Bukhari

Hadith Commentary:
From this hadith, it is understood that if a husband commands something contrary to the ruling of the Shari‘ah, then if the wife does not comply with it, there will be no sin upon her.

Hadith Commentary:
(1)
It is understood from this hadith that it is not permissible to engage in non-shari‘ah-compliant beautification in order to please the husband. Nowadays, so-called enlightened women perform many non-shari‘ah acts for artificial beauty that are attractive to men. Among these is the use of artificial hair wigs. This is prohibited because such acts are done by immoral and shameless women, and it is also tantamount to altering the creation of Allah.
(2)
In any case, it is understood from this hadith that if the husband commands something contrary to the shari‘ah, the woman should not obey him. In such circumstances, she will not incur any sin, nor will this act be considered as disobedience to the husband.
Wallahu al-musta‘an.

Prompting the Deceased to Recite the Shahada After Death

Question: Is it established to prompt the deceased to recite the shahada after death?

Answer: When a monotheist Muslim passes away, it is Sunnah to supplicate for ease in reckoning and steadfastness for him after burying him in the grave. This was the practice of the Noble Messenger sallallahu alayhi wa sallam and his noble Companions radi Allahu anhum. As is narrated from Sayyiduna Uthman ibn Affan radi Allahu anhu, that when the Messenger of Allah sallallahu alayhi wa sallam would finish burying the deceased, he would say: “Pray for forgiveness for your brother and ask for steadfastness for him, for now he is being questioned.” [أبوداؤد، كتاب الجنائز: باب الاستغفار عند القبر للميت فى وقت الانصراف 3221، مستدرك حاكم 370/1، بيهقي 56/4]

Commenting on this hadith, Mawlana Shams al-Haq Azimabadi rahimahullah says:

«في الحديث مشروعية الاستغفار للميت عند الفراغ من دفنه وسؤال التثبيت له لانه يسئل فى تلك الحال» [عون المعبود 209/3]

“This hadith establishes the legitimacy of supplicating for forgiveness for the deceased at the time of finishing his burial, and also asking for steadfastness for him, because he is being questioned in that very state.”

From this authentic hadith, it is understood that after burying the deceased, it is Sunnah to supplicate to Allah Almighty for his forgiveness. Other than this, prompting the deceased to recite the testimony of faith (shahada) and prompting him regarding the questions and answers is not established from any authentic hadith.

In the commentary of this same hadith, Mawlana Ubaidullah Rahmani Mubarakpuri rahimahullah says:

“This hadith establishes the legitimacy of supplicating at the time of finishing the burial of the deceased, and asking for steadfastness for him, and undoubtedly the supplication of the living benefits the dead. In this hadith, there is no evidence regarding prompting (talqin) at the time of burial, as is the custom among the Shafi’is, nor is there any authentic marfu’ hadith regarding talqin, and the narration reported from Abu Umamah radi Allahu anhu regarding this is weak and not a valid proof.” [مرعاة المفاتيح 230/1]

Imam Ibn al-Qayyim rahimahullah says:

“You sallallahu alayhi wa sallam would not sit by the grave for recitation, nor would you prompt the deceased as people do today.” [زاد المعاد 523/1]

In this context, the narration reported from Abu Umamah radi Allahu anhu is as follows:

Sa’id ibn Abdullah al-Awdi said: “I was present with Abu Umamah while he was in the throes of death. He said: ‘When I die, deal with me as the Messenger of Allah sallallahu alayhi wa sallam commanded. He sallallahu alayhi wa sallam said: “When one of your brothers dies and you have leveled the earth over his grave, let one of you stand at the head of his grave and say: ‘O so-and-so, son of so-and-so!’ He hears but does not reply. Then say: ‘O so-and-so, son of so-and-so!’ He sits up straight. Then say: ‘O so-and-so, son of so-and-so!’ He says: ‘Guide us, may Allah have mercy on you,’ but you do not perceive it. Then say: ‘Remember what you left this world upon, the testimony that there is no god but Allah, Muhammad is the Messenger of Allah.’ And it should be said to him: ‘Indeed, you were content with Allah as your Lord, with Islam as your religion, with Muhammad sallallahu alayhi wa sallam as your Prophet, and with the Qur’an as your guide.’ For indeed, each of the two angels, Munkar and Nakir, takes his hand and says: ‘Come with us, we will not sit with someone who has been given his proof and prompted.’ Then Allah Almighty becomes his judge over them both.” A man said: ‘O Messenger of Allah! What if he does not know his mother?’ He sallallahu alayhi wa sallam said: ‘Then attribute him to Hawwa and say: “O so-and-so, son of Hawwa.”’” After narrating this, Imam Haythami rahimahullah says: “It was narrated by Tabarani in al-Mu’jam al-Kabir, and in its chain are narrators whom I do not know.” [مجمع الزوائد 48/3]

Imam Ibn al-Qayyim rahimahullah says:

“This hadith is not established as marfu’ (attributed to the Prophet).” [زاد المعاد 523/10]

Imam San’ani rahimahullah says:

“It is established from the words of the verifying Imams that this hadith is weak and acting upon it is an innovation. Do not be deceived by the large number of people who do this.” [سبل السلام 773/2]

Imam Nawawi rahimahullah has also declared it weak. [المجموع 304/5]

Hafiz Iraqi rahimahullah has declared it weak. [إحياء العلوم 420/4]

Allamah Albani rahimahullah has declared it munkar (rejected). [سلسلة الأحاديث الضعيفة 64/2، 599]

Similarly, the following narration is also used as evidence for talqin at the grave, that the Messenger of Allah sallallahu alayhi wa sallam said:

«لقنوا موتاكم لا الٰه الا الله» [مسلم، كتاب الجنائز: باب تلقين الموتٰي لا اله الا الله 916]

“Prompt your dying ones to say: ‘There is no god but Allah.’”

This narration is found in detail in Sahih Ibn Hibban, from which it is clear that what is meant is to prompt the person near death to say “La ilaha illallah” so that his death occurs upon the word of tawhid.

It is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:

«لقنوا موتاكم لا الٰه الا الله من كان آخر كلامه لا الٰه الا الله عند الموت دخل الجنة يوما من الدهر وان اصابه قبل ذٰلك ما اصابه» [صحيح ابن حبان 719، الموارد]

“Prompt your dying ones to say: ‘There is no god but Allah.’ Whoever’s last words at the time of death are ‘La ilaha illallah’ will enter Paradise, even if he is afflicted before that with whatever affliction he may be afflicted with.”

From this authentic hadith, it is clear that the hadith «لقنوا موتاكم» does not mean at all that after his death, after burying him, he should be prompted to say “La ilaha illallah.” Rather, its clear meaning is that when a person is near death, he should be told to say “La ilaha illallah” so that it becomes a means for his entry into Paradise.

From the practice of the Noble Messenger sallallahu alayhi wa sallam as well, it is established to tell the person near death to say “La ilaha illallah.” There is a hadith from Anas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam went to visit a man from Banu Najjar, and he sallallahu alayhi wa sallam said to him: «لا الٰه الا الله» Say it. He said: “Is «لا الٰه الا الله» saying it better for me?” The Prophet sallallahu alayhi wa sallam said: “Yes!” [مسند أحمد 152/3، 154]

This hadith is authentic according to the conditions of Muslim.

Mawlana Ubaidullah Rahmani Mubarakpuri rahimahullah says:

«واما قوله صلى الله عليه وسلم لقنوا موتاكم لا الٰه الا الله فالمراد عند الموت لا عند دفن الميت» [مرعاة المفاتيح 230/1]

“The statement of the Noble Prophet sallallahu alayhi wa sallam: ‘Prompt your dying ones to say: La ilaha illallah’ refers to the time of death, not to the time of burying the deceased.”

Because if «لا الٰه الا الله» he left this world knowing it, he will enter Paradise; after death, prompting «لا الٰه الا الله» will not be beneficial. From the above explanation, it is clear that after death, prompting the deceased at the grave after burial is not established from any authentic hadith.

Among the Shafi’is, it is considered recommended, but there is no Shari’ evidence for it. Among us, those who do this are Hanafis, and even in the Hanafi school, there is no justification for it.

It is stated in Fatawa Alamgiri:

“The manner of talqin is that at the time of the throes of death, before the rattling of the soul, it should be said in a loud voice near him so that he hears it «أَشْهَدُ أَنْ لَّا اِلٰهَ اِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ» it should not be said: ‘Recite the kalima’ (rather, it should just be recited), and this talqin which is done after death, according to us, in the apparent narration, it should not be done, as is mentioned in ‘Ayni Sharh al-Hidayah’ and ‘Mi’raj al-Dirayah.’” [فتاويٰ عالمگيري 157/1]

Allamah Ayni Hanafi rahimahullah, clarifying this, says: “The purpose of this talqin is that the last words of the deceased should be the testimony of faith; this is not achieved by prompting at the grave, because the Messenger of Allah sallallahu alayhi wa sallam said: ‘Whoever’s last words are La ilaha illallah will enter Paradise.’ This talqin which is done after death, according to us, in the apparent narration, is not permissible.” [البناية فى شرح الهداية 207/3]

Allamah Alauddin al-Kasani al-Hanafi writes:

“Prompting the person near death to recite the testimony of faith is done because of the statement of the Prophet sallallahu alayhi wa sallam: ‘Prompt your dying ones to say: La ilaha illallah.’ By ‘dying ones’ is meant the person in the throes of death, because his death is near. He is called ‘mayyit’ (deceased) due to being near death.” [بدائع الصنائع 443/1]

From these evidences, it is clear that this practice is not established from the Book and Sunnah, nor from the apparent narration of Hanafi fiqh. Therefore, whoever acts upon it is opposing both the Qur’an and Sunnah as well as his own school of thought.

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Ahkam wa Masail (Rulings and Issues)