The battle of Badr, 17 Ramadhaan - II

Now the disbelievers launched a full-scale attack and the Muslim
troops also moved forward to face their enemies. Both sides showed
great valor. As the day ofBadr drew towards its close, the defeated
disbelievers fled the battlefield leaving behind seventymen slain and
seventy as prisoners. When the fighting started, the Prophet,
sallalahu alayhi wa sallam, came out to have a full view of the
situation. He pointed out to the Muslims that Banu Haashim did not
join the enemy force out of their own will and desire, it was due only
tocompulsion and so they deservedspecial concessions. So Al-'Abbaasibn
'Abdul-Muttalib must not be killed. Abu Huthayfah said,"How can it be
that I kill my brother and leave Al-'Abbaas ibn Abdul Muttalib, I will
not let him go if Al-'Abbaas fights with me." Later on Hudhaifah was
deeply repentant for his words and expressed great regret.
When the battle was in full swing, the Prophet, sallalahu alayhi wa
sallam, picked a handful of dust and threw it towards the disbelievers
after reciting something over it. It resulted in the enemy fighters
fleeing for their lives. Mu'aath ibn'Amr a young man from Al-Ansaar,
came across Abu Jahl who was armor clad. Mu'aath ibn'Amr struck at his
uncovered leg with his sword so forcefully that it was cut off from
the shin. When 'Ikrimah ibn Abu Jahl foundhis father fatally injured,
he fell upon Mu'aath ibn 'Amr and struck him with his sword so
violently that his left arm was nearly separated from the shoulder but
he kept fighting thewhole day with the hanging arm.When it gave him
more trouble, he put the hanging part under his foot and pulled apart
by a violent force. At the same moment Mu'awwidh ibn Afra', another
young man from the Ansaar drew near Abu Jahl and put him to the sword.
When the disbelievers fled the battlefield and the believers
werevictorious in this historic event, Allaah's Messenger, sallalahu
alayhi wa sallam, asked for a search of the dead body of Abu Jahl.
'Abdullaah ibn Mas'ood searched through the dead bodies and found Abu
Jahl lying half-dead. 'Abdullaah ibn Mas'oodgot on his chest and said,
'Behold, O enemy of Allaah, what a disgrace you have been put to by
Allaah." Abu Jahl said, "What's the outcome of battle?" 'Abdullaah ibn
Mas'ood replied, "It ended in victory for the believers and defeat for
the disbelievers." 'Abdullaah ibn Mas'ood chopped his head off and
laid it down at the feet of theProphet, sallalahu alayhi wa sallam.
Having noticed it, Allaah's Messenger thanked Allaah. This battle
martyred fourteen believers, six from the Muhaajireen and eight from
the Ansaar. The battle being over, Allaah's Messenger, sallalahu
alayhi wa sallam, buried the believers and ordered that the dead among
the infidels should be thrown into a pit or well and let them be
covered with dust.
The disbelievers were so frightened when they fled the field that they
even lost track of their Commander, Abu Jahl and left him behind
fatally injured and dying. The soul-shattering news of the
disbelievers' ignominious defeat in the battlefield of Badr left the
Makkans struck with grief.
The Prophet, sallalahu alayhi wa sallam, entrusted the booty to
'Abdullaah ibn Ka'b who belonged to Banu An-Najjaar, andsent
'Abdullaah ibn Rawaahah and Zayd ibn Haarithah with the glad tidings
of victory to the upper and lower settlements of Al-Madeenah. Usamah
ibn Zayd who was left in Al-Madeenah as the deputy of the Prophet,
sallalahu alayhi wa sallam, remarked, "The glad tidings of the
victory were received by us ata time when we were burying Ruqayyah ,
the daughter of the Prophet, sallalahu alayhi wa sallam, and the wife
of 'Uthman ibn Affaan. The news of victory had arrived in Al-Madeenah
on 18 Ramadhaan."
Being free from his engagement in the battlefield of Badr, the
Prophet, sallalahu alayhi wa sallam, proceeded to Al-Madeenah. On
reaching Safra', he with the Command of Allaah the Almighty,
distributed the booty equally among the Muslims, and ordered Nadr ibn
Al-Harith ibn Kildah (from Banu Abdud-Daar) to be beheaded. Similarly,
arriving at Irq-uz-Zabyah, he, sallalahu alayhi wa sallam, issued the
same order for 'Uqbah ibn Abu Mu'ayt . These two among the prisoners
of the battle of Badr were hard-core and ruthless enemies of the
Prophet, sallalahu alayhi wa sallam, and Islam and equal to Abu Jahl
in enmity. Thereafter theProphet, sallalahu alayhi wa sallam, along
with his Companions, speedily left for Al-Madeenah leaving the
prisoners and their guards behind who joined them in Al-Madeenah the
next day.
General Treatment of the Prisoners :
When the captives reached Al-Madeenah, the Prophet, sallalahu alayhi
wa sallam, said distributing them among the Companions, "Treat them
generously." Among them was Abu 'Azeez ibn 'Umayr who was the
standard-bearer of the disbelievers' army and also the full brother of
Mus'ab ibn 'Umayr . Abu 'Azeez relates, "When I was being brought to
Al-Madeenah, I was in the custody of a group of the Ansaar''. Whenever
they sat down to dine, they gave bread to me and they began to eat
dates. Being ashamed, I tried to return it but whenever I gave the
bread to any of them, he gave it back tome." On reaching Al-Madeenah,
Abu 'Azeez was lodged with Abu Yusr Al-Ansaari. Mus'ab ibn 'Umayr said
to Abu Yusr, "Treat him roughly, for his mother is a wealthy woman."
Abu 'Azeez said, "Brother, is it for you to givethis counsel?" "You
are not my brother," replied 'Umayr, "insteadhe is my brother who is
tying up your hands." The mother of Abu 'Azeez sent four thousand
dirhams for his release.
The defeat suffered by the polytheists plunged Makkah into gloom.
There was not a house in the city, which did not go into mourning. The
Makkans stood aghast and agitated. However, the suppressed Muslims of
Makkah breathed a sigh of relief and felt elated. Abu Lahab, who could
not join the army at Badr, was so terribly shocked that he died after
a week.
The Issue of the Captives :
Concerning the captives, Allaah's Messenger, sallalahu alayhi wa
sallam, sought the advice of the Companions. 'Umar ibn Khattaab
submitted, "In my opinion everyone of us should kill his ownrelatives
to establish beyond doubt that, in Islam, love of faith is far greater
than love for relations." Abu Bakr said, "Letall the captives be
released in return for reasonable ransoms sothat the amount be
invested in developing weaponry. Besides, some of them may embrace
Islam in future." The Prophet, sallalahu alayhi wa sallam, liked the
proposal of Abu Bakr. Some of the prisoners were released without
ransom. The Makkans sent from one thousand to four thousand dirhams to
pay for the release of their relatives. The captives who knew reading
and writing but were unable to pay ransom were allowed freedom after
teaching ten children to read and write.
Zaynab the daughter of the Prophet, sent her necklace as a ransom for
the release of Abul-'Aas, her husband, who was also among the
captives. Allaah's Messenger, sallalahu alayhi wa sallam, noticed the
necklace and said to his Companions, "If you think it fit, send the
necklace back to Zaynab, for it was a gift from her mother Khadeejah."
TheCompanions were pleased to accept it and released Abul-'As at once.
Abul-'Aas then hurried backto Makkah and sent Zainab to Al-Madeenah at
once. He acceptedIslam three or four years after this event.
The battle of Badr was the most important among the Islamic battles of
Destiny. For the first time the followers of the new faith were put
into a serious test.Had victory been the lot of the pagan army while
the Islamic Forces were still at the beginningof their developments,
the faith of Islam could have come to an end.

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The battle of Badr, 17 Ramadhaan - I

At the beginning of the month of Ramadan, 2 AH, news came to
Al-Madeenah that a Makkan caravan was coming from Syria which would
pass by Al-Madeenah. In order to instill fear in the disbelievers and
also to reply to Kurz ibn Jaabir's attack, the Prophet, sallalahu
alayhi wa sallam, asked a party ofthe Muhajireen (immigrants) and
Ansaar (original residents of Al-Madeenah) to intercept the caravan so
that the Makkans would know that to worsen the relations with the
people of Al-Madeenah might prove injurious to their trading
activities with Syria. This party was sent with the sole purpose of
frightening them and not for fighting.
The Makkan trade caravan became informed of the movement of the Muslim
party. Abu Sufyan, the head of the caravan, and who was a disbeliever
at that time led it off the main routes. He also hired Damdam ibn 'Amr
Al-Ghifaari to hurry to Makkah with the information that the caravan
wasfacing danger from the Muslims, and they should rush to help it and
save their goods. In the wakeof this news, Abu Jahl marched forward
with great enthusiasm from Makkah at the head of a large army
consisting of seven hundred camels and three hundred horses. The
entire army was armed to the teeth and the reciters of martial songs
also accompanied the army. Al-'Abbaas ibn 'Abdul-Muttalib, 'Utbah ibn
Rabee'ah, Umayyah ibnKhalf, Nadar ibn Al-Haarith, Abu Jahl ibn Hishaam
and others, a total of thirteen men in all were assigned the duty of
serving foodto the army. The Muslim party sent to terrorize the trade
caravan came back to Al-Madeenah.
The Battle of Badr
Abu Sufyan sent word to Abu Jahlthat he had arrived at Makkah and that
he should also come back. But Abu Jahl turned down the suggestion. Abu
Jahl had, in truth, not come out with the army simply to provide
safety butalso to avenge the killing of 'Amr ibn Al-Hadrami at the
hands of a Muslim party dispatched by the Prophet to Nakhlah to probe
some incident.
The Quraysh had already started preparations to retaliate. They were
about to invade Al-Madeenah when Damdam ibn 'Amr reached Makkah to
seek their help. Abu Jahl was marchingtowards Al-Madeenah. The
Prophet, sallalahu alayhi wa sallam, became aware of the movement of
the Quraysh army and all the notable chieftains accompanying the
Makkan troops.
The Prophet, sallalahu alayhi wa sallam, summoned his followers and
asked for their advice regarding the current development and said to
the Companions: "Makkah has sent you its best fighters. What do
youthink about facing them?" First ofall Abu Bakr and then 'Umar ibn
Khattaab and Al-Miqdaad uttered words of valor and determination. The
last one said:"O Prophet of Allaah, we will not say as the Children of
Israel said to Moses: 'Go you and your Lord and fight, we will sit
here'." The Prophet asked again for their advice. By this he really
wanted to know the reaction of the Ansaar for all the three who had
pledged their support and loyaltybelonged to the Muhajireen. When the
Prophet put the same question again, the Ansaar now realized that the
question was meant for them.
Their original pledge with him implied their defending him in
Al-Madeenah and did not put them under any obligation to take part in
a military expedition outside their territory. Sa'd ibn Mu'aath
immediately got up to say in reply: "O Prophet of Allaah, it seems as
if you are addressing to us and you want tohave our answer." "Yes,"
the Prophet, sallalahu alayhi wa sallam, said. Sa'd then said, "We
have believed in you and have fullfaith in your being Allaah's
Messenger. How can it be possible that Allaah's Messenger would go out
to fight the disbelievers and we remain sitting in our houses? These
disbelievers are, after all, men like us. How can we fear them? If you
command us to plunge into the sea, we will do so."
Lack of Means :
Satisfied with the staunch support and determination of theCompanions,
the Prophet, sallalahu alayhi wa sallam, resolved to march out. The
total number of the combatants did not exceed 310 or 312 or 313
according to the different na. When they were finally examined outside
the city, some minor children were found accompanying the troops who
were not fit to take part in battle yet. Thus the Prophet, sallalahu
alayhi wa sallam, asked them to go back. Some of them persistently
entreated to be enlisted and of those some were granted permission to
accompany the army. It was in noway a well-equipped force. This
Islamic army had only two horsesunder the charge of Az-Zubayr
ibnAl-'Awwaam and Al-Miqdaad and seventy camels to be mounted by three
or four persons at a time. Many others accompanied on foot. On
reaching Badr, the Islamic army noticed that the enemy force
hadalready captured the raised piece of land and pitched their tents
onit. The Muslims had to take the low-lying sandy spot. However, the
wells of Badr were under the control of the Muslim force. The Prophet,
sallalahu alayhi wa sallam, issued orders that any of the disbelievers
coming for watermust not be prevented. A hut of palm branches was
erected for the Prophet, sallalahu alayhi wa sallam, on an elevation
overlooking the battlefield. He prayed and invoked the help and
blessings of Allaah.
The number of the Companions were one-third of the Makkans, and their
weapons were less than one-hundredth of what the Quraysh army had.
Their army consisted of young and strong men, and all wearing armor.
The Muslims were, on the other hand,starving, weak, sick and old.
Mostof them didn't even possess simple weapons. Some of them had
swords but no bows and arrows, while others possessed spears but no
swords. When the Muslims encamped, the disbelievers sent 'Umayr ibn
Wahb Al-Jumahi as a spy to find out the number of Muslim soldiers.
'Umayr reported that they were not more than 310, having a total
cavalry of only two.The height of the disbelievers arrogance may be
gauged from the statement of 'Utbah ibn Rabee'ah who scornfully
remarked, "Let us go back without a fight," meaning the disgracefully
low number of the Muslims was no match for the large and well-equipped
army of the Makkans. But Abu Jahl vehemently opposed the proposal
expressing his firm determination to exterminate them no matter how
few they were.
Beginning of War :
At last, on Ramadhaan 17, 2 AH, when the two armies came face to face,
the Prophet, sallalahu alayhi wa sallam, returned to his small hut and
beseeched Allaah for Divine help. He entreated the Lord:
"O Allaah! If you were to exterminate this small group of Muslims, you
will not be worshipped on earth any more."
He then offered two Rak'ah of prayer. Following this, he dozed alittle
and then came out fresh and smiling from his hut and saidwith utmost
confidence:
"The enemy force will be defeated. They will take to their heels."
The Prophet, sallalahu alayhi wa sallam, had already issued an order
not to initiate the fighting. There were approximately eighty Muslims
from the Muhajireen andthe rest belonged to the Ansaar. Among the
Ansaar, sixty-one were from Al-Aws and one hundred and seventy from
Al-Khazraj. The ranks on both sides were set in order. The Prophet,
sallalahu alayhi wa sallam, was setting the ranks with an arrow in
his hand.
In the meantime, in accordance with the Arabian fashion, 'Utbah and
Shaybah sons of Rabee'ah and Al-Waleed ibn 'Utbah steppedforward, and
in response to their call, three of the Ansaar, 'Awf andMu'awwidh—the
sons of 'Afra' and 'Abdullaah ibn Rawaahah came forward to give them
battle. 'Utbah asked, "Who are you?" "We are the Ansaar," they
answered. "We have fight with you," 'Utbah said in a tone filled with
arrogance. He then called out: "O Muhammad; send our peers, men of our
own tribe." The Prophet, sallalahu alayhi wa sallam, said, "Go ahead,
O Hamzah ibn 'Abdul-Muttalib to give battle to 'Utbah, 'Ubaydah ibn
Al-Haarith to fight with Shaybah—the brother of 'Utbah, and 'Ali ibn
Abu Taalib to engage Al-Waleed—the son of 'Utbah." With the order, all
the three Companions rose from their spots and came face to face with
their respective rivals. 'Utbah wanted to know their names although he
knew them very well. Then hearing their names he said, "Yes, we will
fight with you." The confrontation began. Hamzah and 'Ali, may Allaah
be them, put the father and the son 'Utbah and Al-Waleed to the sword.
'Ubaydah and Shaybah both received injuries in the encounter. 'Ali ibn
Abu Taalib andHamzah did away with the enemyof Islam and brought
'Ubaydah tothe Prophet, sallalahu alayhi wa sallam.

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Praised Manners - Will a woman be rewarded for her work in the home even if she does not intend to seek reward?.

If a woman works in her house without intendingto seek reward for her
work with Allaah, will she be rewarded for her work or not?.
Praise be to Allaah.
A woman's work in the home is important work in which she helps to
spread love and mercy inher home, and she plays a major role in
raising her children and helps her husband in his work,da'wah and
pursuit of knowledge.
In this regard, this work is like all other kinds of work: a woman
will not be rewarded for it unless her intention in doing it is
sincerely for the sake of Allaah alone.
There follow some texts which support this view,as well as some of the
comments of the scholars.
1 – al-Bukhaari (may Allaah have mercy on him) included in Kitaab
al-Eemaan (the Book of Faith) a chapter in whichhe listed shar'i
duties, which included seeking reward for doing them.
Al-Bukhaari (may Allaah have mercy on him) said:
"Chapter: what was narrated about actions being but by intentions, and
every person will have but that which he intended. This includes
faith, wudoo', prayer, zakaah, Hajj, fasting and other rulings. Allaah
says(interpretation of the meaning): "Each one does according to
Shakilatihi (i.e. his way or his religion or his intentions)"
[al-Isra' 17:84]. A man may seek the reward of charity forhis spending
on his family. And the Prophet (peace and blessings of Allaah be upon
him) said: "But jihad and good intentions."
Saheeh al-Bukhaari (1/29), Kitaab al-Eemaan.
Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:
The words "Chapter: what has been narrated…" mean: a chapter which
explains what has been narrated as evidence that shar'i actions are
judged according to intention.
Fath al-Baari (1/135, 136)
2 – It was narrated that Abu Mas'ood al-Badri (may Allaah be pleased
with him) said: The Prophet (peace and blessings of Allaah be upon
him) said: "If a Muslim spends on his family, seeking reward for that
with Allaah, thenit will an act of charity on his part." Narrated
byal-Bukhaari (55), Muslim (1002).
Spending on his wife and children is a man's shar'i duty, but he will
not be rewarded for it unless he seeks reward thereby.
Al-Qurtubi said:
The apparent meaning isthat the reward for spending on them can only
be attained by intending to draw closerto Allaah, whether it is
obligatory or permissible, and this implies that whoever does not
intend to draw closer to Allaah will not be rewarded, but he has
discharged his duty in the case of obligatory spending.
Fath al-Baari (1/136)
Ibn Hajar said:
It may be understood from this that the reward cannot be attained by
doing the deed unless it is also accompanied by the intention.
Al-Tabari said: spending on one's family is obligatory, and he will be
rewarded for what he gives according to hisintention. There is no
contradiction between its being obligatory and its being called
charity, rather it is better than voluntary charity.
Fath al-Baari (9/498)
Al-Nawawi (may Allaah have mercy on him) said:
Seeking reward thereby means seeking the Countenance of Allaah
thereby. That does not include whatever he spends absent-mindedly
(i.e., heedless of the intention and without intending to seek reward
thereby). Rather this refers to the one who seeks reward. The way to
seek reward is to spend it with the intention of fulfilling theduty of
spending and kind treatment that has been enjoined upon him.
Sharh Muslim (7/88, 89).
3 – It was narrated from Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) that the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "You will never spend anything, seeking thereby the
Countenance of Allaah, but you will be rewarded for it, even what you
put in your wife's mouth." Narrated by al-Bukhaari (56) and Muslim
(1628).
Ibn al-Haaj al-Maaliki (may Allaah have mercy on him) said:
He should not neglect to give his wife a morsel or two, because the
Prophet (peace and blessings of Allaah be upon him) said: "even a
morsel that he puts in his wife's mouth." He will earn reward even
though there is some pleasure for him in putting a morsel in his
wife's mouth, but he should seek reward in allof that, i.e., in
bringing the food and in giving it to her.
Al-Madkhal (1/224).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
You will never spend anything, seeking thereby the reward of Allaah,
but you will be rewarded for it. The attainment of reward is dependent
upon that, i.e., on seeking the Countenance of Allaah. This is what
matters.
Fath al-Baari (5/367).
Conclusion:
A woman will be rewarded for her work in the house if she seeks reward
with Allaah for that, and is sincere in her intention.
And Allaah knows best.

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Praised Manners - Ruling on participating in a tribal co-op.

My relatives have formeda co-op, in which all the family members are
taking part. This is basedon co-operation between them, wherebyif any
family member has a problem with another family, they will resolve the
problem and reconcile between the two parties. They also have a
monthly meeting in the house of one of the members (in turn) where
they meet and greet one another and hear one another's newsand so on.
They take a sum of money each month from each personwho participates
in this co-op if the participant is working, and the money is kept by
the treasurer. This money is spent in the following ways:
1- Giving loans to family members who need them, to be repaid in installments.
2- Help in paying diyah (blood money) or payingcompensation to any
member of another family who has been runover by a family memberor
paying compensation for any injury cause by a family member.
3- Paying zakaah on this money to needy family members.
4- The co-op also makes lunch after the burial of any family member
who dies, and invites those who were at the graveyard to eat, on the
grounds that there are those among them who have come from far away
etc.
My question is: what is the ruling on taking partin this co-op? Is it
regarded as cooperatingin righteousness and piety? What is the ruling
on making food for the family of the deceased? Do you advise us to
take part in it if it is clear thatmaking food for the family of the
deceased inthis manner is haraam but they do not accept my advice to
stop doing this – knowing that my relatives have started to look at me
with suspicion because I havewithdrawn from it until Ifind out the
shar'i ruling? If such co-ops arenot permissible, then what do you
advise so that that family members can stand together and be united
and not separated?.
Praise be to Allaah.
Firstly:
The co-ops in which the members of a tribe or family come together is
something that Islamically acceptable in principle, and it is
hopedthat there is much goodness in them so long as they are free of
things that are forbidden in Islam.
Allaah has commanded us to co-operate in righteousness and piety, as
He says (interpretation of the meaning):
"Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness
and piety); but do not help one another in sin and transgression"
[al-Maa'idah 5:2]
The Prophet (peace and blessings of Allaah be upon him) praised the
Ash'aris – who were a tribe from Yemen – who,if their food was little,
whether they were travelling or not, each one of them would bring what
he had, then they would share it out amongst themselves.
It was narrated that Abu Moosa (may Allaah be pleased with him) said:
The Prophet (peace and blessings of Allaah be upon him) said: "When
the food of the Ash'aris ran short during militarycampaigns or if
their food supplies ran low in Madeenah, they would gather what they
had in a single cloth, then shareit out equally amongst themselves by
measuring it with a bowl; they are of me andI am of them." Narrated by
al-Bukhaari, 2384; Muslim, 2500.
Al-Nawawi said:
This hadeeth points to the virtue of the Ash'aris and the virtue of
selflessness and helping one another, and the virtue of combining
provisions when travelling, and the virtueof collecting them in
something when they are few when not travelling, then sharing them
out. End quote.
Sharh Muslim, 16/62
The co-operative funds which are established bytribes and families,
which are collected fromtheir members, then spent on the needy
according to the conditions that have been stipulated, are something
that is prescribed in Islam and it is similar to what the Ash'aris
did, but this is an arrangement made before calamity happens, so that
they may co-operate to solve he problem and reduce the hardship of or
the one who has been afflicted.
Those who participate init should have the intention of co-operating,
not of benefiting and making aprofit. Shaykh Ibn 'Uthaymeen was asked
about one of these schemes and he replied:
I have studied the clauses of the scheme and I did not see anything to
suggest that it should not be set up, ifthe intention of the
participant is to co-operate and not to receive compensation
orbenefits from the funds, because it is based on co-operation which
is a kind of ihsaan, whereas if it is based on receivingcompensation
and benefits it is a kind of gambling.
Majmoo' Fataawa Ibn 'Uthaymeen (18/183).
Among the haraam things which the members of these co-opsmay fall into
is the jaahili feelings of tribal attachment to their lineage or
language, and there may be haraam things in their gatherings such as
smoking or listening to music, for example, or they may help someone
who is sinning in committing that sin, or they may support a wrongdoer
merely because he is related to them. Similarly the money that is
collected should not be invested in haraam projects or in banks. As
for supporting one who has been wronged or one who is in need or who
has beenharmed as the result of an accident or sickness, or helping to
pay diyah in the case of mistaken killing or manslaughter, or helping
single people to get married and othersuch good deeds, this is
something for which they deserve to be commended and applauded.
Secondly:
With regard to making food for funerals, what is prescribed is for the
relatives and neighboursof the deceased person'sfamily to make food
for the family of the deceased, because there has come to them
something that will distract them from preparing food for themselves.
It was narrated that 'Abd-Allaah ibn Ja'far (may Allaah be pleased
with him) said: When news of the death of Ja'far came, the Prophet
(peace and blessings of Allaah be upon him) said: "Make food for the
family of Ja'far, for therehas come to them that which is keeping them
busy." Narrated by Abu Dawood, 3132; al-Tirmidhi, 998; Ibn Maajah,
1610; classed as hasan by al-Albaani in Saheeh Abi Dawood.
Al-Mubaarakfoori said:
What this means is there has come to them grief which will keep them
from preparing food for themselves, because they are too distressed to
think about food. Al-Teebi said: This indicates that it is mustahabb
for relatives and neighbours to prepare food for the family of the
deceased. End quote. Ibn al-'Arabi said in al-'Aaridah: this hadeeth
sets out the guidelines with regard to co-oepration at times of need.
End quote.
Tuhfat al-Ahwadhi, 4/67.
What is forbidden is for the family of the deceased to make food for
those who come to offer condolences, because Jareer ibn 'Abd-Allaah
al-Bajali (may Allaah be pleased with him) said: "We usedto regard
gathering with the family of the deceased and making food after the
burial as akind of wailing for the dead." Narrated by Ahmad, 6866;
classed as saheeh by al-Albaani in Ahkaam al-Janaa'iz.
But if there is a need for that, such as if some people have come from
far away to offer condolences, then there is nothing wrong with making
food for them, so long as that is done only as much as is necessary,
and there is no exaggeration or excess involved, and it is done only
for the travellers, and not everyone who comes to the funeral is
invited, as some people do.
Ibn Qudaamah said in al-Mughni (3/496):
With regard to the family of the deceased making food for the people,
this is makrooh, because it is adding to their hardship, and it is
akin to what the people of the Jaahiliyyah did.
But if there is a need for that, it is permissible. Some people may
have come to attend the funeral from distant towns, and they stay with
them, in which theyhave no choice but to show them hospitality.
Shaykh Ibn Baaz said:
The family of the deceased do not have to make food for people, but if
they make food for themselves or for guests who are staying with them,
there is nothing wrong with that. End quote.
Majmoo' Fataawa Ibn Baaz, 13/392.
Thirdly:
You said in your question that zakaah is paid on the money that has
been collected to theneedy family members. But no zakaah is due on
this money. Shaykh Muhammad ibn 'Uthaymeen was asked about a similar
scheme and paying zakaah on itsfunds, and he replied:
No zakaah is due on these funds, because they are not owned by the
participants, so thereis no specific owner, andthere is no zakaah on
anything that does not have a specific owner. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 18/184
The people of knowledge and righteousness have to take part in these
co-opsso that they can advise people and warn them against falling
into sin, and help them in righteousness and piety.
And Allaah knows best.

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