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imam bukhari
02-11-2010, 12:48 PM
Assalaam o alaykum,

InshaAllaah I should be uploading all my Fiqh Us-Sunnah notes onto my blog (http://TheAuthenticBase.Wordpress.Com), and insha-Allaah, one chapter at a time, I would be posting them on to this forum/site as well so everyone can benefit.

Sorry if i take long time to post on the next chapters as i have only uploaded chapters 1-5 on my blog.

For chapter 1 (Sickness, Expiation Of Sins) click here
Topics include:
- Sickness, Expiation of Sins
- Patience During Illness
- To Complain of One’s Illness
- A Sick Person is Rewarded for All the Good Deeds that He Would (usually) Perform in a State of Health


For chapter 2 (Visiting The Sick) click here
Topics include:
- Reward for Visiting the Sick
- Etiquette of Visiting the Sick
- Women Visiting (Sick) Men
- Muslim Visiting a Non-Muslim Patient
- Visiting an Eye Patient
- Asking the Sick for a Prayer
- Seeking Medical Treatment
- Using Prohibited Things As Medicine
- Treatment by a non-Muslim Physician
- Permission for a Woman to Seek Medical Treatment from Men
- Use of Incantation and Supplications in the Treatment
- Some Supplications Found in Hadith


For chapter 3 (Prohibition Of Using Amulets) click here
Topics include:
- Pendants with Words from the Qur’an or Hadith
- Prohibition of Someone with a Contagious Disease Living Among the Healthy
- Prohibition of Entering Or Leaving a Plague-Stricken Area
- Contemplation Of Death And Preparation For It By Good Deeds
- It is not proper for a Person to Wish for Death
- Excellence of a Long Life Enriched with Good Deeds
- Good Deeds Prior to Death: An Indication of a Good End
- Desirability of Having a Good Opinion about Allah
- Desirability of Supplications and Remembrance of Allah for Those Visiting Someone on his Deathbed

For chapter 4 (What Should Be Done When Someone Dies) click here
Topics include:
- What Should be Done When Someone Dies
- On invoking Allah upon witnessing Death
- Informing the Deceased’s Family and Friends
- Weeping Over the Dead
- Wailing over the Dead

I'm sorry that i put the first four chapters like this ^ but otherwise it would take ages to post them on...

As for chapter 1-3 then i dodnt have my book in the class, so the notes there are very brief, but the real notes start from chapter 4 onwards....

now i'll post on chapter 5:
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imam bukhari
02-11-2010, 12:49 PM
Fiqh-Us-Sunnah, Volume 4, Janaa’iz (Funerals)

CHAPTER 5: Mourning For A Deceased

{{NOTE: Please note that all my notes from my study circle/class are between these double-curly brackets }}

It is permissible for a woman to mourn for a period of three days on the death of a near relative, provided that her husband does not object to her doing so. It is not permissible for her to mourn for more than three days, except in the case of her husband's death, when she is to mourn for four months and ten days, which is a legally prescribed period of waiting or "iddah". This is reported by the group, (The compilers of the six most reliable hadith books generally known as Sihah Sitta) except Tirmizhi. They report from Umm 'Atiyyah, that the Messenger of Allah said: "A woman should not mourn for any deceased person for more than three days, except in the case of her husband's death, which she may mourn for a period of four months and ten days. Such a woman (in mourning) is not to wear any (brightly) colored dress {{NOTE: Which is forbidden anyway}}. She may wear only plain dress. During this period she should not use any adornment or eye makeup, nor wear any perfume, nor dye her hands and feet with henna, nor comb her hair, except at the end of her menstruation period, when she may use some cleaning or refreshing agents (such as perfume, etc. ) to get rid of any offensive smell left over from her period." Accordingly, when a widow mourns, she must not use any adornment, such as jewelry, kohl, 58 silk, perfume, or henna dye on her hands and feet. A widow must observe this waiting period in deference to her late husband's memory and to fulfill her obligations toward him.

CHAPTER 5a: Preparing Food for the Bereaved Family is Encouraged {{NOTE: Vice-versa is a biddah}}

Abdullah ibn Ja'far {{NOTE: Ja'far died as a shaheed, r.a, and was the prophet (saw)'s cousin. He was identical to him (saw) in the facial features.}} reported that the Messenger of Allah, peace be upon him, said: "Prepare some food for the family of Ja'far, for what has befallen them is keeping them preoccupied." This is narrated by Abu Daw'ud {{NOTE: AD 3132}}, Ibn Majah and Tirmizhi, who grades it as a sound hadith.

{{NOTE: This should only be done purely for the sake/pleasure of Allaah. It shouldn't be done for show or to repay a favour (no reward if done like this)}}

The Prophet, peace be upon him, recommended this practice for it is an act of virtue and kindness and brings friends and neighbors closer to each other.

Ash-Shafi'i said: "It is recommended that the relatives of the deceased prepare enough food to feed all the deceased's family for one day and night, for it is the sunnah of the Prophet, peace be upon him, and a practice of good people." {{NOTE: It aint a MUST to do this for 1 day and 1 night. It really depends on how busy they are- how struck they are with this calamity. Give food for more than a day and night depending on the situation.}}

The scholars hold it commendable to urge the deceased's family to eat so that their sorrow or excessive grief will not cause them to avoid food and thereby become weak. These scholars also hold that to offer food to the women while they are mourning loudly is not permissible, for it would be helping them in something sinful. {{NOTE: Helping evil is just like doing evil.}}

All the schools of Islamic law disapprove of the deceased's family preparing food for the people coming to pay their condolences, for it adds to their grief and further encumbers them unnecessarily. Such a practice would also resemble the custom of the Arabs before Islam. Referring to this practice, Jarir says: "(In those days) we considered it a part of mourning to assemble at the deceased's house and prepare food after burial for those gathered there." Some scholars consider this to be absolutely forbidden (haram). {{NOTE: Ahmad 2/204 }}

Ibn Qudamah observes: 'It is permissible, however, when there is genuine need for it, since sometimes people attending the funeral may be from distant places, and they have to stay with the family of the deceased, in which case the family has to host such guests.

CHAPTER 5b: Preparing the Kafan (Shroud) and Grave Before Death

{{NOTE: Make as clean (and nice) as possible - As stated in a hadith. Though not expensive, because extravagance is haraam!}}

Bukhari deals with this subject in a chapter entitled: "Those Who Prepared the Kafan in the Prophet's Days without him objecting to it. Reporting on the authority of Sahl, Bukhari says: "A woman came to the Prophet, peace be upon him, with a woven piece of cloth that had two seams on its edges. She said: 'I wove it with my own hands in order to wear it. ' The Prophet, peace be upon him, took it because he needed it. He wrapped it around his waist so that it covered the lower half of his body, and he came toward us. A man praised it, saying: 'This is a very nice cloth! Why don't you give it to me to wear?' Some of the people present there reproached the man for they knew that the Prophet needed that cloth and that he never denied anyone's request. {{NOTE: The prophet (saw) was never asked for anything but he gave it. We should also do this, BUT NOT TO EXCEDE CRAZY LIMITS!}} The man replied: 'By Allah, I asked him for it not to wear it, but to save it and use it as my kafan'." Sahl continues: "And (later when he died) that same piece of cloth was used as his kafan." {{NOTE: B1277 }}

{{NOTE: It is good to place the kafan in a place where you can see it, as this will remind you of death }}

Commenting on the above chapter of Bukhari, Al-Hafiz ibn Hajar says: "Bukhari phrased it so as to show that though (initially) the companions disliked the man's request for the cloth from the Prophet, they did not disapprove of it when he explained to them the reason for his request. This proves that it is permissible for a person to arrange during his lifetime for the things he will need after his death, such as a kafan or a grave." He cites Ibn Battal who said it is permissible to arrange for something before it is actually needed. Furthermore Al-Hafiz observes: "Some righteous people did indeed have their graves dug and prepared for them during their lifetime." Al-Zain ibn al-Munir criticized him, saying that the companions of the Prophet, peace be upon him, did not do so, and that if doing so (preparing one's grave during one's lifetime) were desirable most of them would have done so.

Commenting on this Al-'Aini says: "The fact that it was not done by the companions of the Prophet does not imply that doing so is not permissible, for if an act is deemed good by Muslims, then it is also good in the sight of Allah, especially when it is practiced by some of the most pious scholars."

Ahmad said: "There is nothing wrong if a person purchases a site for his burial and makes a will to the effect that he is to be buried there. 'Uthman, 'Aishah, and 'Umar ibn Abd al-'Aziz, all did so."

{{NOTE: Actually none of the companions dug their graves, because you don't know where you're gonna die. Plus you can't be transfered if you die somewhere else. But is IS permissible to say "When I die, bury me here" as 'Aa'ishah did so. When 'Umar Bin Al-Khattaab (r.a), he asked his son to ask 'Aa'ishah to be buried next to the prophet (as that was in 'Aa'ishah's house), at which she replied "I wanted to keep that place for myself, as I kept that place for me." But then she gave him permission.}}

CHAPTER 5c: The Desire to Die in the Haramain (Sacred precincts around the Ka'aba in Makkah and the Mosque of the Prophet in Madinah)

The desire to die in either of the sanctuaries in Makkah and Madinah is commendable. Bukhari has reported on the authority of Hafsah {{NOTE: She was 'Umar's daughter }} that 'Umar said: "O Allah ! Grant me martyrdom in Your cause, and cause me to die in the city of Your Prophet, peace be upon him." Thereupon Hafsa asked him: "Why do you pray for such a thing?" He said: "Allah willing, I shall get what I have prayed for." {{NOTE: B1890 }}

At-Tabarani reported on the authority of Jabir that the Prophet, peace be upon him, said: "He who dies in one of the two sanctuaries will be raised in peace on the Day of Resurrection." Among the narrators of this hadith are Musa ibn Abdul al-Rahman, who is mentioned as trustworthy by Ibn Hibban and Abdullah ibn al-Mu'amil. Ahmad regards the hadith as weak, while Ibn Hibban considers it sound. {{NOTE: This is UNAUTHENTIC. So because this is a weak hadith, we cant take Makkah to be a place where it recommended to die in. Though it IS recommended to ask to die in Makkah, but more so recommended to ask to die in Madinah

The prophet (saw) said: "He who is able to die in Madinah let him do so, for I will intercede for him when he dies." Tirmidhi 3917

The best place to be buried is the sacred graveyard of Baqi. It is NOT called "Jjannat-ul-baqi" as some people falsely say, this is wrong. It is simply called as "Baqi"

Makkah and Madinah are the two places where the Dajjaal cannot enter, as they are guarded by angels with swords unsheathed. }}

CHAPTER 5d: Sudden Death

Abu Daw'ud {{NOTE: AD3110}} reported from 'Ubaid ibn Khalid al-Sullami, a companion of the Prophet, peace be upon him, that once he narrated from ' Ubaid and another time from the Prophet himself, peace be upon him, saying: "Being caught unawares by a sudden death is a grievous misfortune." {{NOTE: UNAUTHENTIC. }} A misfortune because men dislike sudden death, since it deprives one of the reward for sufferings during illness that serves to cleanse sins and to afford an opportunity to repent and do good (deeds). This hadith has been reported by Abdullah ibn Mas'ud, Anas ibn Malik, Abu Hurairah and 'Aishah, but all these narrations are weak for one or another reason. Al-Azdi says: This hadith has been reported through diverse chains of narrators, but none are reported on sound authority from the Prophet, peace be upon him.

{{NOTE: "Grevious misfortune" could be for the dead, the relatives, or both. If the deceased is good and the family is bad it's a misfortune for the family and the deceased would be relieved/relaxed from this unpious family because he got away from their troubles/influences.

If it's the other way around (i.e, the deceased is bad and the family was pious), then the family is relieved/relaxed as they got rid of this wicked man (and his bad influences upon them), who through sudden death, his sins never got expiated (washed away). If both are evil, it's like a wake-up call.

Plus, its the law of the universe that the closer we get to the Day of Judgement, the more righteous people will die (minor sign of the hour) }}

CHAPTER 5e: The Reward of a Person Losing a Child

Bukhari reported from Anas that the Prophet, peace be upon him, said: "A Muslim who loses three of his children before they come of age {{NOTE: I.e, puberty }} will be brought to Paradise by Allah as a mercy to him for losing them." {{NOTE: B1248 & M3634 }}

Bukhari and Muslim reported from Abu Sa'id al-Khudri that he said: "Some women asked the Prophet, peace be upon him: 'Appoint a (separate) day to (admonish) us.' The Prophet, peace be upon him, told them: 'If a (Muslim) woman's three children die, they will be a protection for her from Hell.' A woman asked him, 'And what if two of her children die?' He replied: 'And (even) if two of her children die'." {{NOTE: B101 & M3633 }}

{{NOTE:
And there is no authentic hadith which speaks about loosing one child. That one is UNAUTHENTIC. }}

CHAPTER 5f: The Life-Span of Muslims

Tirmizhi reported from Abu Hurairah that the Prophet, peace be upon him, said: "The life-span of those in my ummah is 60 to 70 years. And a very few of them will exceed this span." {{NOTE: T3550

The life span of those who came before us used to exceed this by 100's of years. People in those days used to live for hundrends of hundreds of years}}

CHAPTER 5g: Death: A Form of Rest

Bukhari and Muslim reported from Abu Qatadah that once, when the Prophet passed by a funeral, he said: "He is (now) in peace secure {{NOTE: i.e, relieved }} from others and others are in peace secure {{NOTE: i.e, relieved }} from him." The people asked: "O Allah's Messenger! Who is in peace and from whom are others in peace?" He said: "A believing servant (of Allah) is relieved from afflictions of this world upon his death, while upon the death of a wicked person, other people, land, trees, and animals are rid of his evil."

CHAPTER 5h: Preparation for the Burial of the Dead

The body of the deceased person must be prepared for burial, washed, and shrouded, and a funeral prayer must be offered for him. Then he should be buried.

Source: http://theauthenticbase.wordpress.co...or-a-deceased/
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