Commentary on Hadeeth, - Dought & clear, - * Ruling on suicide and on offering the funeral prayer and praying for one who has committed suicide

Share ::-

I have a cousin (the daughter of my maternal aunt) who died, and it seems most likely that she committed suicide. What is the ruling on one who commits suicide? What is his position before his Lord? What can her parents do to reduce her punishment?.
Praise be to Allaah.
Suicide is a major sin. The Prophet (peace and blessings of Allaah be upon him) stated that the one who commits suicide will be punished with something like that with which he killed himself.
Abu Hurayrah (may Allaah be pleased with him) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever throws himself down from a mountain and kills himself will be in the Fire of Hell, throwing himself down therein for ever and ever. Whoever takes poison and kills himself, his poison will be in his hand and he will be sipping it in the Fire of Hell for ever and ever. Whoever kills himself with a piece of iron, that piece of iron will be in his hand and he will be stabbing himself in the stomach with it in the Fire of Hell, for ever and ever.” Narrated by al-Bukhaari, 5442; Muslim, 109.
It was narrated from Thaabit ibn al-Dahhaak (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever kills himself with something in this world will be punished with it on the Day of Resurrection.” Narrated by al-Bukhaari, 5700; Muslim, 110.
It was narrated that Jundub ibn ‘Abd-Allaah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Among those who came before you there was a man who was wounded and he panicked, so he took a knife and cut his hand with it, and the blood did not stop flowing until he died. Allaah said: ‘My slave hastened to bring about his demise; I have forbidden Paradise to him.” Narrated by al-Bukhaari, 3276; Muslim, 113.
The Prophet (peace and blessings of Allaah be upon him) refrained from offering the funeral prayer for one who had committed suicide, as a punishment to him and so as to deter others from doing what he had done. But he gave the people permission to offer the funeral prayer for him, so it is Sunnah for the people of knowledge and virtue not to offer the funeral prayer for one who has committed suicide, following the example of the Prophet (peace and blessings of Allaah be upon him).
It was narrated that Jaabir ibn Samurah (may Allaah have mercy on him) said: A man who had killed himself with a broad arrow-head was brought to the Prophet (peace and blessings of Allaah be upon him) and he did not offer the funeral prayer for him. Narrated by Muslim, 978.
This hadeeth is evidence for those who say that the funeral prayer should not be offered for one who killed himself because of his sin. This is the view of ‘Umar ibn ‘Abd al-‘Azeez and al-Awzaa’i. But al-Hasan, al-Nakha’i, Qataadah, Maalik, Abu Haneefah, al-Shaafa’i and the majority of scholars said that the funeral prayer should be offered for him. They responded to this hadeeth by pointing out that the Prophet (peace and blessings of Allaah be upon him) did not offer the funeral prayer for him himself so as to deter the people from doing something similar, but the Sahaabah offered the funeral prayer for him. End quote.
Sharh Muslim, 7/47
This does not mean – if it is proven that your cousin did commit suicide – that you should not pray for mercy and forgiveness for her, rather you must do that because she needs that. Suicide is not kufr that puts a person beyond the pale of Islam as some people think, rather it is a major sin that is subject to the will of Allaah on the Day of Resurrection: if He wills, He will forgive it, and if He wills He will punish for it. So do not neglect to make du’aa’ for her and be sincere in doing so; perhaps that may be the means of Allaah forgiving her.
And Allaah knows best.

- PUBLISHERNajimudeeN M

Commentary on Hadeeth, - Dought & clear, - * When should the words al-salaatu khayrun min al-nawm (prayer is better than sleep) be said? In the first adhaan or in the second?

Share ::-

I have been studying with this Shaikh in Dubai for the last two years. He revealed an astonishing so called fact that `As salatu Khairum minan Naoom`in FAJR Adhan is a Bi`da cause Hazarat Bilal use to use these words in TAHAJJUD Adhan and IBN MAKTOUM use to call the FAJR Adhan where by he did not use these words.The other evidence is that, by meaning of these words you are trying to compare SLEEP with FAJR Salat which should not be the case. He also said that Shaikh Albaani had made a Du`aa for the youngsters of today asking ALLAH to give them Hidaya to stop this Bi`da. If my Teacher is correct, why is it being followed in Mecca and Madina as well. Please give me your comments.
Praise be to Allaah.
It is narrated in a number of saheeh ahaadeeth that the words al-salaatu khayrun min al-nawm (prayer is better than sleep) are to be said in the adhaan for Fajr. It is mentioned in some of them that this phrase is to be said in the first adhaan without stating what is meant by the phrase “the first adhaan” – is it the adhaan that is given before Fajr or is it the adhaan of Fajr itself?
These ahaadeeth include the following:
1 – It was narrated that Abu Mahdhoorah (may Allaah be pleased with him) said: I used to give the adhaan for the Messenger of Allaah (peace and blessings of Allaah be upon him) and in the first adhaan of Fajr I used to say: “Hayya ‘ala al-falaah, al-salaatu khayrun min al-nawm, al-salaatu khayrun min al-nawm, Allaahu akbar Allaahu akbar, laa ilaaha ill-Allaah(come to prosperity, prayer is better than sleep, prayer is better than sleep, Allaah is Most Great, Allaah is Most Great, there is no god but Allaah).”
Narrated by Abu Dawood, 500; al-Nasaa’i, 647; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
2 – It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: In the first adhaan after the wordal-falaahit said:Al-salaatu khayrun min al-nawm, al-salaatu khayrun min al-nawm(prayer is better than sleep, prayer is better than sleep).
Shaykh al-Albaani said:
It was narrated by al-Tahhaawi (1/82) with a hasan isnaad as al-Haafiz said inal-Talkhees(3/169).
Al-Thamr al-Mustataab, p. 131
These ahaadeeth provide evidence for those who said that this should be said in the first adhaan which comes at the end of the night. But the correct view is that it should be in said the adhaan which comes after the time for prayer has begun. That is for a number of reasons:
(a)
The word awwal (first) is in relation to the iqaamah, and the iqaamah is the second call to prayer. In the saheeh Sunnah there are reports in which the iqaamah is called an “adhaan”, as in the words of the Prophet (peace and blessings of Allaah be upon him): “Between each two calls (adhaanayn)...” Narrated by al-Bukhaari, 598; Muslim, 838.
InSaheeh Muslim(739) the adhaan which comes after the time for prayer begins is called the first adhaan. This appears in the hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her) about the prayer of the Messenger of Allaah (peace and blessings of Allaah be upon him). She said: He used to sleep during the first part of the night and wake up during the latter part, then if he had any need for intimacy with his wife he would satisfy that need, then he would sleep. Then when it was the time of the first call, he would wake up and pour water over himself, and if he was not junub he would do wudoo’ as a man does for prayer, then he would pray two rak’ahs.
What is meant by two rak'ahs here is the regular Sunnah of Fajr, as stated by al-Nawawi inSharh Muslim.
(b)
In some saheeh ahaadeeth it is clearly stated that the adhaan in which this phrase appears is calledadhaan salaat al-subh,adhaan al-fajr, etc. These phrases indicate that this adhaan should come after the time for the prayer begins and the adhaan that is given at the end of the night comes before the time for prayer begins. These ahaadeeth include the following:
1 – It was narrated that Abu Mahdhoorah (may Allaah be pleased with him) said: I said: “O Messenger of Allaah, teach me the Sunnah of adhaan.” He wiped the front of my head and said: “SayAllaah akbar, Allaahu akbar, Allaah akbar, Allaahu akbar(Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, Allaah is Most Great)… And if it is Fajr prayer, then say:Al-salaatu khayrun min al-nawm, al-salaatu khayrun min al-nawm(Prayer is better than sleep, prayer is better than sleep).
According to another, similar report, it says: “Al-salaatu khayrun min al-nawm, al-salaatu khayrun min al-nawm(Prayer is better than sleep, prayer is better than sleep) in the first adhaan of dawn.”
Narrated by Abu Dawood, 501; al-Nasaa’i, 633; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
According to another report narrated by Abu Dawood (504) from Abu Mahdhoorah (may Allaah be pleased with him): He used to say in Fajr: “al-salaatu khayrun min al-nawm(Prayer is better than sleep). Classed as saheeh by Shaykh al-Albaani inSaheeh Abi Dawood.
2 – It was narrated that Anas (may Allaah be pleased with him) said: It is Sunnah for the muezzin, after sayingHayya ‘ala al-falaah(come to prosperity), to say: “al-salaatu khayrun min al-nawm(prayer is better than sleep)” twice.
Shaykh al-Albaani (may Allaah have mercy on him) said:
This was narrated by al-Daaraqutni (90), Ibn Khuzaymah in hisSaheehand al-Bayhaqi in hisSunan(1/423), and he said: its isnaad is saheeh.
It was also narrated by al-Daraaqutni and al-Tahhaawi (1/82) via Hushaym from Ibn ‘Awn with the wording: In the adhaan for Fajr prayer, when the muezzin said:Hayya ‘ala al-falaah(come to prosperity), he said: “al-salaatu khayrun min al-nawm(prayer is better than sleep),” twice. This version was narrated by Ibn al-Sakan who classed it as saheeh, as it says inal-Talkhees, 3/148
Al-Thamr al-Mustataab, p. 132
These ahaadeeth show that this phrase appears in the adhaan for Fajr prayer.
The adhaan which is the call to prayer is that which comes after the time for the prayer has begun, because the Prophet (peace and blessings of Allaah be upon him) said: “When the time for prayer begins, then let one of you give the adhaan for you.” Agreed upon.
As for the adhaan which comes at the end of the night, this is not an adhaan for Fajr prayer as such, rather it is done “so that the one who is praying qiyaam may go back and the one who is asleep may wake up”, as is narrated from the Prophet (peace and blessings of Allaah be upon him) inal-Saheehayn. Thus it is clear that the phrase which appears in the adhaan which comes after the time for the prayer begins is not a bid’ah (innovation), rather it is Sunnah.
The scholars of the Standing Committee were asked:
What is the reason why the Sunnah of the Prophet (peace and blessings of Allaah be upon him), to sayal-salaatu khayrun min al-nawm, is not done in the first adhaan for Fajr, as is mentioned inSunan al-Nasaa’i, Ibn Khuzaymah and al-Bayhaqi?
They replied:
Yes, the this phrase should be mentioned in the first adhaan of Fajr, in accordance with the command of the Prophet (peace and blessings of Allaah be upon him). It is clear from the hadeeth that it is the adhaan that is done when the true dawn comes, and it is called ‘first’ in relation to the iqaamah, which is an adhaan according to sharee’ah, as it says in the hadeeth, “Between every two calls (adhaanayn) there should be a prayer.” The word adhaan here does not refer to the call that is given before the appearance of the true dawn. That call is prescribed in order to wake those who are asleep and so that those who are praying qiyaam may go back. It is not a call to announce the Fajr prayer. Whoever studies the ahaadeeth about this phrase will see clearly that they refer to the adhaan given to announce the time of Fajr, not the adhaan which is given at night just before dawn. End quote.
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 6/63
For more information on the refutation of those who say that this phrase should be said in the adhaan which comes before the time for the prayer begins, please seeal-Sharh al-Mumti’by Shaykh al-‘Uthaymeen (may Allaah have mercy on him), 2/61-64
As for the view of your teacher, that this phrase is comparing sleep with Fajr prayer, this is not correct, because this phrase is stating that prayer is better than sleep and thus encouraging the sleeper to stop sleeping and get up to do something that is better.
And Allaah knows best.

- PUBLISHERNajimudeeN M

Kind Treatment of Spouses, - Dought & clear, - * Does the husband have the right to dispose of his wife’s money?

Share ::-

I have this close friend whose husband recently got married to a 2nd lady,her co-wife got a child from previous relation,my friend got 2 child from her husband,she gets benifit from government and she spends it on her living costs.her co-wife does the same.now her husband is demanding her benifite transfared on his name because he belives it is not islamic for her to get money from the government strait she should be getting it throw him,but he is not asking for his 2nd wife's benifit to be transfared to his name as a excuse he is saying that she was getting that benifit from before she got into the marriage on this ground he can't ask her.what is correct correct according to islam?.
Praise be to Allaah.
The basic principle concerning any wealth the wife owns is that it belongs to her and not to her husband, whether this wealth came into her possession by means of trade or business, or through inheritance, or as part of her mahr (dowry) or from the state. The husband does not have a share in any of that; rather it is her property and none of it is permissible for him unless she gives it to him willingly. If it were the case that the husband owned his wife’s wealth, then his wife’s entire estate when she died would go to the husband and no one else would have a share in it, and that does not happen according to the laws of Allah.
Based on that, the money that comes to this wife as assistance for her from the state belongs exclusively to her and it is not permissible for her husband to take control of it. What he is saying about Islam not allowing the wife to take anything from the government directly has no basis in sharee‘ah; men and women are the same in that regard.
It is not permissible for the husband to take anything from his wife’s wealth except what she allows.
Allah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent”
[an-Nisa’ 4:29]
“And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful).”
[an-Nisa’ 4:4].
In the answer to question no. 3054 we have discussed the evidence from the Qur’aan and Sunnah and scholarly consensus that proves that the husband is obliged to spend on his wife according to his means; he does not have the right to force her to spend on her own maintenance even if she is rich, unless she agrees to that.
And Allah knows best.

- PUBLISHERNajimudeeN M