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Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “The martyrs are of five kinds: One who dies of plague; one who dies of disease of his belly; the drowned; one who dies under the debris (of construction, etc.), and one who dies while fighting in the way of Allah.”
[Al-Bukhari and Muslim].

Commentary: The Hadith mentioned four categories of people, besides those who were slain on the battlefield, whom Allah will, by His Special Grace, give on the Day of Judgement an award similar to martyrs on condition that they are true believers and practising Muslims. In some other Ahadith, certain other persons have also been mentioned who will be given the status of martyrs by Allah. There is no contradiction in these Ahadith for the reason that first of all the Prophet (PBUH) was told about five categories of martyrs which were disclosed by him. Subsequently Almighty Allah added some more people to them which were also mentioned by him. The real Shaheed is one who voluntarily gives his life for the sake of Allah provided that he wholeheartedly fights on the battlefield.

Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Whom do you reckon to be martyr amongst you?” The Companions replied: “The one who is killed in Allah’s way.” He said, “In that case, the martyrs among my people would be few.” The Companions asked: “O Messenger of Allah! Then who are the martyrs?” He replied, “He who is killed in the way of Allah is a martyr; he who dies naturally in the Cause of Allah is a martyr; he who dies of plague is a martyr; and he who dies of a belly disease is a martyr; and he who is drowned is a martyr.”
[Muslim].

This Hadith shows the care Allah has for this Ummah, which is the best Ummah of mankind. (Editor’s Note)

Commentary: “He who dies naturally in the Cause of Allah”, here signifies such a person who does not die because of his being killed in the war by sword, lance, bullet, etc., but meets the death on account of some other causes while going for Jihad such as falling from the horse, or who dies while defending his family or property, or defending other Muslims against attackers or robbers, etc. Such a person will also be a martyr.

`Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, “He who is killed while defending his property is a martyr.”
[Al-Bukhari and Muslim].

Commentary: The Hadith highlights the fact that whoever gets killed in an effort to protect his property is a martyr.

Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him) reported, one of the ten Companions who were given the glad tidings of entering Jannah reported: I heard the Messenger of Allah (PBUH) saying: “He who dies while defending his property is a martyr; he who dies in defence of his own life is a martyr; and he who dies on defense of his faith is a martyr, he who dies in defence of his family is a martyr.”
[Abu Dawud and At-Tirmidhi].

Commentary: Those ten Companions of the Prophet (PBUH) whom he gave the glad tidings of entering Jannah are known as “Al-Asharatul-Mubashsharuna bil-Jannah”. They are Abu Bakr As-Siddiq, `Umar bin Al-Khattab, `Uthman bin `Affan, `Ali bin Abu Talib, Talhah bin Ubaidullah, Zubair bin Al-`Awwam, `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas, Abu `Ubaidah bin Al-Jarrah and the narrator of this Hadith, i.e., Sa`id bin Zaid, may Allah be pleased with all of them. The Prophet (PBUH) also foretold that some other people will enter Jannah, but these ten people are called Al-Asharatul-Mubashsharuna bil-Jannah for the reason that the prophecy about these ten people was made at one time, in a single Hadith. This Hadith includes the names of some other people also who will be given the reward of martyrdom.

Abu Hurairah (May Allah be pleased with him) reported: A man came to the Messenger of Allah (PBUH) and asked, “O Messenger of Allah! What shall I do if someone comes to me with the intention of taking away my property?” He replied, “Do not hand over it to him.” The man asked, “What shall I do if he fights me?” The Messenger of Allah (PBUH) said, “Then fight him.” “What will be my position in the Hereafter if he has killed me?” The Messenger of Allah (PBUH) replied, “In that case you are a martyr.” The man asked: “What if I killed him?” The Messenger of Allah (PBUH) replied, “He will be in the Hell-fire.”
[Muslim].

Commentary: We learn from this Hadith that in the course of struggling to protect one’s life and property, it is quite fair to kill a dacoit, robber or plunderer. Such a killing is not deemed a sin. In case he is a Muslim, he will go to Jannah after suffering the punishment of his attacking a Muslim. But if he regards the act of attacking Muslims and encroaching upon their property lawful, he will be in Hell forever. It should be borne in mind that if a person dies while struggling to protect his life and property, he will be granted the status of a martyr, with the difference that a martyr of this kind will be given bath and funeral prayer because he is a martyr by Divine order not by his own will and desire. He who is martyred in Jihad at the battlefield is exempted from bath and the funeral prayer.

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by Imam Nawawi

65. Chapter: On remembering death and constraining expectation

Allah Almighty says, “Every self will taste death. You will be paid your wages in full on the Day of Rising. Anyone who is distanced from the Fire and admitted to the Garden, has triumphed. The life of this world is only the enjoyment of delusion,” (3:185)

and the Almighty says, “No self knows what it will earn tomorrow and no self knows in what land it will die.” (W31:33; H31:34)

The Almighty says, “When their specified time arrives, they cannot delay it for a single hour nor can they bring it forward,” (16:61)

and the Almighty says, “O you who believe! Do not let your wealth or children divert you from the remembrance of Allah. Whoever does that is lost. Give from what We have provided for you before death comes to one of you and he says, ‘O Lord, if only you would give me a little more time so that I can give sadaqa and be one of the righteous.’ Allah will not give anyone more time, once their time has come. Allah is aware of everything you do.” (63:9-11)

The Almighty says, “Until, when death comes to one of them, he says, ‘My Lord, send me back again. so that perhaps I may act rightly regarding the things I failed to do!’ No indeed! It is just words he utters. Before them there is an interspace until the day they are raised up. Then when the Trumpet is blown, that Day there will be no family ties between them, they will not be able to question one another. Those whose scales are heavy, they are the successful. Those whose scales are light, they are the losers of their selves, remaining in Hell timelessly, forever. The Fire will sear their faces making them grimace horribly in it, their lips drawn back from their teeth. ‘Were My Signs not recited to you and did you not deny them?'” to His words, “‘How many years did you tarry on the earth?’ They will say, ‘We tarried for a day or part of a day. Ask those able to count!’ He will say, ‘You only tarried for a little while if you did but know! Did you suppose that We created you for amusement and that you would not return to Us?'” (W23:100-116; H23:99-115)

The Almighty says, “Has the time not arrived for the hearts of those who believe to yield to the remembrance of Allah and to the Truth He has sent down, and not to be like those who were given the Book before for whom the time seemed over long so that their hearts became hard. Many of them are degenerate.” (W57:15; H57:16)

574. Ibn ‘Umar said, “The Messenger of Allah, may Allah bless him and grant him peace, took me by the shoulder and said, ‘Be in this world as if you were a stranger or a traveller on the road.”

Ibn ‘Umar used to say, “In the evening, do not anticipate the morning, and in the morning do not anticipate the evening. Take from your health for your illness and from your life for your death.” [al-Bukhari]

575. Ibn ‘Umar reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “It is not right for a Muslim man who has anything to bequeath to spend two nights with having a written will in his possession.” [Agreed upon. This is the variant in al-Bukhari]

In a variant of Muslim, “To spend three nights.” Ibn ‘Umar said, “Not a night has passed since I heard the Messenger of Allah, may Allah bless him and grant him peace, say that without my having had my will with me.”

576. Anas said, “The Prophet, may Allah bless him and grant him peace, drew some lines and said, ‘This is man and this is end of his lifespan. That is how he is when this nearest line comes upon him.” [al-Bukhari]

577. Ibn Mas’ud said, “The Prophet, may Allah bless him and grant him peace, drew lines making a square and then drew a line in the middle which extended beyond it. He drew some small lines up to this middle line from the side within the square and said, ‘This is man, and this is end of his lifespan which encircles him – or by which he is encircled – and this which goes beyond it is his hope and these small lines are things that happen. If this one misses him, that one gets him, and if that one misses him, this one gets him.'” [al-Bukhari]

578. Abu Hurayra reported the Messenger of Allah, may Allah bless him and grant him peace, said, “Race to good actions as fast as you can. What are you waiting for except delayed poverty, oppressive wealth, debilitating illness, dottering senility, a swift death or the Dajjal? Or are you waiting for an unseen evil, or the Last Hour? The Last Hour will be most bitter and terrible.” [at-Tirmidhi]

579. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Remember frequently the thing that cuts off pleasures,” i.e. death.” [at-Tirmidhi]

580. Ubayy ibn Ka’b said, “When a third of the night had passed, the Messenger of Allah, may Allah bless him and grant him peace, stood up and said, ‘O people! Remember Allah! The first blast has come and it will be followed by the second blast. Death has come with all that it involves. Death has come with all that it involves.’ I said, ‘O Messenger of Allah, I do a lot of prayer on you. How much prayer should I allot for you?’ He said, ‘However much you like.’ I said, ‘A quarter?’ He said, ‘However much you like, but if you do more, it will be better for you.’ I said, ‘A half?’ He said, ‘However much you like, but if you do more, it will be better for you.’ I said, ‘Two-thirds?’ He said, ‘However much you like, but if you do more, it will be better for you.’ I said, ‘I will allot all my prayer for you.’ He said, ‘Then you will be spared from worry and forgiven your wrong action.'” [at-Tirmidhi]

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Imam Ahmad recorded from Suhayb that the Messenger of Allah said,

(Among the people who came before you, there was a king who had a sorcerer, and when that sorcerer became old, he said to the king, “I have become old and my time is nearly over, so please send me a boy whom I can teach magic.” So, he sent him a boy and the sorcerer taught him magic. Whenever the boy went to the sorcerer, he sat with a monk who was on the way and listened to his speech and admired them. So, when he went to the sorcerer, he passed by the monk and sat there with him; and on visiting the sorcerer the latter would thrash him. So, the boy complained about this to the monk. The monk said to him, “Whenever you are afraid of the sorcerer, say to him: `My people kept me busy.’ And whenever you are afraid of your people, say to them: `The sorcerer kept me busy.”’ So the boy carried on like that (for some time). Then a huge terrible creature appeared on the road and the people were unable to pass by. The boy said, “Today I shall know whether the sorcerer is better or the monk is better.” So, he took a stone and said, “O Allah! If the deeds and actions of the monk are liked by You better than those of the sorcerer, then kill this creature so that the people can cross (the road).” Then he struck it with a stone killing it and the people passed by on the road.

The boy came to the monk and informed him about it. The monk said to him, “O my son! Today you are better than I, and you have achieved what I see! You will be put to trial. And in case you are put to trial, do not inform (them) about me.” The boy used to treat the people suffering from congenital blindness, leprosy, and other diseases. There was a courtier of the king who had become blind and he heard about the boy. He came and brought a number of gifts for the boy and said, “All these gifts are for you on the condition that you cure me.” The boy said, “I do not cure anybody; it is only Allah who cures people. So, if you believe in Allah and supplicate to Him, He will cure you.” So, he believed in and supplicated to Allah, and Allah cured him.
Later, the courtier came to the king and sat at the place where he used to sit before. The king said, “Who gave you back your sight” The courtier replied, “My Lord.” The king then said, “I did” The courtier said, “No, my Lord and your Lord – Allah” The king said, “Do you have another Lord beside me” The courtier said, “Yes, your Lord and my Lord is Allah.” The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him, “O boy! Has your magic reached to the extent that you cure congenital blindness, leprosy and other diseases” He said, “I do not cure anyone. Only Allah can cure.” The king said, “Me” The boy replied, “No.” The king asked, “Do you have another Lord besides me” The boy answered, “My Lord and your Lord is Allah.” So, he tortured him also until he told about the monk. Then the monk was brought to him and the king said to him, “Abandon your religion.” The monk refused and so the king ordered a saw to be brought which was placed in the middle of his head and he fell, sawn in two. Then it was said to the man who used to be blind, “Abandon your religion.” He refused to do so, and so a saw was brought and placed in the middle of his head and he fell, sawn in two. Then the boy was brought and it was said to him, “Abandon your religion.” He refused and so the king sent him to the top of such and such mountain with some people. He told the people, “Ascend up the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top.” They took him and when they ascended to the top, he said, “O Allah! Save me from them by any means that You wish.” So, the mountain shook and they all fell down and the boy came back walking to the king. The king said, “What did your companions (the people I sent with you) do” The boy said, “Allah saved me from them.” So, the king ordered some people to take the boy on a boat to the middle of the sea, saying, “If he renounces his religion (well and good), but if he refuses, drown him.” So, they took him out to sea and he said, “O Allah! Save me from them by any means that you wish.” So they were all drowned in the sea.

Then the boy returned to the king and the king said, “What did your companions do” The boy replied, “Allah, saved me from them.” Then he said to the king, “You will not be able to kill me until you do as I order you. And if you do as I order you, you will be able to kill me.” The king asked, “And what is that” The boy said, “Gather the people in one elevated place and tie me to the trunk of a tree; then take an arrow from my quiver and say: `In the Name of Allah, the Lord of the boy.’ If you do this, you will be able to kill me.” So he did this, and placing an arrow in the bow, he shot it, saying, “In the Name of Allah, the Lord of the boy.” The arrow hit the boy in the temple, and the boy placed his hand over the arrow wound and died. The people proclaimed, “We believe in the Lord of the boy!” Then it was said to the king, “Do you see what has happened That which you feared has taken place. By Allah, all the people have believed (in the Lord of the boy).” So he ordered that ditches be dug at the entrances to the roads and it was done, and fires were kindled in them. Then the king said, “Whoever abandons his religion, let him go, and whoever does not, throw him into the fire.” They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, “Be patient mother! For verily, you are following the truth!”) Muslim also recorded this Hadith at the end of the Sahih. Muhammad bin Ishaq bin Yasar related this story in his book of Sirah in another way that has some differences from that which has just been related. Then, after Ibn Ishaq explained that the people of Najran began following the religion of the boy after his murder, which was the religion of Christianity, he said, “Then (the king) Dhu Nuwas came to them with his army and called them to Judaism. He gave them a choice to either accept Judaism or be killed, so they chose death. Thus, he had a ditch dug and burned (some of them) in the fire (in the ditch), while others he killed with the sword. He made an example of them (by slaughtering them) until he had killed almost twenty thousand of them. It was about Dhu Nuwas and his army that Allah revealed to His Messenger :

(Cursed were the People of the Ditch. Of fire fed with fuel. When they sat by it. And they witnessed what they were doing against the believers. And they had no fault except that they believed in Allah, the Almighty, Worthy of all praise! To Whom belongs the dominion of the heavens and the earth! And Allah is Witness over everything.) (85:4-9)” This is what Muhammad bin Ishaq said in his book of Sirah — that the one who killed the People of the Ditch was Dhu Nuwas, and his name was Zur`ah. In the time of his kingdom he was called Yusuf. He was the son of Tuban As`ad Abi Karib, who was the Tubba` who invaded Al-Madinah and put the covering over the Ka`bah. He kept two rabbis with him from the Jews of Al-Madinah. After this some of the people of Yemen accepted Judaism at the hands of these two rabbis, as Ibn Ishaq mentions at length. So Dhu Nuwas killed twenty thousand people in one morning in the Ditch. Only one man among them escaped. He was known as Daws Dhu Tha`laban. He escaped on a horse and they set out after him, but they were unable to catch him. He went to Caesar, the emperor of Ash-Sham. So, Caesar wrote to An-Najashi, the King of Abyssinia. So, he sent with him an army of Abyssinian Christians, who were lead by Aryat and Abrahah. They rescued Yemen from the hands of the Jews. Dhu Nuwas tried to flee but eventually fell into the sea and drowned. After this, the kingdom of Abyssinia remained under Christian power for seventy years. Then the power was divested from the Christians by Sayf bin Dhi Yazin Al-Himyari when Kisra, the king of Persia sent an army there (to Yemen). He (the king) sent with him (Sayf Al-Himyari) those people who were in the prison and they were close to seven hundred in number. So, he (Sayf Al-Himyari) conquered Yemen with them and returned the kingdom back to the people of Himyar (Yemenis).

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Imam Nawawi

    917. Mu`adh bin Jabal (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “He whose last words are: `La ilaha illallah’ (There is no true god except Allah) will enter Jannah.”[Abu Dawud].

Commentary: This Hadith says that if a man’s tongue spontaneously starts uttering the basic testification of Islam: “None has the right to be worshipped but Allah” just before his death, he will undoubtedly enter Jannah. However, it is not definite whether he will go to Jannah in the first phase or will be admitted to it in the second phase after undergoing a purification process. This depends on the Will of Allah. Yet, admission to Jannah is subjected to his thorough understanding of monotheism and its conditions, that is to say, a complete abstinence from a polytheistic conduct of life. Otherwise, Jannah is likely to be denied to many of the so-called Muslims overtly indulging in polytheism.

    918. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Exhort your dying men to recite: `La ilaha illallah’ (There is no true god except Allah).”[Muslim].

Commentary: This Hadith implies the Prophet’s instruction to his followers to recite the testification of Islam: La ilaha illallah (There is no true god except Allah) beside the dying people so that they may also recite it after hearing it. Yet, they should not be urged to recite it (i.e., by saying to the dying person: say it, say it) lest they refuse in embarrassment involving an affront to Faith. May Allah guard us against such a thing!

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What Benefits the Dead

Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The likeness of wealth, family and the actions of the son of Âdam is of a man who has three companions. One of the man’s companions says: I am with you as long as you live; when you die, you have taken your share of yourself and you have taken your share of me – this is his wealth. The second companion says: I am with you until you reach that tree; you have had your share of yourself and your share of me – this is his family. The third companion says: I am with you in life and in death.” [2]

The above authentic hadîth is in fact like the following hadîth in meaning and in subject matter. Anas said that the Prophet sallallâhu ’alayhi wa sallam said: “The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain.” [3]

These two ahâdîth show that actions alone endure and enter the grave with their doers. Both these ahâdîth also affirm the fact that anything other than actions – such as wealth, servants or relatives – are of no benefit at all. Rather, they all return (to this world). His wealth becomes the property of his inheritor, whilst his relatives and family do not grant him anything from Allâh.

These ahâdîth intend to direct Muslims to be concerned with actions which will stay with them forever; and not to strive for wealth and position for the sake of relatives, family and servants. Apparently, the Prophet sallallâhu ’alayhi wa sallam wanted to show us the value of good actions when he related these ahâdîth to us, (which can be found) in the books of Zuhd (renouncement of the world). He pointed out to us that because actions will last rather than wealth, you have to make your actions righteous. Part of making ones actions righteous is through good wealth that is earned lawfully and spent in a good manner. Then one gains the rewards of ’amalus-sâlih (a righteous action).

______________________

References

1. Taken from al-Hijra magazine (vol.4 no.2) Shawwâl 1411/August 1990. Footnotes are from the Editors of al-Ibânah.
2. Sahîh: Related by al-Bazzâr and al-Albânî authenticated it.
3. Related by al-Bukhârî and Muslim.

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It is reported that when Al-Hasan Al-Basrî was on his deathbed, some of his companions came to him and said:
O Abû Sa’îd, offer us some words you can benefit us with.

He replied, “I will equip you with three words, then you must leave me to face what I am facing. Be the farthest of people from those things you have been forbidden, and be the most involved of people in the good you have been commanded to do; and know that the steps you take are two steps: a step in your favor and a step against you, so be careful where you come and where you go.”

Abû Na’yam, Hilyah Al-Awliyâ` 2:154

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Praise be to Allaah.  

 The scholars are agreed that the benefits of du’aa’, praying for forgiveness, giving charity and Hajj reach the deceased. 

With regard to du’aa’ and praying for forgiveness,

 Allaah says (interpretation of the meaning): “And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith’”

[al-Hashr 59:10] 

The Prophet (peace and blessings of Allaah be upon him) said: “Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned.” 

And he (peace and blessings of Allaah be upon him) said: “When you offer the (funeral) prayer for the deceased, then make du’aa’ sincerely for him.”  

With regard to charity, it was narrated in al-Saheehayn from ‘Aa’ishah that a man said to the Prophet (peace and blessings of Allaah be upon him): “My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?” The Prophet (peace and blessings of Allaah be upon him) said: “Yes.” Narrated by al-Bukhaari, no. 1388; Muslim, no. 1004.  

And it was narrated by al-Bukhaari from Sa’d ibn ‘Ubaadah that his mother died when he was absent, and he said: “O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?” He said: “Yes.” He said: “I ask you to bear witness that my garden that bears fruit is given in charity on her behalf.” Narrated by al-Bukhaari, 2756. 

With regard to Hajj, the Prophet (peace and blessings of Allaah be upon him) said to one who asked him about Hajj: “Don’t you think that if your mother had a debt, you would pay it off for her?” She said: “Yes.” He said: “A debt owed to Allaah is more deserving of being paid off.” Narrated by al-Bukhaari, 6699; Muslim, 1148. 

From the above you will know that giving charity on behalf of the deceased will benefit him and its reward will reach him. 

There is a da’eef (weak) hadeeth about offering prayer on behalf of the dead. Imam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he said: 

There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote. 

Al-Nawawi said: 

His words “There is no difference of opinion concerning giving charity (i.e., on behalf of the dead)” means that this hadeeth is not to be taken as evidence. But whoever wants to honour his parents, let him give charity on their behalf, for (the reward of) charity will reach the deceased and benefit them, and there is no difference of opinion among the Muslims concerning this point. This is the correct view. With regard to the report narrated by the qaadi Abu’l-Hasan al-Maawardi al-Basri al-Faqeeh al-Shaafa’i in his book al-Haawi from some of the scholars of al-kalaam, that no reward can reach the deceased after his death, this is a view that is definitely wrong and is clearly contrary to the texts of the Qur’aan and Sunnah and the consensus of the ummah, so no attention should be paid to it. With regard to praying and fasting on behalf of the dead, the view of al-Shaafa’i and the majority of the scholars is that the reward for that does not reach the deceased, unless it is a fast that was obligatory for the deceased, so his heir or someone to whom the heir gives permission makes it up on his behalf. Two views concerning this were narrated from al-Shaafa’i, the better known of which is that it is not valid; the more correct view according to the later Shaafa’i scholars is that it is valid. 

With regard to reading Qur’aan, the well-known view of the Shaafa’i madhhab is that the reward for that does not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur’aan, etc – reaches the deceased… Then al-Nawawi mentioned that the reward for du’aa’, charity and Hajj reaches the deceased, according to scholarly consensus. 

End quote. 

It says in Tuhfat al-Muhtaaj (7/72): 

The deceased can benefit from charity given on his behalf, which includes a waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by someone else on his behalf after his death. 

With regard to the best ways of benefiting your father, you should make a lot of du’aa’ for him. Allaah says (interpretation of the meaning): 

“and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young’”

[al-Isra’ 17:24] 

And the Prophet (peace and blessings of Allaah be upon him) said: “When a person dies, all his good deeds come to an end except three: ongoing charity, or beneficial knowledge, or a righteous child who will pray for him.”  

With regard to charity, the best things on which charity may be spent are jihad for the sake of Allaah, building mosques, and helping seekers of knowledge by printing books for them or giving them money that they need. And Allaah knows best.

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