Chapter: "Warning against a person's aversion to death and encouraging him to welcome it with satisfaction and joy when it comes, out of love for meeting Allah (Mighty and Majestic)" Discussion of
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The Shaykh : All praise is due to Allah; we praise Him, seek His help, and seek His forgiveness. We seek refuge in Allah from the evils of our own selves and from the badness of our deeds. Whom Allah guides, none can mislead, and whom He leaves to mislead, none can guide. And I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger.
[Ali 'Imran 3:102] .
[An-Nisa 4:1] .
[Al-Ahzab 33:70-71]
As for what follows:
For the best of speech is the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him), and the worst of matters are their newly invented ones, and every newly invented matter is a religious innovation, and every religious innovation is misguidance, and every misguidance is in the Fire.
The author (may Allah have mercy on him) says:
"Warning against a person's aversion to death and encouraging him to welcome it with satisfaction and joy when it comes, out of love for meeting Allah (Mighty and Majestic)"
From Aisha (may Allah be pleased with her), who said: The Messenger of Allah (peace and blessings be upon him) said:Riyad as-Salihin 1848 It was narrated by al-Bukhari, Muslim, al-Tirmidhi, and al-Nasa'i.
This hadith, as indicated by its tracing, is from the authentic hadiths of encouragement and warning. However, there is something in this tracing that must be mentioned, which relates to the terminology of hadith. That is, the hadith was attributed to al-Bukhari and Muslim, and it was introduced as being from Aisha. When a hadith is attributed to al-Bukhari, this attribution, specifically regarding its connection to Sahih al-Bukhari, has several possibilities.
First: al-Bukhari narrated it with a connected, authentic chain.
Second: al-Bukhari narrated it as a suspended hadith.
Third: al-Bukhari narrated it in one of his other books, not in his Sahih.
To avoid confusion for the student of knowledge when he sees a hadith attributed to al-Bukhari and wonders which of these types it is, the scholars of hadith agreed on a convention. They agreed that when a hadith scholar who knows what he is saying and is precise in his speech says "al-Bukhari narrated it," he means with its connected, authentic chain in his book, the Sahih.
However, if the one saying "al-Bukhari narrated it" means one of the other two possibilities, i.e., either as a suspended hadith or outside the Sahih, then it is necessary to qualify the tracing accordingly. For example, he should say "al-Bukhari narrated it as a suspended hadith," or "al-Bukhari narrated it in the Part on Recitation," or "in the Part on Raising the Hands," or "in Al-Adab al-Mufrad," or "in Al-Khalq Af'al al-Ibad," or in any of the many other books of Imam al-Bukhari, most of which, unfortunately, have not been printed.
To prevent such ambiguity, one must say "al-Bukhari narrated it as a suspended hadith." In fact, al-Bukhari narrated this hadith from Aisha as a suspended hadith.
Therefore, the author should not have made this attribution general. He should not have said "al-Bukhari and Muslim narrated it," but rather "al-Bukhari narrated it as a suspended hadith, and Muslim narrated it with a connected chain." If he wished, he could have omitted "Muslim narrated it with a connected chain," because it is not the custom of Muslim to narrate hadiths as suspended frequently, as is the custom of Imam al-Bukhari. Some of the imams of hadith counted the suspended hadiths in the entire Sahih Muslim, and they did not reach twenty, whereas the suspended hadiths in Sahih al-Bukhari may exceed one thousand. Therefore, it would have been appropriate to qualify this tracing by saying "al-Bukhari narrated it as a suspended hadith, and Muslim, so-and-so, and so-and-so narrated it," as mentioned. However, Muslim narrated this specific hadith with another chain from her, after Ibn al-Samit, with a connected chain. It is also possible that the author either made a mistake or was careless and mixed one hadith with another. He introduced it as being from Aisha, but in the tracing he said "al-Bukhari and Muslim narrated it," meaning al-Bukhari narrated it from 'Ubadah, not from Aisha. And al-Bukhari narrated it from 'Ubadah, not from Aisha. Some of the later scholars fall into this, and there is nothing strange about it, because they are not at this level of knowledge of hadith, unlike our author, who is one of the great preservers of hadith. Therefore, the matter is as they say: "The good deeds of the righteous are the bad deeds of those brought near to Allah." Although this phrase was discussed in a discussion we mentioned in the series of weak and fabricated hadiths, where it is narrated as a hadith from the Prophet (peace and blessings be upon him), it has no basis. Furthermore, there is much leniency in it, because it is not possible that the good deeds of the righteous are the bad deeds of those brought near to Allah. But the meaning is that what may be nothing for some people may be something for which they are held accountable if it comes from other people of status, rank, and knowledge.
O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].
يا أيها الذين آمنوا اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمونO mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.
يا أيها الناس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبث منهما رجالا كثيرا ونساء واتقوا الله الذي تساءلون به والأرحام إن الله كان عليكم رقيبا(70) O you who have believed, fear Allah and speak words of appropriate justice. (71) He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment.
يا أيها الذين آمنوا اتقوا الله وقولوا قولا سديدا يصلح لكم أعمالكم ويغفر لكم ذنوبكم ومن يطع الله ورسوله فقد فاز فوزا عظيماAs for what follows:
For the best of speech is the speech of Allah, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him), and the worst of matters are their newly invented ones, and every newly invented matter is a religious innovation, and every religious innovation is misguidance, and every misguidance is in the Fire.
The author (may Allah have mercy on him) says:
"Warning against a person's aversion to death and encouraging him to welcome it with satisfaction and joy when it comes, out of love for meeting Allah (Mighty and Majestic)"
From Aisha (may Allah be pleased with her), who said: The Messenger of Allah (peace and blessings be upon him) said:
He who loves to meet Allah, Allah loves to meet him; and he who dislikes to meet Allah, Allah abhors to meet him." I ('Aishah) said: "O Messenger of Allah! So far as the feelings of aversion against death is concerned, we all have this feeling." Thereupon he said, "I do not mean that. What I meant is that when a (true) believer is given the glad tidings of the Mercy of Allah, His Pleasures and His Jannah (at the time of death), he loves to meet Allah, and Allah also loves to meet him. When a disbeliever is given the news of the Torment of Allah and His Wrath (at the time of death), he dislikes to meet Allah and Allah also abhors to meet him."
من أحب لقاء الله أحب الله لقاءه ومن كره لقاء الله كره الله لقاءه فقلت يا نبي الله أكراهية الموت أو أكراهية الموت فكلنا يكره الموت قال ليس ذلك ولكن المؤمن إذا بشر برحمة الله ورضوانه وجنته أحب لقاء الله فأحب الله لقاءه وإن الكافر إذا بشر بعذاب الله وسخطه كره لقاء الله فكره الله لقاءهThis hadith, as indicated by its tracing, is from the authentic hadiths of encouragement and warning. However, there is something in this tracing that must be mentioned, which relates to the terminology of hadith. That is, the hadith was attributed to al-Bukhari and Muslim, and it was introduced as being from Aisha. When a hadith is attributed to al-Bukhari, this attribution, specifically regarding its connection to Sahih al-Bukhari, has several possibilities.
First: al-Bukhari narrated it with a connected, authentic chain.
Second: al-Bukhari narrated it as a suspended hadith.
Third: al-Bukhari narrated it in one of his other books, not in his Sahih.
To avoid confusion for the student of knowledge when he sees a hadith attributed to al-Bukhari and wonders which of these types it is, the scholars of hadith agreed on a convention. They agreed that when a hadith scholar who knows what he is saying and is precise in his speech says "al-Bukhari narrated it," he means with its connected, authentic chain in his book, the Sahih.
However, if the one saying "al-Bukhari narrated it" means one of the other two possibilities, i.e., either as a suspended hadith or outside the Sahih, then it is necessary to qualify the tracing accordingly. For example, he should say "al-Bukhari narrated it as a suspended hadith," or "al-Bukhari narrated it in the Part on Recitation," or "in the Part on Raising the Hands," or "in Al-Adab al-Mufrad," or "in Al-Khalq Af'al al-Ibad," or in any of the many other books of Imam al-Bukhari, most of which, unfortunately, have not been printed.
To prevent such ambiguity, one must say "al-Bukhari narrated it as a suspended hadith." In fact, al-Bukhari narrated this hadith from Aisha as a suspended hadith.
Therefore, the author should not have made this attribution general. He should not have said "al-Bukhari and Muslim narrated it," but rather "al-Bukhari narrated it as a suspended hadith, and Muslim narrated it with a connected chain." If he wished, he could have omitted "Muslim narrated it with a connected chain," because it is not the custom of Muslim to narrate hadiths as suspended frequently, as is the custom of Imam al-Bukhari. Some of the imams of hadith counted the suspended hadiths in the entire Sahih Muslim, and they did not reach twenty, whereas the suspended hadiths in Sahih al-Bukhari may exceed one thousand. Therefore, it would have been appropriate to qualify this tracing by saying "al-Bukhari narrated it as a suspended hadith, and Muslim, so-and-so, and so-and-so narrated it," as mentioned. However, Muslim narrated this specific hadith with another chain from her, after Ibn al-Samit, with a connected chain. It is also possible that the author either made a mistake or was careless and mixed one hadith with another. He introduced it as being from Aisha, but in the tracing he said "al-Bukhari and Muslim narrated it," meaning al-Bukhari narrated it from 'Ubadah, not from Aisha. And al-Bukhari narrated it from 'Ubadah, not from Aisha. Some of the later scholars fall into this, and there is nothing strange about it, because they are not at this level of knowledge of hadith, unlike our author, who is one of the great preservers of hadith. Therefore, the matter is as they say: "The good deeds of the righteous are the bad deeds of those brought near to Allah." Although this phrase was discussed in a discussion we mentioned in the series of weak and fabricated hadiths, where it is narrated as a hadith from the Prophet (peace and blessings be upon him), it has no basis. Furthermore, there is much leniency in it, because it is not possible that the good deeds of the righteous are the bad deeds of those brought near to Allah. But the meaning is that what may be nothing for some people may be something for which they are held accountable if it comes from other people of status, rank, and knowledge.