Ibn Majah

Benefits and Issues:

➊ Giving gifts and accepting gifts is included among good manners.

➋ Women can increase the household income by engaging in handicraft work, provided that the requirements of hijab are fulfilled as they ought to be.

➌ If someone asks for something, generosity demands that it be given to him, even if one is in need of it oneself.

➍ It is permissible to keep or use something that has touched the blessed body of the Messenger of Allah (sallallahu alayhi wa sallam) for the purpose of seeking blessing (barakah). This is only in the case where it is established with certainty that the item is indeed connected to the person of the Prophet (sallallahu alayhi wa sallam). Apart from the letters and official documents that the Messenger of Allah (sallallahu alayhi wa sallam) sent to various rulers, there is absolutely nothing of this kind existing in the world today. The items that have become famous among the general public, such as the “blessed hair” and similar things, are entirely baseless and without foundation. Any claim regarding such items is completely without evidence. There is nothing related to the Noble Messenger (sallallahu alayhi wa sallam)—such as a staff, turban, blessed hair, or sandals—present anywhere in the world today. All of these are fabricated and self-invented tales. And Allah knows best.

➎ The righteous predecessors (salaf salihin) did not preserve anything attributed to any Companion (radi Allahu anhu) or Successor (tabi‘i) as a means of seeking blessing (tabarruk). Of the items attributed to some of the Companions (radi Allahu anhum), most of these attributions are not correct.

Hadith Commentary:
It was ‘Abdur Rahman ibn ‘Awf (radi Allahu anhu). From this hadith, it is derived that it is permissible to use the clothing previously worn by elders for shrouding (kafan).
How fortunate was that woman who, with her own hands, prepared that woolen cloak in the best manner for the Prophet (sallallahu alayhi wa sallam), and he accepted it gladly. Then how fortunate also is ‘Abdur Rahman ibn ‘Awf (radi Allahu anhu), to whom this cloak was granted for his shroud. Since in this hadith there is mention of a woolen cloak for the Prophet (sallallahu alayhi wa sallam), this is the relevance to the chapter.

Hadith Commentary:
(1)
The one who requested the cloak was Sayyiduna Abdur Rahman bin Awf radi Allahu anhu.
(2)
From this hadith, it is understood that it is permissible to prepare one's shroud (kafan) before death. Accordingly, Imam Bukhari rahimahullah has also established a chapter on this subject.
(Sahih al-Bukhari, Funerals, Chapter: 28)
(3)
How fortunate was that woman who, with her own hands, prepared the finest woolen cloak for the Messenger of Allah sallallahu alayhi wa sallam, and the Messenger of Allah sallallahu alayhi wa sallam gladly accepted it and wore it. Then, how fortunate is Hazrat Abdur Rahman bin Awf radi Allahu anhu, who was granted this cloak as his shroud.
Imam Bukhari rahimahullah has established from this hadith that it is permissible to use a woolen cloak.
And Allah knows best.

Hadith Commentary:
This refers to the eminent chief of merchants, the great Companion, Abd al-Rahman ibn Awf (radi Allahu anhu). He requested this lower garment (lungi) in order to use it as his shroud (kafan), and accordingly, he was buried in this very shroud.
It is thus understood that seeking blessings (barakah) in this manner from the clothing of the true, God-fearing saints of religion is permissible.
O Allah, grant us provision.
Ameen.

Hadith Commentary:
(1)
In one narration, it is mentioned that when that person passed away, this sheet was his shroud (kafan).
(Sahih al-Bukhari, Kitab al-Libas, Hadith: 5810) (2)
It should be noted that the esteemed Companion who asked the question was Abdur Rahman ibn Awf radi Allahu anhu.
He requested this lower garment (lungi) in order to make it his shroud, and thus, after his death, this wish of his was fulfilled.
(3)
From this hadith, we learn about the generosity of the Messenger of Allah sallallahu alayhi wa sallam and his excellent character.
His generosity was such that, despite being in need himself, he did not deprive the one who asked; and his character was so beautiful that not a wrinkle appeared on his forehead. Rather, with cheerfulness and a smiling face, the Messenger of Allah sallallahu alayhi wa sallam wrapped the sheet and handed it over to the one who asked.

Hadith Commentary:
It is understood from the narration that this woman possessed a loom and was skilled in the craft of weaving cloth. She brought a finely bordered sheet, which she had made, and presented it to the service of the Messenger of Allah (sallallahu alayhi wa sallam). He accepted it gladly. However, there was a Companion (Abdur Rahman ibn Awf radi Allahu anhu) who, upon seeing it adorning the body of the Prophet (sallallahu alayhi wa sallam), requested it from him as a blessed shroud for himself. The Prophet (sallallahu alayhi wa sallam) gave it to him, and it was indeed used as his shroud.

From this hadith, it is understood that the art of weaving was prevalent during the era of Prophethood, and even women were skilled in it. No one considered this profession to be blameworthy. This is precisely what Imam Bukhari rahimahullah intended to establish in the chapter.

Hadith Commentary:
(1)
From this narration, it is understood that the woman was skilled in weaving cloth, and in fact, she also did embroidery work on it, because she presented a fine, bordered cloak to the service of the Messenger of Allah (sallallahu alayhi wa sallam). He accepted it gladly.

(2)
The purpose of Imam Bukhari (rahimahullah) is to show that there is no objection in adopting the profession of weaving cloth. In the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam), women were skilled in this craft. The Messenger of Allah (sallallahu alayhi wa sallam) did not object to this, which proves the permissibility of this profession.

(3)
It should be noted that ‘Abdur-Rahman ibn ‘Awf (radi Allahu anhu) requested that cloak from the Messenger of Allah (sallallahu alayhi wa sallam) as a blessed relic for his shroud, so he granted it to him, even though he himself was in need of it. According to the narrator’s statement, that very cloak was used as a shroud for the Companion who requested it. Radi Allahu anhum ajma‘in.

Hadith Commentary:
It appears that Abdur Rahman ibn Awf (radi Allahu anhu) had arranged for his own shroud (kafan) during his lifetime.
This is the very purpose of the chapter.
It is also established that, in the case of a genuine need, it is permissible to make a lawful request from a trustworthy, generous elder.
From such ahadith, it is not correct to draw an analogy with the Prophet (sallallahu alayhi wa sallam) and seek blessings (tabarruk) from today’s spiritual leaders, because this was among the unique characteristics and miracles of the Prophet (sallallahu alayhi wa sallam), and he alone is the source of goodness and blessing—no one else.

Hadith Commentary:
(1)
From this hadith, it is understood that preparing something in advance before the need arises is permissible. Similarly, preparing one's shroud (kafan) during one's lifetime and keeping it ready is not contrary to reliance upon Allah (tawakkul). However, preparing one's grave before death so that death may be remembered is not established from the noble Companions (radi Allahu anhum). If this act were good, then numerous incidents of graves being prepared in advance would have been transmitted. Furthermore, who knows where he will die? The statement of Allah, the Exalted, is:
﴿وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ﴾ (Luqman: 31/34)
“No soul knows in what land it will die.”
(Fath al-Bari: 3/185)
But the matter of the shroud (kafan) is entirely different, as a person can take it with him wherever he wishes.
And Allah knows best.

(2)
The person who asked the Messenger of Allah (sallallahu alayhi wa sallam) for a sheet and kept it as a shroud (kafan) was ‘Abd al-Rahman ibn ‘Awf (radi Allahu anhu), as Muhibb al-Tabari has explicitly stated in his book "al-Ahkam." However, when al-Tabarani narrated this hadith, he clarified on the authority of Qutaybah ibn Sa‘id that it was Sa‘d ibn Abi Waqqas (radi Allahu anhu). Imam al-Bukhari (rahimahullah) also narrated this report from Qutaybah ibn Sa‘id in the Book of Clothing (Kitab al-Libas), but left it ambiguous. Furthermore, Hafiz Ibn Hajar (rahimahullah) has derived several rulings from this hadith, and from it also extracted the issue of “seeking blessing (tabarruk) from the relics of the righteous.” We have already clarified regarding this that it should be restricted solely to the blessed person of the Messenger of Allah (sallallahu alayhi wa sallam), because the Companions (radi Allahu anhum) did not seek blessing (tabarruk) from anyone other than the Prophet (sallallahu alayhi wa sallam). Moreover, doing so opens the door to excessiveness, polytheism (shirk), and innovation (bid‘ah). It is not correct to seek blessing from saints (pirs) by analogy with the Messenger of Allah (sallallahu alayhi wa sallam).

The ruler of the time may accept a gift from the subjects, and from this, the permissibility of using a black-striped cloak is also understood.