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سنن ابن ماجه
Ibn Majah
كتاب الجنائزChapters: Regarding Funerals
بَابُ : مَا جَاءَ فِي تَقْبِيلِ الْمَيِّتِChapter: What was narrated concerning kissing the deceased
Hadith 1456
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَعَلِيُّ بْنُ مُحَمَّدٍ ، قَالَا : حَدَّثَنَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ عَاصِمِ بْنِ عُبَيْدِ اللَّهِ ، عَنْ الْقَاسِمِ بْنِ مُحَمَّدٍ ، عَنْ عَائِشَةَ ، قَالَتْ : " قَبَّلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عُثْمَانَ بْنَ مَظْعُونٍ وَهُوَ مَيِّتٌ ، فَكَأَنِّي أَنْظُرُ إِلَى دُمُوعِهِ تَسِيلُ عَلَى خَدَّيْهِ " .
´It was narrated that ‘Aishah said:` “The Messenger of Allah (ﷺ) kissed ‘Uthman bin Maz’un when he had died, and it is as if I can see him with his tears flowing down his cheeks.”
Related hadith on this topic
Brief Explanation
1؎: ‘Uthman ibn Maz‘un radi Allahu anhu was the foster brother of the Prophet sallallahu alayhi wa sallam, and he participated in both migrations, and was present at the Battle of Badr. Among the emigrants (Muhajirun), he was the first to pass away in Madinah, in the month of Sha‘ban, two and a half years after the Hijrah. When he was buried, the Prophet sallallahu alayhi wa sallam said: “Our forerunner has attained goodness,” and he was buried in al-Baqi‘. He was among the devout worshippers, ascetics, and the distinguished Companions, and the Prophet sallallahu alayhi wa sallam himself lifted a stone and placed it on his grave, «رضی اللہ عنہ وأرضاہ».
2؎: From this hadith, the permissibility of weeping over the deceased is established. As for the narration indicating prohibition, it should be understood as referring to weeping accompanied by loud voices and wailing (impatience), or that this prohibition is specific to women, because they are often impatient and begin to wail and lament. Therefore, as a preventive measure, they have been prohibited from this.
2؎: From this hadith, the permissibility of weeping over the deceased is established. As for the narration indicating prohibition, it should be understood as referring to weeping accompanied by loud voices and wailing (impatience), or that this prohibition is specific to women, because they are often impatient and begin to wail and lament. Therefore, as a preventive measure, they have been prohibited from this.
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
Hazrat Uthman bin Maz'oon was among the eminent Companions (radi Allahu anhum ajma'een). Before him, only thirteen individuals had embraced Islam. He was honored with both the migration to Abyssinia and the migration to Madinah. He also participated in the Battle of Badr. Nawab Waheed uz-Zaman Khan has written that Hazrat Uthman bin Maz'oon was also a milk-brother of the Messenger of Allah (sallallahu alayhi wa sallam).
➋
Weeping and shedding tears due to grief is not contrary to patience. Rather, it is a sign of mercy and tenderness of heart.
➌
The aforementioned narration is weak in its chain of transmission. Kissing the deceased is not established from the Messenger of Allah (sallallahu alayhi wa sallam); however, Hazrat Abu Bakr as-Siddiq (radi Allahu anhu) kissed the Prophet (sallallahu alayhi wa sallam) after his passing, as will be mentioned in the following narration.
➊
Hazrat Uthman bin Maz'oon was among the eminent Companions (radi Allahu anhum ajma'een). Before him, only thirteen individuals had embraced Islam. He was honored with both the migration to Abyssinia and the migration to Madinah. He also participated in the Battle of Badr. Nawab Waheed uz-Zaman Khan has written that Hazrat Uthman bin Maz'oon was also a milk-brother of the Messenger of Allah (sallallahu alayhi wa sallam).
➋
Weeping and shedding tears due to grief is not contrary to patience. Rather, it is a sign of mercy and tenderness of heart.
➌
The aforementioned narration is weak in its chain of transmission. Kissing the deceased is not established from the Messenger of Allah (sallallahu alayhi wa sallam); however, Hazrat Abu Bakr as-Siddiq (radi Allahu anhu) kissed the Prophet (sallallahu alayhi wa sallam) after his passing, as will be mentioned in the following narration.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1456
Shaykh Dr. Abdur Rahman Freywai
1:
This hadith indicates that it is permissible to kiss a deceased Muslim and to weep over them. As for those hadiths in which weeping is prohibited, they should be understood as referring to such weeping that involves wailing and lamentation.
Note:
(See:
Taraaji‘ al-Albani 495)
This hadith indicates that it is permissible to kiss a deceased Muslim and to weep over them. As for those hadiths in which weeping is prohibited, they should be understood as referring to such weeping that involves wailing and lamentation.
Note:
(See:
Taraaji‘ al-Albani 495)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 989
Shaykh Umar Farooq Saeedi
Benefits and Issues:
A Muslim is never impure (najis), neither during life nor after death.
There is nothing objectionable in kissing one’s beloved deceased.
And shedding tears out of grief for them is a natural matter.
There is no harm in this.
A Muslim is never impure (najis), neither during life nor after death.
There is nothing objectionable in kissing one’s beloved deceased.
And shedding tears out of grief for them is a natural matter.
There is no harm in this.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3163
