Hadith 458
اُردوEn
وعن أبي هريرة رضي الله عنه قال : فكان رسول الله صلى الله عليه وآله وسلم إذا صلى على جنازة يقول :« اللهم اغفر لحينا وميتنا وشاهدنا وغائبنا وصغيرنا وكبيرنا وذكرنا وأنثانا اللهم من أحييته منا فأحيه على الإسلام ومن توفيته منا فتوفه على الإيمان اللهم لا تحرمنا أجره ولا تضلنا بعده». رواه مسلم والأربعة.
Abu Hurairah (RAA) narrated, ‘When the Messenger of Allah (ﷺ) prayed a funeral prayer, he would say, "O Allah! Forgive those of us who are alive, and those who are dead, those present and those absent, those who are young and those who are male and those who are female. O Allah! Let those of us to whom You have given life, live in Islam, and let those of us You take back die in a state of faith. O Allah! Do not deprive us of our reward for (supplicating for) him, and cause us not to go astray after him." Related by Muslim and the four Imams.
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«شَاهِدِنَا» Those who are present.
«صَغِيرِناَ» It is a supplication for the elevation of ranks for those who are young and of lesser age, or it means that Allah, the Exalted, keeps them steadfast upon righteous deeds at times of hardship and distress.
«فَاْحَيِهِ» It is the imperative form derived from «إحْيَاء», which is used here as a supplication.
«لَا تَحُرِمَنَا» The "ta" has a fathah and the "ra" has a kasrah beneath it. It is derived from "hurman," meaning: do not deprive us.
«جُرَهُ» From the reward of patience for the grief that has afflicted us due to his death.
«لَاتَقُتِناّ» The second "ta" has a kasrah beneath it, and the "nun" of the plural is emphasized (shaddah).
The chapter is « ضَرَبَ» «يَضْرِبُ», and the "nun" of the verb has been assimilated into the "nun" of the first person plural. Its meaning is: do not subject us to trial and tribulation after his death, but rather make his death a source of admonition for us.
At the end of the hadith, it is stated: «رَوَاهُ مُسْلِمٌ» "It has been narrated by Muslim."
Whereas this hadith is not in Muslim. The predominant assumption is that this is a scribe's error, not from the author. «والله اعلم»
«شَاهِدِنَا» Those who are present.
«صَغِيرِناَ» It is a supplication for the elevation of ranks for those who are young and of lesser age, or it means that Allah, the Exalted, keeps them steadfast upon righteous deeds at times of hardship and distress.
«فَاْحَيِهِ» It is the imperative form derived from «إحْيَاء», which is used here as a supplication.
«لَا تَحُرِمَنَا» The "ta" has a fathah and the "ra" has a kasrah beneath it. It is derived from "hurman," meaning: do not deprive us.
«جُرَهُ» From the reward of patience for the grief that has afflicted us due to his death.
«لَاتَقُتِناّ» The second "ta" has a kasrah beneath it, and the "nun" of the plural is emphasized (shaddah).
The chapter is « ضَرَبَ» «يَضْرِبُ», and the "nun" of the verb has been assimilated into the "nun" of the first person plural. Its meaning is: do not subject us to trial and tribulation after his death, but rather make his death a source of admonition for us.
At the end of the hadith, it is stated: «رَوَاهُ مُسْلِمٌ» "It has been narrated by Muslim."
Whereas this hadith is not in Muslim. The predominant assumption is that this is a scribe's error, not from the author. «والله اعلم»
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 458
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The fact that Abu Hurairah (radi Allahu anhu) remembered this supplication after hearing it is evidence that the Prophet (sallallahu alayhi wa sallam) recited this funeral prayer aloud.
The fact that Abu Hurairah (radi Allahu anhu) remembered this supplication after hearing it is evidence that the Prophet (sallallahu alayhi wa sallam) recited this funeral prayer aloud.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3201
Maulana Ataullah Sajid
Benefits and Issues:
➊ The primary purpose of the funeral prayer (salat al-janazah) is to supplicate (make du'a) for the deceased. However, on this occasion, it is also permissible incidentally to supplicate for other Muslims as well. The supplication mentioned in the hadith is such a supplication, which is for all Muslims.
➋ Islam and iman (faith) are sometimes used as synonymous terms, and sometimes with different meanings. When both these words are used together, "Islam" refers to outward actions, and "iman" refers to inward and heartfelt actions. During life, outward actions accompanied by faith and conviction of the heart are of greater importance, because in society, the distinction between a Muslim and a non-Muslim is based on outward actions. At the time of death, it is necessary to have conviction and faith in the heart, because salvation in the Hereafter depends on this. Therefore, in the funeral supplication, there is a request for life upon Islam and death upon iman.
➌ "Do not deprive us of its reward"—by this is meant the reward obtained through patience at the death of a relative, loved one, or friend, and through other related actions, such as participating in the funeral prayer, arranging the shrouding and burial, consoling and comforting the relatives of the deceased, and trying to alleviate their grief, preparing food for the relatives of the deceased, etc. The reward from these actions is referred to as the reward of the deceased. That is, the reward obtained by the living due to the death (of someone). The meaning of this supplication for reward is that we are granted the ability to perform these actions sincerely, solely for the pleasure of Allah.
➍ "Do not misguide us after him"—this means that, due to the grief of his death, one should not, prompted by the incitement of the commanding soul (nafs al-ammarah) or the whisperings of Satan, commit unlawful acts, which is misguidance. Sometimes it also happens that the deceased used to encourage good deeds during his life, forbade evil, and guided in distinguishing between right and wrong. After his departure from this world, that guidance is no longer present. Now, we are in greater need of turning to Allah, that He may guide us at every step and protect us from misguidance.
➊ The primary purpose of the funeral prayer (salat al-janazah) is to supplicate (make du'a) for the deceased. However, on this occasion, it is also permissible incidentally to supplicate for other Muslims as well. The supplication mentioned in the hadith is such a supplication, which is for all Muslims.
➋ Islam and iman (faith) are sometimes used as synonymous terms, and sometimes with different meanings. When both these words are used together, "Islam" refers to outward actions, and "iman" refers to inward and heartfelt actions. During life, outward actions accompanied by faith and conviction of the heart are of greater importance, because in society, the distinction between a Muslim and a non-Muslim is based on outward actions. At the time of death, it is necessary to have conviction and faith in the heart, because salvation in the Hereafter depends on this. Therefore, in the funeral supplication, there is a request for life upon Islam and death upon iman.
➌ "Do not deprive us of its reward"—by this is meant the reward obtained through patience at the death of a relative, loved one, or friend, and through other related actions, such as participating in the funeral prayer, arranging the shrouding and burial, consoling and comforting the relatives of the deceased, and trying to alleviate their grief, preparing food for the relatives of the deceased, etc. The reward from these actions is referred to as the reward of the deceased. That is, the reward obtained by the living due to the death (of someone). The meaning of this supplication for reward is that we are granted the ability to perform these actions sincerely, solely for the pleasure of Allah.
➍ "Do not misguide us after him"—this means that, due to the grief of his death, one should not, prompted by the incitement of the commanding soul (nafs al-ammarah) or the whisperings of Satan, commit unlawful acts, which is misguidance. Sometimes it also happens that the deceased used to encourage good deeds during his life, forbade evil, and guided in distinguishing between right and wrong. After his departure from this world, that guidance is no longer present. Now, we are in greater need of turning to Allah, that He may guide us at every step and protect us from misguidance.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1498
