُ أَخِي يُونُسَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {فَنَادَى فِي الظُّلُمَاتِ: أَنْ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ} [الْأَنْبِيَاءِ: 87]".

kalimatu ʾakhī yūnusa ṣallā Allāhu ʿalayhi wasallama {fanādā fī al-ẓulumāti: ʾan lā ʾilāha ʾillā ʾanta subḥānaka ʾinnī kuntu mina al-ẓālimīna} [al-ʾanbiyāʾi: 87]".

the words of my brother Yūnus, may Allah bless him and grant him peace: ‘He called out in the darkness: There is no god but You. Glory be to You. I have indeed been among the wrongdoers’ [al-Anbiyāʾ 87].”

وَرَوَاهُ التِّرْمِذِيُّ عَنْ سَعْدٍ قَالَ:

warawāhu al-tirmidhiyyu ʿan saʿdin qāla:

Al-Tirmidhī related it from Saʿd, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "دَعْوَةُ ذِي النُّونِ إِذْ دَعَا رَبَّهُ وَهُوَ فِي بَطْنِ الْحُوتِ:

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "daʿwatu dhī al-nūni ʾidh daʿā rabbahu wahuwa fī baṭni al-ḥūti:

The Messenger of Allah, may Allah bless him and grant him peace, said, “The supplication of the man of the fish, when he called upon his Lord from the belly of the fish, was:

لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ، لَمْ يَدْعُ بِهَا رَجُلٌ مُسْلِمٌ فِي شَيْءٍ قَطُّ إِلَّا اِسْتَجَابَ لَهُ".

lā ʾilāha ʾillā ʾanta subḥānaka ʾinnī kuntu mina al-ẓālimīna, lam yadʿu bihā rajulun muslimun fī shayʾin qaṭṭu ʾillā istajāba lahu".

‘There is no god but You. Glory be to You. I have indeed been among the wrongdoers.’ No Muslim man ever supplicates with it about anything without Allah answering him.”

79 بَابُ مَا يَقُولُهُ إِذَا رَاعَهُ شَيْءٌ أَوْ فَزِعَ

79 bābu mā yaqūluhu ʾidhā rāʿahu shayʾun ʾaw faziʿa

79. Chapter on what to say when something frightens you or you are alarmed

[1/ 315] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ ثَوْبَانَ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 315] warawaynā fī kitābi ibni al-sunniyyi, ʿan thawbāna raḍiya Allāhu ʿanhu;

[1/315] We have transmitted in the book of Ibn al-Sunnī, from Thawbān, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رَاعَهُ شَيْءٌ قَالَ: "هُوَ اللَّهُ، اللَّهُ رَبِّي لَا شَرِيكَ لَهُ".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā rāʿahu shayʾun qāla: "huwa Allāhu, Allāhu rabbī lā sharīka lahu".

that when something frightened the Prophet, may Allah bless him and grant him peace, he would say, “He is Allah. Allah is my Lord; He has no partner.”

[2/ 316] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ؛

[2/ 316] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿan ʿamri bni shuʿaybin ʿan ʾabīhi ʿan jaddihi;

[2/316] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, from ʿAmr ibn Shuʿayb, from his father, from his grandfather:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَلِّمُهُمْ مِنَ الْفَزَعِ كَلِمَاتٍ: "أَعُوذُ

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yuʿallimuhum mina al-fazaʿi kalimātin: "ʾaʿūdhu

that the Messenger of Allah, may Allah bless him and grant him peace, used to teach them words against fright: “I seek refuge

Source page 216

بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ غَضَبِهِ وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ، وَأَنْ يَحْضُرُونِ"

bikalimāti Allāhi al-tāmmati min ghaḍabihi washarri ʿibādihi, wamin hamazāti al-shayāṭīni, waʾan yaḥḍurūni"

in the perfect words of Allah from His anger and the evil of His servants, from the incitements of devils, and from their presence with me.”

وَكَانَ عَبْدُ اللَّهِ بْنُ عَمْرٍو يُعَلِّمُهُنَّ مَنْ عَقَلَ مِنْ بَنِيهِ، وَمَنْ لَمْ يَعْقِلْ كَتَبَهُ فَعَلَّقَهُ عَلَيْهِ. قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

wakāna ʿabdu Allāhi bnu ʿamrin yuʿallimuhunna man ʿaqala min banīhi, waman lam yaʿqil katabahu faʿallaqahu ʿalayhi. qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

ʿAbd Allāh ibn ʿAmr taught these words to those of his sons old enough to understand. For those who could not understand, he wrote them down and hung the writing on them. Al-Tirmidhī said, “A good hadith.”

80 بَابُ مَا يَقُولُ إِذَا أَصَابَهُ هَمٌّ أَوْ حَزَنٌ

80 bābu mā yaqūlu ʾidhā ʾaṣābahu hammun ʾaw ḥazanun

80. Chapter on what to say when worry or sorrow befalls you

[1/ 317] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 317] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu qāla:

[1/317] We have transmitted in the book of Ibn al-Sunnī, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ أَصَابَهُ هَمٌّ أَوْ حَزَنٌ فَلْيَدْعُ بِهَذِهِ الْكَلِمَاتِ، يَقُولُ:

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man ʾaṣābahu hammun ʾaw ḥazanun falyadʿu bihādhihi al-kalimāti, yaqūlu:

The Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever is afflicted by worry or sorrow should supplicate with these words, saying:

أَنَا عَبْدُكَ اِبْنُ عَبْدِكَ اِبْنُ أَمَتِكَ فِي قَبْضَتِكَ، نَاصِيَتِي بِيَدِكَ، مَاضٍ فِيَّ حُكْمُكَ، عَدْلٌ فِيَّ قَضَاؤُكَ؛

ʾanā ʿabduka ibnu ʿabdika ibnu ʾamatika fī qabḍatika, nāṣiyatī biyadika, māḍin fiyya ḥukmuka, ʿadlun fiyya qaḍāʾuka;

‘I am Your servant, the son of Your servant and the son of Your maidservant, within Your grasp. My forelock is in Your hand. Your judgment over me takes effect, and Your decree concerning me is just.

أَسْأَلُكَ بِكُلِّ اِسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ،

ʾasʾaluka bikulli ismin huwa laka sammayta bihi nafsaka ʾaw ʾanzaltahu fī kitābika,

I ask You by every name belonging to You with which You have named Yourself, or which You have revealed in Your Book,

أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوِ اِسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ

ʾaw ʿallamtahu ʾaḥadan min khalqika, ʾawi istaʾtharta bihi fī ʿilmi al-ghaybi ʿindaka

or taught to any of Your creatures, or kept to Yourself in the knowledge of the unseen that is with You,

أَنْ تَجْعَلَ الْقُرْآنَ نُورَ صَدْرِي، وَرَبِيعَ قَلْبِي، وَجَلَاءَ حُزْنِي، وَذَهَابَ هَمِّي.

ʾan tajʿala al-qurʾāna nūra ṣadrī, warabīʿa qalbī, wajalāʾa ḥuznī, wadhahāba hammī.

to make the Quran the light of my breast, the springtime of my heart, the clearing of my sorrow, and the removal of my worry.’

فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: يَا رَسُولَ اللَّهِ! إِنَّ الْمَغْبُونَ لَمَنْ غُبِنَ هَؤُلَاءِ الْكَلِمَاتِ،

faqāla rajulun mina al-qawmi: yā rasūla Allāhi! ʾinna al-maghbūna laman ghubina hāʾulāʾi al-kalimāti,

A man among the people said, “Messenger of Allah, the truly deprived person is the one deprived of these words.”

فَقَالَ: أَجَلْ فَقُولُوهُنَّ وَعَلِّمُوهُنَّ، فَإِنَّهُ مَنْ قَالَهُنَّ اِلْتِمَاسَ مَا فِيهِنَّ أَذْهَبَ اللَّهُ تَعَالَى حُزْنَهُ، وَأَطَالَ فَرَحَهُ".

faqāla: ʾajal faqūlūhunna waʿallimūhunna, faʾinnahu man qālahunna iltimāsa mā fīhinna ʾadhhaba Allāhu taʿālā ḥuznahu, waʾaṭāla faraḥahu".

He replied, “Indeed. Say them and teach them, for whoever says them seeking what they contain, Allah Most High will remove his sorrow and prolong his joy.”

81 بَابُ مَا يَقُولُهُ إِذَا وَقَعَ فِي هَلَكَةٍ

81 bābu mā yaqūluhu ʾidhā waqaʿa fī halakatin

81. Chapter on what to say when facing destruction

[1/ 318] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 318] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla:

[1/318] We have transmitted in the book of Ibn al-Sunnī, from ʿAlī, may Allah be pleased with him, who said:

Source page 217

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "يَا عَلِيُّ! أَلَا أُعَلِّمُكَ كَلِمَاتٍ إِذَا وَقَعْتَ فِي وَرْطَةٍ قُلْتَهَا؟

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "yā ʿaliyyu! ʾalā ʾuʿallimuka kalimātin ʾidhā waqaʿta fī warṭatin qultahā?

The Messenger of Allah, may Allah bless him and grant him peace, said, “ʿAlī, shall I teach you words to say when you fall into grave danger?”

قُلْتُ: بَلَى، جَعَلَنِيَ اللَّهُ فِدَاءَكَ، قَالَ: إِذَا وَقَعْتَ فِي وَرْطَةٍ فَقُلْ:

qultu: balā, jaʿalaniya Allāhu fidāʾaka, qāla: ʾidhā waqaʿta fī warṭatin faqul:

I said, “Yes; may Allah make me your ransom.” He said, “When you fall into grave danger, say:

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.

bismi Allāhi al-raḥmāni al-raḥīmi, walā ḥawla walā quwwata ʾillā bi-llāhi al-ʿaliyyi al-ʿaẓīmi.

‘In the name of Allah, the Most Merciful, the Ever-Merciful. There is no power and no strength except through Allah, the Most High, the Magnificent.’

فَإِنَّ اللَّهَ تَعَالَى يَصْرِفُ بِهَا مَا شَاءَ مِنْ أَنْوَاعِ الْبَلَاءِ".

faʾinna Allāha taʿālā yaṣrifu bihā mā shāʾa min ʾanwāʿi al-balāʾi".

Through these words Allah Most High turns away whatever kinds of affliction He wills.”

قُلْتُ: الْوَرْطَةُ بِفَتْحِ الْوَاوِ وَإِسْكَانِ الرَّاءِ: وَهِيَ الْهَلَاكُ.

qultu: al-warṭatu bifatḥi al-wāwi waʾiskāni al-rāʾi: wahiya al-halāku.

I say: Al-warṭah, with fatḥah on the wāw and sukūn on the rāʾ, means destruction.

82 بَابُ مَا يَقُولُ إِذَا خَافَ قَوْمًا

82 bābu mā yaqūlu ʾidhā khāfa qawman

82. Chapter on what to say when afraid of a group of people

[1/ 319] رَوَيْنَا بِالْإِسْنَادِ الصَّحِيحِ فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 319] rawaynā bi-al-ʾisnādi al-ṣaḥīḥi fī sunani ʾabī dāwūda wa-al-nasāʾiyyi, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu;

[1/319] We have transmitted through an authentic chain in the Sunan collections of Abū Dāwūd and al-Nasāʾī, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا خَافَ قَوْمًا قَالَ: "اللَّهُمَّ إِنَّا نَجْعَلُكَ فِي نُحُورِهِمْ، وَنَعُوذُ بِكَ مِنْ شُرُورِهِمْ".

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā khāfa qawman qāla: "Allāhumma ʾinnā najʿaluka fī nuḥūrihim, wanaʿūdhu bika min shurūrihim".

that when the Prophet, may Allah bless him and grant him peace, feared a group of people, he would say, “O Allah, we place You before them to confront them, and we seek refuge in You from their evils.”

83 بَابُ مَا يَقُولُ إِذَا خَافَ سُلْطَانًا

83 bābu mā yaqūlu ʾidhā khāfa sulṭānan

83. Chapter on what to say when afraid of a ruler

[1/ 320] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[1/ 320] rawaynā fī kitābi ibni al-sunniyyi, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā qāla:

[1/320] We have transmitted in the book of Ibn al-Sunnī, from Ibn ʿUmar, may Allah be pleased with them both, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا خِفْتَ سُلْطَانًا أَوْ غَيْرَهُ، فَقُلْ:

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾidhā khifta sulṭānan ʾaw ghayrahu, faqul:

The Messenger of Allah, may Allah bless him and grant him peace, said, “If you fear a ruler or anyone else, say:

لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْحَكِيمُ، سُبْحَانَ اللَّهِ رَبِّ السَّمَٰوَاتِ السَّبْعِ وَرَبِّ الْعَرْشِ الْعَظِيمِ،

lā ʾilāha ʾillā Allāhu al-ḥalīmu al-ḥakīmu, subḥāna Allāhi rabbi al-samāwāti al-sabʿi warabbi al-ʿarshi al-ʿaẓīmi,

‘There is no god but Allah, the Forbearing, the Wise. Glory be to Allah, Lord of the seven heavens and Lord of the mighty Throne.

لَا إِلَهَ إِلَّا أَنْتَ، عَزَّ جَارُكَ، وَجَلَّ ثَنَاؤُكَ" وَيُسْتَحَبُّ أَنْ يَقُولَ مَا قَدَّمْنَاهُ فِي الْبَابِ السَّابِقِ مِنْ حَدِيثِ أَبِي مُوسَى.

lā ʾilāha ʾillā ʾanta, ʿazza jāruka, wajalla thanāʾuka" wayustaḥabbu ʾan yaqūla mā qaddamnāhu fī al-bābi al-sābiqi min ḥadīthi ʾabī mūsā.

There is no god but You. Mighty is the one under Your protection, and exalted is Your praise.’” It is also recommended to say what we cited in the preceding chapter from the hadith of Abū Mūsā.

Source page 218

84 بَابُ مَا يَقُولُ إِذَا نَظَرَ إِلَى عَدُوِّهِ

84 bābu mā yaqūlu ʾidhā naẓara ʾilā ʿaduwwihi

84. Chapter on what to say upon seeing one’s enemy

[1/ 321] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[1/ 321] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu, qāla:

[1/321] We have transmitted in the book of Ibn al-Sunnī, from Anas, may Allah be pleased with him, who said:

كُنَّا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةٍ فَلَقِيَ الْعَدُوَّ، فَسَمِعْتُهُ يَقُولُ:

kunnā maʿa al-nabiyyi ṣallā Allāhu ʿalayhi wasallama fī ghazwatin falaqiya al-ʿaduwwa, fasamiʿtuhu yaqūlu:

We were with the Prophet, may Allah bless him and grant him peace, on a campaign, and he encountered the enemy. I heard him say:

"يَا مَالِكَ يَوْمِ الدِّينِ إِيَّاكَ أَعْبُدُ وَإِيَّاكَ أَسْتَعِينُ" فَلَقَدْ رَأَيْتُ الرِّجَالَ تُصْرَعُ، تَضْرِبُهَا الْمَلَائِكَةُ مِنْ بَيْنِ أَيْدِيهَا وَمِنْ خَلْفِهَا.

"yā mālika yawmi al-dīni ʾiyyāka ʾaʿbudu waʾiyyāka ʾastaʿīnu" falaqad raʾaytu al-rijāla tuṣraʿu, taḍribuhā al-malāʾikatu min bayni ʾaydīhā wamin khalfihā.

“O Master of the Day of Judgment, You alone I worship, and You alone I ask for help.” I saw men being struck down, with the angels striking them from in front and behind.

وَيُسْتَحَبُّ مَا قَدَّمْنَاهُ فِي الْبَابِ السَّابِقِ مِنْ حَدِيثِ أَبِي مُوسَى.

wayustaḥabbu mā qaddamnāhu fī al-bābi al-sābiqi min ḥadīthi ʾabī mūsā.

What we cited in the preceding chapter from the hadith of Abū Mūsā is also recommended.

85 بَابُ مَا يَقُولُ إِذَا عَرَضَ لَهُ شَيْطَانٌ أَوْ خَافَهُ

85 bābu mā yaqūlu ʾidhā ʿaraḍa lahu shayṭānun ʾaw khāfahu

85. Chapter on what to say when a devil confronts you or you fear it

قَالَ اللَّهُ تَعَالَى: {وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ} [فُصِّلَتْ: 36]

qāla Allāhu taʿālā: {waʾimmā yanzaghannaka mina al-shayṭāni nazghun fastaʿidh bi-llāhi ʾinnahu huwa al-samīʿu al-ʿalīmu} [fuṣṣilat: 36]

Allah Most High says, “If an incitement from Satan stirs you, seek refuge in Allah. He is indeed the All-Hearing, the All-Knowing” [Fuṣṣilat 36].

وَقَالَ تَعَالَى: {وَإِذَا قَرَأْتَ الْقُرْآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ حِجَابًا مَسْتُورًا} [الْإِسْرَاءِ: 45]

waqāla taʿālā: {waʾidhā qaraʾta al-qurʾāna jaʿalnā baynaka wabayna alladhīna lā yuʾminūna bi-al-ʾākhirati ḥijāban mastūran} [al-ʾisrāʾi: 45]

The Most High also says, “When you recite the Quran, We place between you and those who do not believe in the Hereafter a hidden barrier” [al-Isrāʾ 45].

فَيَنْبَغِي أَنْ يَتَعَوَّذَ ثُمَّ يَقْرَأَ مِنَ الْقُرْآنِ مَا تَيَسَّرَ.

fayanbaghī ʾan yataʿawwadha thumma yaqraʾa mina al-qurʾāni mā tayassara.

One should therefore seek refuge and then recite whatever is easy from the Quran.

[1/ 322] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 322] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī al-dardāʾi raḍiya Allāhu ʿanhu qāla:

[1/322] We have transmitted in Ṣaḥīḥ Muslim, from Abū al-Dardāʾ, may Allah be pleased with him, who said:

"قَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي، فَسَمِعْنَاهُ يَقُولُ: أَعُوذُ بِاللَّهِ مِنْكَ،

"qāma rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuṣallī, fasamiʿnāhu yaqūlu: ʾaʿūdhu bi-llāhi minka,

“The Messenger of Allah, may Allah bless him and grant him peace, stood to pray, and we heard him say, ‘I seek refuge in Allah from you.’

ثُمَّ قَالَ: أَلْعَنُكَ بِلَعْنَةِ اللَّهِ ثَلَاثًا، وَبَسَطَ يَدَهُ كَأَنَّهُ يَتَنَاوَلُ شَيْئًا،

thumma qāla: ʾalʿanuka bilaʿnati Allāhi thalāthan, wabasaṭa yadahu kaʾannahu yatanāwalu shayʾan,

Then he said, ‘I curse you with Allah’s curse,’ three times, and stretched out his hand as though reaching for something.

فَلَمَّا فَرَغَ مِنَ الصَّلَاةِ قُلْنَا: يَا رَسُولَ اللَّهِ! سَمِعْنَاكَ تَقُولُ فِي الصَّلَاةِ شَيْئًا لَمْ نَسْمَعْكَ تَقُولُهُ قَبْلَ ذَلِكَ، وَرَأَيْنَاكَ بَسَطْتَ يَدَكَ،

falammā faragha mina al-ṣalāti qulnā: yā rasūla Allāhi! samiʿnāka taqūlu fī al-ṣalāti shayʾan lam nasmaʿka taqūluhu qabla dhālika, waraʾaynāka basaṭta yadaka,

When he finished the prayer, we said, ‘Messenger of Allah, we heard you say something in prayer that we had never heard you say before, and we saw you stretch out your hand.’

قَالَ: إِنَّ عَدُوَّ اللَّهِ إِبْلِيسَ جَاءَ بِشِهَابٍ مِنْ نَارٍ لِيَجْعَلَهُ فِي وَجْهِي، فَقُلْتُ: أَعُوذُ بِاللَّهِ مِنْكَ ثَلَاثَ مَرَّاتٍ،

qāla: ʾinna ʿaduwwa Allāhi ʾiblīsa jāʾa bishihābin min nārin liyajʿalahu fī wajhī, faqultu: ʾaʿūdhu bi-llāhi minka thalātha marrātin,

He said, ‘The enemy of Allah, Iblīs, came with a flaming brand to thrust into my face, so I said, “I seek refuge in Allah from you,” three times.

ثُمَّ قُلْتُ: أَلْعَنُكَ بِلَعْنَةِ اللَّهِ التَّامَّةِ فَاسْتَأْخَرَ ثَلَاثَ مَرَّاتٍ، ثُمَّ أَرَدْتُ أَنْ آخُذَهُ، وَاللَّهِ لَوْلَا

thumma qultu: ʾalʿanuka bilaʿnati Allāhi al-tāmmati fastaʾkhara thalātha marrātin, thumma ʾaradtu ʾan ʾākhudhahu, wa-Allāhi lawlā

Then I said, “I curse you with Allah’s complete curse,” and he drew back, three times. Then I wanted to seize him. By Allah, were it not for [78]

Source page 219

دَعْوَةُ أَخِي سُلَيْمَانَ لَأَصْبَحَ مُوثَقًا تَلْعَبُ بِهِ وِلْدَانُ أَهْلِ الْمَدِينَةِ".

daʿwatu ʾakhī sulaymāna laʾaṣbaḥa mūthaqan talʿabu bihi wildānu ʾahli al-madīnati".

the supplication of my brother Sulaymān, he would have been bound in the morning for the children of Madinah to play with.’”

قُلْتُ: وَيَنْبَغِي أَنْ يُؤَذِّنَ أَذَانَ الصَّلَاةِ.

qultu: wayanbaghī ʾan yuʾadhdhina ʾadhāna al-ṣalāti.

I say: One should also give the call to prayer.

[2/ 323] فَقَدْ رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ أَنَّهُ قَالَ:

[2/ 323] faqad rawaynā fī ṣaḥīḥi muslimin, ʿan suhayli bni ʾabī ṣāliḥin ʾannahu qāla:

[2/323] For we have transmitted in Ṣaḥīḥ Muslim, from Suhayl ibn Abī Ṣāliḥ, that he said:

أَرْسَلَنِي أَبِي إِلَى بَنِي حَارِثَةَ وَمَعِي غُلَامٌ لَنَا أَوْ صَاحِبٌ لَنَا، فَنَادَاهُ مُنَادٍ مِنْ حَائِطٍ بِاسْمِهِ،

ʾarsalanī ʾabī ʾilā banī ḥārithata wamaʿī ghulāmun lanā ʾaw ṣāḥibun lanā, fanādāhu munādin min ḥāʾiṭin bismihi,

My father sent me to Banū Ḥārithah, accompanied by a servant of ours—or a companion of ours. A voice called him by name from an orchard.

وَأَشْرَفَ الَّذِي مَعِي عَلَى الْحَائِطِ فَلَمْ يَرَ شَيْئًا، فَذَكَرْتُ ذَلِكَ لِأَبِي،

waʾashrafa alladhī maʿī ʿalā al-ḥāʾiṭi falam yara shayʾan, fadhakartu dhālika liʾabī,

The person with me looked into the orchard but saw nothing. I mentioned this to my father,

فَقَالَ: لَوْ شَعَرْتُ أَنَّكَ تَلْقَى هَذَا لَمْ أُرْسِلْكَ، وَلَكِنْ إِذَا سَمِعْتَ صَوْتًا فَنَادِ بِالصَّلَاةِ،

faqāla: law shaʿartu ʾannaka talqā hādhā lam ʾursilka, walākin ʾidhā samiʿta ṣawtan fanādi bi-al-ṣalāti,

and he said, “Had I known you would encounter this, I would not have sent you. But if you hear a voice, give the call to prayer.

فَإِنِّي سَمِعْتُ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ يُحَدِّثُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ:

faʾinnī samiʿtu ʾabā hurayrata raḍiya Allāhu ʿanhu yuḥaddithu ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla:

For I heard Abū Hurayrah, may Allah be pleased with him, relate from the Messenger of Allah, may Allah bless him and grant him peace, that he said:

"إِنَّ الشَّيْطَانَ إِذَا نُودِيَ بِالصَّلَاةِ أَدْبَرَ".

"ʾinna al-shayṭāna ʾidhā nūdiya bi-al-ṣalāti ʾadbara".

‘When the call to prayer is made, Satan flees.’”

86 بَابُ مَا يَقُولُ إِذَا غَلَبَهُ أَمْرٌ

86 bābu mā yaqūlu ʾidhā ghalabahu ʾamrun

86. Chapter on what to say when something overcomes you

[1/ 324] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 324] rawaynā fī ṣaḥīḥi muslimin ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/324] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الْمُؤْمِنُ الْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اللَّهِ تَعَالَى مِنَ الْمُؤْمِنِ الضَّعِيفِ، وَفِي كُلٍّ خَيْرٌ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "al-muʾminu al-qawiyyu khayrun waʾaḥabbu ʾilā Allāhi taʿālā mina al-muʾmini al-ḍaʿīfi, wafī kullin khayrun,

The Messenger of Allah, may Allah bless him and grant him peace, said, “The strong believer is better and more beloved to Allah Most High than the weak believer, though there is good in each.

اِحْرِصْ عَلَى مَا يَنْفَعُكَ، وَاسْتَعِنْ بِاللَّهِ وَلَا تَعْجِزَنَّ، وَإِنْ أَصَابَكَ شَيْءٌ فَلَا تَقُلْ: لَوْ أَنِّي فَعَلْتُ كَذَا كَانَ كَذَا وَكَذَا،

iḥriṣ ʿalā mā yanfaʿuka, wastaʿin bi-llāhi walā taʿjizanna, waʾin ʾaṣābaka shayʾun falā taqul: law ʾannī faʿaltu kadhā kāna kadhā wakadhā,

Strive for what benefits you, seek Allah’s help, and do not give way to helplessness. If something befalls you, do not say, ‘If only I had done this, such and such would have happened.’

Source page 220

وَلَكِنْ قُلْ قَدَرُ اللَّهِ وَمَا شَاءَ فَعَلَ، فَإِنَّ "لَوْ" تَفْتَحُ عَمَلَ الشَّيْطَانِ".

walākin qul qadaru Allāhi wamā shāʾa faʿala, faʾinna "law" taftaḥu ʿamala al-shayṭāni".

Instead say, ‘It is Allah’s decree, and He does whatever He wills,’ for ‘if only’ opens the way for Satan’s work.”

[2/ 325] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ عَوْفِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ؛

[2/ 325] warawaynā fī sunani ʾabī dāwūda, ʿan ʿawfi bni mālikin raḍiya Allāhu ʿanhu;

[2/325] We have transmitted in Sunan Abī Dāwūd, from ʿAwf ibn Mālik, may Allah be pleased with him,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَضَى بَيْنَ رَجُلَيْنِ فَقَالَ الْمَقْضِيُّ عَلَيْهِ لَمَّا أَدْبَرَ: حَسْبِيَ اللَّهُ وَنِعْمَ الْوَكِيلُ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qaḍā bayna rajulayni faqāla al-maqḍiyyu ʿalayhi lammā ʾadbara: ḥasbiya Allāhu waniʿma al-wakīlu,

that the Prophet, may Allah bless him and grant him peace, judged a dispute between two men. As the man against whom he ruled turned away, he said, “Allah is enough for me, and He is the best trustee.”

فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنَّ اللَّهَ تَعَالَى يَلُومُ عَلَى الْعَجْزِ، وَلَكِنْ عَلَيْكَ بِالْكَيْسِ

faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: "ʾinna Allāha taʿālā yalūmu ʿalā al-ʿajzi, walākin ʿalayka bi-al-kaysi

The Prophet, may Allah bless him and grant him peace, said: “Allah Most High blames helpless inaction. Rather, you must act resourcefully.

فَإِذَا غَلَبَكَ أَمْرٌ فَقُلْ حَسْبِيَ اللَّهُ وَنِعْمَ الْوَكِيلُ".

faʾidhā ghalabaka ʾamrun faqul ḥasbiya Allāhu waniʿma al-wakīlu".

Then, if something overcomes you, say, ‘Allah is enough for me, and He is the best trustee.’”

قُلْتُ: الْكَيْسُ بِفَتْحِ الْكَافِ وَإِسْكَانِ الْيَاءِ، وَيُطْلَقُ عَلَى مَعَانٍ: مِنْهَا الرِّفْقُ،

qultu: al-kaysu bifatḥi al-kāfi waʾiskāni al-yāʾi, wayuṭlaqu ʿalā maʿānin: minhā al-rifqu,

I say: Kays has a on the kāf and an unvowelled yāʾ. It has several meanings, one of which is gentleness.

فَمَعْنَاهُ وَاللَّهُ أَعْلَمُ: عَلَيْكَ بِالْعَمَلِ فِي رِفْقٍ بِحَيْثُ تُطِيقُ الدَّوَامَ عَلَيْهِ.

famaʿnāhu wa-Allāhu ʾaʿlamu: ʿalayka bi-al-ʿamali fī rifqin biḥaythu tuṭīqu al-dawāma ʿalayhi.

Its meaning here, and Allah knows best, is: act with gentleness, in a way you can sustain.

87 بَابُ مَا يَقُولُ إِذَا اِسْتَصْعَبَ عَلَيْهِ أَمْرٌ

87 bābu mā yaqūlu ʾidhā istaṣʿaba ʿalayhi ʾamrun

87 — Chapter on what to say when something becomes difficult

[1/ 326] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ؛

[1/ 326] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu;

[1/326] We have transmitted in Ibn al-Sunnī’s book, from Anas, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "اللَّهُمَّ لَا سَهْلَ إِلَّا مَا جَعَلْتَهُ سَهْلًا، وَأَنْتَ تَجْعَلُ الْحَزْنَ إِذَا شِئْتَ سَهْلًا"

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "Allāhumma lā sahla ʾillā mā jaʿaltahu sahlan, waʾanta tajʿalu al-ḥazna ʾidhā shiʾta sahlan"

that the Messenger of Allah, may Allah bless him and grant him peace, said: “O Allah, nothing is easy except what You make easy, and when You will, You make the rugged smooth.”

قُلْتُ: الْحَزْنُ بِفَتْحِ الْحَاءِ الْمُهْمَلَةِ وَإِسْكَانِ الزَّايِ: وَهُوَ غَلِيظُ الْأَرْضِ وَخَشِنُهَا.

qultu: al-ḥaznu bifatḥi al-ḥāʾi al-muhmalati waʾiskāni al-zāyi: wahuwa ghalīẓu al-ʾarḍi wakhashinuhā.

I say: Ḥazn has a on the undotted ḥāʾ and an unvowelled zāy; it means rough and rugged ground.

88 بَابُ مَا يَقُولُ إِذَا تَعَسَّرَتْ عَلَيْهِ مَعِيشَتُهُ

88 bābu mā yaqūlu ʾidhā taʿassarat ʿalayhi maʿīshatuhu

88 — Chapter on what to say when earning a living becomes difficult

[1/ 327] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا،

[1/ 327] rawaynā fī kitābi ibni al-sunniyyi, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā,

[1/327] We have transmitted in Ibn al-Sunnī’s book, from Ibn ʿUmar, may Allah be pleased with them both,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:"مَا يَمْنَعُ أَحَدَكُمْ إِذَا عَسُرَ عَلَيْهِ أَمْرُ مَعِيشَتِهِ أَنْ يَقُولَ إِذَا

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla:"mā yamnaʿu ʾaḥadakum ʾidhā ʿasura ʿalayhi ʾamru maʿīshatihi ʾan yaqūla ʾidhā

that the Prophet, may Allah bless him and grant him peace, said: “What prevents one of you, when his livelihood becomes difficult, from saying when he

Source page 221

خَرَجَ مِنْ بَيْتِهِ: بِسْمِ اللَّهِ عَلَى نَفْسِي وَمَالِي وَدِينِي،

kharaja min baytihi: bismi Allāhi ʿalā nafsī wamālī wadīnī,

leaves his house, ‘In the name of Allah, I place myself, my wealth and my religion under His protection.

اللَّهُمَّ رَضِّنِي بِقَضَائِكَ، وَبَارِكْ لِي فِيمَا قُدِّرَ لِي حَتَّى لَا أُحِبَّ تَعْجِيلَ مَا أَخَّرْتَ وَلَا تَأْخِيرَ مَا عَجَّلْتَ".

Allāhumma raḍḍinī biqaḍāʾika, wabārik lī fīmā quddira lī ḥattā lā ʾuḥibba taʿjīla mā ʾakhkharta walā taʾkhīra mā ʿajjalta".

O Allah, make me content with Your decree and bless what has been allotted to me, so that I do not wish to hasten what You have delayed or delay what You have hastened’?”

89 بَابُ مَا يَقُولُهُ لِدَفْعِ الْآفَاتِ

89 bābu mā yaqūluhu lidafʿi al-ʾāfāti

89 — Chapter on what to say to ward off harm

[1/ 328] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 328] rawaynā fī kitābi ibni al-sunniyyi, ʿan ʾanasi bni mālikin raḍiya Allāhu ʿanhu qāla:

[1/328] We have transmitted in Ibn al-Sunnī’s book that Anas ibn Mālik, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَا أَنْعَمَ اللَّهُ عَزَّ وَجَلَّ عَلَى عَبْدٍ نِعْمَةً فِي أَهْلٍ وَمَالٍ وَوَلَدٍ

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "mā ʾanʿama Allāhu ʿazza wajalla ʿalā ʿabdin niʿmatan fī ʾahlin wamālin wawaladin

The Messenger of Allah, may Allah bless him and grant him peace, said: “No servant whom Allah, mighty and majestic, blesses in his family, wealth or children,

فَقَالَ: مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ، فَيَرَى فِيهَا آفَةً دُونَ الْمَوْتِ".

faqāla: mā shāʾa Allāhu lā quwwata ʾillā bi-llāhi, fayarā fīhā ʾāfatan dūna al-mawti".

and who says, ‘What Allah wills; there is no power except through Allah,’ will see harm befall that blessing short of death.”

90 بَابُ مَا يَقُولُهُ إِذَا أَصَابَتْهُ نَكْبَةٌ قَلِيلَةٌ أَوْ كَثِيرَةٌ

90 bābu mā yaqūluhu ʾidhā ʾaṣābat-hu nakbatun qalīlatun ʾaw kathīratun

90 — Chapter on what to say when a small or great misfortune strikes

قَالَ اللَّهُ تَعَالَى: {وَبَشِّرِ الصَّابِرِينَ الَّذِينَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ.

qāla Allāhu taʿālā: {wabashshiri al-ṣābirīna alladhīna ʾidhā ʾaṣābat-hum muṣībatun qālū ʾinnā li-llāhi waʾinnā ʾilayhi rājiʿūna.

Allah Most High says: “Give good news to those who endure patiently: when misfortune strikes them, they say, ‘We belong to Allah, and to Him we will return.’

أُولَئِكَ عَلَيْهِمْ صَلَوَاتٌ مِنْ رَبِّهِمْ وَرَحْمَةٌ وَأُولَئِكَ هُمُ الْمُهْتَدُونَ} [الْبَقَرَةِ: 155156].

ʾulāʾika ʿalayhim ṣalawātun min rabbihim waraḥmatun waʾulāʾika humu al-muhtadūna} [al-baqarati: 155156].

Upon them are blessings and mercy from their Lord, and they are the rightly guided” [al-Baqarah: 155–156]. [79]

[1/ 329] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَبِي هُرَيْرَةَ قَالَ:

[1/ 329] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʾabī hurayrata qāla:

[1/329] We have transmitted in Ibn al-Sunnī’s book that Abū Hurayrah said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لِيَسْتَرْجِعْ أَحَدُكُمْ فِي كُلِّ شَيْءٍ حَتَّى فِي شِسْعِ نَعْلِهِ، فَإِنَّهَا مِنَ الْمَصَائِبِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "liyastarjiʿ ʾaḥadukum fī kulli shayʾin ḥattā fī shisʿi naʿlihi, faʾinnahā mina al-maṣāʾibi".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Let each of you say, ‘We belong to Allah, and to Him we will return,’ for everything, even his sandal strap, for these are among the misfortunes.”

Source page 222

قُلْتُ: الشِّسْعُ: بِكَسْرِ الشِّينِ الْمُعْجَمَةِ ثُمَّ بِإِسْكَانِ السِّينِ الْمُهْمَلَةِ، وَهُوَ أَحَدُ سُيُورِ النَّعْلِ الَّتِي تُشَدُّ إِلَى زِمَامِهَا.

qultu: al-shisʿu: bikasri al-shīni al-muʿjamati thumma biʾiskāni al-sīni al-muhmalati, wahuwa ʾaḥadu suyūri al-naʿli allatī tushaddu ʾilā zimāmihā.

I say: Shisʿ has i on the dotted shīn, followed by an unvowelled undotted sīn. It is one of the sandal’s leather straps fastened to its thong.

91 بَابُ مَا يَقُولُهُ إِذَا كَانَ عَلَيْهِ دَيْنٌ عَجَزَ عَنْهُ

91 bābu mā yaqūluhu ʾidhā kāna ʿalayhi daynun ʿajaza ʿanhu

91 — Chapter on what to say when burdened with a debt one cannot pay

[1/ 330] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ

[1/ 330] rawaynā fī kitābi al-tirmidhiyyi ʿan ʿaliyyin raḍiya Allāhu ʿanhu

[1/330] We have transmitted in al-Tirmidhī’s book, from ʿAlī, may Allah be pleased with him,

أَنَّ مُكَاتَبًا جَاءَهُ فَقَالَ: إِنِّي عَجَزْتُ عَنْ كِتَابَتِي فَأَعِنِّي،

ʾanna mukātaban jāʾahu faqāla: ʾinnī ʿajaztu ʿan kitābatī faʾaʿinnī,

that a slave under a contract to buy his freedom came to him and said, “I cannot meet my contractual payments; help me.”

قَالَ: أَلَا أُعَلِّمُكَ كَلِمَاتٍ عَلَّمَنِيهِنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، لَوْ كَانَ عَلَيْكَ مِثْلُ جَبَلِ صِيرٍ دَيْنًا أَدَّاهُ عَنْكَ؟

qāla: ʾalā ʾuʿallimuka kalimātin ʿallamanīhinna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama, law kāna ʿalayka mithlu jabali ṣīrin daynan ʾaddāhu ʿanka?

He replied: “Shall I teach you words the Messenger of Allah, may Allah bless him and grant him peace, taught me? Even if you owed a debt as great as Mount Ṣīr, He would settle it for you.

قُلْ: "اللَّهُمَّ اِكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ، وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qul: "Allāhumma ikfinī biḥalālika ʿan ḥarāmika, waʾaghninī bifaḍlika ʿamman siwāka" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Say: ‘O Allah, let what You permit suffice me against what You forbid, and through Your bounty make me independent of all besides You.’” Al-Tirmidhī said: “A fair hadith.”

وَقَدْ قَدَّمْنَا فِي بَابِ مَا يُقَالُ عِنْدَ الصَّبَاحِ وَالْمَسَاءِ حَدِيثَ أَبِي دَاوُدَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ

waqad qaddamnā fī bābi mā yuqālu ʿinda al-ṣabāḥi wa-al-masāʾi ḥadītha ʾabī dāwūda, ʿan ʾabī saʿīdin al-khudriyyi

In the chapter on what to say morning and evening, we have already given Abū Dāwūd’s hadith from Abū Saʿīd al-Khudrī

فِي قِصَّةِ الرَّجُلِ الصَّحَابِيِّ الَّذِي يُقَالُ لَهُ أَبُو أُمَامَةَ، وَقَوْلِهِ "هُمُومٌ لَزِمَتْنِي وَدُيُونٌ".

fī qiṣṣati al-rajuli al-ṣaḥābiyyi alladhī yuqālu lahu ʾabū ʾumāmata, waqawlihi "humūmun lazimatnī waduyūnun".

concerning the Companion named Abū Umāmah and his words, “Worries and debts have weighed upon me.”

92 بَابُ مَا يَقُولُهُ مَنْ بُلِيَ بِالْوَحْشَةِ

92 bābu mā yaqūluhu man buliya bi-al-waḥshati

92 — Chapter on what to say when troubled by fear and loneliness

[1/ 331] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنِ الْوَلِيدِ بْنِ الْوَلِيدِ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ قَالَ: يَارَسُولَ اللَّهِ! إِنِّي أَجِدُ وَحْشَةً،

[1/ 331] rawaynā fī kitābi ibni al-sunniyyi, ʿani al-walīdi bni al-walīdi raḍiya Allāhu ʿanhu ʾannahu qāla: yārasūla Allāhi! ʾinnī ʾajidu waḥshatan,

[1/331] We have transmitted in Ibn al-Sunnī’s book that al-Walīd ibn al-Walīd, may Allah be pleased with him, said: “Messenger of Allah, I feel fear and loneliness.”

قَالَ:"إِذَا أَخَذْتَ مَضْجَعَكَ فَقُلْ: أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ غَضَبِهِ وَعِقَابِهِ وَشَرِّ عِبَادِهِ،

qāla:"ʾidhā ʾakhadhta maḍjaʿaka faqul: ʾaʿūdhu bikalimāti Allāhi al-tāmmāti min ghaḍabihi waʿiqābihi washarri ʿibādihi,

He said: “When you lie down to sleep, say, ‘I seek refuge in Allah’s perfect words from His anger and punishment and from the evil of His servants,

وَمِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَنْ يَحْضُرُونِ. فَإِنَّهَا لَا تَضُرُّكَ أَوْ لَا تَقْرَبُكَ".

wamin hamazāti al-shayāṭīni waʾan yaḥḍurūni. faʾinnahā lā taḍurruka ʾaw lā taqrabuka".

and from the incitements of the devils and their presence with me.’ They will not harm you—or will not come near you.”

[2/ 332] وَرَوَيْنَا فِيهِ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[2/ 332] warawaynā fīhi, ʿani al-barāʾi bni ʿāzibin raḍiya Allāhu ʿanhumā qāla:

[2/332] We have also transmitted in it that al-Barāʾ ibn ʿĀzib, may Allah be pleased with them both, said:

أَتَى

ʾatā

There came to

Source page 223

رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ يَشْكُو إِلَيْهِ الْوَحْشَةَ، فَقَالَ:

rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama rajulun yashkū ʾilayhi al-waḥshata, faqāla:

the Messenger of Allah, may Allah bless him and grant him peace, a man complaining of fear and loneliness. He said:

"أَكْثِرْ مِنْ أَنْ تَقُولَ: سُبْحَانَ الْمَلِكِ الْقُدُّوسِ رَبِّ الْمَلَائِكَةِ وَالرُّوحِ، جَلَّلْتَ السَّمَوَاتِ وَالْأَرْضَ بِالْعِزَّةِ وَالْجَبَرُوتِ"،

"ʾakthir min ʾan taqūla: subḥāna al-maliki al-quddūsi rabbi al-malāʾikati wa-al-rūḥi, jallalta al-samāwāti wa-al-ʾarḍa bi-al-ʿizzati wa-al-jabarūti",

“Say often: ‘Glory be to the King, the Holy, Lord of the angels and the Spirit. You have clothed the heavens and the earth in might and power.’”

فَقَالَهَا الرَّجُلُ فَذَهَبَتْ عَنْهُ الْوَحْشَةُ.

faqālahā al-rajulu fadhahabat ʿanhu al-waḥshatu.

The man said these words, and his fear and loneliness left him.

93 بَابُ مَا يَقُولُهُ مَنْ بُلِيَ بِالْوَسْوَسَةِ

93 bābu mā yaqūluhu man buliya bi-al-waswasati

93 — Chapter on what to say when afflicted by intrusive whisperings

قَالَ اللَّهُ تَعَالَى: {وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ} [فُصِّلَتْ:36]

qāla Allāhu taʿālā: {waʾimmā yanzaghannaka mina al-shayṭāni nazghun fastaʿidh bi-llāhi ʾinnahu huwa al-samīʿu al-ʿalīmu} [fuṣṣilat:36]

Allah Most High says: “If a prompting from Satan provokes you, seek refuge in Allah. He is the All-Hearing, the All-Knowing” [Fuṣṣilat: 36].

فَأَحْسَنُ مَا يُقَالُ مَا أَدَّبَنَا اللَّهُ تَعَالَى بِهِ وَأَمَرَنَا بِقَوْلِهِ.

faʾaḥsanu mā yuqālu mā ʾaddabanā Allāhu taʿālā bihi waʾamaranā biqawlihi.

The best words to say, then, are those Allah Most High has taught us and commanded us to say.

[1/ 333] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 333] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[1/333] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim that Abū Hurayrah, may Allah be pleased with him, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ: مَنْ خَلَقَ كَذَا، مَنْ خَلَقَ كَذَا،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "yaʾtī al-shayṭānu ʾaḥadakum fayaqūlu: man khalaqa kadhā, man khalaqa kadhā,

The Messenger of Allah, may Allah bless him and grant him peace, said: “Satan comes to one of you and says, ‘Who created this? Who created that?’

حَتَّى يَقُولَ: مَنْ خَلَقَ رَبَّكَ؟ فَإِذَا بَلَغَ ذَلِكَ فَلْيَسْتَعِذْ بِاللَّهِ وَلْيَنْتَهِ"

ḥattā yaqūla: man khalaqa rabbaka? faʾidhā balagha dhālika falyastaʿidh bi-llāhi walyantahi"

until he says, ‘Who created your Lord?’ When it reaches that point, let the person seek refuge in Allah and stop.”

وَفِي رِوَايَةٍ فِي الصَّحِيحِ: "لَا يَزَالُ النَّاسُ يَتَسَاءَلُونَ حَتَّى يُقَالَ هَذَا: خَلَقَ اللَّهُ الْخَلْقَ، فَمَنْ خَلَقَ اللَّهَ؟

wafī riwāyatin fī al-ṣaḥīḥi: "lā yazālu al-nāsu yatasāʾalūna ḥattā yuqāla hādhā: khalaqa Allāhu al-khalqa, faman khalaqa Allāha?

Another version in the Ṣaḥīḥ says: “People will keep questioning one another until this is said: ‘Allah created creation, so who created Allah?’

فَمَنْ وَجَدَ مِنْ ذَلِكَ شَيْئًا فَلْيَقُلْ: آمَنْتُ بِاللَّهِ وَرُسُلِهِ".

faman wajada min dhālika shayʾan falyaqul: ʾāmantu bi-llāhi warusulihi".

Whoever experiences any of this should say, ‘I believe in Allah and His messengers.’”

[2/ 334] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ:

[2/ 334] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā, qālat:

[2/334] We have transmitted in Ibn al-Sunnī’s book that ʿĀʾishah, may Allah be pleased with her, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ وَجَدَ مِنْ هَذَا الْوَسْوَاسِ فَلْيَقُلْ: آمَنَّا بِاللَّهِ وَبِرُسُلِهِ ثَلَاثًا. فَإِنَّ ذَلِكَ يَذْهَبُ عَنْهُ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "man wajada min hādhā al-waswāsi falyaqul: ʾāmannā bi-llāhi wabirusulihi thalāthan. faʾinna dhālika yadhhabu ʿanhu".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Whoever experiences these whisperings should say, ‘We believe in Allah and His messengers,’ three times. They will then leave him.”

[3/ 335] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِي

[3/ 335] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿuthmāna bni ʾabī al-ʿāṣī

[3/335] We have transmitted in Ṣaḥīḥ Muslim, from ʿUthmān ibn Abī al-ʿĀṣī,

Source page 224

رَضِيَ اللَّهُ عَنْهُ قَالَ:

raḍiya Allāhu ʿanhu qāla:

may Allah be pleased with him, that he said:

قُلْتُ يَا رَسُولَ اللَّهِ إِنَّ الشَّيْطَانَ قَدْ حَالَ بَيْنِي وَبَيْنَ صَلَاتِي وَقِرَاءَتِي يُلَبِّسُهَا عَلَيَّ،

qultu yā rasūla Allāhi ʾinna al-shayṭāna qad ḥāla baynī wabayna ṣalātī waqirāʾatī yulabbisuhā ʿalayya,

I said, “Messenger of Allah, Satan has come between me and my prayer and recitation, confusing them for me.”

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "ذَلِكَ شَيْطَانٌ يُقَالُ لَهُ خَنْزَبٌ،

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "dhālika shayṭānun yuqālu lahu khanzabun,

The Messenger of Allah, may Allah bless him and grant him peace, said: “That is a devil called Khanzab.

فَإِذَا أَحْسَسْتَهُ فَتَعَوَّذْ بِاللَّهِ مِنْهُ وَاتْفُلْ عَنْ يَسَارِكَ ثَلَاثًا" فَفَعَلْتُ ذَلِكَ فَأَذْهَبَهُ اللَّهُ عَنْهُ.

faʾidhā ʾaḥsastahu fataʿawwadh bi-llāhi minhu watful ʿan yasārika thalāthan" fafaʿaltu dhālika faʾadhhabahu Allāhu ʿanhu.

When you sense him, seek refuge in Allah from him and spit lightly to your left three times.” I did that, and Allah drove him away from him. [80]

قُلْتُ: خَنْزَبٌ بِخَاءٍ مُعْجَمَةٍ ثُمَّ نُونٍ سَاكِنَةٍ ثُمَّ زَايٍ مَفْتُوحَةٍ ثُمَّ بَاءٍ مُوَحَّدَةٍ،

qultu: khanzabun bikhāʾin muʿjamatin thumma nūnin sākinatin thumma zāyin maftūḥatin thumma bāʾin muwaḥḥadatin,

I say: Khanzab is written with a dotted khāʾ, then an unvowelled nūn, then a zāy with a, then a bāʾ with one dot.

وَاخْتَلَفَ الْعُلَمَاءُ فِي ضَبْطِ الْخَاءِ مِنْهُ، فَمِنْهُمْ مَنْ فَتَحَهَا، وَمِنْهُمْ مَنْ كَسَرَهَا، وَهَذَانِ مَشْهُورَانِ،

wakhtalafa al-ʿulamāʾu fī ḍabṭi al-khāʾi minhu, faminhum man fataḥahā, waminhum man kasarahā, wahadhāni mashhūrāni,

Scholars differed about the vowel on its khāʾ: some gave it a, others i. Both are well known.

وَمِنْهُمْ مَنْ ضَمَّهَا حَكَاهُ اِبْنُ الْأَثِيرِ فِي نِهَايَةِ الْغَرِيبِ، وَالْمَعْرُوفُ الْفَتْحُ وَالْكَسْرُ.

waminhum man ḍammahā ḥakāhu ibnu al-ʾathīri fī nihāyati al-gharībi, wa-al-maʿrūfu al-fatḥu wa-al-kasru.

Some gave it u, as Ibn al-Athīr reports in Nihāyat al-gharīb; the familiar pronunciations, however, are with a and i.

[4/ 336] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ بِإِسْنَادٍ جَيِّدٍ، عَنْ أَبِي زُمَيْلٍ قَالَ:

[4/ 336] warawaynā fī sunani ʾabī dāwūda biʾisnādin jayyidin, ʿan ʾabī zumaylin qāla:

[4/336] We have transmitted in Sunan Abī Dāwūd, through a good chain, that Abū Zumayl said:

قُلْتُ لِابْنِ عَبَّاسٍ: مَا شَيْءٌ أَجِدُهُ فِي صَدْرِي؟ قَالَ: مَا هُوَ؟ قُلْتُ: وَاللَّهِ لَا أَتَكَلَّمُ بِهِ،

qultu libni ʿabbāsin: mā shayʾun ʾajiduhu fī ṣadrī? qāla: mā huwa? qultu: wa-Allāhi lā ʾatakallamu bihi,

I said to Ibn ʿAbbās, “What is this thing I feel in my breast?” He asked, “What is it?” I said, “By Allah, I will not speak it.”

فَقَالَ لِي: أَشَيْءٌ مِنْ شَكٍّ؟ وَضَحِكَ وَقَالَ: مَا نَجَا مِنْهُ أَحَدٌ

faqāla lī: ʾashayʾun min shakkin? waḍaḥika waqāla: mā najā minhu ʾaḥadun

He said to me, “Is it some doubt?” He laughed and said, “No one escaped it,

حَتَّى أَنْزَلَ اللَّهُ تَعَالَى: {فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْزَلْنَا إِلَيْكَ} الْآيَةَ، [يُونُسَ:94]

ḥattā ʾanzala Allāhu taʿālā: {faʾin kunta fī shakkin mimmā ʾanzalnā ʾilayka} al-ʾāyata, [yūnusa:94]

until Allah Most High sent down the verse, ‘If you are in doubt about what We have sent down to you’ [Yūnus: 94].”

فَقَالَ لِي: إِذَا وَجَدْتَ فِي نَفْسِكَ شَيْئًا فَقُلْ {هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ} [الْحَدِيدِ:3].

faqāla lī: ʾidhā wajadta fī nafsika shayʾan faqul {huwa al-ʾawwalu wa-al-ʾākhiru wa-al-ẓāhiru wa-al-bāṭinu wahuwa bikulli shayʾin ʿalīmun} [al-ḥadīdi:3].

Then he said to me, “If you find anything within yourself, say, ‘He is the First and the Last, the Manifest and the Hidden, and He knows all things’ [al-Ḥadīd: 3].”

Source page 225

وَرَوَيْنَا بِإِسْنَادِنَا الصَّحِيحِ فِي رِسَالَةِ الْأُسْتَاذِ أَبِي الْقَاسِمِ الْقُشَيْرِيِّ رَحِمَهُ اللَّهُ،

warawaynā biʾisnādinā al-ṣaḥīḥi fī risālati al-ʾustādhi ʾabī al-qāsimi al-qushayriyyi raḥimahu Allāhu,

We have transmitted through our sound chain, in the Risālah of the master Abū al-Qāsim al-Qushayrī, may Allah have mercy on him,

عَنْ أَحْمَدَ بْنِ عَطَاءٍ الرُّوذْبَارِيِّ السَّيِّدِ الْجَلِيلِ رَضِيَ اللَّهُ عَنْهُ قَالَ: كَانَ لِيَ اِسْتِقْصَاءٌ فِي أَمْرِ الطَّهَارَةِ،

ʿan ʾaḥmada bni ʿaṭāʾin al-rūdhbāriyyi al-sayyidi al-jalīli raḍiya Allāhu ʿanhu qāla: kāna liya istiqṣāʾun fī ʾamri al-ṭahārati,

that the eminent master Aḥmad ibn ʿAṭāʾ al-Rūdhbārī, may Allah be pleased with him, said: “I used to go to extremes over ritual purification.

وَضَاقَ صَدْرِي لَيْلَةً لِكَثْرَةِ مَا صَبَبْتُ مِنَ الْمَاءِ وَلَمْ يَسْكُنْ قَلْبِي، فَقُلْتُ: يَا رَبِّ عَفْوَكَ عَفْوَكَ،

waḍāqa ṣadrī laylatan likathrati mā ṣababtu mina al-māʾi walam yaskun qalbī, faqultu: yā rabbi ʿafwaka ʿafwaka,

One night I became distressed at how much water I had poured, yet my heart was still unsettled. I said, ‘My Lord, Your pardon! Your pardon!’

فَسَمِعْتُ هَاتِفًا يَقُولُ: الْعَفْوُ فِي الْعِلْمِ، فَزَالَ عَنِّي ذَلِكَ.

fasamiʿtu hātifan yaqūlu: al-ʿafwu fī al-ʿilmi, fazāla ʿannī dhālika.

I heard an unseen voice say, ‘Pardon lies in knowledge,’ and that affliction left me.”

وَقَالَ بَعْضُ الْعُلَمَاءِ: يُسْتَحَبُّ قَوْلُ "لَا إِلَهَ إِلَّا اللَّهُ" لِمَنِ اُبْتُلِيَ بِالْوَسْوَسَةِ فِي الْوُضُوءِ أَوْ فِي الصَّلَاةِ أَوْ شِبْهِهِمَا،

waqāla baʿḍu al-ʿulamāʾi: yustaḥabbu qawlu "lā ʾilāha ʾillā Allāhu" limani ubtuliya bi-al-waswasati fī al-wuḍūʾi ʾaw fī al-ṣalāti ʾaw shibhihimā,

Some scholars said: Saying “There is no god but Allah” is recommended for anyone troubled by intrusive doubts about ablution, prayer or similar matters.

فَإِنَّ الشَّيْطَانَ إِذَا سَمِعَ الذِّكْرَ خَنَسَ: أَيْ تَأَخَّرَ وَبَعُدَ، وَلَا إِلَهَ إِلَّا اللَّهُ رَأْسُ الذِّكْرِ،

faʾinna al-shayṭāna ʾidhā samiʿa al-dhikra khanasa: ʾay taʾakhkhara wabaʿuda, walā ʾilāha ʾillā Allāhu raʾsu al-dhikri,

When Satan hears remembrance, he withdraws—that is, he retreats and moves away—and “There is no god but Allah” is the foremost remembrance.

وَلِذَلِكَ اِخْتَارَ السَّادَةُ الْأَجِلَّةُ مِنْ صَفْوَةِ هَذِهِ الْأُمَّةِ أَهْلُ تَرْبِيَةِ السَّالِكِينَ وَتَأْدِيبِ الْمُرِيدِينَ

walidhālika ikhtāra al-sādatu al-ʾajillatu min ṣafwati hādhihi al-ʾummati ʾahlu tarbiyati al-sālikīna wataʾdībi al-murīdīna

For this reason, the revered masters among the chosen members of this community, who train spiritual travellers and discipline seekers,

قَوْلَ: لَا إِلَهَ إِلَّا اللَّهُ لِأَهْلِ الْخَلْوَةِ وَأَمَرُوهُمْ بِالْمُدَاوَمَةِ عَلَيْهَا،

qawla: lā ʾilāha ʾillā Allāhu liʾahli al-khalwati waʾamarūhum bi-al-mudāwamati ʿalayhā,

chose the saying “There is no god but Allah” for those in spiritual retreat and instructed them to persevere in it.

وَقَالُوا: أَنْفَعُ عِلَاجٍ فِي دَفْعِ الْوَسْوَسَةِ الْإِقْبَالُ عَلَى ذِكْرِ اللَّهِ تَعَالَى وَالْإِكْثَارُ مِنْهُ.

waqālū: ʾanfaʿu ʿilājin fī dafʿi al-waswasati al-ʾiqbālu ʿalā dhikri Allāhi taʿālā wa-al-ʾikthāru minhu.

They said: “The most beneficial remedy for dispelling intrusive whisperings is to turn toward remembering Allah Most High and to do so abundantly.”

وَقَالَ السَّيِّدُ الْجَلِيلُ أَحْمَدُ بْنُ أَبِي الْحَوَارِيِّ بِفَتْحِ الرَّاءِ وَكَسْرِهَا شَكَوْتُ إِلَى أَبِي سُلَيْمَانَ الدَّارَانِيِّ الْوَسْوَاسَ،

waqāla al-sayyidu al-jalīlu ʾaḥmadu bnu ʾabī al-ḥawāriyyi bifatḥi al-rāʾi wakasrihā shakawtu ʾilā ʾabī sulaymāna al-dārāniyyi al-waswāsa,

The eminent master Aḥmad ibn Abī al-Ḥawārī—with either a or i on the rāʾ—said: “I complained to Abū Sulaymān al-Dārānī about intrusive whisperings.

فَقَالَ: إِذَا أَرَدْتَ أَنْ يَنْقَطِعَ عَنْكَ، فَأَيَّ وَقْتٍ أَحْسَسْتَ بِهِ فَافْرَحْ، فَإِنَّكَ إِذَا فَرِحْتَ بِهِ اِنْقَطَعَ عَنْكَ،

faqāla: ʾidhā ʾaradta ʾan yanqaṭiʿa ʿanka, faʾayya waqtin ʾaḥsasta bihi fafraḥ, faʾinnaka ʾidhā fariḥta bihi inqaṭaʿa ʿanka,

He said: ‘If you want them to stop, rejoice whenever you sense them. If you rejoice at them, they will stop,

لِأَنَّهُ لَيْسَ شَيْءٌ أَبْغَضَ إِلَى الشَّيْطَانِ مِنْ سُرُورِ الْمُؤْمِنِ، وَإِنِ اِغْتَمَمْتَ بِهِ زَادَكَ.

liʾannahu laysa shayʾun ʾabghaḍa ʾilā al-shayṭāni min surūri al-muʾmini, waʾini ightamamta bihi zādaka.

because nothing is more hateful to Satan than a believer’s happiness. If you are distressed by them, he will increase them.’”

قُلْتُ: وَهَذَا مِمَّا يُؤَيِّدُ مَا قَالَهُ بَعْضُ الْأَئِمَّةِ: إِنَّ الْوَسْوَاسَ إِنَّمَا يُبْتَلَى بِهِ مَنْ كَمُلَ إِيمَانُهُ، فَإِنَّ اللِّصَّ لَا يَقْصِدُ بَيْتًا خَرِبًا.

qultu: wahādhā mimmā yuʾayyidu mā qālahu baʿḍu al-ʾaʾimmati: ʾinna al-waswāsa ʾinnamā yubtalā bihi man kamula ʾīmānuhu, faʾinna al-liṣṣa lā yaqṣidu baytan khariban.

I say: This supports the statement of some imams that intrusive whisperings afflict those whose faith is complete: a thief does not seek out a ruined house.

94 بَابُ مَا يُقْرَأُ عَلَى الْمَعْتُوهِ وَالْمَلْدُوغِ

94 bābu mā yuqraʾu ʿalā al-maʿtūhi wa-al-maldūghi

94 — Chapter on what to recite over someone mentally afflicted or stung

[1/ 337] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 337] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu qāla:

[1/337] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim that Abū Saʿīd al-Khudrī, may Allah be pleased with him, said:

اِنْطَلَقَ نَفَرٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفْرَةٍ سَافَرُوهَا،

inṭalaqa nafarun min ʾaṣḥābi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fī safratin sāfarūhā,

A group of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, set out on a journey.

حَتَّى نَزَلُوا عَلَى حَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ، فَاسْتَضَافُوهُمْ فَأَبَوْا

ḥattā nazalū ʿalā ḥayyin min ʾaḥyāʾi al-ʿarabi, fastaḍāfūhum faʾabaw

They stopped among an Arab clan and asked them for hospitality, but the clan refused

Source page 226

أَنْ يُضَيِّفُوهُمْ، فَلُدِغَ سَيِّدُ ذَلِكَ الْحَيِّ، فَسَعَوْا لَهُ بِكُلِّ شَيْءٍ لَا يَنْفَعُهُ شَيْءٌ،

ʾan yuḍayyifūhum, faludigha sayyidu dhālika al-ḥayyi, fasaʿaw lahu bikulli shayʾin lā yanfaʿuhu shayʾun,

to receive them. The chief of that clan was then stung. They tried everything for him, but nothing helped.

فَقَالَ بَعْضُهُمْ: لَوْ أَتَيْتُمْ هَؤُلَاءِ الرَّهْطَ الَّذِينَ نَزَلُوا لَعَلَّهُمْ أَنْ يَكُونَ عِنْدَهُمْ بَعْضُ شَيْءٍ،

faqāla baʿḍuhum: law ʾataytum hāʾulāʾi al-rahṭa alladhīna nazalū laʿallahum ʾan yakūna ʿindahum baʿḍu shayʾin,

Some of them said, “Why not go to that group who have stopped here? Perhaps they have something that could help.”

فَأَتَوْهُمْ فَقَالُوا: يَا أَيُّهَا الرَّهْطُ إِنَّ سَيِّدَنَا لُدِغَ وَسَعَيْنَا لَهُ بِكُلِّ شَيْءٍ لَا يَنْفَعُهُ شَيْءٌ،

faʾatawhum faqālū: yā ʾayyuhā al-rahṭu ʾinna sayyidanā ludigha wasaʿaynā lahu bikulli shayʾin lā yanfaʿuhu shayʾun,

They went to them and said, “Gentlemen, our chief has been stung. We have tried everything for him, but nothing helps.

فَهَلْ عِنْدَ أَحَدٍ مِنْكُمْ مِنْ شَيْءٍ؟ قَالَ بَعْضُهُمْ: إِنِّي وَاللَّهِ لَأَرْقِي،

fahal ʿinda ʾaḥadin minkum min shayʾin? qāla baʿḍuhum: ʾinnī wa-Allāhi laʾarqī,

Does any of you have anything?” One of them said, “By Allah, I do recite healing prayers.

وَلَكِنْ وَاللَّهِ لَقَدِ اِسْتَضَفْنَاكُمْ فَلَمْ تُضَيِّفُونَا، فَمَا أَنَا بِرَاقٍ لَكُمْ حَتَّى تَجْعَلُوا لَنَا جُعْلًا،

walākin wa-Allāhi laqadi istaḍafnākum falam tuḍayyifūnā, famā ʾanā birāqin lakum ḥattā tajʿalū lanā juʿlan,

But by Allah, we asked for your hospitality and you would not receive us. I will not recite for you unless you agree to pay us a reward.”

فَصَالَحُوهُمْ عَلَى قَطِيعٍ مِنَ الْغَنَمِ، فَانْطَلَقَ يَتْفُلُ عَلَيْهِ وَيَقْرَأُ: (الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ)،

faṣālaḥūhum ʿalā qaṭīʿin mina al-ghanami, fanṭalaqa yatfulu ʿalayhi wayaqraʾu: (al-ḥamdu li-llāhi rabbi al-ʿālamīna),

They agreed on a flock of sheep. He went and began spitting lightly over him and reciting, “Praise belongs to Allah, Lord of all worlds.”

فَكَأَنَّمَا نُشِطَ مِنْ عِقَالٍ، فَانْطَلَقَ يَمْشِي وَمَا بِهِ قَلَبَةٌ،

fakaʾannamā nushiṭa min ʿiqālin, fanṭalaqa yamshī wamā bihi qalabatun,

It was as though the chief had been released from a tether: he got up and walked, with no ailment remaining.

فَأَوْفَوْهُمْ جُعْلَهُمُ الَّذِي صَالَحُوهُمْ عَلَيْهِ، وَقَالَ بَعْضُهُمْ: اِقْسِمُوا

faʾawfawhum juʿlahumu alladhī ṣālaḥūhum ʿalayhi, waqāla baʿḍuhum: iqsimū

They paid them the reward they had agreed upon. Some of the Companions said, “Divide it among us.”

فَقَالَ الَّذِي رَقَى: لَا تَفْعَلُوا حَتَّى نَأْتِيَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَنَذْكُرَ لَهُ الَّذِي كَانَ، فَنَنْظُرَ الَّذِي يَأْمُرُنَا،

faqāla alladhī raqā: lā tafʿalū ḥattā naʾtiya al-nabiyya ṣallā Allāhu ʿalayhi wasallama fanadhkura lahu alladhī kāna, fananẓura alladhī yaʾmurunā,

The man who had recited said, “Do not do so until we reach the Prophet, may Allah bless him and grant him peace, and tell him what happened, then see what he instructs us to do.”

فَقَدِمُوا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرُوا لَهُ، فَقَالَ: "وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ؟

faqadimū ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama fadhakarū lahu, faqāla: "wamā yudrīka ʾannahā ruqyatun?

They came to the Prophet, may Allah bless him and grant him peace, and told him. He said, “How did you know that it is a healing recitation?”

ثُمَّ قَالَ: قَدْ أَصَبْتُمْ اِقْسِمُوا وَاضْرِبُوا لِي مَعَكُمْ سَهْمًا"، وَضَحِكَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

thumma qāla: qad ʾaṣabtum iqsimū waḍribū lī maʿakum sahman", waḍaḥika al-nabiyyu ṣallā Allāhu ʿalayhi wasallama.

Then he said, “You have done rightly. Divide it and assign me a share with you.” The Prophet, may Allah bless him and grant him peace, laughed.

هَذَا لَفْظُ رِوَايَةِ الْبُخَارِيِّ وَهِيَ أَتَمُّ الرِّوَايَاتِ.

hādhā lafẓu riwāyati al-bukhāriyyi wahiya ʾatammu al-riwāyāti.

This is the wording of al-Bukhārī’s version, which is the fullest of the versions.

وَفِي رِوَايَةٍ "فَجَعَلَ يَقْرَأُ أُمَّ الْكِتَابِ وَيَجْمَعُ بُزَاقَهُ وَيَتْفُلُ، فَبَرِىءَ الرَّجُلُ"

wafī riwāyatin "fajaʿala yaqraʾu ʾumma al-kitābi wayajmaʿu buzāqahu wayatfulu, fabariʾa al-rajulu"

Another version says: “He began reciting the Mother of the Book, gathering his saliva and spitting lightly, and the man recovered.”

وَفِي رِوَايَةٍ "فَأَمَرَ لَهُ بِثَلَاثِينَ شَاةً".

wafī riwāyatin "faʾamara lahu bithalāthīna shātan".

Another version says: “He ordered that thirty sheep be given to him.”

قُلْتُ: قَوْلُهُ "وَمَا بِهِ قَلَبَةٌ" وَهِيَ بِفَتْحِ الْقَافِ وَاللَّامِ وَالْبَاءِ الْمُوَحَّدَةِ: أَيْ وَجَعٌ.

qultu: qawluhu "wamā bihi qalabatun" wahiya bifatḥi al-qāfi wa-al-lāmi wa-al-bāʾi al-muwaḥḥadati: ʾay wajaʿun.

I say: In the phrase “with no qalabah,” the word has a on the qāf, lām and single-dotted bāʾ; it means pain.

[2/ 338] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، عَنْ رَجُلٍ عَنْ أَبِيهِ قَالَ:

[2/ 338] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʿabdi al-raḥmāni bni ʾabī laylā, ʿan rajulin ʿan ʾabīhi qāla:

[2/338] We have transmitted in Ibn al-Sunnī’s book, from ʿAbd al-Raḥmān ibn Abī Laylā, from a man, from his father, who said:

جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنَّ أَخِي وَجِعٌ،

jāʾa rajulun ʾilā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama faqāla: ʾinna ʾakhī wajiʿun,

A man came to the Prophet, may Allah bless him and grant him peace, and said, “My brother is unwell.”

فَقَالَ: "وَمَا وَجَعُ أَخِيكَ؟ قَالَ: بِهِ لَمَمٌ، قَالَ: فَابْعَثْ بِهِ إِلَيَّ"، فَجَاءَ

faqāla: "wamā wajaʿu ʾakhīka? qāla: bihi lamamun, qāla: fabʿath bihi ʾilayya", fajāʾa

He asked, “What is your brother’s illness?” He replied, “He has a touch of madness.” He said, “Then bring him to me.” He came

Source page 227

فَجَلَسَ بَيْنَ يَدَيْهِ، فَقَرَأَ عَلَيْهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: فَاتِحَةَ الْكِتَابِ، وَأَرْبَعَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْبَقَرَةِ،

fajalasa bayna yadayhi, faqaraʾa ʿalayhi al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: fātiḥata al-kitābi, waʾarbaʿa ʾāyātin min ʾawwali sūrati al-baqarati,

and sat before him. The Prophet, may Allah bless him and grant him peace, recited over him the Opening of the Book, four verses from the beginning of Sūrat al-Baqarah,

وَآيَتَيْنِ مِنْ وَسَطِهَا: {وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لَا إِلَهَ إِلَّا هُوَ الرَّحْمَنُ الرَّحِيمُ.

waʾāyatayni min wasaṭihā: {waʾilāhukum ʾilāhun wāḥidun lā ʾilāha ʾillā huwa al-raḥmānu al-raḥīmu.

and two verses from its middle: “Your God is one God; there is no god but Him, the All-Merciful, the Merciful.

إِنَّ فِي خَلْقِ السَّمَوَاتِ وَالْأَرْضِ} حَتَّى فَرَغَ مِنَ الْآيَةِ [الْبَقَرَةِ: 163164]

ʾinna fī khalqi al-samāwāti wa-al-ʾarḍi} ḥattā faragha mina al-ʾāyati [al-baqarati: 163164]

In the creation of the heavens and the earth”—continuing to the end of the verse [al-Baqarah: 163–164];

وَآيَةَ الْكُرْسِيِّ، وَثَلَاثَ آيَاتٍ مِنْ آخِرِ سُورَةِ الْبَقَرَةِ، وَآيَةً مِنْ أَوَّلِ سُورَةِ آلِ عِمْرَانَ،

waʾāyata al-kursiyyi, wathalātha ʾāyātin min ʾākhiri sūrati al-baqarati, waʾāyatan min ʾawwali sūrati ʾāli ʿimrāna,

the Verse of the Throne; three verses from the end of Sūrat al-Baqarah; a verse from the beginning of Sūrat Āl ʿImrān;

وَ {شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ ..} إِلَى آخِرِ الْآيَةِ [آلِ عِمْرَانَ: 18]

wa {shahida Allāhu ʾannahu lā ʾilāha ʾillā huwa ..} ʾilā ʾākhiri al-ʾāyati [ʾāli ʿimrāna: 18]

and “Allah bears witness that there is no god but Him …” to the end of the verse [Āl ʿImrān: 18];

وَآيَةً مِنْ سُورَةِ الْأَعْرَافِ: {إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَوَاتِ وَالْأَرْضَ} [الْأَعْرَافِ:54]

waʾāyatan min sūrati al-ʾaʿrāfi: {ʾinna rabbakumu Allāhu alladhī khalaqa al-samāwāti wa-al-ʾarḍa} [al-ʾaʿrāfi:54]

and a verse from Sūrat al-Aʿrāf: “Your Lord is Allah, who created the heavens and the earth” [al-Aʿrāf: 54];

وَآيَةً مِنْ سُورَةِ الْمُؤْمِنِينَ: {فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ} [الْمُؤْمِنُونَ:116]

waʾāyatan min sūrati al-muʾminīna: {fataʿālā Allāhu al-maliku al-ḥaqqu lā ʾilāha ʾillā huwa rabbu al-ʿarshi al-karīmi} [al-muʾminūna:116]

and a verse from Sūrat al-Muʾminīn: “Exalted is Allah, the true King; there is no god but Him, Lord of the noble Throne” [al-Muʾminūn: 116];

وَآيَةً مِنْ سُورَةِ الْجِنِّ: {وَأَنَّهُ تَعَالَى جَدُّ رَبِّنَا مَا اِتَّخَذَ صَاحِبَةً وَلَا وَلَدًا} [الْجِنِّ: 3]

waʾāyatan min sūrati al-jinni: {waʾannahu taʿālā jaddu rabbinā mā ittakhadha ṣāḥibatan walā waladan} [al-jinni: 3]

and a verse from Sūrat al-Jinn: “Exalted is the majesty of our Lord; He has taken neither a consort nor a child” [al-Jinn: 3];

وَعَشْرَ آيَاتٍ مِنْ سُورَةِ الصَّافَّاتِ مِنْ أَوَّلِهَا، وَثَلَاثًا مِنْ آخِرِ سُورَةِ الْحَشْرِ، وَ {قُلْ هُوَ اللَّهُ أَحَدٌ} وَالْمُعَوِّذَتَيْنِ.

waʿashra ʾāyātin min sūrati al-ṣāffāti min ʾawwalihā, wathalāthan min ʾākhiri sūrati al-ḥashri, wa {qul huwa Allāhu ʾaḥadun} wa-al-muʿawwidhatayni.

and ten verses from the beginning of Sūrat al-Ṣāffāt, three from the end of Sūrat al-Ḥashr, “Say: He is Allah, One,” and the two sūrahs of seeking refuge.

قُلْتُ: قَالَ أَهْلُ اللُّغَةِ: اللَّمَمُ طَرَفٌ مِنَ الْجُنُونِ يُلِمُّ بِالْإِنْسَانِ وَيَعْتَرِيهِ.

qultu: qāla ʾahlu al-lughati: al-lamamu ṭarafun mina al-junūni yulimmu bi-al-ʾinsāni wayaʿtarīhi.

I say: Linguists explain that lamam is a touch of madness that visits and affects a person.

[3/ 339] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ بِإِسْنَادٍ صَحِيحٍ، عَنْ خَارِجَةَ بْنِ الصَّلْتِ، عَنْ عَمِّهِ قَالَ:

[3/ 339] warawaynā fī sunani ʾabī dāwūda biʾisnādin ṣaḥīḥin, ʿan khārijata bni al-ṣalti, ʿan ʿammihi qāla:

[3/339] We have transmitted in Sunan Abī Dāwūd, through a sound chain, from Khārijah ibn al-Ṣalt, from his uncle, who said:

أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَسْلَمْتُ، ثُمَّ رَجَعْتُ فَمَرَرْتُ عَلَى قَوْمٍ عِنْدَهُمْ رَجُلٌ مَجْنُونٌ مُوثَقٌ بِالْحَدِيدِ

ʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama faʾaslamtu, thumma rajaʿtu famarartu ʿalā qawmin ʿindahum rajulun majnūnun mūthaqun bi-al-ḥadīdi

I came to the Prophet, may Allah bless him and grant him peace, and embraced Islam. On my return, I passed some people who had an insane man bound in iron shackles.

فَقَالَ أَهْلُهُ: إِنَّنَا حُدِّثْنَا أَنَّ صَاحِبَكَ هَذَا قَدْ جَاءَ بِخَيْرٍ، فَهَلْ عِنْدَكَ شَيْءٌ تُدَاوِيهِ،

faqāla ʾahluhu: ʾinnanā ḥuddithnā ʾanna ṣāḥibaka hādhā qad jāʾa bikhayrin, fahal ʿindaka shayʾun tudāwīhi,

His family said, “We have been told that this companion of yours has brought something good. Do you have anything with which to treat him?”

فَرَقَيْتُهُ بِفَاتِحَةِ الْكِتَابِ فَبَرِىءَ، فَأَعْطَوْنِي مِئَةَ شَاةٍ،

faraqaytuhu bifātiḥati al-kitābi fabariʾa, faʾaʿṭawnī miʾata shātin,

I recited the Opening of the Book over him as a healing prayer, and he recovered. They gave me a hundred sheep.

فَأَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرْتُهُ، فَقَالَ: "هَلْ إِلَّا هَذَا؟ "

faʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama faʾakhbartuhu, faqāla: "hal ʾillā hādhā? "

I went to the Prophet, may Allah bless him and grant him peace, and told him. He asked, “Was there anything besides this?”

وَفِي رِوَايَةٍ: "هَلْ قُلْتَ غَيْرَ هَذَا؟ قُلْتُ: لَا، قَالَ: خُذْهَا

wafī riwāyatin: "hal qulta ghayra hādhā? qultu: lā, qāla: khudhhā

Another version says: “Did you say anything other than this?” I said, “No.” He said, “Take them.

فَلَعَمْرِي لَمَنْ أَكَلَ بِرُقْيَةِ بَاطِلٍ، لَقَدْ أَكَلْتَ بِرُقْيَةِ حَقٍّ".

falaʿamrī laman ʾakala biruqyati bāṭilin, laqad ʾakalta biruqyati ḥaqqin".

By my life, while some have earned their food through false incantations, you have earned it through a true healing recitation.”

[4/ 340] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ بِلَفْظٍ آخَرَ، وَهِيَ رِوَايَةٌ أُخْرَى

[4/ 340] warawaynā fī kitābi ibni al-sunniyyi bilafẓin ʾākhara, wahiya riwāyatun ʾukhrā

[4/340] We have transmitted it in Ibn al-Sunnī’s book with different wording, which is also another version

Source page 228

لِأَبِي دَاوُدَ، قَالَ فِيهَا عَنْ خَارِجَةَ عَنْ عَمِّهِ قَالَ: أَقْبَلْنَا مِنْ عِنْدِ النَّبِيِّ

liʾabī dāwūda, qāla fīhā ʿan khārijata ʿan ʿammihi qāla: ʾaqbalnā min ʿindi al-nabiyyi

of Abū Dāwūd. In it he relates from Khārijah, from his uncle, who said: “We were returning from the Prophet

فَأَتَيْنَا عَلَى حَيٍّ مِنَ الْعَرَبِ، فَقَالُوا: عِنْدَكُمْ دَوَاءٌ، فَإِنَّ عِنْدَنَا مَعْتُوهًا فِي الْقُيُودِ،

faʾataynā ʿalā ḥayyin mina al-ʿarabi, faqālū: ʿindakum dawāʾun, faʾinna ʿindanā maʿtūhan fī al-quyūdi,

when we came upon an Arab clan. They said, ‘Do you have a remedy? We have a mentally afflicted man in chains.’

فَجَاؤُوا بِالْمَعْتُوهِ فِي الْقُيُودِ، فَقَرَأْتُ عَلَيْهِ فَاتِحَةَ الْكِتَابِ ثَلَاثَةَ أَيَّامٍ غُدْوَةً وَعَشِيَّةً

fajāʾū bi-al-maʿtūhi fī al-quyūdi, faqaraʾtu ʿalayhi fātiḥata al-kitābi thalāthata ʾayyāmin ghudwatan waʿashiyyatan

They brought the afflicted man in chains, and I recited the Opening of the Book over him morning and evening for three days,

أَجْمَعُ بُزَاقِي ثُمَّ أَتْفُلُ، فَكَأَنَّمَا نُشِطَ مِنْ عِقَالٍ، فَأَعْطَوْنِي جُعْلًا، فَقُلْتُ: لَا،

ʾajmaʿu buzāqī thumma ʾatfulu, fakaʾannamā nushiṭa min ʿiqālin, faʾaʿṭawnī juʿlan, faqultu: lā,

gathering my saliva and then spitting lightly. It was as though he had been released from a tether. They offered me a reward, but I said, ‘No.’

فَقَالُوا: سَلِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَسَأَلْتُهُ فَقَالَ:

faqālū: sali al-nabiyya ṣallā Allāhu ʿalayhi wasallama, fasaʾaltuhu faqāla:

They said, ‘Ask the Prophet, may Allah bless him and grant him peace.’ I asked him, and he said:

"كُلْ فَلَعَمْرِي مَنْ أَكَلَ بِرُقْيَةِ بَاطِلٍ، لَقَدْ أَكَلْتَ بِرُقْيَةِ حَقٍّ"

"kul falaʿamrī man ʾakala biruqyati bāṭilin, laqad ʾakalta biruqyati ḥaqqin"

‘Use it for food. By my life, while some have earned their food through false incantations, you have earned it through a true healing recitation.’”

قُلْتُ: هَذَا الْعَمُّ اِسْمُهُ عِلَاقَةُ بْنُ صُحَارٍ، وَقِيلَ اِسْمُهُ عَبْدُ اللَّهِ.

qultu: hādhā al-ʿammu ismuhu ʿilāqatu bnu ṣuḥārin, waqīla ismuhu ʿabdu Allāhi.

I say: This uncle’s name was ʿIlāqah ibn Ṣuḥār; another opinion gives his name as ʿAbd Allāh.

[5/ 341] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ

[5/ 341] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu

[5/341] We have transmitted in Ibn al-Sunnī’s book, from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him,

أَنَّهُ قَرَأَ فِي أُذُنِ مُبْتَلًى فَأَفَاقَ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَا قَرَأْتَ فِي أُذُنِهِ؟ "

ʾannahu qaraʾa fī ʾudhuni mubtalan faʾafāqa, faqāla lahu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "mā qaraʾta fī ʾudhunihi? "

that he recited into the ear of an afflicted person, who recovered his senses. The Messenger of Allah, may Allah bless him and grant him peace, asked him, “What did you recite into his ear?”

قَالَ: قَرَأْتُ {أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا} [الْمُؤْمِنُونَ: 115] حَتَّى فَرَغَ مِنْ آخِرِ السُّورَةِ،

qāla: qaraʾtu {ʾafaḥasibtum ʾannamā khalaqnākum ʿabathan} [al-muʾminūna: 115] ḥattā faragha min ʾākhiri al-sūrati,

He said, “I recited, ‘Did you think that We created you without purpose?’ [al-Muʾminūn: 115],” continuing to the end of the sūrah.

فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَوْ أَنَّ رَجُلًا مُوقِنًا قَرَأَ بِهَا عَلَى جَبَلٍ لَزَالَ".

faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "law ʾanna rajulan mūqinan qaraʾa bihā ʿalā jabalin lazāla".

The Messenger of Allah, may Allah bless him and grant him peace, said: “If a man of certainty recited it over a mountain, it would move.”

95 بَابُ مَا يُعَوَّذُ بِهِ الصِّبْيَانُ وَغَيْرُهُمْ

95 bābu mā yuʿawwadhu bihi al-ṣibyānu waghayruhum

95 — Chapter on words of protection for children and others

[1/ 342] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ رَحِمَهُ اللَّهُ عَنِ اِبْنِ عَبَّاسٍ رَضِيَ

[1/ 342] rawaynā fī ṣaḥīḥi al-bukhāriyyi raḥimahu Allāhu ʿani ibni ʿabbāsin raḍiya

[1/342] We have transmitted in the Ṣaḥīḥ of al-Bukhārī, may Allah have mercy on him, from Ibn ʿAbbās, may

Source page 229

اللَّهُ عَنْهُمَا قَالَ:

Allāhu ʿanhumā qāla:

Allah be pleased with them both, that he said:

"كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَوِّذُ الْحَسَنَ وَالْحُسَيْنَ:

"kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuʿawwidhu al-ḥasana wa-al-ḥusayna:

“The Messenger of Allah, may Allah bless him and grant him peace, used to invoke protection for al-Ḥasan and al-Ḥusayn:

أُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّةِ، مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ

ʾuʿīdhukumā bikalimāti Allāhi al-tāmmati, min kulli shayṭānin wahāmmatin, wamin kulli ʿaynin lammatin

‘I seek protection for you both in Allah’s perfect words from every devil and venomous creature, and from every harmful eye.’

وَيَقُولُ: إِنَّ أَبَاكُمَا كَانَ يُعَوِّذُ بِهَا إِسْمَاعِيلَ وَإِسْحَاقَ" صَلَّى اللَّهُ عَلَيْهِمْ أَجْمَعِينَ وَسَلَّمَ.

wayaqūlu: ʾinna ʾabākumā kāna yuʿawwidhu bihā ʾismāʿīla waʾisḥāqa" ṣallā Allāhu ʿalayhim ʾajmaʿīna wasallama.

He would say, ‘Your forefather used these words to invoke protection for Ismāʿīl and Isḥāq.’” May Allah bless them all and grant them peace.

قُلْتُ: قَالَ الْعُلَمَاءُ: الْهَامَّةُ بِتَشْدِيدِ الْمِيمِ: وَهِيَ كُلُّ ذَاتِ سُمٍّ يَقْتُلُ كَالْحَيَّةِ وَغَيْرِهَا، وَالْجَمْعُ الْهَوَامُّ،

qultu: qāla al-ʿulamāʾu: al-hāmmatu bitashdīdi al-mīmi: wahiya kullu dhāti summin yaqtulu ka-al-ḥayyati waghayrihā, wa-al-jamʿu al-hawāmmu,

I say: Scholars explain that hāmmah, with a doubled mīm, means any creature with deadly venom, such as a snake and the like. Its plural is hawāmm.

قَالُوا: وَقَدْ يَقَعُ الْهَوَامُّ عَلَى مَا يَدِبُّ مِنَ الْحَيَوَانِ وَإِنْ لَمْ يَقْتُلْ كَالْحَشَرَاتِ.

qālū: waqad yaqaʿu al-hawāmmu ʿalā mā yadibbu mina al-ḥayawāni waʾin lam yaqtul ka-al-ḥasharāti.

They say that hawāmm may also refer to crawling creatures that are not deadly, such as insects.

وَمِنْهُ حَدِيثُ كَعْبِ بْنِ عُجْرَةَ رَضِيَ اللَّهُ عَنْهُ "أَيُؤْذِيكَ هَوَامُّ رَأْسِكَ؟ " أَيِ الْقَمْلُ.

waminhu ḥadīthu kaʿbi bni ʿujrata raḍiya Allāhu ʿanhu "ʾayuʾdhīka hawāmmu raʾsika? " ʾayi al-qamlu.

An example is the hadith of Kaʿb ibn ʿUjrah, may Allah be pleased with him: “Are the creatures on your head troubling you?”—meaning lice.

وَأَمَّا الْعَيْنُ اللَّامَّةُ بِتَشْدِيدِ الْمِيمِ: وَهِيَ الَّتِي تُصِيبُ مَا نَظَرَتْ إِلَيْهِ بِسُوءٍ.

waʾammā al-ʿaynu al-lāmmatu bitashdīdi al-mīmi: wahiya allatī tuṣību mā naẓarat ʾilayhi bisūʾin.

As for the lāmmah eye, with a doubled mīm, it is the eye that harms whatever it looks at.

96 بَابُ مَا يُقَالُ عَلَى الْخُرَاجِ وَالْبَثْرَةِ وَنَحْوِهِمَا

96 bābu mā yuqālu ʿalā al-khurāji wa-al-bathrati wanaḥwihimā

96 — Chapter on what to say over an abscess, a pustule and similar ailments

فِي الْبَابِ حَدِيثُ عَائِشَةَ الْآتِي قَرِيبًا فِي بَابِ مَا يَقُولُهُ الْمَرِيضُ وَيُقْرَأُ عَلَيْهِ.

fī al-bābi ḥadīthu ʿāʾishata al-ʾātī qarīban fī bābi mā yaqūluhu al-marīḍu wayuqraʾu ʿalayhi.

Relevant here is the hadith of ʿĀʾishah coming shortly in the chapter on what a sick person says and what is recited over him.

[1/ 343] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ بَعْضِ أَزْوَاجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَتْ:

[1/ 343] rawaynā fī kitābi ibni al-sunniyyi, ʿan baʿḍi ʾazwāji al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qālat:

[1/343] We have transmitted in Ibn al-Sunnī’s book that one of the wives of the Prophet, may Allah bless him and grant him peace, said:

دَخَلَ عَلَيَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ خَرَجَ فِي أُصْبُعِي بَثْرَةٌ، فَقَالَ: "عِنْدَكِ ذَرِيرَةٌ؟ "

dakhala ʿalayya rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama waqad kharaja fī ʾuṣbuʿī bathratun, faqāla: "ʿindaki dharīratun? "

The Messenger of Allah, may Allah bless him and grant him peace, came in to me when a pustule had appeared on my finger. He asked, “Do you have any aromatic medicinal powder?”

فَوَضَعَهَا عَلَيْهَا وَقَالَ: "قُولِي اللَّهُمَّ مُصَغِّرَ الْكَبِيرِ وَمُكَبِّرَ الصَّغِيرِ صَغِّرْ مَا بِي. فَطَفِئَتْ".

fawaḍaʿahā ʿalayhā waqāla: "qūlī Allāhumma muṣaghghira al-kabīri wamukabbira al-ṣaghīri ṣaghghir mā bī. faṭafiʾat".

He placed it on the pustule and said, “Say: ‘O Allah, who makes the large small and the small large, make this ailment of mine small.’” It then subsided.

Source page 230

قُلْتُ: الْبَثْرَةُ بِفَتْحِ الْبَاءِ الْمُوَحَّدَةِ وَإِسْكَانِ الثَّاءِ الْمُثَلَّثَةِ، وَبِفَتْحِهَا أَيْضًا لُغَتَانِ: وَهُوَ خُرَاجٌ صِغَارٌ،

qultu: al-bathratu bifatḥi al-bāʾi al-muwaḥḥadati waʾiskāni al-thāʾi al-muthallathati, wabifatḥihā ʾayḍan lughatāni: wahuwa khurājun ṣighārun,

I say: Bathrah has a fatḥah on the bāʾ, the letter with one dot, and a sukūn on the thāʾ, the letter with three dots; a fatḥah on the thāʾ is also used. These are two pronunciations. It means small boils.

وَيُقَالُ بَثِرَ وَجْهُهُ وَبَثَرَ بِكَسْرِ الثَّاءِ وَفَتْحِهَا وَضَمِّهَا ثَلَاثُ لُغَاتٍ. وَأَمَّا الذَّرِيرَةُ: فَهِيَ فُتَاتُ قَصَبٍ مِنْ قَصَبِ الطِّيبِ يُجَاءُ بِهِ مِنَ الْهِنْدِ.

wayuqālu bathira wajhuhu wabathara bikasri al-thāʾi wafatḥihā waḍammihā thalāthu lughātin. waʾammā al-dharīratu: fahiya futātu qaṣabin min qaṣabi al-ṭībi yujāʾu bihi mina al-hindi.

One says bathira wajhuhu or bathara, with a kasrah, fatḥah, or ḍammah on the thāʾ: three pronunciations. As for dharīrah, it is crumbled aromatic reed brought from India.

Source page 231

كِتَابُ أَذْكَارِ الْمَرَضِ وَالْمَوْتِ وَمَا يَتَعَلَّقُ بِهِمَا

kitābu ʾadhkāri al-maraḍi wa-al-mawti wamā yataʿallaqu bihimā

The Book of Remembrances Concerning Illness, Death, and Related Matters

97 بَابُ اِسْتِحْبَابِ الْإِكْثَارِ مِنْ ذِكْرِ الْمَوْتِ

97 bābu istiḥbābi al-ʾikthāri min dhikri al-mawti

97. Chapter on the Recommendation to Remember Death Often

[1/ 344] رَوَيْنَا بِالْأَسَانِيدِ الصَّحِيحَةِ فِي كِتَابِ التِّرْمِذِيِّ وَكِتَابِ النَّسَائِيِّ وَكِتَابِ اِبْنِ مَاجَهْ وَغَيْرِهَا، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[1/ 344] rawaynā bi-al-ʾasānīdi al-ṣaḥīḥati fī kitābi al-tirmidhiyyi wakitābi al-nasāʾiyyi wakitābi ibni mājah waghayrihā, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[1/344] We have transmitted with sound chains in the books of al-Tirmidhī, al-Nasāʾī, Ibn Mājah, and others, from Abū Hurayrah, may Allah be pleased with him,

عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَكْثِرُوا ذِكْرَ هَاذِمِ اللَّذَّاتِ» يَعْنِي الْمَوْتَ، قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: «ʾakthirū dhikra hādhimi al-ladhdhāti» yaʿnī al-mawta, qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

from the Messenger of Allah, may Allah bless him and grant him peace, who said: ‘Remember often the cutter-off of pleasures,’ meaning death. Al-Tirmidhī said: A good hadith.

98 بَابُ اِسْتِحْبَابِ سُؤَالِ أَهْلِ الْمَرِيضِ وَأَقَارِبِهِ عَنْهُ وَجَوَابِ الْمَسْؤُولِ

98 bābu istiḥbābi suʾāli ʾahli al-marīḍi waʾaqāribihi ʿanhu wajawābi al-masʾūli

98. Chapter on the Recommendation to Ask a Sick Person’s Family and Relatives about Him, and How the Person Asked Should Reply

[1/ 345] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 345] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[1/345] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ خَرَجَ مِنْ عِنْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي وَجَعِهِ الَّذِي تُوُفِّيَ فِيهِ،

ʾanna ʿaliyya bna ʾabī ṭālibin raḍiya Allāhu ʿanhu kharaja min ʿindi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama fī wajaʿihi alladhī tuwuffiya fīhi,

that ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, came out from visiting the Messenger of Allah, may Allah bless him and grant him peace, during the illness in which he died.

فَقَالَ النَّاسُ: يَا أَبَا حَسَنٍ! كَيْفَ أَصْبَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: أَصْبَحَ بِحَمْدِ اللَّهِ بَارِئًا.

faqāla al-nāsu: yā ʾabā ḥasanin! kayfa ʾaṣbaḥa rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama? qāla: ʾaṣbaḥa biḥamdi Allāhi bāriʾan.

The people asked, ‘Abū Ḥasan, how is the Messenger of Allah this morning, may Allah bless him and grant him peace?’ He replied, ‘This morning, praise be to Allah, he is recovering.’

Source page 232

99 بَابُ مَا يَقُولُهُ الْمَرِيضُ وَيُقَالُ عِنْدَهُ وَيُقْرَأُ عَلَيْهِ وَسُؤَالِهِ عَنْ حَالِهِ

99 bābu mā yaqūluhu al-marīḍu wayuqālu ʿindahu wayuqraʾu ʿalayhi wasuʾālihi ʿan ḥālihi

99. Chapter on What a Sick Person Says, What Is Said in His Presence and Recited over Him, and Asking about His Condition

[1/ 346] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛

[1/ 346] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿāʾishata raḍiya Allāhu ʿanhā;

[1/346] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿĀʾishah, may Allah be pleased with her,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ جَمَعَ كَفَّيْهِ ثُمَّ نَفَثَ فِيهِمَا،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā ʾawā ʾilā firāshihi jamaʿa kaffayhi thumma nafatha fīhimā,

that whenever the Messenger of Allah, may Allah bless him and grant him peace, went to bed, he brought his palms together and blew lightly into them.

فَقَرَأَ فِيهَا: {قُلْ هُوَ اللَّهُ أَحَدٌ} وَ{قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ} وَ{قُلْ أَعُوذُ بِرَبِّ النَّاسِ}

faqaraʾa fīhā: {qul huwa Allāhu ʾaḥadun} wa{qul ʾaʿūdhu birabbi al-falaqi} wa{qul ʾaʿūdhu birabbi al-nāsi}

He recited into them ‘Say: He is Allah, One,’ ‘Say: I seek refuge in the Lord of daybreak,’ and ‘Say: I seek refuge in the Lord of humankind.’

ثُمَّ يَمْسَحُ بِهِمَا مَا اِسْتَطَاعَ مِنْ جَسَدِهِ، يَبْدَأُ بِهِمَا عَلَى رَأْسِهِ وَوَجْهِهِ وَمَا أَقْبَلَ مِنْ جَسَدِهِ، يَفْعَلُ ذَلِكَ ثَلَاثَ مَرَّاتٍ،

thumma yamsaḥu bihimā mā istaṭāʿa min jasadihi, yabdaʾu bihimā ʿalā raʾsihi wawajhihi wamā ʾaqbala min jasadihi, yafʿalu dhālika thalātha marrātin,

Then he wiped them over as much of his body as he could, beginning with his head, his face, and the front of his body. He did this three times.

قَالَتْ عَائِشَةُ: فَلَمَّا اِشْتَكَى كَانَ يَأْمُرُنِي أَنْ أَفْعَلَ ذَلِكَ بِهِ. وَفِي رِوَايَةٍ فِي الصَّحِيحِ:

qālat ʿāʾishatu: falammā ishtakā kāna yaʾmurunī ʾan ʾafʿala dhālika bihi. wafī riwāyatin fī al-ṣaḥīḥi:

ʿĀʾishah said: When he became ill, he would instruct me to do this for him. Another narration in the Ṣaḥīḥ states: [81]

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَنْفُثُ عَلَى نَفْسِهِ فِي الْمَرَضِ الَّذِي تُوُفِّيَ فِيهِ بِالْمُعَوِّذَاتِ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yanfuthu ʿalā nafsihi fī al-maraḍi alladhī tuwuffiya fīhi bi-al-muʿawwidhāti,

That during the illness in which he died, the Prophet, may Allah bless him and grant him peace, used to blow lightly over himself while reciting the surahs of seeking refuge.

قَالَتْ عَائِشَةُ: فَلَمَّا ثَقُلَ كُنْتُ أَنْفُثُ عَلَيْهِ بِهِنَّ وَأَمْسَحُ بِيَدِ نَفْسِهِ لِبَرَكَتِهَا، وَفِي رِوَايَةٍ: كَانَ إِذَا اِشْتَكَى يَقْرَأُ عَلَى نَفْسِهِ بِالْمُعَوِّذَاتِ وَيَنْفُثُ.

qālat ʿāʾishatu: falammā thaqula kuntu ʾanfuthu ʿalayhi bihinna waʾamsaḥu biyadi nafsihi libarakatihā, wafī riwāyatin: kāna ʾidhā ishtakā yaqraʾu ʿalā nafsihi bi-al-muʿawwidhāti wayanfuthu.

ʿĀʾishah said: When his illness grew severe, I recited them and blew lightly over him, wiping with his own hand because of its blessing. Another narration states: When ill, he recited the surahs of seeking refuge over himself and blew lightly.

قِيلَ لِلزُّهْرِيِّ أَحَدِ رُوَاةِ هَذَا الْحَدِيثِ: كَيْفَ يَنْفُثُ؟ فَقَالَ: كَانَ يَنْفُثُ عَلَى يَدَيْهِ ثُمَّ يَمْسَحُ بِهِمَا وَجْهَهُ.

qīla li-l-zuhriyyi ʾaḥadi ruwāti hādhā al-ḥadīthi: kayfa yanfuthu? faqāla: kāna yanfuthu ʿalā yadayhi thumma yamsaḥu bihimā wajhahu.

Al-Zuhrī, one of this hadith’s transmitters, was asked, ‘How did he blow?’ He replied: He blew lightly onto his hands and then wiped his face with them.

قُلْتُ: وَفِي الْبَابِ الْأَحَادِيثُ الَّتِي تَقَدَّمَتْ فِي بَابِ مَا يُقْرَأُ عَلَى الْمَعْتُوهِ، وَهُوَ قِرَاءَةُ الْفَاتِحَةِ وَغَيْرِهَا.

qultu: wafī al-bābi al-ʾaḥādīthu allatī taqaddamat fī bābi mā yuqraʾu ʿalā al-maʿtūhi, wahuwa qirāʾatu al-fātiḥati waghayrihā.

I say: Also relevant here are the hadiths previously cited in the chapter on what to recite over a person whose mental faculties are impaired: reciting Al-Fātiḥah and other passages.

[2/ 347] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ وَسُنَنِ أَبِي دَاوُدَ وَغَيْرِهَا، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛

[2/ 347] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin wasunani ʾabī dāwūda waghayrihā, ʿan ʿāʾishata raḍiya Allāhu ʿanhā;

[2/347] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, Sunan Abī Dāwūd, and elsewhere, from ʿĀʾishah, may Allah be pleased with her,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا اِشْتَكَى الْإِنْسَانُ الشَّيْءَ مِنْهُ، أَوْ كَانَتْ قَرْحَةٌ أَوْ جُرْحٌ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِإِصْبَعِهِ هَكَذَا

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā ishtakā al-ʾinsānu al-shayʾa minhu, ʾaw kānat qarḥatun ʾaw jurḥun qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama biʾiṣbaʿihi hākadhā

That the Prophet, may Allah bless him and grant him peace—whenever a person complained of pain in some part of his body, or had a sore or wound, the Prophet, may Allah bless him and grant him peace, gestured with his finger like this—

وَوَضَعَ سُفْيَانُ بْنُ عُيَيْنَةَ الرَّاوِي سَبَّابَتَهُ بِالْأَرْضِ ثُمَّ رَفَعَهَا وَقَالَ: «بِسْمِ اللَّهِ تُرْبَةُ

wawaḍaʿa sufyānu bnu ʿuyaynata al-rāwī sabbābatahu bi-al-ʾarḍi thumma rafaʿahā waqāla: «bismi Allāhi turbatu

and the transmitter Sufyān ibn ʿUyaynah placed his index finger on the ground, then raised it—and said: ‘In Allah’s name, the soil of

Source page 233

أَرْضِنَا بِرِيقَةِ بَعْضِنَا يُشْفَى بِهِ سَقِيمُنَا بِإِذْنِ رَبِّنَا». وَفِي رِوَايَةٍ: «تُرْبَةُ أَرْضِنَا وَرِيقَةُ بَعْضِنَا».

ʾarḍinā birīqati baʿḍinā yushfā bihi saqīmunā biʾidhni rabbinā». wafī riwāyatin: «turbatu ʾarḍinā warīqatu baʿḍinā».

our land, with the saliva of one of us: through it our sick one is healed, by our Lord’s permission.’ Another narration reads, ‘The soil of our land and the saliva of one of us.’

قُلْتُ: قَالَ الْعُلَمَاءُ: مَعْنَى بِرِيقَةِ بَعْضِنَا: أَيْ بِبُصَاقِهِ، وَالْمُرَادُ بُصَاقُ بَنِي آدَمَ.

qultu: qāla al-ʿulamāʾu: maʿnā birīqati baʿḍinā: ʾay bibuṣāqihi, wa-al-murādu buṣāqu banī ʾādama.

I say: The scholars said that ‘with the rīqah of one of us’ means with his saliva; human saliva is intended.

قَالَ اِبْنُ فَارِسٍ: الرِّيقُ رِيقُ الْإِنْسَانِ وَغَيْرِهِ، وَقَدْ يُؤَنَّثُ فَيُقَالُ رِيقَةٌ. وَقَالَ الْجَوْهَرِيُّ فِي صِحَاحِهِ: الرِّيقَةُ أَخَصُّ مِنَ الرِّيقِ.

qāla ibnu fārisin: al-rīqu rīqu al-ʾinsāni waghayrihi, waqad yuʾannathu fayuqālu rīqatun. waqāla al-jawhariyyu fī ṣiḥāḥihi: al-rīqatu ʾakhaṣṣu mina al-rīqi.

Ibn Fāris said: Rīq denotes the saliva of humans and other creatures; it can also be feminine, rīqah. Al-Jawharī said in his Ṣiḥāḥ: Rīqah has a more specific meaning than rīq.

[3/ 348] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛

[3/ 348] warawaynā fī ṣaḥīḥayhimā, ʿan ʿāʾishata raḍiya Allāhu ʿanhā;

[3/348] We have transmitted in their two Ṣaḥīḥ collections, from ʿĀʾishah, may Allah be pleased with her,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَوِّذُ بَعْضَ أَهْلِهِ يَمْسَحُ بِيَدِهِ الْيُمْنَى وَيَقُولُ:

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna yuʿawwidhu baʿḍa ʾahlihi yamsaḥu biyadihi al-yumnā wayaqūlu:

that the Prophet, may Allah bless him and grant him peace, would pray for protection for members of his household, wiping with his right hand and saying:

«اللَّهُمَّ رَبَّ النَّاسِ أَذْهِبِ الْبَأْسَ، اِشْفِ أَنْتَ الشَّافِي، لَا شِفَاءَ إِلَّا شِفَاؤُكَ شِفَاءً لَا يُغَادِرُ سَقَمًا»

«Allāhumma rabba al-nāsi ʾadhhibi al-baʾsa, ishfi ʾanta al-shāfī, lā shifāʾa ʾillā shifāʾuka shifāʾan lā yughādiru saqaman»

‘O Allah, Lord of humankind, remove the affliction. Heal, for You are the Healer. There is no healing but Your healing: a healing that leaves no illness behind.’

وَفِي رِوَايَةٍ: كَانَ يَرْقِي، يَقُولُ: «اِمْسَحِ الْبَاسَ رَبَّ النَّاسِ، بِيَدِكَ الشِّفَاءُ، لَا كَاشِفَ لَهُ إِلَّا أَنْتَ».

wafī riwāyatin: kāna yarqī, yaqūlu: «imsaḥi al-bāsa rabba al-nāsi, biyadika al-shifāʾu, lā kāshifa lahu ʾillā ʾanta».

Another narration states that he would recite a healing prayer, saying: ‘Wipe away the affliction, Lord of humankind. Healing is in Your hand; none can remove it but You.’

[4/ 349] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ

[4/ 349] warawaynā fī ṣaḥīḥi al-bukhāriyyi ʿan ʾanasin raḍiya Allāhu ʿanhu

[4/349] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Anas, may Allah be pleased with him,

أَنَّهُ قَالَ لِثَابِتٍ رَحِمَهُ اللَّهُ: أَلَا أَرْقِيكَ بِرُقْيَةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: بَلَى، قَالَ:

ʾannahu qāla lithābitin raḥimahu Allāhu: ʾalā ʾarqīka biruqyati rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama? qāla: balā, qāla:

that he said to Thābit, may Allah have mercy on him: ‘Shall I recite over you the healing prayer of the Messenger of Allah, may Allah bless him and grant him peace?’ He replied, ‘Yes.’ He said:

«اللَّهُمَّ رَبَّ النَّاسِ، مُذْهِبَ الْبَأْسِ، اِشْفِ أَنْتَ الشَّافِي، لَا شَافِيَ إِلَّا أَنْتَ شِفَاءً لَا يُغَادِرُ سَقَمًا»

«Allāhumma rabba al-nāsi, mudhhiba al-baʾsi, ishfi ʾanta al-shāfī, lā shāfiya ʾillā ʾanta shifāʾan lā yughādiru saqaman»

‘O Allah, Lord of humankind, Remover of affliction, heal, for You are the Healer. There is no healer but You. Grant a healing that leaves no illness behind.’

قُلْتُ: مَعْنَى لَا يُغَادِرُ: أَيْ لَا يَتْرُكُ، وَالْبَأْسُ: الشِّدَّةُ وَالْمَرَضُ.

qultu: maʿnā lā yughādiru: ʾay lā yatruku, wa-al-baʾsu: al-shiddatu wa-al-maraḍu.

I say: Lā yughādiru means ‘does not leave behind,’ and al-baʾs means hardship and illness.

[5/ 350] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ رَحِمَهُ اللَّهُ، عَنْ عُثْمَانَ بْنِ أَبِي الْعَاصِي رَضِيَ اللَّهُ عَنْهُ

[5/ 350] warawaynā fī ṣaḥīḥi muslimin raḥimahu Allāhu, ʿan ʿuthmāna bni ʾabī al-ʿāṣī raḍiya Allāhu ʿanhu

[5/350] We have transmitted in the Ṣaḥīḥ of Muslim, may Allah have mercy on him, from ʿUthmān ibn Abī al-ʿĀṣī, may Allah be pleased with him,

أَنَّهُ شَكَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَجَعًا يَجِدُهُ فِي جَسَدِهِ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

ʾannahu shakā ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama wajaʿan yajiduhu fī jasadihi, faqāla lahu rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama

that he complained to the Messenger of Allah, may Allah bless him and grant him peace, of pain he felt in his body. The Messenger of Allah, may Allah bless him and grant him peace, told him:

«ضَعْ يَدَكَ عَلَى الَّذِي يَأْلَمُ مِنْ جَسَدِكَ، وَقُلْ: بِسْمِ اللَّهِ ثَلَاثًا، وَقُلْ سَبْعَ مَرَّاتٍ أَعُوذُ بِعِزَّةِ اللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ».

«ḍaʿ yadaka ʿalā alladhī yaʾlamu min jasadika, waqul: bismi Allāhi thalāthan, waqul sabʿa marrātin ʾaʿūdhu biʿizzati Allāhi waqudratihi min sharri mā ʾajidu waʾuḥādhiru».

‘Place your hand on the part of your body that hurts, say “In Allah’s name” three times, and say seven times, “I seek refuge in Allah’s might and power from the evil of what I feel and fear.”’

Source page 234

[6/ 351] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[6/ 351] warawaynā fī ṣaḥīḥi muslimin, ʿan saʿdi bni ʾabī waqqāṣin raḍiya Allāhu ʿanhu qāla:

[6/351] We have transmitted in Ṣaḥīḥ Muslim, from Saʿd ibn Abī Waqqāṣ, may Allah be pleased with him, who said:

عَادَنِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «اللَّهُمَّ اِشْفِ سَعْدًا، اللَّهُمَّ اِشْفِ سَعْدًا، اللَّهُمَّ اِشْفِ سَعْدًا».

ʿādanī al-nabiyyu ṣallā Allāhu ʿalayhi wasallama faqāla: «Allāhumma ishfi saʿdan, Allāhumma ishfi saʿdan, Allāhumma ishfi saʿdan».

The Prophet, may Allah bless him and grant him peace, visited me when I was ill and said: ‘O Allah, heal Saʿd; O Allah, heal Saʿd; O Allah, heal Saʿd.’

[7/ 352] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ بِالْإِسْنَادِ الصَّحِيحِ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا

[7/ 352] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi bi-al-ʾisnādi al-ṣaḥīḥi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā

[7/352] We have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, with a sound chain, from Ibn ʿAbbās, may Allah be pleased with them both,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ عَادَ مَرِيضًا لَمْ يَحْضُرْ أَجَلُهُ فَقَالَ عِنْدَهُ سَبْعَ مَرَّاتٍ:

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: «man ʿāda marīḍan lam yaḥḍur ʾajaluhu faqāla ʿindahu sabʿa marrātin:

from the Prophet, may Allah bless him and grant him peace, who said: ‘Whoever visits a sick person whose appointed time has not arrived and says in his presence seven times,

أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ، إِلَّا عَافَاهُ اللَّهُ سُبْحَانَهُ وَتَعَالَى مِنْ ذَلِكَ الْمَرَضِ»

ʾasʾalu Allāha al-ʿaẓīma rabba al-ʿarshi al-ʿaẓīmi ʾan yashfiyaka, ʾillā ʿāfāhu Allāhu subḥānahu wataʿālā min dhālika al-maraḍi»

“I ask Allah the Magnificent, Lord of the magnificent Throne, to heal you,” Allah—glory be to Him, Most High—will restore him to health from that illness.’

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ. وَقَالَ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ فِي كِتَابِهِ الْمُسْتَدْرَكِ عَلَى الصَّحِيحَيْنِ: هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الْبُخَارِيِّ. قُلْتُ: يَشْفِيَكَ بِفَتْحِ أَوَّلِهِ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun. waqāla al-ḥākimu ʾabū ʿabdi Allāhi fī kitābihi al-mustadraki ʿalā al-ṣaḥīḥayni: hādhā ḥadīthun ṣaḥīḥun ʿalā sharṭi al-bukhāriyyi. qultu: yashfiyaka bifatḥi ʾawwalihi.

Al-Tirmidhī said: A good hadith. Al-Ḥākim Abū ʿAbd Allāh said in his Al-Mustadrak ʿalā al-Ṣaḥīḥayn: This is a sound hadith according to al-Bukhārī’s criteria. I say: Yashfiyaka has a fatḥah on its first letter.

[8/ 353] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[8/ 353] warawaynā fī sunani ʾabī dāwūda, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā qāla:

[8/353] We have transmitted in Sunan Abī Dāwūd, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with them both, who said:

قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا جَاءَ الرَّجُلُ يَعُودُ مَرِيضًا فَلْيَقُلْ: اللَّهُمَّ اِشْفِ عَبْدَكَ يَنْكَأْ لَكَ عَدُوًّا، أَوْ يَمْشِي لَكَ إِلَى صَلَاةٍ»

qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «ʾidhā jāʾa al-rajulu yaʿūdu marīḍan falyaqul: Allāhumma ishfi ʿabdaka yankaʾ laka ʿaduwwan, ʾaw yamshī laka ʾilā ṣalātin»

The Prophet, may Allah bless him and grant him peace, said: ‘When a man comes to visit someone sick, let him say, “O Allah, heal Your servant so that he may strike an enemy for Your sake, or walk to prayer for Your sake.”’

لَمْ يُضَعِّفْهُ أَبُو دَاوُدَ، قُلْتُ: يَنْكَأْ بِفَتْحِ أَوَّلِهِ وَهَمْزِ آخِرِهِ، وَمَعْنَاهُ: يُؤْلِمُهُ وَيُوجِعُهُ.

lam yuḍaʿʿifhu ʾabū dāwūda, qultu: yankaʾ bifatḥi ʾawwalihi wahamzi ʾākhirihi, wamaʿnāhu: yuʾlimuhu wayūjiʿuhu.

Abū Dāwūd did not classify it as weak. I say: Yankaʾ has a fatḥah on its first letter and a hamzah at its end; it means to cause him pain and hurt him.

[9/ 354] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ: عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[9/ 354] warawaynā fī kitābi al-tirmidhiyyi: ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla:

[9/354] We have transmitted in al-Tirmidhī’s book, from ʿAlī, may Allah be pleased with him, who said:

Source page 235

كُنْتُ شَاكِيًا فَمَرَّ بِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا أَقُولُ: اللَّهُمَّ إِنْ كَانَ أَجَلِي قَدْ حَضَرَ فَأَرِحْنِي،

kuntu shākiyan famarra bī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama waʾanā ʾaqūlu: Allāhumma ʾin kāna ʾajalī qad ḥaḍara faʾariḥnī,

I was ill, and the Messenger of Allah, may Allah bless him and grant him peace, passed by while I was saying: O Allah, if my appointed time has come, give me rest;

وَإِنْ كَانَ مُتَأَخِّرًا فَارْفَعْنِي، وَإِنْ كَانَ بَلَاءً فَصَبِّرْنِي، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «كَيْفَ قُلْتَ؟»

waʾin kāna mutaʾakhkhiran farfaʿnī, waʾin kāna balāʾan faṣabbirnī, faqāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «kayfa qulta?»

if it is still to come, lift me up; and if this is a trial, grant me patience. The Messenger of Allah, may Allah bless him and grant him peace, asked, ‘What did you say?’

فَأَعَادَ عَلَيْهِ مَا قَالَهُ، فَضَرَبَهُ بِرِجْلِهِ وَقَالَ: «اللَّهُمَّ عَافِهِ أَوِ اِشْفِهِ» شَكَّ شُعْبَةُ قَالَ: فَمَا اِشْتَكَيْتُ وَجَعِي بَعْدُ.

faʾaʿāda ʿalayhi mā qālahu, faḍarabahu birijlihi waqāla: «Allāhumma ʿāfihi ʾawi ishfihi» shakka shuʿbatu qāla: famā ishtakaytu wajaʿī baʿdu.

He repeated what he had said. He struck him with his foot and said, ‘O Allah, restore him to health,’ or ‘heal him’—Shuʿbah was uncertain. He said: I never suffered that pain again.

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said: A good, sound hadith.

[10/ 355] وَرَوَيْنَا فِي كِتَابَيِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ وَأَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُمَا

[10/ 355] warawaynā fī kitābayi al-tirmidhiyyi wabni mājah, ʿan ʾabī saʿīdin al-khudriyyi waʾabī hurayrata raḍiya Allāhu ʿanhumā

[10/355] We have transmitted in the books of al-Tirmidhī and Ibn Mājah, from Abū Saʿīd al-Khudrī and Abū Hurayrah, may Allah be pleased with them both,

أَنَّهُمَا شَهِدَا عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «مَنْ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ،

ʾannahumā shahidā ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: «man qāla: lā ʾilāha ʾillā Allāhu wa-Allāhu ʾakbaru,

that they both testified that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whoever says, “There is no god but Allah, and Allah is greater,”

صَدَّقَهُ رَبُّهُ، فَقَالَ: لَا إِلَهَ إِلَّا أَنَا وَأَنَا أَكْبَرُ؛ وَإِذَا قَالَ: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ

ṣaddaqahu rabbuhu, faqāla: lā ʾilāha ʾillā ʾanā waʾanā ʾakbaru; waʾidhā qāla: lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu

his Lord confirms his words, saying, “There is no god but Me, and I am greater.” When he says, “There is no god but Allah alone, without any partner,”

قَالَ: يَقُولُ: لَا إِلَهَ إِلَّا أَنَا وَحْدِي لَا شَرِيكَ لِي؛ وَإِذَا قَالَ: لَا إِلَهَ إِلَّا اللَّهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ،

qāla: yaqūlu: lā ʾilāha ʾillā ʾanā waḥdī lā sharīka lī; waʾidhā qāla: lā ʾilāha ʾillā Allāhu lahu al-mulku walahu al-ḥamdu,

he said: He says, “There is no god but Me alone, and I have no partner.” When he says, “There is no god but Allah; His is the dominion and His is the praise,”

قَالَ: لَا إِلَهَ إِلَّا أَنَا لِيَ الْمُلْكُ وَلِيَ الْحَمْدُ؛ وَإِذَا قَالَ: لَا إِلَهَ إِلَّا اللَّهُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ،

qāla: lā ʾilāha ʾillā ʾanā liya al-mulku waliya al-ḥamdu; waʾidhā qāla: lā ʾilāha ʾillā Allāhu walā ḥawla walā quwwata ʾillā bi-llāhi,

He says, “There is no god but Me; Mine is the dominion and Mine is the praise.” When he says, “There is no god but Allah, and there is no power to change nor strength except through Allah,”

قَالَ: لَا إِلَهَ إِلَّا أَنَا وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِي» وَكَانَ يَقُولُ «مَنْ قَالَهَا فِي مَرَضِهِ ثُمَّ مَاتَ لَمْ تَطْعَمْهُ النَّارُ»

qāla: lā ʾilāha ʾillā ʾanā walā ḥawla walā quwwata ʾillā bī» wakāna yaqūlu «man qālahā fī maraḍihi thumma māta lam taṭʿamhu al-nāru»

He says, “There is no god but Me, and there is no power to change nor strength except through Me.”’ He used to say: ‘Whoever says these words during his illness and then dies, the Fire will not consume him.’

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Al-Tirmidhī said: A good hadith.

[11/ 356] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ وَكُتُبِ التِّرْمِذِيِّ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ بِالْأَسَانِيدِ الصَّحِيحَةِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ؛

[11/ 356] warawaynā fī ṣaḥīḥi muslimin wakutubi al-tirmidhiyyi wa-al-nasāʾiyyi wabni mājah bi-al-ʾasānīdi al-ṣaḥīḥati, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu;

[11/356] We have transmitted in Ṣaḥīḥ Muslim and the books of al-Tirmidhī, al-Nasāʾī, and Ibn Mājah, with sound chains, from Abū Saʿīd al-Khudrī, may Allah be pleased with him,

أَنَّ جِبْرِيلَ أَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «يَا مُحَمَّدُ! اِشْتَكَيْتَ؟ قَالَ: نَعَمْ،

ʾanna jibrīla ʾatā al-nabiyya ṣallā Allāhu ʿalayhi wasallama faqāla: «yā muḥammadu! ishtakayta? qāla: naʿam,

that Gabriel came to the Prophet, may Allah bless him and grant him peace, and asked, ‘Muḥammad, are you ill?’ He replied, ‘Yes.’

قَالَ: بِسْمِ اللَّهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ، اللَّهُ يَشْفِيكَ، بِسْمِ اللَّهِ أَرْقِيكَ»

qāla: bismi Allāhi ʾarqīka, min kulli shayʾin yuʾdhīka, min sharri kulli nafsin ʾaw ʿayni ḥāsidin, Allāhu yashfīka, bismi Allāhi ʾarqīka»

He said, ‘In Allah’s name I recite a healing prayer over you, against everything that harms you, against the evil of every soul or envious eye. May Allah heal you; in Allah’s name I recite a healing prayer over you.’

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun ṣaḥīḥun.

Al-Tirmidhī said: A good, sound hadith.

Source page 236

[12/ 357] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[12/ 357] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[12/357] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّ النَّبِيَّ دَخَلَ عَلَى أَعْرَابِيٍّ يَعُودُهُ قَالَ: وَكَانَ النَّبِيُّ إِذَا دَخَلَ عَلَى مَنْ يَعُودُهُ قَالَ: «لَا بَأْسَ طَهُورٌ إِنْ شَاءَ اللَّهُ».

ʾanna al-nabiyya dakhala ʿalā ʾaʿrābiyyin yaʿūduhu qāla: wakāna al-nabiyyu ʾidhā dakhala ʿalā man yaʿūduhu qāla: «lā baʾsa ṭahūrun ʾin shāʾa Allāhu».

that the Prophet went in to visit a sick Bedouin. He said: Whenever the Prophet visited someone ill, he would say, ‘No harm; it is a purification, Allah willing.’

[13/ 358] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ؛

[13/ 358] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu;

[13/358] We have transmitted in Ibn al-Sunnī’s book, from Anas, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى أَعْرَابِيٍّ يَعُودُهُ وَهُوَ مَحْمُومٌ فَقَالَ: «كَفَّارَةٌ وَطَهُورٌ».

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama dakhala ʿalā ʾaʿrābiyyin yaʿūduhu wahuwa maḥmūmun faqāla: «kaffāratun waṭahūrun».

that the Messenger of Allah, may Allah bless him and grant him peace, went in to visit a Bedouin suffering from fever and said, ‘An expiation and a purification.’

[14/ 359] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَابْنِ السُّنِّيِّ، عَنْ أَبِي أُمَامَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[14/ 359] warawaynā fī kitābi al-tirmidhiyyi wabni al-sunniyyi, ʿan ʾabī ʾumāmata raḍiya Allāhu ʿanhu qāla:

[14/359] We have transmitted in the books of al-Tirmidhī and Ibn al-Sunnī, from Abū Umāmah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «تَمَامُ عِيَادَةِ الْمَرِيضِ أَنْ يَضَعَ أَحَدُكُمْ يَدَهُ عَلَى جَبْهَتِهِ أَوْ عَلَى يَدِهِ فَيَسْأَلَهُ كَيْفَ هُوَ» هَذَا لَفْظُ التِّرْمِذِيِّ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «tamāmu ʿiyādati al-marīḍi ʾan yaḍaʿa ʾaḥadukum yadahu ʿalā jabhatihi ʾaw ʿalā yadihi fayasʾalahu kayfa huwa» hādhā lafẓu al-tirmidhiyyi.

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘A complete visit to a sick person is for one of you to place his hand on the patient’s forehead or hand and ask how he is.’ This is al-Tirmidhī’s wording.

وَفِي رِوَايَةِ اِبْنِ السُّنِّيِّ «مِنْ تَمَامِ الْعِيَادَةِ أَنْ تَضَعَ يَدَكَ عَلَى الْمَرِيضِ فَتَقُولَ: كَيْفَ أَصْبَحْتَ أَوْ كَيْفَ أَمْسَيْتَ» قَالَ التِّرْمِذِيُّ: لَيْسَ إِسْنَادُهُ بِذَاكَ.

wafī riwāyati ibni al-sunniyyi «min tamāmi al-ʿiyādati ʾan taḍaʿa yadaka ʿalā al-marīḍi fataqūla: kayfa ʾaṣbaḥta ʾaw kayfa ʾamsayta» qāla al-tirmidhiyyu: laysa ʾisnāduhu bidhāka.

Ibn al-Sunnī’s narration reads: ‘Part of making a complete visit is to place your hand on the sick person and say, “How are you this morning?” or “How are you this evening?”’ Al-Tirmidhī said: Its chain is not particularly strong.

[15/ 360] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ سَلْمَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[15/ 360] warawaynā fī kitābi ibni al-sunniyyi, ʿan salmāna raḍiya Allāhu ʿanhu qāla:

[15/360] We have transmitted in Ibn al-Sunnī’s book, from Salmān, may Allah be pleased with him, who said:

عَادَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مَرِيضٌ، فَقَالَ: «يَا سَلْمَانُ! شَفَى اللَّهُ سَقَمَكَ،

ʿādanī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama waʾanā marīḍun, faqāla: «yā salmānu! shafā Allāhu saqamaka,

The Messenger of Allah, may Allah bless him and grant him peace, visited me when I was ill and said, ‘Salmān, may Allah heal your illness,

وَغَفَرَ ذَنْبَكَ، وَعَافَاكَ فِي دِينِكَ وَجِسْمِكَ إِلَى مُدَّةِ أَجَلِكَ».

waghafara dhanbaka, waʿāfāka fī dīnika wajismika ʾilā muddati ʾajalika».

forgive your sin, and grant you well-being in your religion and body until your appointed time.’

[16/ 361] وَرَوَيْنَا فِيهِ، عَنْ عُثْمَانَ بْنِ عَفَّانَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[16/ 361] warawaynā fīhi, ʿan ʿuthmāna bni ʿaffāna raḍiya Allāhu ʿanhu qāla:

[16/361] We have transmitted in it, from ʿUthmān ibn ʿAffān, may Allah be pleased with him, who said:

مَرِضْتُ فَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَوِّذُنِي، فَعَوَّذَنِي يَوْمًا، فَقَالَ:

mariḍtu fakāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yuʿawwidhunī, faʿawwadhanī yawman, faqāla:

I became ill, and the Messenger of Allah, may Allah bless him and grant him peace, used to pray for my protection. One day he did so, saying:

«بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، أُعِيذُكَ بِاللَّهِ الْأَحَدِ الصَّمَدِ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ

«bismi Allāhi al-raḥmāni al-raḥīmi, ʾuʿīdhuka bi-llāhi al-ʾaḥadi al-ṣamadi alladhī lam yalid walam yūlad walam

‘In the name of Allah, the All-Merciful, the Ever-Merciful. I seek protection for you in Allah, the One, the Ever-Needed, who neither begets nor was begotten, and

Source page 237

يَكُنْ لَهُ كُفُوًا أَحَدٌ مِنْ شَرِّ مَا تَجِدُ. فَلَمَّا اِسْتَقَلَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَائِمًا قَالَ:

yakun lahu kufuwan ʾaḥadun min sharri mā tajidu. falammā istaqalla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama qāʾiman qāla:

to whom no one is equal, from the evil of what you are experiencing.’ When the Messenger of Allah, may Allah bless him and grant him peace, rose to stand, he said:

يَا عُثْمَانُ تَعَوَّذْ بِهَا فَمَا تَعَوَّذْتُمْ بِمِثْلِهَا».

yā ʿuthmānu taʿawwadh bihā famā taʿawwadhtum bimithlihā».

‘ʿUthmān, seek protection with these words, for you have never sought protection with anything like them.’

100 بَابُ اِسْتِحْبَابِ وَصِيَّةِ أَهْلِ الْمَرِيضِ وَمَنْ يَخْدُمُهُ بِالْإِحْسَانِ إِلَيْهِ وَاحْتِمَالِهِ وَالصَّبْرِ عَلَى مَا يَشُقُّ مِنْ أَمْرِهِ

100 bābu istiḥbābi waṣiyyati ʾahli al-marīḍi waman yakhdumuhu bi-al-ʾiḥsāni ʾilayhi waḥtimālihi wa-al-ṣabri ʿalā mā yashuqqu min ʾamrihi

100. Chapter on the Recommendation to Urge a Sick Person’s Family and Caregivers to Treat Him Kindly, Bear with Him, and Be Patient with the Difficulties of His Care

وَكَذَلِكَ الْوَصِيَّةُ بِمَنْ قَرُبَ سَبَبُ مَوْتِهِ بِحَدٍّ أَوْ قِصَاصٍ أَوْ غَيْرِهِمَا.

wakadhālika al-waṣiyyatu biman qaruba sababu mawtihi biḥaddin ʾaw qiṣāṣin ʾaw ghayrihimā.

Likewise, one should urge kind treatment of a person whose death is approaching through a prescribed punishment, legal retaliation, or another cause.

[1/ 362] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عِمْرَانَ بْنِ الْحُصَيْنِ رَضِيَ اللَّهُ عَنْهُمَا،

[1/ 362] rawaynā fī ṣaḥīḥi muslimin, ʿan ʿimrāna bni al-ḥuṣayni raḍiya Allāhu ʿanhumā,

[1/362] We have transmitted in Ṣaḥīḥ Muslim, from ʿImrān ibn al-Ḥuṣayn, may Allah be pleased with them both,

أَنَّ اِمْرَأَةً مِنْ جُهَيْنَةَ أَتَتِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهِيَ حُبْلَى مِنَ الزِّنَى، فَقَالَتْ: يَا رَسُولَ اللَّهِ! أَصَبْتُ حَدًّا فَأَقِمْهُ عَلَيَّ،

ʾanna imraʾatan min juhaynata ʾatati al-nabiyya ṣallā Allāhu ʿalayhi wasallama wahiya ḥublā mina al-zinā, faqālat: yā rasūla Allāhi! ʾaṣabtu ḥaddan faʾaqimhu ʿalayya,

that a woman from Juhaynah came to the Prophet, may Allah bless him and grant him peace, pregnant through unlawful intercourse. She said, ‘Messenger of Allah, I have committed an offense carrying a prescribed punishment; carry it out upon me.’

فَدَعَا نَبِيُّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلِيَّهَا فَقَالَ: «أَحْسِنْ إِلَيْهَا فَإِذَا وَضَعَتْ فَائْتِنِي بِهَا» فَفَعَلَ،

fadaʿā nabiyyu Allāhi ṣallā Allāhu ʿalayhi wasallama waliyyahā faqāla: «ʾaḥsin ʾilayhā faʾidhā waḍaʿat faʾtinī bihā» fafaʿala,

Allah’s Prophet, may Allah bless him and grant him peace, summoned her guardian and said, ‘Treat her kindly, and when she has given birth, bring her to me.’ He did so.

فَأَمَرَ بِهَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَشُدَّتْ عَلَيْهَا ثِيَابُهَا، ثُمَّ أَمَرَ بِهَا فَرُجِمَتْ ثُمَّ صَلَّى عَلَيْهَا.

faʾamara bihā al-nabiyyu ṣallā Allāhu ʿalayhi wasallama fashuddat ʿalayhā thiyābuhā, thumma ʾamara bihā farujimat thumma ṣallā ʿalayhā.

The Prophet, may Allah bless him and grant him peace, ordered that her clothes be secured around her, then ordered that she be stoned. Afterward he performed the funeral prayer over her.

101 بَابُ مَا يَقُولُهُ مَنْ بِهِ صُدَاعٌ أَوْ حُمَّى أَوْ غَيْرُهُمَا مِنَ الْأَوْجَاعِ

101 bābu mā yaqūluhu man bihi ṣudāʿun ʾaw ḥummā ʾaw ghayruhumā mina al-ʾawjāʿi

101. Chapter on What to Say When Suffering from a Headache, Fever, or Other Pain

[1/ 363] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 363] rawaynā fī kitābi ibni al-sunniyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[1/363] We have transmitted in Ibn al-Sunnī’s book, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُعَلِّمُهُمْ مِنَ الْأَوْجَاعِ كُلِّهَا وَمِنَ الْحُمَّى أَنْ يَقُولَ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yuʿallimuhum mina al-ʾawjāʿi kullihā wamina al-ḥummā ʾan yaqūla:

that the Messenger of Allah, may Allah bless him and grant him peace, used to teach them, for all pains and fever, to say:

«بِسْمِ اللَّهِ الْكَبِيرِ، نَعُوذُ بِاللَّهِ الْعَظِيمِ مِنْ شَرِّ عِرْقٍ نَعَّارٍ، وَمِنْ شَرِّ حَرِّ النَّارِ».

«bismi Allāhi al-kabīri, naʿūdhu bi-llāhi al-ʿaẓīmi min sharri ʿirqin naʿʿārin, wamin sharri ḥarri al-nāri».

‘In the name of Allah, the Great. We seek refuge in Allah, the Magnificent, from the evil of a throbbing vein and from the evil of the Fire’s heat.’

Source page 238

وَيَنْبَغِي أَنْ يَقْرَأَ عَلَى نَفْسِهِ الْفَاتِحَةَ، وَقُلْ هُوَ اللَّهُ أَحَدٌ، وَالْمُعَوِّذَتَيْنِ وَيَنْفُثَ فِي يَدَيْهِ كَمَا سَبَقَ بَيَانُهُ،

wayanbaghī ʾan yaqraʾa ʿalā nafsihi al-fātiḥata, waqul huwa Allāhu ʾaḥadun, wa-al-muʿawwidhatayni wayanfutha fī yadayhi kamā sabaqa bayānuhu,

One should recite over oneself Al-Fātiḥah, ‘Say: He is Allah, One,’ and the two surahs of seeking refuge, and blow lightly into one’s hands as explained earlier.

وَأَنْ يَدْعُوَ بِدُعَاءِ الْكَرْبِ الَّذِي قَدَّمْنَاهُ.

waʾan yadʿuwa biduʿāʾi al-karbi alladhī qaddamnāhu.

One should also recite the supplication for distress that we gave previously.

102 بَابُ جَوَازِ قَوْلِ الْمَرِيضِ: أَنَا شَدِيدُ الْوَجَعِ، أَوْ مَوْعُوكٌ، أَوْ وَارَأْسَاهُ وَنَحْوِ ذَلِكَ،

102 bābu jawāzi qawli al-marīḍi: ʾanā shadīdu al-wajaʿi, ʾaw mawʿūkun, ʾaw wāraʾsāhu wanaḥwi dhālika,

102. Chapter on the Permissibility of a Sick Person Saying, ‘I Am in Severe Pain,’ ‘I Have a Fever,’ ‘Oh, My Head,’ and Similar Expressions,

وَبَيَانِ أَنَّهُ لَا كَرَاهَةَ فِي ذَلِكَ إِذَا لَمْ يَكُنْ شَيْءٌ مِنْ ذَلِكَ عَلَى سَبِيلِ التَّسَخُّطِ وَإِظْهَارِ الْجَزَعِ

wabayāni ʾannahu lā karāhata fī dhālika ʾidhā lam yakun shayʾun min dhālika ʿalā sabīli al-tasakhkhuṭi waʾiẓhāri al-jazaʿi

and Explaining That Such Words Are Not Disliked When They Do Not Express Resentment or Impatient Distress

[1/ 364] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 364] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu qāla:

[1/364] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him, who said:

دَخَلْتُ عَلَى النَّبِيِّ وَهُوَ يُوعَكُ، فَمَسِسْتُهُ فَقُلْتُ: إِنَّكَ لَتُوعَكُ وَعْكًا شَدِيدًا، قَالَ: «أَجَلْ كَمَا يُوعَكُ رَجُلَانِ مِنْكُمْ».

dakhaltu ʿalā al-nabiyyi wahuwa yūʿaku, famasistuhu faqultu: ʾinnaka latūʿaku waʿkan shadīdan, qāla: «ʾajal kamā yūʿaku rajulāni minkum».

I visited the Prophet while he had a fever. I touched him and said, ‘You are suffering from a very severe fever.’ He replied, ‘Yes, as severe as that of two men among you.’

[2/ 365] رَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 365] rawaynā fī ṣaḥīḥayhimā, ʿan saʿdi bni ʾabī waqqāṣin raḍiya Allāhu ʿanhu qāla:

[2/365] We have transmitted in their two Ṣaḥīḥ collections, from Saʿd ibn Abī Waqqāṣ, may Allah be pleased with him, who said:

جَاءَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعُودُنِي مِنْ وَجَعٍ اِشْتَدَّ بِي، فَقُلْتُ: بَلَغَ بِي مَا تَرَى وَأَنَا ذُو مَالٍ وَلَا يَرِثُنِي إِلَّا اِبْنَتِي. وَذَكَرَ الْحَدِيثَ.

jāʾanī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaʿūdunī min wajaʿin ishtadda bī, faqultu: balagha bī mā tarā waʾanā dhū mālin walā yarithunī ʾillā ibnatī. wadhakara al-ḥadītha.

The Messenger of Allah, may Allah bless him and grant him peace, came to visit me during an illness that had become severe. I said, ‘I have reached the condition you see. I have wealth, and no one inherits from me except my daughter.’ He then related the hadith.

[3/ 366] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ قَالَ:

[3/ 366] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani al-qāsimi bni muḥammadin qāla:

[3/366] We have transmitted in Ṣaḥīḥ al-Bukhārī, from al-Qāsim ibn Muḥammad, who said:

قَالَتْ عَائِشَةُ رَضِيَ اللَّهُ عَنْهَا: وَارَأْسَاهُ فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «بَلْ أَنَا وَارَأْسَاهُ» وَذَكَرَ الْحَدِيثَ. هَذَا الْحَدِيثُ بِهَذَا اللَّفْظِ مُرْسَلٌ.

qālat ʿāʾishatu raḍiya Allāhu ʿanhā: wāraʾsāhu faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «bal ʾanā wāraʾsāhu» wadhakara al-ḥadītha. hādhā al-ḥadīthu bihādhā al-lafẓi mursalun.

ʿĀʾishah, may Allah be pleased with her, said, ‘Oh, my head!’ The Prophet, may Allah bless him and grant him peace, replied, ‘Rather, it is I who say, “Oh, my head!”’ He then related the hadith. In this wording, the hadith is mursal, with a gap in its chain. [82]

Source page 239

103 بَابُ كَرَاهِيَةِ تَمَنِّي الْمَوْتِ لِضُرٍّ نَزَلَ بِالْإِنْسَانِ وَجَوَازِهِ إِذَا خَافَ فِتْنَةً فِي دِينِهِ

103 bābu karāhiyati tamannī al-mawti liḍurrin nazala bi-al-ʾinsāni wajawāzihi ʾidhā khāfa fitnatan fī dīnihi

103. Chapter on the Dislike of Wishing for Death Because of an Affliction, and Its Permissibility When One Fears a Trial Affecting One’s Religion

[1/ 367] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 367] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[1/367] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Anas, may Allah be pleased with him, who said:

قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَا يَتَمَنَّيَنَّ أَحَدُكُمُ الْمَوْتَ مِنْ ضُرٍّ أَصَابَهُ، فَإِنْ كَانَ لَا بُدَّ فَاعِلًا فَلْيَقُلْ:

qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: «lā yatamannayanna ʾaḥadukumu al-mawta min ḍurrin ʾaṣābahu, faʾin kāna lā budda fāʿilan falyaqul:

The Prophet, may Allah bless him and grant him peace, said: ‘None of you should wish for death because of an affliction that has befallen him. If he feels he must do so, let him say:

اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي، وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي».

Allāhumma ʾaḥyinī mā kānati al-ḥayātu khayran lī, watawaffanī ʾidhā kānati al-wafātu khayran lī».

“O Allah, keep me alive as long as life is better for me, and take me in death when death is better for me.”’

قَالَ الْعُلَمَاءُ مِنْ أَصْحَابِنَا وَغَيْرِهِمْ: هَذَا إِذَا تَمَنَّى لِضُرٍّ وَنَحْوِهِ، فَإِنْ تَمَنَّى الْمَوْتَ خَوْفًا عَلَى دِينِهِ لِفَسَادِ الزَّمَانِ وَنَحْوِ ذَلِكَ: لَمْ يُكْرَهْ.

qāla al-ʿulamāʾu min ʾaṣḥābinā waghayrihim: hādhā ʾidhā tamannā liḍurrin wanaḥwihi, faʾin tamannā al-mawta khawfan ʿalā dīnihi lifasādi al-zamāni wanaḥwi dhālika: lam yukrah.

Scholars of our school and others said: This applies when one wishes for death because of an affliction or something similar. If one wishes for it out of fear for one’s religion because of the corruption of the times or similar circumstances, it is not disliked.

104 بَابُ اِسْتِحْبَابِ دُعَاءِ الْإِنْسَانِ بِأَنْ يَكُونَ مَوْتُهُ فِي الْبَلَدِ الشَّرِيفِ

104 bābu istiḥbābi duʿāʾi al-ʾinsāni biʾan yakūna mawtuhu fī al-baladi al-sharīfi

104. Chapter on the Recommendation to Pray That One’s Death Occur in a Noble City

[1/ 368] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أُمِّ الْمُؤْمِنِينَ حَفْصَةَ بِنْتِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَتْ:

[1/ 368] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾummi al-muʾminīna ḥafṣata binti ʿumara raḍiya Allāhu ʿanhumā qālat:

[1/368] We have transmitted in Ṣaḥīḥ al-Bukhārī, from the Mother of the Believers Ḥafṣah bint ʿUmar, may Allah be pleased with them both, who said:

قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ: اللَّهُمَّ اُرْزُقْنِي شَهَادَةً فِي سَبِيلِكَ، وَاجْعَلْ مَوْتِي فِي بَلَدِ رَسُولِكَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

qāla ʿumaru raḍiya Allāhu ʿanhu: Allāhumma urzuqnī shahādatan fī sabīlika, wajʿal mawtī fī baladi rasūlika ṣallā Allāhu ʿalayhi wasallama,

ʿUmar, may Allah be pleased with him, said: O Allah, grant me martyrdom in Your path, and let my death be in the city of Your Messenger, may Allah bless him and grant him peace.

فَقُلْتُ: أَنَّى يَكُونُ هَذَا؟ قَالَ: يَأْتِينِي اللَّهُ بِهِ إِذَا شَاءَ.

faqultu: ʾannā yakūnu hādhā? qāla: yaʾtīnī Allāhu bihi ʾidhā shāʾa.

I asked, ‘How could that happen?’ He replied, ‘Allah will bring it to me if He wills.’

105 بَابُ اِسْتِحْبَابِ تَطْيِيبِ نَفْسِ الْمَرِيضِ

105 bābu istiḥbābi taṭyībi nafsi al-marīḍi

105. Chapter on the Recommendation to Reassure a Sick Person

[1/ 369] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ بِإِسْنَادٍ ضَعِيفٍ، عَنْ أَبِي

[1/ 369] rawaynā fī kitābi al-tirmidhiyyi wabni mājah biʾisnādin ḍaʿīfin, ʿan ʾabī

[1/369] We have transmitted in the books of al-Tirmidhī and Ibn Mājah, with a weak chain, from Abū

Source page 240

سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu qāla:

Saʿīd al-Khudrī, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِذَا دَخَلْتُمْ عَلَى مَرِيضٍ فَنَفِّسُوا لَهُ فِي أَجَلِهِ، فَإِنَّ ذَلِكَ لَا يَرُدُّ شَيْئًا وَيُطَيِّبُ نَفْسَهُ»

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: «ʾidhā dakhaltum ʿalā marīḍin fanaffisū lahu fī ʾajalihi, faʾinna dhālika lā yaruddu shayʾan wayuṭayyibu nafsahu»

The Messenger of Allah, may Allah bless him and grant him peace, said: ‘When you visit a sick person, give him hope of a longer life. That will not turn anything away, but it will lift his spirits.’

وَيُغْنِي عَنْهُ حَدِيثُ اِبْنِ عَبَّاسٍ السَّابِقُ فِي بَابِ مَا يُقَالُ لِلْمَرِيضِ «لَا بَأْسَ طَهُورٌ إِنْ شَاءَ اللَّهُ».

wayughnī ʿanhu ḥadīthu ibni ʿabbāsin al-sābiqu fī bābi mā yuqālu li-l-marīḍi «lā baʾsa ṭahūrun ʾin shāʾa Allāhu».

The hadith of Ibn ʿAbbās cited earlier in the chapter on what to say to a sick person suffices in its place: ‘No harm; it is a purification, Allah willing.’

106 بَابُ الثَّنَاءِ عَلَى الْمَرِيضِ بِمَحَاسِنِ أَعْمَالِهِ وَنَحْوِهَا إِذَا رَأَى مِنْهُ خَوْفًا لِيَذْهَبَ خَوْفُهُ وَيَحْسُنَ ظَنُّهُ بِرَبِّهِ سُبْحَانَهُ وَتَعَالَى

106 bābu al-thanāʾi ʿalā al-marīḍi bimaḥāsini ʾaʿmālihi wanaḥwihā ʾidhā raʾā minhu khawfan liyadhhaba khawfuhu wayaḥsuna ẓannuhu birabbihi subḥānahu wataʿālā

106. Chapter on Praising a Sick Person’s Good Deeds and Similar Qualities When He Appears Afraid, to Dispel His Fear and Help Him Think Well of His Lord—Glory Be to Him, Most High

[1/ 370] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 370] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[1/370] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّهُ قَالَ لِعُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ حِينَ طُعِنَ وَكَانَ يُجْزِعُهُ: يَا أَمِيرَ الْمُؤْمِنِينَ! وَلَا كُلَّ ذَلِكَ،

ʾannahu qāla liʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu ḥīna ṭuʿina wakāna yujziʿuhu: yā ʾamīra al-muʾminīna! walā kulla dhālika,

that he said to ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, when he had been stabbed and was distressed by it: ‘Commander of the Believers, do not be so distressed!

قَدْ صَحِبْتَ رَسُولَ اللَّهِ فَأَحْسَنْتَ صُحْبَتَهُ، ثُمَّ فَارَقَكَ وَهُوَ عَنْكَ رَاضٍ، ثُمَّ صَحِبْتَ أَبَا بَكْرٍ فَأَحْسَنْتَ صُحْبَتَهُ، ثُمَّ فَارَقَكَ وَهُوَ عَنْكَ رَاضٍ،

qad ṣaḥibta rasūla Allāhi faʾaḥsanta ṣuḥbatahu, thumma fāraqaka wahuwa ʿanka rāḍin, thumma ṣaḥibta ʾabā bakrin faʾaḥsanta ṣuḥbatahu, thumma fāraqaka wahuwa ʿanka rāḍin,

You accompanied the Messenger of Allah and were a good companion to him; then he departed while pleased with you. You then accompanied Abū Bakr and were a good companion to him; then he departed while pleased with you.

ثُمَّ صَحِبْتَ الْمُسْلِمِينَ فَأَحْسَنْتَ صُحْبَتَهُمْ، وَلَئِنْ فَارَقْتَهُمْ لَتُفَارِقَنَّهُمْ وَهُمْ عَنْكَ رَاضُونَ .. وَذَكَرَ تَمَامَ الْحَدِيثِ.

thumma ṣaḥibta al-muslimīna faʾaḥsanta ṣuḥbatahum, walaʾin fāraqtahum latufāriqannahum wahum ʿanka rāḍūna .. wadhakara tamāma al-ḥadīthi.

Then you kept company with the Muslims and treated them well. If you depart from them, you will certainly depart while they are pleased with you.’ He then related the rest of the hadith.

وَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ: ذَلِكَ مِنْ مَنِّ اللَّهِ تَعَالَى.

waqāla ʿumaru raḍiya Allāhu ʿanhu: dhālika min manni Allāhi taʿālā.

ʿUmar, may Allah be pleased with him, said: That is through Allah Most High’s favor.

[2/ 371] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنِ اِبْنِ شُمَاسَةَ بِضَمِّ الشِّينِ وَفَتْحِهَا قَالَ:

[2/ 371] warawaynā fī ṣaḥīḥi muslimin, ʿani ibni shumāsata biḍammi al-shīni wafatḥihā qāla:

[2/371] We have transmitted in Ṣaḥīḥ Muslim, from Ibn Shumāsah—pronounced with either a ḍammah or a fatḥah on the shīn—who said:

حَضَرْنَا عَمْرَو بْنَ الْعَاصِ رَضِيَ اللَّهُ عَنْهُ، وَهُوَ فِي سِيَاقَةِ الْمَوْتِ يَبْكِي طَوِيلًا، وَحَوَّلَ وَجْهَهُ إِلَى الْجِدَارِ

ḥaḍarnā ʿamra bna al-ʿāṣi raḍiya Allāhu ʿanhu, wahuwa fī siyāqati al-mawti yabkī ṭawīlan, waḥawwala wajhahu ʾilā al-jidāri

We were with ʿAmr ibn al-ʿĀṣ—may Allah be pleased with him—as he lay dying. He wept for a long time and turned his face toward the wall.

فَجَعَلَ اِبْنُهُ يَقُولُ: يَا أَبَتَاهُ، أَمَا بَشَّرَكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِكَذَا،

fajaʿala ibnuhu yaqūlu: yā ʾabatāhu, ʾamā bashsharaka rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama bikadhā,

His son began saying: “Dear father, did the Messenger of Allah—may Allah bless him and grant him peace—not give you such-and-such glad tidings?

أَمَا بَشَّرَكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِكَذَا، فَأَقْبَلَ

ʾamā bashsharaka rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama bikadhā, faʾaqbala

Did the Messenger of Allah—may Allah bless him and grant him peace—not give you such-and-such glad tidings?” He then turned

Source page 241

بِوَجْهِهِ فَقَالَ: إِنَّ أَفْضَلَ مَا نُعِدُّ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، ثُمَّ ذَكَرَ تَمَامَ الْحَدِيثِ.

biwajhihi faqāla: ʾinna ʾafḍala mā nuʿiddu shahādatu ʾan lā ʾilāha ʾillā Allāhu waʾanna muḥammadan rasūlu Allāhi, thumma dhakara tamāma al-ḥadīthi.

his face toward us and said: “The best thing we prepare is the testimony that there is no god but Allah and that Muḥammad is Allah’s Messenger.” He then related the remainder of the hadith.

[3/ 372] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُمْ؛

[3/ 372] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani al-qāsimi bni muḥammadi bni ʾabī bakrin raḍiya Allāhu ʿanhum;

[3/372] We transmit in Ṣaḥīḥ al-Bukhārī, from al-Qāsim ibn Muḥammad ibn Abī Bakr—may Allah be pleased with them—

أَنَّ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا اِشْتَكَتْ، فَجَاءَ اِبْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا فَقَالَ: يَا أُمَّ الْمُؤْمِنِينَ!

ʾanna ʿāʾishata raḍiya Allāhu ʿanhā ishtakat, fajāʾa ibnu ʿabbāsin raḍiya Allāhu ʿanhumā faqāla: yā ʾumma al-muʾminīna!

that ʿĀʾishah—may Allah be pleased with her—became ill, and Ibn ʿAbbās—may Allah be pleased with them both—came and said: “Mother of the Believers!

تَقْدَمِينَ عَلَى فَرَطِ صِدْقٍ: رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ.

taqdamīna ʿalā faraṭi ṣidqin: rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, waʾabī bakrin raḍiya Allāhu ʿanhu.

You are going to join true forerunners: the Messenger of Allah—may Allah bless him and grant him peace—and Abū Bakr—may Allah be pleased with him.”

وَرَوَاهُ الْبُخَارِيُّ أَيْضًا مِنْ رِوَايَةِ اِبْنِ أَبِي مُلَيْكَةَ أَنَّ اِبْنَ عَبَّاسٍ اِسْتَأْذَنَ عَلَى عَائِشَةَ قَبْلَ مَوْتِهَا وَهِيَ مَغْلُوبَةٌ،

warawāhu al-bukhāriyyu ʾayḍan min riwāyati ibni ʾabī mulaykata ʾanna ibna ʿabbāsin istaʾdhana ʿalā ʿāʾishata qabla mawtihā wahiya maghlūbatun,

Al-Bukhārī also transmitted it through Ibn Abī Mulaykah: Ibn ʿAbbās sought permission to visit ʿĀʾishah before her death, while she was overwhelmed by illness.

قَالَتْ: أَخْشَى أَنْ يُثْنِيَ عَلَيَّ، فَقِيلَ: اِبْنُ عَمِّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ وُجُوهِ الْمُسْلِمِينَ،

qālat: ʾakhshā ʾan yuthniya ʿalayya, faqīla: ibnu ʿammi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama min wujūhi al-muslimīna,

She said: “I fear he will praise me.” She was told: “He is the cousin of the Messenger of Allah—may Allah bless him and grant him peace—and one of the leading Muslims.”

قَالَتْ: اِئْذَنُوا لَهُ، قَالَ: كَيْفَ تَجِدِينَكِ؟ قَالَتْ: بِخَيْرٍ إِنِ اِتَّقَيْتُ، قَالَ: فَأَنْتِ بِخَيْرٍ إِنْ شَاءَ اللَّهُ:

qālat: iʾdhanū lahu, qāla: kayfa tajidīnaki? qālat: bikhayrin ʾini ittaqaytu, qāla: faʾanti bikhayrin ʾin shāʾa Allāhu:

She said: “Let him in.” He asked: “How do you find yourself?” She said: “Well, if I have been mindful of Allah.” He replied: “Then you are well, Allah willing:

زَوْجَةُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَلَمْ يَنْكِحْ بِكْرًا غَيْرَكِ وَنَزَلَ عُذْرُكِ مِنَ السَّمَاءِ.

zawjatu rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, walam yankiḥ bikran ghayraki wanazala ʿudhruki mina al-samāʾi.

you are the wife of the Messenger of Allah—may Allah bless him and grant him peace; he married no virgin other than you, and your vindication came down from heaven.”

107 بَابُ مَا جَاءَ فِي تَشْهِيَةِ الْمَرِيضِ

107 bābu mā jāʾa fī tashhiyati al-marīḍi

107 — Chapter on reports concerning asking a sick person what food they desire

[1/ 373] رَوَيْنَا فِي كِتَابَيِ اِبْنِ مَاجَهْ وَابْنِ السُّنِّيِّ بِإِسْنَادٍ ضَعِيفٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 373] rawaynā fī kitābayi ibni mājah wabni al-sunniyyi biʾisnādin ḍaʿīfin, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[1/373] We transmit in the books of Ibn Mājah and Ibn al-Sunnī through a weak chain, from Anas—may Allah be pleased with him—who said:

دَخَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى رَجُلٍ يَعُودُهُ فَقَالَ "هَلْ تَشْتَهِي شَيْئًا؟ تَشْتَهِي كَعْكًا؟ " قَالَ: نَعَمْ، فَطَلَبَهُ لَهُ.

dakhala al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʿalā rajulin yaʿūduhu faqāla "hal tashtahī shayʾan? tashtahī kaʿkan? " qāla: naʿam, faṭalabahu lahu.

The Prophet—may Allah bless him and grant him peace—visited a sick man and asked: “Would you like anything? Would you like some kaʿk bread?” He said yes, so he asked for some to be brought for him.

[2/ 374] وَرَوَيْنَا فِي كِتَابَيِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ عُقْبَةَ بْنِ عَامِرٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[2/ 374] warawaynā fī kitābayi al-tirmidhiyyi wabni mājah, ʿan ʿuqbata bni ʿāmirin raḍiya Allāhu ʿanhu, qāla:

[2/374] We transmit in the books of al-Tirmidhī and Ibn Mājah, from ʿUqbah ibn ʿĀmir—may Allah be pleased with him—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تُكْرِهُوا مَرْضَاكُمْ عَلَى

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tukrihū marḍākum ʿalā

The Messenger of Allah—may Allah bless him and grant him peace—said: “Do not force your sick to take

Source page 242

الطَّعَامِ وَالشَّرَابِ، فَإِنَّ اللَّهَ يُطْعِمُهُمْ وَيَسْقِيهِمْ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

al-ṭaʿāmi wa-al-sharābi, faʾinna Allāha yuṭʿimuhum wayasqīhim" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

food or drink, for Allah feeds them and gives them drink.” Al-Tirmidhī said: “A good (ḥasan) hadith.”

108 بَابُ طَلَبِ الْعُوَّادِ الدُّعَاءَ مِنَ الْمَرِيضِ

108 bābu ṭalabi al-ʿuwwādi al-duʿāʾa mina al-marīḍi

108 — Chapter on visitors asking a sick person to pray for them

[1/ 375] رَوَيْنَا فِي سُنَنِ اِبْنِ مَاجَهْ وَكِتَابِ اِبْنِ السُّنِّيِّ بِإِسْنَادٍ صَحِيحٍ أَوْ حَسَنٍ، عَنْ مَيْمُونِ بْنِ مِهْرَانَ، عَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[1/ 375] rawaynā fī sunani ibni mājah wakitābi ibni al-sunniyyi biʾisnādin ṣaḥīḥin ʾaw ḥasanin, ʿan maymūni bni mihrāna, ʿan ʿumara raḍiya Allāhu ʿanhumā qāla:

[1/375] We transmit in Sunan Ibn Mājah and Ibn al-Sunnī’s book, through a sound or good (ṣaḥīḥ or ḥasan) chain, from Maymūn ibn Mihrān, from ʿUmar—may Allah be pleased with them both—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا دَخَلْتَ عَلَى مَرِيضٍ فَمُرْهُ فَلْيَدْعُ لَكَ، فَإِنَّ دُعَاءَهُ كَدُعَاءِ الْمَلَائِكَةِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾidhā dakhalta ʿalā marīḍin famurhu falyadʿu laka, faʾinna duʿāʾahu kaduʿāʾi al-malāʾikati".

The Messenger of Allah—may Allah bless him and grant him peace—said: “When you visit a sick person, ask him to pray for you, for his supplication is like that of the angels.”

لَكِنَّ مَيْمُونَ بْنَ مِهْرَانَ لَمْ يُدْرِكْ عُمَرَ.

lākinna maymūna bna mihrāna lam yudrik ʿumara.

However, Maymūn ibn Mihrān did not live to meet ʿUmar.

109 بَابُ وَعْظِ الْمَرِيضِ بَعْدَ عَافِيَتِهِ وَتَذْكِيرِهِ الْوَفَاءَ بِمَا عَاهَدَ اللَّهَ تَعَالَى عَلَيْهِ مِنَ التَّوْبَةِ وَغَيْرِهَا

109 bābu waʿẓi al-marīḍi baʿda ʿāfiyatihi watadhkīrihi al-wafāʾa bimā ʿāhada Allāha taʿālā ʿalayhi mina al-tawbati waghayrihā

109 — Chapter on counseling a sick person after recovery and reminding him to fulfill his promises to Allah Most High concerning repentance and other matters

قَالَ اللَّهُ تَعَالَى: {وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولًا} [الْإِسْرَاءِ:34] وَقَالَ تَعَالَى: {وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا} [الْبَقَرَةِ:177] الْآيَةَ،

qāla Allāhu taʿālā: {waʾawfū bi-al-ʿahdi ʾinna al-ʿahda kāna masʾūlan} [al-ʾisrāʾi:34] waqāla taʿālā: {wa-al-mūfūna biʿahdihim ʾidhā ʿāhadū} [al-baqarati:177] al-ʾāyata,

Allah Most High says: {Fulfill the covenant; the covenant will be asked about} [al-Isrāʾ: 34]. The Most High also says: {And those who fulfill their covenant when they make one} [al-Baqarah: 177], continuing the verse.

وَالْآيَاتُ فِي الْبَابِ كَثِيرَةٌ مَعْرُوفَةٌ.

wa-al-ʾāyātu fī al-bābi kathīratun maʿrūfatun.

The verses on this subject are many and well known.

[1/ 376] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ خَوَّاتِ بْنِ جُبَيْرٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ:

[1/ 376] warawaynā fī kitābi ibni al-sunniyyi, ʿan khawwāti bni jubayrin raḍiya Allāhu ʿanhu, qāla:

[1/376] We transmit in Ibn al-Sunnī’s book, from Khawwāt ibn Jubayr—may Allah be pleased with him—who said:

مَرِضْتُ فَعَادَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: "صَحَّ الْجِسْمُ يَا خَوَّاتُ، قُلْتُ: وَجِسْمُكَ يَا رَسُولَ اللَّهِ!

mariḍtu faʿādanī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama faqāla: "ṣaḥḥa al-jismu yā khawwātu, qultu: wajismuka yā rasūla Allāhi!

I became ill, and the Messenger of Allah—may Allah bless him and grant him peace—visited me and said: “May your body be well, Khawwāt.” I said: “And yours, Messenger of Allah!”

قَالَ: فَفِ اللَّهَ بِمَا وَعَدْتَهُ، فَقُلْتُ: مَا وَعَدْتُ اللَّهَ عَزَّ وَجَلَّ شَيْئًا،

qāla: fafi Allāha bimā waʿadtahu, faqultu: mā waʿadtu Allāha ʿazza wajalla shayʾan,

He said: “Then fulfill for Allah what you promised Him.” I said: “I have not promised Allah, Mighty and Majestic, anything.”

قَالَ: بَلَى إِنَّهُ مَا مِنْ عَبْدٍ يَمْرَضُ إِلَّا أَحْدَثَ اللَّهُ عَزَّ وَجَلَّ خَيْرًا، فَفِ اللَّهَ بِمَا وَعَدْتَهُ".

qāla: balā ʾinnahu mā min ʿabdin yamraḍu ʾillā ʾaḥdatha Allāhu ʿazza wajalla khayran, fafi Allāha bimā waʿadtahu".

He said: “Yes indeed: no servant becomes ill without Allah, Mighty and Majestic, bringing about some good. So fulfill for Allah what you promised Him.” [83]

Source page 243

110 بَابُ مَا يَقُولُهُ مَنْ أَيِسَ مِنْ حَيَاتِهِ

110 bābu mā yaqūluhu man ʾayisa min ḥayātihi

110 — Chapter on what to say when one has lost hope of surviving

[1/ 377] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَسُنَنِ اِبْنِ مَاجَهْ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[1/ 377] rawaynā fī kitābi al-tirmidhiyyi wasunani ibni mājah, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[1/377] We transmit in al-Tirmidhī’s book and Sunan Ibn Mājah, from ʿĀʾishah—may Allah be pleased with her—who said:

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ بِالْمَوْتِ وَعِنْدَهُ قَدَحٌ فِيهِ مَاءٌ،

raʾaytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama wahuwa bi-al-mawti waʿindahu qadaḥun fīhi māʾun,

I saw the Messenger of Allah—may Allah bless him and grant him peace—while he was dying, with a cup of water beside him.

وَهُوَ يُدْخِلُ يَدَهُ فِي الْقَدَحِ ثُمَّ يَمْسَحُ وَجْهَهُ بِالْمَاءِ، ثُمَّ يَقُولُ: "اللَّهُمَّ أَعِنِّي عَلَى غَمَرَاتِ الْمَوْتِ وَسَكَرَاتِ الْمَوْتِ".

wahuwa yudkhilu yadahu fī al-qadaḥi thumma yamsaḥu wajhahu bi-al-māʾi, thumma yaqūlu: "Allāhumma ʾaʿinnī ʿalā ghamarāti al-mawti wasakarāti al-mawti".

He would put his hand into the cup, wipe his face with the water, then say: “O Allah, help me through death’s overwhelming pains and death’s agonies.”

[3/ 378] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[3/ 378] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[3/378] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim, from ʿĀʾishah—may Allah be pleased with her—who said:

سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مُسْتَنِدٌ إِلَيَّ يَقُولُ: "اللَّهُمَّ اِغْفِرْ لِي وَارْحَمْنِي وَأَلْحِقْنِي بِالرَّفِيقِ الْأَعْلَى".

samiʿtu al-nabiyya ṣallā Allāhu ʿalayhi wasallama wahuwa mustanidun ʾilayya yaqūlu: "Allāhumma ighfir lī warḥamnī waʾalḥiqnī bi-al-rafīqi al-ʾaʿlā".

I heard the Prophet—may Allah bless him and grant him peace—while he was leaning against me, say: “O Allah, forgive me, have mercy on me, and join me with the highest company.”

وَيُسْتَحَبُّ أَنْ يُكْثِرَ مِنَ الْقُرْآنِ وَالْأَذْكَارِ، وَيُكْرَهُ لَهُ الْجَزَعُ، وَسُوءُ

wayustaḥabbu ʾan yukthira mina al-qurʾāni wa-al-ʾadhkāri, wayukrahu lahu al-jazaʿu, wasūʾu

It is recommended that he recite the Quran and words of remembrance abundantly. Agitated distress and bad

Source page 244

الْخُلُقِ، وَالشَّتْمُ، وَالْمُخَاصَمَةُ، وَالْمُنَازَعَةُ فِي غَيْرِ الْأُمُورِ الدِّينِيَّةِ، وَيُسْتَحَبُّ أَنْ يَكُونَ شَاكِرًا لِلَّهِ تَعَالَى بِقَلْبِهِ وَلِسَانِهِ،

al-khuluqi, wa-al-shatmu, wa-al-mukhāṣamatu, wa-al-munāzaʿatu fī ghayri al-ʾumūri al-dīniyyati, wayustaḥabbu ʾan yakūna shākiran li-llāhi taʿālā biqalbihi walisānihi,

temper, insults, quarrels, and disputes over matters other than religion are disliked for him. It is recommended that he thank Allah Most High with his heart and tongue.

وَيَسْتَحْضِرُ فِي ذِهْنِهِ أَنَّ هَذَا آخِرُ أَوْقَاتِهِ مِنَ الدُّنْيَا فَيَجْتَهِدُ عَلَى خَتْمِهَا بِخَيْرٍ،

wayastaḥḍiru fī dhihnihi ʾanna hādhā ʾākhiru ʾawqātihi mina al-dunyā fayajtahidu ʿalā khatmihā bikhayrin,

He should keep in mind that these are his final moments in this world and strive to bring them to a good close.

وَيُبَادِرُ إِلَى أَدَاءِ الْحُقُوقِ إِلَى أَهْلِهَا، مِنْ رَدِّ الْمَظَالِمِ وَالْوَدَائِعِ وَالْعَوَارِي، وَاسْتِحْلَالِ أَهْلِهِ: مِنْ زَوْجَتِهِ، وَوَالِدَيْهِ، وَأَوْلَادِهِ، وَغِلْمَانِهِ،

wayubādiru ʾilā ʾadāʾi al-ḥuqūqi ʾilā ʾahlihā, min raddi al-maẓālimi wa-al-wadāʾiʿi wa-al-ʿawārī, wastiḥlāli ʾahlihi: min zawjatihi, wawālidayhi, waʾawlādihi, waghilmānihi,

He should hasten to restore people’s rights: returning wrongfully taken property, deposits, and borrowed items, and seeking pardon from his family—his wife, parents, children, and servants—

وَجِيرَانِهِ، وَأَصْدِقَائِهِ، وَكُلِّ مَنْ كَانَتْ بَيْنَهُ وَبَيْنَهُ مُعَامَلَةٌ أَوْ مُصَاحَبَةٌ، أَوْ تَعَلُّقٌ فِي شَيْءٍ.

wajīrānihi, waʾaṣdiqāʾihi, wakulli man kānat baynahu wabaynahu muʿāmalatun ʾaw muṣāḥabatun, ʾaw taʿalluqun fī shayʾin.

his neighbors, friends, and everyone with whom he has had dealings, companionship, or any connection.

وَيَنْبَغِي أَنْ يُوصِيَ بِأُمُورِ أَوْلَادِهِ إِنْ لَمْ يَكُنْ لَهُمْ جَدٌّ يَصْلُحُ لِلْوِلَايَةِ،

wayanbaghī ʾan yūṣiya biʾumūri ʾawlādihi ʾin lam yakun lahum jaddun yaṣluḥu li-l-wilāyati,

He should make testamentary arrangements for his children if they have no grandfather suitable to serve as guardian.

وَيُوصِي بِمَا لَا يَتَمَكَّنُ مِنْ فِعْلِهِ فِي الْحَالِ: مِنْ قَضَاءِ بَعْضِ الدُّيُونِ وَنَحْوِ ذَلِكَ.

wayūṣī bimā lā yatamakkanu min fiʿlihi fī al-ḥāli: min qaḍāʾi baʿḍi al-duyūni wanaḥwi dhālika.

He should leave instructions for what he cannot carry out immediately, such as repaying certain debts and similar matters.

وَأَنْ يَكُونَ حَسَنَ الظَّنِّ بِاللَّهِ سُبْحَانَهُ وَتَعَالَى أَنَّهُ يَرْحَمُهُ، وَيَسْتَحْضِرُ فِي ذِهْنِهِ أَنَّهُ حَقِيرٌ فِي مَخْلُوقَاتِ اللَّهِ تَعَالَى،

waʾan yakūna ḥasana al-ẓanni bi-llāhi subḥānahu wataʿālā ʾannahu yarḥamuhu, wayastaḥḍiru fī dhihnihi ʾannahu ḥaqīrun fī makhlūqāti Allāhi taʿālā,

He should think well of Allah, glorified and exalted is He, expecting His mercy, and keep in mind his own smallness among Allah Most High’s creatures.

وَأَنَّ اللَّهَ تَعَالَى غَنِيٌّ عَنْ عَذَابِهِ وَعَنْ طَاعَتِهِ، وَأَنَّهُ عَبْدُهُ، وَلَا يَطْلُبُ الْعَفْوَ وَالْإِحْسَانَ وَالصَّفْحَ وَالِامْتِنَانَ إِلَّا مِنْهُ.

waʾanna Allāha taʿālā ghaniyyun ʿan ʿadhābihi waʿan ṭāʿatihi, waʾannahu ʿabduhu, walā yaṭlubu al-ʿafwa wa-al-ʾiḥsāna wa-al-ṣafḥa wa-al-imtināna ʾillā minhu.

Allah Most High has no need either to punish him or to receive his obedience. He is Allah’s servant and seeks pardon, kindness, forgiveness, and favor from Him alone.

وَيُسْتَحَبُّ أَنْ يَكُونَ مُتَعَاهِدًا نَفْسَهُ بِقِرَاءَةِ آيَاتٍ مِنَ الْقُرْآنِ الْعَزِيزِ فِي الرَّجَاءِ، وَيَقْرَؤُهَا بِصَوْتٍ رَقِيقٍ،

wayustaḥabbu ʾan yakūna mutaʿāhidan nafsahu biqirāʾati ʾāyātin mina al-qurʾāni al-ʿazīzi fī al-rajāʾi, wayaqraʾuhā biṣawtin raqīqin,

It is recommended that he continually nourish his spirit by reading verses of the mighty Quran concerning hope, reciting them in a gentle voice,

أَوْ يَقْرَؤُهَا لَهُ غَيْرُهُ وَهُوَ يَسْتَمِعُ. وَكَذَلِكَ يَسْتَقْرِىءُ أَحَادِيثَ الرَّجَاءِ وَحِكَايَاتِ الصَّالِحِينَ وَآثَارَهُمْ عِنْدَ الْمَوْتِ.

ʾaw yaqraʾuhā lahu ghayruhu wahuwa yastamiʿu. wakadhālika yastaqriʾu ʾaḥādītha al-rajāʾi waḥikāyāti al-ṣāliḥīna waʾāthārahum ʿinda al-mawti.

or having someone else recite them while he listens. Likewise, he should have hadiths about hope read to him, along with stories of the righteous and accounts of their conduct at death.

وَأَنْ يَكُونَ خَيْرُهُ مُتَزَايِدًا، وَيُحَافِظَ عَلَى الصَّلَوَاتِ، وَاجْتِنَابِ النَّجَاسَاتِ، وَغَيْرِ ذَلِكَ مِنْ وَظَائِفِ الدِّينِ، وَيَصْبِرَ عَلَى مَشَقَّةِ ذَلِكَ؛

waʾan yakūna khayruhu mutazāyidan, wayuḥāfiẓa ʿalā al-ṣalawāti, wajtinābi al-najāsāti, waghayri dhālika min waẓāʾifi al-dīni, wayaṣbira ʿalā mashaqqati dhālika;

His good deeds should increase. He should maintain his prayers, avoid ritual impurities, fulfill his other religious duties, and patiently bear the difficulty of doing so.

وَلْيَحْذَرْ مِنَ التَّسَاهُلِ فِي ذَلِكَ، فَإِنَّ مِنْ أَقْبَحِ الْقَبَائِحِ أَنْ يَكُونَ آخِرُ عَهْدِهِ مِنَ الدُّنْيَا الَّتِي هِيَ مَزْرَعَةُ الْآخِرَةِ

walyaḥdhar mina al-tasāhuli fī dhālika, faʾinna min ʾaqbaḥi al-qabāʾiḥi ʾan yakūna ʾākhiru ʿahdihi mina al-dunyā allatī hiya mazraʿatu al-ʾākhirati

Let him beware of becoming lax in these matters. One of the ugliest failings is to spend one’s final time in this world—which is the field cultivated for the Hereafter—

التَّفْرِيطَ فِيمَا وَجَبَ عَلَيْهِ أَوْ نُدِبَ إِلَيْهِ. وَيَنْبَغِي لَهُ أَنْ لَا يَقْبَلَ قَوْلَ مَنْ يُخَذِّلُهُ عَنْ شَيْءٍ مِمَّا ذَكَرْنَاهُ،

al-tafrīṭa fīmā wajaba ʿalayhi ʾaw nudiba ʾilayhi. wayanbaghī lahu ʾan lā yaqbala qawla man yukhadhdhiluhu ʿan shayʾin mimmā dhakarnāhu,

neglecting what is obligatory or recommended. He should not listen to anyone who discourages him from any of the things we have mentioned.

فَإِنَّ هَذَا مِمَّا يُبْتَلَى بِهِ، وَفَاعِلُ ذَلِكَ هُوَ الصَّدِيقُ الْجَاهِلُ الْعَدُوُّ الْخَفِيُّ فَلَا يَقْبَلْ تَخْذِيلَهُ،

faʾinna hādhā mimmā yubtalā bihi, wafāʿilu dhālika huwa al-ṣadīqu al-jāhilu al-ʿaduwwu al-khafiyyu falā yaqbal takhdhīlahu,

This is one of the trials a person may face. Whoever does this is an ignorant friend and a hidden enemy, so he should not accept that person’s discouragement.

وَلْيَجْتَهِدْ فِي خَتْمِ عُمُرِهِ بِأَكْمَلِ الْأَحْوَالِ.

walyajtahid fī khatmi ʿumurihi biʾakmali al-ʾaḥwāli.

Let him strive to end his life in the best possible condition. [84]

وَيُسْتَحَبُّ أَنْ يُوصِيَ أَهْلَهُ وَأَصْحَابَهُ بِالصَّبْرِ عَلَيْهِ فِي مَرَضِهِ، وَاحْتِمَالِ مَا يَصْدُرُ مِنْهُ،

wayustaḥabbu ʾan yūṣiya ʾahlahu waʾaṣḥābahu bi-al-ṣabri ʿalayhi fī maraḍihi, waḥtimāli mā yaṣduru minhu,

It is recommended that he ask his family and companions to be patient with him during his illness and to bear with whatever he may do.

وَيُوصِيهِمْ أَيْضًا بِالصَّبْرِ عَلَى مُصِيبَتِهِمْ بِهِ، وَيَجْتَهِدَ فِي وَصِيَّتِهِمْ بِتَرْكِ الْبُكَاءِ عَلَيْهِ، وَيَقُولَ لَهُمْ: صَحَّ عَنْ رَسُولِ

wayūṣīhim ʾayḍan bi-al-ṣabri ʿalā muṣībatihim bihi, wayajtahida fī waṣiyyatihim bitarki al-bukāʾi ʿalayhi, wayaqūla lahum: ṣaḥḥa ʿan rasūli

He should also counsel them to bear patiently the loss they will suffer through him and earnestly urge them to refrain from weeping over him, telling them: It is soundly transmitted from the Messenger of

Source page 245

اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: "الْمَيِّتُ يُعَذَّبُ بِبُكَاءِ أَهْلِهِ عَلَيْهِ " فَإِيَّاكُمْ يَا أَحِبَّائِي وَالسَّعْيَ فِي أَسْبَابِ عَذَابِي،

Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: "al-mayyitu yuʿadhdhabu bibukāʾi ʾahlihi ʿalayhi " faʾiyyākum yā ʾaḥibbāʾī wa-al-saʿya fī ʾasbābi ʿadhābī,

Allah—may Allah bless him and grant him peace—that he said: “The deceased is tormented because of his family’s weeping over him.” So beware, my loved ones, of contributing to the causes of my torment.

وَيُوصِيهِمْ بِالرِّفْقِ بِمَنْ يُخَلِّفُهُ مِنْ طِفْلٍ وَغُلَامٍ وَجَارِيَةٍ وَنَحْوِهِمْ، وَيُوصِيهِمْ بِالْإِحْسَانِ إِلَى أَصْدِقَائِهِ،

wayūṣīhim bi-al-rifqi biman yukhallifuhu min ṭiflin waghulāmin wajāriyatin wanaḥwihim, wayūṣīhim bi-al-ʾiḥsāni ʾilā ʾaṣdiqāʾihi,

He should instruct them to treat gently those he leaves behind, such as children, male and female servants, and others, and to show kindness to his friends.

وَيُعْلِمُهُمْ أَنَّهُ صَحَّ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: "إِنَّ مِنْ أَبَرِّ الْبِرِّ أَنْ يَصِلَ الرَّجُلُ أَهْلَ وُدِّ أَبِيهِ"

wayuʿlimuhum ʾannahu ṣaḥḥa ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʾannahu qāla: "ʾinna min ʾabarri al-birri ʾan yaṣila al-rajulu ʾahla wuddi ʾabīhi"

He should tell them that it is soundly transmitted from the Messenger of Allah—may Allah bless him and grant him peace—that he said: “Among the finest acts of dutiful kindness is for a man to maintain ties with those his father loved.”

وَصَحَّ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُكْرِمُ صَوَاحِبَاتِ خَدِيجَةَ رَضِيَ اللَّهُ عَنْهَا بَعْدَ وَفَاتِهَا

waṣaḥḥa ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama kāna yukrimu ṣawāḥibāti khadījata raḍiya Allāhu ʿanhā baʿda wafātihā

It is also soundly established that the Messenger of Allah—may Allah bless him and grant him peace—used to honor Khadījah’s friends—may Allah be pleased with her—after her death.

وَيُسْتَحَبُّ اِسْتِحْبَابًا مُؤَكَّدًا أَنْ يُوصِيَهُمْ بِاجْتِنَابِ مَا جَرَتِ الْعَادَةُ بِهِ مِنَ الْبِدَعِ فِي الْجَنَائِزِ، وَيُؤَكِّدَ (عَلَيْهِمْ) الْعَهْدَ بِذَلِكَ.

wayustaḥabbu istiḥbāban muʾakkadan ʾan yūṣiyahum bijtinābi mā jarati al-ʿādatu bihi mina al-bidaʿi fī al-janāʾizi, wayuʾakkida (ʿalayhim) al-ʿahda bidhālika.

It is strongly recommended that he instruct them to avoid innovations that have become customary at funerals and firmly bind them to that undertaking.

وَيُوصِيهِمْ بِتَعَاهُدِهِ بِالدُّعَاءِ وَأَنْ لَا يَنْسَوْهُ بِطُولِ الْأَمَدِ. وَيُسْتَحَبُّ لَهُ أَنْ يَقُولَ لَهُمْ فِي وَقْتٍ بَعْدَ وَقْتٍ:

wayūṣīhim bitaʿāhudihi bi-al-duʿāʾi waʾan lā yansawhu biṭūli al-ʾamadi. wayustaḥabbu lahu ʾan yaqūla lahum fī waqtin baʿda waqtin:

He should ask them to remember him regularly in their supplications and not forget him as time passes. It is recommended that he tell them from time to time:

مَتَى رَأَيْتُمْ مِنِّي تَقْصِيرًا فِي شَيْءٍ فَنَبِّهُونِي عَلَيْهِ بِرِفْقٍ، وَأَدُّوا إِلَيَّ النَّصِيحَةَ فِي ذَاكَ، فَإِنِّي مُعَرَّضٌ لِلْغَفْلَةِ وَالْكَسَلِ وَالْإِهْمَالِ.

matā raʾaytum minnī taqṣīran fī shayʾin fanabbihūnī ʿalayhi birifqin, waʾaddū ʾilayya al-naṣīḥata fī dhāka, faʾinnī muʿarraḍun li-l-ghaflati wa-al-kasali wa-al-ʾihmāli.

“Whenever you see me falling short in anything, gently draw my attention to it and advise me sincerely, for I am prone to heedlessness, laziness, and neglect.

فَإِذَا قَصَّرْتُ فَنَشِّطُونِي وَعَاوِنُونِي عَلَى أُهْبَةِ سَفَرِي هَذَا الْبَعِيدِ.

faʾidhā qaṣṣartu fanashshiṭūnī waʿāwinūnī ʿalā ʾuhbati safarī hādhā al-baʿīdi.

If I fall short, encourage me and help me prepare for this long journey of mine.”

وَدَلَائِلُ مَا ذَكَرْتُهُ فِي هَذَا الْبَابِ مَعْرُوفَةٌ مَشْهُورَةٌ حَذَفْتُهَا اِخْتِصَارًا فَإِنَّهَا تَحْتَمِلُ كَرَارِيسَ.

wadalāʾilu mā dhakartuhu fī hādhā al-bābi maʿrūfatun mashhūratun ḥadhaftuhā ikhtiṣāran faʾinnahā taḥtamilu karārīsa.

The evidence for what I have mentioned in this chapter is familiar and well known. I have omitted it for brevity, since it could fill several booklets.

وَإِذَا حَضَرَهُ النَّزْعُ فَلْيُكْثِرْ مِنْ قَوْلِ: لَا إِلَهَ إِلَّا اللَّهُ. لِتَكُونَ آخِرَ كَلَامِهِ.

waʾidhā ḥaḍarahu al-nazʿu falyukthir min qawli: lā ʾilāha ʾillā Allāhu. litakūna ʾākhira kalāmihi.

When the throes of death come upon him, let him frequently say, ‘There is no god but Allah,’ so that these may be his final words.

[3/ 379] فَقَدْ رَوَيْنَا فِي الْحَدِيثِ الْمَشْهُورِ فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ، عَنْ مُعَاذِ بْنِ جَبَلٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 379] faqad rawaynā fī al-ḥadīthi al-mashhūri fī sunani ʾabī dāwūda waghayrihi, ʿan muʿādhi bni jabalin raḍiya Allāhu ʿanhu qāla:

[3/379] For we transmit in the well-known hadith in Sunan Abī Dāwūd and elsewhere, from Muʿādh ibn Jabal—may Allah be pleased with him—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: " مَنْ كَانَ آخِرُ

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: " man kāna ʾākhiru

The Messenger of Allah—may Allah bless him and grant him peace—said: “Whoever has as his final

Source page 246

كَلَامِهِ لَا إِلَهَ إِلَّا اللَّهُ دَخَلَ الْجَنَّةَ" قَالَ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ فِي كِتَابِهِ الْمُسْتَدْرَكِ عَلَى الصَّحِيحَيْنِ: هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ.

kalāmihi lā ʾilāha ʾillā Allāhu dakhala al-jannata" qāla al-ḥākimu ʾabū ʿabdi Allāhi fī kitābihi al-mustadraki ʿalā al-ṣaḥīḥayni: hādhā ḥadīthun ṣaḥīḥu al-ʾisnādi.

words ‘There is no god but Allah’ will enter Paradise.” Al-Ḥākim Abū ʿAbd Allāh said in his book al-Mustadrak ʿalā al-Ṣaḥīḥayn: “This hadith has a sound (ṣaḥīḥ) chain.”

[4/ 380] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ وَسُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ وَغَيْرِهِمَا، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 380] warawaynā fī ṣaḥīḥi muslimin wasunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-nasāʾiyyi waghayrihimā, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu qāla:

[4/380] We transmit in Ṣaḥīḥ Muslim, the Sunan of Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and elsewhere, from Abū Saʿīd al-Khudrī—may Allah be pleased with him—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَقِّنُوا مَوْتَاكُمْ لَا إِلَهَ إِلَّا اللَّهُ" قَالَ التِّرْمِذِيُّ: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "laqqinū mawtākum lā ʾilāha ʾillā Allāhu" qāla al-tirmidhiyyu: hādhā ḥadīthun ḥasanun ṣaḥīḥun.

The Messenger of Allah—may Allah bless him and grant him peace—said: “Prompt your dying to say, ‘There is no god but Allah.’” Al-Tirmidhī said: “This is a good and sound (ḥasan ṣaḥīḥ) hadith.”

وَرَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ أَيْضًا مِنْ رِوَايَةِ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

warawaynāhu fī ṣaḥīḥi muslimin ʾayḍan min riwāyati ʾabī hurayrata raḍiya Allāhu ʿanhu, ʿan rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

We also transmit it in Ṣaḥīḥ Muslim through Abū Hurayrah—may Allah be pleased with him—from the Messenger of Allah—may Allah bless him and grant him peace.

قَالَ الْعُلَمَاءُ: فَإِنْ لَمْ يَقُلْ هُوَ "لَا إِلَهَ إِلَّا اللَّهُ" لَقَّنَهُ مَنْ حَضَرَهُ،

qāla al-ʿulamāʾu: faʾin lam yaqul huwa "lā ʾilāha ʾillā Allāhu" laqqanahu man ḥaḍarahu,

The scholars said: If he does not himself say, ‘There is no god but Allah,’ someone present should prompt him.

وَيُلَقِّنُهُ بِرِفْقٍ مَخَافَةَ أَنْ يَضْجَرَ فَيَرُدَّهَا، وَإِذَا قَالَهَا مَرَّةً لَا يُعِيدُهَا عَلَيْهِ إِلَّا أَنْ يَتَكَلَّمَ بِكَلَامٍ آخَرَ.

wayulaqqinuhu birifqin makhāfata ʾan yaḍjara fayaruddahā, waʾidhā qālahā marratan lā yuʿīduhā ʿalayhi ʾillā ʾan yatakallama bikalāmin ʾākhara.

He should prompt him gently, lest he become irritated and reject it. Once he has said it, he should not prompt him again unless he says something else afterward.

قَالَ أَصْحَابُنَا: وَيُسْتَحَبُّ أَنْ يَكُونَ الْمُلَقِّنُ غَيْرَ وَارِثٍ مُتَّهَمٍ، لِئَلَّا يَحْرَجَ الْمَيِّتُ وَيَتَّهِمَهُ.

qāla ʾaṣḥābunā: wayustaḥabbu ʾan yakūna al-mulaqqinu ghayra wārithin muttahamin, liʾallā yaḥraja al-mayyitu wayattahimahu.

Our scholars said: It is recommended that the person prompting him not be an heir whose motives might be suspected, lest the dying person become distressed and suspect him.

وَاعْلَمْ أَنَّ جَمَاعَةً مِنْ أَصْحَابِنَا قَالُوا: نُلَقِّنُ وَنَقُولُ:

waʿlam ʾanna jamāʿatan min ʾaṣḥābinā qālū: nulaqqinu wanaqūlu:

Know that a group of our scholars said: We prompt him by saying:

لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ، وَاقْتَصَرَ الْجُمْهُورُ عَلَى قَوْلِ لَا إِلَهَ إِلَّا اللَّهُ،

lā ʾilāha ʾillā Allāhu muḥammadun rasūlu Allāhi, waqtaṣara al-jumhūru ʿalā qawli lā ʾilāha ʾillā Allāhu,

‘There is no god but Allah; Muḥammad is Allah’s Messenger.’ The majority restricted this to ‘There is no god but Allah.’

وَقَدْ بَسَطْتُ ذَلِكَ بِدَلَائِلِهِ وَبَيَانِ قَائِلِيهِ فِي كِتَابِ الْجَنَائِزِ مِنْ شَرْحِ الْمُهَذَّبِ.

waqad basaṭtu dhālika bidalāʾilihi wabayāni qāʾilīhi fī kitābi al-janāʾizi min sharḥi al-muhadhdhabi.

I have discussed this at length, with its evidence and the names of those holding each view, in the Book of Funerals in Sharḥ al-Muhadhdhab.

111 بَابُ مَا يَقُولُهُ بَعْدَ تَغْمِيضِ الْمَيِّتِ

111 bābu mā yaqūluhu baʿda taghmīḍi al-mayyiti

111 — Chapter on what to say after closing the deceased’s eyes

[1/ 381] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أُمِّ سَلَمَةَ، وَاسْمُهَا هِنْدٌ رَضِيَ

[1/ 381] rawaynā fī ṣaḥīḥi muslimin, ʿan ʾummi salamata, wasmuhā hindun raḍiya

[1/381] We transmit in Ṣaḥīḥ Muslim, from Umm Salamah, whose name was Hind—may

Source page 247

اللَّهُ عَنْهَا، قَالَتْ: دَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ عَلَى أَبِي سَلَمَةَ وَقَدْ شَقَّ بَصَرُهُ،

Allāhu ʿanhā, qālat: dakhala rasūlu Allāhi ṣallā Allāhu ʿalayhi waʾālihi wasallama ʿalā ʾabī salamata waqad shaqqa baṣaruhu,

Allah be pleased with her—who said: The Messenger of Allah—may Allah bless him and his family and grant them peace—entered upon Abū Salamah, whose eyes had become fixed.

فَأَغْمَضَهُ ثُمَّ قَالَ: "إِنَّ الرُّوحَ إِذَا قُبِضَ تَبِعَهُ الْبَصَرُ، فَضَجَّ نَاسٌ مِنْ أَهْلِهِ،

faʾaghmaḍahu thumma qāla: "ʾinna al-rūḥa ʾidhā qubiḍa tabiʿahu al-baṣaru, faḍajja nāsun min ʾahlihi,

He closed his eyes and said: “When the soul is taken, the gaze follows it.” Some of his family cried out.

فَقَالَ: لَا تَدْعُوا عَلَى أَنْفُسِكُمْ إِلَّا بِخَيْرٍ، فَإِنَّ الْمَلَائِكَةَ يُؤَمِّنُونَ عَلَى مَا تَقُولُونَ،

faqāla: lā tadʿū ʿalā ʾanfusikum ʾillā bikhayrin, faʾinna al-malāʾikata yuʾamminūna ʿalā mā taqūlūna,

He said: “Invoke only good upon yourselves, for the angels say ‘Amen’ to what you say.”

ثُمَّ قَالَ: اللَّهُمَّ اِغْفِرْ لِأَبِي سَلَمَةَ، وَارْفَعْ دَرَجَتَهُ فِي الْمَهْدِيِّينَ، وَاخْلُفْهُ فِي عَقِبِهِ فِي الْغَابِرِينَ،

thumma qāla: Allāhumma ighfir liʾabī salamata, warfaʿ darajatahu fī al-mahdiyyīna, wakhlufhu fī ʿaqibihi fī al-ghābirīna,

Then he said: “O Allah, forgive Abū Salamah, raise his rank among the guided, and take his place in caring for his descendants among those who remain.

وَاغْفِرْ لَنَا وَلَهُ يَا رَبَّ الْعَالَمِينَ، وَافْسَحْ لَهُ فِي قَبْرِهِ وَنَوِّرْ لَهُ فِيهِ"

waghfir lanā walahu yā rabba al-ʿālamīna, wafsaḥ lahu fī qabrihi wanawwir lahu fīhi"

Forgive us and him, Lord of all worlds; make his grave spacious for him and fill it with light.”

قُلْتُ: قَوْلُهَا "شَقَّ بَصَرُهُ" هُوَ بِفَتْحِ الشِّينِ، وَبَصَرُهُ بِرَفْعِ الرَّاءِ فَاعِلُ شَقَّ،

qultu: qawluhā "shaqqa baṣaruhu" huwa bifatḥi al-shīni, wabaṣaruhu birafʿi al-rāʾi fāʿilu shaqqa,

I say: Her expression shaqqa baṣaruhu has a fatḥah on the shīn, while baṣaruhu has a nominative ending on the rāʾ and is the subject of shaqqa.

هَكَذَا الرِّوَايَةُ فِيهِ بِاتِّفَاقِ الْحُفَّاظِ وَأَهْلِ الضَّبْطِ. قَالَ صَاحِبُ الْأَفْعَالِ: يُقَالُ شَقَّ بَصَرُ الْمَيِّتِ، شَقَّ الْمَيِّتُ بَصَرَهُ: إِذَا شَخَصَ.

hākadhā al-riwāyatu fīhi bittifāqi al-ḥuffāẓi waʾahli al-ḍabṭi. qāla ṣāḥibu al-ʾafʿāli: yuqālu shaqqa baṣaru al-mayyiti, shaqqa al-mayyitu baṣarahu: ʾidhā shakhaṣa.

This is the transmitted reading, as the hadith masters and specialists in precise wording agree. The author of al-Afʿāl says: One says shaqqa baṣaru al-mayyit or shaqqa al-mayyitu baṣarahu when the deceased’s gaze becomes fixed.

[2/ 382] وَرَوَيْنَا فِي سُنَنِ الْبَيْهَقِيِّ بِإِسْنَادٍ صَحِيحٍ، عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ التَّابِعِيِّ الْجَلِيلِ قَالَ:

[2/ 382] warawaynā fī sunani al-bayhaqiyyi biʾisnādin ṣaḥīḥin, ʿan bakri bni ʿabdi Allāhi al-tābiʿiyyi al-jalīli qāla:

[2/382] We transmit in Sunan al-Bayhaqī through a sound chain, from the eminent Successor Bakr ibn ʿAbd Allāh, who said:

إِذَا أَغْمَضْتَ الْمَيِّتَ فَقُلْ: بِسْمِ اللَّهِ، وَعَلَى مِلَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؛

ʾidhā ʾaghmaḍta al-mayyita faqul: bismi Allāhi, waʿalā millati rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama;

When you close the deceased’s eyes, say: “In the name of Allah, and upon the religion of the Messenger of Allah—may Allah bless him and grant him peace.”

وَإِذَا حَمَلْتَهُ فَقُلْ: بِسْمِ اللَّهِ، ثُمَّ سَبِّحْ مَا دُمْتَ تَحْمِلُهُ.

waʾidhā ḥamaltahu faqul: bismi Allāhi, thumma sabbiḥ mā dumta taḥmiluhu.

When you carry him, say: “In the name of Allah,” then glorify Allah for as long as you carry him.

112 بَابُ مَا يُقَالُ عِنْدَ الْمَيِّتِ

112 bābu mā yuqālu ʿinda al-mayyiti

112 — Chapter on what to say in the presence of the deceased

[1/ 383] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[1/ 383] rawaynā fī ṣaḥīḥi muslimin, ʿan ʾummi salamata raḍiya Allāhu ʿanhā qālat:

[1/383] We transmit in Ṣaḥīḥ Muslim, from Umm Salamah—may Allah be pleased with her—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِذَا حَضَرْتُمُ الْمَرِيضَ أَوِ الْمَيِّتَ فَقُولُوا خَيْرًا، فَإِنَّ الْمَلَائِكَةَ يُؤَمِّنُونَ عَلَى مَا تَقُولُونَ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ʾidhā ḥaḍartumu al-marīḍa ʾawi al-mayyita faqūlū khayran, faʾinna al-malāʾikata yuʾamminūna ʿalā mā taqūlūna"

The Messenger of Allah—may Allah bless him and grant him peace—said: “When you attend a sick person or the deceased, speak good words, for the angels say ‘Amen’ to what you say.”

قَالَتْ: فَلَمَّا مَاتَ أَبُو سَلَمَةَ أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ: يَا رَسُولَ اللَّهِ! إِنَّ أَبَا سَلَمَةَ قَدْ مَاتَ،

qālat: falammā māta ʾabū salamata ʾataytu al-nabiyya ṣallā Allāhu ʿalayhi wasallama faqultu: yā rasūla Allāhi! ʾinna ʾabā salamata qad māta,

She said: When Abū Salamah died, I came to the Prophet—may Allah bless him and grant him peace—and said: “Messenger of Allah! Abū Salamah has died.”

قَالَ: قُولِي: "اللَّهُمَّ اِغْفِرْ لِي وَلَهُ، وَأَعْقِبْنِي مِنْهُ عُقْبَى حَسَنَةً" فَقُلْتُ،

qāla: qūlī: "Allāhumma ighfir lī walahu, waʾaʿqibnī minhu ʿuqbā ḥasanatan" faqultu,

He said: “Say: ‘O Allah, forgive me and him, and grant me a good replacement after him.’” So I said it,

فَأَعْقَبَنِيَ اللَّهُ مَنْ هُوَ خَيْرٌ لِي مِنْهُ: مُحَمَّدًا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. قُلْتُ: هَكَذَا وَقَعَ فِي صَحِيحِ مُسْلِمٍ، وَفِي التِّرْمِذِيِّ.

faʾaʿqabaniya Allāhu man huwa khayrun lī minhu: muḥammadan ṣallā Allāhu ʿalayhi wasallama. qultu: hākadhā waqaʿa fī ṣaḥīḥi muslimin, wafī al-tirmidhiyyi.

and Allah gave me someone better for me than him: Muḥammad—may Allah bless him and grant him peace. I say: This is how it appears in Ṣaḥīḥ Muslim and in al-Tirmidhī:

Source page 248

"إِذَا حَضَرْتُمُ الْمَرِيضَ" أَوْ "الْمَيِّتَ" عَلَى الشَّكِّ. وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَغَيْرِهِ "الْمَيِّتَ" مِنْ غَيْرِ شَكٍّ.

"ʾidhā ḥaḍartumu al-marīḍa" ʾaw "al-mayyita" ʿalā al-shakki. warawaynā fī sunani ʾabī dāwūda waghayrihi "al-mayyita" min ghayri shakkin.

‘When you attend the sick person,’ or ‘the deceased,’ with uncertainty between the readings. We transmit in Sunan Abī Dāwūd and elsewhere ‘the deceased,’ without uncertainty.

[2/ 384] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَابْنِ مَاجَهْ، عَنْ مَعْقِلِ بْنِ يَسَارٍ الصَّحَابِيِّ رَضِيَ اللَّهُ عَنْهُ؛

[2/ 384] warawaynā fī sunani ʾabī dāwūda wabni mājah, ʿan maʿqili bni yasārin al-ṣaḥābiyyi raḍiya Allāhu ʿanhu;

[2/384] We transmit in the Sunan of Abū Dāwūd and Ibn Mājah, from the Companion Maʿqil ibn Yasār—may Allah be pleased with him—

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "اِقْرَؤُوا يس عَلَى مَوْتَاكُمْ" قُلْتُ: إِسْنَادُهُ ضَعِيفٌ، فِيهِ مَجْهُولَانِ، لَكِنْ لَمْ يُضَعِّفْهُ أَبُو دَاوُدَ.

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla: "iqraʾū Yā Sīn ʿalā mawtākum" qultu: ʾisnāduhu ḍaʿīfun, fīhi majhūlāni, lākin lam yuḍaʿʿifhu ʾabū dāwūda.

that the Prophet—may Allah bless him and grant him peace—said: “Recite Yā Sīn over your dying.” I say: Its chain is weak and contains two unknown narrators, but Abū Dāwūd did not declare it weak.

وَرَوَى اِبْنُ أَبِي دَاوُدَ، عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ قَالَ: كَانَتِ الْأَنْصَارُ إِذَا حَضَرُوا قَرَؤُوا عِنْدَ الْمَيِّتِ سُورَةَ الْبَقَرَةِ. مُجَالِدٌ ضَعِيفٌ.

warawā ibnu ʾabī dāwūda, ʿan mujālidin, ʿani al-shaʿbiyyi qāla: kānati al-ʾanṣāru ʾidhā ḥaḍarū qaraʾū ʿinda al-mayyiti sūrata al-baqarati. mujālidun ḍaʿīfun.

Ibn Abī Dāwūd transmitted from Mujālid, from al-Shaʿbī, who said: When the Anṣār attended someone dying, they would recite Sūrat al-Baqarah beside him. Mujālid is weak.

113 بَابُ مَا يَقُولُهُ مَنْ مَاتَ لَهُ مَيِّتٌ

113 bābu mā yaqūluhu man māta lahu mayyitun

113 — Chapter on what to say when someone close to one dies

[1/ 385] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[1/ 385] rawaynā fī ṣaḥīḥi muslimin, ʿan ʾummi salamata raḍiya Allāhu ʿanhā qālat:

[1/385] We transmit in Ṣaḥīḥ Muslim, from Umm Salamah—may Allah be pleased with her—who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: "مَا مِنْ عَبْدٍ تُصِيبُهُ مُصِيبَةٌ فَيَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ؛

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaqūlu: "mā min ʿabdin tuṣībuhu muṣībatun fayaqūlu: ʾinnā li-llāhi waʾinnā ʾilayhi rājiʿūna;

I heard the Messenger of Allah—may Allah bless him and grant him peace—say: “No servant suffers a calamity and says, ‘We belong to Allah, and to Him we return.

اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَأَخْلِفْ لِي خَيْرًا مِنْهَا إِلَّا أَجَرَهُ اللَّهُ تَعَالَى فِي مُصِيبَتِهِ وَأَخْلَفَ لَهُ خَيْرًا مِنْهَا"،

Allāhumma ʾjurnī fī muṣībatī waʾakhlif lī khayran minhā ʾillā ʾajarahu Allāhu taʿālā fī muṣībatihi waʾakhlafa lahu khayran minhā",

O Allah, reward me in my calamity and replace it with something better for me,’ without Allah Most High rewarding him in his calamity and granting him something better in its place.”

قَالَتْ: فَلَمَّا تُوُفِّيَ أَبُو سَلَمَةَ قُلْتُ كَمَا أَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

qālat: falammā tuwuffiya ʾabū salamata qultu kamā ʾamaranī rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama,

She said: When Abū Salamah died, I said what the Messenger of Allah—may Allah bless him and grant him peace—had instructed me to say.

فَأَخْلَفَ اللَّهُ تَعَالَى لِي خَيْرًا مِنْهُ: رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

faʾakhlafa Allāhu taʿālā lī khayran minhu: rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama.

Allah Most High then gave me someone better than him: the Messenger of Allah—may Allah bless him and grant him peace.

[2/ 386] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا

[2/ 386] warawaynā fī sunani ʾabī dāwūda, ʿan ʾummi salamata raḍiya Allāhu ʿanhā

[2/386] We transmit in Sunan Abī Dāwūd, from Umm Salamah—may Allah be pleased with her—

Source page 249

قَالَتْ:

qālat:

who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:"إِذَا أَصَابَ أَحَدَكُمْ مُصِيبَةٌ فَلْيَقُلْ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ،

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama:"ʾidhā ʾaṣāba ʾaḥadakum muṣībatun falyaqul: ʾinnā li-llāhi waʾinnā ʾilayhi rājiʿūna,

The Messenger of Allah—may Allah bless him and grant him peace—said: “When a calamity befalls one of you, let him say: ‘We belong to Allah, and to Him we return.

اللَّهُمَّ عِنْدَكَ أَحْتَسِبُ مُصِيبَتِي فَأْجُرْنِي فِيهَا وَأَبْدِلْنِي بِهَا خَيْرًا مِنْهَا".

Allāhumma ʿindaka ʾaḥtasibu muṣībatī faʾjurnī fīhā waʾabdilnī bihā khayran minhā".

O Allah, with You I seek the reward for my calamity, so reward me for it and grant me something better in its place.’”

[3/ 387] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَغَيْرِهِ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ

[3/ 387] warawaynā fī kitābi al-tirmidhiyyi waghayrihi, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu

[3/387] We transmit in al-Tirmidhī’s book and elsewhere, from Abū Mūsā al-Ashʿarī—may Allah be pleased with him—

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِذَا مَاتَ وَلَدُ الْعَبْدِ قَالَ اللَّهُ تَعَالَى لِمَلَائِكَتِهِ: قَبَضْتُمْ وَلَدَ عَبْدِي؟

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾidhā māta waladu al-ʿabdi qāla Allāhu taʿālā limalāʾikatihi: qabaḍtum walada ʿabdī?

that the Messenger of Allah—may Allah bless him and grant him peace—said: “When a servant’s child dies, Allah Most High says to His angels: ‘Have you taken My servant’s child?’

فَيَقُولُونَ: نَعَمْ: فَيَقُولُ: قَبَضْتُمْ ثَمَرَةَ فُؤَادِهِ؟ فَيَقُولُونَ: نَعَمْ، فَيَقُولُ: فَمَاذَا قَالَ عَبْدِي؟ فَيَقُولُونَ: حَمِدَكَ وَاسْتَرْجَعَ،

fayaqūlūna: naʿam: fayaqūlu: qabaḍtum thamarata fuʾādihi? fayaqūlūna: naʿam, fayaqūlu: famādhā qāla ʿabdī? fayaqūlūna: ḥamidaka wastarjaʿa,

They say: ‘Yes.’ He says: ‘Have you taken the fruit of his heart?’ They say: ‘Yes.’ He says: ‘What did My servant say?’ They say: ‘He praised You and declared that we belong to Allah and to Him we return.’

فَيَقُولُ اللَّهُ تَعَالَى: اِبْنُوا لِعَبْدِي بَيْتًا فِي الْجَنَّةِ وَسَمُّوهُ بَيْتَ الْحَمْدِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

fayaqūlu Allāhu taʿālā: ibnū liʿabdī baytan fī al-jannati wasammūhu bayta al-ḥamdi" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

Then Allah Most High says: ‘Build My servant a house in Paradise and call it the House of Praise.’” Al-Tirmidhī said: “A good (ḥasan) hadith.”

[4/ 388] وَفِي مَعْنَى هَذَا مَا رَوَيْنَاهُ فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

[4/ 388] wafī maʿnā hādhā mā rawaynāhu fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

[4/388] Similar in meaning is what we transmit in Ṣaḥīḥ al-Bukhārī, from Abū Hurayrah—may Allah be pleased with him—

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "يَقُولُ اللَّهُ تَعَالَى، مَا لِعَبْدِيَ الْمُؤْمِنِ عِنْدِي جَزَاءٌ

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "yaqūlu Allāhu taʿālā, mā liʿabdiya al-muʾmini ʿindī jazāʾun

that the Messenger of Allah—may Allah bless him and grant him peace—said: “Allah Most High says: ‘My believing servant has no recompense with Me,

إِذَا قَبَضْتُ صَفِيَّهُ مِنْ أَهْلِ الدُّنْيَا ثُمَّ اِحْتَسَبَهُ إِلَّا الْجَنَّةُ".

ʾidhā qabaḍtu ṣafiyyahu min ʾahli al-dunyā thumma iḥtasabahu ʾillā al-jannatu".

when I take the life of his dearly loved one from this world and he bears the loss seeking My reward, except Paradise.’”

114 بَابُ مَا يَقُولُهُ مَنْ بَلَغَهُ مَوْتُ صَاحِبِهِ

114 bābu mā yaqūluhu man balaghahu mawtu ṣāḥibihi

114 — Chapter on what to say upon hearing of a companion’s death

[1/ 389] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[1/ 389] rawaynā fī kitābi ibni al-sunniyyi, ʿan ibni ʿabbāsin raḍiya Allāhu ʿanhumā qāla:

[1/389] We transmit in Ibn al-Sunnī’s book, from Ibn ʿAbbās—may Allah be pleased with them both—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "الْمَوْتُ فَزَعٌ، فَإِذَا بَلَغَ أَحَدَكُمْ وَفَاةُ أَخِيهِ فَلْيَقُلْ:

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "al-mawtu fazaʿun, faʾidhā balagha ʾaḥadakum wafātu ʾakhīhi falyaqul:

The Messenger of Allah—may Allah bless him and grant him peace—said: “Death is a frightening event. When news of his brother’s death reaches one of you, let him say:

(إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ) اللَّهُمَّ اُكْتُبْهُ عِنْدَكَ فِي الْمُحْسِنِينَ،

(ʾinnā li-llāhi waʾinnā ʾilayhi rājiʿūna, waʾinnā ʾilā rabbinā lamunqalibūna) Allāhumma uktubhu ʿindaka fī al-muḥsinīna,

‘We belong to Allah, and to Him we return; surely to our Lord we will return. O Allah, record him with You among those who do good,

وَاجْعَلْ كِتَابَهُ فِي عِلِّيِّينَ، وَاخْلُفْهُ فِي أَهْلِهِ فِي الْغَابِرِينَ، وَلَا تَحْرِمْنَا أَجْرَهُ وَلَا تَفْتِنَّا بَعْدَهُ".

wajʿal kitābahu fī ʿilliyyīna, wakhlufhu fī ʾahlihi fī al-ghābirīna, walā taḥrimnā ʾajrahu walā taftinnā baʿdahu".

place his record in ʿIlliyyīn, take his place in caring for his family among those who remain, do not deprive us of the reward of his loss, and do not subject us to trial after him.’”

Source page 250

115 بَابُ مَا يَقُولُهُ إِذَا بَلَغَهُ مَوْتُ عَدُوِّ الْإِسْلَامِ

115 bābu mā yaqūluhu ʾidhā balaghahu mawtu ʿaduwwi al-ʾislāmi

115 — Chapter on what to say upon hearing of the death of an enemy of Islam

[1/ 390] رَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ اِبْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 390] rawaynā fī kitābi ibni al-sunniyyi, ʿan ibni masʿūdin raḍiya Allāhu ʿanhu qāla:

[1/390] We transmit in Ibn al-Sunnī’s book, from Ibn Masʿūd—may Allah be pleased with him—who said:

أَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ: يَا رَسُولَ اللَّهِ! قَدْ قَتَلَ اللَّهُ عَزَّ وَجَلَّ أَبَا جَهْلٍ،

ʾataytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama faqultu: yā rasūla Allāhi! qad qatala Allāhu ʿazza wajalla ʾabā jahlin,

I came to the Messenger of Allah—may Allah bless him and grant him peace—and said: “Messenger of Allah! Allah, Mighty and Majestic, has brought about Abū Jahl’s death.”

فَقَالَ: "الْحَمْدُ لِلَّهِ الَّذِي نَصَرَ عَبْدَهُ وَأَعَزَّ دِينَهُ".

faqāla: "al-ḥamdu li-llāhi alladhī naṣara ʿabdahu waʾaʿazza dīnahu".

He said: “Praise be to Allah, who has granted His servant victory and given strength to His religion.”

116 بَابُ تَحْرِيمِ النِّيَاحَةِ عَلَى الْمَيِّتِ وَالدُّعَاءِ بِدَعْوَى الْجَاهِلِيَّةِ

116 bābu taḥrīmi al-niyāḥati ʿalā al-mayyiti wa-al-duʿāʾi bidaʿwā al-jāhiliyyati

116 — Chapter on the prohibition of wailing over the dead and uttering the cries of the age of ignorance

أَجْمَعَتِ الْأُمَّةُ عَلَى تَحْرِيمِ النِّيَاحَةِ، وَالدُّعَاءِ بِدَعْوَى الْجَاهِلِيَّةِ، وَالدُّعَاءِ بِالْوَيْلِ وَالثُّبُورِ عِنْدَ الْمُصِيبَةِ.

ʾajmaʿati al-ʾummatu ʿalā taḥrīmi al-niyāḥati, wa-al-duʿāʾi bidaʿwā al-jāhiliyyati, wa-al-duʿāʾi bi-al-wayli wa-al-thubūri ʿinda al-muṣībati.

The community unanimously agrees that wailing, uttering the cries of the age of ignorance, and calling down woe and destruction upon oneself at a calamity are prohibited.

[1/ 391] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 391] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu qāla:

[1/391] We transmit in the Ṣaḥīḥs of al-Bukhārī and Muslim, from ʿAbd Allāh ibn Masʿūd—may Allah be pleased with him—who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَيْسَ مِنَّا مَنْ لَطَمَ الْخُدُودَ، وَشَقَّ الْجُيُوبَ، وَدَعَا بِدَعْوَى الْجَاهِلِيَّةِ"

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "laysa minnā man laṭama al-khudūda, washaqqa al-juyūba, wadaʿā bidaʿwā al-jāhiliyyati"

The Messenger of Allah, may Allah bless him and grant him peace, said: “He is not one of us who slaps his cheeks, tears open his garment, and cries out with the cries of the age of ignorance.”

وَفِي رِوَايَةٍ لِمُسْلِمٍ "أَوْ دَعَا أَوْ شَقَّ" بِأَوْ.

wafī riwāyatin limuslimin "ʾaw daʿā ʾaw shaqqa" biʾaw.

A version in Muslim has “or cries out, or tears,” using “or.”

[2/ 392] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ رَضِيَ اللَّهُ عَنْهُ؛

[2/ 392] warawaynā fī ṣaḥīḥayhimā, ʿan ʾabī mūsā al-ʾashʿariyyi raḍiya Allāhu ʿanhu;

[2/392] We have transmitted in their two Ṣaḥīḥ collections, from Abū Mūsā al-Ashʿarī, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَرِىءَ مِنَ الصَّالِقَةِ وَالْحَالِقَةِ وَالشَّاقَّةِ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama bariʾa mina al-ṣāliqati wa-al-ḥāliqati wa-al-shāqqati.

The Messenger of Allah, may Allah bless him and grant him peace, disavowed the woman who wails, shaves her hair, or tears her clothing in mourning.

قُلْتُ: الصَّالِقَةُ: الَّتِي تَرْفَعُ صَوْتَهَا بِالنِّيَاحَةِ؛ وَالْحَالِقَةُ: الَّتِي تَحْلِقُ

qultu: al-ṣāliqatu: allatī tarfaʿu ṣawtahā bi-al-niyāḥati; wa-al-ḥāliqatu: allatī taḥliqu

I say: Al-ṣāliqah is a woman who raises her voice in wailing; al-ḥāliqah is one who shaves

Source page 251

شَعْرَهَا عِنْدَ الْمُصِيبَةِ؛ وَالشَّاقَّةُ: الَّتِي تَشُقُّ ثِيَابَهَا عِنْدَ الْمُصِيبَةِ، وَكُلُّ هَذَا حَرَامٌ بِاتِّفَاقِ الْعُلَمَاءِ،

shaʿrahā ʿinda al-muṣībati; wa-al-shāqqatu: allatī tashuqqu thiyābahā ʿinda al-muṣībati, wakullu hādhā ḥarāmun bittifāqi al-ʿulamāʾi,

her hair when calamity strikes; and al-shāqqah is one who tears her clothing at a calamity. All this is forbidden by scholarly agreement.

وَكَذَلِكَ يَحْرُمُ نَشْرُ الشَّعْرِ وَلَطْمُ الْخُدُودِ وَخَمْشُ الْوَجْهِ وَالدُّعَاءُ بِالْوَيْلِ.

wakadhālika yaḥrumu nashru al-shaʿri walaṭmu al-khudūdi wakhamshu al-wajhi wa-al-duʿāʾu bi-al-wayli.

Likewise, disheveling the hair, slapping the cheeks, scratching the face, and crying out for woe are forbidden.

[3/ 393] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أُمِّ عَطِيَّةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[3/ 393] warawaynā fī ṣaḥīḥayhimā, ʿan ʾummi ʿaṭiyyata raḍiya Allāhu ʿanhā qālat:

[3/393] We have transmitted in their two Ṣaḥīḥ collections, from Umm ʿAṭiyyah, may Allah be pleased with her, who said:

أَخَذَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْبَيْعَةِ أَنْ لَا نَنُوحَ.

ʾakhadha ʿalaynā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama fī al-bayʿati ʾan lā nanūḥa.

As part of our pledge of allegiance, the Messenger of Allah, may Allah bless him and grant him peace, required us not to wail.

[4/ 394] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 394] warawaynā fī ṣaḥīḥi muslimin, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[4/394] We have transmitted in Ṣaḥīḥ Muslim, from Abū Hurayrah, may Allah be pleased with him, who said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اِثْنَتَانِ فِي النَّاسِ هُمَا بِهِمْ كُفْرٌ: الطَّعْنُ فِي النَّسَبِ وَالنِّيَاحَةُ عَلَى الْمَيِّتِ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "ithnatāni fī al-nāsi humā bihim kufrun: al-ṭaʿnu fī al-nasabi wa-al-niyāḥatu ʿalā al-mayyiti".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Two practices among people constitute unbelief in them: attacking a person’s lineage and wailing over the dead.”

[5/ 395] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[5/ 395] warawaynā fī sunani ʾabī dāwūda, ʿan ʾabī saʿīdin al-khudriyyi raḍiya Allāhu ʿanhu qāla:

[5/395] We have transmitted in the Sunan of Abū Dāwūd, from Abū Saʿīd al-Khudrī, may Allah be pleased with him, who said:

لَعَنَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ النَّائِحَةَ وَالْمُسْتَمِعَةَ.

laʿana rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama al-nāʾiḥata wa-al-mustamiʿata.

The Messenger of Allah, may Allah bless him and grant him peace, cursed the woman who wails and the woman who listens to her.

وَاعْلَمْ أَنَّ النِّيَاحَةَ: رَفْعُ الصَّوْتِ بِالنَّدْبِ، وَالنَّدْبُ: تَعْدِيدُ النَّادِبَةِ بِصَوْتِهَا مَحَاسِنَ الْمَيِّتِ،

waʿlam ʾanna al-niyāḥata: rafʿu al-ṣawti bi-al-nadbi, wa-al-nadbu: taʿdīdu al-nādibati biṣawtihā maḥāsina al-mayyiti,

Know that niyāḥah means raising the voice in lamentation. Nadb means the lamenting woman’s vocal enumeration of the deceased’s good qualities.

وَقِيلَ: هُوَ الْبُكَاءُ عَلَيْهِ مَعَ تَعْدِيدِ مَحَاسِنِهِ. قَالَ أَصْحَابُنَا: وَيَحْرُمُ رَفْعُ الصَّوْتِ بِإِفْرَاطٍ فِي الْبُكَاءِ.

waqīla: huwa al-bukāʾu ʿalayhi maʿa taʿdīdi maḥāsinihi. qāla ʾaṣḥābunā: wayaḥrumu rafʿu al-ṣawti biʾifrāṭin fī al-bukāʾi.

It is also said to mean weeping over the deceased while enumerating his good qualities. Our colleagues said: Raising the voice excessively in weeping is forbidden.

وَأَمَّا الْبُكَاءُ عَلَى الْمَيِّتِ مِنْ غَيْرِ نَدْبٍ وَلَا نِيَاحَةٍ فَلَيْسَ بِحَرَامٍ.

waʾammā al-bukāʾu ʿalā al-mayyiti min ghayri nadbin walā niyāḥatin falaysa biḥarāmin.

Weeping over the deceased without lamentation or wailing, however, is not forbidden.

[6/ 396] فَقَدْ رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛

[6/ 396] faqad rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā;

[6/396] We have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Ibn ʿUmar, may Allah be pleased with them both:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَادَ سَعْدَ بْنَ عُبَادَةَ وَمَعَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَسَعْدُ بْنُ أَبِي وَقَّاصٍ وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama ʿāda saʿda bna ʿubādata wamaʿahu ʿabdu al-raḥmāni bnu ʿawfin wasaʿdu bnu ʾabī waqqāṣin waʿabdu Allāhi bnu masʿūdin,

The Messenger of Allah, may Allah bless him and grant him peace, visited Saʿd ibn ʿUbādah during his illness, accompanied by ʿAbd al-Raḥmān ibn ʿAwf, Saʿd ibn Abī Waqqāṣ, and ʿAbd Allāh ibn Masʿūd.

فَبَكَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَلَمَّا رَأَى الْقَوْمُ بُكَاءَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَكَوْا،

fabakā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama, falammā raʾā al-qawmu bukāʾa rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama bakaw,

The Messenger of Allah, may Allah bless him and grant him peace, wept. When the people saw the Messenger of Allah, may Allah bless him and grant him peace, weeping, they wept too.

فَقَالَ: "أَلَا تَسْمَعُونَ إِنَّ

faqāla: "ʾalā tasmaʿūna ʾinna

He said: “Will you not listen? Indeed,

Source page 252

اللَّهَ لَا يُعَذِّبُ بِدَمْعِ الْعَيْنِ وَلَا بِحُزْنِ الْقَلْبِ، وَلَكِنْ يُعَذِّبُ بِهَذَا أَوْ يَرْحَمُ،

Allāha lā yuʿadhdhibu bidamʿi al-ʿayni walā biḥuzni al-qalbi, walākin yuʿadhdhibu bihādhā ʾaw yarḥamu,

Allah does not punish because of tears in the eyes or grief in the heart, but He punishes or shows mercy because of this.”

وَأَشَارَ إِلَى لِسَانِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ".

waʾashāra ʾilā lisānihi ṣallā Allāhu ʿalayhi wasallama".

He pointed to his tongue, may Allah bless him and grant him peace.

[7/ 397] وَرَوَيْنَا فِي صَحِيحَيْهِمَا، عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[7/ 397] warawaynā fī ṣaḥīḥayhimā, ʿan ʾusāmata bni zaydin raḍiya Allāhu ʿanhumā;

[7/397] We have transmitted in their two Ṣaḥīḥ collections, from Usāmah ibn Zayd, may Allah be pleased with them both:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رُفِعَ إِلَيْهِ اِبْنُ اِبْنَتِهِ وَهُوَ فِي الْمَوْتِ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama rufiʿa ʾilayhi ibnu ibnatihi wahuwa fī al-mawti,

The dying son of a daughter of the Messenger of Allah, may Allah bless him and grant him peace, was lifted up to him.

فَفَاضَتْ عَيْنَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ لَهُ سَعْدٌ: مَا هَذَا يَا رَسُولَ اللَّهِ؟!

fafāḍat ʿaynā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama, faqāla lahu saʿdun: mā hādhā yā rasūla Allāhi?!

The eyes of the Messenger of Allah, may Allah bless him and grant him peace, filled with tears. Saʿd said to him: What is this, Messenger of Allah?

قَالَ: "هَذِهِ رَحْمَةٌ جَعَلَهَا اللَّهُ تَعَالَى فِي قُلُوبِ عِبَادِهِ، وَإِنَّمَا يَرْحَمُ اللَّهُ تَعَالَى مِنْ عِبَادِهِ الرُّحَمَاءَ".

qāla: "hādhihi raḥmatun jaʿalahā Allāhu taʿālā fī qulūbi ʿibādihi, waʾinnamā yarḥamu Allāhu taʿālā min ʿibādihi al-ruḥamāʾa".

He said: “This is mercy that Allah Most High has placed in the hearts of His servants. Allah Most High shows mercy to those of His servants who are merciful.”

قُلْتُ: الرُّحَمَاءُ: رُوِيَ بِالنَّصْبِ وَالرَّفْعِ، فَالنَّصْبُ عَلَى أَنَّهُ مَفْعُولُ يَرْحَمُ،

qultu: al-ruḥamāʾu: ruwiya bi-al-naṣbi wa-al-rafʿi, fa-al-naṣbu ʿalā ʾannahu mafʿūlu yarḥamu,

I say: Al-ruḥamāʾ has been transmitted in both the accusative and nominative. The accusative treats it as the object of yarḥamu, “shows mercy.”

وَالرَّفْعُ عَلَى أَنَّهُ خَبَرُ إِنَّ، وَتَكُونُ مَا بِمَعْنَى الَّذِي.

wa-al-rafʿu ʿalā ʾannahu khabaru ʾinna, watakūnu mā bimaʿnā alladhī.

The nominative treats it as the predicate of inna, with mā meaning “those whom.”

[8/ 398] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ؛

[8/ 398] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾanasin raḍiya Allāhu ʿanhu;

[8/398] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Anas, may Allah be pleased with him:

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ عَلَى اِبْنِهِ إِبْرَاهِيمَ رَضِيَ اللَّهُ عَنْهُ وَهُوَ يَجُودُ بِنَفْسِهِ،

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama dakhala ʿalā ibnihi ʾibrāhīma raḍiya Allāhu ʿanhu wahuwa yajūdu binafsihi,

The Messenger of Allah, may Allah bless him and grant him peace, entered upon his son Ibrāhīm, may Allah be pleased with him, as he was breathing his last.

فَجَعَلَتْ عَيْنَا رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَذْرِفَانِ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ: وَأَنْتَ يَا رَسُولَ اللَّهِ؟!

fajaʿalat ʿaynā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama tadhrifāni, faqāla lahu ʿabdu al-raḥmāni bnu ʿawfin: waʾanta yā rasūla Allāhi?!

The eyes of the Messenger of Allah, may Allah bless him and grant him peace, began to shed tears. ʿAbd al-Raḥmān ibn ʿAwf said to him: Even you, Messenger of Allah?

فَقَالَ: "يَا بْنَ عَوْفٍ! إِنَّهَا رَحْمَةٌ" ثُمَّ أَتْبَعَهَا بِأُخْرَى فَقَالَ:

faqāla: "yā bna ʿawfin! ʾinnahā raḥmatun" thumma ʾatbaʿahā biʾukhrā faqāla:

He replied: “Ibn ʿAwf, it is mercy.” Then he followed it with another, saying:

"إِنَّ الْعَيْنَ تَدْمَعُ، وَالْقَلْبَ يَحْزَنُ، وَلَا نَقُولُ إِلَّا مَا يُرْضِي رَبَّنَا،

"ʾinna al-ʿayna tadmaʿu, wa-al-qalba yaḥzanu, walā naqūlu ʾillā mā yurḍī rabbanā,

“The eyes shed tears and the heart grieves, but we say only what pleases our Lord.

وَإِنَّا بِفِرَاقِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ" وَالْأَحَادِيثُ بِنَحْوِ مَا ذَكَرْتُهُ كَثِيرَةٌ مَشْهُورَةٌ.

waʾinnā bifirāqika yā ʾibrāhīmu lamaḥzūnūna" wa-al-ʾaḥādīthu binaḥwi mā dhakartuhu kathīratun mashhūratun.

We are deeply saddened by parting from you, Ibrāhīm.” Hadiths similar to those I have mentioned are numerous and well known.

وَأَمَّا الْأَحَادِيثُ الصَّحِيحَةُ: أَنَّ الْمَيِّتَ يُعَذَّبُ بِبُكَاءِ أَهْلِهِ عَلَيْهِ، فَلَيْسَتْ عَلَى ظَاهِرِهَا وَإِطْلَاقِهَا،

waʾammā al-ʾaḥādīthu al-ṣaḥīḥatu: ʾanna al-mayyita yuʿadhdhabu bibukāʾi ʾahlihi ʿalayhi, falaysat ʿalā ẓāhirihā waʾiṭlāqihā,

As for the authentic hadiths stating that the deceased is punished because his family weeps over him, they are not understood in their apparent, unrestricted sense.

بَلْ هِيَ مُؤَوَّلَةٌ وَاخْتَلَفَ الْعُلَمَاءُ فِي تَأْوِيلِهَا عَلَى أَقْوَالٍ:

bal hiya muʾawwalatun wakhtalafa al-ʿulamāʾu fī taʾwīlihā ʿalā ʾaqwālin:

They require interpretation, and scholars have offered several different interpretations.

أَظْهَرُهَا وَاللَّهُ أَعْلَمُ أَنَّهَا مَحْمُولَةٌ عَلَى أَنْ يَكُونَ لَهُ سَبَبٌ فِي الْبُكَاءِ

ʾaẓharuhā wa-Allāhu ʾaʿlamu ʾannahā maḥmūlatun ʿalā ʾan yakūna lahu sababun fī al-bukāʾi

The clearest, and Allah knows best, is that they refer to cases in which the deceased had some role in causing the weeping,

إِمَّا بِأَنْ يَكُونَ أَوْصَاهُمْ بِهِ، أَوْ غَيْرِ ذَلِكَ،

ʾimmā biʾan yakūna ʾawṣāhum bihi, ʾaw ghayri dhālika,

whether by instructing his family to do it or in some other way.

وَقَدْ جَمَعْتُ كُلَّ ذَلِكَ أَوْ مُعْظَمَهُ فِي كِتَابِ الْجَنَائِزِ مِنْ شَرْحِ الْمُهَذَّبِ، وَاللَّهُ أَعْلَمُ.

waqad jamaʿtu kulla dhālika ʾaw muʿẓamahu fī kitābi al-janāʾizi min sharḥi al-muhadhdhabi, wa-Allāhu ʾaʿlamu.

I have gathered all or most of these interpretations in the Book of Funerals in Sharḥ al-Muhadhdhab. Allah knows best.

Source page 253

قَالَ أَصْحَابُنَا: وَيَجُوزُ الْبُكَاءُ قَبْلَ الْمَوْتِ وَبَعْدَهُ، وَلَكِنْ قَبْلَهُ أَوْلَى لِلْحَدِيثِ الصَّحِيحِ،

qāla ʾaṣḥābunā: wayajūzu al-bukāʾu qabla al-mawti wabaʿdahu, walākin qablahu ʾawlā li-l-ḥadīthi al-ṣaḥīḥi,

Our colleagues said: Weeping is permissible before and after death, but before death is more appropriate because of the authentic hadith:

"فَإِذَا وَجَبَتْ فَلَا تَبْكِيَنَّ بَاكِيَةٌ" " وَقَدْ نَصَّ الشَّافِعِيُّ رَحِمَهُ اللَّهُ وَالْأَصْحَابُ

"faʾidhā wajabat falā tabkiyanna bākiyatun" " waqad naṣṣa al-shāfiʿiyyu raḥimahu Allāhu wa-al-ʾaṣḥābu

“When death has taken place, let no woman weep.” Al-Shāfiʿī, may Allah have mercy on him, and our colleagues explicitly stated

عَلَى أَنَّهُ يُكْرَهُ الْبُكَاءُ بَعْدَ الْمَوْتِ كَرَاهَةَ تَنْزِيهٍ وَلَا يَحْرُمُ، وَتَأَوَّلُوا حَدِيثَ "فَلَا تَبْكِيَنَّ بَاكِيَةٌ" عَلَى الْكَرَاهَةِ.

ʿalā ʾannahu yukrahu al-bukāʾu baʿda al-mawti karāhata tanzīhin walā yaḥrumu, wataʾawwalū ḥadītha "falā tabkiyanna bākiyatun" ʿalā al-karāhati.

that weeping after death is discouraged as a matter of propriety, but is not forbidden. They interpreted “let no woman weep” as expressing discouragement.

117 بَابُ التَّعْزِيَةِ

117 bābu al-taʿziyati

117. Chapter on offering condolences

[1/ 399] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَالسُّنَنِ الْكُبْرَى لِلْبَيْهَقِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ

[1/ 399] rawaynā fī kitābi al-tirmidhiyyi wa-al-sunani al-kubrā li-l-bayhaqiyyi, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu

[1/399] We have transmitted in the book of al-Tirmidhī and al-Sunan al-Kubrā of al-Bayhaqī, from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ عَزَّى مُصَابًا فَلَهُ مِثْلُ أَجْرِهِ" وَإِسْنَادُهُ ضَعِيفٌ.

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "man ʿazzā muṣāban falahu mithlu ʾajrihi" waʾisnāduhu ḍaʿīfun.

from the Prophet, may Allah bless him and grant him peace, who said: “Whoever consoles someone afflicted by loss receives a reward like his.” Its chain of transmission is weak.

[2/ 400] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ أَيْضًا، عَنْ أَبِي بَرْزَةَ الْأَسْلَمِيِّ رَضِيَ اللَّهُ عَنْهُ

[2/ 400] warawaynā fī kitābi al-tirmidhiyyi ʾayḍan, ʿan ʾabī barzata al-ʾaslamiyyi raḍiya Allāhu ʿanhu

[2/400] We have also transmitted in the book of al-Tirmidhī, from Abū Barzah al-Aslamī, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ عَزَّى ثَكْلَى كُسِيَ بُرْدًا فِي الْجَنَّةِ"

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "man ʿazzā thaklā kusiya burdan fī al-jannati"

from the Prophet, may Allah bless him and grant him peace, who said: “Whoever consoles a mother bereaved of her child will be clothed in a mantle in Paradise.”

قَالَ التِّرْمِذِيُّ: لَيْسَ إِسْنَادُهُ بِالْقَوِيِّ.

qāla al-tirmidhiyyu: laysa ʾisnāduhu bi-al-qawiyyi.

Al-Tirmidhī said: Its chain of transmission is not strong.

[3/ 401] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُمَا حَدِيثًا طَوِيلًا فِيهِ

[3/ 401] warawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi, ʿan ʿabdi Allāhi bni ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhumā ḥadīthan ṭawīlan fīhi

[3/401] We have transmitted in the Sunan collections of Abū Dāwūd and al-Nasāʾī, from ʿAbd Allāh ibn ʿAmr ibn al-ʿĀṣ, may Allah be pleased with them both, a long hadith which includes:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِفَاطِمَةَ رَضِيَ اللَّهُ عَنْهَا: "مَا أَخْرَجَكِ يَا فَاطِمَةُ مِنْ بَيْتِكِ؟ "

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla lifāṭimata raḍiya Allāhu ʿanhā: "mā ʾakhrajaki yā fāṭimatu min baytiki? "

The Prophet, may Allah bless him and grant him peace, said to Fāṭimah, may Allah be pleased with her: “What brought you out of your home, Fāṭimah?”

قَالَتْ: أَتَيْتُ أَهْلَ هَذَا الْمَيِّتِ فَتَرَحَّمْتُ إِلَيْهِمْ مَيِّتَهُمْ أَوْ عَزَّيْتُهُمْ بِهِ.

qālat: ʾataytu ʾahla hādhā al-mayyiti fataraḥḥamtu ʾilayhim mayyitahum ʾaw ʿazzaytuhum bihi.

She replied: I went to the family of this deceased person and invoked mercy for their dead in their presence—or offered them condolences for him.

Source page 254

[4/ 402] وَرَوَيْنَا فِي سُنَنِ اِبْنِ مَاجَهْ وَالْبَيْهَقِيِّ، بِإِسْنَادٍ حَسَنٍ، عَنْ عَمْرِو بْنِ حَزْمٍ رَضِيَ اللَّهُ عَنْهُ

[4/ 402] warawaynā fī sunani ibni mājah wa-al-bayhaqiyyi, biʾisnādin ḥasanin, ʿan ʿamri bni ḥazmin raḍiya Allāhu ʿanhu

[4/402] We have transmitted in the Sunan collections of Ibn Mājah and al-Bayhaqī, with a good chain, from ʿAmr ibn Ḥazm, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَا مِنْ مُؤْمِنٍ يُعَزِّي أَخَاهُ بِمُصِيبَتِهِ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "mā min muʾminin yuʿazzī ʾakhāhu bimuṣībatihi

from the Prophet, may Allah bless him and grant him peace, who said: “No believer consoles his brother in his calamity

إِلَّا كَسَاهُ اللَّهُ عَزَّ وَجَلَّ مِنْ حُلَلِ الْكَرَامَةِ يَوْمَ الْقِيَامَةِ".

ʾillā kasāhu Allāhu ʿazza wajalla min ḥulali al-karāmati yawma al-qiyāmati".

without Allah, mighty and majestic is He, clothing him in garments of honor on the Day of Resurrection.”

وَاعْلَمْ أَنَّ التَّعْزِيَةَ هِيَ التَّصْبِيرُ وَذِكْرُ مَا يُسَلِّي صَاحِبَ الْمَيِّتِ وَيُخَفِّفُ حُزْنَهُ وَيُهَوِّنُ مُصِيبَتَهُ وَهِيَ مُسْتَحَبَّةٌ،

waʿlam ʾanna al-taʿziyata hiya al-taṣbīru wadhikru mā yusallī ṣāḥiba al-mayyiti wayukhaffifu ḥuznahu wayuhawwinu muṣībatahu wahiya mustaḥabbatun,

Know that offering condolences means encouraging patience and saying what comforts the bereaved, eases his grief, and lightens his calamity. It is recommended,

فَإِنَّهَا مُشْتَمِلَةٌ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ،

faʾinnahā mushtamilatun ʿalā al-ʾamri bi-al-maʿrūfi wa-al-nahyi ʿani al-munkari,

because it includes enjoining what is right and forbidding what is wrong.

وَهِيَ دَاخِلَةٌ أَيْضًا فِي قَوْلِ اللَّهِ تَعَالَى: {وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى} وَهَذَا مِنْ أَحْسَنِ مَا يُسْتَدَلُّ بِهِ فِي التَّعْزِيَةِ.

wahiya dākhilatun ʾayḍan fī qawli Allāhi taʿālā: {wataʿāwanū ʿalā al-birri wa-al-taqwā} wahādhā min ʾaḥsani mā yustadallu bihi fī al-taʿziyati.

It is also included in Allah Most High’s words: “Cooperate in goodness and reverence for Allah.” This is among the finest proofs for offering condolences.

وَثَبَتَ فِي الصَّحِيحِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "وَاللَّهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ" .

wathabata fī al-ṣaḥīḥi ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "wa-Allāhu fī ʿawni al-ʿabdi mā kāna al-ʿabdu fī ʿawni ʾakhīhi" .

It is established in the Ṣaḥīḥ that the Messenger of Allah, may Allah bless him and grant him peace, said: “Allah helps His servant as long as the servant helps his brother.”

وَاعْلَمْ أَنَّ التَّعْزِيَةَ مُسْتَحَبَّةٌ قَبْلَ الدَّفْنِ وَبَعْدَهُ. قَالَ أَصْحَابُنَا: يَدْخُلُ وَقْتُ التَّعْزِيَةِ مِنْ حِينِ يَمُوتُ

waʿlam ʾanna al-taʿziyata mustaḥabbatun qabla al-dafni wabaʿdahu. qāla ʾaṣḥābunā: yadkhulu waqtu al-taʿziyati min ḥīni yamūtu

Know that condolences are recommended before and after burial. Our colleagues said: The time for condolences begins when the person dies

وَيَبْقَى إِلَى ثَلَاثَةِ أَيَّامٍ بَعْدَ الدَّفْنِ. وَالثَّلَاثَةُ عَلَى التَّقْرِيبِ لَا عَلَى التَّحْدِيدِ،

wayabqā ʾilā thalāthati ʾayyāmin baʿda al-dafni. wa-al-thalāthatu ʿalā al-taqrībi lā ʿalā al-taḥdīdi,

and continues until three days after burial. The three days are approximate, not a strictly fixed limit.

كَذَا قَالَهُ الشَّيْخُ أَبُو مُحَمَّدٍ الْجُوَيْنِيُّ مِنْ أَصْحَابِنَا. قَالَ أَصْحَابُنَا: وَتُكْرَهُ التَّعْزِيَةُ بَعْدَ ثَلَاثَةِ أَيَّامٍ،

kadhā qālahu al-shaykhu ʾabū muḥammadin al-juwayniyyu min ʾaṣḥābinā. qāla ʾaṣḥābunā: watukrahu al-taʿziyatu baʿda thalāthati ʾayyāmin,

This was stated by Shaykh Abū Muḥammad al-Juwaynī, one of our colleagues. Our colleagues said: Offering condolences after three days is disliked,

لِأَنَّ التَّعْزِيَةَ لِتَسْكِينِ قَلْبِ الْمُصَابِ، وَالْغَالِبُ سُكُونُ قَلْبِهِ بَعْدَ الثَّلَاثَةِ، فَلَا يُجَدَّدُ لَهُ الْحُزْنُ،

liʾanna al-taʿziyata litaskīni qalbi al-muṣābi, wa-al-ghālibu sukūnu qalbihi baʿda al-thalāthati, falā yujaddadu lahu al-ḥuznu,

because condolences are meant to calm the bereaved person’s heart, and usually his heart has settled after three days, so his grief should not be renewed.

هَكَذَا قَالَهُ الْجَمَاهِيرُ مِنْ أَصْحَابِنَا. وَقَالَ أَبُو الْعَبَّاسِ بْنُ الْقَاصِّ مِنْ أَصْحَابِنَا:

hākadhā qālahu al-jamāhīru min ʾaṣḥābinā. waqāla ʾabū al-ʿabbāsi bnu al-qāṣṣi min ʾaṣḥābinā:

This is what the great majority of our colleagues stated. Abū al-ʿAbbās ibn al-Qāṣṣ, one of our colleagues, said:

لَا بَأْسَ بِالتَّعْزِيَةِ بَعْدَ الثَّلَاثَةِ، بَلْ يَبْقَى أَبَدًا وَإِنْ طَالَ الزَّمَانُ؛

lā baʾsa bi-al-taʿziyati baʿda al-thalāthati, bal yabqā ʾabadan waʾin ṭāla al-zamānu;

There is no objection to offering condolences after three days; rather, their time remains open indefinitely, however much time has passed.

وَحَكَى هَذَا أَيْضًا إِمَامُ الْحَرَمَيْنِ عَنْ بَعْضِ أَصْحَابِنَا، وَالْمُخْتَارُ أَنَّهَا لَا تُفْعَلُ بَعْدَ ثَلَاثَةِ أَيَّامٍ

waḥakā hādhā ʾayḍan ʾimāmu al-ḥaramayni ʿan baʿḍi ʾaṣḥābinā, wa-al-mukhtāru ʾannahā lā tufʿalu baʿda thalāthati ʾayyāmin

Imām al-Ḥaramayn also reported this from some of our colleagues. The preferred position is that condolences should not be offered after three days,

إِلَّا فِي صُورَتَيْنِ اِسْتَثْنَاهُمَا أَصْحَابُنَا أَوْ جَمَاعَةٌ مِنْهُمْ،

ʾillā fī ṣūratayni istathnāhumā ʾaṣḥābunā ʾaw jamāʿatun minhum,

except in two circumstances excluded by our colleagues, or by a group of them:

وَهُمَا إِذَا كَانَ الْمُعَزِّي أَوْ صَاحِبُ الْمُصِيبَةِ غَائِبًا حَالَ الدَّفْنِ وَاتَّفَقَ رُجُوعُهُ بَعْدَ الثَّلَاثَةِ.

wahumā ʾidhā kāna al-muʿazzī ʾaw ṣāḥibu al-muṣībati ghāʾiban ḥāla al-dafni wattafaqa rujūʿuhu baʿda al-thalāthati.

when either the person offering condolences or the bereaved person was absent at the burial and happened to return after the three days.

قَالَ أَصْحَابُنَا: التَّعْزِيَةُ بَعْدَ الدَّفْنِ أَفْضَلُ مِنْهَا قَبْلَهُ، لِأَنَّ أَهْلَ الْمَيِّتِ مَشْغُولُونَ بِتَجْهِيزِهِ،

qāla ʾaṣḥābunā: al-taʿziyatu baʿda al-dafni ʾafḍalu minhā qablahu, liʾanna ʾahla al-mayyiti mashghūlūna bitajhīzihi,

Our colleagues said: Condolences after burial are better than before it, because the deceased’s family are occupied with preparing him for burial,

Source page 255

وَلِأَنَّ وَحْشَتَهُمْ بَعْدَ دَفْنِهِ لِفِرَاقِهِ أَكْثَرُ، هَذَا إِذَا لَمْ يَرَ مِنْهُمْ جَزَعًا شَدِيدًا،

waliʾanna waḥshatahum baʿda dafnihi lifirāqihi ʾaktharu, hādhā ʾidhā lam yara minhum jazaʿan shadīdan,

and because their loneliness at his departure is greater after he has been buried. This applies if one does not see them in severe distress.

فَإِنْ رَآهُ قَدَّمَ التَّعْزِيَةَ لِيُسَكِّنَهُمْ، وَاللَّهُ تَعَالَى أَعْلَمُ.

faʾin raʾāhu qaddama al-taʿziyata liyusakkinahum, wa-Allāhu taʿālā ʾaʿlamu.

If one does see such distress, one offers condolences earlier to calm them. Allah Most High knows best.

[فَصْلٌ]: وَيُسْتَحَبُّ أَنْ يَعُمَّ بِالتَّعْزِيَةِ جَمِيعَ أَهْلِ الْمَيِّتِ وَأَقَارِبِهِ الْكِبَارَ وَالصِّغَارَ وَالرِّجَالَ وَالنِّسَاءَ،

[faṣlun]: wayustaḥabbu ʾan yaʿumma bi-al-taʿziyati jamīʿa ʾahli al-mayyiti waʾaqāribihi al-kibāra wa-al-ṣighāra wa-al-rijāla wa-al-nisāʾa,

[Section.] It is recommended to extend condolences to all the deceased’s family and relatives, adults and children, men and women,

إِلَّا أَنْ تَكُونَ اِمْرَأَةً شَابَّةً فَلَا يُعَزِّيهَا إِلَّا مَحَارِمُهَا.

ʾillā ʾan takūna imraʾatan shābbatan falā yuʿazzīhā ʾillā maḥārimuhā.

except that a young woman should be consoled only by her unmarriageable male relatives.

وَقَالَ أَصْحَابُنَا: وَتَعْزِيَةُ الصُّلَحَاءِ وَالضُّعَفَاءِ عَلَى اِحْتِمَالِ الْمُصِيبَةِ وَالصِّبْيَانِ آكَدُ.

waqāla ʾaṣḥābunā: wataʿziyatu al-ṣulaḥāʾi wa-al-ḍuʿafāʾi ʿalā iḥtimāli al-muṣībati wa-al-ṣibyāni ʾākadu.

Our colleagues said: Consoling the righteous, those less able to bear calamity, and children is especially emphasized.

[فَصْلٌ]: قَالَ الشَّافِعِيُّ وَأَصْحَابُنَا رَحِمَهُمُ اللَّهُ: يُكْرَهُ الْجُلُوسُ لِلتَّعْزِيَةِ.

[faṣlun]: qāla al-shāfiʿiyyu waʾaṣḥābunā raḥimahumu Allāhu: yukrahu al-julūsu li-l-taʿziyati.

[Section.] Al-Shāfiʿī and our colleagues, may Allah have mercy on them, said: Sitting to receive condolences is disliked.

قَالُوا: وَيَعْنِي بِالْجُلُوسِ أَنْ يَجْتَمِعَ أَهْلُ الْمَيِّتِ فِي بَيْتٍ لِيَقْصِدَهُمْ مَنْ أَرَادَ التَّعْزِيَةَ،

qālū: wayaʿnī bi-al-julūsi ʾan yajtamiʿa ʾahlu al-mayyiti fī baytin liyaqṣidahum man ʾarāda al-taʿziyata,

They explained that sitting means the deceased’s family gathering in a house so that those who wish to offer condolences can come to them.

بَلْ يَنْبَغِي أَنْ يَتَصَرَّفُوا فِي حَوَائِجِهِمْ وَلَا فَرْقَ بَيْنَ الرِّجَالِ وَالنِّسَاءِ فِي كَرَاهَةِ الْجُلُوسِ لَهَا،

bal yanbaghī ʾan yataṣarrafū fī ḥawāʾijihim walā farqa bayna al-rijāli wa-al-nisāʾi fī karāhati al-julūsi lahā,

Rather, they should attend to their needs. There is no distinction between men and women regarding the undesirability of sitting for condolences.

صَرَّحَ بِهِ الْمَحَامِلِيُّ، وَنَقَلَهُ عَنْ نَصِّ الشَّافِعِيِّ رَضِيَ اللَّهُ عَنْهُ،

ṣarraḥa bihi al-maḥāmiliyyu, wanaqalahu ʿan naṣṣi al-shāfiʿiyyi raḍiya Allāhu ʿanhu,

Al-Maḥāmilī stated this explicitly and transmitted it from al-Shāfiʿī’s express ruling, may Allah be pleased with him.

وَهَذِهِ كَرَاهَةُ تَنْزِيهٍ إِذَا لَمْ يَكُنْ مَعَهَا مُحْدَثٌ آخَرُ،

wahādhihi karāhatu tanzīhin ʾidhā lam yakun maʿahā muḥdathun ʾākharu,

This is discouragement as a matter of propriety if no other innovation accompanies it.

فَإِنْ ضُمَّ إِلَيْهَا أَمْرٌ آخَرُ مِنَ الْبِدَعِ الْمُحَرَّمَةِ كَمَا هُوَ الْغَالِبُ مِنْهَا فِي الْعَادَةِ

faʾin ḍumma ʾilayhā ʾamrun ʾākharu mina al-bidaʿi al-muḥarramati kamā huwa al-ghālibu minhā fī al-ʿādati

If another forbidden innovation is added to it, as is commonly the case in customary practice,

كَانَ ذَلِكَ حَرَامًا مِنْ قَبَائِحِ الْمُحَرَّمَاتِ فَإِنَّهُ مُحْدَثٌ،

kāna dhālika ḥarāman min qabāʾiḥi al-muḥarramāti faʾinnahu muḥdathun,

then it becomes forbidden, among the ugly forbidden practices, for it is an introduced innovation.

وَثَبَتَ فِي الْحَدِيثِ الصَّحِيحِ: "إِنَّ كُلَّ مُحْدَثٍ بِدْعَةٌ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ" .

wathabata fī al-ḥadīthi al-ṣaḥīḥi: "ʾinna kulla muḥdathin bidʿatun, wakulla bidʿatin ḍalālatun" .

It is established in an authentic hadith: “Every newly introduced matter is an innovation, and every innovation is misguidance.”

[فَصْلٌ]: وَأَمَّا لَفْظَةُ التَّعْزِيَةِ فَلَا حَجْرَ فِيهِ، فَبِأَيِّ لَفْظٍ عَزَّاهُ حَصَلَتْ.

[faṣlun]: waʾammā lafẓatu al-taʿziyati falā ḥajra fīhi, fabiʾayyi lafẓin ʿazzāhu ḥaṣalat.

[Section.] There is no restriction on the wording of condolences; whatever words convey consolation fulfill it.

وَاسْتَحَبَّ أَصْحَابُنَا أَنْ يَقُولَ فِي تَعْزِيَةِ الْمُسْلِمِ بِالْمُسْلِمِ: أَعْظَمَ اللَّهُ أَجْرَكَ، وَأَحْسَنَ عَزَاءَكَ، وَغَفَرَ لِمَيِّتِكَ.

wastaḥabba ʾaṣḥābunā ʾan yaqūla fī taʿziyati al-muslimi bi-al-muslimi: ʾaʿẓama Allāhu ʾajraka, waʾaḥsana ʿazāʾaka, waghafara limayyitika.

Our colleagues recommended saying to a Muslim bereaved of a Muslim: May Allah magnify your reward, grant you good consolation, and forgive your deceased.

وَفِي الْمُسْلِمِ بِالْكَافِرِ: أَعْظَمَ اللَّهُ أَجْرَكَ. وَأَحْسَنَ عَزَاءَكَ.

wafī al-muslimi bi-al-kāfiri: ʾaʿẓama Allāhu ʾajraka. waʾaḥsana ʿazāʾaka.

To a Muslim bereaved of an unbeliever: May Allah magnify your reward and grant you good consolation.

وَفِي الْكَافِرِ بِالْمُسْلِمِ: أَحْسَنَ اللَّهُ عَزَاءَكَ، وَغَفَرَ لِمَيِّتِكَ.

wafī al-kāfiri bi-al-muslimi: ʾaḥsana Allāhu ʿazāʾaka, waghafara limayyitika.

To an unbeliever bereaved of a Muslim: May Allah grant you good consolation and forgive your deceased.

وَفِي الْكَافِرِ بِالْكَافِرِ: أَخْلَفَ اللَّهُ عَلَيْكَ. .

wafī al-kāfiri bi-al-kāfiri: ʾakhlafa Allāhu ʿalayka. .

To an unbeliever bereaved of an unbeliever: May Allah replace your loss for you.

وَأَحْسَنُ مَا يُعَزَّى بِهِ:

waʾaḥsanu mā yuʿazzā bihi:

Among the best words of condolence are:

Source page 256

[5/ 403] مَا رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[5/ 403] mā rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾusāmata bni zaydin raḍiya Allāhu ʿanhumā qāla:

[5/403] What we have transmitted in the two Ṣaḥīḥ collections of al-Bukhārī and Muslim, from Usāmah ibn Zayd, may Allah be pleased with them both, who said:

أَرْسَلَتْ إِحْدَى بَنَاتِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِ تَدْعُوهُ وَتُخْبِرُهُ أَنَّ صَبِيًّا لَهَا أَوِ اِبْنًا فِي الْمَوْتِ،

ʾarsalat ʾiḥdā banāti al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾilayhi tadʿūhu watukhbiruhu ʾanna ṣabiyyan lahā ʾawi ibnan fī al-mawti,

One of the daughters of the Prophet, may Allah bless him and grant him peace, sent for him, calling him to come and telling him that a child of hers—or a son—was dying.

فَقَالَ لِلرَّسُولِ: "اِرْجِعْ إِلَيْهَا فَأَخْبِرْهَا أَنَّ لِلَّهِ تَعَالَى مَا أَخَذَ وَلَهُ مَا أَعْطَى،

faqāla li-l-rasūli: "irjiʿ ʾilayhā faʾakhbirhā ʾanna li-llāhi taʿālā mā ʾakhadha walahu mā ʾaʿṭā,

He said to the messenger: “Go back and tell her: To Allah Most High belongs what He takes, and to Him belongs what He gives.

وَكُلُّ شَيْءٍ عِنْدَهُ بِأَجَلٍ مُسَمًّى، فَمُرْهَا فَلْتَصْبِرْ وَلْتَحْتَسِبْ" وَذَكَرَ تَمَامَ الْحَدِيثِ.

wakullu shayʾin ʿindahu biʾajalin musamman, famurhā faltaṣbir waltaḥtasib" wadhakara tamāma al-ḥadīthi.

Everything with Him has an appointed term. Tell her, then, to be patient and seek reward.” He related the remainder of the hadith.

قُلْتُ: فَهَذَا الْحَدِيثُ مِنْ أَعْظَمِ قَوَاعِدِ الْإِسْلَامِ، الْمُشْتَمِلَةِ عَلَى مُهِمَّاتٍ كَثِيرَةٍ مِنْ أُصُولِ الدِّينِ وَفُرُوعِهِ،

qultu: fahādhā al-ḥadīthu min ʾaʿẓami qawāʿidi al-ʾislāmi, al-mushtamilati ʿalā muhimmātin kathīratin min ʾuṣūli al-dīni wafurūʿihi,

I say: This hadith is among Islam’s greatest foundations, encompassing many important matters of the religion’s principles and subsidiary rulings,

وَالْآدَابِ، وَالصَّبْرِ عَلَى النَّوَازِلِ كُلِّهَا، وَالْهُمُومِ وَالْأَسْقَامِ وَغَيْرِ ذَلِكَ مِنَ الْأَعْرَاضِ.

wa-al-ʾādābi, wa-al-ṣabri ʿalā al-nawāzili kullihā, wa-al-humūmi wa-al-ʾasqāmi waghayri dhālika mina al-ʾaʿrāḍi.

as well as proper conduct and patience through every calamity, worry, illness, and other affliction.

وَمَعْنَى "أَنَّ لِلَّهِ تَعَالَى مَا أَخَذَ" أَنَّ الْعَالَمَ كُلَّهُ مِلْكٌ لِلَّهِ تَعَالَى،

wamaʿnā "ʾanna li-llāhi taʿālā mā ʾakhadha" ʾanna al-ʿālama kullahu milkun li-llāhi taʿālā,

“To Allah Most High belongs what He takes” means that the entire universe belongs to Allah Most High.

فَلَمْ يَأْخُذْ مَا هُوَ لَكُمْ، بَلْ أَخَذَ مَا هُوَ لَهُ عِنْدَكُمْ فِي مَعْنَى الْعَارِيَّةِ؛

falam yaʾkhudh mā huwa lakum, bal ʾakhadha mā huwa lahu ʿindakum fī maʿnā al-ʿāriyyati;

He has not taken what belongs to you; He has taken what belongs to Him and was with you as a loan.

وَمَعْنَى "وَلَهُ مَا أَعْطَى" أَنَّ مَا وَهَبَهُ لَكُمْ لَيْسَ خَارِجًا عَنْ مِلْكِهِ،

wamaʿnā "walahu mā ʾaʿṭā" ʾanna mā wahabahu lakum laysa khārijan ʿan milkihi,

“To Him belongs what He gives” means that what He has granted you has not ceased to belong to Him.

بَلْ هُوَ لَهُ سُبْحَانَهُ يَفْعَلُ فِيهِ مَايَشَاءُ، وَكُلُّ شَيْءٍ عِنْدَهُ بِأَجَلٍ مُسَمًّى فَلَا تَجْزَعُوا،

bal huwa lahu subḥānahu yafʿalu fīhi māyashāʾu, wakullu shayʾin ʿindahu biʾajalin musamman falā tajzaʿū,

It remains His, glorified is He, and He does with it whatever He wills. Everything with Him has an appointed term, so do not despair:

فَإِنَّ مَنْ قَبَضَهُ قَدِ اِنْقَضَى أَجَلُهُ الْمُسَمَّى، فَمُحَالٌ تَأَخُّرُهُ أَوْ تَقَدُّمُهُ عَنْهُ،

faʾinna man qabaḍahu qadi inqaḍā ʾajaluhu al-musammā, famuḥālun taʾakhkhuruhu ʾaw taqaddumuhu ʿanhu,

the appointed term of the one He has taken has come to an end, and it cannot be delayed or brought forward.

فَإِذَا عَلِمْتُمْ هَذَا كُلَّهُ فَاصْبِرُوا وَاحْتَسِبُوا مَا نَزَلَ بِكُمْ، وَاللَّهُ أَعْلَمُ.

faʾidhā ʿalimtum hādhā kullahu faṣbirū waḥtasibū mā nazala bikum, wa-Allāhu ʾaʿlamu.

Once you understand all this, be patient and seek reward for what has befallen you. Allah knows best. [85]

[6/ 404] وَرَوَيْنَا فِي كِتَابِ النَّسَائِيِّ بِإِسْنَادٍ حَسَنٍ، عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ بْنِ إِيَاسٍ، عَنْ أَبِيهِ رَضِيَ اللَّهُ عَنْهُ؛

[6/ 404] warawaynā fī kitābi al-nasāʾiyyi biʾisnādin ḥasanin, ʿan muʿāwiyata bni qurrata bni ʾiyāsin, ʿan ʾabīhi raḍiya Allāhu ʿanhu;

[6/404] We have transmitted in the book of al-Nasāʾī with a good chain, from Muʿāwiyah ibn Qurrah ibn Iyās, from his father, may Allah be pleased with him:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَدَ بَعْضَ أَصْحَابِهِ فَسَأَلَ عَنْهُ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama faqada baʿḍa ʾaṣḥābihi fasaʾala ʿanhu,

The Prophet, may Allah bless him and grant him peace, noticed the absence of one of his Companions and asked about him.

فَقَالُوا: يَا رَسُولَ اللَّهِ! بُنَيُّهُ الَّذِي رَأَيْتَهُ هَلَكَ،

faqālū: yā rasūla Allāhi! bunayyuhu alladhī raʾaytahu halaka,

They said: Messenger of Allah, his little son, whom you saw, has died.

فَلَقِيَهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَسَأَلَهُ عَنْ بُنَيِّهِ فَأَخْبَرَهُ بِأَنَّهُ هَلَكَ، فَعَزَّاهُ عَلَيْهِ

falaqiyahu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama, fasaʾalahu ʿan bunayyihi faʾakhbarahu biʾannahu halaka, faʿazzāhu ʿalayhi

The Prophet, may Allah bless him and grant him peace, met him and asked about his little son. He told him that the child had died, and he offered him condolences.

ثُمَّ قَالَ: "يَا فُلَانُ! أَيُّمَا كَانَ أَحَبَّ إِلَيْكَ: أَنْ تُمَتَّعَ بِهِ عُمُرَكَ،

thumma qāla: "yā fulānu! ʾayyumā kāna ʾaḥabba ʾilayka: ʾan tumattaʿa bihi ʿumuraka,

Then he said: “So-and-so, which would you prefer: to enjoy his company throughout your life,

أَوْ لَا تَأْتِيَ غَدًا بَابًا مِنْ أَبْوَابِ الْجَنَّةِ إِلَّا وَجَدْتَهُ قَدْ

ʾaw lā taʾtiya ghadan bāban min ʾabwābi al-jannati ʾillā wajadtahu qad

or tomorrow to approach no gate of Paradise without finding that he has

Source page 257

سَبَقَكَ إِلَيْهِ يَفْتَحُهُ لَكَ، قَالَ: يَا نَبِيَّ اللَّهِ!

sabaqaka ʾilayhi yaftaḥuhu laka, qāla: yā nabiyya Allāhi!

gone ahead of you to open it for you?” He replied: Prophet of Allah,

بَلْ يَسْبِقُنِي إِلَى الْجَنَّةِ فَيَفْتَحَهَا لِي لَهُوَ أَحَبُّ إِلَيَّ، قَالَ: فَذَلِكَ لَكَ".

bal yasbiqunī ʾilā al-jannati fayaftaḥahā lī lahuwa ʾaḥabbu ʾilayya, qāla: fadhālika laka".

I would far rather that he precede me to Paradise and open it for me. He said: “Then that is yours.”

وَرَوَى الْبَيْهَقِيُّ بِإِسْنَادِهِ فِي مَنَاقِبِ الشَّافِعِيِّ رَحِمَهُمَا اللَّهُ؛

warawā al-bayhaqiyyu biʾisnādihi fī manāqibi al-shāfiʿiyyi raḥimahumā Allāhu;

Al-Bayhaqī related with his chain in Manāqib al-Shāfiʿī, may Allah have mercy on them both:

أَنَّ الشَّافِعِيَّ بَلَغَهُ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ رَحِمَهُ اللَّهُ مَاتَ لَهُ اِبْنٌ فَجَزِعَ عَلَيْهِ عَبْدُ الرَّحْمَنِ جَزَعًا شَدِيدًا،

ʾanna al-shāfiʿiyya balaghahu ʾanna ʿabda al-raḥmāni bna mahdiyyin raḥimahu Allāhu māta lahu ibnun fajaziʿa ʿalayhi ʿabdu al-raḥmāni jazaʿan shadīdan,

Al-Shāfiʿī heard that a son of ʿAbd al-Raḥmān ibn Mahdī, may Allah have mercy on him, had died and that ʿAbd al-Raḥmān was deeply distressed by the loss.

فَبَعَثَ إِلَيْهِ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: يَا أَخِي عَزِّ نَفْسَكَ بِمَا تُعَزِّى بِهِ غَيْرَكَ،

fabaʿatha ʾilayhi al-shāfiʿiyyu raḥimahu Allāhu: yā ʾakhī ʿazzi nafsaka bimā tuʿazziā bihi ghayraka,

Al-Shāfiʿī, may Allah have mercy on him, sent him this message: My brother, console yourself with the words with which you console others.

وَاسْتَقْبِحْ مِنْ فِعْلِكَ مَا تَسْتَقْبِحُهُ مِنْ فِعْلِ غَيْرِكَ.

wastaqbiḥ min fiʿlika mā tastaqbiḥuhu min fiʿli ghayrika.

Regard as blameworthy in your own behavior what you regard as blameworthy in another’s.

وَاعْلَمْ أَنَّ أَمَضَّ الْمَصَائِبِ فَقْدُ سُرُورٍ وَحِرْمَانُ أَجْرٍ، فَكَيْفَ إِذَا اِجْتَمَعَا مَعَ اِكْتِسَابِ وِزْرٍ؟

waʿlam ʾanna ʾamaḍḍa al-maṣāʾibi faqdu surūrin waḥirmānu ʾajrin, fakayfa ʾidhā ijtamaʿā maʿa iktisābi wizrin?

Know that the most painful calamities are losing joy and being deprived of reward. What, then, if both are combined with incurring sin?

فَتَنَاوَلْ حَظَّكَ يَا أَخِي إِذَا قَرُبَ مِنْكَ قَبْلَ أَنْ تَطْلُبَهُ وَقَدْ نَأَى عَنْكَ،

fatanāwal ḥaẓẓaka yā ʾakhī ʾidhā qaruba minka qabla ʾan taṭlubahu waqad naʾā ʿanka,

Take your share, my brother, while it is near, before you seek it when it has moved far away.

أَلْهَمَكَ اللَّهُ عِنْدَ الْمَصَائِبِ صَبْرًا، وَأَحْرَزَ لَنَا وَلَكَ بِالصَّبْرِ أَجْرًا، وَكَتَبَ إِلَيْهِ:

ʾalhamaka Allāhu ʿinda al-maṣāʾibi ṣabran, waʾaḥraza lanā walaka bi-al-ṣabri ʾajran, wakataba ʾilayhi:

May Allah inspire you with patience at calamities, and secure reward through patience for us and for you. He wrote to him:

إِنِّي مُعَزِّيكَ لَا أَنِّي عَلَى ثِقَةٍ ... مِنَ الْخُلُودِ وَلَكِنْ سُنَّةَ الدِّينِ

ʾinnī muʿazzīka lā ʾannī ʿalā thiqatin ... mina al-khulūdi walākin sunnata al-dīni

I offer you consolation, not because I am assured of living forever, but in keeping with the way of religion.

فَمَا الْمُعَزَّى بِبَاقٍ بَعْدَ مَيِّتِهِ ... وَلَا الْمُعَزِّي وَلَوْ عَاشَا إِلَى حِينٍ

famā al-muʿazzā bibāqin baʿda mayyitihi ... walā al-muʿazzī walaw ʿāshā ʾilā ḥīnin

Neither the consoled outlives his dead forever, nor the consoler, even if both live for a time.

وَكَتَبَ رَجُلٌ إِلَى بَعْضِ إِخْوَانِهِ يُعَزِّيهِ بِابْنِهِ: أَمَّا بَعْدُ،

wakataba rajulun ʾilā baʿḍi ʾikhwānihi yuʿazzīhi bibnihi: ʾammā baʿdu,

A man wrote to one of his brothers to console him for the loss of his son: To proceed:

فَإِنَّ الْوَلَدَ عَلَى وَالِدِهِ مَا عَاشَ حُزْنٌ وَفِتْنَةٌ، فَإِذَا قَدَّمَهُ فَصَلَاةٌ وَرَحْمَةٌ،

faʾinna al-walada ʿalā wa-al-dihi mā ʿāsha ḥuznun wafitnatun, faʾidhā qaddamahu faṣalātun waraḥmatun,

As long as a child lives, he is a source of worry and trial for his father; when the father sends him ahead in death, he becomes a source of blessing and mercy.

فَلَا تَجْزَعْ عَلَى مَا فَاتَكَ مِنْ حُزْنِهِ وَفِتْنَتِهِ،

falā tajzaʿ ʿalā mā fātaka min ḥuznihi wafitnatihi,

Do not be distressed at losing the worry and trial connected with him,

وَلَا تُضَيِّعْ مَا عَوَّضَكَ اللَّهُ عَزَّوَجَلَّ مِنْ صَلَاتِهِ وَرَحْمَتِهِ.

walā tuḍayyiʿ mā ʿawwaḍaka Allāhu ʿazzawajalla min ṣalātihi waraḥmatihi.

and do not forfeit the blessing and mercy with which Allah, mighty and majestic is He, has compensated you.

وَقَالَ مُوسَى بْنُ الْمَهْدِيِّ لِإِبْرَاهِيمَ بْنِ سَالِمٍ وَعَزَّاهُ بِابْنِهِ:

waqāla mūsā bnu al-mahdiyyi liʾibrāhīma bni sālimin waʿazzāhu bibnihi:

Mūsā ibn al-Mahdī said to Ibrāhīm ibn Sālim while consoling him for the loss of his son:

أَسَرَّكَ وَهُوَ بَلِيَّةٌ وَفِتْنَةٌ، وَأَحْزَنَكَ وَهُوَ صَلَوَاتٌ وَرَحْمَةٌ؟!

ʾasarraka wahuwa baliyyatun wafitnatun, waʾaḥzanaka wahuwa ṣalawātun waraḥmatun?!

Did he delight you when he was an affliction and a trial, and sadden you when he became blessings and mercy?

وَعَزَّى رَجُلٌ فَقَالَ: عَلَيْكَ بِتَقْوَى اللَّهِ وَالصَّبْرِ، فَبِهِ يَأْخُذُ الْمُحْتَسِبُ، وَإِلَيْهِ يَرْجِعُ الْجَازِعُ.

waʿazzā rajulun faqāla: ʿalayka bitaqwā Allāhi wa-al-ṣabri, fabihi yaʾkhudhu al-muḥtasibu, waʾilayhi yarjiʿu al-jāziʿu.

A man offered condolences, saying: Hold fast to reverence for Allah and patience. The one who seeks reward embraces patience, and the distressed person eventually returns to it.

وَعَزَّى رَجُلٌ رَجُلًا فَقَالَ: إِنَّ مَنْ كَانَ

waʿazzā rajulun rajulan faqāla: ʾinna man kāna

Another man consoled someone by saying: One who becomes

Source page 258

لَكَ فِي الْآخِرَةِ أَجْرًا؛ خَيْرٌ مِمَّنْ كَانَ لَكَ فِي الدُّنْيَا سُرُورًا.

laka fī al-ʾākhirati ʾajran; khayrun mimman kāna laka fī al-dunyā surūran.

a reward for you in the Hereafter is better than one who was a joy to you in this world.

وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّهُ دَفَنَ اِبْنًا لَهُ وَضَحِكَ عِنْدَ قَبْرِهِ،

waʿan ʿabdi Allāhi bni ʿumara raḍiya Allāhu ʿanhumā ʾannahu dafana ibnan lahu waḍaḥika ʿinda qabrihi,

It is reported from ʿAbd Allāh ibn ʿUmar, may Allah be pleased with them both, that he buried a son and laughed at his grave.

فَقِيلَ لَهُ: أَتَضْحَكُ عِنْدَ الْقَبْرِ؟ قَالَ: أَرَدْتُ أَنْ أُرْغِمَ أَنْفَ الشَّيْطَانِ .

faqīla lahu: ʾataḍḥaku ʿinda al-qabri? qāla: ʾaradtu ʾan ʾurghima ʾanfa al-shayṭāni .

He was asked: Do you laugh at the grave? He replied: I wanted to humiliate Satan.

وَعَنِ اِبْنِ جُرَيْجٍ رَحِمَهُ اللَّهُ قَالَ: مَنْ لَمْ يَتَعَزَّ عِنْدَ مُصِيبَتِهِ بِالْأَجْرِ وَالِاحْتِسَابِ، سَلَا كَمَا تَسْلُو الْبَهَائِمُ.

waʿani ibni jurayjin raḥimahu Allāhu qāla: man lam yataʿazza ʿinda muṣībatihi bi-al-ʾajri wa-al-iḥtisābi, salā kamā taslū al-bahāʾimu.

Ibn Jurayj, may Allah have mercy on him, said: Whoever does not find consolation in calamity through reward and the hope of receiving it will simply forget his grief as animals do.

وَعَنْ حُمَيْدٍ الْأَعْرَجِ قَالَ: رَأَيْتُ سَعِيدَ بْنَ جُبَيْرٍ رَحِمَهُ اللَّهُ يَقُولُ فِي اِبْنِهِ وَنَظَرَ إِلَيْهِ:

waʿan ḥumaydin al-ʾaʿraji qāla: raʾaytu saʿīda bna jubayrin raḥimahu Allāhu yaqūlu fī ibnihi wanaẓara ʾilayhi:

Ḥumayd al-Aʿraj said: I saw Saʿīd ibn Jubayr, may Allah have mercy on him, look at his son and say of him:

إِنِّي لَأَعْلَمُ خَيْرَ خَلَّةٍ فِيهِ، قِيلَ: مَا هِيَ؟ قَالَ: يَمُوتُ فَأَحْتَسِبُهُ.

ʾinnī laʾaʿlamu khayra khallatin fīhi, qīla: mā hiya? qāla: yamūtu faʾaḥtasibuhu.

I know the best possibility in him. He was asked: What is it? He said: That he die and I seek reward for his loss.

وَعَنِ الْحَسَنِ الْبَصْرِيِّ رَحِمَهُ اللَّهُ أَنَّ رَجُلًا جَزِعَ عَلَى وَلَدِهِ وَشَكَا ذَلِكَ إِلَيْهِ،

waʿani al-ḥasani al-baṣriyyi raḥimahu Allāhu ʾanna rajulan jaziʿa ʿalā waladihi washakā dhālika ʾilayhi,

It is reported concerning al-Ḥasan al-Baṣrī, may Allah have mercy on him, that a man, distressed over his child, complained to him.

فَقَالَ الْحَسَنُ: كَانَ اِبْنُكَ يَغِيبُ عَنْكَ؟ قَالَ: نَعَمْ كَانَتْ غَيْبَتُهُ أَكْثَرَ مِنْ حُضُورِهِ،

faqāla al-ḥasanu: kāna ibnuka yaghību ʿanka? qāla: naʿam kānat ghaybatuhu ʾakthara min ḥuḍūrihi,

Al-Ḥasan asked: Did your son sometimes go away from you? He replied: Yes; he was away more often than he was present.

قَالَ: فَاتْرُكْهُ غَائِبًا فَإِنَّهُ لَمْ يَغِبْ عَنْكَ غَيْبَةً الْأَجْرُ لَكَ فِيهَا أَعْظَمُ مِنْ هَذِهِ،

qāla: fatruk-hu ghāʾiban faʾinnahu lam yaghib ʿanka ghaybatan al-ʾajru laka fīhā ʾaʿẓamu min hādhihi,

He said: Then leave him absent, for he has never been away from you in an absence bringing you greater reward than this.

فَقَالَ: يَا أَبَا سَعِيدٍ! هَوَّنْتَ عَنِّي وَجْدِي عَلَى اِبْنِي.

faqāla: yā ʾabā saʿīdin! hawwanta ʿannī wajdī ʿalā ibnī.

The man said: Abū Saʿīd, you have eased my grief over my son.

وَعَنْ مَيْمُونِ بْنِ مِهْرَانَ قَالَ: عَزَّى رَجُلٌ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ رَضِيَ اللَّهُ عَنْهُ عَلَى اِبْنِهِ عَبْدِ الْمَلِكِ رَضِيَ اللَّهُ عَنْهُ،

waʿan maymūni bni mihrāna qāla: ʿazzā rajulun ʿumara bna ʿabdi al-ʿazīzi raḍiya Allāhu ʿanhu ʿalā ibnihi ʿabdi al-maliki raḍiya Allāhu ʿanhu,

Maymūn ibn Mihrān said: A man offered condolences to ʿUmar ibn ʿAbd al-ʿAzīz, may Allah be pleased with him, for his son ʿAbd al-Malik, may Allah be pleased with him.

فَقَالَ عُمَرُ: الْأَمْرُ الَّذِي نَزَلَ بِعَبْدِ الْمَلِكِ أَمْرٌ كُنَّا نَعْرِفُهُ، فَلَمَّا وَقَعَ لَمْ نُنْكِرْهُ.

faqāla ʿumaru: al-ʾamru alladhī nazala biʿabdi al-maliki ʾamrun kunnā naʿrifuhu, falammā waqaʿa lam nunkirhu.

ʿUmar said: What befell ʿAbd al-Malik was something we already knew would happen; when it happened, we did not reject it.

وَعَنْ بِشْرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَامَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَلَى قَبْرِ اِبْنِهِ عَبْدِ الْمَلِكِ فَقَالَ:

waʿan bishri bni ʿabdi Allāhi qāla: qāma ʿumaru bnu ʿabdi al-ʿazīzi ʿalā qabri ibnihi ʿabdi al-maliki faqāla:

Bishr ibn ʿAbd Allāh said: ʿUmar ibn ʿAbd al-ʿAzīz stood at the grave of his son ʿAbd al-Malik and said:

رَحِمَكَ اللَّهُ يَا بُنَيَّ! فَقَدْ كُنْتَ سَارًّا مَوْلُودًا، وَبَارًّا نَاشِئًا، وَمَا أُحِبُّ أَنِّي دَعَوْتُكَ فَأَجَبْتَنِي.

raḥimaka Allāhu yā bunayya! faqad kunta sārran mawlūdan, wabārran nāshiʾan, wamā ʾuḥibbu ʾannī daʿawtuka faʾajabtanī.

May Allah have mercy on you, my dear son. You brought joy at birth and were dutiful as you grew. I do not wish that I could call you and you would answer me.

وَعَنْ مَسْلَمَةَ قَالَ: لَمَّا مَاتَ عَبْدُ الْمَلِكِ بْنُ عُمَرَ كَشَفَ أَبُوهُ عَنْ وَجْهِهِ وَقَالَ:

waʿan maslamata qāla: lammā māta ʿabdu al-maliki bnu ʿumara kashafa ʾabūhu ʿan wajhihi waqāla:

Maslamah said: When ʿAbd al-Malik ibn ʿUmar died, his father uncovered his face and said:

رَحِمَكَ اللَّهُ يَا بُنَيَّ! فَقَدْ سُرِرْتُ بِكَ يَوْمَ بُشِّرْتُ بِكَ، وَلَقَدْ عَمِرْتُ مَسْرُورًا بِكَ،

raḥimaka Allāhu yā bunayya! faqad surirtu bika yawma bushshirtu bika, walaqad ʿamirtu masrūran bika,

May Allah have mercy on you, my dear son. I rejoiced in you on the day I received the good news of you, and I have lived rejoicing in you,

وَمَا أَتَتْ عَلَيَّ سَاعَةٌ أَنَا فِيهَا أَسَرُّ مِنْ سَاعَتِي هَذِهِ، أَمَا وَاللَّهِ إِنْ كُنْتَ لَتَدْعُو أَبَاكَ إِلَى الْجَنَّةِ.

wamā ʾatat ʿalayya sāʿatun ʾanā fīhā ʾasarru min sāʿatī hādhihi, ʾamā wa-Allāhi ʾin kunta latadʿū ʾabāka ʾilā al-jannati.

yet no hour has come upon me in which I was happier than in this hour. By Allah, you truly used to call your father toward Paradise.

قَالَ أَبُو الْحَسَنِ الْمَدَائِنِيُّ: دَخَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَلَى اِبْنِهِ فِي

qāla ʾabū al-ḥasani al-madāʾiniyyu: dakhala ʿumaru bnu ʿabdi al-ʿazīzi ʿalā ibnihi fī

Abū al-Ḥasan al-Madāʾinī said: ʿUmar ibn ʿAbd al-ʿAzīz went in to his son during [86]

Source page 259

وَجَعِهِ فَقَالَ: يَا بُنَيَّ! كَيْفَ تَجِدُكَ؟ قَالَ: أَجِدُنِي فِي الْحَقِّ،

wajaʿihi faqāla: yā bunayya! kayfa tajiduka? qāla: ʾajidunī fī al-ḥaqqi,

his illness and said: My dear son, how do you find yourself? He replied: I find myself in the truth.

قَالَ: يَا بُنَيَّ! لَأَنْ تَكُونَ فِي مِيزَانِي أَحَبُّ إِلَيَّ مِنْ أَنْ أَكُونَ فِي مِيزَانِكَ،

qāla: yā bunayya! laʾan takūna fī mīzānī ʾaḥabbu ʾilayya min ʾan ʾakūna fī mīzānika,

He said: My dear son, I would rather have you in my balance of good deeds than be in yours.

فَقَالَ: يَا أَبَتِ! لَأَنْ يَكُونَ مَا تُحِبُّ أَحَبُّ إِلَيَّ مِنْ أَنْ يَكُونَ مَا أُحِبُّ.

faqāla: yā ʾabati! laʾan yakūna mā tuḥibbu ʾaḥabbu ʾilayya min ʾan yakūna mā ʾuḥibbu.

He replied: My father, I would rather that what you wish come to pass than what I wish.

وَعَنْ جُوَيْرِيَةَ بْنِ أَسْمَاءَ، عَنْ عَمِّهِ، أَنَّ إِخْوَةً ثَلَاثَةً شَهِدُوا يَوْمَ تُسْتَرَ فَاسْتُشْهِدُوا،

waʿan juwayriyata bni ʾasmāʾa, ʿan ʿammihi, ʾanna ʾikhwatan thalāthatan shahidū yawma tustara fastushhidū,

From Juwayriyah ibn Asmāʾ, from his paternal uncle: Three brothers took part in the battle of Tustar and were martyred.

فَخَرَجَتْ أُمُّهُمْ إِلَى السُّوقِ لِبَعْضِ شَأْنِهَا، فَتَلَقَّاهَا رَجُلٌ حَضَرَ تُسْتَرَ، فَعَرَفَتْهُ، فَسَأَلَتْهُ عَنْ أُمُورِ بَنِيهَا،

fakharajat ʾummuhum ʾilā al-sūqi libaʿḍi shaʾnihā, fatalaqqāhā rajulun ḥaḍara tustara, faʿarafat-hu, fasaʾalat-hu ʿan ʾumūri banīhā,

Their mother went to the market on an errand, and a man who had been at Tustar met her. She recognized him and asked about her sons.

فَقَالَ: اُسْتُشْهِدُوا، فَقَالَتْ: مُقْبِلِينَ أَوْ مُدْبِرِينَ؟ قَالَ: مُقْبِلِينَ، قَالَتْ: الْحَمْدُ لِلَّهِ،

faqāla: ustushhidū, faqālat: muqbilīna ʾaw mudbirīna? qāla: muqbilīna, qālat: al-ḥamdu li-llāhi,

He said, ‘They were martyred.’ She asked, ‘Advancing or retreating?’ He replied, ‘Advancing.’ She said, ‘Praise be to Allah.

نَالُوا الْفَوْزَ وَحَاطُوا الذِّمَارَ، بِنَفْسِي هُمْ وَأَبِي وَأُمِّي. قُلْتُ: الذِّمَارُ بِكَسْرِ الذَّالِ الْمُعْجَمَةِ،

nālū al-fawza waḥāṭū al-dhimāra, binafsī hum waʾabī waʾummī. qultu: al-dhimāru bikasri al-dhāli al-muʿjamati,

They attained triumph and defended what was entrusted to them. May my own life, my father, and my mother be their ransom.’ I say: Al-dhimār has a kasrah on the dotted dhāl.

وَهُمْ أَهْلُ الرَّجُلِ وَغَيْرُهُمْ مِمَّا يَحِقُّ عَلَيْهِ أَنْ يَحْمِيَهُ، وَقَوْلُهَا حَاطُوا: أَيْ حَفِظُوا وَرَعَوْا.

wahum ʾahlu al-rajuli waghayruhum mimmā yaḥiqqu ʿalayhi ʾan yaḥmiyahu, waqawluhā ḥāṭū: ʾay ḥafiẓū waraʿaw.

It means a man’s family and everything else he is bound to protect. Her word ḥāṭū means: they protected and cared for.

وَمَاتَ اِبْنُ الْإِمَامِ الشَّافِعِيِّ رَضِيَ اللَّهُ عَنْهُ فَأَنْشَدَ:

wamāta ibnu al-ʾimāmi al-shāfiʿiyyi raḍiya Allāhu ʿanhu faʾanshada:

When a son of Imām al-Shāfiʿī, may Allah be pleased with him, died, he recited:

وَمَا الدَّهْرُ إِلَّا هَكَذَا فَاصْطَبِرْ لَهُ ... رَزِيَّةُ مَالٍ أَوْ فِرَاقُ حَبِيبٍ

wamā al-dahru ʾillā hākadhā faṣṭabir lahu ... raziyyatu mālin ʾaw firāqu ḥabībin

Time is ever thus, so bear it patiently: a loss of wealth, or parting from a loved one.

قَالَ أَبُو الْحَسَنِ الْمَدَائِنِيُّ: مَاتَ الْحَسَنُ وَالِدُ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ، وَعُبَيْدُ اللَّهِ يَوْمَئِذٍ قَاضِي الْبَصْرَةِ وَأَمِيرُهَا،

qāla ʾabū al-ḥasani al-madāʾiniyyu: māta al-ḥasanu wa-al-du ʿubaydi Allāhi bni al-ḥasani, waʿubaydu Allāhi yawmaʾidhin qāḍī al-baṣrati waʾamīruhā,

Abū al-Ḥasan al-Madāʾinī said: Al-Ḥasan, father of ʿUbayd Allāh ibn al-Ḥasan, died when ʿUbayd Allāh was the judge and governor of Basra.

فَكَثُرَ مَنْ يُعَزِّيهِ، فَذَكَرُوا مَا يَتَبَيَّنُ بِهِ جَزَعُ الرَّجُلِ مِنْ صَبْرِهِ،

fakathura man yuʿazzīhi, fadhakarū mā yatabayyanu bihi jazaʿu al-rajuli min ṣabrihi,

Many people came to console him, and they discussed how a person’s loss of composure could be distinguished from patience.

فَأَجْمَعُوا عَلَى أَنَّهُ إِذَا تَرَكَ شَيْئًا كَانَ يَصْنَعُهُ فَقَدْ جَزِعَ.

faʾajmaʿū ʿalā ʾannahu ʾidhā taraka shayʾan kāna yaṣnaʿuhu faqad jaziʿa.

They agreed that if he abandoned something he used to do, he had lost his composure.

قُلْتُ: وَالْآثَارُ فِي هَذَا الْبَابِ كَثِيرَةٌ، وَإِنَّمَا ذَكَرْتُ هَذِهِ الْأَحْرُفَ لِئَلَّا يَخْلُوَ هَذَا الْكِتَابُ مِنَ الْإِشَارَةِ إِلَى طَرَفٍ مِنْ ذَلِكَ وَاللَّهُ أَعْلَمُ.

qultu: wa-al-ʾāthāru fī hādhā al-bābi kathīratun, waʾinnamā dhakartu hādhihi al-ʾaḥrufa liʾallā yakhluwa hādhā al-kitābu mina al-ʾishārati ʾilā ṭarafin min dhālika wa-Allāhu ʾaʿlamu.

I say: The reports on this subject are numerous. I have mentioned these few passages only so that this book contains some indication of them. Allah knows best.

[فَصْلٌ]: فِي الْإِشَارَةِ إِلَى بَعْضِ مَا جَرَى مِنَ الطَّاعُونِ فِي الْإِسْلَامِ. وَالْمَقْصُودُ بِذِكْرِهِ هُنَا التَّصَبُّرُ وَالْحَمْلُ عَلَى التَّأَسِّي،

[faṣlun]: fī al-ʾishārati ʾilā baʿḍi mā jarā mina al-ṭāʿūni fī al-ʾislāmi. wa-al-maqṣūdu bidhikrihi hunā al-taṣabburu wa-al-ḥamlu ʿalā al-taʾassī,

[Section] A brief account of some plagues that occurred in Islamic history. The purpose of mentioning them here is to encourage patience and taking others as examples,

وَأَنَّ مُصِيبَةَ الْإِنْسَانِ قَلِيلَةٌ بِالنِّسْبَةِ إِلَى مَا جَرَى قَبْلَهُ.

waʾanna muṣībata al-ʾinsāni qalīlatun bi-al-nisbati ʾilā mā jarā qablahu.

and to show that a person’s own calamity is small compared with what happened before them.

قَالَ أَبُو الْحَسَنِ الْمَدَائِنِيُّ: كَانَتِ الطَّوَاعِينُ الْمَشْهُورَةُ الْعِظَامُ فِي

qāla ʾabū al-ḥasani al-madāʾiniyyu: kānati al-ṭawāʿīnu al-mashhūratu al-ʿiẓāmu fī

Abū al-Ḥasan al-Madāʾinī said: The famous great plagues in

Source page 260

الْإِسْلَامِ خَمْسَةً: طَاعُونُ شِيرَوَيْهِ بِالْمَدَائِنِ فِي عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَنَةَ سِتٍّ مِنَ الْهِجْرَةِ،

al-ʾislāmi khamsatan: ṭāʿūnu shīrawayhi bi-al-madāʾini fī ʿahdi rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama sanata sittin mina al-hijrati,

Islamic history were five: the plague of Shīrawayh in al-Madāʾin during the time of the Messenger of Allah, may Allah bless him and grant him peace, in the sixth year after the Hijrah;

ثُمَّ طَاعُونُ عَمَوَاسَ فِي زَمَنِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ كَانَ بِالشَّامِ، مَاتَ فِيهِ خَمْسَةٌ وَعِشْرُونَ أَلْفًا،

thumma ṭāʿūnu ʿamawāsa fī zamani ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu kāna bi-al-shāmi, māta fīhi khamsatun waʿishrūna ʾalfan,

then the plague of ʿAmawās, during the time of ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, in Syria, in which twenty-five thousand died;

ثُمَّ طَاعُونٌ فِي زَمَنِ اِبْنِ الزُّبَيْرِ فِي شَوَّالٍ سَنَةَ تِسْعٍ وَسِتِّينَ، مَاتَ فِي ثَلَاثَةِ أَيَّامٍ فِي كُلِّ يَوْمٍ سَبْعُونَ أَلْفًا،

thumma ṭāʿūnun fī zamani ibni al-zubayri fī shawwālin sanata tisʿin wasittīna, māta fī thalāthati ʾayyāmin fī kulli yawmin sabʿūna ʾalfan,

then a plague in the time of Ibn al-Zubayr, in Shawwāl of the year sixty-nine, during which seventy thousand died each day for three days.

مَاتَ فِيهِ لِأَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ ثَلَاثَةٌ وَثَمَانُونَ اِبْنًا، وَقِيلَ ثَلَاثَةٌ وَسَبْعُونَ اِبْنًا،

māta fīhi liʾanasi bni mālikin raḍiya Allāhu ʿanhu thalāthatun wathamānūna ibnan, waqīla thalāthatun wasabʿūna ibnan,

In it, Anas ibn Mālik, may Allah be pleased with him, lost eighty-three sons—or, it is said, seventy-three sons—

وَمَاتَ لِعَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرَةَ أَرْبَعُونَ اِبْنًا، ثُمَّ طَاعُونُ الْفَتَيَاتِ فِي شَوَّالٍ سَنَةَ سَبْعٍ وَثَمَانِينَ،

wamāta liʿabdi al-raḥmāni bni ʾabī bakrata ʾarbaʿūna ibnan, thumma ṭāʿūnu al-fatayāti fī shawwālin sanata sabʿin wathamānīna,

and ʿAbd al-Raḥmān ibn Abī Bakrah lost forty sons. Then came the plague of the young women in Shawwāl of the year eighty-seven;

ثُمَّ طَاعُونُ سَنَةِ إِحْدَى وَثَلَاثِينَ وَمِئَةٍ فِي رَجَبٍ، وَاشْتَدَّ فِي رَمَضَانَ،

thumma ṭāʿūnu sanati ʾiḥdā wathalāthīna wamiʾatin fī rajabin, washtadda fī ramaḍāna,

then the plague of the year one hundred and thirty-one, beginning in Rajab and intensifying in Ramadan.

وَكَانَ يُحْصَى فِي سِكَّةِ الْمِرْبَدِ فِي كُلِّ يَوْمٍ أَلْفُ جَنَازَةٍ، ثُمَّ خَفَّ فِي شَوَّالٍ.

wakāna yuḥṣā fī sikkati al-mirbadi fī kulli yawmin ʾalfu janāzatin, thumma khaffa fī shawwālin.

In the street of al-Mirbad, a thousand funerals were counted every day. It then eased in Shawwāl.

وَكَانَ بِالْكُوفَةِ طَاعُونٌ سَنَةَ خَمْسِينَ، وَفِيهِ: تُوُفِّيَ الْمُغِيرَةُ بْنُ شُعْبَةَ، هَذَا آخِرُ كَلَامِ الْمَدَائِنِيِّ.

wakāna bi-al-kūfati ṭāʿūnun sanata khamsīna, wafīhi: tuwuffiya al-mughīratu bnu shuʿbata, hādhā ʾākhiru kalāmi al-madāʾiniyyi.

There was also a plague in Kufa in the year fifty, in which al-Mughīrah ibn Shuʿbah died. This ends al-Madāʾinī’s account.

وَذَكَرَ اِبْنُ قُتَيْبَةَ فِي كِتَابِهِ "الْمَعَارِفِ" عَنِ الْأَصْمَعِيِّ فِي عَدَدِ الطَّوَاعِينِ نَحْوَ هَذَا، وَفِيهِ زِيَادَةٌ وَنَقْصٌ.

wadhakara ibnu qutaybata fī kitābihi "al-maʿārifi" ʿani al-ʾaṣmaʿiyyi fī ʿadadi al-ṭawāʿīni naḥwa hādhā, wafīhi ziyādatun wanaqṣun.

In his book al-Maʿārif, Ibn Qutaybah gave a similar enumeration of the plagues from al-Aṣmaʿī, with some additions and omissions.

قَالَ: وَسُمِّيَ طَاعُونَ الْفَتَيَاتِ لِأَنَّهُ بَدَأَ فِي الْعَذَارَى بِالْبَصْرَةِ وَوَاسِطٍ وَالشَّامِ وَالْكُوفَةِ،

qāla: wasummiya ṭāʿūna al-fatayāti liʾannahu badaʾa fī al-ʿadhārā bi-al-baṣrati wawāsiṭin wa-al-shāmi wa-al-kūfati,

He said: It was called the plague of the young women because it began among unmarried girls in Basra, Wāsiṭ, Syria, and Kufa.

وَيُقَالُ لَهُ: طَاعُونُ الْأَشْرَافِ لِمَا مَاتَ فِيهِ مِنَ الْأَشْرَافِ. قَالَ: وَلَمْ يَقَعْ بِالْمَدِينَةِ وَلَا مَكَّةَ طَاعُونٌ قَطُّ.

wayuqālu lahu: ṭāʿūnu al-ʾashrāfi limā māta fīhi mina al-ʾashrāfi. qāla: walam yaqaʿ bi-al-madīnati walā makkata ṭāʿūnun qaṭṭu.

It is also called the plague of the nobles, because of the nobles who died in it. He said: No plague ever occurred in Medina or Mecca.

وَهَذَا الْبَابُ وَاسِعٌ، وَفِيمَا ذَكَرْتُهُ تَنْبِيهٌ عَلَى مَا تَرَكْتُهُ، وَقَدْ ذَكَرْتُ هَذَا الْفَصْلَ أَبْسَطَ مِنْ هَذَا

wahādhā al-bābu wāsiʿun, wafīmā dhakartuhu tanbīhun ʿalā mā taraktuhu, waqad dhakartu hādhā al-faṣla ʾabsaṭa min hādhā

This subject is extensive, and what I have mentioned points to what I have omitted. I have discussed this section more fully

فِي أَوَّلِ شَرْحِ صَحِيحِ مُسْلِمٍ رَحِمَهُ اللَّهُ، وَبِاللَّهِ التَّوْفِيقُ.

fī ʾawwali sharḥi ṣaḥīḥi muslimin raḥimahu Allāhu, wa-bi-llāhi al-tawfīqu.

at the beginning of my commentary on the Ṣaḥīḥ of Muslim, may Allah have mercy on him. Success comes through Allah.

118 بَابُ جَوَازِ إِعْلَامِ أَصْحَابِ الْمَيِّتِ وَقَرَابَتِهِ بِمَوْتِهِ وَكَرَاهَةِ النَّعْيِ

118 bābu jawāzi ʾiʿlāmi ʾaṣḥābi al-mayyiti waqarābatihi bimawtihi wakarāhati al-naʿyi

118. The permissibility of informing the deceased’s friends and relatives of the death, and the disapproval of public death lamentations

[1/ 405] رَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ وَابْنِ مَاجَهْ، عَنْ حُذَيْفَةَ رَضِيَ اللَّهُ

[1/ 405] rawaynā fī kitābi al-tirmidhiyyi wabni mājah, ʿan ḥudhayfata raḍiya Allāhu

[1/405] We have transmitted in the collections of al-Tirmidhī and Ibn Mājah, from Ḥudhayfah, may Allah be pleased

Source page 261

عَنْهُ قَالَ:

ʿanhu qāla:

with him, who said:

إِذَا مُتُّ فَلَا تُؤْذِنُوا بِي أَحَدًا، إِنِّي أَخَافُ أَنْ يَكُونَ نَعْيًا،

ʾidhā muttu falā tuʾdhinū bī ʾaḥadan, ʾinnī ʾakhāfu ʾan yakūna naʿyan,

When I die, do not announce my death to anyone. I fear that it would be a public death lamentation,

فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَنْهَى عَنِ النَّعْيِ. قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

faʾinnī samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yanhā ʿani al-naʿyi. qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

for I heard the Messenger of Allah, may Allah bless him and grant him peace, forbid public death lamentations. Al-Tirmidhī said: This is a fair hadith.

[2/ 406] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ،

[2/ 406] warawaynā fī kitābi al-tirmidhiyyi, ʿan ʿabdi Allāhi bni masʿūdin raḍiya Allāhu ʿanhu,

[2/406] We have transmitted in al-Tirmidhī’s collection, from ʿAbd Allāh ibn Masʿūd, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "إِيَّاكُمْ وَالنَّعْيَ، فَإِنَّ النَّعْيَ مِنْ عَمَلِ الْجَاهِلِيَّةِ"

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama qāla: "ʾiyyākum wa-al-naʿya, faʾinna al-naʿya min ʿamali al-jāhiliyyati"

from the Prophet, may Allah bless him and grant him peace, who said: ‘Beware of public death lamentations, for they are a practice of the age of ignorance.’

وَفِي رِوَايَةٍ عَنْ عَبْدِ اللَّهِ وَلَمْ يَرْفَعْهُ. قَالَ التِّرْمِذِيُّ: هَذَا أَصَحُّ مِنَ الْمَرْفُوعِ، وَضَعَّفَ التِّرْمِذِيُّ الرِّوَايَتَيْنِ.

wafī riwāyatin ʿan ʿabdi Allāhi walam yarfaʿhu. qāla al-tirmidhiyyu: hādhā ʾaṣaḥḥu mina al-marfūʿi, waḍaʿʿafa al-tirmidhiyyu al-riwāyatayni.

Another narration attributes it to ʿAbd Allāh without ascribing it to the Prophet. Al-Tirmidhī said: This is more sound than the version ascribed to the Prophet. Al-Tirmidhī declared both narrations weak.

[3/ 407] وَرَوَيْنَا فِي الصَّحِيحَيْنِ؛

[3/ 407] warawaynā fī al-ṣaḥīḥayni;

[3/407] We have transmitted in the two Ṣaḥīḥ collections

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَعَى النَّجَاشِيَّ إِلَى أَصْحَابِهِ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama naʿā al-najāshiyya ʾilā ʾaṣḥābihi.

that the Messenger of Allah, may Allah bless him and grant him peace, announced the death of the Negus to his Companions.

وَرَوَيْنَا فِي الصَّحِيحَيْنِ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ فِي مَيِّتٍ دَفَنُوهُ بِاللَّيْلِ وَلَمْ يَعْلَمْ بِهِ:

warawaynā fī al-ṣaḥīḥayni, ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama qāla fī mayyitin dafanūhu bi-al-layli walam yaʿlam bihi:

We have transmitted in the two Ṣaḥīḥ collections that the Prophet, may Allah bless him and grant him peace, said about a deceased person whom they buried at night without his knowledge:

"أَفَلَا كُنْتُمْ آذَنْتُمُونِي بِهِ؟".

"ʾafalā kuntum ʾādhantumūnī bihi?".

‘Why did you not inform me?’

قَالَ الْعُلَمَاءُ الْمُحَقِّقُونَ وَالْأَكْثَرُونَ مِنْ أَصْحَابِنَا وَغَيْرِهِمْ: يُسْتَحَبُّ إِعْلَامُ أَهْلِ الْمَيِّتِ وَقَرَابَتِهِ وَأَصْدِقَائِهِ لِهَذَيْنِ الْحَدِيثَيْنِ.

qāla al-ʿulamāʾu al-muḥaqqiqūna wa-al-ʾaktharūna min ʾaṣḥābinā waghayrihim: yustaḥabbu ʾiʿlāmu ʾahli al-mayyiti waqarābatihi waʾaṣdiqāʾihi lihadhayni al-ḥadīthayni.

The scholars of critical judgment and the majority of our fellow scholars and others said: Informing the deceased’s family, relatives, and friends is recommended, on the evidence of these two hadiths.

قَالُوا: النَّعْيُ الْمَنْهِيُّ عَنْهُ إِنَّمَا هُوَ نَعْيُ الْجَاهِلِيَّةِ، وَكَانَتْ عَادَتُهُمْ إِذَا مَاتَ مِنْهُمْ شَرِيفٌ بَعَثُوا رَاكِبًا إِلَى الْقَبَائِلِ يَقُولُ:

qālū: al-naʿyu al-manhiyyu ʿanhu ʾinnamā huwa naʿyu al-jāhiliyyati, wakānat ʿādatuhum ʾidhā māta minhum sharīfun baʿathū rākiban ʾilā al-qabāʾili yaqūlu:

They said: The prohibited announcement is specifically that of the age of ignorance. When a noble among them died, they customarily sent a rider to the tribes, crying:

نَعَايَا فُلَانٍ، أَوْ يَا نَعَايَا الْعَرَبِ: أَيْ هَلَكَتِ الْعَرَبُ بِمَهْلَكِ فُلَانٍ، وَيَكُونُ مَعَ النَّعْيِ ضَجِيجٌ وَبُكَاءٌ.

naʿāyā fulānin, ʾaw yā naʿāyā al-ʿarabi: ʾay halakati al-ʿarabu bimahlaki fulānin, wayakūnu maʿa al-naʿyi ḍajījun wabukāʾun.

‘Alas for so-and-so!’ or ‘Alas for the Arabs!’—meaning that the Arabs had perished with so-and-so’s death. The announcement was accompanied by clamorous lamentation and weeping.

وَذَكَرَ صَاحِبُ الْحَاوِي مِنْ أَصْحَابِنَا وَجْهَيْنِ لِأَصْحَابِنَا فِي اِسْتِحْبَابِ

wadhakara ṣāḥibu al-ḥāwī min ʾaṣḥābinā wajhayni liʾaṣḥābinā fī istiḥbābi

The author of al-Ḥāwī, one of our fellow scholars, mentioned two views among our scholars concerning the recommendation of

Source page 262

الْإِيذَانِ بِالْمَيِّتِ وَإِشَاعَةِ مَوْتِهِ بِالنِّدَاءِ وَالْإِعْلَامِ، فَاسْتَحَبَّ ذَلِكَ بَعْضُهُمْ لِلْمَيِّتِ الْغَرِيبِ وَالْقَرِيبِ،

al-ʾīdhāni bi-al-mayyiti waʾishāʿati mawtihi bi-al-nidāʾi wa-al-ʾiʿlāmi, fastaḥabba dhālika baʿḍuhum li-l-mayyiti al-gharībi wa-al-qarībi,

announcing a death and making it widely known by calling out and informing people. Some recommended this for both strangers and local people who die,

لِمَا فِيهِ مِنْ كَثْرَةِ الْمُصَلِّينَ عَلَيْهِ وَالدَّاعِينَ لَهُ. وَقَالَ بَعْضُهُمْ: يُسْتَحَبُّ ذَلِكَ لِلْغَرِيبِ وَلَا يُسْتَحَبُّ لِغَيْرِهِ.

limā fīhi min kathrati al-muṣallīna ʿalayhi wa-al-dāʿīna lahu. waqāla baʿḍuhum: yustaḥabbu dhālika li-l-gharībi walā yustaḥabbu lighayrihi.

because it increases the number who perform the funeral prayer and supplicate for the deceased. Others said that it is recommended for a stranger, but not for someone else.

قُلْتُ: وَالْمُخْتَارُ اِسْتِحْبَابُهُ مُطْلَقًا إِذَا كَانَ مُجَرَّدَ إِعْلَامٍ.

qultu: wa-al-mukhtāru istiḥbābuhu muṭlaqan ʾidhā kāna mujarrada ʾiʿlāmin.

I say: The preferred view is that it is recommended in every case, provided it is simply an announcement.

119 بَابُ مَا يُقَالُ فِي حَالِ غَسْلِ الْمَيِّتِ وَتَكْفِينِهِ

119 bābu mā yuqālu fī ḥāli ghasli al-mayyiti watakfīnihi

119. What is said while washing and shrouding the deceased

يُسْتَحَبُّ الْإِكْثَارُ مِنْ ذِكْرِ اللَّهِ تَعَالَى وَالدُّعَاءِ لِلْمَيِّتِ فِي حَالِ غَسْلِهِ وَتَكْفِينِهِ. قَالَ أَصْحَابُنَا:

yustaḥabbu al-ʾikthāru min dhikri Allāhi taʿālā wa-al-duʿāʾi li-l-mayyiti fī ḥāli ghaslihi watakfīnihi. qāla ʾaṣḥābunā:

It is recommended to remember Allah Most High abundantly and supplicate for the deceased while washing and shrouding the body. Our fellow scholars said:

وَإِذَا رَأَى الْغَاسِلُ مِنَ الْمَيِّتِ مَا يُعْجِبُهُ مِنِ اِسْتِنَارَةِ وَجْهِهِ وَطِيبِ رِيحِهِ وَنَحْوِ ذَلِكَ اُسْتُحِبَّ لَهُ أَنْ يُحَدِّثَ النَّاسَ بِذَلِكَ،

waʾidhā raʾā al-ghāsilu mina al-mayyiti mā yuʿjibuhu mini istinārati wajhihi waṭībi rīḥihi wanaḥwi dhālika ustuḥibba lahu ʾan yuḥadditha al-nāsa bidhālika,

If the person washing the deceased notices something pleasing, such as a radiant face, a pleasant scent, or the like, it is recommended to tell people about it.

وَإِذَا رَأَى مَا يَكْرَهُ مِنْ سَوَادِ وَجْهٍ، وَنَتْنِ رَائِحَةٍ، وَتَغَيُّرِ عُضْوٍ، وَانْقِلَابِ صُورَةٍ،

waʾidhā raʾā mā yakrahu min sawādi wajhin, wanatni rāʾiḥatin, wataghayyuri ʿuḍwin, wanqilābi ṣūratin,

If they notice something unpleasant, such as a darkened face, an offensive odor, an altered limb, a changed appearance,

وَنَحْوِ ذَلِكَ حَرُمَ عَلَيْهِ أَنْ يُحَدِّثَ أَحَدًا بِهِ، وَاحْتَجُّوا:

wanaḥwi dhālika ḥaruma ʿalayhi ʾan yuḥadditha ʾaḥadan bihi, waḥtajjū:

or the like, it is forbidden to tell anyone about it. Their evidence was:

[1/ 408] بِمَا رَوَيْنَاهُ فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا

[1/ 408] bimā rawaynāhu fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā

[1/408] What we have transmitted in the Sunan collections of Abū Dāwūd and al-Tirmidhī, from Ibn ʿUmar, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "اُذْكُرُوا مَحَاسِنَ مَوْتَاكُمْ وَكُفُّوا عَنْ مَسَاوِيهِمْ" ضَعَّفَهُ التِّرْمِذِيُّ.

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "udhkurū maḥāsina mawtākum wakuffū ʿan masāwīhim" ḍaʿʿafahu al-tirmidhiyyu.

that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘Mention the good qualities of your dead and refrain from mentioning their faults.’ Al-Tirmidhī declared it weak.

[2/ 409] وَرَوَيْنَا فِي "السُّنَنِ الْكُبْرَى" لِلْبَيْهَقِيِّ، عَنْ أَبِي رَافِعٍ مَوْلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

[2/ 409] warawaynā fī "al-sunani al-kubrā" li-l-bayhaqiyyi, ʿan ʾabī rāfiʿin mawlā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

[2/409] We have transmitted in al-Bayhaqī’s al-Sunan al-kubrā, from Abū Rāfiʿ, the freedman of the Messenger of Allah, may Allah bless him and grant him peace,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "مَنْ غَسَلَ مَيِّتًا فَكَتَمَ عَلَيْهِ غَفَرَ اللَّهُ لَهُ أَرْبَعِينَ مَرَّةً".

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla: "man ghasala mayyitan fakatama ʿalayhi ghafara Allāhu lahu ʾarbaʿīna marratan".

that the Messenger of Allah, may Allah bless him and grant him peace, said: ‘Whoever washes a deceased person and keeps their condition concealed, Allah will forgive him forty times.’

وَرَوَاهُ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ فِي الْمُسْتَدْرَكِ عَلَى الصَّحِيحَيْنِ، وَقَالَ: حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ.

warawāhu al-ḥākimu ʾabū ʿabdi Allāhi fī al-mustadraki ʿalā al-ṣaḥīḥayni, waqāla: ḥadīthun ṣaḥīḥun ʿalā sharṭi muslimin.

Al-Ḥākim Abū ʿAbd Allāh narrated it in al-Mustadrak ʿalā al-Ṣaḥīḥayn and said: It is a sound hadith meeting Muslim’s criteria.

Source page 263

ثُمَّ إِنَّ جَمَاهِيرَ أَصْحَابِنَا أَطْلَقُوا الْمَسْأَلَةَ كَمَا ذَكَرْتُهُ. وَقَالَ أَبُو الْخَيْرِ الْيَمَنِيُّ صَاحِبُ "الْبَيَانِ" مِنْهُمْ:

thumma ʾinna jamāhīra ʾaṣḥābinā ʾaṭlaqū al-masʾalata kamā dhakartuhu. waqāla ʾabū al-khayri al-yamaniyyu ṣāḥibu "al-bayāni" minhum:

The great majority of our fellow scholars stated this ruling without qualification, as I have presented it. Abū al-Khayr al-Yamanī, one of them and the author of al-Bayān, said:

لَوْ كَانَ الْمَيِّتُ مُبْتَدِعًا مُظْهِرًا لِلْبِدْعَةِ، وَرَأَى الْغَاسِلُ مِنْهُ مَا يَكْرَهُ،

law kāna al-mayyitu mubtadiʿan muẓhiran li-l-bidʿati, waraʾā al-ghāsilu minhu mā yakrahu,

If the deceased openly practiced religious innovation, and the person washing the body saw something unpleasant,

فَالَّذِي يَقْتَضِيهِ الْقِيَاسُ أَنْ يَتَحَدَّثَ بِهِ فِي النَّاسِ لِيَكُونَ ذَلِكَ زَجْرًا لِلنَّاسِ عَنِ الْبِدْعَةِ.

fa-lladhī yaqtaḍīhi al-qiyāsu ʾan yataḥaddatha bihi fī al-nāsi liyakūna dhālika zajran li-l-nāsi ʿani al-bidʿati.

legal analogy requires that it be mentioned among people, so that it deters them from religious innovation.

120 بَابُ أَذْكَارِ الصَّلَاةِ عَلَى الْمَيِّتِ

120 bābu ʾadhkāri al-ṣalāti ʿalā al-mayyiti

120. Remembrances in the funeral prayer

اِعْلَمْ أَنَّ الصَّلَاةَ عَلَى الْمَيِّتِ فَرْضُ كِفَايَةٍ، وَكَذَلِكَ غَسْلَهُ وَتَكْفِينَهُ وَدَفْنَهُ، وَهَذَا كُلُّهُ مُجْمَعٌ عَلَيْهِ.

iʿlam ʾanna al-ṣalāta ʿalā al-mayyiti farḍu kifāyatin, wakadhālika ghaslahu watakfīnahu wadafnahu, wahādhā kulluhu mujmaʿun ʿalayhi.

Know that praying over the deceased is a communal obligation, as are washing, shrouding, and burying the body. All of this is agreed upon.

وَفِيمَا يَسْقُطُ بِهِ فَرْضُ الصَّلَاةِ أَرْبَعَةُ أَوْجُهٍ: أَصَحُّهَا عِنْدَ أَكْثَرِ أَصْحَابِنَا يَسْقُطُ بِصَلَاةِ رَجُلٍ وَاحِدٍ.

wafīmā yasquṭu bihi farḍu al-ṣalāti ʾarbaʿatu ʾawjuhin: ʾaṣaḥḥuhā ʿinda ʾakthari ʾaṣḥābinā yasquṭu biṣalāti rajulin wāḥidin.

There are four views on what discharges the obligation of the funeral prayer. The strongest, according to most of our fellow scholars, is that the prayer of one man suffices.

وَالثَّانِي: يُشْتَرَطُ اِثْنَانِ. وَالثَّالِثُ: ثَلَاثَةٌ. وَالرَّابِعُ: أَرْبَعَةٌ؛ سَوَاءٌ صَلَّوْا جَمَاعَةً أَوْ فُرَادَى.

wa-al-thānī: yushtaraṭu ithnāni. wa-al-thālithu: thalāthatun. wa-al-rābiʿu: ʾarbaʿatun; sawāʾun ṣallaw jamāʿatan ʾaw furādā.

The second requires two, the third three, and the fourth four, whether they pray in congregation or individually.

وَأَمَّا كَيْفِيَّةُ هَذِهِ الصَّلَاةِ فَهِيَ أَنْ يُكَبِّرَ أَرْبَعَ تَكْبِيرَاتٍ وَلَا بُدَّ مِنْهَا، فَإِنْ أَخَلَّ بِوَاحِدَةٍ لَمْ تَصِحَّ صَلَاتُهُ،

waʾammā kayfiyyatu hādhihi al-ṣalāti fahiya ʾan yukabbira ʾarbaʿa takbīrātin walā budda minhā, faʾin ʾakhalla biwāḥidatin lam taṣiḥḥa ṣalātuhu,

As for the form of this prayer, one says ‘Allah is greatest’ four times. All four are indispensable; omitting one invalidates the prayer.

وَإِنْ زَادَ خَامِسَةً فَفِي بُطْلَانِ صَلَاتِهِ وَجْهَانِ لِأَصْحَابِنَا: الْأَصَحُّ لَا تَبْطُلُ،

waʾin zāda khāmisatan fafī buṭlāni ṣalātihi wajhāni liʾaṣḥābinā: al-ʾaṣaḥḥu lā tabṭulu,

If one adds a fifth, our fellow scholars hold two views on whether the prayer is invalidated. The stronger view is that it is not.

وَلَوْ كَانَ مَأْمُومًا فَكَبَّرَ إِمَامُهُ خَامِسَةً، فَإِنْ قُلْنَا إِنَّ الْخَامِسَةَ تُبْطِلُ الصَّلَاةَ فَارَقَهُ الْمَأْمُومُ كَمَا لَوْ قَامَ إِلَى رَكْعَةٍ خَامِسَةٍ.

walaw kāna maʾmūman fakabbara ʾimāmuhu khāmisatan, faʾin qulnā ʾinna al-khāmisata tubṭilu al-ṣalāta fāraqahu al-maʾmūmu kamā law qāma ʾilā rakʿatin khāmisatin.

If someone is following an imam who says it a fifth time, then according to the view that the fifth invalidates prayer, the follower must separate from him, just as if the imam stood for a fifth prayer unit.

وَإِنْ قُلْنَا بِالْأَصَحِّ أَنَّهَا لَا تَبْطُلُ لَمْ يُفَارِقْهُ وَلَمْ يُتَابِعْهُ عَلَى الصَّحِيحِ الْمَشْهُورِ،

waʾin qulnā bi-al-ʾaṣaḥḥi ʾannahā lā tabṭulu lam yufāriqhu walam yutābiʿhu ʿalā al-ṣaḥīḥi al-mashhūri,

According to the stronger view, that the prayer is not invalidated, the follower neither separates from him nor follows him in the fifth proclamation; this is the correct, well-known position.

وَفِيهِ وَجْهٌ ضَعِيفٌ لِبَعْضِ أَصْحَابِنَا أَنَّهُ يُتَابِعُهُ، فَإِذَا قُلْنَا بِالْمَذْهَبِ الصَّحِيحِ أَنَّهُ لَا يُتَابِعُهُ

wafīhi wajhun ḍaʿīfun libaʿḍi ʾaṣḥābinā ʾannahu yutābiʿuhu, faʾidhā qulnā bi-al-madhhabi al-ṣaḥīḥi ʾannahu lā yutābiʿuhu

Some of our fellow scholars hold a weak view that he should follow him. If we adopt the correct position, that he should not follow him,

فَهَلْ يَنْتَظِرُهُ لِيُسَلِّمَ مَعَهُ، أَمْ يُسَلِّمُ فِي الْحَالِ؟ فِيهِ وَجْهَانِ: الْأَصَحُّ يَنْتَظِرُهُ،

fahal yantaẓiruhu liyusallima maʿahu, ʾam yusallimu fī al-ḥāli? fīhi wajhāni: al-ʾaṣaḥḥu yantaẓiruhu,

should he wait to give the closing greeting with him, or give it immediately? There are two views; the stronger is that he should wait.

وَقَدْ أَوْضَحْتُ هَذَا كُلَّهُ بِشَرْحِهِ وَدَلَائِلِهِ فِي شَرْحِ الْمُهَذَّبِ. وَيُسْتَحَبُّ أَنْ يَرْفَعَ الْيَدَ مَعَ كُلِّ تَكْبِيرَةٍ.

waqad ʾawḍaḥtu hādhā kullahu bisharḥihi wadalāʾilihi fī sharḥi al-muhadhdhabi. wayustaḥabbu ʾan yarfaʿa al-yada maʿa kulli takbīratin.

I have clarified all of this, with explanations and evidence, in Sharḥ al-Muhadhdhab. It is recommended to raise the hand with each proclamation of Allah’s greatness.

وَأَمَّا صِفَةُ التَّكْبِيرِ وَمَا يُسْتَحَبُّ فِيهِ وَمَا يُبْطِلُهُ وَغَيْرُ ذَلِكَ مِنْ فُرُوعِهِ فَعَلَى مَا قَدَّمْتُهُ فِي بَابِ صِفَةِ الصَّلَاةِ وَأَذْكَارِهَا.

waʾammā ṣifatu al-takbīri wamā yustaḥabbu fīhi wamā yubṭiluhu waghayru dhālika min furūʿihi faʿalā mā qaddamtuhu fī bābi ṣifati al-ṣalāti waʾadhkārihā.

The form of the proclamation, its recommended features, what invalidates it, and its other detailed rulings are as I explained earlier in the chapter on the form of prayer and its remembrances.

وَأَمَّا الْأَذْكَارُ الَّتِي تُقَالُ فِي صَلَاةِ الْجَنَازَةِ بَيْنَ التَّكْبِيرَاتِ، فَيَقْرَأُ بَعْدَ التَّكْبِيرَةِ الْأُولَى الْفَاتِحَةَ،

waʾammā al-ʾadhkāru allatī tuqālu fī ṣalāti al-janāzati bayna al-takbīrāti, fayaqraʾu baʿda al-takbīrati al-ʾūlā al-fātiḥata,

As for the remembrances said between the proclamations in the funeral prayer, after the first one recites al-Fātiḥah;

وَبَعْدَ الثَّانِيَةِ يُصَلِّي عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَبَعْدَ الثَّالِثَةِ يَدْعُو لِلْمَيِّتِ،

wabaʿda al-thāniyati yuṣallī ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, wabaʿda al-thālithati yadʿū li-l-mayyiti,

after the second one invokes blessings upon the Prophet, may Allah bless him and grant him peace; and after the third one supplicates for the deceased.

وَالْوَاجِبُ مِنْهُ مَا يَقَعُ عَلَيْهِ اِسْمُ الدُّعَاءِ، وَأَمَّا الرَّابِعَةُ فَلَا يَجِبُ

wa-al-wājibu minhu mā yaqaʿu ʿalayhi ismu al-duʿāʾi, waʾammā al-rābiʿatu falā yajibu

The requirement is anything that qualifies as supplication. As for the fourth proclamation, there is no obligatory

Source page 264

بَعْدَهَا ذِكْرٌ أَصْلًا، وَلَكِنْ يُسْتَحَبُّ مَا سَأَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى.

baʿdahā dhikrun ʾaṣlan, walākin yustaḥabbu mā saʾadhkuruhu ʾin shāʾa Allāhu taʿālā.

remembrance after it at all, but what I shall mention is recommended, if Allah Most High wills.

وَاخْتَلَفَ أَصْحَابُنَا فِي اِسْتِحْبَابِ التَّعَوُّذِ وَدُعَاءِ الِافْتِتَاحِ عَقِيبَ التَّكْبِيرَةِ الْأُولَى قَبْلَ الْفَاتِحَةِ وَفِي قِرَاءَةِ السُّورَةِ بَعْدَ الْفَاتِحَةِ عَلَى ثَلَاثَةِ أَوْجُهٍ:

wakhtalafa ʾaṣḥābunā fī istiḥbābi al-taʿawwudhi waduʿāʾi al-iftitāḥi ʿaqība al-takbīrati al-ʾūlā qabla al-fātiḥati wafī qirāʾati al-sūrati baʿda al-fātiḥati ʿalā thalāthati ʾawjuhin:

Our fellow scholars held three views on recommending the refuge formula and opening supplication after the first proclamation before al-Fātiḥah, and the recitation of another surah after al-Fātiḥah:

أَحَدُهَا يُسْتَحَبُّ الْجَمِيعُ، وَالثَّانِي لَا يُسْتَحَبُّ، وَالثَّالِثُ وَهُوَ الْأَصَحُّ أَنَّهُ يُسْتَحَبُّ التَّعَوُّذُ دُونَ الِافْتِتَاحِ وَالسُّورَةِ.

ʾaḥaduhā yustaḥabbu al-jamīʿu, wa-al-thānī lā yustaḥabbu, wa-al-thālithu wahuwa al-ʾaṣaḥḥu ʾannahu yustaḥabbu al-taʿawwudhu dūna al-iftitāḥi wa-al-sūrati.

The first recommends all of them; the second recommends none; and the third, which is the strongest, recommends the refuge formula, but not the opening supplication or additional surah.

وَاتَّفَقُوا عَلَى أَنَّهُ يُسْتَحَبُّ التَّأْمِينُ عَقِيبَ الْفَاتِحَةِ.

wattafaqū ʿalā ʾannahu yustaḥabbu al-taʾmīnu ʿaqība al-fātiḥati.

They agree that saying ‘Āmīn’ after al-Fātiḥah is recommended.

[1/ 410] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 410] warawaynā fī ṣaḥīḥi al-bukhāriyyi ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā;

[1/410] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās, may Allah be pleased with them both,

أَنَّهُ صَلَّى عَلَى جَنَازَةٍ فَقَرَأَ فَاتِحَةَ الْكِتَابِ وَقَالَ: لِتَعْلَمُوا أَنَّهَا سُنَّةٌ.

ʾannahu ṣallā ʿalā janāzatin faqaraʾa fātiḥata al-kitābi waqāla: litaʿlamū ʾannahā sunnatun.

that he performed a funeral prayer and recited the Opening of the Book, saying: ‘So that you may know it is the prescribed practice.’

وَقَوْلُهُ سُنَّةٌ فِي مَعْنَى قَوْلِ الصَّحَابِيِّ: مِنَ السُّنَّةِ كَذَا، وَكَذَا جَاءَ فِي سُنَنِ أَبِي دَاوُدَ قَالَ: إِنَّهَا مِنَ السُّنَّةِ.

waqawluhu sunnatun fī maʿnā qawli al-ṣaḥābiyyi: mina al-sunnati kadhā, wakadhā jāʾa fī sunani ʾabī dāwūda qāla: ʾinnahā mina al-sunnati.

His saying ‘a prescribed practice’ has the same meaning as a Companion’s saying, ‘Such-and-such is part of the Sunnah.’ Indeed, Sunan Abī Dāwūd gives his words as: ‘It is part of the Sunnah.’

فَيَكُونُ مَرْفُوعًا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى مَا تَقَرَّرَ وَعُرِفَ فِي كُتُبِ الْحَدِيثِ وَالْأُصُولِ.

fayakūnu marfūʿan ʾilā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama ʿalā mā taqarrara waʿurifa fī kutubi al-ḥadīthi wa-al-ʾuṣūli.

It is therefore treated as ascribed to the Messenger of Allah, may Allah bless him and grant him peace, according to the established, well-known rule in the books of hadith and legal theory. [87]

قَالَ أَصْحَابُنَا: وَالسُّنَّةُ فِي قِرَاءَتِهَا الْإِسْرَارُ دُونَ الْجَهْرِ، سَوَاءٌ صُلِّيَتْ لَيْلًا أَوْ نَهَارًا،

qāla ʾaṣḥābunā: wa-al-sunnatu fī qirāʾatihā al-ʾisrāru dūna al-jahri, sawāʾun ṣulliyat laylan ʾaw nahāran,

Our fellow scholars said: The prescribed practice is to recite it quietly rather than aloud, whether the prayer is performed at night or during the day.

هَذَا هُوَ الْمَذْهَبُ الصَّحِيحُ الْمَشْهُورُ الَّذِي قَالَهُ جَمَاهِيرُ أَصْحَابِنَا. وَقَالَ جَمَاعَةٌ مِنْهُمْ:

hādhā huwa al-madhhabu al-ṣaḥīḥu al-mashhūru alladhī qālahu jamāhīru ʾaṣḥābinā. waqāla jamāʿatun minhum:

This is the correct, well-known position stated by the great majority of our fellow scholars. A group of them said:

إِنْ كَانَتِ الصَّلَاةُ فِي النَّهَارِ أَسَرَّ، وَإِنْ كَانَتْ فِي اللَّيْلِ جَهَرَ.

ʾin kānati al-ṣalātu fī al-nahāri ʾasarra, waʾin kānat fī al-layli jahara.

If the prayer is during the day, one recites quietly; if it is at night, one recites aloud.

وَأَمَّا التَّكْبِيرَةُ الثَّانِيَةُ فَأَقَلُّ الْوَاجِبِ عَقِيبَهَا أَنْ يَقُولَ: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ،

waʾammā al-takbīratu al-thāniyatu faʾaqallu al-wājibi ʿaqībahā ʾan yaqūla: Allāhumma ṣalli ʿalā muḥammadin,

After the second proclamation, the minimum obligation is to say: ‘O Allah, bless Muḥammad.’

وَيُسْتَحَبُّ أَنْ يَقُولَ: وَعَلَى آلِ مُحَمَّدٍ. وَلَا يَجِبُ ذَلِكَ عِنْدَ جَمَاهِيرِ أَصْحَابِنَا.

wayustaḥabbu ʾan yaqūla: waʿalā ʾāli muḥammadin. walā yajibu dhālika ʿinda jamāhīri ʾaṣḥābinā.

It is recommended to add: ‘and the family of Muḥammad.’ This is not obligatory according to the great majority of our fellow scholars.

وَقَالَ بَعْضُ أَصْحَابِنَا: يَجِبُ وَهُوَ شَاذٌّ ضَعِيفٌ.

waqāla baʿḍu ʾaṣḥābinā: yajibu wahuwa shādhdhun ḍaʿīfun.

Some of our fellow scholars said it is obligatory, but that is an anomalous, weak view.

وَيُسْتَحَبُّ أَنْ يَدْعُوَ فِيهَا لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ إِنِ اِتَّسَعَ الْوَقْتُ لَهُ، نَصَّ عَلَيْهِ الشَّافِعِيُّ، وَاتَّفَقَ عَلَيْهِ الْأَصْحَابُ،

wayustaḥabbu ʾan yadʿuwa fīhā li-l-muʾminīna wa-al-muʾmināti ʾini ittasaʿa al-waqtu lahu, naṣṣa ʿalayhi al-shāfiʿiyyu, wattafaqa ʿalayhi al-ʾaṣḥābu,

It is recommended to supplicate then for believing men and women, if time permits. Al-Shāfiʿī stated this explicitly, and our fellow scholars agreed upon it.

وَنَقَلَ الْمُزَنِيُّ عَنِ الشَّافِعِيِّ يُسْتَحَبُّ أَيْضًا أَنْ

wanaqala al-muzaniyyu ʿani al-shāfiʿiyyi yustaḥabbu ʾayḍan ʾan

Al-Muzanī transmitted from al-Shāfiʿī that it is also recommended to

Source page 265

يَحْمَدَ اللَّهَ عَزَّ وَجَلَّ، فَقَالَ بِاسْتِحْبَابِهِ جَمَاعَاتٌ مِنَ الْأَصْحَابِ وَأَنْكَرَهُ جُمْهُورُهُمْ،

yaḥmada Allāha ʿazza wajalla, faqāla bistiḥbābihi jamāʿātun mina al-ʾaṣḥābi waʾankarahu jumhūruhum,

praise Allah, mighty and majestic. Groups of our fellow scholars held that this is recommended, while their majority rejected it.

فَإِذَا قُلْنَا بِاسْتِحْبَابِهِ بَدَأَ بِالْحَمْدِ لِلَّهِ، ثُمَّ بِالصَّلَاةِ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ،

faʾidhā qulnā bistiḥbābihi badaʾa bi-al-ḥamdi li-llāhi, thumma bi-al-ṣalāti ʿalā al-nabiyyi ṣallā Allāhu ʿalayhi wasallama,

If we adopt the view that it is recommended, one begins by praising Allah, then invokes blessings upon the Prophet, may Allah bless him and grant him peace,

ثُمَّ يَدْعُو لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، فَلَوْ خَالَفَ هَذَا التَّرْتِيبَ جَازَ وَكَانَ تَارِكًا لِلْأَفْضَلِ.

thumma yadʿū li-l-muʾminīna wa-al-muʾmināti, falaw khālafa hādhā al-tartība jāza wakāna tārikan li-l-ʾafḍali.

then supplicates for believing men and women. Departing from this order is permissible, though it leaves aside what is preferable.

وَجَاءَتْ أَحَادِيثُ بِالصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَوَيْنَاهَا فِي سُنَنِ الْبَيْهَقِيِّ،

wajāʾat ʾaḥādīthu bi-al-ṣalāti ʿalā rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama rawaynāhā fī sunani al-bayhaqiyyi,

Hadiths have been transmitted prescribing blessings upon the Messenger of Allah, may Allah bless him and grant him peace; we have transmitted them in Sunan al-Bayhaqī.

وَلَكِنِّي قَصَدْتُ اِخْتِصَارَ هَذَا الْبَابِ، إِذْ مَوْضِعُ بَسْطِهِ كُتُبُ الْفِقْهِ، وَقَدْ أَوْضَحْتُهُ فِي شَرْحِ الْمُهَذَّبِ.

walākinnī qaṣadtu ikhtiṣāra hādhā al-bābi, ʾidh mawḍiʿu basṭihi kutubu al-fiqhi, waqad ʾawḍaḥtuhu fī sharḥi al-muhadhdhabi.

I have intended to keep this chapter concise, however, since books of jurisprudence are the place for its detailed treatment. I have explained it in Sharḥ al-Muhadhdhab.

وَأَمَّا التَّكْبِيرَةُ الثَّالِثَةُ فَيَجِبُ فِيهَا الدُّعَاءُ لِلْمَيِّتِ، وَأَقَلُّهُ مَا يَنْطَلِقُ عَلَيْهِ الِاسْمُ كَقَوْلِهِ:

waʾammā al-takbīratu al-thālithatu fayajibu fīhā al-duʿāʾu li-l-mayyiti, waʾaqalluhu mā yanṭaliqu ʿalayhi al-ismu kaqawlihi:

After the third proclamation, supplication for the deceased is obligatory. The minimum is anything that qualifies as supplication, such as saying:

رَحِمَهُ اللَّهُ، أَوْ غَفَرَ اللَّهُ لَهُ، أَوِ اللَّهُمَّ اِغْفِرْ لَهُ، أَوِ اِرْحَمْهُ، أَوِ اُلْطُفْ بِهِ وَنَحْوِ ذَلِكَ.

raḥimahu Allāhu, ʾaw ghafara Allāhu lahu, ʾawi Allāhumma ighfir lahu, ʾawi irḥamhu, ʾawi ulṭuf bihi wanaḥwi dhālika.

‘May Allah have mercy on him,’ ‘May Allah forgive him,’ ‘O Allah, forgive him,’ ‘Have mercy on him,’ ‘Be gentle with him,’ and the like.

وَأَمَّا الْمُسْتَحَبُّ فَجَاءَتْ فِيهِ أَحَادِيثُ وَآثَارٌ؛ فَأَمَّا الْأَحَادِيثُ فَأَصَحُّهَا:

waʾammā al-mustaḥabbu fajāʾat fīhi ʾaḥādīthu waʾāthārun; faʾammā al-ʾaḥādīthu faʾaṣaḥḥuhā:

As for what is recommended, there are hadiths and other reports concerning it. The soundest of the hadiths is:

[2/ 411] مَا رَوَيْنَاهُ فِي صَحِيحِ مُسْلِمٍ، عَنْ عَوْفِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 411] mā rawaynāhu fī ṣaḥīḥi muslimin, ʿan ʿawfi bni mālikin raḍiya Allāhu ʿanhu qāla:

[2/411] What we have transmitted in Ṣaḥīḥ Muslim, from ʿAwf ibn Mālik, may Allah be pleased with him, who said:

صَلَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى جَنَازَةٍ فَحَفِظْتُ مِنْ دُعَائِهِ وَهُوَ يَقُولُ:

ṣallā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʿalā janāzatin faḥafiẓtu min duʿāʾihi wahuwa yaqūlu:

The Messenger of Allah, may Allah bless him and grant him peace, performed a funeral prayer, and I memorized these words from his supplication:

"اللَّهُمَّ اِغْفِرْ لَهُ وَارْحَمْهُ، وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ،

"Allāhumma ighfir lahu warḥamhu, waʿāfihi waʿfu ʿanhu, waʾakrim nuzulahu, wawassiʿ mudkhalahu,

‘O Allah, forgive him and have mercy on him. Grant him well-being and pardon him. Honor his reception and make his entrance spacious.

وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ

waghsilhu bi-al-māʾi wa-al-thalji wa-al-baradi, wanaqqihi mina al-khaṭāyā kamā naqqayta al-thawba al-ʾabyaḍa

Wash him with water, snow, and hail, and cleanse him of sins as You cleanse a white garment

Source page 266

مِنَ الدَّنَسِ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ، وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ،

mina al-danasi, waʾabdilhu dāran khayran min dārihi, waʾahlan khayran min ʾahlihi, wazawjan khayran min zawjihi,

of dirt. Give him a home better than his home, a family better than his family, and a spouse better than his spouse.

وَأَدْخِلْهُ الْجَنَّةَ، وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ أَوْ مِنْ عَذَابِ النَّارِ" حَتَّى تَمَنَّيْتُ أَنْ أَكُونَ أَنَا ذَلِكَ الْمَيِّتَ.

waʾadkhilhu al-jannata, waʾaʿidhhu min ʿadhābi al-qabri ʾaw min ʿadhābi al-nāri" ḥattā tamannaytu ʾan ʾakūna ʾanā dhālika al-mayyita.

Admit him to Paradise, and protect him from the punishment of the grave—or from the punishment of the Fire.’ I even wished that I were that deceased person.

وَفِي رِوَايَةٍ لِمُسْلِمٍ "وَقِهِ فِتْنَةَ الْقَبْرِ وَعَذَابَ النَّارِ".

wafī riwāyatin limuslimin "waqihi fitnata al-qabri waʿadhāba al-nāri".

One narration in Muslim reads: ‘Protect him from the trial of the grave and the punishment of the Fire.’

[3/ 412] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالْبَيْهَقِيِّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

[3/ 412] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-bayhaqiyyi, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

[3/412] We have transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, and al-Bayhaqī, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ صَلَّى عَلَى جَنَازَةٍ فَقَالَ: "اللَّهُمَّ اِغْفِرْ لِحَيِّنَا وَمَيِّتِنَا،

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama ʾannahu ṣallā ʿalā janāzatin faqāla: "Allāhumma ighfir liḥayyinā wamayyitinā,

from the Prophet, may Allah bless him and grant him peace, that he performed a funeral prayer and said: ‘O Allah, forgive our living and our dead,

وَصَغِيرِنَا وَكَبِيرِنَا، وَذَكَرِنَا وَأُنْثَانَا، وَشَاهِدِنَا وَغَائِبِنَا؛ اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ،

waṣaghīrinā wakabīrinā, wadhakarinā waʾunthānā, washāhidinā waghāʾibinā; Allāhumma man ʾaḥyaytahu minnā faʾaḥyihi ʿalā al-ʾislāmi,

our young and our old, our males and our females, those present and those absent. O Allah, whomever You keep alive among us, keep alive in Islam;

وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ؛ اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ وَلَا تَفْتِنَّا بَعْدَهُ"

waman tawaffaytahu minnā fatawaffahu ʿalā al-ʾīmāni; Allāhumma lā taḥrimnā ʾajrahu walā taftinnā baʿdahu"

and whomever You cause to die among us, cause to die in faith. O Allah, do not deprive us of the reward for him, and do not subject us to trials after him.’

قَالَ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ: هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الْبُخَارِيِّ وَمُسْلِمٍ.

qāla al-ḥākimu ʾabū ʿabdi Allāhi: hādhā ḥadīthun ṣaḥīḥun ʿalā sharṭi al-bukhāriyyi wamuslimin.

Al-Ḥākim Abū ʿAbd Allāh said: This is a sound hadith meeting the criteria of al-Bukhārī and Muslim.

وَرَوَيْنَاهُ فِي سُنَنِ الْبَيْهَقِيِّ وَغَيْرِهِ مِنْ رِوَايَةِ أَبِي قَتَادَةَ. وَرَوَيْنَاهُ فِي كِتَابِ التِّرْمِذِيِّ مِنْ رِوَايَةِ أَبِي إِبْرَاهِيمَ الْأَشْهَلِيِّ عَنْ أَبِيهِ،

warawaynāhu fī sunani al-bayhaqiyyi waghayrihi min riwāyati ʾabī qatādata. warawaynāhu fī kitābi al-tirmidhiyyi min riwāyati ʾabī ʾibrāhīma al-ʾashhaliyyi ʿan ʾabīhi,

We have transmitted it in Sunan al-Bayhaqī and elsewhere through Abū Qatādah, and in al-Tirmidhī’s collection through Abū Ibrāhīm al-Ashhalī, from his father—

وَأَبُوهُ صَحَابِيٌّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ التِّرْمِذِيُّ: قَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ، يَعْنِي الْبُخَارِيَّ:

waʾabūhu ṣaḥābiyyun, ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama, qāla al-tirmidhiyyu: qāla muḥammadu bnu ʾismāʿīla, yaʿnī al-bukhāriyya:

his father was a Companion—from the Prophet, may Allah bless him and grant him peace. Al-Tirmidhī said: Muḥammad ibn Ismāʿīl, meaning al-Bukhārī, said:

أَصَحُّ الرِّوَايَاتِ فِي حَدِيثِ "اللَّهُمَّ اِغْفِرْ لِحَيِّنَا وَمَيِّتِنَا" رِوَايَةُ أَبِي إِبْرَاهِيمَ الْأَشْهَلِيِّ عَنْ أَبِيهِ.

ʾaṣaḥḥu al-riwāyāti fī ḥadīthi "Allāhumma ighfir liḥayyinā wamayyitinā" riwāyatu ʾabī ʾibrāhīma al-ʾashhaliyyi ʿan ʾabīhi.

The soundest narration of the hadith ‘O Allah, forgive our living and our dead’ is the narration of Abū Ibrāhīm al-Ashhalī from his father.

قَالَ الْبُخَارِيُّ: وَأَصَحُّ شَيْءٍ فِي الْبَابِ حَدِيثُ عَوْفِ بْنِ مَالِكٍ. وَوَقَعَ مِنْ رِوَايَةِ أَبِي دَاوُدَ

qāla al-bukhāriyyu: waʾaṣaḥḥu shayʾin fī al-bābi ḥadīthu ʿawfi bni mālikin. wawaqaʿa min riwāyati ʾabī dāwūda

Al-Bukhārī said: The soundest report on this subject is the hadith of ʿAwf ibn Mālik. Abū Dāwūd’s narration has:

"فَأَحْيِهِ عَلَى الْإِيمَانِ، وَتَوَفَّهُ عَلَى الْإِسْلَامِ" وَالْمَشْهُورُ فِي مُعْظَمِ كُتُبِ الْحَدِيثِ "فَأَحْيِهِ عَلَى الْإِسْلَامِ، وَتَوَفَّهُ عَلَى الْإِيمَانِ" كَمَا قَدَّمْنَاهُ.

"faʾaḥyihi ʿalā al-ʾīmāni, watawaffahu ʿalā al-ʾislāmi" wa-al-mashhūru fī muʿẓami kutubi al-ḥadīthi "faʾaḥyihi ʿalā al-ʾislāmi, watawaffahu ʿalā al-ʾīmāni" kamā qaddamnāhu.

‘Keep him alive in faith, and cause him to die in Islam.’ The familiar wording in most hadith books is ‘Keep him alive in Islam, and cause him to die in faith,’ as we presented earlier. [88]

[4/ 413] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَابْنِ مَاجَهْ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[4/ 413] warawaynā fī sunani ʾabī dāwūda wabni mājah, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu qāla:

[4/413] We have transmitted in the Sunan collections of Abū Dāwūd and Ibn Mājah, from Abū Hurayrah, may Allah be pleased with him, who said:

سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ يَقُولُ: "إِذَا صَلَّيْتُمْ عَلَى الْمَيِّتِ فَأَخْلِصُوا لَهُ الدُّعَاءَ".

samiʿtu rasūla Allāhi ṣallā Allāhu ʿalayhi waʿalā ʾālihi wasallama yaqūlu: "ʾidhā ṣallaytum ʿalā al-mayyiti faʾakhliṣū lahu al-duʿāʾa".

I heard the Messenger of Allah, may Allah bless him and his family and grant them peace, say: ‘When you pray over the deceased, supplicate sincerely for him.’

Source page 267

[5/ 414] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ،

[5/ 414] warawaynā fī sunani ʾabī dāwūda, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu,

[5/414] We have transmitted in Sunan Abī Dāwūd, from Abū Hurayrah, may Allah be pleased with him,

عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الصَّلَاةِ عَلَى الْجَنَازَةِ "اللَّهُمَّ أَنْتَ رَبُّهَا وَأَنْتَ خَلَقْتَهَا وَأَنْتَ هَدَيْتَهَا لِلْإِسْلَامِ

ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wasallama fī al-ṣalāti ʿalā al-janāzati "Allāhumma ʾanta rabbuhā waʾanta khalaqtahā waʾanta hadaytahā li-l-ʾislāmi

from the Prophet, may Allah bless him and grant him peace, during the funeral prayer: ‘O Allah, You are this soul’s Lord. You created it and guided it to Islam.

وَأَنْتَ قَبَضْتَ رُوحَهَا وَأَنْتَ أَعْلَمُ بِسِرِّهَا وَعَلَانِيَتِهَا، جِئْنَا شُفَعَاءَ فَاغْفِرْ لَهُ".

waʾanta qabaḍta rūḥahā waʾanta ʾaʿlamu bisirrihā waʿalāniyatihā, jiʾnā shufaʿāʾa faghfir lahu".

You took its spirit, and You know best its hidden and outward states. We have come as intercessors, so forgive him.’

[6/ 415] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَابْنِ مَاجَهْ، عَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[6/ 415] warawaynā fī sunani ʾabī dāwūda wabni mājah, ʿan wāthilata bni al-ʾasqaʿi raḍiya Allāhu ʿanhu qāla:

[6/415] We have transmitted in the Sunan collections of Abū Dāwūd and Ibn Mājah, from Wāthilah ibn al-Asqaʿ, may Allah be pleased with him, who said:

صَلَّى بِنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى رَجُلٍ مِنَ الْمُسْلِمِينَ فَسَمِعْتُهُ يَقُولُ:

ṣallā binā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama ʿalā rajulin mina al-muslimīna fasamiʿtuhu yaqūlu:

The Messenger of Allah, may Allah bless him and grant him peace, led us in prayer over a Muslim man, and I heard him say:

"اللَّهُمَّ إِنَّ فُلَانَ اِبْنَ فُلَانَةَ فِي ذِمَّتِكَ وَحَبْلِ جِوَارِكَ، فَقِهِ فِتْنَةَ الْقَبْرِ وَعَذَابَ النَّارِ،

"Allāhumma ʾinna fulāna ibna fulānata fī dhimmatika waḥabli jiwārika, faqihi fitnata al-qabri waʿadhāba al-nāri,

‘O Allah, so-and-so, son of so-and-so, is in Your care and bound to Your protection. Protect him from the trial of the grave and the punishment of the Fire.

وَأَنْتَ أَهْلُ الْوَفَاءِ وَالْحَمْدِ؛ اللَّهُمَّ فَاغْفِرْ لَهُ وَارْحَمْهُ إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ".

waʾanta ʾahlu al-wafāʾi wa-al-ḥamdi; Allāhumma faghfir lahu warḥamhu ʾinnaka ʾanta al-ghafūru al-raḥīmu".

You are worthy of faithfulness and praise. O Allah, forgive him and have mercy on him. You are the All-Forgiving, the Ever-Merciful.’

وَاخْتَارَ الْإِمَامُ الشَّافِعِيُّ رَحِمَهُ اللَّهُ دُعَاءً اِلْتَقَطَهُ مِنْ مَجْمُوعِ هَذِهِ الْأَحَادِيثِ وَغَيْرِهَا فَقَالَ: يَقُولُ:

wakhtāra al-ʾimāmu al-shāfiʿiyyu raḥimahu Allāhu duʿāʾan iltaqaṭahu min majmūʿi hādhihi al-ʾaḥādīthi waghayrihā faqāla: yaqūlu:

Imām al-Shāfiʿī, may Allah have mercy on him, selected a supplication assembled from these hadiths and others, saying: One says:

اللَّهُمَّ هَذَا عَبْدُكَ اِبْنُ عَبْدِكَ، خَرَجَ مِنْ رَوْحِ الدُّنْيَا وَسَعَتِهَا، وَمَحْبُوبُهُ وَأَحِبَّاؤُهُ فِيهَا،

Allāhumma hādhā ʿabduka ibnu ʿabdika, kharaja min rawḥi al-dunyā wasaʿatihā, wamaḥbūbuhu waʾaḥibbāʾuhu fīhā,

‘O Allah, this is Your servant, the son of Your servant. He has left the comfort and spaciousness of this world, with what he loves and his loved ones remaining in it,

إِلَى ظُلْمَةِ الْقَبْرِ وَمَا هُوَ لَاقِيهِ، كَانَ

ʾilā ẓulmati al-qabri wamā huwa lāqīhi, kāna

for the darkness of the grave and what he will encounter there. He used to

Source page 268

يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُولُكَ، وَأَنْتَ أَعْلَمُ بِهِ،

yashhadu ʾan lā ʾilāha ʾillā ʾanta, waʾanna muḥammadan ʿabduka warasūluka, waʾanta ʾaʿlamu bihi,

bear witness that there is no god but You, and that Muḥammad is Your servant and Messenger. You know him best.

اللَّهُمَّ إِنَّهُ نَزَلَ بِكَ وَأَنْتَ خَيْرُ مَنْزُولٍ بِهِ، وَأَصْبَحَ فَقِيرًا إِلَى رَحْمَتِكَ وَأَنْتَ غَنِيٌّ عَنْ عَذَابِهِ،

Allāhumma ʾinnahu nazala bika waʾanta khayru manzūlin bihi, waʾaṣbaḥa faqīran ʾilā raḥmatika waʾanta ghaniyyun ʿan ʿadhābihi,

O Allah, he has come to stay with You, and You are the best of hosts. He is now in need of Your mercy, and You have no need to punish him.

وَقَدْ جِئْنَاكَ رَاغِبِينَ إِلَيْكَ شُفَعَاءَ لَهُ؛ اللَّهُمَّ إِنْ كَانَ مُحْسِنًا فَزِدْ فِي إِحْسَانِهِ،

waqad jiʾnāka rāghibīna ʾilayka shufaʿāʾa lahu; Allāhumma ʾin kāna muḥsinan fazid fī ʾiḥsānihi,

We have come to You, seeking Your favor, as intercessors for him. O Allah, if he did good, increase the reward of his goodness;

وَإِنْ كَانَ مُسِيئًا فَتَجَاوَزْ عَنْهُ وَلَقِّهِ بِرَحْمَتِكَ رِضَاكَ وَقِهِ فِتْنَةَ الْقَبْرِ وَعَذَابَهُ،

waʾin kāna musīʾan fatajāwaz ʿanhu walaqqihi biraḥmatika riḍāka waqihi fitnata al-qabri waʿadhābahu,

and if he did wrong, pardon him. Through Your mercy, grant him Your pleasure and protect him from the trial and punishment of the grave.

وَافْسَحْ لَهُ فِي قَبْرِهِ، وَجَافِ الْأَرْضَ عَنْ جَنْبَيْهِ، وَلَقِّهِ بِرَحْمَتِكَ الْأَمْنَ مِنْ عَذَابِكَ

wafsaḥ lahu fī qabrihi, wajāfi al-ʾarḍa ʿan janbayhi, walaqqihi biraḥmatika al-ʾamna min ʿadhābika

Make his grave spacious for him and draw the earth away from his sides. Through Your mercy, grant him safety from Your punishment,

حَتَّى تَبْعَثَهُ إِلَى جَنَّتِكَ يَا أَرْحَمَ الرَّاحِمِينَ! هَذَا نَصُّ الشَّافِعِيِّ فِي مُخْتَصَرِ الْمُزَنِيِّ رَحِمَهُمَا اللَّهُ.

ḥattā tabʿathahu ʾilā jannatika yā ʾarḥama al-rāḥimīna! hādhā naṣṣu al-shāfiʿiyyi fī mukhtaṣari al-muzaniyyi raḥimahumā Allāhu.

until You raise him to Your Paradise, Most Merciful of the merciful!’ This is al-Shāfiʿī’s text in al-Muzanī’s Mukhtaṣar, may Allah have mercy on them both.

قَالَ أَصْحَابُنَا: فَإِنْ كَانَ الْمَيِّتُ طِفْلًا دَعَا لِأَبَوَيْهِ فَقَالَ: اللَّهُمَّ اِجْعَلْهُ لَهُمَا فَرَطًا، وَاجْعَلْهُ لَهُمَا سَلَفًا،

qāla ʾaṣḥābunā: faʾin kāna al-mayyitu ṭiflan daʿā liʾabawayhi faqāla: Allāhumma ijʿalhu lahumā faraṭan, wajʿalhu lahumā salafan,

Our scholars said: If the deceased is a child, one supplicates for the parents, saying, “O Allah, make him one who goes ahead for them, and make him their forerunner.

وَاجْعَلْهُ لَهُمَا ذُخْرًا، وَثَقِّلْ بِهِ مَوَازِينَهُمَا، وَأَفْرِغِ الصَّبْرَ عَلَى قُلُوبِهِمَا، وَلَا تَفْتِنْهُمَا بَعْدَهُ وَلَا تَحْرِمْهُمَا أَجْرَهُ.

wajʿalhu lahumā dhukhran, wathaqqil bihi mawāzīnahumā, waʾafrighi al-ṣabra ʿalā qulūbihimā, walā taftinhumā baʿdahu walā taḥrimhumā ʾajrahu.

Make him a treasure stored up for them, weigh their scales heavily through him, pour patience into their hearts, do not let them go astray after him, and do not deprive them of the reward for him.”

هَذَا لَفْظُ مَا ذَكَرَهُ أَبُو عَبْدِ اللَّهِ الزُّبَيْرِيُّ مِنْ أَصْحَابِنَا فِي كِتَابِهِ الْكَافِي، وَقَالَهُ الْبَاقُونَ بِمَعْنَاهُ، وَبِنَحْوِهِ قَالُوا.

hādhā lafẓu mā dhakarahu ʾabū ʿabdi Allāhi al-zubayriyyu min ʾaṣḥābinā fī kitābihi al-kāfī, waqālahu al-bāqūna bimaʿnāhu, wabinaḥwihi qālū.

This is the wording given by Abū ʿAbd Allāh al-Zubayrī, one of our scholars, in his al-Kāfī. The others expressed its meaning in similar terms.

وَيَقُولُ مَعَهُ: اللَّهُمَّ اِغْفِرْ لِحَيِّنَا وَمَيِّتِنَا، إِلَى آخِرِهِ. قَالَ الزُّبَيْرِيُّ: فَإِنْ كَانَتِ اِمْرَأَةً قَالَ: "اللَّهُمَّ هَذِهِ أَمَتُكَ، ثُمَّ يَنْسُقُ الْكَلَامَ، وَاللَّهُ أَعْلَمُ.

wayaqūlu maʿahu: Allāhumma ighfir liḥayyinā wamayyitinā, ʾilā ʾākhirihi. qāla al-zubayriyyu: faʾin kānati imraʾatan qāla: "Allāhumma hādhihi ʾamatuka, thumma yansuqu al-kalāma, wa-Allāhu ʾaʿlamu.

Along with this, he says, “O Allah, forgive our living and our dead,” to the end of the supplication. Al-Zubayrī said: If the deceased is a woman, he says, “O Allah, this is Your maidservant,” then adapts the remaining wording accordingly. Allah knows best.

وَأَمَّا التَّكْبِيرَةُ الرَّابِعَةُ فَلَا يَجِبُ بَعْدَهَا ذِكْرٌ بِالِاتِّفَاقِ، وَلَكِنْ يُسْتَحَبُّ أَنْ يَقُولَ مَا نَصَّ عَلَيْهِ الشَّافِعِيُّ رَحِمَهُ اللَّهُ فِي كِتَابِ الْبُوَيْطِيِّ

waʾammā al-takbīratu al-rābiʿatu falā yajibu baʿdahā dhikrun bi-al-ittifāqi, walākin yustaḥabbu ʾan yaqūla mā naṣṣa ʿalayhi al-shāfiʿiyyu raḥimahu Allāhu fī kitābi al-buwayṭiyyi

After the fourth proclamation of Allah’s greatness, no remembrance is obligatory, by agreement. However, it is recommended to say what al-Shāfiʿī, may Allah have mercy on him, specified in the book of al-Buwayṭī.

قَالَ: يَقُولُ فِي الرَّابِعَةِ: اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ، وَلَا تَفْتِنَّا بَعْدَهُ.

qāla: yaqūlu fī al-rābiʿati: Allāhumma lā taḥrimnā ʾajrahu, walā taftinnā baʿdahu.

He said: At the fourth proclamation, one says, “O Allah, do not deprive us of the reward for him, and do not let us go astray after him.”

قَالَ أَبُو عَلِيِّ بْنُ أَبِي هُرَيْرَةَ مِنْ أَصْحَابِنَا: كَانَ الْمُتَقَدِّمُونَ يَقُولُونَ فِي الرَّابِعَةِ

qāla ʾabū ʿaliyyi bnu ʾabī hurayrata min ʾaṣḥābinā: kāna al-mutaqaddimūna yaqūlūna fī al-rābiʿati

Abū ʿAlī ibn Abī Hurayrah, one of our scholars, said: The earlier scholars used to say at the fourth proclamation:

{رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ} [الْبَقَرَةِ: 201].

{rabbanā ʾātinā fī al-dunyā ḥasanatan wafī al-ʾākhirati ḥasanatan waqinā ʿadhāba al-nāri} [al-baqarati: 201].

“Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire” [al-Baqarah 201].

قَالَ: وَلَيْسَ ذَلِكَ بِمَحْكِيٍّ عَنِ الشَّافِعِيِّ فَإِنْ فَعَلَهُ كَانَ حَسَنًا،

qāla: walaysa dhālika bimaḥkiyyin ʿani al-shāfiʿiyyi faʾin faʿalahu kāna ḥasanan,

He said: This is not reported from al-Shāfiʿī, but it is good to do it.

قُلْتُ: يَكْفِي فِي حُسْنِهِ مَا قَدْ قَدَّمْنَاهُ فِي حَدِيثِ أَنَسٍ فِي بَابِ دُعَاءِ الْكَرْبِ، وَاللَّهُ أَعْلَمُ.

qultu: yakfī fī ḥusnihi mā qad qaddamnāhu fī ḥadīthi ʾanasin fī bābi duʿāʾi al-karbi, wa-Allāhu ʾaʿlamu.

I say: What we have already cited in the hadith of Anas in the chapter on supplication in distress is sufficient to establish its merit. Allah knows best. [89]

قُلْتُ: وَيُحْتَجُّ لِلدُّعَاءِ فِي الرَّابِعَةِ:

qultu: wayuḥtajju li-l-duʿāʾi fī al-rābiʿati:

I say: Evidence for supplication after the fourth proclamation is provided

Source page 269

بِمَا رَوَيْنَاهُ فِي السُّنَنِ الْكُبْرَى لِلْبَيْهَقِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى رَضِيَ اللَّهُ عَنْهُمَا؛

bimā rawaynāhu fī al-sunani al-kubrā li-l-bayhaqiyyi, ʿan ʿabdi Allāhi bni ʾabī ʾawfā raḍiya Allāhu ʿanhumā;

by what we have transmitted in al-Bayhaqī’s al-Sunan al-kubrā, from ʿAbd Allāh ibn Abī Awfā, may Allah be pleased with them both:

أَنَّهُ كَبَّرَ عَلَى جَنَازَةِ اِبْنِهِ أَرْبَعَ تَكْبِيرَاتٍ، فَقَامَ بَعْدَ الرَّابِعَةِ كَقَدْرِ مَا بَيْنَ التَّكْبِيرَتَيْنِ يَسْتَغْفِرُ لَهَا وَيَدْعُو،

ʾannahu kabbara ʿalā janāzati ibnihi ʾarbaʿa takbīrātin, faqāma baʿda al-rābiʿati kaqadri mā bayna al-takbīratayni yastaghfiru lahā wayadʿū,

that he made four proclamations of Allah’s greatness over his son’s funeral bier. After the fourth, he remained standing for approximately the interval between two proclamations, asking forgiveness for the deceased and supplicating.

ثُمَّ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصْنَعُ هَكَذَا.

thumma qāla: kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama yaṣnaʿu hākadhā.

Then he said, “The Messenger of Allah, may Allah bless him and grant him peace, used to do this.”

وَفِي رِوَايَةٍ: كَبَّرَ أَرْبَعًا فَمَكَثَ سَاعَةً حَتَّى ظَنَنَّا أَنَّهُ سَيُكَبِّرُ خَمْسًا، ثُمَّ سَلَّمَ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ،

wafī riwāyatin: kabbara ʾarbaʿan famakatha sāʿatan ḥattā ẓanannā ʾannahu sayukabbiru khamsan, thumma sallama ʿan yamīnihi waʿan shimālihi,

In another version: He made four proclamations and waited for a while, until we thought he would make a fifth. Then he gave the salutation to his right and his left.

فَلَمَّا اِنْصَرَفَ قُلْنَا لَهُ: مَا هَذَا؟ فَقَالَ: إِنِّي لَا أَزِيدُكُمْ عَلَى مَا رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصْنَعُ،

falammā inṣarafa qulnā lahu: mā hādhā? faqāla: ʾinnī lā ʾazīdukum ʿalā mā raʾaytu rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama yaṣnaʿu,

When he finished, we asked him, “What was that?” He said, “I am doing no more for you than what I saw the Messenger of Allah, may Allah bless him and grant him peace, do,”

أَوْ هَكَذَا صَنَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ. قَالَ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ: هَذَا حَدِيثٌ صَحِيحٌ.

ʾaw hākadhā ṣanaʿa rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama. qāla al-ḥākimu ʾabū ʿabdi Allāhi: hādhā ḥadīthun ṣaḥīḥun.

or, “This is what the Messenger of Allah, may Allah bless him and grant him peace, did.” Al-Ḥākim Abū ʿAbd Allāh said, “This is an authentic hadith.”

[فَصْلٌ]: وَإِذَا فَرَغَ مِنَ التَّكْبِيرَاتِ وَأَذْكَارِهَا سَلَّمَ تَسْلِيمَتَيْنِ كَسَائِرِ الصَّلَوَاتِ، لِمَا ذَكَرْنَاهُ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى،

[faṣlun]: waʾidhā faragha mina al-takbīrāti waʾadhkārihā sallama taslīmatayni kasāʾiri al-ṣalawāti, limā dhakarnāhu min ḥadīthi ʿabdi Allāhi bni ʾabī ʾawfā,

[Section.] After finishing the proclamations and their remembrances, he gives two salutations, as in other prayers, on the basis of the hadith of ʿAbd Allāh ibn Abī Awfā that we have mentioned.

وَحُكْمُ السَّلَامِ عَلَى مَا ذَكَرْنَاهُ فِي التَّسْلِيمِ فِي سَائِرِ الصَّلَوَاتِ، هَذَا هُوَ الْمَذْهَبُ الصَّحِيحُ الْمُخْتَارُ،

waḥukmu al-salāmi ʿalā mā dhakarnāhu fī al-taslīmi fī sāʾiri al-ṣalawāti, hādhā huwa al-madhhabu al-ṣaḥīḥu al-mukhtāru,

The ruling concerning the salutation is as we explained for other prayers. This is the sound, preferred position.

وَلَنَا فِيهِ هُنَا خِلَافٌ ضَعِيفٌ تَرَكْتُهُ لِعَدَمِ الْحَاجَةِ إِلَيْهِ فِي هَذَا الْكِتَابِ،

walanā fīhi hunā khilāfun ḍaʿīfun taraktuhu liʿadami al-ḥājati ʾilayhi fī hādhā al-kitābi,

There is a weak dissenting opinion within our school on this point, which I have omitted because it is not needed in this book.

وَلَوْ جَاءَ مَسْبُوقٌ فَأَدْرَكَ الْإِمَامَ فِي بَعْضِ الصَّلَاةِ أَحْرَمَ مَعَهُ فِي الْحَالِ وَقَرَأَ الْفَاتِحَةَ ثُمَّ مَا بَعْدَهَا عَلَى تَرْتِيبِ نَفْسِهِ،

walaw jāʾa masbūqun faʾadraka al-ʾimāma fī baʿḍi al-ṣalāti ʾaḥrama maʿahu fī al-ḥāli waqaraʾa al-fātiḥata thumma mā baʿdahā ʿalā tartībi nafsihi,

If a latecomer arrives and catches the imam during part of the prayer, he immediately enters the prayer with him and recites al-Fātiḥah, then what follows it according to his own sequence.

وَلَا يُوَافِقُ الْإِمَامَ فِيمَا يَقْرَؤُهُ، فَإِنْ كَبَّرَ ثُمَّ كَبَّرَ الْإِمَامُ التَّكْبِيرَةَ الْأُخْرَى قَبْلَ أَنْ يَتَمَكَّنَ الْمَأْمُومُ مِنَ الذِّكْرِ سَقَطَ عَنْهُ

walā yuwāfiqu al-ʾimāma fīmā yaqraʾuhu, faʾin kabbara thumma kabbara al-ʾimāmu al-takbīrata al-ʾukhrā qabla ʾan yatamakkana al-maʾmūmu mina al-dhikri saqaṭa ʿanhu

He does not match what the imam is reciting. If he makes a proclamation and the imam then makes the next proclamation before the follower has had time for the remembrance, the remembrance is waived for him,

كَمَا تَسْقُطُ الْقِرَاءَةُ عَنِ الْمَسْبُوقِ فِي سَائِرِ الصَّلَوَاتِ وَإِذَا سَلَّمَ الْإِمَامُ وَقَدْ بَقِيَ عَلَى الْمَسْبُوقِ فِي الْجَنَازَةِ بَعْضُ التَّكْبِيرَاتِ

kamā tasquṭu al-qirāʾatu ʿani al-masbūqi fī sāʾiri al-ṣalawāti waʾidhā sallama al-ʾimāmu waqad baqiya ʿalā al-masbūqi fī al-janāzati baʿḍu al-takbīrāti

just as recitation is waived for a latecomer in other prayers. When the imam gives the salutation and the latecomer still owes some proclamations in the funeral prayer,

لَزِمَهُ أَنْ يَأْتِيَ بِهَا مَعَ أَذْكَارِهَا عَلَى التَّرْتِيبِ، هَذَا هُوَ الْمَذْهَبُ الصَّحِيحُ الْمَشْهُورُ عِنْدَنَا.

lazimahu ʾan yaʾtiya bihā maʿa ʾadhkārihā ʿalā al-tartībi, hādhā huwa al-madhhabu al-ṣaḥīḥu al-mashhūru ʿindanā.

he must perform them, together with their remembrances, in order. This is the sound, well-known position in our school.

وَلَنَا قَوْلٌ ضَعِيفٌ إِنَّهُ يَأْتِي بِالتَّكْبِيرَاتِ الْبَاقِيَاتِ مُتَوَالِيَاتٍ بِغَيْرِ ذِكْرِ اللَّهِ، وَاللَّهُ أَعْلَمُ.

walanā qawlun ḍaʿīfun ʾinnahu yaʾtī bi-al-takbīrāti al-bāqiyāti mutawāliyātin bighayri dhikri Allāhi, wa-Allāhu ʾaʿlamu.

We also have a weak opinion that he makes the remaining proclamations consecutively, without other remembrance of Allah. Allah knows best.

Source page 270

121 بَابُ مَا يَقُولُهُ الْمَاشِي مَعَ الْجَنَازَةِ

121 bābu mā yaqūluhu al-māshī maʿa al-janāzati

121. Chapter on what to say when walking in a funeral procession

يُسْتَحَبُّ لَهُ أَنْ يَكُونَ مُشْتَغِلًا بِذِكْرِ اللَّهِ تَعَالَى، وَالْفِكْرِ فِيمَا يَلْقَاهُ الْمَيِّتُ وَمَا يَكُونُ مَصِيرُهُ وَحَاصِلِ مَا كَانَ فِيهِ،

yustaḥabbu lahu ʾan yakūna mushtaghilan bidhikri Allāhi taʿālā, wa-al-fikri fīmā yalqāhu al-mayyitu wamā yakūnu maṣīruhu waḥāṣili mā kāna fīhi,

It is recommended that he occupy himself with remembering Allah Most High and reflecting on what the deceased is encountering, what his destination will be, and what his former life has amounted to,

وَأَنَّ هَذَا آخِرُ الدُّنْيَا وَمَصِيرُ أَهْلِهَا؛ وَلْيَحْذَرْ كُلَّ الْحَذَرِ مِنَ الْحَدِيثِ بِمَا لَا فَائِدَةَ فِيهِ،

waʾanna hādhā ʾākhiru al-dunyā wamaṣīru ʾahlihā; walyaḥdhar kulla al-ḥadhari mina al-ḥadīthi bimā lā fāʾidata fīhi,

and that this is the end of worldly life and the destination of its people. Let him take the greatest care to avoid useless conversation.

فَإِنَّ هَذَا وَقْتُ فِكْرٍ وَذِكْرٍ تَقْبُحُ فِيهِ الْغَفْلَةُ وَاللَّهْوُ وَالِاشْتِغَالُ بِالْحَدِيثِ الْفَارِغِ،

faʾinna hādhā waqtu fikrin wadhikrin taqbuḥu fīhi al-ghaflatu wa-al-lahwu wa-al-ishtighālu bi-al-ḥadīthi al-fārighi,

This is a time for reflection and remembrance, when heedlessness, amusement, and idle chatter are particularly unbecoming.

فَإِنَّ الْكَلَامَ بِمَا لَا فَائِدَةَ فِيهِ مَنْهِيٌّ عَنْهُ فِي جَمِيعِ الْأَحْوَالِ، فَكَيْفَ فِي هَذَا الْحَالِ.

faʾinna al-kalāma bimā lā fāʾidata fīhi manhiyyun ʿanhu fī jamīʿi al-ʾaḥwāli, fakayfa fī hādhā al-ḥāli.

Useless speech is prohibited in all circumstances; how much more so in this situation.

وَاعْلَمْ أَنَّ الصَّوَابَ الْمُخْتَارَ مَا كَانَ عَلَيْهِ السَّلَفُ رَضِيَ اللَّهُ عَنْهُمُ السُّكُوتُ فِي حَالِ السَّيْرِ مَعَ الْجَنَازَةِ

waʿlam ʾanna al-ṣawāba al-mukhtāra mā kāna ʿalayhi al-salafu raḍiya Allāhu ʿanhumu al-sukūtu fī ḥāli al-sayri maʿa al-janāzati

Know that the correct, preferred practice is that of the early generations, may Allah be pleased with them: remaining quiet while accompanying the funeral procession,

فَلَا يُرْفَعُ صَوْتٌ بِقِرَاءَةٍ وَلَا ذِكْرٍ وَلَا غَيْرِ ذَلِكَ، وَالْحِكْمَةُ فِيهِ ظَاهِرَةٌ

falā yurfaʿu ṣawtun biqirāʾatin walā dhikrin walā ghayri dhālika, wa-al-ḥikmatu fīhi ẓāhiratun

without raising the voice in recitation, remembrance, or anything else. The wisdom of this is clear:

وَهِيَ أَنَّهُ أَسْكَنُ لِخَاطِرِهِ وَأَجْمَعُ لِفِكْرِهِ فِيمَا يَتَعَلَّقُ بِالْجَنَازَةِ وَهُوَ الْمَطْلُوبُ فِي هَذَا الْحَالِ،

wahiya ʾannahu ʾaskanu likhāṭirihi waʾajmaʿu lifikrihi fīmā yataʿallaqu bi-al-janāzati wahuwa al-maṭlūbu fī hādhā al-ḥāli,

it better calms the mind and concentrates one’s thoughts on matters connected with the funeral, which is what is sought on this occasion.

فَهَذَا هُوَ الْحَقُّ، وَلَا تَغْتَرَّنَّ بِكَثْرَةِ مَنْ يُخَالِفُهُ، فَقَدْ قَالَ أَبُو عَلِيٍّ الْفُضَيْلُ بْنُ عِيَاضٍ رَضِيَ اللَّهُ عَنْهُ مَا مَعْنَاهُ:

fahādhā huwa al-ḥaqqu, walā taghtarranna bikathrati man yukhālifuhu, faqad qāla ʾabū ʿaliyyin al-fuḍaylu bnu ʿiyāḍin raḍiya Allāhu ʿanhu mā maʿnāhu:

This is the truth; do not be deceived by the many who act otherwise. Abū ʿAlī al-Fuḍayl ibn ʿIyāḍ, may Allah be pleased with him, said words to this effect:

اِلْزَمْ طُرُقَ الْهُدَى، وَلَا يَضُرُّكَ قِلَّةُ السَّالِكِينَ، وَإِيَّاكَ وَطُرُقَ الضَّلَالَةِ، وَلَا تَغْتَرَّ بِكَثْرَةِ الْهَالِكِينَ.

ilzam ṭuruqa al-hudā, walā yaḍurruka qillatu al-sālikīna, waʾiyyāka waṭuruqa al-ḍalālati, walā taghtarra bikathrati al-hālikīna.

“Keep to the paths of guidance; the small number traveling them will not harm you. Beware the paths of misguidance, and do not be deceived by the great number who perish.”

وَقَدْ رَوَيْنَا فِي سُنَنِ الْبَيْهَقِيِّ مَا يَقْتَضِي مَا قُلْتُهُ. وَأَمَّا مَا يَفْعَلُهُ الْجَهَلَةُ مِنَ الْقِرَاءَةِ عَلَى الْجَنَازَةِ بِدِمَشْقَ وَغَيْرِهَا

waqad rawaynā fī sunani al-bayhaqiyyi mā yaqtaḍī mā qultuhu. waʾammā mā yafʿaluhu al-jahalatu mina al-qirāʾati ʿalā al-janāzati bidimashqa waghayrihā

We have transmitted in Sunan al-Bayhaqī material supporting what I have said. As for the ignorant people’s practice in Damascus and elsewhere of reciting over the funeral procession,

مِنَ الْقِرَاءَةِ بِالتَّمْطِيطِ وَإِخْرَاجِ الْكَلَامِ عَنْ مَوْضُوعِهِ فَحَرَامٌ بِإِجْمَاعِ الْعُلَمَاءِ،

mina al-qirāʾati bi-al-tamṭīṭi waʾikhrāji al-kalāmi ʿan mawḍūʿihi faḥarāmun biʾijmāʿi al-ʿulamāʾi,

stretching the sounds excessively and distorting the words from their proper form, this is forbidden by the scholars’ consensus.

وَقَدْ أَوْضَحْتُ قُبْحَهُ وَغِلَظَ تَحْرِيمِهِ وَفِسْقَ مَنْ تَمَكَّنَ مِنْ إِنْكَارِهِ فَلَمْ يُنْكِرْهُ فِي كِتَابِ آدَابِ الْقُرَّاءِ، وَاللَّهُ الْمُسْتَعَانُ.

waqad ʾawḍaḥtu qubḥahu waghilaẓa taḥrīmihi wafisqa man tamakkana min ʾinkārihi falam yunkirhu fī kitābi ʾādābi al-qurrāʾi, wa-Allāhu al-mustaʿānu.

I have explained its ugliness, its grave prohibition, and the sinfulness of anyone able to object who does not do so, in the book on the etiquette of Quran reciters. Allah is the One whose help is sought.

122 بَابُ مَا يَقُولُهُ مَنْ مَرَّتْ بِهِ جَنَازَةٌ أَوْ رَآهَا

122 bābu mā yaqūluhu man marrat bihi janāzatun ʾaw raʾāhā

122. Chapter on what to say when a funeral procession passes by or you see one

يُسْتَحَبُّ أَنْ يَقُولَ: سُبْحَانَ الْحَيِّ الَّذِي لَا يَمُوتُ. وَقَالَ الْقَاضِي

yustaḥabbu ʾan yaqūla: subḥāna al-ḥayyi alladhī lā yamūtu. waqāla al-qāḍī

It is recommended to say, “Glory be to the Living One who never dies.” The judge

Source page 271

الْإِمَامُ أَبُو الْمَحَاسِنِ الرُّويَانِيُّ مِنْ أَصْحَابِنَا فِي كِتَابِهِ الْبَحْرِ: يُسْتَحَبُّ أَنْ يَدْعُوَ وَيَقُولَ: لَا إِلَهَ إِلَّا اللَّهُ الْحَيُّ الَّذِي لَا يَمُوتُ،

al-ʾimāmu ʾabū al-maḥāsini al-rūyāniyyu min ʾaṣḥābinā fī kitābihi al-baḥri: yustaḥabbu ʾan yadʿuwa wayaqūla: lā ʾilāha ʾillā Allāhu al-ḥayyu alladhī lā yamūtu,

and imam Abū al-Maḥāsin al-Rūyānī, one of our scholars, said in his al-Baḥr: It is recommended to supplicate and say, “There is no god but Allah, the Living One who never dies.”

فَيُسْتَحَبُّ أَنْ يَدْعُوَ لَهَا وَيُثْنِيَ عَلَيْهَا بِالْخَيْرِ إِنْ كَانَتْ أَهْلًا لِلثَّنَاءِ، وَلَا يُجَازِفُ فِي ثَنَائِهِ.

fayustaḥabbu ʾan yadʿuwa lahā wayuthniya ʿalayhā bi-al-khayri ʾin kānat ʾahlan li-l-thanāʾi, walā yujāzifu fī thanāʾihi.

It is recommended to pray for the deceased and speak well of them if they deserve praise, without exaggerating the praise.

123 بَابُ مَا يَقُولُهُ مَنْ يُدْخِلُ الْمَيِّتَ قَبْرَهُ

123 bābu mā yaqūluhu man yudkhilu al-mayyita qabrahu

123. Chapter on what to say when placing the deceased in the grave

[1/ 416] رَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالْبَيْهَقِيِّ وَغَيْرِهَا، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا؛

[1/ 416] rawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi wa-al-bayhaqiyyi waghayrihā, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā;

[1/416] We have transmitted in the Sunan collections of Abū Dāwūd, al-Tirmidhī, and al-Bayhaqī, and elsewhere, from Ibn ʿUmar, may Allah be pleased with them both:

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا وَضَعَ الْمَيِّتَ فِي الْقَبْرِ قَالَ: بِاسْمِ اللَّهِ، وَعَلَى سُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ"

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama kāna ʾidhā waḍaʿa al-mayyita fī al-qabri qāla: bismi Allāhi, waʿalā sunnati rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama"

that when the Prophet, may Allah bless him and grant him peace, placed the deceased in the grave, he would say, “In the name of Allah and according to the practice of the Messenger of Allah, may Allah bless him and grant him peace.”

قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ. قَالَ الشَّافِعِيُّ وَالْأَصْحَابُ رَحِمَهُمُ اللَّهُ: يُسْتَحَبُّ أَنْ يَدْعُوَ لِلْمَيِّتِ مَعَ هَذَا.

qāla al-tirmidhiyyu: ḥadīthun ḥasanun. qāla al-shāfiʿiyyu wa-al-ʾaṣḥābu raḥimahumu Allāhu: yustaḥabbu ʾan yadʿuwa li-l-mayyiti maʿa hādhā.

Al-Tirmidhī said, “A good hadith.” Al-Shāfiʿī and our scholars, may Allah have mercy on them, said: It is recommended to supplicate for the deceased in addition to this.

وَمِنْ حَسَنِ الدُّعَاءِ مَا نَصَّ عَلَيْهِ الشَّافِعِيُّ رَحِمَهُ اللَّهُ فِي مُخْتَصَرِ الْمُزَنِيِّ قَالَ: يَقُولُ الَّذِينَ يُدْخِلُونَهُ الْقَبْرَ:

wamin ḥasani al-duʿāʾi mā naṣṣa ʿalayhi al-shāfiʿiyyu raḥimahu Allāhu fī mukhtaṣari al-muzaniyyi qāla: yaqūlu alladhīna yudkhilūnahu al-qabra:

Among the good supplications is that specified by al-Shāfiʿī, may Allah have mercy on him, in Mukhtaṣar al-Muzanī. He said: Those placing him in the grave say:

اللَّهُمَّ أَسْلَمَهُ إِلَيْكَ الْأَشِحَّاءُ مِنْ أَهْلِهِ وَوَلَدِهِ وَقَرَابَتِهِ وَإِخْوَانِهِ، وَفَارَقَ مَنْ كَانَ يُحِبُّ قُرْبَهُ،

Allāhumma ʾaslamahu ʾilayka al-ʾashiḥḥāʾu min ʾahlihi wawaladihi waqarābatihi waʾikhwānihi, wafāraqa man kāna yuḥibbu qurbahu,

“O Allah, those who cherished him among his family, children, relatives, and brothers have surrendered him to You. He has left those whose closeness he loved.

وَخَرَجَ مِنْ سَعَةِ الدُّنْيَا وَالْحَيَاةِ إِلَى ظُلْمَةِ الْقَبْرِ وَضِيقِهِ، وَنَزَلَ بِكَ وَأَنْتَ خَيْرُ مَنْزُولٍ بِهِ،

wakharaja min saʿati al-dunyā wa-al-ḥayāti ʾilā ẓulmati al-qabri waḍīqihi, wanazala bika waʾanta khayru manzūlin bihi,

He has passed from the spaciousness of the world and of life into the darkness and confinement of the grave. He has come to You, and You are the best to whom anyone can come.

إِنْ عَاقَبْتَهُ فَبِذَنْبٍ، وَإِنْ عَفَوْتَ عَنْهُ فَأَنْتَ أَهْلُ الْعَفْوِ، أَنْتَ غَنِيٌّ عَنْ عَذَابِهِ وَهُوَ فَقِيرٌ إِلَى رَحْمَتِكَ؛

ʾin ʿāqabtahu fabidhanbin, waʾin ʿafawta ʿanhu faʾanta ʾahlu al-ʿafwi, ʾanta ghaniyyun ʿan ʿadhābihi wahuwa faqīrun ʾilā raḥmatika;

If You punish him, it is for a sin; if You pardon him, You are worthy of pardoning. You have no need to punish him, while he is in need of Your mercy.

اللَّهُمَّ اُشْكُرْ حَسَنَتَهُ، وَاغْفِرْ سَيِّئَتَهُ، وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ،

Allāhumma ushkur ḥasanatahu, waghfir sayyiʾatahu, waʾaʿidhhu min ʿadhābi al-qabri,

O Allah, reward his good deeds, forgive his bad deeds, and protect him from the punishment of the grave.

وَاجْمَعْ لَهُ بِرَحْمَتِكَ الْأَمْنَ مِنْ عَذَابِكَ، وَاكْفِهِ كُلَّ هَوْلٍ دُونَ الْجَنَّةِ؛

wajmaʿ lahu biraḥmatika al-ʾamna min ʿadhābika, wakfihi kulla hawlin dūna al-jannati;

Through Your mercy, grant him complete safety from Your punishment, and spare him every terror before Paradise.

Source page 272

اللَّهُمَّ اُخْلُفْهُ فِي تَرِكَتِهِ فِي الْغَابِرِينَ، وَارْفَعْهُ فِي عِلِّيِّينَ، وَعُدْ عَلَيْهِ بِفَضْلِ رَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ!".

Allāhumma ukhlufhu fī tarikatihi fī al-ghābirīna, warfaʿhu fī ʿilliyyīna, waʿud ʿalayhi bifaḍli raḥmatika yā ʾarḥama al-rāḥimīna!".

O Allah, take his place in caring for what he leaves behind among those who remain. Raise him to ʿIlliyyīn, and bestow upon him the bounty of Your mercy, O Most Merciful of the merciful.”

124 بَابُ مَا يَقُولُهُ بَعْدَ الدَّفْنِ

124 bābu mā yaqūluhu baʿda al-dafni

124. Chapter on what to say after burial

السُّنَّةُ لِمَنْ كَانَ عَلَى الْقَبْرِ أَنْ يَحْثِيَ فِي الْقَبْرِ ثَلَاثَ حَثَيَاتٍ بِيَدَيْهِ جَمِيعًا مِنْ قِبَلِ رَأْسِهِ.

al-sunnatu liman kāna ʿalā al-qabri ʾan yaḥthiya fī al-qabri thalātha ḥathayātin biyadayhi jamīʿan min qibali raʾsihi.

The recommended practice for someone at the grave is to cast three double handfuls of earth into it from the direction of the deceased’s head.

قَالَ جَمَاعَةٌ مِنْ أَصْحَابِنَا: يُسْتَحَبُّ أَنْ يَقُولَ فِي الْحَثْيَةِ الْأُولَى: {مِنْهَا خَلَقْنَاكُمْ}

qāla jamāʿatun min ʾaṣḥābinā: yustaḥabbu ʾan yaqūla fī al-ḥathyati al-ʾūlā: {minhā khalaqnākum}

A group of our scholars said: With the first handful it is recommended to say, “From it We created you,”

وَفِي الثَّانِيَةِ: {وَفِيهَا نُعِيدُكُمْ} وَفِي الثَّالِثَةِ: {وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى} [طه: 56].

wafī al-thāniyati: {wafīhā nuʿīdukum} wafī al-thālithati: {waminhā nukhrijukum tāratan ʾukhrā} [Ṭā Hā: 56].

with the second, “Into it We return you,” and with the third, “From it We will bring you forth once again” [Ṭā Hā 56].

وَيُسْتَحَبُّ أَنْ يَقْعُدَ عِنْدَهُ بَعْدَ الْفَرَاغِ سَاعَةً قَدْرَ مَا يُنْحَرُ جَزُورٌ وَيُقْسَمُ لَحْمُهَا،

wayustaḥabbu ʾan yaqʿuda ʿindahu baʿda al-farāghi sāʿatan qadra mā yunḥaru jazūrun wayuqsamu laḥmuhā,

It is recommended to remain seated by the grave after finishing, for approximately the time it takes to slaughter a camel and distribute its meat.

وَيَشْتَغِلُ الْقَاعِدُونَ بِتِلَاوَةِ الْقُرْآنِ، وَالدُّعَاءِ لِلْمَيِّتِ، وَالْوَعْظِ، وَحِكَايَاتِ أَهْلِ الْخَيْرِ، وَأَحْوَالِ الصَّالِحِينَ.

wayashtaghilu al-qāʿidūna bitilāwati al-qurʾāni, wa-al-duʿāʾi li-l-mayyiti, wa-al-waʿẓi, waḥikāyāti ʾahli al-khayri, waʾaḥwāli al-ṣāliḥīna.

Those seated should occupy themselves with reciting the Quran, praying for the deceased, exhortation, stories of good people, and accounts of the righteous. [90]

[1/ 417] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 417] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʿaliyyin raḍiya Allāhu ʿanhu qāla:

[1/417] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim, from ʿAlī, may Allah be pleased with him, who said:

كُنَّا فِي جَنَازَةٍ فِي بَقِيعِ الْغَرْقَدِ، فَأَتَانَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَعَدَ وَقَعَدْنَا حَوْلَهُ وَمَعَهُ مِخْصَرَةٌ،

kunnā fī janāzatin fī baqīʿi al-gharqadi, faʾatānā rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama, faqaʿada waqaʿadnā ḥawlahu wamaʿahu mikhṣaratun,

We were attending a funeral in Baqīʿ al-Gharqad when the Messenger of Allah, may Allah bless him and grant him peace, came to us. He sat down, and we sat around him. He had a small staff.

فَنَكَّسَ وَجَعَلَ يَنْكُتُ بِمِخْصَرَتِهِ، ثُمَّ قَالَ: "مَا مِنْكُمْ مِنْ

fanakkasa wajaʿala yankutu bimikhṣaratihi, thumma qāla: "mā minkum min

He lowered his head and began tapping the ground with his staff. Then he said, “There is no

Source page 273

أَحَدٍ إِلَّا قَدْ كُتِبَ مَقْعَدُهُ مِنَ النَّارِ وَمَقْعَدُهُ مِنَ الْجَنَّةِ، فَقَالُوا: يَارَسُولَ اللَّهِ! أَفَلَا نَتَّكِلُ عَلَى كِتَابِنَا؟

ʾaḥadin ʾillā qad kutiba maqʿaduhu mina al-nāri wamaqʿaduhu mina al-jannati, faqālū: yārasūla Allāhi! ʾafalā nattakilu ʿalā kitābinā?

one among you whose place in the Fire and place in Paradise has not already been written.” They asked, “Messenger of Allah, should we not then rely on what is written for us?”

فَقَالَ: اِعْمَلُوا فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ" وَذَكَرَ تَمَامَ الْحَدِيثِ.

faqāla: iʿmalū fakullun muyassarun limā khuliqa lahu" wadhakara tamāma al-ḥadīthi.

He said, “Act, for each person is enabled to do what he was created for.” He then related the rest of the hadith.

[2/ 418] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 418] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿamri bni al-ʿāṣi raḍiya Allāhu ʿanhu qāla:

[2/418] We have transmitted in Ṣaḥīḥ Muslim, from ʿAmr ibn al-ʿĀṣ, may Allah be pleased with him, who said:

إِذَا دَفَنْتُمُونِي أَقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا يُنْحَرُ جَزُورٌ وَيُقْسَمُ لَحْمُهَا، حَتَّى أَسْتَأْنِسَ بِكُمْ وَأَنْظُرَ مَاذَا أُرَاجِعُ بِهِ رُسُلَ رَبِّي.

ʾidhā dafantumūnī ʾaqīmū ḥawla qabrī qadra mā yunḥaru jazūrun wayuqsamu laḥmuhā, ḥattā ʾastaʾnisa bikum waʾanẓura mādhā ʾurājiʿu bihi rusula rabbī.

When you bury me, remain around my grave for the time it takes to slaughter a camel and distribute its meat, so that I may find comfort in your presence and see how I am to answer my Lord’s messengers.

[3/ 419] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالْبَيْهَقِيِّ، بِإِسْنَادٍ حَسَنٍ، عَنْ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[3/ 419] warawaynā fī sunani ʾabī dāwūda wa-al-bayhaqiyyi, biʾisnādin ḥasanin, ʿan ʿuthmāna raḍiya Allāhu ʿanhu qāla:

[3/419] We have transmitted in the Sunan collections of Abū Dāwūd and al-Bayhaqī, through a good chain, from ʿUthmān, may Allah be pleased with him, who said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا فَرَغَ مِنْ دَفْنِ الْمَيِّتِ وَقَفَ عَلَيْهِ فَقَالَ:

kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama ʾidhā faragha min dafni al-mayyiti waqafa ʿalayhi faqāla:

After finishing the burial of the deceased, the Prophet, may Allah bless him and grant him peace, would stand by the grave and say:

"اِسْتَغْفِرُوا لِأَخِيكُمْ، وَسَلُوا لَهُ التَّثْبِيتَ فَإِنَّهُ الْآنَ يُسْأَلُ"

"istaghfirū liʾakhīkum, wasalū lahu al-tathbīta faʾinnahu al-ʾāna yusʾalu"

“Ask forgiveness for your brother and ask that he be made steadfast, for he is now being questioned.”

قَالَ الشَّافِعِيُّ وَالْأَصْحَابُ: يُسْتَحَبُّ أَنْ يَقْرَؤُوا عِنْدَهُ شَيْئًا مِنَ الْقُرْآنِ، قَالُوا: فَإِنْ خَتَمُوا الْقُرْآنَ كُلَّهُ كَانَ حَسَنًا.

qāla al-shāfiʿiyyu wa-al-ʾaṣḥābu: yustaḥabbu ʾan yaqraʾū ʿindahu shayʾan mina al-qurʾāni, qālū: faʾin khatamū al-qurʾāna kullahu kāna ḥasanan.

Al-Shāfiʿī and our scholars said: It is recommended to recite some of the Quran beside him. They said that completing the entire Quran would be good.

[4/ 420] وَرَوَيْنَا فِي سُنَنِ الْبَيْهَقِيِّ بِإِسْنَادٍ حَسَنٍ؛ أَنَّ اِبْنَ عُمَرَ اِسْتَحَبَّ أَنْ يُقْرَأَ عَلَى الْقَبْرِ بَعْدَ الدَّفْنِ أَوَّلُ سُورَةِ الْبَقَرَةِ وَخَاتِمَتُهَا.

[4/ 420] warawaynā fī sunani al-bayhaqiyyi biʾisnādin ḥasanin; ʾanna ibna ʿumara istaḥabba ʾan yuqraʾa ʿalā al-qabri baʿda al-dafni ʾawwalu sūrati al-baqarati wakhātimatuhā.

[4/420] We have transmitted in Sunan al-Bayhaqī, through a good chain, that Ibn ʿUmar recommended reciting the beginning and ending of Sūrat al-Baqarah at the grave after burial.

[فَصْلٌ]: وَأَمَّا تَلْقِينُ الْمَيِّتِ بَعْدَ الدَّفْنِ فَقَدْ قَالَ جَمَاعَةٌ كَثِيرُونَ مِنْ أَصْحَابِنَا بِاسْتِحْبَابِهِ،

[faṣlun]: waʾammā talqīnu al-mayyiti baʿda al-dafni faqad qāla jamāʿatun kathīrūna min ʾaṣḥābinā bistiḥbābihi,

[Section.] As for prompting the deceased after burial, a large number of our scholars have held it to be recommended.

وَمِمَّنْ نَصَّ عَلَى اِسْتِحْبَابِهِ: الْقَاضِي حُسَيْنٌ فِي تَعْلِيقِهِ، وَصَاحِبُهُ أَبُو سَعْدٍ الْمُتَوَلِّي فِي كِتَابِهِ "التَّتِمَّةِ"،

wamimman naṣṣa ʿalā istiḥbābihi: al-qāḍī ḥusaynun fī taʿlīqihi, waṣāḥibuhu ʾabū saʿdin al-mutawallī fī kitābihi "al-tatimmati",

Among those who explicitly recommended it are al-Qāḍī Ḥusayn in his Taʿlīq, his associate Abū Saʿd al-Mutawallī in his al-Tatimmah,

وَالشَّيْخُ الْإِمَامُ الزَّاهِدُ أَبُو الْفَتْحِ نَصْرُ بْنُ إِبْرَاهِيمَ بْنِ نَصْرٍ الْمَقْدِسِيُّ، وَالْإِمَامُ أَبُو الْقَاسِمِ الرَّافِعِيُّ وَغَيْرُهُمْ،

wa-al-shaykhu al-ʾimāmu al-zāhidu ʾabū al-fatḥi naṣru bnu ʾibrāhīma bni naṣrin al-maqdisiyyu, wa-al-ʾimāmu ʾabū al-qāsimi al-rāfiʿiyyu waghayruhum,

the shaykh, imam, and ascetic Abū al-Fatḥ Naṣr ibn Ibrāhīm ibn Naṣr al-Maqdisī, Imam Abū al-Qāsim al-Rāfiʿī, and others.

وَنَقَلَهُ الْقَاضِي حُسَيْنٌ عَنِ الْأَصْحَابِ. وَأَمَّا لَفْظُهُ فَقَالَ الشَّيْخُ نَصْرٌ: إِذَا فَرَغَ مِنْ دَفْنِهِ يَقِفُ عِنْدَ رَأْسِهِ وَيَقُولُ:

wanaqalahu al-qāḍī ḥusaynun ʿani al-ʾaṣḥābi. waʾammā lafẓuhu faqāla al-shaykhu naṣrun: ʾidhā faragha min dafnihi yaqifu ʿinda raʾsihi wayaqūlu:

Al-Qāḍī Ḥusayn also transmitted it from our scholars. As for its wording, Shaykh Naṣr said: After completing the burial, one stands at the deceased’s head and says:

يَا فُلَانَ بْنَ فُلَانٍ! اُذْكُرِ الْعَهْدَ الَّذِي خَرَجْتَ عَلَيْهِ مِنَ الدُّنْيَا: شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا

yā fulāna bna fulānin! udhkuri al-ʿahda alladhī kharajta ʿalayhi mina al-dunyā: shahādata ʾan lā ʾilāha ʾillā Allāhu waḥdahu lā sharīka lahu, waʾanna muḥammadan

“So-and-so, son of so-and-so, remember the covenant upon which you left this world: the testimony that there is no god but Allah alone, with no partner, and that Muḥammad is [91]

Source page 274

عَبْدُهُ وَرَسُولُهُ، وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا، وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ،

ʿabduhu warasūluhu, waʾanna al-sāʿata ʾātiyatun lā rayba fīhā, waʾanna Allāha yabʿathu man fī al-qubūri,

His servant and Messenger, that the Hour is coming without any doubt, and that Allah raises those in the graves.

قُلْ رَضِيتُ بِاللَّهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا،

qul raḍītu bi-llāhi rabban, wa-bi-al-ʾislāmi dīnan, wabimuḥammadin ṣallā Allāhu ʿalayhi wasallama nabiyyan,

Say: I am content with Allah as Lord, with Islam as religion, and with Muḥammad, may Allah bless him and grant him peace, as Prophet,

وَبِالْكَعْبَةِ قِبْلَةً، وَبِالْقُرْآنِ إِمَامًا، وَبِالْمُسْلِمِينَ إِخْوَانًا، رَبِّيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ، وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ،

wa-bi-al-kaʿbati qiblatan, wa-bi-al-qurʾāni ʾimāman, wa-bi-al-muslimīna ʾikhwānan, rabbiya Allāhu lā ʾilāha ʾillā huwa, wahuwa rabbu al-ʿarshi al-ʿaẓīmi,

with the Kaʿbah as the direction of prayer, the Quran as guide, and the Muslims as brothers. My Lord is Allah; there is no god but Him, and He is the Lord of the mighty Throne.”

هَذَا لَفْظُ الشَّيْخِ نَصْرٍ الْمَقْدِسِيِّ فِي كِتَابِهِ "التَّهْذِيبِ"، وَلَفْظُ الْبَاقِينَ بِنَحْوِهِ، وَفِي لَفْظِ بَعْضِهِمْ نَقْصٌ عَنْهُ،

hādhā lafẓu al-shaykhi naṣrin al-maqdisiyyi fī kitābihi "al-tahdhībi", walafẓu al-bāqīna binaḥwihi, wafī lafẓi baʿḍihim naqṣun ʿanhu,

This is the wording of Shaykh Naṣr al-Maqdisī in his al-Tahdhīb. The wording of the others is similar, though some give a shorter version.

ثُمَّ مِنْهُمْ مَنْ يَقُولُ: يَا عَبْدَ اللَّهِ اِبْنَ أَمَةِ اللَّهِ! وَمِنْهُمْ مَنْ يَقُولُ: يَا عَبْدَ اللَّهِ بْنَ حَوَّاءَ،

thumma minhum man yaqūlu: yā ʿabda Allāhi ibna ʾamati Allāhi! waminhum man yaqūlu: yā ʿabda Allāhi bna ḥawwāʾa,

Some say, “Servant of Allah, son of Allah’s maidservant.” Others say, “Servant of Allah, son of Ḥawwāʾ.”

وَمِنْهُمْ مَنْ يَقُولُ: يَا فُلَانُ بِاسْمِهِ اِبْنَ أَمَةِ اللَّهِ، أَوْ يَا فُلَانَ بْنَ حَوَّاءَ، وَكُلُّهُ بِمَعْنًى.

waminhum man yaqūlu: yā fulānu bismihi ibna ʾamati Allāhi, ʾaw yā fulāna bna ḥawwāʾa, wakulluhu bimaʿnan.

Others say, “So-and-so”—using his name—“son of Allah’s maidservant,” or, “So-and-so, son of Ḥawwāʾ.” All of these have the same meaning.

وَسُئِلَ الشَّيْخُ الْإِمَامُ أَبُو عَمْرِو بْنُ الصَّلَاحِ رَحِمَهُ اللَّهُ عَنْ هَذَا التَّلْقِينِ فَقَالَ فِي فَتَاوِيهِ:

wasuʾila al-shaykhu al-ʾimāmu ʾabū ʿamri bnu al-ṣalāḥi raḥimahu Allāhu ʿan hādhā al-talqīni faqāla fī fatāwīhi:

The shaykh and imam Abū ʿAmr ibn al-Ṣalāḥ, may Allah have mercy on him, was asked about this prompting. He said in his fatwas:

التَّلْقِينُ هُوَ الَّذِي نَخْتَارُهُ وَنَعْمَلُ بِهِ، وَذَكَرَهُ جَمَاعَةٌ مِنْ أَصْحَابِنَا الْخُرَاسَانِيِّينَ

al-talqīnu huwa alladhī nakhtāruhu wanaʿmalu bihi, wadhakarahu jamāʿatun min ʾaṣḥābinā al-khurāsāniyyīna

“Prompting is what we prefer and practice. A group of our Khurasani scholars mentioned it.”

قَالَ: وَقَدْ رَوَيْنَا فِيهِ حَدِيثًا مِنْ حَدِيثِ أَبِي أُمَامَةَ لَيْسَ بِالْقَائِمِ إِسْنَادُهُ، وَلَكِنِ اِعْتَضَدَ بِشَوَاهِدَ وَبِعَمَلِ أَهْلِ الشَّامِ بِهِ قَدِيمًا.

qāla: waqad rawaynā fīhi ḥadīthan min ḥadīthi ʾabī ʾumāmata laysa bi-al-qāʾimi ʾisnāduhu, walākini iʿtaḍada bishawāhida wabiʿamali ʾahli al-shāmi bihi qadīman.

He said, “We have transmitted a hadith about it from Abū Umāmah whose chain is not sound, but it is strengthened by supporting reports and by the longstanding practice of the people of Syria.”

قَالَ: وَأَمَّا تَلْقِينُ الطِّفْلِ الرَّضِيعِ فَمَا لَهُ مُسْتَنَدٌ يُعْتَمَدُ وَلَا نَرَاهُ، وَاللَّهُ أَعْلَمُ.

qāla: waʾammā talqīnu al-ṭifli al-raḍīʿi famā lahu mustanadun yuʿtamadu walā narāhu, wa-Allāhu ʾaʿlamu.

He said, “As for prompting a nursing infant, there is no reliable basis for it, and we do not endorse it. Allah knows best.”

قُلْتُ: الصَّوَابُ أَنَّهُ لَا يُلَقَّنُ الصَّغِيرُ مُطْلَقًا، سَوَاءٌ كَانَ رَضِيعًا أَوْ أَكْبَرَ مِنْهُ مَا لَمْ يَبْلُغْ وَيَصِيرَ مُكَلَّفًا، وَاللَّهُ أَعْلَمُ.

qultu: al-ṣawābu ʾannahu lā yulaqqanu al-ṣaghīru muṭlaqan, sawāʾun kāna raḍīʿan ʾaw ʾakbara minhu mā lam yablugh wayaṣīra mukallafan, wa-Allāhu ʾaʿlamu.

I say: The correct view is that no young child is prompted at all, whether a nursing infant or older, as long as the child has not reached puberty and become legally accountable. Allah knows best. [92]

125 بَابُ وَصِيَّةِ الْمَيِّتِ أَنْ يُصَلِّيَ عَلَيْهِ إِنْسَانٌ بِعَيْنِهِ، أَوْ أَنْ يُدْفَنَ عَلَى صِفَةٍ مَخْصُوصَةٍ وَفِي مَوْضِعٍ مَخْصُوصٍ،

125 bābu waṣiyyati al-mayyiti ʾan yuṣalliya ʿalayhi ʾinsānun biʿaynihi, ʾaw ʾan yudfana ʿalā ṣifatin makhṣūṣatin wafī mawḍiʿin makhṣūṣin,

125. Chapter on the deceased’s directions that a particular person pray over him, or that he be buried in a particular manner or place,

وَكَذَلِكَ الْكَفَنِ وَغَيْرِهِ مِنْ أُمُورِهِ الَّتِي تُفْعَلُ وَالَّتِي لَا تُفْعَلُ

wakadhālika al-kafani waghayrihi min ʾumūrihi allatī tufʿalu wa-llatī lā tufʿalu

and likewise concerning his shroud and other affairs: which directions are carried out and which are not

[1/ 421] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا

[1/ 421] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā

[1/421] We have transmitted in Ṣaḥīḥ al-Bukhārī, from ʿĀʾishah, may Allah be pleased with her,

Source page 275

قَالَتْ:

qālat:

who said:

دَخَلْتُ عَلَى أَبِي بَكْرٍ رَضِيَ اللَّهُ عَنْهُ: يَعْنِي وَهُوَ مَرِيضٌ، فَقَالَ: فِي كَمْ كَفَّنْتُمُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟

dakhaltu ʿalā ʾabī bakrin raḍiya Allāhu ʿanhu: yaʿnī wahuwa marīḍun, faqāla: fī kam kaffantumu al-nabiyya ṣallā Allāhu ʿalayhi wasallama?

I went in to Abū Bakr, may Allah be pleased with him—meaning during his illness—and he asked, “In how many cloths did you shroud the Prophet, may Allah bless him and grant him peace?”

فَقُلْتُ: فِي ثَلَاثَةِ أَثْوَابٍ، قَالَ: فِي أَيِّ يَوْمٍ تُوُفِّيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟

faqultu: fī thalāthati ʾathwābin, qāla: fī ʾayyi yawmin tuwuffiya rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama?

I replied, “Three cloths.” He asked, “On what day did the Messenger of Allah, may Allah bless him and grant him peace, die?”

قَالَتْ: يَوْمَ الِاثْنَيْنِ، قَالَ: فَأَيُّ يَوْمٍ هَذَا؟ قَالَتْ يَوْمُ الِاثْنَيْنِ، قَالَ: أَرْجُو فِيمَا بَيْنِي وَبَيْنَ اللَّيْلِ،

qālat: yawma al-ithnayni, qāla: faʾayyu yawmin hādhā? qālat yawmu al-ithnayni, qāla: ʾarjū fīmā baynī wabayna al-layli,

She said, “Monday.” He asked, “What day is today?” She said, “Monday.” He said, “I hope it will be between now and nightfall.”

فَنَظَرَ إِلَى ثَوْبٍ عَلَيْهِ كَانَ يُمَرَّضُ فِيهِ بِهِ رَدْعٌ مِنْ زَعْفَرَانٍ،

fanaẓara ʾilā thawbin ʿalayhi kāna yumarraḍu fīhi bihi radʿun min zaʿfarānin,

He looked at a garment he was wearing, in which he had been nursed, and which bore a saffron stain.

فَقَالَ: اِغْسِلُوا ثَوْبِي هَذَا وَزِيدُوا عَلَيْهِ ثَوْبَيْنِ فَكَفِّنُونِي فِيهَا. قُلْتُ: إِنَّ هَذَا خَلَقٌ،

faqāla: ighsilū thawbī hādhā wazīdū ʿalayhi thawbayni fakaffinūnī fīhā. qultu: ʾinna hādhā khalaqun,

He said, “Wash this garment of mine, add two more cloths to it, and shroud me in them.” I said, “But this is worn out.”

قَالَ: إِنَّ الْحَيَّ أَحَقُّ بِالْجَدِيدِ مِنَ الْمَيِّتِ، إِنَّمَا هُوَ لِلْمُهْلَةِ،

qāla: ʾinna al-ḥayya ʾaḥaqqu bi-al-jadīdi mina al-mayyiti, ʾinnamā huwa li-l-muhlati,

He said, “The living have more right to new clothing than the dead. It is only for the fluids of decomposition.”

فَلَمْ يُتَوَفَّ حَتَّى أَمْسَى مِنْ لَيْلَةِ الثُّلَاثَاءِ، وَدُفِنَ قَبْلَ أَنْ يُصْبِحَ.

falam yutawaffa ḥattā ʾamsā min laylati al-thulāthāʾi, wadufina qabla ʾan yuṣbiḥa.

He did not die until the night preceding Tuesday had begun, and he was buried before morning.

قُلْتُ: قَوْلُهَا رَدْعٌ، بِفَتْحِ الرَّاءِ وَإِسْكَانِ الدَّالِ وَبِالْعَيْنِ الْمُهْمَلَاتِ: وَهُوَ الْأَثَرُ.

qultu: qawluhā radʿun, bifatḥi al-rāʾi waʾiskāni al-dāli wa-bi-al-ʿayni al-muhmalāti: wahuwa al-ʾatharu.

I say: Her word radʿ has fatḥah on the rāʾ and sukūn on the dāl, and ends in ʿayn, all unpointed letters; it means a trace or stain.

وَقَوْلُهُ لِلْمُهْلَةِ، رُوِيَ بِضَمِّ الْمِيمِ وَفَتْحِهَا وَكَسْرِهَا ثَلَاثُ لُغَاتٍ وَالْهَاءُ سَاكِنَةٌ: وَهُوَ الصَّدِيدُ الَّذِي يَتَحَلَّلُ مِنْ بَدَنِ الْمَيِّتِ.

waqawluhu li-l-muhlati, ruwiya biḍammi al-mīmi wafatḥihā wakasrihā thalāthu lughātin wa-al-hāʾu sākinatun: wahuwa al-ṣadīdu alladhī yataḥallalu min badani al-mayyiti.

His word al-muhlah is transmitted with ḍammah, fatḥah, and kasrah on the mīm—three pronunciations—with sukūn on the hāʾ. It means the putrid fluid released from the body of the deceased.

[2/ 422] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ؛

[2/ 422] warawaynā fī ṣaḥīḥi al-bukhāriyyi;

[2/422] We have transmitted in Ṣaḥīḥ al-Bukhārī:

أَنَّ عُمَرَ بْنَ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ لَمَّا جُرِحَ: إِذَا أَنَا قُبِضْتُ فَاحْمِلُونِي،

ʾanna ʿumara bna al-khaṭṭābi raḍiya Allāhu ʿanhu qāla lammā juriḥa: ʾidhā ʾanā qubiḍtu faḥmilūnī,

that ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, said when he was wounded, “When I die, carry me there.

ثُمَّ سَلِّمْ وَقُلْ يَسْتَأْذِنُ عُمَرُ، فَإِنْ أَذِنَتْ لِي يَعْنِي عَائِشَةَ فَأَدْخِلُونِي، وَإِنْ رَدَّتْنِي فَرُدُّونِي إِلَى مَقَابِرِ الْمُسْلِمِينَ.

thumma sallim waqul yastaʾdhinu ʿumaru, faʾin ʾadhinat lī yaʿnī ʿāʾishata faʾadkhilūnī, waʾin raddatnī faruddūnī ʾilā maqābiri al-muslimīna.

Then greet her and say, ‘ʿUmar asks permission.’ If she grants me permission—meaning ʿĀʾishah—bring me in. If she refuses me, take me back to the Muslims’ cemetery.”

[3/ 423] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ:

[3/ 423] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿāmiri bni saʿdi bni ʾabī waqqāṣin qāla:

[3/423] We have transmitted in Ṣaḥīḥ Muslim, from ʿĀmir ibn Saʿd ibn Abī Waqqāṣ, who said:

قَالَ سَعْدٌ: الْحَدُوا لِي لَحْدًا، وَانْصِبُوا عَلَيَّ اللَّبِنَ نَصْبًا كَمَا صُنِعَ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

qāla saʿdun: al-ḥadū lī laḥdan, wanṣibū ʿalayya al-labina naṣban kamā ṣuniʿa birasūli Allāhi ṣallā Allāhu ʿalayhi wasallama.

Saʿd said, “Make a side recess in my grave and set up mud bricks over me, as was done for the Messenger of Allah, may Allah bless him and grant him peace.”

[4/ 424] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَمْرِو بْنِ الْعَاصِ رَضِيَ اللَّهُ

[4/ 424] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿamri bni al-ʿāṣi raḍiya Allāhu

[4/424] We have transmitted in Ṣaḥīḥ Muslim, from ʿAmr ibn al-ʿĀṣ, may Allah be pleased

Source page 276

عَنْهُ؛

ʿanhu;

with him:

أَنَّهُ قَالَ وَهُوَ فِي سِيَاقَةِ الْمَوْتِ: إِذَا أَنَا مُتُّ فَلَا تَصْحَبْنِي نَائِحَةٌ وَلَا نَارٌ،

ʾannahu qāla wahuwa fī siyāqati al-mawti: ʾidhā ʾanā muttu falā taṣḥabnī nāʾiḥatun walā nārun,

that he said as death approached, “When I die, let no wailing woman or fire accompany me.

فَإِذَا دَفَنْتُمُونِي فَشُنُّوا عَلَيَّ التُّرَابَ شَنًّا، ثُمَّ أَقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا يُنْحَرُ جَزُورٌ وَيُقْسَمُ لَحْمُهَا

faʾidhā dafantumūnī fashunnū ʿalayya al-turāba shannan, thumma ʾaqīmū ḥawla qabrī qadra mā yunḥaru jazūrun wayuqsamu laḥmuhā

When you bury me, scatter earth over me little by little. Then remain around my grave for the time it takes to slaughter a camel and distribute its meat,

أَسْتَأْنِسْ بِكُمْ، وَأَنْظُرْ مَاذَا أُرَاجِعُ بِهِ رُسُلَ رَبِّي.

ʾastaʾnis bikum, waʾanẓur mādhā ʾurājiʿu bihi rusula rabbī.

so that I may find comfort in your presence and see how I am to answer my Lord’s messengers.”

قُلْتُ: قَوْلُهُ شُنُّوا، رُوِيَ بِالسِّينِ الْمُهْمَلَةِ وَبِالْمُعْجَمَةِ، وَمَعْنَاهُ: صُبُّوهُ قَلِيلًا قَلِيلًا.

qultu: qawluhu shunnū, ruwiya bi-al-sīni al-muhmalati wa-bi-al-muʿjamati, wamaʿnāhu: ṣubbūhu qalīlan qalīlan.

I say: His word shunnū is transmitted both with unpointed sīn and with pointed shīn. It means: pour it little by little.

وَرَوَيْنَا فِي هَذَا الْمَعْنَى حَدِيثَ حُذَيْفَةَ الْمُتَقَدِّمَ فِي بَابِ إِعْلَامِ أَصْحَابِ الْمَيِّتِ بِمَوْتِهِ، وَغَيْرَ ذَلِكَ مِنَ الْأَحَادِيثِ،

warawaynā fī hādhā al-maʿnā ḥadītha ḥudhayfata al-mutaqaddima fī bābi ʾiʿlāmi ʾaṣḥābi al-mayyiti bimawtihi, waghayra dhālika mina al-ʾaḥādīthi,

On this subject we have also transmitted the hadith of Ḥudhayfah cited earlier in the chapter on informing the deceased’s companions of his death, as well as other hadiths.

وَفِيمَا ذَكَرْنَاهُ كِفَايَةٌ وَبِاللَّهِ التَّوْفِيقُ.

wafīmā dhakarnāhu kifāyatun wa-bi-llāhi al-tawfīqu.

What we have mentioned is sufficient. Success comes through Allah.

قُلْتُ: وَيَنْبَغِي أَنْ لَا يُقَلَّدَ الْمَيِّتُ وَيُتَابَعَ فِي كُلِّ مَا وَصَّى بِهِ، بَلْ يُعْرَضُ ذَلِكَ عَلَى أَهْلِ الْعِلْمِ،

qultu: wayanbaghī ʾan lā yuqallada al-mayyitu wayutābaʿa fī kulli mā waṣṣā bihi, bal yuʿraḍu dhālika ʿalā ʾahli al-ʿilmi,

I say: The deceased should not be followed unquestioningly in every instruction he left. Rather, his instructions should be submitted to people of knowledge.

فَمَا أَبَاحُوهُ فُعِلَ مَا لَا فَلَا. وَأَنَا أَذْكُرُ مِنْ ذَلِكَ أَمْثِلَةً،

famā ʾabāḥūhu fuʿila mā lā falā. waʾanā ʾadhkuru min dhālika ʾamthilatan,

Whatever they permit is done, and whatever they do not permit is not done. I will give some examples.

فَإِذَا أَوْصَى بِأَنْ يُدْفَنَ فِي مَوْضِعٍ مِنْ مَقَابِرِ بَلْدَتِهِ، وَذَلِكَ الْمَوْضِعُ مَعْدِنُ الْأَخْيَارِ فَيَنْبَغِي أَنْ يُحَافَظَ عَلَى وَصِيَّتِهِ،

faʾidhā ʾawṣā biʾan yudfana fī mawḍiʿin min maqābiri baldatihi, wadhālika al-mawḍiʿu maʿdinu al-ʾakhyāri fayanbaghī ʾan yuḥāfaẓa ʿalā waṣiyyatihi,

If he directs that he be buried in a particular part of his town’s cemeteries, and that place is where righteous people are buried, his instruction should be honored.

وَإِذَا أَوْصَى بِأَنْ يُصَلِّيَ عَلَيْهِ أَجْنَبِيٌّ فَهَلْ يُقَدَّمُ فِي الصَّلَاةِ عَلَى أَقَارِبِ الْمَيِّتِ؟ فِيهِ خِلَافٌ لِلْعُلَمَاءِ،

waʾidhā ʾawṣā biʾan yuṣalliya ʿalayhi ʾajnabiyyun fahal yuqaddamu fī al-ṣalāti ʿalā ʾaqāribi al-mayyiti? fīhi khilāfun li-l-ʿulamāʾi,

If he directs that someone outside his family lead his funeral prayer, does that person take precedence over his relatives? Scholars disagree on this.

وَالصَّحِيحُ فِي مَذْهَبِنَا أَنَّ الْقَرِيبَ أَوْلَى، لَكِنْ إِنْ كَانَ الْمُوصَى لَهُ مِمَّنْ يُنْسَبُ إِلَى الصَّلَاحِ أَوِ الْبَرَاعَةِ فِي الْعِلْمِ مَعَ الصِّيَانَةِ وَالذِّكْرِ الْحَسَنِ،

wa-al-ṣaḥīḥu fī madhhabinā ʾanna al-qarība ʾawlā, lākin ʾin kāna al-mūṣā lahu mimman yunsabu ʾilā al-ṣalāḥi ʾawi al-barāʿati fī al-ʿilmi maʿa al-ṣiyānati wa-al-dhikri al-ḥasani,

The sound position in our school is that the relative has greater right. But if the designated person is known for righteousness or outstanding learning, together with integrity and a good reputation,

اُسْتُحِبَّ لِلْقَرِيبِ الَّذِي لَيْسَ هُوَ فِي مِثْلِ حَالِهِ إِيثَارُهُ رِعَايَةً لِحَقِّ الْمَيِّتِ،

ustuḥibba li-l-qarībi alladhī laysa huwa fī mithli ḥālihi ʾīthāruhu riʿāyatan liḥaqqi al-mayyiti,

it is recommended that a relative who does not have comparable qualities give him precedence, out of regard for the deceased’s right.

وَإِذَا أَوْصَى بِأَنْ يُدْفَنَ فِي تَابُوتٍ لَمْ تُنَفَّذْ وَصِيَّتُهُ، إِلَّا أَنْ تَكُونَ الْأَرْضُ رِخْوَةً، أَوْ نَدِيَّةً يُحْتَاجُ فِيهَا إِلَيْهِ،

waʾidhā ʾawṣā biʾan yudfana fī tābūtin lam tunaffadh waṣiyyatuhu, ʾillā ʾan takūna al-ʾarḍu rikhwatan, ʾaw nadiyyatan yuḥtāju fīhā ʾilayhi,

If he directs that he be buried in a coffin, his instruction is not carried out unless the ground is loose or damp and a coffin is needed.

فَتُنَفَّذُ وَصِيَّتُهُ فِيهِ وَيَكُونُ مِنْ رَأْسِ الْمَالِ كَالْكَفَنِ. وَإِذَا أَوْصَى بِأَنْ يُنْقَلَ إِلَى بَلَدٍ آخَرَ لَا تُنَفَّذُ وَصِيَّتُهُ،

fatunaffadhu waṣiyyatuhu fīhi wayakūnu min raʾsi al-māli ka-al-kafani. waʾidhā ʾawṣā biʾan yunqala ʾilā baladin ʾākhara lā tunaffadhu waṣiyyatuhu,

In that case, his instruction is carried out, and its cost comes from the estate itself, like the shroud. If he directs that his body be transferred to another town, his instruction is not carried out.

فَإِنَّ النَّقْلَ حَرَامٌ عَلَى الْمَذْهَبِ الصَّحِيحِ الْمُخْتَارِ الَّذِي قَالَهُ الْأَكْثَرُونَ وَصَرَّحَ بِهِ الْمُحَقِّقُونَ، وَقِيلَ: مَكْرُوهٌ.

faʾinna al-naqla ḥarāmun ʿalā al-madhhabi al-ṣaḥīḥi al-mukhtāri alladhī qālahu al-ʾaktharūna waṣarraḥa bihi al-muḥaqqiqūna, waqīla: makrūhun.

Such transfer is forbidden according to the sound, preferred position held by the majority and explicitly stated by the verifying scholars. Another opinion is that it is disliked. [93]

قَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: إِلَّا أَنْ يَكُونَ بِقُرْبِ مَكَّةَ أَوِ الْمَدِينَةِ أَوْ بَيْتِ الْمَقْدِسِ فَيُنْقَلَ إِلَيْهَا لِبَرَكَتِهَا.

qāla al-shāfiʿiyyu raḥimahu Allāhu: ʾillā ʾan yakūna biqurbi makkata ʾawi al-madīnati ʾaw bayti al-maqdisi fayunqala ʾilayhā libarakatihā.

Al-Shāfiʿī, may Allah have mercy on him, said: Unless he is near Makkah, Madinah, or Jerusalem, in which case he may be transferred there for its blessing.

وَإِذَا أَوْصَى بِأَنْ يُدْفَنَ تَحْتَهُ مُضَرَّبَةٌ أَوْ مِخَدَّةٌ تَحْتَ رَأْسِهِ أَوْ نَحْوُ ذَلِكَ لَمْ تُنَفَّذْ وَصِيَّتُهُ.

waʾidhā ʾawṣā biʾan yudfana taḥtahu muḍarrabatun ʾaw mikhaddatun taḥta raʾsihi ʾaw naḥwu dhālika lam tunaffadh waṣiyyatuhu.

If he directs that a padded mattress be buried beneath him, a pillow beneath his head, or something similar, his instruction is not carried out.

وَكَذَا إِذَا أَوْصَى بِأَنْ يُكَفَّنَ فِي

wakadhā ʾidhā ʾawṣā biʾan yukaffana fī

Likewise, if he directs that he be shrouded in

Source page 277

حَرِيرٍ، فَإِنَّ تَكْفِينَ الرِّجَالِ فِي الْحَرِيرِ حَرَامٌ، وَتَكْفِينَ النِّسَاءِ فِيهِ مَكْرُوهٌ وَلَيْسَ بِحَرَامٍ، وَالْخُنْثَى فِي هَذَا كَالرَّجُلِ.

ḥarīrin, faʾinna takfīna al-rijāli fī al-ḥarīri ḥarāmun, watakfīna al-nisāʾi fīhi makrūhun walaysa biḥarāmin, wa-al-khunthā fī hādhā ka-al-rajuli.

silk, because shrouding men in silk is forbidden, while shrouding women in it is disliked but not forbidden. A person of indeterminate sex is treated here as a man.

وَلَوْ أَوْصَى بِأَنْ يُكَفَّنَ فِيمَا زَادَ عَلَى عَدَدِ الْكَفَنِ الْمَشْرُوعِ أَوْ فِي ثَوْبٍ لَا يَسْتُرُ الْبَدَنَ لَا تُنَفَّذُ وَصِيَّتُهُ.

walaw ʾawṣā biʾan yukaffana fīmā zāda ʿalā ʿadadi al-kafani al-mashrūʿi ʾaw fī thawbin lā yasturu al-badana lā tunaffadhu waṣiyyatuhu.

If someone directs in his will that he be shrouded in more than the prescribed number of shrouds, or in a garment that does not cover the body, his direction is not carried out.

وَلَوْ أَوْصَى بِأَنْ يُقْرَأَ عِنْدَ قَبْرِهِ أَوْ يُتَصَدَّقَ عَنْهُ وَغَيْرِ ذَلِكَ مِنْ أَنْوَاعِ الْقُرَبِ،

walaw ʾawṣā biʾan yuqraʾa ʿinda qabrihi ʾaw yutaṣaddaqa ʿanhu waghayri dhālika min ʾanwāʿi al-qurabi,

If he directs that recitation take place at his grave, that charity be given on his behalf, or that other acts of devotion be performed,

نُفِّذَتْ إِلَّا أَنْ يَقْتَرِنَ بِهَا مَا يَمْنَعُ الشَّرْعُ مِنْهَا بِسَبَبِهِ.

nuffidhat ʾillā ʾan yaqtarina bihā mā yamnaʿu al-sharʿu minhā bisababihi.

his direction is carried out unless accompanied by a circumstance that makes the act prohibited by the revealed law.

وَلَوْ أَوْصَى بِأَنْ تُؤَخَّرَ جَنَازَتُهُ زَائِدًا عَلَى الْمَشْرُوعِ لَمْ تُنَفَّذْ.

walaw ʾawṣā biʾan tuʾakhkhara janāzatuhu zāʾidan ʿalā al-mashrūʿi lam tunaffadh.

If he directs that his funeral be delayed beyond what is prescribed, his direction is not carried out.

وَلَوْ أَوْصَى بِأَنْ يُبْنَى عَلَيْهِ فِي مَقْبَرَةٍ مُسَبَّلَةٍ لِلْمُسْلِمِينَ لَمْ تُنَفَّذْ وَصِيَّتُهُ، بَلْ ذَلِكَ حَرَامٌ.

walaw ʾawṣā biʾan yubnā ʿalayhi fī maqbaratin musabbalatin li-l-muslimīna lam tunaffadh waṣiyyatuhu, bal dhālika ḥarāmun.

If he directs that a structure be built over him in a cemetery set aside for the Muslims, his direction is not carried out; indeed, such construction is forbidden.

126 بَابُ مَا يَنْفَعُ الْمَيِّتَ مِنْ قَوْلِ غَيْرِهِ

126 bābu mā yanfaʿu al-mayyita min qawli ghayrihi

126 — Chapter on words spoken by others that benefit the deceased

أَجْمَعَ الْعُلَمَاءُ عَلَى أَنَّ الدُّعَاءَ لِلْأَمْوَاتِ يَنْفَعُهُمْ وَيَصِلُهُمْ. وَاحْتَجُّوا بِقَوْلِ اللَّهِ تَعَالَى:

ʾajmaʿa al-ʿulamāʾu ʿalā ʾanna al-duʿāʾa li-l-ʾamwāti yanfaʿuhum wayaṣiluhum. waḥtajjū biqawli Allāhi taʿālā:

Scholars agree that supplication for the dead benefits them and reaches them. They cite as evidence Allah Most High’s statement:

{وَالَّذِينَ جَاؤُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اِغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ} [الْحَشْرِ:10]

{wa-lladhīna jāʾū min baʿdihim yaqūlūna rabbanā ighfir lanā waliʾikhwāninā alladhīna sabaqūnā bi-al-ʾīmāni} [al-ḥashri:10]

“Those who came after them say, ‘Our Lord, forgive us and our brothers who preceded us in faith’” [al-Ḥashr: 10],

وَغَيْرِ ذَلِكَ مِنَ الْآيَاتِ الْمَشْهُورَةِ بِمَعْنَاهَا، وَفِي الْأَحَادِيثِ الْمَشْهُورَةِ كَقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اللَّهُمَّ اِغْفِرْ لِأَهْلِ بَقِيعِ الْغَرْقَدِ"

waghayri dhālika mina al-ʾāyāti al-mashhūrati bimaʿnāhā, wafī al-ʾaḥādīthi al-mashhūrati kaqawlihi ṣallā Allāhu ʿalayhi wasallama: "Allāhumma ighfir liʾahli baqīʿi al-gharqadi"

and other well-known verses with the same meaning, as well as familiar hadiths, such as his words, may Allah bless him and grant him peace: “O Allah, forgive the people of Baqīʿ al-Gharqad,”

وَكَقَوْلِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اللَّهُمَّ اِغْفِرْ لِحَيِّنَا وَمَيِّتِنَا" وَغَيْرِ ذَلِكَ.

wakaqawlihi ṣallā Allāhu ʿalayhi wasallama: "Allāhumma ighfir liḥayyinā wamayyitinā" waghayri dhālika.

and his words, may Allah bless him and grant him peace: “O Allah, forgive our living and our dead,” and other such reports.

وَاخْتَلَفَ الْعُلَمَاءُ فِي وُصُولِ ثَوَابِ قِرَاءَةِ الْقُرْآنِ، فَالْمَشْهُورُ مِنْ مَذْهَبِ الشَّافِعِيِّ وَجَمَاعَةٍ أَنَّهُ لَا يَصِلُ.

wakhtalafa al-ʿulamāʾu fī wuṣūli thawābi qirāʾati al-qurʾāni, fa-al-mashhūru min madhhabi al-shāfiʿiyyi wajamāʿatin ʾannahu lā yaṣilu.

Scholars differed over whether the reward of Qurʾānic recitation reaches the deceased. The well-known position of al-Shāfiʿī’s school and a group of scholars is that it does not.

وَذَهَبَ أَحْمَدُ بْنُ حَنْبَلٍ وَجَمَاعَةٌ مِنَ الْعُلَمَاءِ وَجَمَاعَةٌ مِنْ أَصْحَابِ الشَّافِعِيِّ إِلَى أَنَّهُ يَصِلُ،

wadhahaba ʾaḥmadu bnu ḥanbalin wajamāʿatun mina al-ʿulamāʾi wajamāʿatun min ʾaṣḥābi al-shāfiʿiyyi ʾilā ʾannahu yaṣilu,

Aḥmad ibn Ḥanbal, a group of scholars and a group of al-Shāfiʿī’s followers held that it does reach the deceased.

وَالِاخْتِيَارُ أَنْ يَقُولَ الْقَارِىءُ بَعْدَ فَرَاغِهِ: "اللَّهُمَّ أَوْصِلْ ثَوَابَ مَا قَرَأْتُهُ إِلَى فُلَانٍ، وَاللَّهُ أَعْلَمُ.

wa-al-ikhtiyāru ʾan yaqūla al-qāriʾu baʿda farāghihi: "Allāhumma ʾawṣil thawāba mā qaraʾtuhu ʾilā fulānin, wa-Allāhu ʾaʿlamu.

The preferred course is for the reciter to say when finished, “O Allah, convey the reward of what I have recited to so-and-so.” Allah knows best.

وَيُسْتَحَبُّ الثَّنَاءُ عَلَى الْمَيِّتِ وَذِكْرُ مَحَاسِنِهِ.

wayustaḥabbu al-thanāʾu ʿalā al-mayyiti wadhikru maḥāsinihi.

It is recommended to praise the deceased and mention his good qualities.

Source page 278

[1/ 425] وَرَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ،

[1/ 425] warawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin,

[1/425] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim,

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ مَرُّوا بِجَنَازَةٍ فَأَثْنَوْا عَلَيْهَا خَيْرًا، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "وَجَبَتْ"

ʿan ʾanasin raḍiya Allāhu ʿanhu qāla marrū bijanāzatin faʾathnaw ʿalayhā khayran, faqāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama: "wajabat"

from Anas, may Allah be pleased with him, who said: They passed a funeral and spoke well of the deceased. The Prophet, may Allah bless him and grant him peace, said, “It is assured.”

ثُمَّ مَرُّوا بِأُخْرَى فَأَثْنَوْا عَلَيْهَا شَرًّا، فَقَالَ: "وَجَبَتْ" فَقَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: مَا وَجَبَتْ؟

thumma marrū biʾukhrā faʾathnaw ʿalayhā sharran, faqāla: "wajabat" faqāla ʿumaru bnu al-khaṭṭābi raḍiya Allāhu ʿanhu: mā wajabat?

Then they passed another and spoke badly of the deceased. He said, “It is assured.” ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him, asked, “What is assured?”

قَالَ: "هَذَا أَثْنَيْتُمْ عَلَيْهِ خَيْرًا فَوَجَبَتْ لَهُ الْجَنَّةُ، وَهَذَا أَثْنَيْتُمْ عَلَيْهِ شَرًّا فَوَجَبَتْ لَهُ النَّارُ،

qāla: "hādhā ʾathnaytum ʿalayhi khayran fawajabat lahu al-jannatu, wahādhā ʾathnaytum ʿalayhi sharran fawajabat lahu al-nāru,

He replied, “You spoke well of this one, so Paradise is assured for him. You spoke badly of that one, so the Fire is assured for him.

أَنْتُمْ شُهَدَاءُ اللَّهِ فِي الْأَرْضِ".

ʾantum shuhadāʾu Allāhi fī al-ʾarḍi".

You are Allah’s witnesses on earth.”

[2/ 426] وَرَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنْ أَبِي الْأَسْوَدِ قَالَ:

[2/ 426] warawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿan ʾabī al-ʾaswadi qāla:

[2/426] We have transmitted in Ṣaḥīḥ al-Bukhārī that Abū al-Aswad said:

قَدِمْتُ الْمَدِينَةَ فَجَلَسْتُ إِلَى عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، فَمَرَّتْ بِهِمْ جَنَازَةٌ،

qadimtu al-madīnata fajalastu ʾilā ʿumara bni al-khaṭṭābi raḍiya Allāhu ʿanhu, famarrat bihim janāzatun,

I arrived in Medina and sat with ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him. A funeral passed them,

فَأُثْنِيَ عَلَى صَاحِبِهَا خَيْرٌ، فَقَالَ عُمَرُ: وَجَبَتْ، ثُمَّ مُرَّ بِأُخْرَى فَأُثْنِيَ عَلَى صَاحِبِهَا خَيْرٌ، فَقَالَ عُمَرُ: وَجَبَتْ،

faʾuthniya ʿalā ṣāḥibihā khayrun, faqāla ʿumaru: wajabat, thumma murra biʾukhrā faʾuthniya ʿalā ṣāḥibihā khayrun, faqāla ʿumaru: wajabat,

and people spoke well of the deceased. ʿUmar said, “It is assured.” Another was brought past, and people spoke well of that deceased person. ʿUmar said, “It is assured.”

ثُمَّ مُرَّ بِالثَّالِثَةِ فَأُثْنِيَ عَلَى صَاحِبِهَا شَرٌّ فَقَالَ عُمَرُ: وَجَبَتْ؛

thumma murra bi-al-thālithati faʾuthniya ʿalā ṣāḥibihā sharrun faqāla ʿumaru: wajabat;

Then a third was brought past, and people spoke badly of the deceased. ʿUmar said, “It is assured.”

قَالَ أَبُو الْأَسْوَدِ: فَقُلْتُ: وَمَا وَجَبَتْ يَا أَمِيرَ الْمُؤْمِنِينَ؟!

qāla ʾabū al-ʾaswadi: faqultu: wamā wajabat yā ʾamīra al-muʾminīna?!

Abū al-Aswad said: I asked, “What is assured, Commander of the Believers?”

قَالَ: قُلْتُ كَمَا قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:"أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيْرٍ أَدْخَلَهُ اللَّهُ الْجَنَّةَ"

qāla: qultu kamā qāla al-nabiyyu ṣallā Allāhu ʿalayhi wasallama:"ʾayyumā muslimin shahida lahu ʾarbaʿatun bikhayrin ʾadkhalahu Allāhu al-jannata"

He replied, “I said what the Prophet, may Allah bless him and grant him peace, said: ‘Any Muslim of whom four people testify to goodness, Allah admits to Paradise.’

فَقُلْنَا: وَثَلَاثَةٌ؟ قَالَ: "وَثَلَاثَةٌ" فَقُلْنَا: وَاثْنَانِ، قَالَ: "وَاثْنَانِ"، ثُمَّ لَمْ نَسْأَلْهُ عَنِ الْوَاحِدِ.

faqulnā: wathalāthatun? qāla: "wathalāthatun" faqulnā: wathnāni, qāla: "wathnāni", thumma lam nasʾalhu ʿani al-wāḥidi.

We asked, ‘And three?’ He said, ‘And three.’ We asked, ‘And two?’ He said, ‘And two.’ We did not then ask him about one.”

وَالْأَحَادِيثُ بِنَحْوِ مَا ذَكَرْنَا كَثِيرَةٌ، وَاللَّهُ أَعْلَمُ.

wa-al-ʾaḥādīthu binaḥwi mā dhakarnā kathīratun, wa-Allāhu ʾaʿlamu.

There are many hadiths similar to those we have mentioned. Allah knows best.

127 بَابُ النَّهْيِ عَنْ سَبِّ الْأَمْوَاتِ

127 bābu al-nahyi ʿan sabbi al-ʾamwāti

127 — Chapter on the prohibition against reviling the dead

[1/ 427] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ:

[1/ 427] rawaynā fī ṣaḥīḥi al-bukhāriyyi ʿan ʿāʾishata raḍiya Allāhu ʿanhā qālat:

[1/427] We have transmitted in Ṣaḥīḥ al-Bukhārī that ʿĀʾishah, may Allah be pleased with her, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "لَا تَسُبُّوا الْأَمْوَاتَ فَإِنَّهُمْ قَدْ أَفْضَوْا إِلَى مَا قَدَّمُوا".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "lā tasubbū al-ʾamwāta faʾinnahum qad ʾafḍaw ʾilā mā qaddamū".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Do not revile the dead, for they have reached what they sent ahead.”

[2/ 428] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ، بِإِسْنَادٍ ضَعِيفٍ ضَعَّفَهُ

[2/ 428] warawaynā fī sunani ʾabī dāwūda wa-al-tirmidhiyyi, biʾisnādin ḍaʿīfin ḍaʿʿafahu

[2/428] We have transmitted in the Sunan of Abū Dāwūd and al-Tirmidhī, through a weak chain, declared weak by

Source page 279

التِّرْمِذِيُّ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

al-tirmidhiyyu, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā qāla:

al-Tirmidhī, that Ibn ʿUmar, may Allah be pleased with them both, said:

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اُذْكُرُوا مَحَاسِنَ مَوْتَاكُمْ، وَكُفُّوا عَنْ مَسَاوِيهِمْ".

qāla rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama: "udhkurū maḥāsina mawtākum, wakuffū ʿan masāwīhim".

The Messenger of Allah, may Allah bless him and grant him peace, said: “Mention the good qualities of your dead and refrain from mentioning their faults.”

قُلْتُ: قَالَ الْعُلَمَاءُ: يَحْرُمُ سَبُّ الْمَيِّتِ الْمُسْلِمِ الَّذِي لَيْسَ مُعْلِنًا بِفِسْقِهِ.

qultu: qāla al-ʿulamāʾu: yaḥrumu sabbu al-mayyiti al-muslimi alladhī laysa muʿlinan bifisqihi.

I say: Scholars have said that reviling a deceased Muslim who was not openly sinful is forbidden.

وَأَمَّا الْكَافِرُ وَالْمُعْلِنُ بِفِسْقِهِ مِنَ الْمُسْلِمِينَ فَفِيهِ خِلَافٌ لِلسَّلَفِ وَجَاءَتْ فِيهِ نُصُوصٌ مُتَقَابِلَةٌ،

waʾammā al-kāfiru wa-al-muʿlinu bifisqihi mina al-muslimīna fafīhi khilāfun li-l-salafi wajāʾat fīhi nuṣūṣun mutaqābilatun,

As for a disbeliever or a Muslim who openly displayed his sinfulness, the early generations differed, and texts pointing in opposing directions have been transmitted.

وَحَاصِلُهُ أَنَّهُ ثَبَتَ فِي النَّهْيِ عَنْ سَبِّ الْأَمْوَاتِ مَا ذَكَرْنَاهُ فِي هَذَا الْبَابِ.

waḥāṣiluhu ʾannahu thabata fī al-nahyi ʿan sabbi al-ʾamwāti mā dhakarnāhu fī hādhā al-bābi.

The substance of the matter is that the reports we have mentioned in this chapter establish a prohibition against reviling the dead.

وَجَاءَ فِي التَّرْخِيصِ فِي سَبِّ الْأَشْرَارِ أَشْيَاءُ كَثِيرَةٌ، مِنْهَا مَا قَصَّهُ اللَّهُ عَلَيْنَا فِي كِتَابِهِ الْعَزِيزِ

wajāʾa fī al-tarkhīṣi fī sabbi al-ʾashrāri ʾashyāʾu kathīratun, minhā mā qaṣṣahu Allāhu ʿalaynā fī kitābihi al-ʿazīzi

Many reports also permit speaking against the wicked. Among them are accounts Allah has related to us in His mighty Book

وَأَمَرَنَا بِتِلَاوَتِهِ وَإِشَاعَةِ قِرَاءَتِهِ؛ وَمِنْهَا أَحَادِيثُ كَثِيرَةٌ فِي الصَّحِيحِ،

waʾamaranā bitilāwatihi waʾishāʿati qirāʾatihi; waminhā ʾaḥādīthu kathīratun fī al-ṣaḥīḥi,

and commanded us to recite and spread through recitation. They also include many hadiths in the Ṣaḥīḥ,

كَالْحَدِيثِ الَّذِي ذَكَرَ فِيهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَمْرَو بْنَ لُحَيٍّ، وَقِصَّةِ أَبِي رِغَالٍ،

ka-al-ḥadīthi alladhī dhakara fīhi ṣallā Allāhu ʿalayhi wasallama ʿamra bna luḥayyin, waqiṣṣati ʾabī righālin,

such as the hadith in which he, may Allah bless him and grant him peace, mentioned ʿAmr ibn Luḥayy, the account of Abū Righāl,

وَالَّذِي كَانَ يَسْرِقُ الْحَاجَّ بِمِحْجَنِهِ، وَقِصَّةِ اِبْنِ جُدْعَانَ وَغَيْرِهِمْ،

wa-lladhī kāna yasriqu al-ḥājja bimiḥjanihi, waqiṣṣati ibni judʿāna waghayrihim,

the man who stole from pilgrims with his hooked staff, and the account of Ibn Judʿān and others.

وَمِنْهَا الْحَدِيثُ الصَّحِيحُ الَّذِي قَدَّمْنَاهُ لَمَّا مَرَّتْ جَنَازَةٌ فَأَثْنَوْا عَلَيْهَا شَرًّا

waminhā al-ḥadīthu al-ṣaḥīḥu alladhī qaddamnāhu lammā marrat janāzatun faʾathnaw ʿalayhā sharran

Among them is the sound hadith already given: when a funeral passed and people spoke badly of the deceased,

فَلَمْ يُنْكِرْ عَلَيْهِمُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَلْ قَالَ: "وَجَبَتْ".

falam yunkir ʿalayhimu al-nabiyyu ṣallā Allāhu ʿalayhi wasallama bal qāla: "wajabat".

the Prophet, may Allah bless him and grant him peace, did not rebuke them, but said, “It is assured.”

Source page 280

وَاخْتَلَفَ الْعُلَمَاءُ فِي الْجَمْعِ بَيْنَ هَذِهِ النُّصُوصِ عَلَى أَقْوَالٍ أَصَحُّهَا وَأَظْهَرُهَا أَنَّ أَمْوَاتَ الْكُفَّارِ يَجُوزُ ذِكْرُ مَسَاوِيهِمْ.

wakhtalafa al-ʿulamāʾu fī al-jamʿi bayna hādhihi al-nuṣūṣi ʿalā ʾaqwālin ʾaṣaḥḥuhā waʾaẓharuhā ʾanna ʾamwāta al-kuffāri yajūzu dhikru masāwīhim.

Scholars proposed different ways to reconcile these texts. The soundest and clearest is that the faults of deceased disbelievers may be mentioned.

وَأَمَّا أَمْوَاتُ الْمُسْلِمِينَ الْمُعْلِنِينَ بِفِسْقٍ أَوْ بِدْعَةٍ أَوْ نَحْوِهِمَا، فَيَجُوزُ ذِكْرُهُمْ بِذَلِكَ

waʾammā ʾamwātu al-muslimīna al-muʿlinīna bifisqin ʾaw bidʿatin ʾaw naḥwihimā, fayajūzu dhikruhum bidhālika

As for deceased Muslims who openly displayed sinfulness, religious innovation or similar conduct, these matters may be mentioned about them

إِذَا كَانَ فِيهِ مَصْلَحَةٌ لِحَاجَةٍ إِلَيْهِ لِلتَّحْذِيرِ مِنْ حَالِهِمْ، وَالتَّنْفِيرِ مِنْ قَبُولِ مَا قَالُوهُ وَالِاقْتِدَاءِ بِهِمْ فِيمَا فَعَلُوهُ،

ʾidhā kāna fīhi maṣlaḥatun liḥājatin ʾilayhi li-l-taḥdhīri min ḥālihim, wa-al-tanfīri min qabūli mā qālūhu wa-al-iqtidāʾi bihim fīmā faʿalūhu,

when doing so serves a needed benefit: warning against their conduct and discouraging acceptance of their statements or imitation of their deeds.

وَإِنْ لَمْ تَكُنْ حَاجَةٌ لَمْ يَجُزْ؛ وَعَلَى هَذَا التَّفْصِيلِ تُنَزَّلُ هَذِهِ النُّصُوصُ،

waʾin lam takun ḥājatun lam yajuz; waʿalā hādhā al-tafṣīli tunazzalu hādhihi al-nuṣūṣu,

If there is no need, it is not permissible. These texts are to be understood according to this distinction.

وَقَدْ أَجْمَعَ الْعُلَمَاءُ عَلَى جَرْحِ الْمَجْرُوحِ مِنَ الرُّوَاةِ، وَاللَّهُ أَعْلَمُ.

waqad ʾajmaʿa al-ʿulamāʾu ʿalā jarḥi al-majrūḥi mina al-ruwāti, wa-Allāhu ʾaʿlamu.

Scholars unanimously permit identifying the defects of hadith narrators who merit criticism. Allah knows best.

128 بَابُ مَا يَقُولُهُ زَائِرُ الْقُبُورِ

128 bābu mā yaqūluhu zāʾiru al-qubūri

128 — Chapter on what a visitor to graves says

[1/ 429] رَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ:

[1/ 429] rawaynā fī ṣaḥīḥi muslimin, ʿan ʿāʾishata raḍiya Allāhu ʿanhā, qālat:

[1/429] We have transmitted in Ṣaḥīḥ Muslim that ʿĀʾishah, may Allah be pleased with her, said:

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلَّمَا كَانَ لَيْلَتُهَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

kāna rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama kullamā kāna laylatuhā min rasūli Allāhi ṣallā Allāhu ʿalayhi wasallama

Whenever it was her allotted night with the Messenger of Allah, may Allah bless him and grant him peace, the Messenger of Allah, may Allah bless him and grant him peace,

يَخْرُجُ مِنْ آخِرِ اللَّيْلِ إِلَى الْبَقِيعِ فَيَقُولُ: "السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ،

yakhruju min ʾākhiri al-layli ʾilā al-baqīʿi fayaqūlu: "al-salāmu ʿalaykum dāra qawmin muʾminīna,

would go out toward the end of the night to al-Baqīʿ and say: “Peace be upon you, dwelling of believing people.

وَأَتَاكُمْ مَا تُوعَدُونَ، غَدًا مُؤَجَّلُونَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ؛

waʾatākum mā tūʿadūna, ghadan muʾajjalūna, waʾinnā ʾin shāʾa Allāhu bikum lāḥiqūna;

What you were promised has come to you; you are held over until tomorrow. We will join you, if Allah wills.

اللَّهُمَّ اِغْفِرْ لِأَهْلِ بَقِيعِ الْغَرْقَدِ".

Allāhumma ighfir liʾahli baqīʿi al-gharqadi".

O Allah, forgive the people of Baqīʿ al-Gharqad.”

[2/ 430] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ عَائِشَةَ أَيْضًا أَنَّهَا قَالَتْ:

[2/ 430] warawaynā fī ṣaḥīḥi muslimin, ʿan ʿāʾishata ʾayḍan ʾannahā qālat:

[2/430] We have also transmitted in Ṣaḥīḥ Muslim that ʿĀʾishah said:

كَيْفَ أَقُولُ يَا رَسُولَ اللَّهِ؟! تَعْنِي فِي زِيَارَةِ الْقُبُورِ قَالَ:

kayfa ʾaqūlu yā rasūla Allāhi?! taʿnī fī ziyārati al-qubūri qāla:

“What should I say, Messenger of Allah?”—meaning when visiting graves. He replied:

"قُولِي: السَّلَامُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ،

"qūlī: al-salāmu ʿalā ʾahli al-diyāri mina al-muʾminīna wa-al-muslimīna,

“Say: ‘Peace be upon the believing and Muslim inhabitants of these dwellings.

وَيَرْحَمُ اللَّهُ الْمُسْتَقْدِمِينَ مِنْكُمْ وَمِنَّا وَالْمُسْتَأْخِرِينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ".

wayarḥamu Allāhu al-mustaqdimīna minkum waminnā wa-al-mustaʾkhirīna, waʾinnā ʾin shāʾa Allāhu bikum lāḥiqūna".

May Allah have mercy on those among you and us who have gone ahead and those who follow later. We will join you, if Allah wills.’”

[3/ 431] وَرَوَيْنَا بِالْأَسَانِيدِ الصَّحِيحَةِ فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَابْنِ

[3/ 431] warawaynā bi-al-ʾasānīdi al-ṣaḥīḥati fī sunani ʾabī dāwūda wa-al-nasāʾiyyi wabni

[3/431] We have transmitted through sound chains in the Sunan of Abū Dāwūd, al-Nasāʾī and Ibn

Source page 281

مَاجَهْ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ

mājah, ʿan ʾabī hurayrata raḍiya Allāhu ʿanhu

Mājah, from Abū Hurayrah, may Allah be pleased with him,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ خَرَجَ إِلَى الْمَقْبَرَةِ فَقَالَ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi waʿalā ʾālihi wasallama kharaja ʾilā al-maqbarati faqāla:

that the Messenger of Allah, may Allah bless him and his family and grant him peace, went out to the cemetery and said:

"السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ".

"al-salāmu ʿalaykum dāra qawmin muʾminīna, waʾinnā ʾin shāʾa Allāhu bikum lāḥiqūna".

“Peace be upon you, dwelling of believing people. We will join you, if Allah wills.”

[4/ 432] وَرَوَيْنَا فِي كِتَابِ التِّرْمِذِيِّ، عَنِ اِبْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ:

[4/ 432] warawaynā fī kitābi al-tirmidhiyyi, ʿani ibni ʿabbāsin raḍiya Allāhu ʿanhumā qāla:

[4/432] We have transmitted in al-Tirmidhī’s book that Ibn ʿAbbās, may Allah be pleased with them both, said:

مَرَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقُبُورِ أَهْلِ الْمَدِينَةِ، فَأَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ فَقَالَ:

marra rasūlu Allāhi ṣallā Allāhu ʿalayhi wasallama biqubūri ʾahli al-madīnati, faʾaqbala ʿalayhim biwajhihi faqāla:

The Messenger of Allah, may Allah bless him and grant him peace, passed the graves of the people of Medina, turned his face toward them and said:

"السَّلَامُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ! يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ، أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ" قَالَ التِّرْمِذِيُّ: حَدِيثٌ حَسَنٌ.

"al-salāmu ʿalaykum yā ʾahla al-qubūri! yaghfiru Allāhu lanā walakum, ʾantum salafunā wanaḥnu bi-al-ʾathari" qāla al-tirmidhiyyu: ḥadīthun ḥasanun.

“Peace be upon you, inhabitants of the graves! May Allah forgive us and you. You have gone before us, and we follow in your wake.” Al-Tirmidhī said: “A fair hadith.”

[5/ 433] وَرَوَيْنَا فِي صَحِيحِ مُسْلِمٍ، عَنْ بُرَيْدَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[5/ 433] warawaynā fī ṣaḥīḥi muslimin, ʿan buraydata raḍiya Allāhu ʿanhu qāla:

[5/433] We have transmitted in Ṣaḥīḥ Muslim that Buraydah, may Allah be pleased with him, said:

كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُهُمْ إِذَا خَرَجُوا إِلَى الْمَقَابِرِ أَنْ يَقُولَ قَائِلُهُمْ:

kāna al-nabiyyu ṣallā Allāhu ʿalayhi wasallama yuʿallimuhum ʾidhā kharajū ʾilā al-maqābiri ʾan yaqūla qāʾiluhum:

The Prophet, may Allah bless him and grant him peace, taught them, when going out to the cemeteries, to say:

"السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَلَاحِقُونَ، أَسْأَلُ اللَّهَ لَنَا وَلَكُمُ الْعَافِيَةَ".

"al-salāmu ʿalaykum ʾahla al-diyāri mina al-muʾminīna, waʾinnā ʾin shāʾa Allāhu bikum lalāḥiqūna, ʾasʾalu Allāha lanā walakumu al-ʿāfiyata".

“Peace be upon you, believing inhabitants of these dwellings. We will certainly join you, if Allah wills. I ask Allah for well-being for us and you.”

وَرَوَيْنَاهُ فِي كِتَابِ النَّسَائِيِّ وَابْنِ مَاجَهْ هَكَذَا، وَزَادَ بَعْدَ قَوْلِهِ: لَلَاحِقُونَ: "أَنْتُمْ لَنَا فَرَطٌ، وَنَحْنُ لَكُمْ تَبَعٌ".

warawaynāhu fī kitābi al-nasāʾiyyi wabni mājah hākadhā, wazāda baʿda qawlihi: lalāḥiqūna: "ʾantum lanā faraṭun, wanaḥnu lakum tabaʿun".

We have transmitted it in the books of al-Nasāʾī and Ibn Mājah in this form, with the addition after “will certainly join you”: “You have gone ahead of us, and we follow you.”

[6/ 434] وَرَوَيْنَا فِي كِتَابِ اِبْنِ السُّنِّيِّ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا؛

[6/ 434] warawaynā fī kitābi ibni al-sunniyyi, ʿan ʿāʾishata raḍiya Allāhu ʿanhā;

[6/434] We have transmitted in Ibn al-Sunnī’s book, from ʿĀʾishah, may Allah be pleased with her,

أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَتَى الْبَقِيعَ فَقَالَ:"السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ،

ʾanna al-nabiyya ṣallā Allāhu ʿalayhi wasallama ʾatā al-baqīʿa faqāla:"al-salāmu ʿalaykum dāra qawmin muʾminīna,

that the Prophet, may Allah bless him and grant him peace, came to al-Baqīʿ and said: “Peace be upon you, dwelling of believing people.

أَنْتُمْ لَنَا فَرَطٌ، وَإِنَّا بِكُمْ لَاحِقُونَ؛ اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُمْ وَلَا تُضِلَّنَا بَعْدَهُمْ".

ʾantum lanā faraṭun, waʾinnā bikum lāḥiqūna; Allāhumma lā taḥrimnā ʾajrahum walā tuḍillanā baʿdahum".

You have gone ahead of us, and we will join you. O Allah, do not deprive us of the reward connected with them, and do not let us go astray after them.”

وَيُسْتَحَبُّ لِلزَّائِرِ الْإِكْثَارُ مِنْ قِرَاءَةِ الْقُرْآنِ وَالذِّكْرِ، وَالدُّعَاءِ لِأَهْلِ تِلْكَ الْمَقْبَرَةِ وَسَائِرِ الْمَوْتَى وَالْمُسْلِمِينَ أَجْمَعِينَ.

wayustaḥabbu li-l-zāʾiri al-ʾikthāru min qirāʾati al-qurʾāni wa-al-dhikri, wa-al-duʿāʾi liʾahli tilka al-maqbarati wasāʾiri al-mawtā wa-al-muslimīna ʾajmaʿīna.

It is recommended for the visitor to recite much Qurʾān, engage in remembrance, and pray for the people of that cemetery, all other deceased people, and all Muslims.

وَيُسْتَحَبُّ الْإِكْثَارُ مِنَ الزِّيَارَةِ، وَأَنْ يُكْثِرَ الْوُقُوفَ عِنْدَ قُبُورِ أَهْلِ الْخَيْرِ وَالْفَضْلِ.

wayustaḥabbu al-ʾikthāru mina al-ziyārati, waʾan yukthira al-wuqūfa ʿinda qubūri ʾahli al-khayri wa-al-faḍli.

Frequent visitation is recommended, as is spending more time standing at the graves of people of goodness and virtue.

Source page 282

129 بَابُ نَهْيِ الزَّائِرِ مَنْ رَآهُ يَبْكِي جَزَعًا عِنْدَ قَبْرٍ، وَأَمْرِهِ إِيَّاهُ بِالصَّبْرِ وَنَهْيِهِ أَيْضًا عَنْ غَيْرِ ذَلِكَ مِمَّا نَهَى الشَّرْعُ عَنْهُ

129 bābu nahyi al-zāʾiri man raʾāhu yabkī jazaʿan ʿinda qabrin, waʾamrihi ʾiyyāhu bi-al-ṣabri wanahyihi ʾayḍan ʿan ghayri dhālika mimmā nahā al-sharʿu ʿanhu

129 — Chapter on a visitor restraining someone he sees weeping in anguish at a grave, urging him to be patient, and also forbidding other conduct prohibited by the revealed law

[1/ 435] رَوَيْنَا فِي صَحِيحَيِ الْبُخَارِيِّ وَمُسْلِمٍ، عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[1/ 435] rawaynā fī ṣaḥīḥayi al-bukhāriyyi wamuslimin, ʿan ʾanasin raḍiya Allāhu ʿanhu qāla:

[1/435] We have transmitted in the Ṣaḥīḥ collections of al-Bukhārī and Muslim that Anas, may Allah be pleased with him, said:

مَرَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِامْرَأَةٍ تَبْكِي عِنْدَ قَبْرٍ فَقَالَ: "اِتَّقِي اللَّهَ وَاصْبِرِي".

marra al-nabiyyu ṣallā Allāhu ʿalayhi wasallama bimraʾatin tabkī ʿinda qabrin faqāla: "ittaqī Allāha waṣbirī".

The Prophet, may Allah bless him and grant him peace, passed a woman weeping at a grave and said, “Be mindful of Allah and be patient.”

[2/ 436] وَرَوَيْنَا فِي سُنَنِ أَبِي دَاوُدَ وَالنَّسَائِيِّ وَابْنِ مَاجَهْ، بِإِسْنَادٍ حَسَنٍ، عَنْ بَشِيرِ بْنِ مَعْبَدٍ الْمَعْرُوفِ بِابْنِ الْخَصَاصِيَةِ رَضِيَ اللَّهُ عَنْهُ قَالَ:

[2/ 436] warawaynā fī sunani ʾabī dāwūda wa-al-nasāʾiyyi wabni mājah, biʾisnādin ḥasanin, ʿan bashīri bni maʿbadin al-maʿrūfi bibni al-khaṣāṣiyati raḍiya Allāhu ʿanhu qāla:

[2/436] We have transmitted in the Sunan of Abū Dāwūd, al-Nasāʾī and Ibn Mājah, through a fair chain, that Bashīr ibn Maʿbad, known as Ibn al-Khaṣāṣiyah, may Allah be pleased with him, said:

بَيْنَمَا أَنَا أُمَاشِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَظَرَ فَإِذَا رَجُلٌ يَمْشِي بَيْنَ الْقُبُورِ عَلَيْهِ نَعْلَانِ،

baynamā ʾanā ʾumāshī al-nabiyya ṣallā Allāhu ʿalayhi wasallama naẓara faʾidhā rajulun yamshī bayna al-qubūri ʿalayhi naʿlāni,

While I was walking beside the Prophet, may Allah bless him and grant him peace, he looked and saw a man walking among the graves wearing two sandals.

فَقَالَ: "يَا صَاحِبَ السِّبْتِيَّتَيْنِ أَلْقِ سِبْتِيَّتَيْكَ" وَذَكَرَ تَمَامَ الْحَدِيثِ.

faqāla: "yā ṣāḥiba al-sibtiyyatayni ʾalqi sibtiyyatayka" wadhakara tamāma al-ḥadīthi.

He said, “You with the two tanned-leather sandals, take off your sandals.” He related the rest of the hadith.

قُلْتُ: السِّبْتِيَّةُ: النَّعْلُ الَّذِي لَا شَعْرَ عَلَيْهَا، وَهِيَ بِكَسْرِ السِّينِ الْمُهْمَلَةِ وَإِسْكَانِ الْبَاءِ الْمُوَحَّدَةِ.

qultu: al-sibtiyyatu: al-naʿlu alladhī lā shaʿra ʿalayhā, wahiya bikasri al-sīni al-muhmalati waʾiskāni al-bāʾi al-muwaḥḥadati.

I say: A sibtiyyah is a sandal with no hair on its leather. The word has i on the undotted sīn and an unvowelled single-dotted bāʾ.

وَقَدْ أَجْمَعَتِ الْأُمَّةُ عَلَى وُجُوبِ الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، وَدَلَائِلُهُ فِي الْكِتَابِ وَالسُّنَّةِ مَشْهُورَةٌ، وَاللَّهُ أَعْلَمُ.

waqad ʾajmaʿati al-ʾummatu ʿalā wujūbi al-ʾamri bi-al-maʿrūfi wa-al-nahyi ʿani al-munkari, wadalāʾiluhu fī al-kitābi wa-al-sunnati mashhūratun, wa-Allāhu ʾaʿlamu.

The community agrees that enjoining right and forbidding wrong are obligatory. The evidence in the Book and Sunnah is well known. Allah knows best.

Source page 283

130 بَابُ الْبُكَاءِ وَالْخَوْفِ عِنْدَ الْمُرُورِ بِقُبُورِ الظَّالِمِينَ وَبِمَصَارِعِهِمْ وَإِظْهَارِ الِافْتِقَارِ إِلَى اللَّهِ تَعَالَى وَالتَّحْذِيرِ مِنَ الْغَفْلَةِ عَنْ ذَلِكَ

130 bābu al-bukāʾi wa-al-khawfi ʿinda al-murūri biqubūri al-ẓālimīna wabimaṣāriʿihim waʾiẓhāri al-iftiqāri ʾilā Allāhi taʿālā wa-al-taḥdhīri mina al-ghaflati ʿan dhālika

130 — Chapter on weeping and fear when passing the graves of wrongdoers and the places where they perished, showing one’s need for Allah Most High, and the warning against neglecting this

[1/ 437] رَوَيْنَا فِي صَحِيحِ الْبُخَارِيِّ، عَنِ اِبْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا

[1/ 437] rawaynā fī ṣaḥīḥi al-bukhāriyyi, ʿani ibni ʿumara raḍiya Allāhu ʿanhumā

[1/437] We have transmitted in Ṣaḥīḥ al-Bukhārī, from Ibn ʿUmar, may Allah be pleased with them both,

أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَصْحَابِهِ يَعْنِي لَمَّا وَصَلُوا الْحِجْرَ دِيَارَ ثَمُودَ:

ʾanna rasūla Allāhi ṣallā Allāhu ʿalayhi wasallama qāla liʾaṣḥābihi yaʿnī lammā waṣalū al-ḥijra diyāra thamūda:

that the Messenger of Allah, may Allah bless him and grant him peace, said to his Companions—meaning when they reached al-Ḥijr, the dwellings of Thamūd:

"لَا تَدْخُلُوا عَلَى هَؤُلَاءِ الْمُعَذَّبِينَ إِلَّا أَنْ تَكُونُوا بَاكِينَ،

"lā tadkhulū ʿalā hāʾulāʾi al-muʿadhdhabīna ʾillā ʾan takūnū bākīna,

“Do not enter the dwellings of these people who were punished unless you are weeping.

فَإِنْ لَمْ تَكُونُوا بَاكِينَ فَلَا تَدْخُلُوا عَلَيْهِمْ لَا يُصِيبُكُمْ مَا أَصَابَهُمْ".

faʾin lam takūnū bākīna falā tadkhulū ʿalayhim lā yuṣībukum mā ʾaṣābahum".

If you are not weeping, do not enter them, lest what befell them befall you.”

Source page 284

Textual notes

These notes distinguish verified corrections to the digital transcription from difficulties or unusual readings retained from the source. References are to the printed edition. Punctuation and segmentation have also been adjusted for the parallel presentation.

Source page 223 — Digital reading:

«منن بلي بالوحشة».

Corrected reading:

«من بلي بالوحشة».

Verified against the scan.

[63] Source page 188 — The supplied name

منصور بن زاذان بن عباد

is also printed on p. 188 and has been retained.

[64] Source page 191 — Corrected

أرسلا

to

أرسلنا,

verified against print page 191.

Source page 191 — Restored a complete sentence absent from the digitization but present in the main text on print page 191:

وفي بعض رواياته الصحيحة: وأنه كان يقال إن الرحمة تنزل عند خاتمة القرآن.

[65] Source page 194 —

أجذم

is rendered here in its literal sense of having a severed hand; the supplied passage does not explain the expression.

[66] Source page 196 — Corrected

أفر

to

أفرط

and

هو حرام

to

فهو حرام,

both verified against the printed main text on page 196.

[67] Source page 199 — The disconnected letters

يس

are retained as letter names, read Yā Sīn.

[68] Source page 199 — The disconnected letters

يس

are retained as letter names, read Yā Sīn.

[69] Source page 199 —

آلم

is preserved as supplied and read as the disconnected letters Alif Lām Mīm.

[70] Source page 200 — The disconnected letters

حم

are retained as letter names, read Ḥā Mīm.

[71] Source page 201 — Corrected

وققل

to

وقل,

verified against the printed text on page 201 and Quran 27:93.

[72] Source page 202 — Corrected

ومعى

to

ومعنى,

verified in the printed source, p. 202.

[73] Source page 205 — Removed the stray string

ججج (3),

which is absent from the printed main text on p. 205.

[74] Source page 206 — Corrected

فأكثرا

to

فأكثروا,

verified in the printed source, p. 206.

[75] Source page 208 — Restored

بن

in

أبو بكر بن العربي

and corrected

وستدراك

to

واستدراك,

both verified in the printed source, p. 208.

[76] Source page 208 — Corrected

الصلاة التسليم

to

الصلاة والتسليم,

verified in the printed source, p. 208.

[77] Source page 209 — Removed the duplicated

وسلم

before

وعلى آله

in the blessing following

فقال رسول الله,

verified in the printed source, p. 209.

[78] Source page 219 — The printed edition p. 219 reads

فاستأخر

(he drew back), and that supplied reading is preserved.

[79] Source page 222 — The quotation extends through al-Baqarah 157; the source reference 155156 is retained.

[80] Source page 225 — The supplied text switches from first person

ففعلت

to third person

عنه

in the final clause; this wording and its pronoun shift are retained.

[81] Source page 233 — The source’s

فيها,

rather than

فيهما,

is retained; it is also present in the printed source, p. 233.

[82] Source page 239 — Removed the duplicated

فقال

in

فقال فقال,

verified against the printed source, p. 239.

[83] Source page 243 — The printed edition, p. 243, also reads

أحدث الله عز وجل خيرا;

the supplied wording is retained rather than replaced by a different transmitted reading.

[84] Source page 245 — Corrected

أحاديث الرجال

to

أحاديث الرجاء,

verified against the printed edition, p. 245: the digitization misread the final hamzah as lām.

[85] Source page 257 — Corrected

تقدمخ

to

تقدمه,

verified against the printed main text on page 257.

[86] Source page 259 — Corrected

اشئا

to

ناشئا

and

ما أنت علي

to

ما أتت علي,

verified against the printed main text on page 259.

[87] Source page 265 — Corrected

السة

to

السنة,

verified in the printed source, p. 265.

[88] Source page 267 — Corrected

وتفه

to

وتوفه,

verified in the printed source, p. 267.

[89] Source page 269 — Corrected

رحمهلا

to

رحمه

after inspection of the printed edition, p. 269.

[90] Source page 273 — The supplied verse reference is Ṭā Hā 56; the quoted wording belongs to Ṭā Hā 55. The printed reference is preserved.

[91] Source page 274 — Corrected

ذكر العهد

to

اذكر العهد

after inspection of the printed edition, p. 274.

[92] Source page 275 — Corrected

أبو عمر

to

أبو عمرو

after inspection of the printed edition, p. 275.

[93] Source page 277 — Corrected

الأكثرن

to

الأكثرون

after inspection of the printed edition, p. 277.

Standalone digital markup symbols were omitted; they are not part of the book’s text.

]