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Professor Omar Hasan Kasule Sr.
ABSTRACT
1.0 INTRODUCTION
1.1 Importance of etiquette
Etiquette of the physician called adab al tabiib or khulq al tabiib is of current interest because technologizing medicine threatens to marginalize the human touch that is the essence of etiquette-based practice from the Islamic perspective. Etiquette-based practice is taught during training and cannot be achieved by policies. The most important aspect of medical education relating to etiquette is the integration of values into medical practice such that the future physician acquires a holistic view of the patient as a human with social, psychological, and spiritual needs and not merely as a case of pathology requiring technological intervention.
1.2 Historical contributions
Ishaq Ibn Ali al Rahawi wrote 'adab al tabiib' published by the King Faisal Research and Islamic Studies Center 1992/1412 and Abi al Ala Sa'id bin al Hasan al Tabiib wrote 'al tashwiiq al tibbi' written in 1071 / 464 H published by Maktab al tarbiyat al arabi li duwal al khaliij 1996/1416. Ibn Batlan al Mukhtar bin al Hasan d. 1065M/ 458H wrote 'risaalat da'awat al attiba' published in Alexandria in 1901, Ali bin Radhwan d. 1052/4444 wrote 'al naïf fi kayfiyat ta;alum sina'aat al tibb, Hibat AL Allah IbnYusuf bin Jumaih wrote 'al maqalat al salahiyyat fi ihya al sina'at al tibiiyatin the 6th century H, and Mahmud bin Masud al Shirazi d. 1311 / 710 wrote 'risaalat fi bayaan al haajat il al tibb wa adab al atibaa wa wawasaahum .
The book tashwiiqal tibbi was written mainly to address violations in medical practice at that time. Chapter 3 of the book listed characteristics of an ideal physician that included as
1.2 Purposes, principles, and values of etiquette-based medicine
Etiquette-based practice follows specific guidelines from the practice, sunnah, of the Prophet Muhammad PBUH in visiting the patients. It must fulfill the 5 major purposes of the Islamic Law, maqasid al shari'at, that are protection, preservation, and promotion of (a) religion, (b) life and good health, (c) the family, (d) human intellect, and (e) resources. It must be guided by principles that emphasize practice based on sincere intentions, evidence-based certainty, minimizing side effects of medical intervention, flexibility, and following established procedures / guidelines. Holistic medical practice based on the tauhidi paradigm is a total holistic approach involving the social, psychological, material, & spiritual dimensions. Physicians should be professionally competent, balanced, responsible and accountable. They must follow their conscience, do quality work, and behave with restraint, modesty, and objectivity.
1.3 Purpose of medicine: quality vs quantity of life
From an Islamic point of view, the aim of medicine is to maintain or improve the quality of remaining life. Medicine does not have as an aim the prevention of death or prolongation of life; the ajal is in the hands of the Almighty[1]. Life on earth has a fixed and limited span and no one has the power to extend it even for a brief moment[2]. The Islamic Quality of Life Index (IQLI) arises from the tauhidi integrative paradigm and is a comprehensive measure involving social, psychological, physical, spiritual, and environmental parameters. The best approach to quality is an integrated holistic practice deriving from the the tauhidi paradigm, implies practice and teaching of medicine as a total holistic approach to the human in the social, psychological, material, & spiritual dimensions and not exclusively dealing with particular diseases or organs.
1.4 Positive view of illness
Illness to a Muslim has its positive aspects and can be a blessing and a reason for expiation of sins[3]. The trial of illness is a source of much good for a believer[4]. An incident case of illness should not be looked at in isolation. When viewed in a larger context, illness or disease need not always be seen as bad. The Qur’an teaches that a human may like something that is bad for him or may hate something that is good for him[5]. Falling ill may save a person from going where he would be hurt or where he could commit a sin. Pathophysiologically the symptoms of ill health are useful even if people complain about them. Pain directs us to tissue injury so that corrective measures may be taken before the injury becomes more extensive. Exhaustion and collapsing may be the body’s way of forcing us to take a rest when we are over-stressed or overworked without adequate rest. Much of what manifests as disease are the body’s attempts to return to the natural or normal state.
1.5 Holistic, integrated, and balanced medicine
The tauhidi approach to integration is putting medical knowledge, teaching and practice in a larger context to making sure it is in harmony and is well coordinated with other related medical or non-medical phenomena. It is therefore possible to envison a very ‘integrated’ doctor who at the same time is very specialized. Such a doctor will approach the patient as a whole human and not just as organs or tissues.
Lack of equilibrium is a secondary manifestation of lack of integration. A lot of human illness is due to lack of balance and equilibrium; for example excessive intake of some foods leads to disease just as inadequate intake leads to ill-health. The Qur’an calls for observing the equilibrium, al wastiyyat[6]. Violating the rule of the golden middle is associated with many problems. Lack of balance is condenmed as: taraf[7] and israaf[8].
1.5 The ideal physician: iman, taqwat, amanat, & akhlaq
An ideal physician is a multi-dimensional character described as having iman, taqwah, amanat, and akhlaq. Three aspects of iman bear directly on medical practice: tauhid, qadar; and tafakkur. The integrating paradigm of tauhid enables the physician to practice integrated and balanced medical care as explained before. Belief in predestination, qadar, guides the physician in his work to know and understand that Life and health, and illness & cure are in the hands of Allah. He will understand that he is a tool and not the reason for the cure. As the physician goes about his daily chores, he contemplates, tafakkur, about all what he sees. Medical knowledge and actual clinical experiences increase iman because the physician realizes the power and majesty of Allah who created the complex human organism and who cures it from the most severe diseases.
A believing physician is conscious that Allah is watching and is ever-present. He knows that other humans observe his actions. He will do well in public and private. He will strive to know the permitted, halal, and do it. He will even more intensely strive to know what is prohibited, haram, and avoid it. He will avoid being involved in prohibited medical procedures that result in destruction of life such as abortion, euthanasia, and assisted suicide. He will keep away from fraud, false evidence, lying and misrepresentation. He will not dispense forbidden, haram, medication.
A believing physician will take his medical work as a trust, amanat. The trust involves three dimensions: commitment and sincerity of intentions, ikhlas al niyyat; quality work, itqan & ihsan; and social responsibility of dawa and being a role model, qudwat. A sincere intention increases commitment. Medical practice is ibadat for the pleasure of Allah. Medicine is also a form of charity. The motivation of the physician should therefore be service and not personal enrichment and material gain. A believing physician will try to excel in his clinical responsibilities by making sure that he tries to achieve perfection, itqaan, and excellence, ihsaan. Professional competence can not be compromised in any way. It is a major sin to undertake any medical procedure beyond
2.0 ETIQUETTE OF THE BED-SIDE VISIT
2.1 Obligation to visit the patient, wujuub iyadat al mariidh
The physician-patient interaction is a dual function, professional and social. The physician must know both roles and be competent in both. The ward rounds fulfil one of the social obligations of visiting the sick. Visiting the sick is an obligation[9]. Visiting the sick has a lot of merit, fadhl iyadat al mariidh[10]. Care givers get a lot of reward from Allah for fulfilling this social obligation in addition to the rewards for their medical work The caregiver should interact with the patient as a fellow human. The human relation has priority over the professional patient-physician relation. Some bedside visits should therefore be purely social with no medical procedures or medical discussions. The social and human aspects of the physician-patient interaction make the physician more humane and he will make fewer mistakes professionally. The social interaction gives the patient more reassurance and psychological calmness which may have beneficial effects on immune competence. A psychologically satisfied patient is more likely to be cooperative in taking medication, eating, or drinking. The bed-side visit is an opportunity for the caregiver to show fraternal love. The prophet enjoined us to show love to those we love, idha ahabba al rajul akhahu faliyu’ulimahu[11]. The visit is also an opportunity to share with others. The prophet taught that a person can not be a believer until he loves for his brother what he loves for himself, la yuminu ahadukum hatta yuhibba li akhiihi ma yuhibbu li nafsihi[12] . The physician is undertaking igathat al malhuufi.
2.2 Prophet’s visiting a patient
The prophet regularly visited his companions who fell sick[13]. He visited Sa’ad ibn ;Ubadat in his illness[14]. He even visited patients who were among the evil persons such as Abd al laah bin Ubayy bin Suluul[15]. His behavior at the bedside of the patient is good guidance for both the physician and the other visitors to the patient. The books of sirah have preserved for us memories of such visits such as what the prophet said during the visit[16].
2.3 Greeting the patient
The following are recommended actions during a visit to the patient. The caregiver should greet the patient before speaking about anything else, al salaam qabla al kalaam[17]. The physician has the obligation to initiate the greeting because the etiquette is that the standing person is the one to initiate greetings, al mashi yusallimu ‘ala al qaa’id[18].
2.4 Dua for the patient
The caregiver makes a supplication, dua, for the patient[19]. The dua can be generalized to pray for relief from fever and pain, dua min al humma wa al awjaa’u[20]. Reading Qur'an for the patient is recommended[21]. Recitation of the Qur’an is accompanied by calmness, nuzuul al sakinat ‘inda qira’at al Qur’an[22]. The Qur'an is the best medicine, khayr al dawa al Qur’an[23]. Dua is a cure, al dua dawau[24].
2.5 Talking with the patient
The Prophet gave us guidance on what can be said and what should not be said in the presence of the patient[25]. Positive words encourage while negative ones discourage the patient and indirectly affect response to treatment mediated by psycho-immune mechanisms. The good word is charity, al kalimat al laytinat sadaqat[26]. The following are enjoined: asking about the patient’s feelings, sua'al anhu, doing good/pleasing things for the patient, ihsaan, making the patient happy, tatyiib nafs al maiidh, and encouraging the patient to be patient, tashjiu al mariidh[27]. The patient should be discouraged from wishing for death wishing death, tamanni al mawt[28].The caregivers should use the opportunity of interaction with the patient to give them nasiihat because religion is sincere advice, al ddiin al nasiihat[29]. Special emphasis should be placed on remembering Allah because the Prophet remembered Allah at all times, dhikr al llaah ‘ala kulli al ahyaan[30].
The physician should behave with the patient as if he is visiting him at home with all the respect and considerations that are due. This covers getting permission, isti idhaan[31] and manner of conversation. It is for example prohibited for the caregivers to engage in secret discussion, najwa, that does not involve the patient[32]. The physician should appreciate and understand the psychology of the patient who is deprived of the bounty of good health and is likely to be depressed. The prophet said many people are deprived of two bounties, health and relaxation, ni’mataan maghbuun fiihina kathiir min al naas al sihat wa al ‘aafiyat[33].
2.6 Respecting rights of the patient to informed consent
No patient should be treated without their free informed consent. Use of a consent form prevents misunderstanding. Patients have a right to refuse medical treatment. Physicians must be careful to explain medical procedures to patients. In an emergency the physician can provide life-saving treatment if there is no opportunity to get informed consent. Transplantation requires informed consent from both the donor and the recipient. The consent of a dead donor could be in the form of a will or consent by relatives. When the police of other law enforcement agencies ask the physician to examine a patient and obtain specimens, there is no requirement of informed consent by the patient. Forced transfer of a patient to hospital may be necessary but must be carried out following legal and ethical guidelines. Patients must give consent to be able to participate as research subjects. Epidemiological research that does not include identifiers can be carried out without patient consent.
2.7 Prevention of contagion
The caregiver should be careful not to transfer any infection to the patient. If he is afflicted by a transmissible infectious disease he should not visit, la yuuridu mumridhi ala musihhi[34]. He should take measures not to get infected by avoiding sources of infection. The prophet for example advised to run away from lepers for fear of transfer of infection[35].
2.8 Appearance of the caregiver
The caregivers must make sure that they are clean and are dressed appropriately. The type and style of dress create impressions and convey messages. The dress, hair, and shoes of the caregiver must convey the impression of a serious, organized and disciplined person. The use of cosmetics should be limited to just covering up any defects and restoring the normal, average, and natural appearance. Excessive use of cosmetics conveys the impression of egoism and lack of seriousness. Perfumes should be used in moderation to suppress any unpleasant body odors. Excessive use, when the patient is aware that the caregiver is wearing perfume, is discouraged.
2.9 Mannerisms of the caregiver
Caregivers must have a cheerful disposition, imbisaat[36]. They must deal with patients with leniency, rifq[37], mercy, rahmat[38] and kindness, hilm[39]. Allah desires kindness in everything, al llaahu yuhibbu al rifq fi kulli shay[40]. They must strive to do enjoin virtue, ma'aruf[41]. They must also have only good thoughts about their patients, husn al dhann[42]. They must avoid evil or obscene words[43]. It is important for the caregiver to have full interaction with the patient but must still observe the rules of lowering the gaze, ghadh al basar, except when medical necessity dictates otherwise. Caregivers should also avoid being alone with a patient of the opposite gender which could constitute khalwat. Caregivers must not be arrogant and show off[44]. They must adopt an attitude of humbleness, tawadhu'u[45] all the time.
2.10 Emotional involvement
It is very wrong for caregivers to adopt a detached emotionally-neutral disposition thinking that is the way of being professional. Caregivers must be loving and empathetic, tawadud & tarahum[46]. They must show mercifulness, rahmat[47]. The emotional involvement must however not go to the extreme of being so engrossed that rational professional judgement is impaired.
3.0 DEALING WITH THE FAMILY
3.1 Rights of visitation for the family
Some caregivers restrict family visits for some very good reasons: disturbing hospital routines, not giving the patient time to rest, and spread of infection. These however should be compared to the psychological benefits to the patient and family of visits to the hiospital. Family visits contribute to joining kindred relations which has a lot of rewards, ajr silat al rahim[48]. The physician should not prevent family interactions because of medical needs but must try to look for a compromise such as restricting visits to certain hours of the day. The physicians should look at the family visiting as guests of the hospital. It is obligatory to honor the guest, wujuub ikraam al dhaif[49]. The rights of the guest, huqquq al dhaif[50], should be extended to the family.
3.2 Support
The family is also a victim when any member falls sick. The caregiver must provide psychological support to them. Sometimes even material support may be necessary. It should be remembered that part of the well being of the patient is to know that the family left behind is not suffering.
3.3 Reassurance:
Illness is a cause of much anxiety for the family. The caregiver must take time to reassure the family by explaining what is going and assuring them that the best care is being given. They must be told not to give up hope because Allah in His power can reverse the most serious or critical conditions. In communicating with the family caregivers must make sure they do not violate medical confidentiality except where it is necessary, dharurat.
3.4 Involvement
Caregivers should similarly realise the importance of visits by relatives and friends and should plan their ward routines to maximize such visits. The family can be involved in some aspects of supportive care. This is helping them fulfil kindred obligations, silat al rahim. It uplifts the patient's morale to see that the family care and are around being involved.
3.5 What not to do: interference and conflicts
Interference: Caregivers should be on the guard to make sure that the eagerness of the family to be of assistance and to be involved does not step beyond the limits. The family may interfere with medical care causing disturbance of the medical routines. This should be resisted with firmness.
Conflict: Illness is a stressful condition that generates anxiety in the family. It may initiate conflicts or aggravate existing ones. Caregivers may unwittingly find themselves in the middle of such conflicts. They should have the clarity of mind to understand that it is none of their business solving family conflicts. If they do they may regret it since they may become party to the conflict and are considered by some members of the family to favor other members.
4.0 ETIQUETTE OF THE PATIENT
4.1 Gratitude
The patient should always express gratitude to those taking care of him or her even if there is no marked physical improvement. The patient should complain only to draw attention to problems that need attention. Complaints for other purposes should be minimal
4.2 Patience
The patient should be patient in the knowledge that illness is kaffaarat[51]. Allah may afflict someone when He desires good for him, man yurid al llahu bihi khayran yaswibu minhu[52].
4.3 Dua
The patient should make dua for himself and others. The dua of the patient has a special position with Allah ( ). The patient should never hesitate to make dua for a visitor who asks for it.
4.4 Activities of daily living: sneezing, eating. drinking
ETIQUETE OF SNEEZING
When a patient sneezes he should praise Allah, idha ‘atasa ahadukum hamida al llahu[53]. He should cover his mouth to avoid spread of infections[54]. It is obligatory for those who hear the sneeze to respond to the sneezer using a formula taught by the prophet[55].
EATING and DRINKING
The patient should try his best to eat and drink although the appetite may be low. The caregivers can not force the patient to eat. They should try their best to provide the favorite food of the patient.
4.5 Emotions: hope and anger
HOPE
The believing patient should never lose hope from Allah. He should never wish for death
ANGER. The patient should try his best to avoid anger directed at himself or others. Getting angry is a sign of losing patience.
5.0 ETIQUETTE WITH THE DYING
5.1 Comfort: pain control, communication, hygiene, & wudhu
Narcotics are given for severe pain. Drugs are used to allay anxiety and fears. The caregivers should maintain as much communication as possible with the dying. They should attend to needs and complaints and not give up in the supposition that the end was near. Attention should be paid to the patient's hygiene such as cutting nails, shaving hair, dressing in clean clothes. As much as possible the dying patient should be in a state of rutual purity, wudhu, all the time.
5.2 Ibadat: salat, saum, zakat, hajj
The dying patient should as far as is possible be helped to fulfil acts of worship especially the 5 canonical prayers. Tayammum can be performed if wudhu is impossible, tayammum al mariidh[56]. The prophet gave guidance on salat foir the sick, salat al mariidh[57]. Physical movements should be restricted to what the patient's health condition will allow. There us guidance on salat even for the unconscious patient, salat al mughma ‘alayhi[58].
It is wrong for a patient in terminal illness to start fasting on the grounds that he will die anyway whether he ate enough food or not.
llness does not interefere with the payment of zakat since it is a duty related to the wealth and not the person
It is also wrong for a patient in terminal illness to go for hajj with the intention of dying and being buried in Hejaz .
5.3 Spiritual preparation: anxiety, repentance, facing death
ALLAYING FEAR
There is a balance between fear and hope. Too much fear of death leads to despair, ghalabat al khawf ila al ya as. Too much hope may lead to a feeling of security with Allah, ghalabat al raja ila al amn min al Allah, that is dangerous. Death of the believer is an easy process that should not be faced with fear or apprehension. The process of death should be easier for the believer than the non-believer[59]. The believer dies with ‘araq al jabiin[60]. The soul of the believer is removed gently[61]. Believers will look at death pleasantly as an opportunity to go to Allah. Allah loves to receive those who love going to Him[62]. The patient should be taught to accept the illness and its consequences like physical anomalies and death. The patient should be patient. Patience is when we do not complain The patient should be encouraged to look forward to death because death from some forms of disease confers martyrdom. Dying from plague is martyrdom, al ta’un shahadat[63]. Death from mabtuun is martyrdom[64]. Death by drowning is martyrdom[65]. Death from dhaat al janb is martyrdom[66]. Death in the post-partum period is martyrdom[67]. Accepting the disease, al ridha bi al maradh. Accepting disability, al ridha bi al ‘aahat.
TALQIIN
Talqiin of kalimat al tauhid should be before and not after death. The prophet (PBUH) said : laqqinu mawtaakum la ilaaha illa al llaah[68]. He whose last word on earth is la ilaaha illa al llaah will enter paradise[69].
LOOKING FORWARD TO MEETING ALLAH
They should be told that Allah looks forward to meeting those who want to meet Him[70]. Dying with Allah's pleasure[71] is the best of death and is a culmination of a life-time of good work.
THINKING OF ALLAH
Thinking well of Allah is part of faith[72] and is very necessary in the last moments when the pain and anxiety of the terminal illness may distract the patient's thoughts away from Allah. Having hope in Allah at the moment of death[73] makes the process of dying more acceptable.
REPENTANCE
The dying patient should be encouraged to repent because Allah accepts repentance until the last moment, allahu yaqbalu al taubat ma lam yugharghir[74].
5.4 Legal preparation: will, organ donation, debts,
HELPING PATIENT MAKE A WILL:
The prophet said that no Muslim with some property should sleep 2 nights without a written will[75]. There is no will for any inheritor, la wasiyat li waarith[76]. During the long period of hospitalization, the health care givers develop a close rapport with the patient. A relationship of mutual trust can develop. It is therefore not surprising that the patient turns to the care givers in confidential matters like drawing a will. The health carwe givers as witnesses to the will must have some elementary knowledge of the law of wills and the conditions of a valid will, shuruut al wasiyyat. One of these conditions is that the patient is mentally competent. The law accepts clear signs by nodding or using any other sign language as valid expressions of the patient's wishes. The law allows bequeathing a maximum of one third of the total estate to charitable trusts, waqf, or gifts. More than one third of the estate can be bequeathed with consent of the inheritors. Debts must be paid before death or before the division of the estate.
ORGAN DONATION:
A terminal patient can make living will regarding donation of his organs for transplantation. The caregiver must explain all what is involved so that an informed decision is made. The caregiver may be a witness. It is however preferable that in addition some members of the family witness the will to ensure that there will be no disputes later.
DIVORCE IN TERMINAL ILLNESS
The caregiver may be a witness to pronouncement of divorce by a terminally ill patient. The pronouncement has no legal effect if the patient is judged legally incompetent on account of his illness. If the patient is legally competent, the divorce will be effective but the divorcee will not lose her inheritance rights, haqq al mutalaqaat fi al miraath[77].
SETTLEMENT OF OUTSTANDING DEBTS
The caregiver should advise the terminal patient to remember all his outstanding debts and to settle them. The Prophet said that the soul of a believer is hanging by its debts until they are paid[78]. The prophet used to desist from offering the funeral prayer for anyone who died leaving behind debts and no assets to seetle them. He however would offer the prayer if someone undertook to pay the debt[79]. If the deceased has some property, the debts are settled before any distribution of the property among the inheritor, qadhau al dayn qabla qismat al mirath[80].
OTHERS
5.5 The last moments, death, burial, and mourning
THE LAST MOMENTS
The last moments are very important. The patient should be instructed such that the last words pronounced are the kalimat, the testament of the faith. Reciting Qur’an in the last moments is mustahabb, qira’at al qur’an ‘ala al muhtadhir mustahabb but reading it for the dead is considered bid’at by some jurists. The dying should be taught the testament 'la ilaaha illa al llaahu'[81]. Surat Yaasiin is read to them[82] in addition to supplications, dua[83]. On death, the body is covered[84]. It is placed in such a way that it is facing the qiblat. Eyes are closed and the body is covered. Qur'an and dua are then recited. Kissing the body is allowed[85]. Debts of the deceased must be settled before proceeding further with rituals of burial[86].
ETIQUETTE OF MOURNING:
The health care giver should take the initiative to inform the relatives and friends. They should be advised about the shariah rules on mourning. Weeping and dropping tears are allowed. Condolences for the bereaved, ta’aziyat al musaab, is in the form ‘inna li al llaah akhadha ma a’ata wa kullu shay I ‘indahu bi ajal musammah fa tasbiruu wa litahtasibuu (Bukhari). The prophet gave guidance about what the bereaved can say if informed of the death, ma dha yaqulu man balaghahu mawt insaan[87]. On receiving the news of death it suffices to say ' we are for Allah and to Him we will return' inna li laahi wa inna ilaihi raaji’una allahuma ajirni fi musibati wa akhlifuni khayran minhu[88]. The following are not allowed: tearing garments, shaving the head, slapping the cheek, wailing, and crying aloud. The deceased is punished for the loud crying of the relatives[89]. Words of condolence are as follows: ina li laahi ma akhadha wa lahu ma a’ata wa kullu shayi’i indahu bi ajalimusamma falitasbiru litahtasibu (Muslim).’ Relatives are conforted by telling them hadiths of the prophet about death. These hadiths talk about the reward of the person who loses his beloved one and he is patient[90]. Death of children protects the parents from hell fire[91]. Relatives and neighbors have to prepare food according to the order of the prophet for food to be prepared for the family of Ja’afar (Abudaud and Tirmidhi).
PREPARATION OF THE BODY FOR BURIAL:
The health care team should practise total care by being involved and concerned about the processes of mourning, preparation for bural and the actual burial. They should participate along with relatives as much as is possible. The preparation of the body for burial can be carried out in the hospital. There is no harm in reciting Qur’an before washing the body, la ba asa min qira at al qur’an ‘ala al mayyit qabla ghaslihi. The body must be washed and shrouded before burial. Perfume can be put in the water used for washing the body[92]. Men preferably should wash men and women wash women; a man could wash a woman (BG443 Ahmad and Ibn Majah, BG444 Darqutni). Care must be taken not to damage the body such as breaking bones (BG468 Muslim). The body is shrouded in simple white garments (BG439 Ahmad, Abudaud, Tirmidhi, Ibn Majah) with no extravagance (BG442 Abudaud). It is allowed to uncover the face of the corpse. The washing should start with the right. The organs normally washed in wudhu are washed first then the rest of the body is washed. Perfume can be used except for those who died while in a state of ihram, man maata wa huwa muhrim la yamussu taiba[93]. Women's hair has to be undone. After washing the body is shrouded, kafn, in 2 pieces of cloth preferably white in colour. It is an innovation to raise the voice while carrying the janazat even it it is recitation of the Qur’an. It is not an obligation to wash the body of shuhada but it is not forbidden. It is mustahabb to stand for a passing funeral bier out of respect.
SALAT AL JANAZAT:
Salat al janazat: Salat al janazat is performed to pray for the dead as fardh kifayat fulfilled by 1 male and if no males are available it is fulfilled by females. One salat al janazat can be offered for several corpses simultneously. Salat al janazat being a dua can be repeated several times for the same corpse. However a person who has already offered salat al janazat does not repeat unless he is the only one qualified to be imaam. It is allowed for the deceased to make a will that a particular individual lead salat al janazat. As many persons as possible should participate in this salat. If 100 persons pray for the dead, it is shafaa[94]. Salat al janazat is held for all the dead even those executed for infringement of huduud (BG445 Muslim). Salat al janazat is held in the mosque for women who died during haidh or nifaas. The scholars and the righteous, ahl al ‘ilm wa al ddiin, should not participate in salat al janazat for those who commit evil openly, commit major sins, those who do not establish salat, those who commit suicide (BG446 Muslim), or those who are openly munafiq. This is done as punishment for the evil doer and also as a lesson and warning for others. They however should not stop ordinary people from offering salat al janazat. Some people must offer salat al janazat for these persons. It is not permitted to ask for mercy, al tarahhum, for one who dies as a kaafir or as an evildoer. Salat al janazat is held just before burial. It can be held while the corpse is still being carried. It could be held after burial (BG447 Bukhari and Muslim) and for a deceased buried elsewhere, salat al ghaib (BG449 Bukhari and Muslim). Salat al janazat cannot be held in the cemetry.
The books of sunnat have given guidance about the etiquette of salat al janazat, sifat salat al janazat[95]. The corpse is placed on its right side with the face towards qiblat. The imaam stands at the head of the male corpse and at the lower end of the female corpse. Salat al janazat consists of 4 takbirs without any bowing or prostration. Surat
ACCOMPANYING THE FUNERAL PROCESSION, TASH'YII AN JANAZAT:
Burial should be hastened, ta'ajil bi al janzat[97]. Following the procession is enjoined[98]. There are big rewards for accompanying the funeral procession[99]. There is more reward for accompanying the funeral procession and staying until burial is completed[100]. The funeral bier is carried by men. Women do not follow the janazat. Hurrying in marching to the grave is recommended.
BURIAL and AFTER BURIAL
Burial (dafn):
The cemetery of Muslims
After burial:
The relatives are consoled and food is made for them. It is against the sunnat for the bereaved to make food for the mourners. The prophet taught the etiquette of mourning, hidaad, and condolences, ta’ziyah. Women in mourning should not touch any perfume, la taqrabu al haadat al taib[101]. The mourning of a woman does not exceed 3 months unless the deceased was her husband. Weak hadiths were reported about talqiin al mayyit after burial. Talqiin is not waajib. Some jurists consider it makruuh but not haram. Shafe’e jurists consider it mustahabb. Some jurists consider talqiin a form of bid’at. It is not correct to bring a person to recite Qur’an at the qabr after burial. It is however allowed to make dua for the deceased and to give sadaqat on his behalf. It is however forbidden to give the sadaqat from the maal of the orphans. If the deceased died in kufr and shirk, no dua or sadaqat is made for him. It is allowed to recite Qur’an, to offer salat, and to make tawaaf with the intention of donating the thawaa to the deceased. It is wrong to partition the thawaab of any good act done between the living and the dead. A child born of zina can donate thawaab of his work to his father even if he did not know him. It is forbidden to slaughter animals at the grave or to eat what what slaughtered at the qabr. It is however allowed to slaughter away from the qabr and to distribute the meat to the poor as thawaab for the deceased. It is forbidden to build structures on the grave but putting something to identify who is in the qabr is allowed. Building a mosque at a qabr is prohibited. It is also prohibited to build mosques between graves. Putting lamps on the qabr is shirk. Making dua to the deceased is major shirk.
Visiting the qabr is desirable since it reminds the living of death. The following is recited while visiting the qabr ‘assalaam alaykum ahl al diyaar min al mu uminiin wa al muslimiin wa inna in shaaha al allaahu bikum laahiquun, nas al al llaahu lana wa lakum al ‘aafiyat’. Does the visitor face the grave of face the qiblat during the recitation?. Some jurists allow reciting Qur’an in the cemetery but others consider it makruuh. There is argument among jurists on whether prohibition of women visiting graves is nahy tanziih ir nahy tahriim. Visiting graves of kuffaar for I’itibaar is allowed. It is permitted for a kaafir to visit the grave of a Muslim.
Special cases:
A woman who dies with a dead fetus in her uterus should be buried without attempting to remove the fetus. The grave can be opened for forensic examination if there is a legal necessity for that. Carrying the dead for burial in another country is generally frowned upon.
Talking about the deceased:
Say only good things. The good words about the dead, thanau al nass ala al mayt[102]. It is forbidden to curse the deceased. The exception are the leaders of kufr. Aimmat al kufr, who had influence on people.
Reward and punishment. The ruh and body of the deceased is rewarded, tana’um, or is punished, ‘adhaab
[1] (113-114)
[2] (115)
[3] (104-106)
[4] (107)
[5] (108-109)
[6] (143)
[7] (141-142)
[8] (143-145)
[9] (KS505 Bukhari K23 B2, Bukhari K46 B5, Bukhari K67 B71, Bukhari K70 B1, Bukhari K74 B28, Bukhari K75 B4, Bukhari K77 B36, Bukhari K77 B45, Muslim K37 H3, Muslim K39 H4, Muslim K39 H5, Nisai K21 B53, Ibn Majah K6 B1, Muwatta K16 H36, Ahmad 1:89, Ahmad 2:68, Ahmad 2:321, Ahmad 2:332, Ahmad 2:356, Ahmad 2:357, Ahmad 2:372, Ahmad 2:388, Ahmad 2:412, Ahmad 2:540, Ahmad 3:23, Ahmad 3:31, Ahmad 3:48, Ahmad 4:284, Ahmad 4:287, Ahmad 4:299, Ahmad 4:394, Ahmad 4:406, Ahmad 5:259, Ahmad 5:272, Tayalisi H489, Tayalisi H746, Tayalisi H2241, Tayalisi H2299, Tayalisi H2342)
[10] (KS505 Muslim K45 H40, Muslim K45 H41, Muslim K45 H42, Muslim K45 H43, Abudaud K20 B3, Tirmidhi K8 B2, Tirmidhi K25 B64, Ibn Majah K6 B2, Muwatta K50 H17, Zaid H347, Zaid H348, Ahmad 1:81, Ahmad 1:91, Ahmad 1:97, Ahmad 1:118, Ahmad 1:120, Ahmad 1:121, Ahmad 1:138, Ahmad 1:195, Ahmad 1:196, Ahmad 2:326, Ahmad 2:344, Ahmad 2:354, Ahmad 2:404, Ahmad 3:174, Ahmad 3:255, Ahmad 3:304, Ahmad 3:440, Ahmad 3:460, Ahmad 5:241, Ahmad 5:268, Ahmad 5:276, Ahmad 5:277, Ahmad 5:279, Ahmad 5:281, Ahmad 5:282, Ahmad 5:283, Tayalisi H988)
[11] (KS179 Abnudaud K37 B211, Tirmidhi K34 B54, Ahmad 4:130 )
[12] (KS179 Bukhari K2 B7, Bukhari K2 B8, Bukhari K2 B9, Bukhari K2 B14, Bukhari K78 B42, Bukhari K89 B1, Muslim K1 H66, Muslim K1 H71, Nisai K46 B3, Muslim K1 H4, Muslim K1 H19, Muslim K1 H33, Darimi K20 B29, Ahmad 1:89, Ahmad 3:172, Ahmad 3:174, Ahmad 3:176, Ahmad 3:206, Ahmad 3:272, Ahmad 3:275, Ahmad 3:278, Tayalisi H2053)
[13] (KS505 Muslim K11 H12, 13, Abudaud K20 B1,2,4,5,7,10, Tirmidhi K8 B32, Nisai K21 B86, Ibn Sa’ad J1 Q2 p14, Ahmad 3:155, Ahmad 3:160, Ahmad 3:288, Ahmad 3:298, Ahmad 3:307, Ahmad 3:344, MB1956 Bukhari 7:756)
[14] (KS276 Ahmad 3:138)
[15] (KS365 Abudaud K29 B1, Waqidi p414)
[16] (KS505 Bukhari K75 B10, Bukhari K75 B14, Bukhari K75 B20, Tirmidhi K26 B35, Ahmad 1:76, Ahmad 1:172, Ahmad 3:267, Ahmad 6:109, Ahmad 6:114, Ahmad 6:126, Ahmad 6:127, Ahmad 6:131, Ahmad 6:278)
[17] (KS282 Tirmidhi K40 B11)
[18] (KS282 Bukhari K79 B4, Bukhari K79 B5, Bukhari K79 B6, Bukhari K79 B7, Muslim K39 H1, Abudaud K40 B133, Tirmidhi K40 B14, Darimi K19 B6, Ahmad 2:314, Ahmad 2:325, Ahmad 2:510, Ahmad 3:444, Ahmad 6:19, Ahmad 6:20)
[19] (KS505 Abudaud K20 B7, Abudaud K20 B8, MB1961 Bukhari 7:579)
[20] (KS230 Tirmidhi K45 B36, Tirmidhi K45 B11, Tirmidhi K45 B118, Zaid H349, Zaid H350, Ahmad 1:300, Ahmad 1:352, Ahmad 1:381, Ahmad 6:313, Ahmad 6:321, Ahmad 6:369, Tayalisi H2651)
[21] (KS505 Ahmad 4:105)
[22] (KS441 Bukhari K61 B25,Bukhari K65 S48 B4, Bukhari K66 B11, Bukhari K66 B15, Muslim K6 H240, Muslim K6 H241, Muslim K6 H242, Abudaud K8 B14, Tirmidhi K42 B6, Tirmidhi K34 B10, Ahmad 3:81, Ahmad 4:281, Ahmad 4:284, Ahmad 4:293, Ahmad 4:298, Tayalisi H714)
[23] (KS338 Ibn Majah K31 B28, Ibn Majah K31 B41)
[24] (KS338 Ahmad 2:446)
[25] (KS505 Bukhari K75 B10, Ibn Majah K31 B14, Ibn Majah K31 B20, Tirmidhi K26 B35, Ahmad 1:76, Ahmad 2:172, Ahmad 3:267, Ahmad 6:109, Ahmad 6:114, Ahmad 6:126, Ahmad 6:127, Ahmad 6:131, Ahmad 6:278)
[26] (KS462 Ahmad 2:312)
[27] (KS505 Tirmidhi K26 B35) (KS505 Tirmidhi K26 B35)
[28] (KS524 Bukhari K75 B19, Bukhari K80 B30, Bukhari K81 B7, Bukhari K94 B6, Muslim K48 H10, Muslim K48 H11, Muslim K48 H12, Muslim K48 H13, Abudaud K20 B9, Tirmidhi K20 B3, Nisai K21 B1, Nisai K21 B2, Ibn Majah K37 B13, Ibn Majah K37 B31, Darimi K20 B45, Ibn Sa’ad J4 Q1 p15, Ibn Sa’ad J4 Q2 p61, Ahmad 2:263, Ahmad 2:309, Ahmad 2:316, Ahmad 2:350, Ahmad 2:514, Ahmad 3:100, Ahmad 3:104, Ahmad 3:163, Ahmad 3:171, Ahmad 3:195, Ahmad 3:208, Ahmad 3:247, Ahmad 3:258, Ahmad 3:281, Ahmad 3:332, Ahmad 3:494, Ahmad 5:109, Ahmad 5:110, Ahmad 5:111, Ahmad 5:112, Ahmad 5:266, Ahmad 6:339, Ahmad 6:395)
[29] (KS237 Abudaud K40 B59. Nisai K39 B22, Tirmidhi K25 B17, Darimi K20 B41, Ahmad 1:351, Ahmad 2:297, Ahmad 4:102)
[30] (KS241 Muslim K3 H115, Abudaud K1 B9, Tirmidhi K45 B9, Ibn Majah K1 B11)
[31] (p84 24:27-29, 24:58-59, 33:53)
[32] (p 84 58:9)
[33] (KS106 Bukhari K81 B1, Tirmidhi K34 B1, Ibn Majah K37 B15, Darimi K20 B2)
[34] (KS504 Bukhari K76 B53, 54, Muslim K27 B24, Ibn Majah K31 B43, Muwatta K50 H18, Ahmad 2:406, Ahmad 2:434, Ahmad 2:455)
[35] (KS504 Bukhari K76 B19, Muslim K39 H126, Ibn Majah K31 B44, Ahmad 1:78, Ahmad 1:233, Ahmad 1:299, Ahmad 2:443, Tayalisi H1270, Tayalisi H2601)
[36] (MB2045)
[37] (MB2025 Bukhari 8:53)
[38] (KS68 Tirmidhi K25 B16, Ahmad 2:241, 269, 442, 461, 514, 539, Ahmad 3:40, Ahmad 4:358, Ahmad 4:359, Ahmad 4:360, Ahmad 4:361, Ahmad 4:362, Ahmad 4:363, Ahmad 4:364, Ahmad 4:365, Ahmad 4:366)
[39] (KS68 Tirmidhi K25 B66, Ahmad 3:23)
[40] (KS68 Bukhari K78 B35, Tirmidhi K40 B12, Muwatta K47 H1, Muwatta K47 H4, Muwatta K47 H5, Muwatta K47 H6, Muwatta K47 H8)
[41] (MB2024 Bukhari 8:53)
[42] (KS68Abudaud K40 B81, Ahmad 2:304)
[43] (MB2026 Bukhari 8:55)
[44] (MB2116 Bukhari 8:506)
[45] (MB2117 Bukhari 5:509)
[46] (MB2018 Bukhari 8:40)
[47] (MB2020 Bukhari 8:42)
[48] (KS246 Bukhari K78 B12, Bukhari K78 B13, Muslim K45 H16, Muslim K45 H17, Muslim K45 H20, Muslim K45 H21, Muslim K45 H22, Tirmidhi K25 B9, Tirmidhi K25 B49, Ahmad 2:189, Ahmad 2:484, Ahmad 3:156, Ahmad 3:229, Ahmad 3:247, Ahmad 3:266, Ahmad 5:279)
[49] (KS337 Bukhari K78 B28, Bukhari K78 B29, Bukhari K78 B30, Bukhari K78 B31, Bukhari K78 B85, Bukhari K81 B23, Muslim K1 H74, Muslim K1 H75, Muslim K1 H76, Muslim K1 H77, Muslim K31 H18, Abudaud K26 B5, Abudaud K37 B122, Tirmidhi K25 B28, Ibn Majah K33 B4, Ibn Majah K33 B5, Darimi K8 B11, Muwatta K49 H22, Muwatta K49 H25, Ahmad 2:85, Ahmad 2:160, Ahmad 2:174, Ahmad 2:259, Ahmad 2:267, Ahmad 2:269, Ahmad 2:305, Ahmad 2:310, Ahmad 2:433, Ahmad 2:463, Ahmad 4:31, Ahmad 5:8, Ahmad 5:12, Ahmad 5:13, Ahmad 5:17, Ahmad 5:18, Ahmad 5:22, Ahmad 5:24, Ahmad 5:412, Ahmad 6:69, Ahmad 6:384, 385, Tayalisi H2347)
[50] (KS337 Bukhari K46 B18, Bukhari K46 B19, Bukhari K46 B20, Bukhari K78 B84, Bukhari K78 B85, Bukhari K78 B86, Bukhari K81 B23, Muslim K31 H14, Muslim K31 H15, Muslim K31 H16, Muslim K31 H17, Abudaud K26 B5, Tirmidhi K25 B28, Tirmidhi K25 B43, Ibn Majah K33 B5, Darimi K8 B11, Muwatta K49 H22, Ahmad 2:288, Ahmad 2:354, Ahmad 2:380, Ahmad 2:431, Ahmad 2:510, Ahmad 2:534, Ahmad 3:7, Ahmad 3:21, Ahmad 3:37, Ahmad 3:64, Ahmad 3:76, Ahmad 3:85, Ahmad 4:31, Ahmad 4:130, Ahmad 4:131, Ahmad 4:132, Ahmad 4:133, Ahmad 4:149, Ahmad 4:155, Ahmad 4:388, Ahmad 6:385)
[51] (KS503 Bukhari K75 B1, Bukhari K75 B2, Bukhari K75 B3, Bukhari K75 B13, Bukhari K75 B14, Bukhari K75 B16, Muslim K45 H45, Muslim K45 H46, Muslim K45 H47, Muslim K45 H48, Muslim K45 H49, Muslim K45 H50, Muslim K45 H51, Muslim K45 H52, Muslim K45 H53, Abudaud K20 B1, Tirmidhi K8 B1, Ibn Majah K31 B18, Darimi K20 B56, Darimi K20 B57, Muwatta K50 H6, Muwatta K50 H8, Ibn Sa’ad J2 Q2 p11-13, Zaid H346, Ahmad 1:11, Ahmad 1:172, Ahmad 1:173, Ahmad 1:180, Ahmad 1:381, Ahmad 1:441, Ahmad 1:455, Ahmad 2:194, Ahmad 2:198, Ahmad 2:203, Ahmad 2:205, Ahmad 2:248, Ahmad 2:287, Ahmad 2:303, Ahmad 2:335, Ahmad 2:388, Ahmad 2:402, Ahmad 2:450, Ahmad 2:500, Ahmad 3:4, Ahmad 2:18, Ahmad 2:23, Ahmad 2:24, Ahmad 2:38, Ahmad 2:48, Ahmad 2:61, Ahmad 2:81, Ahmad 2:238, Ahmad 2:258, Ahmad 2:316, Ahmad 2:346, Ahmad 2:386, Ahmad 2:400, Ahmad 4:56, Ahmad 4:70, Ahmad 4:123, Ahmad 5:198, Ahmad 5:199, Ahmad 5:316, Ahmad 5:329, Ahmad 5:330, Ahmad 5:412, Ahmad 6:39, Ahmad 6:42, Ahmad 6:53, Ahmad 6:88, Ahmad 6:113, Ahmad 6:120, Ahmad 6:157, Ahmad 6:159, Ahmad 6:167, Ahmad 6:173, Ahmad 6:175, Ahmad 6:203, Ahmad 6:215, Ahmad 6:218, Ahmad 6:247, Ahmad 6:254, Ahmad 6:257, Ahmad 6:261, Ahmad 6:278, Ahmad 6:279, Ahmad 6:309, Ahmad 6:448, Tayalisi H227, Tayalisi H370, Tayalisi H1380, Tayalisi H1447, Tayalisi H1584, Tayalisi H1773) (KS503 Bukhari K75 B1, Bukhari K75 B2, Bukhari K75 B3, Bukhari K75 B13, Bukhari K75 B14, Bukhari K75 B16, Muslim K45 H45, Muslim K45 H46, Muslim K45 H47, Muslim K45 H48, Muslim K45 H49, Muslim K45 H50, Muslim K45 H51, Muslim K45 H52, Muslim K45 H53, Abudaud K20 B1, Tirmidhi K8 B1, Ibn Majah K31 B18, Darimi K20 B56, Darimi K20 B57, Muwatta K50 H6, Muwatta K50 H8, Ibn Sa’ad J2 Q2 p11-13, Zaid H346, Ahmad 1:11, Ahmad 1:172, Ahmad 1:173, Ahmad 1:180, Ahmad 1:381, Ahmad 1:441, Ahmad 1:455, Ahmad 2:194, Ahmad 2:198, Ahmad 2:203, Ahmad 2:205, Ahmad 2:248, Ahmad 2:287, Ahmad 2:303, Ahmad 2:335, Ahmad 2:388, Ahmad 2:402, Ahmad 2:450, Ahmad 2:500, Ahmad 3:4, Ahmad 2:18, Ahmad 2:23, Ahmad 2:24, Ahmad 2:38, Ahmad 2:48, Ahmad 2:61, Ahmad 2:81, Ahmad 2:238, Ahmad 2:258, Ahmad 2:316, Ahmad 2:346, Ahmad 2:386, Ahmad 2:400, Ahmad 4:56, Ahmad 4:70, Ahmad 4:123, Ahmad 5:198, Ahmad 5:199, Ahmad 5:316, Ahmad 5:329, Ahmad 5:330, Ahmad 5:412, Ahmad 6:39, Ahmad 6:42, Ahmad 6:53, Ahmad 6:88, Ahmad 6:113, Ahmad 6:120, Ahmad 6:157, Ahmad 6:159, Ahmad 6:167, Ahmad 6:173, Ahmad 6:175, Ahmad 6:203, Ahmad 6:215, Ahmad 6:218, Ahmad 6:247, Ahmad 6:254, Ahmad 6:257, Ahmad 6:261, Ahmad 6:278, Ahmad 6:279, Ahmad 6:309, Ahmad 6:448, Tayalisi H227, Tayalisi H370, Tayalisi H1380, Tayalisi H1447, Tayalisi H1584, Tayalisi H1773)
[52] (KS504 Bukhari K75 B1, Ibn Majah K31 B18, Muwatta K50 H7, Ahmad 2:159, Ahmad 2:237, Ahmad 2:440, Ahmad 3:148, Ahmad 4:195, Ahmad 4:196, Ahmad 5:240, Ahmad 5:248, Ahmad 5:272, Ahmad 5:427, Ahmad 5:428, Ahmad 5:429, Tayalisi H347). There is a lot of reward for the patient who surrenders to Allah, ajr al marridh al mustaslim (KS505 Muslim K45 H54, Muwatta K50 H5)
[53] (KS386 Bukhari K78 B123, Bukhari K78 B125, Bukhari K78 B126, Bukhari K78 B127, Muslim K53 H53, Bukhari K78 B54, Bukhari K78 B55, Abudaud K2 B166, Abudaud K40 B91, Abudaud K40 B94, Tirmidhi K2 B179, Tirmidhi K41 B2, Ibn Majah K33 B19, Darimi K19 B33, Darimi K19 B34, Ahmad 1:122, Ahmad 1:204, Ahmad 2:328, Ahmad 2:332, Ahmad 2:353, Ahmad 2:356, Ahmad 2:372, Ahmad 2:388, Ahmad 2:412, Ahmad 3:100, Ahmad 3:176, Ahmad 3:412, Ahmad 5:419, Ahmad 5:422, Ahmad 6:7, Ahmad 6:79, Tayalisi H591, Tayalisi H1203, Tayalisi H2065, Tayalisi H2315, Tayalisi H2342)
[54] (KS386 Abudaud K40 B90, Tirmidhi K41 B6, Ibn Sa’ad J1 Q2 p104, Ahmad 2:439)
[55] (KS386 Tirmidhi K41 B3)
[56] (KS146 Bukhari K7 B7, Abudaud K1 B124, Abudaud K1 B125, Ibn Majah K1 B92, Zaid H65, Ahmad 4:265)
[57] (KS506 Zaid H237, Zaid H241)
[58] (KS505 Zaid H235)
[59] (KS525 Muslim K51 H75, Nisai K21 B9, Ibn Majah K37 B31, Ahmad 2:364, Ahmad 4:287, Ahmad 4:295, Ahmad 6:139, Tayalisi H753, Tayalisi H2389, Ibn Hisham p269)
[60] (KS525 Tirmidhi K8 B10, Nisai K21 B5, Ibn Majah K6 B5, Ahmad 5:357, Ahmad 5:360, Tayalisi H808)
[61] (KS525 Tirmidhi K8 B8, Abudaud K19 B10, KS525 Ahmad 1:297, Tayalisi H753)
[62] (KS525)
[63] (KS298 Bukhari K60 B54, Bukhari K76 B30, Bukhari K76 B31, Bukhari K82 B15, Muslim K33 H166, Ibn Majah K6 B61, Ibn Sa’ad J8 p356, Ahmad 3:150, Ahmad 3:220, Ahmad 3:223, Ahmad 3:258, Ahmad 3:265, Ahmad 4:128, Ahmad 4:185, Ahmad 4:200, Ahmad 4:395, Ahmad 4:413, Ahmad 4:417, Ahmad 5:81, Ahmad 6:64, Ahmad 6:145, Ahmad 6:154, Ahmad 6:251, Ahmad 6:255, Tayalisi H534, Tayalisi H2113). Death in a strange place is martyrdom,mawt al ghurbat shahadat (KS298 Ibn Majah K6 B60)
[64] (KS298 Bukhari K76 B30, Nisai K21 B110, Ahmad 4:200)
[65] (KS298 Abudaud K15 B9)
[66] (KS298 Ahmad 4:157)
[67] (KS 298 Ahmad 4:200, Ahmad 5:409)
[70] (KS525)
[71] (KS525 Ibn Majah Intr B9)
[72] (KS525 Muslim K51 H81, 82, Abudaud K20 B21, Ibn Majah K37 B14, Ibn Sa’ad J2 Q2 p45, Ahmad 3:293, Ahmad 3:315, Ahmad 3:325, Ahmad 3:330, Ahmad 3:334, Ahmad 3:390, Tayalisi H1779)
[73] (KS525 Tirmidhi K8 B11)
[74] (KS143 Muslim K49 H46, Muslim K49 H47, Muslim K49 H48, Ibn Majah K37 B30)
[77] (KS351 Abudaud K18 B9, Abudaud K18 B12, Ibn Majah K23 B12, Darimi K21 B24, Muwatta K27 H16)
[78] (Ahmad)
[79] (KS162 Bukhari K38 B3, Bukhari K39 B3, Abudaud K18 B5, Bukhari K69 B15, Abudaud K22 B9, Ibn Majah K15 B9, Darimi K18 B53, Ahmad 2:290, Ahmad 2:380, Ahmad 2:399, Ahmad 2:453, Ahmad 3:330, Ahmad 4:47, Ahmad 4:50, Ahmad 5:297, Ahmad 5:301, Ahmad 5:304, Ahmad 5:311)
[80] (KS239 Bukhari K57 B13, Tirmidhi K28 B6, Ibn Majah K15 B20, Darimi K21 B39, Darimi K22 B16, Ahmad 1:79, Ahmad 1:131, Ahmad 1:144, Ahmad 4:136, Ahmad 5:7, Tayalisi H179)
[87] (KS525 Zaid H960)
[90] (KS524 Ahmad 2:265, Ahmad 2:417)
[91] (KS575 Bukhari K3 B36, Bukhari K23 B92, Bukhari K96 B9, Muslim K45 H150, Muslim K45 H151, Muslim K45 H152, Muslim K45 H153, Muslim K45 H154, Muslim K45 H155, Muslim K45 H156, Tirmidhi K8 B36, Tirmidhi K8 B64, Nisai K21 B24, Nisai K21 B25, Nisai K21 B26, Ibn Majah K6 B56, Muwatta K16 H38, Muwatta K16 H39, Muwatta K16 H40, Ibn Sa’ad J4 Q1 p172, Ibn Sa’ad J4 Q2 p24, Ibn Sa’ad J8 p327, Ahmad 1:375, Ahmad 1:421, Ahmad 1:429, Ahmad 1:451, Ahmad 2:239, Ahmad 2:246, Ahmad 2:276, Ahmad 2:378, Ahmad 2:417, Ahmad 2:419, Ahmad 2:473, Ahmad 2:479, Ahmad 2:510, Ahmad 2:536, Ahmad 3:14, Ahmad 3:34, Ahmad 3:72, Ahmad 3:152, Ahmad 3:306, Ahmad 3:467, Ahmad 4:144, Ahmad 4:183, Ahmad 4:184, Ahmad 4:212, Ahmad 4:386, Ahmad 4:415, Ahmad 5:83, Ahmad 5:151, Ahmad 5:153, Ahmad 5:155, Ahmad 5:159, Ahmad 5:164, Ahmad 5:166, Ahmad 5:230, Ahmad 5:237, Ahmad 5:241, Ahmad 5:253, Ahmad 5:312, Ahmad 6:376, Ahmad 6:396, Ahmad 6:431, Tayalisi H508, Tayalisi H562, Tayalisi H2304)
[92] (KS355 Bukhari K23 B8, Bukhari K23 B9, Bukhari K23 B13, Bukhari K23 B15, Bukhari K23 B18, Bukhari K23 B20, Bukhari K23 B21, Bukhari K23 B22, Bukhari K28 B20, Muslim K11 H36, Muslim K11 H40, Muslim K15 H93, Muslim K15 H94, Muslim K15 H95, Muslim K15 H96, Muslim K15 H97, Muslim K15 H98, Muslim K15 H99, Muslim K15 H100, Muslim K15 H101, Muslim K15 H102, Muslim K15 H103, Abudaud K20 B28, Abudaud K20 B78, Tirmidhi K7 B105, Tirmidhi K8 B15, Nisai K21 B28, Nisai K21 B32, Nisai K21 B34, Nisai K21 B35, Nisai K21 B36, Nisai K21 B41, Nisai K24 B46, Nisai K24 B95, Ibn Majah K6 B8, Ibn Majah K25 B87, Darimi K5 B35, Muwatta K16 H2, Ibn Sa’ad J8 p70, Ahmad 6:407, Ahmad 6:408)
[93] (KS355 Bukhari K23 B22, Bukhari K28 B13, Bukhari K28 B21, Muslim K15 H99, Muslim K15 H100, Muslim K15 H101, Muslim K15 H103, Abudaud K20 B78, Nisai K24 B95, Nisai K24 B96, Nisai K24 B97, Ibn Majah K25 B87, Muwatta K20 H14, Ahmad 1:221, Ahmad 1:266, Ahmad 1:286, Ahmad 1:328)
[94] (KS162 Muslim K11 H58, Muslim K11 H59, Tirmidhi K8 B40, Nisai K21 B78, Ibn Majah K6 B19, Ahmad 1:277, Ahmad 3:266, Ahmad 4:79, Ahmad 6:32, Ahmad 6:40, Ahmad 6:97, Ahmad 6:231, Ahmad 6:331, Ahmad 6:334)
[95] (KS162 Muwatta K16 H17)
[96] (KS162 Muslim K11 H85, Muslim K11 H86, Abudaud K20 B54, Tirmidhi K8 B38, Nisai K21 B77, Ibn Majah K6 B23, Ahmad 2:256, Ahmad 2:345, Ahmad 2:363, Ahmad 2:368, Ahmad 2:458, Ahmad 4:170, Ahmad 5:299, Ahmad 5:308, Ahmad 5:412, Ahmad 6:23, Ahmad 6:28, Tayalisi H999)
[97] (KS161 Bukhari K23 B51, Bukhari K23 B52, Bukhari K23 B53, Bukhari K23 B91, Muslim K11 H50, Bukhari K23 B51, Abudaud K20 B33, Abudaud K20 B45, Tirmidhi K8 B30, Tirmidhi K8 B73, Nisai K21 B44, Ibn Majah K6 B15, Muwatta K16 H56, Ibn Sa’ad J4 Q2 p62, Ahmad 1:394, Ahmad 1:415, Ahmad 1:419, Ahmad 1:432, Ahmad 2:240, Ahmad 2:258, Ahmad 2:280, Ahmad 2:292, Ahmad 2:295, Ahmad 2:363, Ahmad 2:474, Ahmad 2:488, Ahmad 2:500, Ahmad 3:41, Ahmad 3:58, Ahmad 4:397, Ahmad 5:36, Ahmad 5:37, Ahmad 5:38, Tayalisi H883, Tayalisi H2236)
[98] (KS159 Bukhari K23 B2, Bukhari K46 B5, Bukhari K67 B71, Bukhari K74 B28, Bukhari K75 B4, Bukhari K77 B36, Muslim K37 H3, Muslim K39 H4, Muslim K39 H5, Tirmidhi K8 B50, Nisai K21 B53, Nisai K21 B80, Ibn Majah K6 B1, Ahmad 1:105, Ahmad 2:68, Ahmad 2:321, Ahmad 2:322, Ahmad 2:356, Ahmad 2:357, Ahmad 2:327, Ahmad 2:388, Ahmad 2:412, Ahmad 2:540, Ahmad 3:23, Ahmad 3:27, Ahmad 3:31, Ahmad 3:48, Ahmad 4:284, Ahmad 4:287, Ahmad 4:299, Ahmad 5:272)
[99] (KS159 Bukhari K2 B35, Bukhari K23 B58, Muslim K11 H52, Muslim K11 H53, Muslim K11 H54, Muslim K11 H55, Muslim K11 H56, Abudaud K20 B40, Nisai K21 B54, Nisai K21 B79, Nisai K46 B26, Ibn Sa’ad J4 Q2 p57, Ahmad 1:97, Ahmad 2:2, Ahmad 2:16, Ahmad 2:246, Ahmad 2:371, Ahmad 2:387, Ahmad 2:430, Ahmad 2:458, Ahmad 2:470, Ahmad 2:474, Ahmad 3:20, Ahmad 3:96, Ahmad 3:440, Ahmad 5:241, Ahmad 5:276)
[100] (KS160 Bukhari K23 B59, Muslim K11 H52, Muslim K11 H53, Muslim K11 H54, Muslim K11 H56, Muslim K11 H57, Abudaud K20 B40, Abudaud K20 B42, Tirmidhi K8 B49, Nisai K21 B54, Abudaud K20 B79, Abudaud K20 B80, Ibn Majah K6 B34, Ahmad 2:2, Ahmad 2:233, Ahmad 2:280, Ahmad 2:320, Ahmad 2:401, Ahmad 2:430, Ahmad 2:458, Ahmad 2:470, Ahmad 2:474, Ahmad 2:493, Ahmad 2:503, Ahmad 2:521, Ahmad 2:531, Ahmad 3:25, Ahmad 3:27, Ahmad 3:37, Ahmad 3:41, Ahmad 3:48, Ahmad 3:51, Ahmad 3:85, Ahmad 4:86, Ahmad 4:294, Ahmad 5:57, Ahmad 5:131, Ahmad 5:276, Ahmad 5:277, Ahmad 5:282, Ahmad 5:283, Ahmad 5:284, Tayalisi H985, Tayalisi H2184, Tayalisi H2190, Tayalisi H2581)
[101] (KS356 Bukhari K68 B46, Bukhari K68 B47, Bukhari K68 B48, Bukhari K68 B49, Bukhari K76 B18, Muslim K18 H124, Muslim K18 H125, Muslim K18 H126, Muslim K18 H127, Abudaud K13 B41, Muslim K18 H44, Tirmidhi K11 B18, Nisai K27 B55, Nisai K27 B63, Nisai K27 B64, Nisai K27 B65, Nisai K27 B67, Nisai K27 B68, Ibn Majah K10 B35, Darimi K12 B11, Muwatta K29 H101, Muwatta K29 H102, Muwatta K29 H103, Muwatta K29 H104, Muwatta K29 H106, Muwatta K29 H108)
[102] (KS160 Bukhari K23 B86, Muslim K11 H60, Abudaud K20 B74, Tirmidhi K8 B63, Nisai K21 B50, Ibn Majah K6 B20, Ahmad 1:22, Ahmad 1:45, Ahmad 1:54, Ahmad 2:261, Ahmad 2:408, Ahmad 2:466, Ahmad 2:470, Ahmad 2:498, Ahmad 2:528, Ahmad 3:179, Ahmad 3:186, Ahmad 3:197, Ahmad 3:211, Ahmad 3:242, Ahmad 3:245, Ahmad 3:281, Tayalisi H2062, Tayalisi H2388)