Bulugh al-Maram

Lexical Explanation:
« لَقَّنُو » is derived from the imperative form of "talqin." Its meaning is: "Remind."
«مَوْتَاكُمْ » "Mawta," the plural of "mayyit" (deceased). By this are meant those who are near death, upon whom the initial signs of death have become apparent.

Benefit:
In this hadith, only the talqin (prompting) of «لا اله الا الله» is mentioned; therefore, it is better to suffice with this alone, and the apparent wording of the hadith also demands this.
According to one opinion, what is meant by this is the complete kalimah (testimony of faith), so that the dying person affirms both tawhid (the oneness of Allah) and risalah (the Prophethood).
Generally, scholars have understood from talqin that the statement of «لا اله الا الله» should be recited in the presence of the person near death, so that he may also hear and recite it. Allamah Muhammad Fuad Abdul Baqi rahimahullah has written this in the margin of Sahih Muslim; see: [صحیح مسلم ، الجنائز ، باب الجنائز ، باب تلقین الموتی : لا الہ اللہ ]
However, some scholars state regarding this that it is recommended (mustahabb) that the dying person, i.e., the one who is passing away, should be gently reminded of this kalimah, and there should not be excessive insistence, lest he refuse. However, Maulana Abdul Tawwab Muhaddith Multani, Allamah Nasiruddin Albani rahimahullah, and several other investigating scholars have a different opinion. They state that by talqin is not merely meant to recite the kalimah of tawhid and have him hear it, but rather, he should be told to recite it as well. This is because the original meaning of the word "talqin" itself demands this, in that its meaning is to say something to someone in order to have him repeat it, to teach, to inform, and to explain face-to-face; this is what is called talqin. Secondly, it is also that the Messenger of Allah sallallahu alayhi wa sallam himself visited an Ansari for his illness and said: «يا خال ! قل : لا اله الا الله » meaning, "O uncle! Say 'La ilaha illallah'." For details, see: [مسند احمد : 152 ، 3] And according to the hadith, this opinion appears to be closer to correctness. And Allah knows best.

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.

... Original Article ...

Ahkam wa Masail (Rulings and Issues)

1:
Some people say that by "talqin" is meant "reminding"—that is, the testimony of faith («لَا إِلَهَ إِلَّا اللَّهُ») should be recited near the dying person to remind him of the shahada, so that upon hearing it, he too may begin to recite it.
He should not be directly told to recite it, because due to the severity of his suffering, he may become agitated and refuse, which could result in disbelief (kufr).
However, Shaykh Nasir al-Din al-Albani did not consider this correct; he says that the meaning of talqin is that he should be told to recite «لَا إِلَهَ إِلَّا اللَّهُ».
It is best to act according to the condition of the patient.

Benefits and Issues:
➊
The prescribed (masnun) method of talqin is that the dying person should be told:
“Say: La ilaha illallah (There is no deity except Allah).”
Just as the Messenger of Allah (sallallahu alayhi wa sallam) said to an Ansari companion.
For details, see:
(Musnad Ahmad 3/152, 268, 154).
Another method that is common among us is that those sitting nearby themselves recite this phrase in an appropriate voice so that it serves as a reminder to the dying person.
Depending on the situation, there is no harm in adopting this method as well.

➋
The honor and virtue mentioned in the hadith are for those people of the kalimah (those who say the testimony of faith)
who actually fulfill its requirements and refrain from and are averse to shirk (associating partners with Allah) and bid‘ah (religious innovation).
But those who merely recite the kalimah as a formality or custom, and in practice commit shirk and bid‘ah—if they recite the kalimah at the time of death in this manner,
then...
—and Allah knows best—
it is not beneficial.
However, if they recite it with the resolve and intention that, “If I am given the opportunity, I will fulfill the requirements of this kalimah,” then, insha Allah, it is certainly beneficial and a cause for glad tidings.
He (Allah) said:
“ To Him ascends good speech, and righteous action raises it.” (Fatir: 10)
All pure and clean words ascend to Him,
and righteous deeds elevate them.

Instructing the Deceased with the Shahada after Burial

It is narrated from Sayyiduna Abu Sa‘id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «لقنوا موتاكم لا اله الا الله .» “Instruct your dying ones with «لا اله الا الله».”
[مسند الامام احمد: 3/3، مسلم: 300/1 ح: 916، سنن ابي داود: 3117، سنن ترمذي: 976، سنن نسائي: 1828، سنن ابن ماجه: 1445]

Commentary:

➊ There is consensus among Muslims that this instruction (talqin) is to be given to the dying person, not to the deceased, as is established from the blessed practice of the Prophet sallallahu alayhi wa sallam himself. It is narrated from Sayyiduna Anas radi Allahu anhu:

«ان رسول الله صلى الله عليه وسلم عاد رجلا من الانصار، فقال: يا خال ! قل: لا اله الا الله، قال: خال أم عمّ؟ قال ؛ بل خال، قال: وخير لي أن أقولها؟ قال: نعم .»

“The Messenger of Allah sallallahu alayhi wa sallam visited an Ansari man who was ill and said, ‘O uncle! Say «لا اله الا الله».’ He said, ‘Uncle or paternal uncle?’ He said, ‘Would saying (la ilaha illallah) be better for me?’ The Prophet replied, ‘Yes.’” [مسند الامام احمد 268/3، ح: 13862، وسنده صحيح]

◈ Hafiz Haythami rahimahullah says:

«رواه أبو يعليٰ 3512 و البزار 787، ورجاله رجال الصحيح .»

“This hadith has been narrated by Imam Abu Ya‘la and Imam Bazzar, and its narrators are those of Sahih (al-Bukhari).” [مجمع الزوائد: 325/2]

◈ Busayri says:

«رواه أبو يعليٰ و البزار بسند صحيح» [اتحاف السعيرة: 188/3]

➋ Imam Tirmidhi rahimahullah establishes a chapter on this hadith as follows:

«باب ماجاء فى تلقين المريض عندالموت والدعاء له عنده .»

“Concerning instructing the sick person at the time of death (to say la ilaha illallah) and supplicating for him.”

He also writes:

«وقد كان يستحب ان تلقن المريض عندالموت قول لا اله الا الله، وقال بعض أهل العلم: اذا قال ذٰلك فلا ينبغي أن يلقن، ولا يكثر عليه فى هٰذا .»

“It is recommended to instruct the sick person to say «لا اله الا الله» at the time of death. Some scholars say that if a person says it once, then as long as he does not speak after that, he should not be instructed again, nor should it be said to him excessively.” [جامع ترمذي، تحت حديث: 977]

Imam Ibn Hibban rahimahullah established this chapter on the hadith:

«ذكر الأمر بتلقين الشهادة من حضرته المنية .»

“Clarification of the command to instruct the dying person with «لا اله الا الله».” [صحيح ابن حبان، قبل حديث: 3003]

Hafiz Abu al-‘Abbas Ahmad ibn ‘Umar ibn Ibrahim al-Qurtubi (d. 656/578 AH) writes:

«قوله صلى الله عليه وسلم: لقنوا موتاكم لا اله الا الله، اي قولوا لهم ذٰلك وذكروهم به عندالموت وسماهم صلى الله عليه وسلم موتي، لأن الموت قد حضرتهم، وتلقين الموتي هذه الكلمة سنة مأثورة، عمل بن المسلمون، وذلك ليكون آخر كلامه: لا اله الا الله، فيختم له بالسعادة، وليدخل فى عموم قوله صلى الله عليه وسلم: من كان آخر كلامه: لا اله الا الله دخل الجنّة .»

“The statement of the Prophet sallallahu alayhi wa sallam, ‘Instruct your dying ones with la ilaha illallah,’ means to remind them of it at the time of death. The Prophet sallallahu alayhi wa sallam referred to those near death as ‘the dead’ because death has already come to them. Instructing the dying with this phrase is an established Sunnah, and Muslims have always practiced it. The purpose is that the last words of the dying person should be la ilaha illallah, so that his end is upon this word with felicity, and he enters under the general statement of the Prophet sallallahu alayhi wa sallam: ‘Whoever’s last words are la ilaha illallah will enter Paradise.’”
[المفهم: 569/2۔ 570، نيز ديكهيں زهر الربي للسيوطي: 514]

Hafiz Nawawi rahimahullah writes in his commentary on this hadith:

«معناًه من حضره الموت، والمراد ذكر وه لا اله الا الله، لتكون آخر كلامه كما فى الحديث» [سنن أبى داود: 3116، وسنده حسن و صححه الحاكم 351/1]
«و وافقه الذهبي، وقال ابن الملقن» [البدر المنير: 189/5: صحيح:] «من كان آخر كلامه لا اله الا الله دخل الجنة، والأمر بهذا التلقين أمر ندب، وأجمع العلماء على هٰذا التلقين .»

“This means that the one who is near death should be reminded of la ilaha illallah, so that his last words are this, as in the hadith [سنن ابي داود: 3116، وسنده حسن] (which Imam Hakim rahimahullah declared sahih in al-Mustadrak 1/351, and Hafiz Dhahabi rahimahullah agreed with him, and Hafiz Ibn al-Mulaqqin in al-Badr al-Munir 5/189 also declared it sahih): ‘Whoever’s last words are la ilaha illallah will enter Paradise.’ The command to instruct is recommended (mustahabb), and there is consensus of the scholars on this method of instruction.” [شرح صحيح مسلم: 300/1]

The author of al-Hidayah writes:

«المراد الذى قرب من الموت .»

“This refers to the one near death.” [الهداية: ص 136، كتاب الجنائز]

The commentator of al-Hidayah writes under this:

«دفع توهم من يتوهم أن المرادبه قرأة التلقين على قبر .»

“The purpose is to remove the misconception of the person who thinks that instruction should be given at the grave.”

‘Allamah Sindhi al-Hanafi writes under this hadith:

«المراد من حضره الموت، لا من مات، والتلقين أن يذكر عنده، لا أن يأمره به، والتلقين بعد الموت قد جزم كثير أنه حادث، والمقصود من هٰذا التلقين أن يكون آخر كلامه لا اله الا الله، ولذٰلك اذا قال مرة فلا يعاد عليه الا أن تكلم بكلام آخر .»

“The intent is the one near death, not the one who has already died. The method of instruction is to mention the phrase (kalimah) in his presence, not to command him. Many scholars have declared instruction after death to be an innovation (bid‘ah). The purpose of this instruction is that the last words of the dying person should be this phrase. Therefore, if he says it once, he should not be instructed again, unless he speaks something else after it.”
[حاشية السندي على النسائي: 5/4، تحت حديث: 1827]

He also writes:

«ولا يلقن بعد تلحيده .»

“Instruction is not to be given after burial.” [تنوير الابصار: 119]

Shaykhi Zadah al-Hanafi (d. 1076 AH) writes:

«وقال الأكثر الأئمة المشائخ لايجوز .»

“Most of the Imams and Shaykhs say that this (instruction at the grave) is not permissible.” [مجمع الانهر: 264]

From the statements of the scholars, it is clear that the instruction of la ilaha illallah is to be given to the dying person, not to the deceased after burial. Despite this, the ‘people of innovation’ insist that this instruction should be given to the deceased at the grave after burial. It will be easy for people of intellect to decide how the devotees of innovations act with obstinacy and utter lies without hesitation.

Ibn ‘Abidin al-Shami al-Hanafi and others write about this hadith:

«أما عند أهل السنة فالحديث لقنوا موتاكم محمول على حقيقة، وقدروي عنه عليه السلام أنه أمر باتلقين بعد الدفن، فيقول: يافلان ابن فلان ! اذكر دينك الذى كنت عليها .»

“According to Ahl al-Sunnah, this hadith ‘Laqqinu mawtaakum’ is to be taken in its literal sense, and it is narrated from the Prophet sallallahu alayhi wa sallam that he commanded instruction after burial. Thus, at the grave, one should say, ‘O son of so-and-so! Remember the religion upon which you were established.’”
[شامي باب الدفن، بحث تلقين بعد الموت: 628/1، الجوهرة النيرة: 252/1]

Ibn ‘Abidin al-Shami al-Hanafi, in one breath, has uttered several bold lies. His claim that Ahl al-Sunnah have taken this hadith in its literal sense is a slander and falsehood against Ahl al-Sunnah. Even if he means the Hanafi ‘jurists,’ it is still incorrect. According to him, the author of al-Hidayah is outside Ahl al-Sunnah. Secondly, it is absolutely not established that the Prophet sallallahu alayhi wa sallam commanded instruction after burial. The burden of proof is on the claimant. Instruction at the grave after burial is not a legal (shar‘i) matter, but rather a later invention. In reality, these people are devoid of caution and restraint regarding religion; they have made their desires into their religion. Therefore, the foundation of their school is on analogy and falsehood. They first invent issues, then twist the legal evidences to fit them. This is the heinous act that has distanced them from the noble hadith scholars, and they commit both literal and contextual distortions in the legal texts. Enmity to the Sunnah has become their fate. Despite this, they do not tire of calling themselves Ahl al-Sunnah. They wander bewildered and regretful; among the righteous predecessors, they have no like-minded person. Ignorance is better than their knowledge.

Ahmad Yar Khan Na‘imi Barelwi writes:

“This hadith can have two meanings: one is to teach the kalimah to the one who is dying, the other is to teach it to the one who has died. The first meaning is figurative, and the second is literal, and it is not correct to take the figurative meaning without necessity. Therefore, the translation of the hadith is: ‘Teach your dead the kalimah,’ and this is at the time of burial.” [جاء الحق: 311/1]

Commentary:

If there is no impediment, the literal meaning is always taken. When there is a preventing factor, then one leaves the literal for the figurative. This is also of that kind. Here, the literal meaning is impossible, because the dead have no capacity for learning or receiving. Therefore, the figurative meaning is intended here as well.

Na‘imi Sahib further writes:

“It is understood from this hadith and these statements that after the burial of the deceased, instructing him with the kalimah tayyibah is recommended.” [جاء الحق: 312/1]

It is regrettable that the Muslims, by consensus, apply this hadith to the state of a person near death, yet the ‘Mufti’ Sahib, without evidence, applies it to the state after burial and gives a certificate of legitimacy to an innovation.

When the statements of Shami and others are outright lies, how can an action based on them be correct?

Evidence No. 2:

«وعن ضمرة بن حبيب أحد التابعين، قال: كانوا يستحبّون اذاسوّي على الميت قبره و انصرف الناس عنه، أن يقال عند قبره: يا فلان ! قل: لا اله الا الله، ثلاث مرات، يا فلان ! قل: ربي الله و ديني الاسلام و نبيي محمد صلى الله عليه وسلم .»

“A Tabi‘i, Dumrah ibn Habib, says: When the grave was leveled over the deceased and the people had left, they considered it recommended to say at the grave: ‘O so-and-so! Say la ilaha illallah (three times). O so-and-so! Say: My Lord is Allah, my religion is Islam, and my Prophet is Muhammad sallallahu alayhi wa sallam.’”
[سنن سعيد بن منصور، بحواله بلوغ المرام: 471]

Commentary:

Its chain is “weak.”

In it, «”اشياخ من اهل حمص“» are unknown and unidentified.

Therefore, it is not a proof and not actionable.

Note: “Mufti” Ahmad Yar Khan Na‘imi writes:

“The two angels (Nakirayn) ask the deceased three questions: First, ‘Who is your Lord?’ Then, ‘What is your religion?’ Then, ‘What do you say about this master with the golden lattice and green dome?’ The answer to the first is «أشهد أن لا اله الا الله», the second is «حيّ على الصّلاة» (i.e., my religion is that in which five prayers are obligatory), and the third is «أشهد أن محمدا عبده و رسوله .».” [جاء الحق: 312/1]

This is clearly a distortion of the religion of Islam. It is not the meaning of any noble verse or blessed hadith, but a clear violation of the texts. This is the result of exaggeration. When the green dome was not built over the blessed grave of the Prophet sallallahu alayhi wa sallam, was this question asked then? In reality, reason and justice complain that they do not support them.

Evidence No. 3:

«قال الامام الطبراني: حدثنا أبو عقيل أنس بن سلم الخولاني، ثنا محمد بن ابراهيم بن العلاء الحمصي، ثنا اسماعيل بن عياش، ثنا عبدالله بن محمد القرشي عن يحيي بن أبى كثير عن سعيد بن عبدالله الأودي، قال: شهدت أبا أمامة، وهو فى النزع، فقال: اذا أنامت فاصنعوابي كما أمرنا رسول الله صلى الله عليه وسلم أن نصنع بموتانا، أمرنا رسول الله صلى الله عليه وسلم، فقال: اذا مات أحد من اخوانكم فسويتم التراب على قبره، فليقم أحدكم على رأس قبره، ثم ليقل: يا فلان بن فلانة ! فانه يقول: يا فلان بن فلانة، فانه يستوي قاعدا، ثم يقول: يا فلان بن فلانة، فانه يقول: أرشدنا رحمك الله، ولكن لا تشعرون، فليقل: اذكر ما خرجت عليه من الدنيا، شهادة أن لا اله الا الله و أن محمدا عبده ورسوله، وانك رضيت بالله ربا و بالاسلام دينا و بمحمد نبيا و بالقرآن اماما، فان منكرا و نكيرا يأخذ و احد منهما بيد صاحبه، ويقول: انطلق بنا مانقصد عند من قد لقن حجته، فيكون الله حجيجه دونهما، فقال رجل: يا رسول الله صلى الله عليه وسلم ! فان لم يعرف أمه قال: فينسبه الي حواء يا فلان بن حواء .»

“Saeed ibn ‘Abdullah al-Awdi narrates: I was present with Sayyiduna Abu Umamah radi Allahu anhu when he was in the throes of death. He said: ‘When I die, do with me as the Messenger of Allah sallallahu alayhi wa sallam commanded us. He commanded us: When one of you dies and you have leveled the earth over his grave, let one of you stand at the head of his grave and say: O son of so-and-so’s mother! When he says this, the deceased will sit up. Then he should say: O son of so-and-so’s mother! He will say: May Allah have mercy on you, guide us! But you do not understand these matters. Then say: Remember what you left this world upon—the testimony that there is no god but Allah and that Muhammad sallallahu alayhi wa sallam is His servant and Messenger. You were pleased with Allah as your Lord, Muhammad sallallahu alayhi wa sallam as your Prophet, Islam as your religion, and the Qur’an as your guide. One of the two angels (Munkar and Nakir) will take the other’s hand and say: Let us go; we do not sit with one who has been instructed in his proof. Thus, Allah will be his protector before both of them. A man asked: O Messenger of Allah! If the (instructor) does not know the (deceased’s) mother, what should he do? He replied: Attribute him to Hawwa and say: O son of Hawwa!’” [المعجم الكبير للطبراني: 250/8، ح: 7979]

Commentary:

This narration is extremely “weak” because:

➊ In its chain is Muhammad ibn Ibrahim ibn al-‘Ala al-Himsi,

About whom Muhammad ibn ‘Awf says:

«كان يسرق الحديث .»

“He used to steal hadiths.” [الكامل لابن عدي: 288/6]

Imam ‘Adi rahimahullah also criticized him.

There is not even the slightest word of authentication for him.

➋ The teacher of Imam Tabarani, Anas ibn Muslim Abu ‘Aqil, could not be traced.

➌ One narrator, ‘Abdullah ibn Muhammad al-Qurashi, is unknown.

➍ Saeed ibn ‘Abdullah al-Awdi has not been authenticated. For this reason, Hafiz Haythami rahimahullah says:

«وفي اسناده جماعة لم أعرافهم .»

“There are several narrators in its chain whom I do not know.” [مجمع الزوائد: 45/3]

➎ The narration of Isma‘il ibn ‘Ayyash from Hijazis is “weak” according to the majority.

[نتائج الافكار لابن حجر: 112، النكث على كتاب ابن الصلاح لابن حجر: 722/2]

This narration is also from Hijazis, so it is “weak.”

➏ Yahya ibn Abi Kathir is a “mudallis” who narrates with ‘an‘ana, and explicit hearing is not established.

Therefore, the statement of Hafiz Ibn Hajar rahimahullah that “its chain is sound, and al-Diya strengthened it in his Ahkam” (i.e., its chain is sound, i.e., hasan, and Imam al-Diya strengthened it in his book Ahkam) [التلخيص الحبير: 135/2۔ 136، ح: 796]

is not correct.

Hafiz Nawawi rahimahullah writes:

«واسناده ضعيف، وقال ابن الصلاح: ليس اسنادل بالقائم .»

“Its chain is weak, and Ibn al-Salah said its chain is not sahih.” [شرح المهذب: 304/5]

Hafiz ‘Iraqi rahimahullah also called it “weak.” [تخريج الاحياء: 420/4]

‘Allamah San‘ani rahimahullah writes:

«ويتحصل من كلام أئمة التحقيق أنه حديث ضعيف، والعمل به بدعة، ولا يغتر بكثرة من يفعله .»

“The summary of the statements of the verifying Imams is that this hadith is weak, and acting upon it is an innovation. One should not be deceived by the large number of those who have adopted this innovation.” [سبل السلام: 161/2]

There is a corroborating report in Qadi al-Khal‘i’s book al-Fawa’id (2/55), as cited in al-Da‘ifah of al-Albani, but its chain is fabricated (mawdu‘).

The hadith scholar al-Albani rahimahullah says:

«هذا حديث ضعيف جدا، لم اعرف احدا منهم غير عتبةبن السكن، قال الدارقطني: متروك الحديث، وقال البيهقي: واه، منسو ب الي الوضع .»

“This hadith is extremely weak. I do not know any of its narrators except ‘Utbah ibn al-Sakan, and about him Imam al-Daraqutni said he is abandoned in hadith, and Imam al-Bayhaqi declared him extremely weak and accused him of fabricating hadiths.”
[سلسلة الاحاديث الضعيفة الموضوعة للالباني: ح 599]

It should be well remembered that in the innovation of instructing the deceased after burial, both Deobandis and Barelwis are agreed. In defense of this innovation, Muhammad Sarfaraz Khan Safdar Deobandi writes:

“However, instruction after burial is at the grave, but that is under the category of ‘and supplicate at the grave standing,’ which is established from the Sunnah.” [راهِ سنت: 228]

The Deobandis made an analogy between instruction at the grave and supplication, and the Barelwis made an analogy between the adhan at the grave and this instruction. However, by custom and by honor, neither is instruction a supplication nor is adhan an instruction. In the Islamic Shari‘ah, neither is adhan at the grave established nor is instruction at the grave after burial established. Therefore, analogizing one baseless thing to another is the practice of the people of innovation.

Instruction and the Imams of Hadith

«أبو جعفر التستري يقول: حضرنا أبا زرعة، وهو فى السياق، وعنده أبو حاتم و محمد بن مسلم ور اة والمنذر بن شاذان و جماعة من العلماء، فذكروا حديث التلقين وقوله صلى الله عليه وسلم: لقنواموتاكم: لا اله الا الله، فاستحيوا من أبى زرعة، وهابوا أن يلقنوه، فقالوا: تعالوانذكر الحديث، فقال: محمد بن مسلم: ناضحاك بن مخلد عن عبدالحميد بن جعفرعن صالح، ولم يجاوز، وقال المنذر: نابندارنا أبو عاصم عن عبدالحميد عن صالح، ولم يجاوز، والباقون سكتوا، فقال أبو زرعة، وهو فى السوق: نابندار، نا أبو عاصم، ناعبدالحميد بن جعفر عن صالح بن أبى عريب عن كثير بن مرة عن معاذ بن جبل قال: قال رسول الله صلى الله عليه وسلم: من كان آخر كلامه لا اله الا الله دخل الجنة، وتوفي .»

“Abu Ja‘far Tastari narrates: We came to Imam Abu Zur‘ah rahimahullah when he was in the throes of death. With him were Imam Abu Hatim rahimahullah, Muhammad ibn Muslim (Warrah), Mundhir ibn Shadhan, and several other scholars. They remembered the hadith of instruction but were shy to instruct Imam Abu Zur‘ah (due to his scholarly stature). So they said: ‘Let us review the hadith.’ Muhammad ibn Muslim began to narrate the chain: ‘Dahhak ibn Makhlad narrated to us, who said: Abu ‘Asim narrated to us from ‘Abd al-Hamid ibn Ja‘far from Salih...’ At this point, Muhammad ibn Muslim stopped and could not continue. Mundhir ibn Shadhan said: ‘Bandar narrated to us, who said: Abu ‘Asim narrated to us from ‘Abd al-Hamid from Salih...’ He too could not continue. The rest remained silent. Then Imam Abu Zur‘ah rahimahullah said: ‘Bandar narrated to us, who said: Abu ‘Asim narrated to us, who said: ‘Abd al-Hamid ibn Ja‘far narrated to us, who said: Salih ibn Abi ‘Arib narrated to us from Kathir ibn Murrah, who narrated from Sayyiduna Mu‘adh radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «من كان آخر كلامه لا اله الا الله دخل الجنة .» Whoever’s last words are la ilaha illallah will enter Paradise.’ With that, he passed away.”
[معرفة علوم الحديث للحاكم: ص 76، تاريخ بغداد: 325/10، تقدمة الجرح و التعديل: 345۔ 346 باسانيد صحيحة]

Imam Ibrahim al-Nakha‘i says:

«لما ثقل علقمة قال: أقعدوا عندي من يذكرني لا اله الا الله .»

“When the Tabi‘i ‘Alqamah rahimahullah became seriously ill, he said: ‘Seat a man by me who will remind me of la ilaha illallah.’”
[مصنف ابن ابي شيبه: 236/3، وسنده صحيح]

«عن ابراهيم: فى الرجل اذا مرض، فثقل، قال: كانوا يحبون أن لا يخلوه، ويعتقبونه اذا قام ناس، جاء آخرون ويلقونه: لا اله الا الله .»

“Imam Ibrahim (al-Nakha‘i) said about the person who becomes ill and is near death: ‘His (family) should not leave him alone; they should come to him in turns. When some people visit and leave, others should come and instruct him with la ilaha illallah.’”
[مصنف ابن ابي شيبه: 237/3، وسنده صحيح]

«وقال الحسين الجعفي: دخلت على الأعمش أنا وزائدة فى اليوم الذى مات فيه، والبيت ممتلي من الرجال، اذ دخل شيخ، فقال: سبحان الله ! ترون الرجل، وما هوفيه، وليس منكم أحد يلقنه؟ فقال الأعمش هٰكذا . فأشار بالسبابة و حرك شفتيه .»

“Husayn al-Ja‘fi narrated: I and Zaydah both visited Imam A‘mash on the day of his death. His house was full of people. Suddenly, an old man entered and said: ‘Subhan Allah! You are all watching this man and observing his (death) state, yet none of you is instructing him!’ Then Imam A‘mash did so; he (Husayn al-Ja‘fi rahimahullah) pointed with his index finger and moved his lips (i.e., he recited la ilaha illallah before passing away).”
[العلل و معرفة الرجال برواية عبدالله بن احمد بن حنبل: ح 3627 وسنده صحيح]
... Original article ...

Monthly al-Sunnah, Jhelum

1827. Commentary:

➊ By "talqin" (prompting), it is meant that the dying person should be told to recite the kalimah tayyibah (the declaration of faith), encouraged in a gentle and soft manner, or, considering the gravity of the situation, at the very least, the kalimah tayyibah should be recited while sitting beside him so that upon hearing it, he may also recite it. However, he should not be told insistently to recite the kalimah, lest due to annoyance, pain, or distress, he refuses. And when he has recited the kalimah tayyibah once, then talqin should not be repeated. However, if afterwards he engages in worldly conversation, then talqin should be done again. The purpose is that the last words before death should be the kalimah tayyibah.

➋ Some people, after burying the deceased, perform talqin at the grave so that he may answer the angels with the kalimah tayyibah, but this meaning is incorrect, nor was this the practice of the Companions (radi Allahu anhum). There is also a weak narration regarding this. It is not permissible to act upon a weak narration that is contrary to the practice of the Salaf.