Nasai

1941. Commentary: "Ittiba‘" (following) the funeral has two levels: When the funeral is lifted from the house, one remains behind it until the funeral prayer (salat al-janazah) is completed. One leaves with the deceased from the house, that is, follows it until both the funeral prayer and the burial are completed. Both actions are correct and permissible, but the second level is more virtuous and carries greater reward, because in this case, the reward is equivalent to two qirats. Both types of actions are transmitted from the Messenger of Allah (sallallahu alayhi wa sallam). In any case, compared to meeting the funeral on the way or going directly to the graveyard, the more rewarding and Sunnah practice is to make an effort to accompany the funeral from the place where the deceased is lifted. In the hadiths, apparently, the reward of one qirat or two qirats is conditional upon such restrictions, as is explicitly mentioned in the hadiths of Bukhari, Muslim, and others. The Messenger of Allah (sallallahu alayhi wa sallam) said «من خرج مع جنازۃ من بیتھا» "Whoever goes out with the funeral from the house..." For details, see: (Ahkam al-Jana'iz by al-Albani, p. 88)

Hadith Commentary:

To shed light on the importance of the aforementioned seven deeds is like showing a lamp to the sun. Among them, the assistance of the oppressed is also mentioned. It is due to this relevance that this hadith has been included here.

Hadith Commentary:
(1)
It is obligatory to help the oppressed.
If no one rises to help the oppressed, then the entire society will be sinful.
First, the ruler of the time should help him so that justice is delivered to his doorstep.
If the presence or absence of the ruler is the same, then whoever is able to help should do so.
(2)
If someone has taken an oath for a good purpose, he should be assisted, and if it is for a wrongful purpose, then he himself should break his oath and offer its expiation (kaffarah), so that he realizes the importance of an oath.
Imam Bukhari rahimahullah has mentioned the aforementioned hadith here in brief.
Its details will be explained in the Book of Manners (Kitab al-Adab) and the Book of Dress (Kitab al-Libas).

Hadith Commentary:
The matters mentioned are only six; the seventh matter remains, which is the prohibition of wearing pure silk garments. As for the meaning of "abrār al-qasam," it is that if a Muslim brother requests me to do something by swearing an oath, then I should fulfill his oath—provided that it is not a sinful matter. This too is a right of one Muslim over another.

Hadith Commentary:
(1)
The matters mentioned are only six.
The narrator omitted the seventh matter, which is the prohibition of wearing pure silk clothing.
(2)
Fulfilling an oath means that if a Muslim requests another to do something by making him swear, then the honor of that oath should be maintained, and if it is not a sinful act, it must certainly be fulfilled.
According to this hadith, answering the invitation of the inviter (ijābat al-dā‘ī) is expressed in the imperative form, which indicates obligation.
In another hadith, it is stated that whoever does not accept the invitation has disobeyed Allah and His Messenger.
(Sahih al-Bukhari, al-Nikah, Hadith: 5177)

Hadith Commentary:
These are social and legal etiquettes which it is very necessary to keep in consideration.

Hadith Commentary:
(1)
In this hadith, there is a command to make the greeting of salam widespread, because it expresses the grandeur and dignity of Islam. However, when a person is engaged in relieving himself, one should not greet him with salam. It is narrated in a hadith that a man greeted the Messenger of Allah (sallallahu alayhi wa sallam) while he was sitting to urinate, and the Prophet (sallallahu alayhi wa sallam) did not respond to his greeting.
(Jami‘ at-Tirmidhi, Book of Purification, Hadith: 90)

(2)
From this hadith, it is understood that one should not offer salam in such a state, and if someone, out of ignorance, does offer salam, then his greeting should not be answered. In another hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would greet in such a gentle and careful manner that a person who was awake would hear it, but a sleeping person would not be awakened by it.
(Sahih Muslim, Book of Drinks, Hadith: 5362(2055))

From this, it is also understood that the one offering salam should be mindful that his greeting does not wake up someone who is sleeping, nor should it cause any kind of discomfort to anyone else.

(3)
In any case, offering salam is an Islamic symbol. It should be widely promoted and practiced so frequently that the atmosphere of the Islamic world resonates with its delightful sound. Hafiz Ibn Hajar rahimahullah writes that the requirement of making salam widespread is that when a person enters a house where there is no one, he should greet himself with salam upon entering.
(Fath al-Bari: 25/11)
And Allah knows best.

Hadith Commentary:
In this hadith, there is a general command to respond to someone who sneezes. Imam Bukhari rahimahullah has conditioned this in the chapter heading, stating that the response should be given when the person says "alhamdulillah," as is mentioned in Hadith: 6221. Furthermore, a person who sneezes more than three times should not be responded to, as it is mentioned in the hadith that the one who sneezes should be prayed for three times; if it is more than that, then that person has a cold.
(Sahih Muslim, Kitab al-Zuhd, Hadith: 7489(2993))

The Prophet sallallahu alayhi wa sallam also said:
When someone sneezes, he should say "alhamdulillah," and those who are present with him should respond with "yarhamuk Allah," meaning "May Allah have mercy on you." Then, in reply, he should say to them:
(yahdikum Allah wa yuslih balakum)
"May Allah guide you and rectify your condition."
(Jami‘ al-Tirmidhi, Kitab al-Adab, Hadith: 2741)

Further clarification of this is coming ahead.

Hadith Commentary:

The four matters that are not mentioned in this narration, regarding which the Prophet (sallallahu alayhi wa sallam) gave the command to do, are as follows: accepting invitations, spreading the greeting of salam, helping the oppressed, and fulfilling an oath truthfully.

Similarly, out of the seven actions that are prohibited, five are mentioned here: wearing a gold ring, and eating from silver utensils.

Hadith Commentary:
(1)
In this hadith, three out of the seven prescribed acts are mentioned; the remaining are: accepting invitations, spreading greetings (salam), helping the oppressed, and affirming the oath of another. Out of the prohibited acts, five things are mentioned; the remaining two are wearing a gold ring and eating or drinking from silver vessels.

(2)
The use of a red silk saddlecloth is also not permissible because it is made of silk. Garments of silk and bedding, mattresses, and saddlecloths made from it are also forbidden for men, whether they are red or of any other color. The restriction to the color red in the hadith is incidental, not intentional. In a narration from Ali radi Allahu anhu, it is reported that saddlecloths dyed red with saffron have been prohibited. (Sunan al-Nasa'i, al-Zinah, Hadith: 5187) Such saddlecloths are made of pure silk and are red in color; therefore, they are prohibited. And Allah knows best.

Hadith Commentary:
(1)
Qassi, dibaj, and istabraq are different types of silk. Every type of silk is forbidden (haram) for men. Silk mattresses and bedding are unanimously forbidden for men, but some scholars consider them permissible (halal) for women. According to our inclination, women should also exercise caution in their use; however, they are permitted to wear silk clothing.
(2)
This hadith mentions the prohibition of drinking from silver vessels, which is why Imam Bukhari rahimahullah has narrated it.

Hadith Commentary:
Dibaj, qassi, and istabraq are also types of silk fabrics.
Qassi cloth would come from Shaam or Egypt, and istabraq is a thick silk fabric.
These are all six items.
The mention of the seventh item is omitted in this narration.
That is riding on four silk garments or on silk cushions which are placed over the saddle.

Hadith Commentary:
(1)
Of the seven things that have been prohibited, only six are mentioned in this hadith; the seventh is the use of silk cushions that are placed on the saddle of a riding animal. Its mention is also found in Sahih al-Bukhari, hadith (5863). We will explain these commands and prohibitions in detail later. At this point, the intention is only to clarify the legitimacy of participating in a funeral procession; its virtue will be discussed further ahead.

(2)
It is permissible to walk both in front of and behind the funeral procession, but the word "ittiba‘" (following) implies that walking behind is more virtuous. ‘Allamah al-Albani rahimahullah has given preference to this view (Ahkam al-Jana’iz, p. 96), although it is established from the Messenger of Allah sallallahu alayhi wa sallam, Abu Bakr, and ‘Umar radi Allahu anhuma that they also walked in front of the funeral procession (Sunan Abi Dawud, al-Jana’iz, hadith: 3179). It is narrated from Abu Sa‘id al-Khudri radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “Visit the sick and participate in funerals, for they will remind you of the Hereafter.” (Musnad Ahmad: 32/3) It is narrated from Mughirah ibn Shu‘bah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “The one walking on foot may walk behind, in front of, to the right, to the left, and close to the funeral procession.” (Sunan Abi Dawud, al-Jana’iz, hadith: 3180)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Ibrar al-Qasam:
Fulfilling one’s oath,
provided that breaking it is not better.

(2)
Ibrar al-Muqsim:
Fulfilling the oath of the one who swears, provided that it is possible to fulfill it,
for example, if someone swears that he will not leave you until you do a certain task,
and you are able to do that task, then you should do it,
so that his oath is not broken.

(3)
Miyathir:
Plural of mithara,
the cushions that are placed on the ground,
which are generally made of silk and brocade and were used by disbelievers,
if they are made of silk and brocade, they are forbidden, and if they are crimson, then due to resemblance with the disbelievers, they are impermissible.

(4)
Qassi:
Cloths made of silk in the region of Qas,
they are prohibited due to being made of silk.

(5)
Istabraq:
Thick silk,
Dibaj:
Fine silk,
in any case, every type of silk is forbidden.

“Fulfilling an oath.” That is, if a brother has sworn an oath concerning you—for example: “By Allah! You will go with me”—then you should go with him so that his oath is not harmed, provided that there is no sin or injustice involved in that action. If it involves sin, or there is fear of harm or injustice to someone, then that action should not be done. In that case, he himself will give the expiation (kaffarah) for breaking the oath.