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 لدعاء للموتى، وصلاة الجنازة Supplication to the dead , and Prayers funeral - رياض الصالحين مترجما للإنجليزية كتاب عيادة المريض وتشييع الميت والصلاة عليه ( 2 ) تكملة

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عدد المساهمات : 18471
تاريخ التسجيل : 23/12/2010
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الدولـة : jordan

مُساهمةموضوع: لدعاء للموتى، وصلاة الجنازة Supplication to the dead , and Prayers funeral - رياض الصالحين مترجما للإنجليزية كتاب عيادة المريض وتشييع الميت والصلاة عليه ( 2 ) تكملة    الإثنين أغسطس 01, 2016 10:37 pm





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935 - عن أبي عبد الرحمن عوف بن مالك رضي الله عنه قال : صلى رسول الله صلى الله
عليه وسلم على جنازة فحفظت من دعائه وهو يقول : اللهم اغفر له وارحمه وعافه واعف عنه وأكرم نزله ووسع مدخله واغسله بالماء والثلج والبرد ونقه من الخطايا كما نقيت الثوب الأبيض من الدنس وأبد له دارا خيرا من داره وأهلا خيرا من أهله وزوجا خيرا من زوجه وأدخله الجنة وأعذه من عذاب القبر ومن عذاب النار ] حتى تمنيت أن أكون أنا ذلك الميت . رواه مسلم
935. Abu `Abdur-Rahman `Auf bin Malik (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) offered a funeral prayer and I memorized his supplication. He (PBUH) prayed: "Allahummaghfir lahu, warhamhu, wa `afihi, wa`fu `anhu, wa akrim nuzulahu, wa wassi` mudkhalahu, waghsilhu bil-ma'i wath-thalji wal-baradi, wa naqqihi minal-khataya, kama naqqaytath-thawbal-abyada minad-danasi, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa zawjan khairan min zawjihi, wa adkhilhul-Jannata, wa a`idh-hu min `adhabil-qabri, wa min `adhabin-nar [if the dead person is a woman, one should change the ending of certain words in this supplication from hu to ha] (O Allah!) Forgive him, bestow mercy upon him, pardon him, accord him a noble provision and make his grave spacious, wash him with water, snow and hail, purify him from sins as You have purified the white garment from soiling, give him a better abode in place of his present one, and a better family in exchange of his present one, and a better spouse in place of his present wife; admit him to Jannah and protect from the trial in the grave and punishment in the Hell).'' After hearing this supplication of the Messenger of Allah (PBUH), Abu' Abdur-Rahman 'Auf bin Malik (May Allah be pleased with him) said: I wished I had been that dead man.
[Muslim].

936 - وعن أبي هريرة وأبي قتادة وأبي إبراهيم الأشهلي عن أبيه وأبوه صحابي رضي الله عنهم عن النبي صلى الله عليه و سلم أنه صلى على جنازة فقال : [ اللهم اغفر لحينا وميتنا وصغيرنا وكبيرنا وذكرنا وأنثانا وشاهدنا وغائبنا اللهم من أحييته منا فأحيه على الإسلام ومن توفيته منا فتوفه على الإيمان اللهم لا تحرمنا أجره ولا تفتنا بعده ] رواه الترمذي من رواية أبي هريرة والأشهلي . ورواه أبو داود من رواية أبي هريرة وأبي قتادة . قال الحاكم : حديث أبي هريرة صحيح على شرط البخاري ومسلم . قال الترمذي قال البخاري : أصح روايات هذا الحديث رواية الأشهلي . قال البخاري وأصح شيء في الباب حديث عوف بن مالك
936. Abu Hurairah, Abu Qatadah, and Abu Ibrahim Al-Ash-hali (May Allah be pleased with them) reported: The Prophet (PBUH) offered a funeral prayer and said: "Allahummaghfir lihaiyina wa maiyitina, wa saghirina wa kabirina, wa dhakarina wa unthana, wa shahidina wa gha'ibina. Allahumma man ahyaiytahu minna, fa'ahyihi `alal-Islam, wa man tawaffaiytahu minna, fatawaffahu `alal-Iman. Allahumma la tahrimna ajrahu, wa la taftinna ba`dahu (O Allah, forgive our living and our dead, our present and our absent, our young and our old, our male and our female. O Allah, whosoever of us You keep alive, keep him alive (faithful) to Islam, and whosoever of us You cause to die, let him die having Iman. O Allah, do not deprive us of our reward (for being patient) and do not subject us to trials after his death.)
[Abu Dawud and At-Tirmidhi].

937 - وعن أبي هريرة رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إذا صليتم على الميت فأخلصوا له الدعاء ] رواه أبو داود
937. Abu Hurairah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "When you pray over the dead, make a sincere supplication for him.''
[Abu Dawud and Ibn Majah].

938 - وعنه رضي الله عنه عن النبي صلى الله عليه و سلم في الصلاة على الجنازة : [ اللهم أنت ربها وأنت خلقتها وأنت هديتها للإسلام وأنت قبضت روحها وأنت أعلم بسرها وعلانيتها جئناك شفعاء له فاغفر له ] رواه أبو داود
938. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) supplicated in course of funeral prayer: "Allahumma Anta Rabbuha, wa Anta khalaqtaha, wa Anta hadaytaha lil-Islam, wa Anta qabadta ruhaha, wa Anta a`lamu bisirriha wa `alaniyyatiha, ji'naka shufa`a'a lahu [if the dead person is a man, or laha if the dead person is a woman], faghfir lahu [or laha, if it is a woman] (O Allah, You are its Rubb; You created it; You guided it to Islam; You have taken its life back and You know best its insight and outer condition. We have come as intercessors, so forgive him).''
[Abu Dawud].

939 - وعن واثلة بن الأسقع رضي الله عنه قال : صلى بنا رسول الله صلى الله عليه و سلم على رجل من المسلمين فسمعته يقول : [ اللهم إن فلان ابن فلان في ذمتك وحبل جوارك فقه فتنة القبر وعذاب النار وأنت أهل الوفاء والحمد اللهم فاغفر له وارحمه إنك أنت الغفور الرحيم ] رواه أبو داود
939. Wathilah bin Al-Asqa` (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) led the funeral prayer of a Muslim man in our presence, and I heard him saying "Allahumma inna [name of the dead person] fi dhimmatika wa habli jiwarika, faqihi fitnatal-qabri; wa `adhaban-Nari, wa Anta ahlul-wafa'i wal-hamdi; Allahumma faghfir lahu warhamhu, innaka Antal-Ghafur-ur-Rahim [If the dead person is a woman, one can change hu in some words here with ha] [O Allah, (so-and-so son of so-and-so) is in Your Protection and inside the surroundings of Your Refuge. Safeguard him from the trial of the grave and the punishment of the Hell. You keep Your Promise and You deserve to be praised. O Allah! Forgive him and be merciful to him. Indeed, You are the Forgiving, the Merciful].''
[Abu Dawud].

940 - وعن عبد الله بن أبي أوفى رضي الله عنه : أنه كبر على جنازة ابنة له أربع تكبيرات
فقام بعد الرابعة كقدر ما بين التكبيرتين يستغفر لها ويدعو ثم قال : كان رسول الله صلى الله عليه و سلم يصنع هكذا . وفي رواية : [ كبر أربعا فمكث ساعة حتى ظننت أنه سيكبر خمسا ثم سلم عن يمينه وعن شماله فلما انصرف قلنا له : ما هذا ؟ فقال : إني لا أزيد على ما رأيت رسول الله صلى الله عليه و سلم يصنع أو هكذا صنع رسول الله صلى الله عليه و سلم ] رواه الحاكم وقال حديث صحيح
940. `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: While offering the funeral prayer of one of his daughters, he recited four Takbir, and after the fourth Takbir he continued standing for a time equal to an interval between two Takbir, praying for her and seeking Allah's forgiveness for her.'' Then he said: "The Messenger of Allah (PBUH) used to do so.''
Another narration is: He (Abdullah) recited four Takbir and remained standing in prayer for some time till we thought that he would recite the fifth Takbir. Then he gave Salam on the right and on the left. When he turned aside, we asked him about it. He replied: "I would add nothing to what I saw the Messenger of Allah (PBUH) doing,'' or he said: "The Messenger of Allah (PBUH) used to do so.''
[Al-Hakim].
Commentary: All the above mentioned supplications are those which were recited by the Prophet (PBUH) in the funeral prayers. It is, therefore, advisable if they are all put together and recited because we are commanded to pray sincerely for a dead body. Another point comes to our knowledge about the funeral prayer, that is to say, it may be said aloud as affirmed by the above mentioned Ahadith because if the Prophet (PBUH) had not offered it aloud, the Companions would not have been able to memorize these supplications. Thirdly, we are uncertain that after saying a funeral prayer, the Prophet ü and his Companions ever stood round the bier and supplicated for the dead body. It is an innovation (Bid`ah) and must be abolished. We are unauthorized to refer this practice to the Prophet (PBUH). It looks strange that believers should persist in reciting supplications in their own self-styled way after the funeral prayer, but desist from them during the funeral prayer to which they have relevance. It implies that prayer is not the object of their pursuit, otherwise they would have prayed in accordance with the Sunnah. In fact, they cherish their self-fabricated line of action and seem determined to pursue it. May Allah grant them right understanding!

158 - باب الإسراع بالجنازة
Chapter 158
Haste in Burial

941 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ أسرعوا بالجنازة فإن تك صالحة فخير تقدمونها إليه وإن تك سوى ذلك فشر تضعونه عن رقابكم ] متفق عليه
وفي رواية لمسلم : [ فخير تقدمونها عليه ]
941. Abu Hurairah (May Allah be pleased with him) reported: I heard the Prophet (PBUH) saying, "Hurry up with the dead body (for its burial), for if it is pious, you are speeding it to goodness and if it is otherwise, you are laying an evil off your necks.''
[Al-Bukhari and Muslim].
Commentary: This Hadith underlines the Prophet's command of an undelayed shrouding and burial of a dead body as well as the rationale behind it. Hence, there should be no unnecessary delay in the funeral, rather the burial procession should reach the grave with utmost haste without of course causing inconvenience to those following it, nor shaking the dead body

942 - وعن أبي سعيد الخدري رضي الله عنه قال كان النبي صلى الله عليه و سلم يقول : [ إذا وضعت الجنازة فاحتملها الرجال على أعناقهم فإن كانت صالحة قالت قدموني وإن كانت غير صالحة قالت لأهلها يا ويلها أين تذهبون بها يسمع صوتها كل شيء إلا الإنسان ولو سمع الإنسان لصعق ] رواه البخاري
942. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Prophet (PBUH) said, "When a dead body is placed on a bier and men carry it on their shoulders, if he was a pious man, it (corpse) says: `Take me in haste.' But if he was not righteous, it says to its bearers: `Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely fallen into swoon.''
[Al-Bukhari].
Commentary: Only Allah knows the reality as to how a dead body speaks. However, no improbability is involved in this matter. Allah is empowered to let any dead body speak if He so likes. We are supposed to believe it on the authority of authentic Ahadith.

159 - باب تعجيل قضاء الدين عن الميت والمبادرة إلى تجهيزه إلا أن يموت فجأة فيترك حتى يتيقن موته
Chapter 159
About Speedy Repayment of the Debts of a Deceased Person and Preparation of Burial

943 - عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : [ نفس المؤمن معلقة بدينه حتى يقضى عنه ] رواه الترمذي وقال حديث حسن
943. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The soul of the deceased believer remains pending on account of the debt till it (the debt) is repayed.''
[At-Tirmidhi].
Commentary: The Divine decision regarding the redemption or punishment of a dead man remains suspended till the time his debt, if any, is paid off. A bereaved family is supposed to give top priority to the clearance of a debt.

944 - وعن حصين بن وحوح رضي الله عنه أن طلحة بن البراء رضي الله عنه مرض فأتاه النبي صلى الله عليه و سلم يعوده فقال : [ إني لا أرى طلحة إلا قد حدث فيه الموت فآذنوني به وعجلوا به فإنه لا ينبغي لجيفة مسلم أن تحبس بين ظهراني أهله ] رواه أبو داود
944. Hussain bin Wahwah (May Allah be pleased with him) reported: When Talhah bin Al-Bara' (May Allah be pleased with him) fell ill, the Prophet (PBUH) came to visit him and said, "Verily, I think that Talhah is about to die. So inform me when he is dead and make haste (in burying him). Indeed, it is improper for the corpse of a Muslim to be kept lying unburied among his family members.''
[Abu Dawud].
Commentary: This Hadith tells us that a delay in the burial of a dead person will be considered ill-advised if not supported by solid reasons or a Shari`ah argument.

160 - باب الموعظة عند القبر
Chapter 160
Admonition beside the Grave

945 - عن علي رضي الله عنه قال : كنا في جنازة في بقيع الغرقد فأتانا رسول الله صلى الله عليه و سلم فقعد وقعدنا حوله ومعه مخصرة فنكس وجعل ينكت بمخصرته ثم قال : [ ما منكم من أحد إلا وقد كتب مقعده من النار ومقعده من الجنة ] فقالوا : يا رسول الله أفلا نتكل على كتابنا ؟ فقال : [ اعملوا فكل ميسر لما خلق له ] وذكر تمام الحديث . متفق عليه
945. `Ali (May Allah be pleased with him) reported: We were accompanying a funeral procession in Baqi` Al-Gharqad (graveyard in Al-Madinah) when the Messenger of Allah (PBUH) proceeded towards us and sat down. We sat around him. He had a small stick in his hand. He was bending down his head and scraping the ground with the stick. He said, "There is none among you but has a place assigned for him either in the Jannah or in the Hell.'' The Companions said: "O Messenger of Allah, should we not depend upon what has been written for us (and give up doing good deeds)?'' The Messenger of Allah (PBUH) said, "Carry on doing good deeds. Every one will find it easy to do such deeds (as will lead him to his destined place) for which he has been created.''
[Al-Bukhari and Muslim].
Commentary: The subject of this chapter is exactly related to the Hadith accounting for reasons of giving a sermon speech beside the grave. As the dimension of the world's impermanent nature and a heart-moving scene directly confront a man's eyes on this occasion, any moral exhortation is most likely to touch the heart. Secondly, the good or bad deeds of man during his fixed life span in this world prefigure in Allah's Knowledge, and He has ordained the good or bad end of everybody. But this does not mean that man is simply helpless in doing what Allah has predetermined. Indeed, Allah already knows that such and such a person will adopt the righteous conduct and meet a good end; and such and such a person will take to the mischievous way and consequently meet a bad end. Unless man has access to Allah's Knowledge and the Preserved Tablet (which is impossible), he is not supposed to give up the right conduct by banking upon His Knowledge. When he is totally ignorant of the Sacred Writ on his ultimate end, he has no other choice but to continue endeavouring in good pursuits. Allah has given him the freedom of choice and will subject him to accountability on this count alone. Moreover, it is the Divine principle that He helps everybody do only that type of work - facilitating it to him as well - which is germane to his bent of mind. Then, there is no reason that man should lag behind in embarking upon the virtuous path and not try to seek the Grace of Allah.

161 - باب الدعاء للميت بعد دفنه والقعود عند قبره ساعة للدعاء له والاستغفار والقراءة
Chapter 161
Supplication for the Deceased after his Burial

946 - عن أبي عمرو وقيل : أبو عبد الله وقيل : أبو ليلى عثمان بن عفان رضي الله عنه قال : كان النبي صلى الله عليه و سلم إذا فرغ من دفن الميت وقف عليه فقال : [ استغفروا لأخيكم واسألوا له التثبيت فإن الآن يسأل ] رواه أبو داود
946. Abu `Amr (also called Abu `Abdullah and also Abu Laila) from `Uthman bin `Affan (May Allah be pleased with him) reported: After the burial of a dead man, the Prophet (PBUH) would stand by the grave and say, "Ask Allah to forgive your brother and supplicate for him for steadfastness because he is being questioned (about his deeds) now.''
[Abu Dawud].
Commentary: We are told in this Hadith that two angels question man in the grave. Allah helps a true believer in answering correctly. He says to the angels, "Allah is my Rubb. Islam is my religion. And the man sent by Allah as His Prophet is Muhammad.'' A condemned person will say, "Aa, Aa, I do not know.'' We are, therefore, particularly instructed that after the burial of a fellow-Muslim, we should supplicate beside his grave for his being firm-footed against the ordeal to which he will be subjected.

947 - وعن عمرو بن العاص رضي الله عنه قال : إذا دفنتموني فأقيموا حول قبري قدر ما تنحر جزور ويقسم لحمها حتى أستأنس بكم وأعلم ماذا أراجع به رسل ربي . رواه مسلم . وقد سبق بطوله ( انظر الحديث رقم 709 )
قال الشافعي رحمه الله : ويستحب أن يقرأ عنده شيء من القرآن وإن ختموا القرآن كله كان حسنا
947. `Amr bin Al-`as (May Allah be pleased with him) used to say: "When you have buried me, keep standing near my grave till (for the time it takes to) a camel is slaughtered and its meat is distributed, so that I may feel your nearness and know what to reply to the angels sent by my Rubb.''
[Muslim].
Commentary: As mentioned in the previous Hadith, the Prophet (PBUH) has instructed his followers that after a Muslim's burial, they should keep standing beside his grave for some time and pray for his firmness on facing the interrogating angels in the grave. `Amr bin Al-`as, too, made a will to this effect. The reference made to Imam Ash-Shafi`i (May Allah had Mercy upon him) about the recitation of the Qur'an beside a Muslim's grave is in disagreement with the Prophet's practice. What has come to us from the Prophet (PBUH) as his Sunnah in this respect is the act of supplicating, and it will be appropriate to confine to it. Aside from it, the reference made to Imam Ash-Shafi`i seems to be of doubtful authenticity. Because according to Fath Al-Bari, Tafsir Ibn Kathir and some other books, Imam Ash-Shafi`i rejected the view that the benefit of reciting the Qur'an could be transmitted to the dead.

162 - باب الصدقة عن الميت والدعاء له
Chapter 162
Charity on behalf of the Deceased and Praying for him

قال الله تعالى ( الحشر 10 ) : { والذين جاءوا من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان }
Allah, the Exalted, says:
"And those who came after them say: `Our Rubb! Forgive us and our brothers who have preceded us in Faith.''' (59:10)

948 - وعن عائشة رضي الله عنها أن رجلا قال للنبي صلى الله عليه و سلم : إن أمي افتلتت نفسها ( 1 ) وأراها لو تكلمت تصدقت فهل لها أجر إن تصدقت عنها ؟ قال : [ نعم ] متفق عليه . ( 2 )
_________
[ ( 1 ) افتلتت نفسها : أي توفيت
( 2 ) وهو نص صريح في جواز بل سنية التصدق عن الميت ولا يجادل في ذلك إلا مبتدع ذو هوى أو جاهل مدع { . . . وهم يحسبون أنهم يحسنون صنعا } . { ربنا لا تزغ قلوبنا بعد إذ هديتنا وهب لنا من لدنك رحمة إنك أنت الوهاب }
ومثله الحج عن الغير مشروع كذلك بنص السنة وهو يشتمل على جميع الطاعات من إحرام وطواف ووقوف بعرفة وصلاة وهدي وصدقة وأذكار وغيرها . . . ونصه الحديث رقم 1279 : . . . أن امرأة قالت : يا رسول الله إن فريضة الله على عباده في الحج أدركت أبي شيخا كبيرا لا يثبت على الراحلة أفأحج عنه ؟ قال : [ نعم ] متفق عليه . والحديث رقم 1280 عن لقيط بن عامر رضي الله عنه أنه أتى النبي صلى الله عليه و سلم فقال : إن أبي شيخ كبير لا يستطيع الحج ولا العمرة ولا الظعن ؟ قال : [ حج عن أبيك واعتمر ] رواه أبو داود والترمذي وقال حديث حسن صحيح
ومنه يستنتج جواز القيام عن الغير بجميع أنواع البر والطاعات إلا ما استثني صريحا أو ما كان خلاف إرادة الميت كما يدل قول الصحابي هنا : وأراها لو تكلمت تصدقت
دار الحديث ]
948. `Aishah (May Allah be pleased with her) reported: A man said to the Prophet (PBUH): "My mother has died suddenly. I think that if she were able to talk (alive) she would have given in Sadaqah (charity). So, if I give Sadaqah now on her behalf, will she get the reward?'' The Messenger of Allah (PBUH) said, "Yes (she will be rewarded for that).''
[Al-Bukhari and Muslim].
Commentary: This Hadith plainly tells us that the reward of the alms given on behalf of a dead person reaches his or her soul just like the benefit of prayer, if accepted by Allah. Charity and prayer are two permissible forms of the transmission of blessing to the dead. But rites like `Qul' and `Chehlum' are all of Hindu origin to which the ignorant Muslims have taken a fancy. Similarly, Qur'an reading meant to transmit reward to a dead man's soul is against the Prophet's example. All such observances are of no use to the dead. Only scriptural channels can be beneficial to them and they are only two - prayer and charity. But only that charity counts which comes from the children of the dead and the Hadith too has specified it. Obviously, almsgiving by any other person than the offspring cannot be considered rightful or rewarding to the dead. For further detail, one can refer to Sheikh Al-Albani's Ahkam-ul-Janaiz.

949 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ إذا مات الإنسان انقطع عمله إلا من ثلاث : صدقة جارية أو علم ينتفع له أو ولد صالح يدعو له ] رواه مسلم
949. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "When a man dies, his deeds come to an end, except for three: A continuous charity, knowledge by which people derive benefit, pious son who prays for him.''
[Muslim].
Commentary: A thoughtful reflection of this Hadith will reveal that the three things are indeed man's own good deeds which somehow continue to exist even after his death. For example, places like a hospital, a mosque, a religious school and a well built by a man continue to operate like a trust as traces of his activity in earthly life. To quote the Qur'an:
"And We record that which they send before (them), and their traces [their footsteps and walking on the earth with their legs to the mosques for the five compulsory congregational prayers, Jihad (holy fighting in Allah's Cause) and all other good and evil they did, and that which they leave behind].'' (36:12)
So long as they exist and people benefit from them, the dead person will keep receiving his due reward. The same is pertinent to the spread of knowledge of Islamic disciplines to people's moral uplift. For instance, if during his lifetime he wrote books based on Qur'an and Hadith, advocated the cause of Islam, instructed lots of pupils in Islamic teachings, it will be counted as an unending activity on his part. To quote a Hadath: "The one who called people to adopt the Right Path will receive reward in the same measure as did those who had the good fortune to follow him.'' Besides, this Hadith tells us that, after his death, man will receive reward by the prayers of his virtuous children, and other Ahadith too confirm it. This clears the issue of sending the fruit of good works to the welfare of a dead person's soul. Charity or the continual charity from the part of a dead person himself, beneficial (religious) knowledge and prayer are acts of Sunnah under this rule. With the exception of these, all other deeds do not benefit the dead. However, if the dead person was under obligation to perform Hajj or had missed obligatory or vowed fasts, his heirs are commanded by the Prophet (PBUH) to observe them on his behalf. Because this is like a debt payable by the dead person and his heirs are under obligation to discharge it for him. Yet, this rule is inapplicable to other forms of physical worship.

163 - باب ثناء الناس على الميت
Chapter 163
Praising the Deceased

950 - عن أنس رضي الله عنه قال : مروا بجنازة فأثنوا عليها خيرا فقال النبي صلى الله عليه و سلم : [ وجبت ] ثم مروا بأخرى فأثنوا عليها شرا فقال النبي صلى الله عليه و سلم : [ وجبت ] فقال عمر بن الخطاب رضي الله عنه : ما وجبت ؟ قال : [ هذا أثنيتم عليه خيرا فوجبت له الجنة وهذا أثنيتم عليه شرا فوجبت له النار أنتم شهداء الله في الأرض ] متفق عليه
950. Anas (May Allah be pleased with him) reported: Some Companions happened to pass by a funeral procession (bier) and they praised him (the deceased). The Prophet (PBUH) said, "He will certainly enter it.'' Then they passed by another funeral procession and they spoke ill of the deceased. The Prophet (PBUH) said, "He will certainly enter it.'' `Umar bin Al-Khattab (May Allah be pleased with him) said: "(O Messenger of Allah,) what do you mean by `He will certainly enter it?'' He (PBUH) replied, "You praised the first person, so he will enter Jannah; and you spoke ill of the second person, so he will enter Hell. You are Allah's witnesses on earth.''
[Al-Bukhari and Muslim].
Commentary: The remarks of true believers reflect their righteousness and integrity of character. If they bear witness to the purity of heart of a man, he is sure to go to Jannah. And if they comment on the evil-mindedness of somebody, he is likely to be consigned to Hell-fire. Indeed, a believer never utters anything out of malice or self-conceit. There are some Ahadith which forbid us to speak ill of dead people. This rule applies to the true believers only. The Shari`ah argument is against it. However, we are allowed to talk about the misdeeds of the infidels and people who commit sins openly, disregarding the Shari`ah so that others may abstain from imitating a bad example.

951 - وعن أبي الأسود قال : قدمت المدينة فجلست إلى عمر بن الخطاب رضي الله عنه فمرت بهم جنازة فأثني على صاحبها خيرا فقال عمر رضي الله عنه : وجبت . ثم مر بأخرى فأثني على صاحبها خيرا فقال عمر : وجبت . ثم مر بالثالثة فأثني على صاحبها شرا فقال : وجبت . قال أبو الأسود : فقلت : وما وجبت يا أمير المؤمنين ؟ قال قلت كما قال النبي صلى الله عليه و سلم : [ أيما مسلم شهد له أربعة بخير أدخله الله الجنة ] فقلنا : وثلاثة ؟ قال : [ وثلاثة ] فقلنا : واثنان ؟ قال : [ واثنان ] ثم لم نسأله عن الواحد . رواه البخاري
951. Abul-Aswad (May Allah be pleased with him) reported: I came to Al-Madinah, and while I was sitting beside `Umar bin Al-Khattab, a funeral procession passed by. The people praised the deceased, and `Umar bin Al-Khattab said: "He will certainly enter it.'' Then another funeral procession passed by and the people praised the deceased. `Umar bin Al-Khattab (May Allah be pleased with him) said: "He will certainly enter it.'' A third funeral procession passed by and the people spoke ill of the deceased. He said: "He will certainly enter it.'' I (Abul-Aswad) asked: "O Amir Al-Mu'minin (i.e., Leader of the Believers)! What do you mean by `He will certainly enter it'?'' He replied: "I said the same as was said by the Prophet (PBUH). He (PBUH) said, `If four persons testify the righteousness of a Muslim, Allah will grant him Jannah.' We asked: `If three persons testify his righteousness?' He (PBUH) replied, `Even three'. Then we asked: `If two?' He (PBUH) replied, `Even two.' We did not ask him (regarding the testimony) of one.''
[Al-Bukhari].

164 - باب فضل من مات له أولاد صغار
Chapter 164
Superiority of one who is Bereaved of his Infants

952 - عن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما من مسلم يموت له ثلاثة لم يبلغوا الحنث إلا أدخله الله الجنة بفضل رحمته إياهم ] متفق عليه
952. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Any Muslim who loses three children before they reach the age of maturity, will be granted Jannah by Allah, the Exalted, out of His Mercy for them.''
[Al-Bukhari and Muslim].
Commentary: Only that man who, patiently endures the loss of his children and expects reward from Allah, will enjoy this privilege. Allah will have mercy on such people and admit them into Jannah owing to His Mercy towards these innocent children.

953 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يموت لأحد من المسلمين ثلاثة من الولد لا تمسه النار إلا تحلة القسم ] متفق عليه
و [ تحلة القسم ] قول الله تعالى ( مريم 71 ) : { وإن منكم إلا واردها } والورود هو : العبور على الصراط وهو جسر منصوب على ظهر جهنم عافانا الله منها
953. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A Muslim whose three children die (in infancy) will not be touched by the Fire (of Hell) except for the fulfillment of Allah's Oath.''
[Al-Bukhari and Muslim].
[Allah's Oath here refers to His Ayah: "There is not one of you but will cross over it (Hell).'' (19:71) And the crossing will be across the `Bridge' set over the Hell.]
Commentary: On the Day of Resurrection all humans, believers and disbelievers, will have to cross the ``Sirat or Bridge'' set over the Hell. Believers will cross it in the twinkling of an eye according to their respective deeds done in the world. Some will cross it with the speed of lightning and the air, some like birds and some like fine horses, and others like riding-animals. All of them will cross the Bridge, some harmed and some unharmed. Some will fall into Hell but will later be removed from it through the Prophet's intercession. However, the infidels will not be able to cross it and all of them will land in Hell. The believer who loses three children and patiently endures this affliction, and anticipates Allah's reward in the Hereafter, will also be bound to cross the Bridge in deference to the Divine determination.

954 - وعن أبي سعيد الخدري رضي الله عنه قال جاءت امرأة إلى رسول الله صلى الله عليه و سلم فقالت : يا رسول الله ذهب الرجال بحديثك فاجعل لنا من نفسك يوما نأتيك فيه تعلمنا مما علمك الله . قال : [ اجتمعن يوم كذا وكذا ] فاجتمعن فأتاهن النبي صلى الله عليه و سلم فعلمهن مما علمه الله ثم قال : [ ما منكن من امرأة تقدم ثلاثة من الولد إلا كانوا لها حجابا من النار ] فقالت امرأة : واثنين ؟ فقال رسول الله صلى الله عليه و سلم : [ واثنين ] متفق عليه
954. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A woman came to the Messenger of Allah (PBUH) and said: "O Messenger of Allah! Only men benefit from your talks, so please fix a day for us, to teach us the knowledge which Allah has taught you.'' The Messenger of Allah (PBUH) fixed a day and directed them to assemble. When they gathered, the Prophet (PBUH) went to them and taught them what Allah had taught him. He (PBUH) then said, "Any woman of you whose three children die (in infancy) they will be a guard for her against Fire (of Hell).'' One of the women asked: "What if she loses two?'' The Messenger of Allah (PBUH) replied, "Even two.''
[Al-Bukhari and Muslim].
Commentary: Islam requires us to do all that we can to impart moral instruction and the knowledge of Islamic sciences to women. If a woman herself has received Islamic education and possesses the outlook of a true Muslim, the child's upbringing will automatically be fashioned on Islamic lines. The younger generation's aversion to Islam and its aloofness from Islamic manners can be referred in the first place to mother's lack of Islamic education. In fact, the Muslim women essentially need to be grounded in Islamic sciences so as to guide their children.

165 - باب البكاء والخوف عند المرور بقبور الظالمين ومصارعهم وإظهار الافتقار إلى الله تعالى والتحذير من الغفلة عن ذلك
Chapter 165
Weeping while Passing by the Graves of the Infidals

955 - عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال لأصحابه ( يعني لما وصلوا الحجر : ديار ثمود ) : [ لا تدخلوا على هؤلاء المعذبين إلا أن تكونوا باكين فإن لم تكونوا باكين فلا تدخلوا عليهم لا يصيبكم ما أصابهم ] متفق عليه
وفي رواية قال : لما مر رسول الله صلى الله عليه و سلم بالحجر قال : [ لا تدخلوا مساكن الذين ظلموا أنفسهم أن يصيبكم ما أصابهم إلا أن تكونوا باكين ] ثم قنع رسول الله صلى الله عليه و سلم رأسه وأسرع السير حتى أجاز الوادي
955. Ibn `Umar (May Allah be pleased with them) reported: When the Messenger of Allah (PBUH) and his Companions reached Al-Hijr, the dwellings of the Thamud people, he admonished his Companions (saying), "Do not pass by these people who are being tormented, without weeping, lest the punishment should befall you as it had befallen them.''
[Al-Bukhari and Muslim].
Another narration is: Ibn `Umar (May Allah be pleased with them) said: When the Messenger of Allah (PBUH) passed near Al-Hijr, he said, "Do not enter without weeping, the dwellings of those who wronged themselves, lest the same chastisement should fall upon you as it had fallen upon them.'' Messenger of Allah (PBUH) then covered his head and sped up until he crossed the valley of the tormented people.
Commentary: The Thamud were the people to whose guidance Allah sent Prophet Salih. They lived between Al-Madinah and Syria. In 10 A.H. when the Prophet (PBUH) went to the Syrian border for the Tabuk expedition, he also passed through this ruined territory. This Hadith is related to the address which he gave to his Companions on the occasion. Here is an instruction that when we happen to pass through the territory of a nation destroyed in the past as a result of Divine wrath, we are advised to quicken one's pace. That is why we have been commanded to avoid the company of the corrupt and the wrongdoers, lest we meet their bad end, too. As the Qur'an says:
"And incline not toward those who do wrong, lest the Fire should touch you.'' (11:113)
May Allah save us from it!
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