Encouraging the sending off of the deceased and attending the burial

The Shaykh : Now we enter our lesson, which is titled:
"Encouraging the sending off of the deceased and attending the burial"
Narrations have been reported in this chapter, most of which are established and authentic, and some of them have already been discussed with us in the context of visiting the sick, so we will not dwell on them much, because perhaps not a little.
The first hadith: From Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: . It was asked: What are they, O Messenger of Allah? He said: . It was narrated by Muslim, al-Tirmidhi, al-Nasa'i, and Ibn Majah.
This is one of the hadiths that preceded us in the context of visiting the sick, and it is authentic, of course, and the following is similar to it; he said: And from Ibn 'Umar (may Allah be pleased with them both), that the Prophet (peace and blessings be upon him) used to say: , and he said, meaning the Messenger (peace be upon him): - this is a hadith that is rare for you to hear, so pay attention to it - , and he used to say: . It was narrated by Ahmad with a good chain of narration.
The last part of the hadith is like the one before it, and as we said, the discussion on it has already preceded, but his saying in its first part: , this reality was established by our Lord (Mighty and Majestic) in the Noble Qur'an, and His Messenger (peace be upon him) affirms this special brotherhood, a special brotherhood between the Muslim and the Muslim, whereas this general brotherhood is a factual reality, meaning brotherhood in humanity, but we must pay attention and remember well that this general human brotherhood does not entail important matters behind it, rather what entails such important matters is brotherhood in Islam, and then we must preserve the value and sanctity of this brotherhood, if the expression is correct.
And I want to say that as long as this brotherhood, the Islamic brotherhood, is a special brotherhood with specific rulings in Islam; it is not permissible to dilute its value and sanctity and lose it in the use of general human brotherhood; so we do not say, for example, about the others that they are our brothers, as some shaykhs and others do...; so we continue to preserve this special brotherhood in which no one shares with us except one who is on our religion and on our Islam, so the Messenger (peace be upon him), when he says: , establishes this reality and consolidates behind it such social etiquettes that you heard about in the first hadith and in the last one and in what preceded, so he says: , and accordingly, infer the other rulings mentioned here from... and similar etiquettes mentioned here and elsewhere, and if a Muslim were to collect them, they would come out in a book, and therefore there are books compiled by scholars of hadith called books of etiquette or manners, and sufficient for you in that is the book "Al-Adab al-Mufrad" by Imam al-Bukhari; it collects the etiquettes that Muslims must, or at least it is recommended for them, to live and deal on the basis of, this special Islamic brotherhood entails specific rulings and specific etiquettes, so if we lose this special brotherhood and establish in its place a general brotherhood, claiming what? Accommodation, and that Islam does not wrong the others, and this is true; Islam does not wrong the others, but the rights of the Muslim with his Muslim brother are certainly different from the rights of the dhimmi with the Muslim.
So I say: Using this general brotherhood as a substitute for the special brotherhood dilutes these characteristics and qualities that the Wise Lawgiver made related only to Islamic brotherhood, add to that - as is said - "a bundle of straw on a camel's load" when we bring some jurisprudential rulings, rather we make them Prophetic hadiths, so we establish with complete clarity in writing, lecture, and broadcast, and so on, we say mistakenly that our Messenger (peace and blessings be upon him) said in explaining the rights of non-Muslims when they live under the system of Islam and Islamic rule, he said (peace be upon him): . This hadith has no basis, it is a hadith that is said that the Messenger (peace and blessings be upon him) said this to non-Muslims, that those who live under... Islam and the rule of Islam . This has no basis in the books of Islam at all.
And by the nature of the case, as long as the speech is from the hadith perspective first, I say: There is no basis for this hadith in the books of Islam, otherwise, if we exclude this specification from our speech, in the books of Islam, in some of them, I mean, there are many false and fabricated hadiths, especially in the books of softening the heart, books of admonition... many hadiths that have no basis, and even in many jurisprudential books, especially those that are late in compilation.
So I say: The hadith... the rights of non-Muslims . First, it has no basis like this in the books of the Sunnah, and I am not saying this by a specific research... and verification, and this is a matter that we have been preceded to by...; and sufficient for us in that is the example of the famous Hanafi hadith scholar, Imam Jamal al-Din al-Zayla'i, the author of the book that is considered a mother and origin and reference in tracing the hadiths of the Hanafi school, I mean his book "Nas al-Ra'iyah li-Ahadith al-Hidayah"; so "al-Hidayah" is a book from the books of the Hanafis by the famous jurist al-Marghinani, he mentioned this hadith; that the Prophet (peace and blessings be upon him) said to the people of dhimmah: ; so al-Zayla'i said: This hadith has an expression, meaning it is delicate and soft, but I think that many people, or most people - as Allah the Exalted said: , and they do not understand this soft expression, so he says in this hadith: "Strange," he does not say: "It has no basis" as al-Hafiz al-'Asqalani and before him al-Hafiz al-'Iraqi, his shaykh, and the like, explicitly; because I... means there is no room for flattery in what concerns attributing a hadith with no basis to the Prophet (peace and blessings be upon him), but he, considering that he lived in this school, as they say today, the school of the Hanafis, but Allah (Mighty and Majestic) favored him with what... to favor his like among the Hanafis; where he was an imam, a memorizer, and a critic in the science of hadith, and therefore he was able to trace this large book of the Hanafis, "al-Hidayah," so when he came to the speech on this hadith, he said: "A strange hadith," and we know... his terminology that it does not mean the general terminology among scholars of hadith.
Today, some young men came to me at the Zahiriyyah Library asking about a hadith, which I believe begins with: . This hadith was difficult for them, and it appeared that they had a concern regarding... the Qur'an, especially since it became clear that they belonged to the Zaydiyyah of Zabid. This would naturally divert them from what? Following the Qur'an, as he (peace be upon him) said: . These people will not be able to maintain the consistency and adherence they may have had before this new situation; therefore, they felt great embarrassment when they came upon this hadith, which states that among the sins presented to the Messenger (may Allah's peace and blessings be upon him) was a man memorizing the Qur'an and then forgetting it. They asked me—and peace be upon you—about this hadith, which Abu Dawud... Abu Dawud narrates it. The point is... they had the hadith. I asked what they meant by the hadith? They said: We want to see what the meaning of "then he forgot it" is. So, by the chapter of , I told them: This hadith does not require such effort and research because it is a weak hadith whose chain of narration is not authentic. In any case, I asked him: Where did you learn that this hadith is in Abu Dawud? He said: From "al-Targhib." And as you know, especially our senior brothers, for more than a quarter of a century, I have been working on its verification... and correction, and weakening, and so on. So I quickly traced this hadith for them, and they read that al-Mundhiri quotes al-Bukhari as saying about this hadith that he found it strange. Al-Mundhiri reports that al-Bukhari found it strange; meaning he said it was strange. So he asked: What does "strange" mean?—the point here is—we said: It means the hadith is narrated by a single person or through a weak path that is not authentic. This is the meaning of the word "strange" in general terminology, but it has other technical meanings; one of them, which comes in the second place, is: "strange" means "unique." We said: This unique narrator may be trustworthy or weak, but generally, they do not call a hadith "strange" unless the hadith is weak.
This terminology was not used by al-Zayla'i in his book; rather, he became accustomed to and adopted a specific terminology. So, the hadith that we find in the book "al-Fiqh," which he is in the process of tracing, has no basis; he does not say: "It has no basis"; he says: "It is a strange hadith." But whoever has a concern for this science quickly understands from... this specific terminology. Why? Because after he says "this is a strange hadith," he says: "And it only appears in such-and-such a book with the wording such-and-such." He confirms that the meaning of his saying "strange" is "it has no basis." And this is what the Imam... did now; he said: This hadith was narrated by al-Tirmidhi, and perhaps he mentioned others as well, but it has been a long time since I knew it. It was narrated by al-Tirmidhi, and perhaps from Salman al-Farisi, that the Prophet (may Allah's peace and blessings be upon him) used to appoint a commander when he sent out an army, and... he said to him: —this is the meaning or wording of the hadith——and pay attention here—.
The point is that this hadith, which is used by the major contemporary writers and guides, and so on, regarding the People of the Book, the dhimmis, has absolutely no basis in the Sunnah. Rather, what has a basis is the exact opposite; that is: the dhimmis, if they become Muslims, at that time they have what we have and they are obligated to what we are obligated to. So, when a person comes and gives a lecture or writes an article and generalizes such a hadith that has no basis, and... this generalization ... remains, , and the truth is that the matter is not so. And here you are, before you is such a hadith that says: , but not for the one they call today a "citizen," whose legal name is specifically "dhimmi." It is not for this dhimmi: or more than that. Therefore, we must preserve these legal usages and know that they are specific to us—us Muslims. So he (peace be upon him) says: , then he mentions some of the implications of this brotherhood and says: . This is clear. This injustice, he does not wrong... because injustice is forbidden in Islam with a decisive and absolute prohibition. Even in the Qudsi hadith it came: , , but this is not only in the sense that he directly transgresses against him; rather, —as well; that is: he supports him when someone wants to transgress against him, whether that person is a Muslim or a non-Muslim. And it is not only that he does not abandon him directly, pouring his injustice from one Muslim to another Muslim; no, , but this is not all, rather ; that is: he supports him when he finds him oppressed; as he (may Allah's peace and blessings be upon him) said in the hadith that was tracedThe Shaykh : from... Anas and others: . They said: O Messenger of Allah, we support him when he is oppressed; how do we support him when he is the oppressor? He said: .
And some scholars say: This hadith, its first part was known in the pre-Islamic age of ignorance, and that was part of their ignorance ; so the Messenger of Allah (may Allah's peace and blessings be upon him) came with the just law from the sky and removed this ignorance from this phrase by qualifying it; he said: . They said: We support him when he is oppressed; how do we support him when he is the oppressor? He said: ; so, among the rights of a Muslim over a Muslim is that he not only does not wrong him, but also repels injustice from him if it falls upon him. But what shall we say? We Muslims are all oppressed, and there is none among us who is able to lift the injustice from us.
We ask Allah (Mighty and Majestic) to return us to our religion with correct understanding and correct application. Otherwise, if we understood Islam with correct understanding and applied it with correct application, we would have been able to support an individual, not just a group, and not just a nation. But the one who cannot support an individual cannot support a group, cannot support a community, cannot support a nation. No, then no, then no. So, what is the cure?
We always say the cure is . We do not bring something new. We respond to the unbridled emotions that have no limits; support Allah , , He will never support you.
This is the Sunnah of Allah (Mighty and Majestic) in His creation, in His believing servants .
, the hadith does not say, if you notice, from Ibn Umar that the Prophet (may Allah's peace and blessings be upon him) used to say: , meaning: and he used to say as well: . This is an oath and a vow from the Prophet (may Allah's peace and blessings be upon him) by Allah, by whom the soul of Muhammad is in His hand. Here we must take a legal ruling from this hadith and dozens, indeed hundreds, like it. What is this ruling? Many people are scrupulous about it. They are invited to swear by Allah (Mighty and Majestic) in a certain matter, and they appear to be sincere in what they say; so when they are invited to swear, they say: I swear?! By Allah, such-and-such, if... I do not swear by Allah. Why, my brother? Why do you not swear by Allah? From the ignorance that extends to Muslims is that swearing by Allah is not prescribed, while this Messenger, no one has made him swear! In hundreds of hadiths , and so on, many hadiths, and this is one of them. This means that swearing by Allah to confirm a matter is a worship and a recommended practice (sunnah), because the purpose of the speaker who swears is to emphasize this speech in the hearts of the listeners and confirm it in their souls. And therefore, from the Prophet (may Allah's peace and blessings be upon him) comes such...; so let no one be scrupulous about swearing by Allah sincerely; because swearing by Allah sincerely is a remembrance of Allah (Mighty and Majestic), and it is also an exaltation of Allah (Mighty and Majestic) that the ignorant people overlook. Just as the opposite; that is: swearing by other than Allah (Mighty and Majestic) is an exaltation of other than Allah (Mighty and Majestic). For that reason, Islam came to forbid swearing by other than Allah. Why? Because everyone who swears by something, in the depths of his heart, does not swear by it except that it (the thing sworn by) has a status, greatness, sanctity, and respect in his soul. And there is no doubt that the greatest thing in the heart of the believer is Allah (Blessed and Exalted is He). So, as the Prophet (peace be upon him) says: , I say—quoting, and there is no harm: Whoever swears by Allah alone has established the oneness of Allah (tawhid).
Therefore, there is no harm in a person swearing by Allah (Mighty and Majestic) truthfully. This is our model, our Prophet (peace and blessings be upon him), who swore by Allah in hundreds of hadiths, and this is one of them. He (peace be upon him) would emphasize what he said: . There is no doubt that the affection mentioned in this hadith, in which the Messenger (may Allah’s prayers and peace be upon him) truthfully reports that this affection and love, if its bond is broken, is because one of the two affectionate, loving parties has committed a sin. This affection and love is love for the sake of Allah. This love for the sake of Allah is something whose existence has become rare in this time, just as holding fast to... in general has become rare. So, love for the sake of Allah (Mighty and Majestic) has passed; in this book, there is a chapter in which the Messenger (peace and blessings be upon him) mentions types of hadiths, exhortations, and encouragements to love for the sake of Allah (Mighty and Majestic). Some of these are divine hadiths, as in some of them, for example: . So, if this love for the sake of Allah (Mighty and Majestic) is broken and disappears between two people, this is because one of them has committed a disobedience for which he deserved this punishment, justly from Allah (Mighty and Majestic), so he no longer has a loving brother who advises him.
We imagine that love for the sake of Allah (Mighty and Majestic) is most like the poetic, pure love that can be, or it is fitting to, pair with the phoenix, which has a name but no reality...