Bulugh al-Maram

Takhrij:
[بخاري 6516],
Tuhfat al-Ashraf [2/293 ]

Vocabulary:
«لَا تَسُبُّوا» «سَبَّ» «يَسُبُّ» («نصر» «ينصر») is in the prohibitive form; it is actually derived from «سَبَّةٌ », which means («است») the posterior. «سَبَّهُ اَيْ طَعَنَهُ فِى اِسْتِهِ» means he poked him in the posterior. Similarly, it is also used in the sense of a vile insult, because in this too, mentioning the private parts explicitly or by allusion is used to revile someone.

Benefits:
➊ Why is it prohibited to revile the dead?
The Messenger of Allah sallallahu alayhi wa sallam forbade reviling deceased people, whether they are Muslims or disbelievers, and he mentioned two reasons for this. One is stated in this hadith: whatever they did, they have reached it (i.e., its consequences), and now they are receiving its recompense. There is no benefit in reviling them; their Master Himself will deal with them.
The second reason is narrated in al-Tirmidhi from al-Mughira radi Allahu anhu, that the Messenger of Allah sallallahu alayhi wa sallam said: “Do not revile the dead, for by doing so you will harm the living.” [ ترمذي : 1982 ]
Al-Albani declared it authentic; see al-Silsilah al-Sahihah [2397]. For no one likes that their loved ones be reviled, even if they are disbelievers.

➋ Why are the evils of disbelievers mentioned in the Qur’an and Hadith?
Despite the prohibition of reviling the dead, the Qur’an and Hadith mention the evils of many deceased disbelievers. Some scholars, considering this contrary to “do not revile the dead,” have interpreted it as an exception to this ruling, just as some forms of backbiting are excepted from prohibition.
But the real matter is that there is no prohibition against backbiting a disbeliever, nor is it forbidden to mention his evil. In fact, if the purpose is to protect someone from a person’s harm or to give testimony, then even the evil of a Muslim can be mentioned. What is prohibited in this hadith is cursing and vile reviling. Reviling the dead is forbidden, whether they are Muslims or disbelievers, because there is no benefit in reviling them. However, if a person is alive and initiates reviling, then it is permissible to respond with an equal insult, though patience is better. Similarly, it is permissible to revile a living disbeliever to humiliate him. As Abu Bakr radi Allahu anhu said on the occasion of Hudaybiyyah:
«امصص بظر اللات انحن نفر عنه؟»
“Go and suck the private parts of al-Lat! Shall we flee and leave the Messenger of Allah sallallahu alayhi wa sallam?”
And Hamzah radi Allahu anhu said to Siba’ on the day of Uhud:
«يا ابن ام انمار مقطعة البطور» [صحيح بخاري ، المغازي 25]
“O son of Umm Anmar, the woman who circumcises women’s private parts!”

Takhrij:
«أخرجه البخاري، الرقاق، باب سكرات الموت، حديث:6516.»©

Explanation:
In this hadith, it is prohibited to speak ill of or curse any deceased person, because insulting the dead causes distress to their surviving relatives, which can lead to mutual enmity and hostility.
Moreover, this is a futile and pointless act, since the deceased has already reached his Master; now his matter is with Him—whether He punishes or does not punish.
What difference will it make to the deceased if someone curses him?
And what kind of nobility is it to insult someone who is not in a position to respond?
What is achieved by cursing and abusing except burning one’s own soul?

Hadith Commentary:
What benefit is there in speaking ill?
People used to speak ill of those men who endured great hardship at the time of death. What was destined has already occurred; now there is no need to speak ill. Yes, those who are evil will remain evil—such as the disbelievers, polytheists, etc.—for whom the decree of eternal abode in the Fire is definitive.
It is also stated in the hadith that after death, even evil people should not be remembered with abuse and insults, because they have already received the recompense for their deeds.
Subhan Allah, what a pure teaching this is.
May Allah grant us the ability to act upon it, Ameen.

Conclusion:
All praise and gratitude belong to Allah that today, with the completion of the Urdu translation of Part 26 of Sahih Bukhari, this work comes to an end. This part comprises the Book of Asking Permission, the Book of Supplications, and the Book of Heart-Softening Narrations (Kitab al-Riqaq), in which many precious teachings regarding etiquette, morals, supplications, and admonitions have been conveyed from the blessed tongue of the pride of the children of Adam, the Noble Messenger (sallallahu alayhi wa sallam). By carefully studying and acting upon them, countless blessings of this world and the Hereafter can be attained.

As with previous parts, a great deal of valuable time has been spent on the writing of this part as well. Every word of the text, translation, and explanations has been written after much contemplation and deliberation. Despite travel and residence, hardship and ease, numerous incidents, and heart ailments, this great service has been carried out with utmost responsibility. Still, the possibility of many shortcomings remains. Therefore, I respectfully hope that the experts in the field will look upon these with an eye of pardon. If, during my lifetime, the people of knowledge inform me of any real mistakes, I will, with much gratitude, correct them at the time of the second edition. And after I have departed from this world, if any brothers who discover such errors correct them with their own pens and remember me in their prayers, I thank them in advance.

O Allah! This borrowed life is swiftly approaching its end. Just as You have enabled me to reach this point, likewise grant me the ability to complete the remaining service. And accept this service not only for me, but also for my parents, children, all noble helpers, and esteemed supporters. Accept this great good deed as a means of reward for all, grant it acceptance among the people, and bestow everlasting life upon it. Ameen.

Our Lord, accept from us; indeed, You are the All-Hearing, the All-Knowing. And turn to us in mercy; indeed, You are the Oft-Returning, the Most Merciful. And may Allah send blessings upon the best of His creation, Muhammad, and upon his family and all his companions, by Your mercy, O Most Merciful of the merciful. Ameen.

Servant: Muhammad Dawood Raz al-Salafi
Resident of Mauza Rahpoh,
Near the town of Pangwan, District Gurgaon, Haryana, India.
(10 Jumada al-Thani 1396 AH)

Hadith Commentary:
(1)
The deceased have already received recompense for the good or bad deeds they performed; now, what benefit will be gained by speaking ill or well of them?

(2)
After death, before burial, for some expedient reason, a moral weakness of the deceased may be mentioned, but once the burial has taken place, one should not speak about them. As narrated from Aisha radi Allahu anha, she spoke ill of Yazid bin Qais al-Arji, but when she learned of his death, she said "Astaghfirullah" and stated:
The Messenger of Allah sallallahu alayhi wa sallam forbade us from speaking ill of the deceased.
(Fath al-Bari: 3/383)

(3)
Imam Bukhari rahimahullah mentioned this hadith because it pertains to those deceased who have experienced the throes of death.
('Umdat al-Qari: 15/589)

Hadith Commentary:
That is, the faults of Muslims who have passed away should not be mentioned after their death.
Now, to speak ill of them is to cause harm to their loved ones.

Hadith Commentary:
(1)
In one hadith, it is mentioned that when the noble Companions (radi Allahu anhum) spoke ill of a passing funeral, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“It has become obligatory.”
Umar al-Faruq (radi Allahu anhu) inquired, “What has become obligatory?” He (sallallahu alayhi wa sallam) replied:
“Because of your speaking ill of him, the Fire has become obligatory for him, for you are witnesses of Allah on earth.” (Sahih al-Bukhari, al-Jana’iz, Hadith: 1367)
Speaking ill of the deceased does not mean cursing them, therefore the aforementioned hadith is not contrary to the first hadith.
(Fath al-Bari: 3/327)
There are two types of speaking ill of the deceased:
➊ If speaking ill of a disbelieving deceased causes pain to a living Muslim, then doing so is strictly prohibited.
➋ If, due to necessity, a Muslim is spoken ill of, then this is a testimony that can be given.
The Messenger of Allah (sallallahu alayhi wa sallam) himself spoke ill of some who had died.
(Fath al-Bari: 3/328)
(2)
A’ishah (radi Allahu anha) narrated this hadith in the context of an incident:
Ali (radi Allahu anhu), on the occasion of the Battle of Jamal, sent a letter to A’ishah (radi Allahu anha) through Yazid ibn Qays al-Arji, to which she did not reply.
A’ishah (radi Allahu anha) came to know that he (Yazid) had spoken disparagingly about her, so she cursed him.
When she learned that he had died, she said “Astaghfirullah” and stated that the Messenger of Allah (sallallahu alayhi wa sallam) forbade speaking ill of the dead.
(Fath al-Bari: 3/328)
(3)
The general ruling is that the dead should not be spoken ill of.
However, if someone is wretched and evil like the accursed Abu Lahab, then it is permissible to mention him with evil, as Imam al-Bukhari (rahimahullah) himself has established a chapter regarding him.

1938. Commentary: The matter of the deceased should be entrusted to Allah, because Allah’s decision alone is correct. If we speak ill of someone who is good in the sight of Allah, then there is great sin in this; therefore, silence is better. However, as for the disbeliever (kafir), hypocrite (munafiq), or openly immoral person (fajir) who is publicly known and notorious among the people for these characteristics, if they died upon these very traits, then it is permissible to mention them with these attributes so that people do not follow their example. Similarly, clarifying the misguidance of the misguided leaders (a’immah mudhillin, i.e., people of innovation—ahl al-bid‘ah) is not only permissible but necessary.

Lexical Explanation:
«لَا تَسُبُّوا» is derived from «سَبٌّ».
The word «نَصَر» is from the chapter «يَنْصُرُ». It means abuse, cursing, mentioning bad and vile qualities.
«أفْضَوْا» is derived from «إفضاء». It means "have reached," "have attained."
«إلٰي مَاقَدّٰمُوا» refers to those deeds and actions which they have sent ahead. This is derived from "taqdeem."
«فَتُؤدُو الّٔاحْيَاءَ» is derived from «إيذاء», meaning your reviling and cursing of the dead is a cause of harm for their living heirs and relatives, because the deceased have a relationship of kinship with them.

«فائده :»
From this hadith it is established that one should not speak ill of the dead, because mentioning a deceased person in such a manner—especially a Muslim—that causes pain and distress to his loved ones and relatives, and leads to mutual quarrels and disputes, has been prohibited by the Islamic Shari'ah for this reason.