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صحيح البخاري
Bukhari
كتاب الجنائزThe Book of Al-Janaiz (Funerals)
بَابُ ثَنَاءِ النَّاسِ عَلَى الْمَيِّتِ:Chapter. The praising of a deceased by the people.
Hadith 1367
اُردوEn
حَدَّثَنَا آدَمُ ، حَدَّثَنَا شُعْبَةُ ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ صُهَيْبٍ , قَالَ : سَمِعْتُ أَنَسَ بْنَ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ , يَقُولُ : " مَرُّوا بِجَنَازَةٍ فَأَثْنَوْا عَلَيْهَا خَيْرًا ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : وَجَبَتْ ، ثُمَّ مَرُّوا بِأُخْرَى فَأَثْنَوْا عَلَيْهَا شَرًّا , فَقَالَ : وَجَبَتْ ، فَقَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ : مَا وَجَبَتْ ، قَالَ : هَذَا أَثْنَيْتُمْ عَلَيْهِ خَيْرًا فَوَجَبَتْ لَهُ الْجَنَّةُ ، وَهَذَا أَثْنَيْتُمْ عَلَيْهِ شَرًّا فَوَجَبَتْ لَهُ النَّارُ ، أَنْتُمْ شُهَدَاءُ اللَّهِ فِي الْأَرْضِ " .
Narrated Anas bin Malik: A funeral procession passed and the people praised the deceased. The Prophet said, "It has been affirmed to him." Then another funeral procession passed and the people spoke badly of the deceased. The Prophet said, "It has been affirmed to him". `Umar bin Al-Khattab asked (Allah's Apostle (p.b.u.h) ), "What has been affirmed?" He replied, "You praised this, so Paradise has been affirmed to him; and you spoke badly of this, so Hell has been affirmed to him. You people are Allah's witnesses on earth."
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
It is mentioned in Al-Mustadrak of Al-Hakim that regarding the first person, people said that he loved Allah and His Messenger (sallallahu alayhi wa sallam) and strove to fulfill His commands, and regarding the second person, they said that he harbored enmity towards Allah and His Messenger (sallallahu alayhi wa sallam) and was engaged in sin.
(al-Mustadrak lil-Hakim: 1/377, al-Sahihah of al-Albani: 4/268)
(2)
In the narration of Musnad Ahmad, it is mentioned that the one whom people praised, the Prophet (sallallahu alayhi wa sallam) performed his funeral prayer, and the one whom people spoke ill of, he did not perform his funeral prayer.
(Fath al-Bari: 3/292)
(2)
From this hadith, it is understood that if a Muslim passes away and Allah places his praise in the hearts of people, then this is a sign of his being among the people of Paradise, regardless of what his deeds may have been.
The result of Allah placing praise in the hearts of people is that his forgiveness is according to Allah’s will.
And Allah knows best.
(1)
It is mentioned in Al-Mustadrak of Al-Hakim that regarding the first person, people said that he loved Allah and His Messenger (sallallahu alayhi wa sallam) and strove to fulfill His commands, and regarding the second person, they said that he harbored enmity towards Allah and His Messenger (sallallahu alayhi wa sallam) and was engaged in sin.
(al-Mustadrak lil-Hakim: 1/377, al-Sahihah of al-Albani: 4/268)
(2)
In the narration of Musnad Ahmad, it is mentioned that the one whom people praised, the Prophet (sallallahu alayhi wa sallam) performed his funeral prayer, and the one whom people spoke ill of, he did not perform his funeral prayer.
(Fath al-Bari: 3/292)
(2)
From this hadith, it is understood that if a Muslim passes away and Allah places his praise in the hearts of people, then this is a sign of his being among the people of Paradise, regardless of what his deeds may have been.
The result of Allah placing praise in the hearts of people is that his forgiveness is according to Allah’s will.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1367
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Regarding the first funeral, people spoke words of goodness, saying that he was a good man who did not commit oppression or excess against anyone, whereas about the second funeral, people’s comments were not good, saying that he was a bad member of society. Upon hearing both types of comments, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“It has become obligatory.”
That is, Paradise has become obligatory for the righteous person and Hell has become obligatory for the evil one. Then he explained:
“The members of the Muslim Ummah are witnesses of Allah on earth.”
If their collective judgment about someone being good or bad is made, then in reality, that is Allah’s judgment.
(2)
This judgment will be valid only for those people who understand and fulfill the requirements of the Shari‘ah on this earth.
The judgment of thieves, bandits, and robbers will not be considered valid.
(3)
Imam Bukhari (rahimahullah) intends to show that public opinion plays a significant role in attesting to a person’s righteousness, as in this hadith, public opinion has been affirmed.
And Allah knows best.
(1)
Regarding the first funeral, people spoke words of goodness, saying that he was a good man who did not commit oppression or excess against anyone, whereas about the second funeral, people’s comments were not good, saying that he was a bad member of society. Upon hearing both types of comments, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“It has become obligatory.”
That is, Paradise has become obligatory for the righteous person and Hell has become obligatory for the evil one. Then he explained:
“The members of the Muslim Ummah are witnesses of Allah on earth.”
If their collective judgment about someone being good or bad is made, then in reality, that is Allah’s judgment.
(2)
This judgment will be valid only for those people who understand and fulfill the requirements of the Shari‘ah on this earth.
The judgment of thieves, bandits, and robbers will not be considered valid.
(3)
Imam Bukhari (rahimahullah) intends to show that public opinion plays a significant role in attesting to a person’s righteousness, as in this hadith, public opinion has been affirmed.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2642
Shaykh Maulana Abdul Aziz Alvi
Hadith Glossary:
(1)
Takhallasa:
To be saved,
to move,
here it means to pass through and move ahead.
(2)
Saffaqa Tasfiqan:
To strike one hand on the other,
to clap,
women will strike the back of one hand on the other.
(3)
Ma Kana Li Ibn Abi Quhafa:
It was not appropriate or permissible for Abu Quhafa’s son.
(4)
Nabahu:
Naaba Yanubu Nawban:
To occur.
(5)
Nabahu Amrun:
Some matter occurred.
(6)
At-Tasfih:
This is synonymous with tasfiq, meaning to clap.
Benefits and Issues:
➊
If, for some reason, the imam is unable to come, then another respectable person can be appointed as imam in his place.
➋
If, during prayer, any matter arises that requires attention or is noteworthy, then to alert the imam, one should say “Subhan Allah.”
➌
When the Messenger of Allah (sallallahu alayhi wa sallam) arrived, the noble Companions (radi Allahu anhum ajma’in) alerted Abu Bakr (radi Allahu ta’ala anhu) and, out of respect and reverence for the Prophet (sallallahu alayhi wa sallam), Abu Bakr (radi Allahu ta’ala anhu) stepped back. To deduce from this that whenever the Prophet’s (sallallahu alayhi wa sallam) mention or name comes up in prayer, it is obligatory to imagine him out of reverence is an invalid analogy (qiyas ma‘ al-fariq). If it were obligatory to imagine the Prophet (sallallahu alayhi wa sallam) in prayer out of reverence, then Anas (radi Allahu ta’ala anhu) would not have described attention and excitement towards the Prophet (sallallahu alayhi wa sallam) in prayer as distraction (fitnah), and the noble Companions (radi Allahu anhum ajma’in) would have made a point of this.
(1)
Takhallasa:
To be saved,
to move,
here it means to pass through and move ahead.
(2)
Saffaqa Tasfiqan:
To strike one hand on the other,
to clap,
women will strike the back of one hand on the other.
(3)
Ma Kana Li Ibn Abi Quhafa:
It was not appropriate or permissible for Abu Quhafa’s son.
(4)
Nabahu:
Naaba Yanubu Nawban:
To occur.
(5)
Nabahu Amrun:
Some matter occurred.
(6)
At-Tasfih:
This is synonymous with tasfiq, meaning to clap.
Benefits and Issues:
➊
If, for some reason, the imam is unable to come, then another respectable person can be appointed as imam in his place.
➋
If, during prayer, any matter arises that requires attention or is noteworthy, then to alert the imam, one should say “Subhan Allah.”
➌
When the Messenger of Allah (sallallahu alayhi wa sallam) arrived, the noble Companions (radi Allahu anhum ajma’in) alerted Abu Bakr (radi Allahu ta’ala anhu) and, out of respect and reverence for the Prophet (sallallahu alayhi wa sallam), Abu Bakr (radi Allahu ta’ala anhu) stepped back. To deduce from this that whenever the Prophet’s (sallallahu alayhi wa sallam) mention or name comes up in prayer, it is obligatory to imagine him out of reverence is an invalid analogy (qiyas ma‘ al-fariq). If it were obligatory to imagine the Prophet (sallallahu alayhi wa sallam) in prayer out of reverence, then Anas (radi Allahu ta’ala anhu) would not have described attention and excitement towards the Prophet (sallallahu alayhi wa sallam) in prayer as distraction (fitnah), and the noble Companions (radi Allahu anhum ajma’in) would have made a point of this.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 949
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
In a narration of Al-Hakim, it is mentioned that these people said:
"This is the funeral of so-and-so who used to love Allah and His Messenger, and he would obey Allah and strive in that."
2:
This address is to the noble Companions (radi Allahu anhum) and to those who follow their way.
Ibn al-Qayyim has stated that this is specific to the Companions.
1:
In a narration of Al-Hakim, it is mentioned that these people said:
"This is the funeral of so-and-so who used to love Allah and His Messenger, and he would obey Allah and strive in that."
2:
This address is to the noble Companions (radi Allahu anhum) and to those who follow their way.
Ibn al-Qayyim has stated that this is specific to the Companions.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1058
Hafiz Muhammad Ameen
1934. Commentary:
➊ "You have spoken well in praise." Here, "you" refers to the general people. The person whom everyone praises will indeed be good, and the one whom everyone speaks ill of (after death) will indeed be bad, because people will only praise the one who was good to all and who kept everyone safe. A person who does not fall short in fulfilling the rights of people will generally not fall short in fulfilling the rights of Allah, the Exalted, either. Similarly, if someone is spoken ill of, it is necessarily because he mistreated people; otherwise, everyone would not speak ill of him. And the one who does not fulfill the rights of people will not fulfill the rights of Allah, the Exalted, either. Some scholars have interpreted "you" as referring only to the noble Companions (radi Allahu anhum) or the pious individuals, because they will only praise the one who is truly righteous, and will only speak ill of the one who is truly bad. However, this specification is without evidence; the correct explanation has already been mentioned above.
➋ "The witnesses of Allah, the Exalted." Just as a verdict in a court is based on the testimony of witnesses, similarly, Allah, the Exalted, will also decide according to the testimony of people. «إن خیرا فخیر و إن شرا فشر» Because knowledge of a person's character is obtained through dealings.
➌ From this, the virtue of the Ummah is also evident, that it is the witness of Allah on earth.
➊ "You have spoken well in praise." Here, "you" refers to the general people. The person whom everyone praises will indeed be good, and the one whom everyone speaks ill of (after death) will indeed be bad, because people will only praise the one who was good to all and who kept everyone safe. A person who does not fall short in fulfilling the rights of people will generally not fall short in fulfilling the rights of Allah, the Exalted, either. Similarly, if someone is spoken ill of, it is necessarily because he mistreated people; otherwise, everyone would not speak ill of him. And the one who does not fulfill the rights of people will not fulfill the rights of Allah, the Exalted, either. Some scholars have interpreted "you" as referring only to the noble Companions (radi Allahu anhum) or the pious individuals, because they will only praise the one who is truly righteous, and will only speak ill of the one who is truly bad. However, this specification is without evidence; the correct explanation has already been mentioned above.
➋ "The witnesses of Allah, the Exalted." Just as a verdict in a court is based on the testimony of witnesses, similarly, Allah, the Exalted, will also decide according to the testimony of people. «إن خیرا فخیر و إن شرا فشر» Because knowledge of a person's character is obtained through dealings.
➌ From this, the virtue of the Ummah is also evident, that it is the witness of Allah on earth.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1934
Maulana Ataullah Sajid
Benefits and Issues:
➊
The righteous believers praise the one who spent his life adhering to righteousness, and they call evil only that in which there truly exists evil. Therefore, from this, it can be inferred whether the deceased will be among the people of Paradise due to his good deeds, or will face the displeasure of Allah due to his misconduct.
➋
By this praise and condemnation, what is meant is the genuine opinion of a believer regarding the deceased. If someone mentions a fault due to personal resentment, or refrains from mentioning someone’s evil simply because now he has reached his Lord to receive the recompense for his deeds, then what benefit is there in mentioning his evils? Thus, such expressions of opinion do not make a difference.
➌
Good and bad qualities, virtues and faults, exist in every human being; therefore, the general state of affairs will be taken into consideration, and the opinion of the majority of people will hold importance.
➍
One should adopt good character in life and strive to be of benefit to others, so that after death, people express good opinions and sincerely pray during the funeral prayer.
➊
The righteous believers praise the one who spent his life adhering to righteousness, and they call evil only that in which there truly exists evil. Therefore, from this, it can be inferred whether the deceased will be among the people of Paradise due to his good deeds, or will face the displeasure of Allah due to his misconduct.
➋
By this praise and condemnation, what is meant is the genuine opinion of a believer regarding the deceased. If someone mentions a fault due to personal resentment, or refrains from mentioning someone’s evil simply because now he has reached his Lord to receive the recompense for his deeds, then what benefit is there in mentioning his evils? Thus, such expressions of opinion do not make a difference.
➌
Good and bad qualities, virtues and faults, exist in every human being; therefore, the general state of affairs will be taken into consideration, and the opinion of the majority of people will hold importance.
➍
One should adopt good character in life and strive to be of benefit to others, so that after death, people express good opinions and sincerely pray during the funeral prayer.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1491
