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عَنْ أُمِّ عَطِيَّةَ رَضيَ اللهُ عنها قَالَتْ: تُوُفِّيَتْ إِحْدَى بَنَاتِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَخَرَجَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: «اغْسِلْنَهَا ثَلاَثًا، أَوْ خَمْسًا أَوْ أَكْثَرَ مِنْ ذَلِكَ، إِنْ رَأَيْتُنَّ بِمَاءٍ وَسِدْرٍ، وَاجْعَلْنَ فِي الآخِرَةِ كَافُورًا -أَوْ شَيْئًا مِنْ كَافُورٍ-، فَإِذَا فَرَغْتُنَّ فَآذِنَّنِي»، قَالَتْ: فَلَمَّا فَرَغْنَا آذَنَّاهُ، فَأَلْقَى إِلَيْنَا حِقْوَهُ، فَقَالَ: «أَشْعِرْنَهَا إِيَّاهُ»، وَقَالَتْ: وَجَعَلْنَا رَأْسَهَا ثَلاَثَةَ قُرُونٍ.

Zaynab, the daughter of the Prophet (ﷺ), passed away. The Prophet (ﷺ) entered upon the women who were to wash her and said to them: Wash her with water and lote leaves an odd number of times—three, or five, or more if needed—and in the final wash, add some camphor. When you finish, inform me. When they finished washing her, they informed him. He then gave his lower garment to the women who washed her and said: Wrap her in it, and make it the garment closest to her body. Then her hair was braided into three plaits.

• The washing of a deceased Muslim is obligatory, and it is a communal duty.
• A woman is only to be washed by women, and a man only by men—except in the cases of a wife with her husband and a female slave with her master, for each of them may wash the other.
• The washing should be done three times; if that is not sufficient, then five times; and if still not sufficient, more may be added as needed, according to what is beneficial and necessary. Afterward, if any impurities come out of the body, the place from which the filth exits should be sealed.
• The one performing the washing should make the number of washings odd—three, five, or seven.
• As-Sindi said: This Hadīth indicates that there is no fixed number of washings for the deceased; rather, what is required is cleanliness, but the odd number should be observed.
• Lote leaves should be used with the water, because they cleanse and firm up the body of the deceased.
• The deceased should be perfumed during the final washing, so that the scent is not washed away by water. The perfume should be camphor, because—in addition to its pleasant fragrance—it firms up the body and helps prevent it from decaying quickly.
• The washing should begin with the honored parts of the body, namely, the right sides and the body parts required in ablution.
• It is recommended to comb the hair of a deceased woman, braid it into three plaits, and place them behind her.
• It is permissible to cooperate in washing the deceased, but none should be present except those who are needed.
• Seeking blessings through the belongings of the Prophet (ﷺ), such as his clothing, is permissible—but this is something unique to him and does not extend to other scholars or righteous people, because such matters are based on religious texts. The Companions never practiced this with anyone other than him, for doing so with others would lead to Shirk (polytheism) and be a source of trial for the one whom people seek blessing through.
• It is permissible to delegate a trustworthy person to carry out a task he has been entrusted with, provided he is qualified for such delegation.

صحيح البخاري (2/ 74) (1258 - 1259). صحيح مسلم (2/ 646) (939). تيسير العلام، للبسام (ص281). تنبيه الأفهام، لابن عثيمين (2/ 360). الإفهام في شرح عمدة الأحكام، لعبد العزيز بن باز (ص344). الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (1/ 227).

عَنِ الْبَرَاءِ بْنِ عَازِبٍ رَضيَ اللهُ عنه قَالَ: أَمَرَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِسَبْعٍ، وَنَهَانَا عَنْ سَبْعٍ: أَمَرَنَا بِعِيَادَةِ الْمَرِيضِ، وَاتِّبَاعِ الْجَنَازَةِ، وَتَشْمِيتِ الْعَاطِسِ، وَإِبْرَارِ الْقَسَمِ، أَوِ الْمُقْسِمِ، وَنَصْرِ الْمَظْلُومِ، وَإِجَابَةِ الدَّاعِي، وَإِفْشَاءِ السَّلَامِ، وَنَهَانَا عَنْ خَوَاتِيمَ -أَوْ عَنْ تَخَتُّمٍ- بِالذَّهَبِ، وَعَنْ شُرْبٍ بِالْفِضَّةِ، وَعَنِ الْمَيَاثِرِ، وَعَنِ الْقَسِّيِّ، وَعَنْ لُبْسِ الْحَرِيرِ وَالْإِسْتَبْرَقِ وَالدِّيبَاجِ.

The Prophet (may Allah's peace and blessings be upon him) commanded the Muslims with seven qualities and forbade them from seven. The ones he commanded them with are: First: visiting the sick. Second: following funerals, participating in the prayer over the deceased, burying them, and supplicating for them. Third: supplicating for the one who sneezes and praises Allah by saying to him: May Allah have mercy upon you. Fourth: fulfilling the oath of the one who swears and believing him, meaning that if someone takes an oath about something and you are able to make it true, you should do so, so that he does not need to expiate his oath. Fifth: supporting the oppressed person by assisting him and preventing any harm inflicted upon him by the oppressor, to the best of your ability. Sixth: responding to the invitation for a meal, such as a wedding feast, ‘Aqīqah (animal sacrificed after the birth of a new baby), or other similar occasions. Seventh: spreading the greeting of peace, offering it, and responding to it. The ones he forbade them from are: First: wearing gold rings and taking it as an adornment. Second: drinking in silver vessels. Third: sitting on Mayāthir, which are rugs made of silk placed on the saddle of a horse or a camel's saddle. Fourth: wearing a garment made of linen mixed with silk, which is called "Qassiy". Fifth: wearing silk. Sixth: wearing Istabraq, which is thick silk. Seventh: wearing Dībāj, which is the best and most precious type of silk.

• Clarifying some of the rights of a Muslim over his fellow Muslim.
• The basic rule is that everything in the Shariah, whether commandments or prohibitions, applies to both men and women unless it is specified as being a characteristic of men or a characteristic of women.
• Other Hadīths indicate that women are prohibited from following funerals.
• Other Hadīths indicate that it is permissible for women to wear gold and silk.

صحيح البخاري (2/ 71) (1239). صحيح مسلم (3/ 1635) (2066). تيسير العلام شرح عمدة الأحكام، للبسام (ص731).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَسْرِعُوا بِالْجِنَازَةِ، فَإِنْ تَكُ صَالِحَةً فَخَيْرٌ تُقَدِّمُونَهَا، وَإِنْ يَكُ سِوَى ذَلِكَ، فَشَرٌّ تَضَعُونَهُ عَنْ رِقَابِكُمْ».

The Prophet (may Allah's peace and blessings be upon him) commanded hastening in preparing the funeral, performing the prayer over it, and burying it. If the deceased is righteous, it is good that you are sending him to the bliss of the grave. If otherwise, it is evil that you are removing from your shoulders.

• Ibn Hajar said: It is recommended to hasten, but in a manner that does not lead to excessive speed that might cause harm to the deceased or difficulty for those carrying or accompanying the funeral.
• Hastening is conditional upon the death not being sudden, where there is a fear it might be a case of fainting; in such situations, burial should be delayed until death is confirmed. Additionally, a slight delay is permissible for a valid reason, such as allowing more people to attend the prayer or for the arrival of relatives, provided there is no concern about the body deterioration.
• The encouragement to hasten the funeral is for the benefit of the deceased if he is blissful or for the benefit of those who follow it if he is wretched.
• An-Nawawi said: This implies avoidance of the company of idle and unrighteous individuals.

صحيح البخاري (2/ 86) (1315). صحيح مسلم (2/ 651) (944). تيسير العلام شرح عمدة الأحكام، لعبد الله البسام (ص284). تنبيه الأفهام شرح عمدة الأحكام، لابن عثيمين (2/ 367).

عَنْ أُمِّ عَطِيَّةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: نُهِينَا عَنِ اتِّبَاعِ الجَنَائِزِ، وَلَمْ يُعْزَمْ عَلَيْنَا.

’Umm ‘Atiyyah al-Ansāriyyah (may Allah be pleased with her) reports that the Prophet (may Allah's peace and blessings be upon him) prohibited women from walking with funeral processions. This was due to concerns about potential temptation for them and through them and their limited patience. However, she (may Allah be pleased with her) also mentioned that the Prophet (may Allah's peace and blessings be upon him) did not emphasize this prohibition as strongly as he did with other forbidden matters.

• Women are prohibited from following funeral processions—this is a general ruling that applies to following the deceased to where the body is prepared and prayed over, and the cemetery where burial occurs.
• The reason for the prohibition is that women often cannot endure such sorrowful scenes and emotionally intense situations, as they might exhibit distress and anxiety contrary to the required patience.
• The default ruling of prohibition is that it signifies strict forbiddance. However, ’Umm ‘Atiyyah (may Allah be pleased with her) understood from contextual evidence that the Prophet's prohibition against women following funeral processions was not absolute or emphatic. Nonetheless, there are other Hadīths that indicate stronger restrictions on attending funerals than what this particular Hadīth suggests.

صحيح البخاري (2/ 78) (1278). صحيح مسلم (2/ 646) (938). تيسير العلام شرح عمدة الأحكام، لعبد الله البسام (ص285). تنبيه الأفهام شرح عمدة الأحكام، لابن عثيمين (2/ 366).

عن أسامة بن زيد بن حارثة رضي الله عنهما قال: أرسلت بنت النبي صلى الله عليه وسلم إنَّ ابني قد احتُضِر فاشْهَدنَا، فأرسَل يُقرِىءُ السَّلام، ويقول: «إنَّ لِلَّه ما أَخَذ ولَهُ ما أَعطَى، وكلُّ شَيءٍ عِنده بِأجَل مُسمَّى فَلتَصبِر ولتَحتَسِب». فأرسلت إليه تُقسِم عَليه لَيَأتِيَنَّها، فقام ومعه سعد بن عبادة، ومعاذ بن جبل، وأبي بن كعب، وزيد بن ثابت، ورجال رضي الله عنهم فَرفع إلى رسول الله صلى الله عليه وسلم الصَّبِي، فأَقعَدَه في حِجرِه ونَفسه تَقَعقَع، فَفَاضَت عينَاه فقال سعد: يا رسول الله، ما هذا؟ فقال: «هذه رَحمَة جَعلَها الله تعالى في قُلُوب عِباده» وفي رواية: «في قلوب من شاء من عباده، وإنَّما يَرحَم الله من عِبَاده الرُّحَماء».

Usāmah ibn Zayd (may Allah be pleased with him) recounts that one of the daughters of the Prophet (may Allah's peace and blessings be upon him) sent him a message that her son was dying and asked that he comes over. The Prophet (may Allah's peace and blessings be upon him) told the messenger to tell her to have patience and to hope for the reward from Allah; meaning that she should be patient with this calamity while expecting the reward for her patience from Allah. Some people are patient but they do not hope for the reward. If they are patient and intend with their patience that Allah give them reward for it, then this is the meaning of Ihtisāb (expecting the reward from Allah). The Prophet's words "to Allah belongs what He takes and to Him belongs what He gives" is a great statement indeed. If everything belongs to Allah, then if He takes something from you, it is His, and if He gives you something, it is also His. So, how could you be angry and discontent if He takes from you what is originally His? That is why it is an act of Sunnah that when a person is afflicted with calamity he should say: "To Allah we belong, and to Him we shall return!" This expression clearly means that we are the property of Allah, Who thus can do what He wills with His property. Likewise are the things we love; if Allah takes them from us, they are ultimately His. So, He is the ultimate owner of what He takes and what He gives. Yo do not own what Allah gives you and, therefore, you cannot dispose of what He has given you except in the way He permitted. Our ownership of what Allah gives us is limited, and we do not have absolute freedom in disposing of it. If this is the case, then how can we be impatient and intolerant when Allah, the absolute Owner, takes back what belongs to Him? This contradicts reason and text (the Quran and Sunnah). The Prophet (may Allah's peace and blessings be upon him) added that everything has an appointed term with Allah; meaning that He has a fixed time limit for everything. So, if you believe with certainty that to Allah belongs what He takes and to Him belongs what He gives and that He has fixed an appointed term for everything, you will be convinced without doubt that man cannot change the decreed term of anything, neither by advancing its time nor by delaying it. This conforms with the saying of Allah, the Exalted: {For every nation is a (specified) term. When their time has come, then they will not remain behind an hour, nor will they precede (it)} [Sūrat Yunus: 49]. So if a matter is predetermined by Allah and will neither be advanced or delayed from its appointed time, there is no benefit in impatience and discontent. Even if you are impatient and discontent, you will not change any part of fate. When the Prophet's daughter insisted that he goes to her, he went along with some of his Companions. He arrived when her child was in the throes of death. This made the eyes of the Prophet (may Allah's peace and blessings be upon him) filled with tears. Sa‘d ibn ‘Ubādah thought that the Prophet was crying out of impatience, so the Prophet told him that he cries out of mercy for the little dying boy, not out of impatience and discontent with fate. Then he added that Allah is merciful to those of His slaves who are merciful to others. This Hadīth indicates the permissibility of crying out of mercy for those who are afflicted with misfortune.

بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي، ط1، دار ابن الجوزي، الدمام، 1415هـ. رياض الصالحين للنووي، ط1، تحقيق: ماهر ياسين الفحل، دار ابن كثير، دمشق، بيروت، 1428 هـ. رياض الصالحين، ط4، تحقيق: عصام هادي، وزارة الأوقاف والشؤون الإسلامية القطرية، دار الريان، بيروت، 1428هـ. كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، ط1، كنوز إشبيليا، الرياض، 1430هـ. شرح رياض الصالحين للشيخ ابن عثيمين، دار الوطن للنشر، الرياض، 1426هـ. صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422هـ. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت. نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين، ط14، مؤسسة الرسالة، 1407هـ.

عن أنس بن مالك رضي الله عنه قال: مرَّ النَّبي - صلى الله عليه وسلم - بامرَأَة تَبكِي عِند قَبرٍ، فقال: «اتَّقِي الله واصْبِري» فقالت: إليك عَنِّي؛ فَإِنَّك لم تُصَب بِمُصِيبَتِي ولم تَعرِفه، فقِيل لها: إِنَّه النَّبِي - صلى الله عليه وسلم - فأتت باب النبي - صلى الله عليه وسلم - فلم تجد عنده بوَّابِين، فقالت: لم أَعرِفكَ، فقال: «إِنَّما الصَّبرُ عِند الصَّدمَةِ الأُولَى». وفي رواية: «تَبكِي على صبِّي لها».

The Prophet (may Allah's peace and blessings be upon him) passed by a woman at the grave of her son who had died. She used to love him dearly and could not keep herself from going out to his grave and crying there. When the Prophet (may Allah's peace and blessings be upon him) saw her, he commanded her to fear Allah and be patient. She said: "Leave me alone, for you have not been afflicted with a calamity like mine." Then, it was said to her that this man was the Messenger of Allah (may Allah's peace and blessings be upon him). So, she felt regret and went to the door of the Messenger of Allah (may Allah's peace and blessings be upon him) where there were no doormen to prevent people from entering. She said: "I did not recognize you." The Prophet (may Allah's peace and blessings be upon him) then informed her that true patience, which one is rewarded for, is what he shows at the first strike of a calamity.

بهجة الناظرين شرح رياض الصالحين لسليم الهلالي، ط1، دار ابن الجوزي، الدمام، 1415ه. رياض الصالحين للنووي، ط1، تحقيق: ماهر ياسين الفحل، دار ابن كثير، دمشق، بيروت، 1428 هـ. تطريز رياض الصالحين، لفيصل الحريملي، نشر: دار العاصمة، الرياض، الطبعة: الأولى، 1423هـ - 2002م. شرح رياض الصالحين للشيخ ابن عثيمين، دار الوطن للنشر، الرياض، 1426هـ. صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت. نزهة المتقين شرح رياض الصالحين لمجموعة من الباحثين، ط14، مؤسسة الرسالة، 1407هـ.

عن ابن شماسة المهري قال: حَضَرنَا عَمرو بن العاص رضي الله عنه وهُو فِي سِيَاقَةِ الْمَوتِ، فَبَكَى طَوِيلاً، وَحَوَّلَ وَجهَهُ إِلَى الجِدَارِ، فَجَعَلَ ابنَهُ، يقول: يَا أَبَتَاهُ، أَمَا بَشَّرَكَ رسُول الله -صلَّى الله عليه وسلَّم- بكَذَا؟ أمَا بشَّركَ رسول الله -صلَّى الله عليه وسلَّم- بِكَذَا؟ فَأَقبَلَ بِوَجهِهِ، فقَالَ: إِنَّ أَفضَلَ مَا نُعِدُّ شَهَادَةُ أَنْ لاَ إِلَهَ إِلاَّ الله، وَأَنَّ مُحَمَّدًا رسولُ الله، إِنِّي قَدْ كُنتُ عَلَى أَطْبَاقٍ ثَلاَثٍ: لَقَدْ رَأَيتُنِي وَمَا أَحَدٌ أَشَدَّ بُغْضًا لِرَسُولِ الله -صلَّى الله عليه وسلَّم- مِنِّي، وَلاَ أَحَبَّ إِلَيَّ مِنْ أَنْ أَكُونَ قَدْ اسْتَمْكَنْتُ مِنْهُ فَقَتَلْتُهُ، فَلَوْ مُتُّ عَلَى تِلْكَ الحَالِ لَكُنْتُ مِنْ أَهْلِ النَّارِ، فَلَمَّا جَعَلَ اللهُ الإِسْلاَمَ فِي قَلْبِي أَتَيتُ النَبيَّ -صلَّى الله عليه وسلَّم-، فَقُلتُ: ابْسُطْ يَمِينَكَ فَلِأُبَايِعُكَ، فَبَسَطَ يَمِينَهُ فَقَبَضْتُ يَدِي، فقال: «مَا لَكَ يَا عَمرُو؟» قُلتُ: أَرَدْتُ أَنْ أَشْتَرِطَ، قال: «تَشْتَرِطُ مَاذَا؟» قُلتُ: أَنْ يُغْفَرَ لِي، قال: «أَمَا عَلِمتَ أَنَّ الإِسْلاَمَ يَهْدِمُ مَا كَانَ قَبْلَهُ، وَأَنَّ الهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا، وَأَنَّ الحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ؟» وَمَا كَان أَحَدٌ أَحبَّ إِلَيَّ مِنْ رسُول الله -صلَّى الله عليه وسلَّم- وَلاَ أَجَلَّ فِي عَينِي مِنْهُ، وَمَا كُنْتُ أُطِيقُ أَنْ أَمْلَأَ عَينِي مِنْهُ؛ إِجْلاَلاً لَهُ، وَلَوْ سُئِلْتُ أَنْ أَصِفَهُ مَا أَطَقْتُ؛ لِأَنِّي لَمْ أَكُنْ أَمْلَأُ عَينِي مِنْهُ، وَلَوْ مِتُّ عَلَى تِلْكَ الحَالِ لَرَجَوْتُ أَنْ أَكُونَ مِنْ أَهْلِ الجَنَّةِ، ثُمَّ وَلِينَا أَشْيَاءَ مَا أَدْرِي مَا حَالِي فِيهَا؟ فَإِذَا أَنَا مِتُّ فَلاَ تَصْحَبْنِي نَائِحَةٌ وَلاَ نَارٌ، فَإِذَا دَفَنْتُمُونِي، فَشُنُّوا عَلَيَّ التُرَابَ شَنًّا، ثُمَّ أَقِيمُوا حَولَ قَبرِي قَدْرَ مَا تُنْحَرُ جَزُور، وَيُقْسَمُ لَحْمُهَا، حتَّى أَسْتَأْنِسَ بِكُم، وَأَنْظُر مَا أُرَاجِعُ بِهِ رُسُلَ رَبِّي.

The Hadīth of ‘Amr ibn al-Āas (may Allah be pleased with him) which includes the subject of conveying glad tidings and congratulating because it bears a story. The summary of this great story is that some of his companions were present with him while he was in the throes of death. He cried profusely and turned his face towards the wall as he was about to depart this world, so his son said to him: Why are you crying so long as the Prophet (may Allah's peace and blessings be upon him) had given you the glad tidings of entering Paradise? He said: O my son, I was in three different states (in this world). Then he described these three states. First, he used to hate the Prophet so much and there was no one on the face of the earth who hated him more, and wished he could catch him and kill him, and that was extreme disbelief. He remained like that until Allah instilled love for Islam in his heart. So, he went to the Prophet and said: O Messenger of Allah, extend your right hand so that I may give you my pledge of Islam. The Prophet (may Allah's peace and blessings be upon him) who was the best of all people in terms of manners, extended his hand, but ‘Amr withdrew his hand, not out of arrogance, but rather to ascertain what he was about to say. The Prophet asked him: What is the matter? He said: O Messenger of Allah, I have a condition (for embracing Islam). The Prophet asked: What is your condition? He said: That Allah forgive all my previous disbelief and sins. That was his biggest worry,(may Allah be pleased with him) fearing that Allah would not forgive him due to what he had done previously. So the Prophet (may Allah's peace and blessings be upon him) said to him: Do you not know that Islam wipes out what precedes it, and that migration wipes out what precedes it, and that the pilgrimage wipes out what precedes it? Three things wipe out all sins: Islam: it wipes out what precedes it according to the text of the Qur’an; Allah, the Exalted, says: {Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them. But if they return [to hostility] - then the precedent of the former [rebellious] nations has already taken place} [Sūrat al-Anfāl: 38]. Hijrah: when one's homeland is a land of disbelief and he emigrates from it, this action wipes out what preceded it. Hajj: it wipes out what preceded it, as the Prophet (may Allah's peace and blessings be upon him) said: "The accepted Hajj has no reward but Paradise." So ‘Amr (may Allah be pleased with him) pledged allegiance to the Prophet and loved him intensely, so much so that the Prophet became the dearest of all people to him and he could never take a good look at him out of reverence for him. Glorified is Allah who turns the hearts! In the past, he hated him so much that he wished to kill him, and now he is not even able to lift his eyes to him out of reverence for him, and is not able to describe him because he never fully stared at him out of awe and respect. ‘Amr (may Allah be pleased with him) said that if he had died in the first state, he would have been from the dwellers of Hellfire. Then he said that if he had died in the second state, he could have hoped to be from the dwellers of Paradise. Notice his cautious choice of words; he was definitive in saying that if he had died in the first state, he would have been from the dwellers of Hellfire; but when it came to the second state, due to his intense fear, he said that if he had died in that state: "I could have hoped to be from the dwellers of Paradise," and he did not say: "I would have been from the dwellers of Paradise," since the confirmation of admittance to Paradise is a difficult thing to make. Then he said that, afterwards, he was entrusted with many affairs – being a ruler and a leader – and there occurred the incident of the battle with Mu‘āwiyah and others, and ‘Amr ibn al-‘Ās was known to be one of the shrewdest and most intelligent men among the Arabs. So he said: I fear that what had occurred after the second state might have nullified my deeds. Then he gave orders that no wailer (a woman who wails and laments the deceased) should follow his funeral, and that after they bury him, they should remain at his grave for as long as it would take them to slaughter a camel and distribute its meat, until he had answered the questions of the messengers of his Lord, meaning the angels who come to the dead person after he is buried. When the dead person is buried, two angels come to him and make him sit upright in his grave and ask him three questions: Who is your Lord? What is your religion? Who is your Prophet? So, ‘Amr ibn al-‘Ās (may Allah be pleased with him) ordered his family to stand by his grave for a time interval equal to the time it would take them to slaughter a camel and divide its meat, to seek solace and comfort in their presence. This is evidence that the deceased person can sense the presence of his family, and it was confirmed from the Prophet (may Allah's peace and blessings be upon him) that the deceased person hears the sound of their footsteps when they are leaving after his burial. Though the sound of sandals as they beat the ground is almost inaudible, the deceased hears it as the mourners depart after burying him. It was confirmed from the Prophet (may Allah's peace and blessings be upon him) in a sound Hadīth that when he buried a dead person, he used to stand over his grave and say: "Seek forgiveness for your brother and ask for steadfastness for him because he is being asked right now." So, when the dead person is buried, it is recommended to stand over his grave and say: "O Allah, make him firm (thrice); O Allah, forgive him (thrice)." Whenever the Prophet (may Allah's peace and blessings be upon him) said "Salām" (greetings of peace), he used to say it thrice; and whenever he made a supplication, he used to repeat it thrice. In short, the son of Āmr Ibn al-‘Ās said to him: "The Prophet (may Allah's peace and blessings be upon him) gave you the glad tidings of being admitted to Paradise", and he said this as a way of giving glad tidings and congratulating for it.

بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الدمام، الطبعة: الأولى 1415هـ. تطريز رياض الصالحين، فيصل بن عبد العزيز المبارك، تحقيق: عبد العزيز بن عبد الله آل حمد، دار العاصمة للنشر والتوزيع، الرياض، الطبعة: الأولى 1423هـ، 2002م. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ. شرح رياض الصالحين، محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ. صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الرابعة عشر 1407هـ.

عَن أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى رَضِيَ اللَّهُ عَنْهُ قَالَ: وَجِعَ أَبُو مُوسَى وَجَعًا شَدِيدًا، فَغُشِيَ عَلَيْهِ وَرَأْسُهُ فِي حَجْرِ امْرَأَةٍ مِنْ أَهْلِهِ، فَلَمْ يَسْتَطِعْ أَنْ يَرُدَّ عَلَيْهَا شَيْئًا، فَلَمَّا أَفَاقَ، قَالَ: أَنَا بَرِيءٌ مِمَّنْ بَرِئَ مِنْهُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَرِئَ مِنَ الصَّالِقَةِ وَالحَالِقَةِ وَالشَّاقَّةِ.

Abu Burdah (may Allah be pleased with him) narrated that his father, Abu Mūsa al-Ash‘ari (may Allah be pleased with him), got severely sick and lost consciousness. His head was in the lap of a woman from his family, so she screamed and wailed, but he could not respond to her because of being unconscious. When he regained his consciousness, he said that: He dissociates himself from whoever the Messenger of Allah (may Allah's peace and blessings be upon him) dissociated himself from, and he (may Allah's peace and blessings be upon him) dissociated himself from the: Sāliqah: a woman who raises her voice in wailing upon calamity. Hāliqah: a woman who shaves her hair upon calamity. Shāqqah: a woman who tears her garment upon calamity. This is because they are from the practices of the pre-Islamic era of ignorance. Instead, one is commanded to be patient in times of calamity and to seek reward from Allah for it.

• Tearing the clothes, shaving the hair, and raising the voice in wailing when calamities strike are prohibited and are considered major sins.
• Grief and crying, without wailing and raising the voice, are not forbidden, as they do not contradict patience with the decree of Allah; rather, they are a form of mercy.
• It is prohibited to express discontent with Allah's painful decrees through speech or actions.
• Patience is obligatory in times of calamity.

صحيح البخاري (2/ 81) (1296). صحيح مسلم (1/ 100) (104). تيسير العلام شرح عمدة الأحكام، لعبد الله البسام (ص287). تنبيه الأفهام شرح عمدة الأحكام، لابن عثيمين (2/ 371).