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معجم صغير للطبراني
Mu'jam al-Saghir
كتاب الجنائز و ذكر الموتBook of Funerals and Mention of Death
Description of weeping over the deceased
Hadith 361
اُردوEn
حَدَّثَنَا حَدَّثَنَا مُوسَى بْنُ عِيسَى الزُّبَيْدِيُّ ، بِمَدِينَةِ زَبِيدَ بِالْيَمَنِ ، حَدَّثَنَا أَبُو حَمَّةَ مُحَمَّدُ بْنُ يُوسُفَ الزُّبَيْدِيُّ ، حَدَّثَنَا ابْنُ قُرَّةَ مُوسَى بْنُ طَارِقٍ ، قَالَ : ذَكَرَ ابْنُ جُرَيْجٍ ، عَنْ مَعْمَرٍ ، عَنْ ثَابِتٍ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ : قَالَتْ فَاطِمَةُ "لَمَّا قُبِضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ : يَا أَبَتَاهُ مِنْ رَبِّهِ أَدْنَاهُ ، يَا أَبَتَاهُ جَنَّةُ الْفِرْدَوْسِ مَأْوَاهُ ، يَا أَبَتَاهُ إِلَى جِبْرِيلَ أَنْعَاهُ "، لَمْ يَرْوِهِ عَنِ ابْنِ جُرَيْجٍ ، إِلا أَبُو قُرَّةَ ، حَدَّثَنَا الدَّيْرِيُّ ، عَنْ عَبْدِ الرَّزَّاقِ ، عَنْ مَعْمَرٍ ، عَنْ ثَابِتٍ ، عَنْ أَنَسٍ ، مِثْلَهُ
Sayyiduna Anas bin Malik (may Allah be pleased with him) says: When the Prophet (peace and blessings be upon him) passed away, Sayyidah Fatimah (may Allah be pleased with her) said: O my dear father! How close you are to your Lord. O my dear father! Your abode is in Jannat al-Firdaws. O my dear father! We inform Jibreel of your passing.
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Fatimah (radi Allahu anha) said in the presence of the Messenger of Allah (sallallahu alayhi wa sallam):
“Alas, my father is in severe distress.”
But the Messenger of Allah (sallallahu alayhi wa sallam) did not object to this.
From this, it is established that near death, it is permissible for the dying person to express grief and sorrow, and even after death, it is permissible to mention such qualities of the deceased that were actually present in them, just as Fatimah (radi Allahu anha) described the attributes of the Messenger of Allah (sallallahu alayhi wa sallam) after his passing, with which he was characterized.
➋
Although Jibril (alayhis salam) was fully aware of the passing of the Messenger of Allah (sallallahu alayhi wa sallam), the purpose of this statement was to express regret and sorrow.
In the Shariah, the type of lamentation (niyahah) that is prohibited is when the mourner mentions qualities of the deceased that were not present in them, or engages in exaggeration, as was done in the pre-Islamic era of ignorance.
➊
Fatimah (radi Allahu anha) said in the presence of the Messenger of Allah (sallallahu alayhi wa sallam):
“Alas, my father is in severe distress.”
But the Messenger of Allah (sallallahu alayhi wa sallam) did not object to this.
From this, it is established that near death, it is permissible for the dying person to express grief and sorrow, and even after death, it is permissible to mention such qualities of the deceased that were actually present in them, just as Fatimah (radi Allahu anha) described the attributes of the Messenger of Allah (sallallahu alayhi wa sallam) after his passing, with which he was characterized.
➋
Although Jibril (alayhis salam) was fully aware of the passing of the Messenger of Allah (sallallahu alayhi wa sallam), the purpose of this statement was to express regret and sorrow.
In the Shariah, the type of lamentation (niyahah) that is prohibited is when the mourner mentions qualities of the deceased that were not present in them, or engages in exaggeration, as was done in the pre-Islamic era of ignorance.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4462
Maulana Ataullah Sajid
Benefits and Issues:
➊
When someone is at the point of death, it is not prohibited for those present to weep, provided that it is natural.
It should not be artificial as was the custom in the Age of Ignorance (Jahiliyyah).
➋
For the believer, it is a source of comfort that after the agony of death, there is everlasting ease.
➌
When friends and relatives feel distress upon seeing the condition of the sick person,
the patient should comfort them.
Similarly, if the patient is distressed, those visiting him should comfort him.
➍
Death is such a stage
that every person must inevitably pass through it.
But this separation from loved ones is temporary,
because there will be a meeting with Allah.
➎
Those who pass away before the Day of Resurrection can meet one another,
but the true reunion, after which there is no fear of separation, will only be attained on the Day of Resurrection.
➏
Even after clear and explicit statements regarding the Prophet’s (sallallahu alayhi wa sallam) death and burial, to claim about him that he is alive in his grave exactly as he was in this world, or that he has an even more real life than this,
is indeed a very strange assertion.
Yes, he certainly possesses the life of the Barzakh (intermediate realm), but what is its nature and reality? We do not know it,
nor can we ever know it.
➊
When someone is at the point of death, it is not prohibited for those present to weep, provided that it is natural.
It should not be artificial as was the custom in the Age of Ignorance (Jahiliyyah).
➋
For the believer, it is a source of comfort that after the agony of death, there is everlasting ease.
➌
When friends and relatives feel distress upon seeing the condition of the sick person,
the patient should comfort them.
Similarly, if the patient is distressed, those visiting him should comfort him.
➍
Death is such a stage
that every person must inevitably pass through it.
But this separation from loved ones is temporary,
because there will be a meeting with Allah.
➎
Those who pass away before the Day of Resurrection can meet one another,
but the true reunion, after which there is no fear of separation, will only be attained on the Day of Resurrection.
➏
Even after clear and explicit statements regarding the Prophet’s (sallallahu alayhi wa sallam) death and burial, to claim about him that he is alive in his grave exactly as he was in this world, or that he has an even more real life than this,
is indeed a very strange assertion.
Yes, he certainly possesses the life of the Barzakh (intermediate realm), but what is its nature and reality? We do not know it,
nor can we ever know it.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1629
