Playing and Having Fun with the Child.

14. Playing and Having Fun with the Child:

There is no doubt that playing and having fun with one's child has a great effect on his correct and proper upbringing. This is since playing is a part of his life that he should not be deprived of.

So do not trivialize the act of playing with children for you will be clashing against their natures and the dispositions upon which the were created. Instead, participate with the in their games. Play with them and have fun with them to the point that they love you, enjoy your company and heed your advice and guidance. Allah said to his Prophet sws:


"And by the Mercy of Allaah, you dealt with them gently. And had you been severe and harsh-hearted, they would have disbanded from about you." [Surah Aali 'Imraam: 159]

The Prophet sws was the best os people towards his family as he sws said: "The best of you is he who is best towards his family, and I am the best towards my family." [Reported by Al-Haakim] 66

The prophet sws would play and have fun with children. Abu Hurairah radiaallahuahu said: "The Messenger of Allaah would stick his tongue out to Al-Husayn bin 'Alee, so the boy would see the redness of his tongue and become ecstatic." 67

'Umar radiaallahuanhu said: "I saw Al-Hasan and Al-Husayn on the shoulders of the Prophet sws so I said: "What an excellent steed you two have below you." And the Messenger of Allaah sws said: "And what excellent riders they are!" [Reported by Abu Ya'laa] 68

The Prophet sws would also pray around with the brother of Anas bin Maalik radiaallahuanhu, saying: "O Abu 'Umair, what happened to the nughair?" [Agreed Upon] 69

And once he sws passed by a group of people from the tribe of Aslam who were practicing archery, so he said: "Shoot, tribe of Isma'eel, for indeed your forefather was a marksman. Continue shooting and I am with tribe so and so." Upon this, one of the teams refrained from competing, so the Prophet sws said: "Why aren't you shooting your arrows?" They said: "How can we shoot when you are with them?" So he sws said: "Continue shooting and I am with all of you." [Reported by Al-Bukhaaree] 70

'Abdullah bin Al-Haarith radiaallahuanhu said: "The Messenger of Allaah sws would line up (the children) - 'Abdullaah, 'Ubaidullaah and Katheer - of the tribe of 'Abbaas and day to them: 'Race towards me, and whoever reaches me first will get something (i.e. as a reward).' So they would race towards him and jump on his back and front and he sws would kiss and hug them." [Reported by Ahmad] 71

'Aishaah, may Allaah be pleased with her, would play with girls, and the Prophet sws would dispatch them to her so that she could play with them." [Agreed Upon] 72

Through the means of playing, you can instill good characteristics into your children - characteristics such as honesty, fidelity and so on. You can also use activities and games to make them aware of condemnable characteristics such as lying, treachery, deception, use of obscene language and so on.

_______________________________________________________

66 Reported by At-Tirmidhee (3895) from narration of 'Aishaah may Allaah be pleased with her, and he said it was a "hasan saheeh" hadeeth; and Ibn Maajah (1977) reported it from Ibn 'Abbaas. As for the narration reported by Al-Haakim from Abu Hurairah, then its wording is: "The best of you is he who is best to this family after me.". Reported by Al-Haakim in al-Mustadrak (3/352, no. 5359) and authenticated upon the standards of Muslim and Adh-Dhahabee agreed.

67 Reported by Ibn Hibbaan in his Saheeh (12/408, no. 5596) and (15/431, no. 9675)

68 Quoted by Al-Haithamee in Majma'-uz-Zawaa'id (9/182) and he said: " Abu Ya'laa reported it in al-Kabeer and its narrators are all of the standards of the Saheeh Collection." Al-Bazzaar also reported it (1/418, no. 293)

69 Reported by Al-Bukharee (6129 and 6203) and Muslim (2150)

70 Reported by Al-Bukharee (2899) from Salamah bin Al-Akwa' radiaallahuanhu

71 Reported by Ahmad in al-Musnad (3/335, no. 1836)

72 Reported by Al-Bukharee (6130) and Muslim (2440) from the narration of 'Aishaah, may Allaah be pleased with her.

Book: Raising children in Light of the Qur'aan & Sunnah, by 'Abdus-Salaam bin 'Abdillah As-Sulaymaan whit an introduction by Shaikh Saalih Al-Fawzaan (Page. 46,47 y 48)

Be Kind Ya Husbands and Wives!

Question No. 174: What is the ruling of the one who has good relations with the people (outside) but is of bad character in his home, easily angered? May Allah reward you with goodness.

Answer No. 174: What is compulsory on a woman and what we advice her with is to be good to her husband, because he faces many problems, unbelievable problems. Yes, by Allah! He faces the problems of sustenance, problems of liabilities and other problems. So, it is incumbent on her if he enters upon her, she should be good to him. She should emulate Khadeejah radi Allahu anha when the Prophet sallallahu alayhe wa sallam came to her and complained to her, “I fear that something would happen to me,” and she said to him, “Nay by Allah! Allah will never disgrace you, you keep good relations with your kin, you help all,” and she mentioned something of the character of the Prophet sallallahu alayhe wa sallam and I advise the righteous woman to be good to her husband.

There are problems that the husband is faced with outside the home, perhaps she (the wife) is not aware of them, but if he faces problems from the wife also and she is a bad housemate, then by Allah, it is a very, very bad situation.

Despite all these, we advise the man to be patient, if the woman is chaste but of bad character, we advise him to be patient, and if he is able let him marry another wife, so she (the second wife) would calm her (the first) down, and what the first wife doesn’t know, she does read nor write, and the second one can read and write. So, the first one can take her notebook and go and learn the writing and reading. And if it is the case (that he is alone), then he must calm her down alone and Allah’s aid is sought.

Source: “Last Journey of Imam Muqbil Ibn Hadee Al-Wadee” By His wife, Umm Salamah As.Salafiyah

Translated by brother Abu Humairah

Slight editing by Nasrin As.Salafiyah

Ayat Al-Shaytan Khomeini: Seeking Aid From the Dead (And Stones and Mud) Is Not Shirk

Ayat Al-Shaytan Khomeini: Seeking Aid From

the Dead (And Stones and Mud) Is Not Shirk

Seeking aid from the living or the dead in that in which they have no power or capability is a clear instance of shirk (polytheism, assocation of partners with Allaah in worship), the greatest of all sins. The books of the Shia are full of this and it resembles the way of the extreme Sufis. The Shia and Sufis have a historical connection with each other and grave worship entered the Sufis through the Shia.


Seeking Aid From the Dead and From Stones and Mud is Not Shirk

Al-Khomeini writes in Kashf al-Asrar, in response to the objection, "It can be said that Shirk is to request a need from the dead because there is not benefit or harm (that can arise) from a dead prophet or imaam, because they are but like inanimate (lifeless) things" the following:


"And the answer to this presumption: First: You did not explain to us the meaning of shirk and kufr such that we can consider everything we desire to be shirk according to your opinion. And after it has become clear that shirk is to seek something from someone besides Allaah upon the consideration that that (other person or thing) is a Lord (rabb). But whatever is besides that is not shirk. There is no difference in that between the living and the dead, until even if you seek need from a stone or mud (in the ground), it is not shirk, even though it is a vain and false action."


...........................................................................................................................................
This justification here is the very same as the one used by Sufis who claim that directing worship to others besides Allaah, from the loftiest and greatest of them, supplication (du'a) and seeking rescue (istighaathah) and the likes, is not shirk, until and unless the person believes in Ruboobiyyah for the one that he is invoking. And this is opposed to the understanding of Shirk one gains from the Qur'an at even just a cursory glance.


Scan of the Quote

http://www.shia.bs/articles/jmfhm-ayat-al-shaytan-khomeini-seeking-aid-from-the-dead-is-not-shirk.cfm

A gift for those* who ascribe Irjaa’ to Ulamas among Ahlus Sunnah

A gift for those* who ascribe Irjaa’

to Ulamas among Ahlus Sunnah

A gift for those* who ascribe Irjaa’ to Shaikh al-Albaanee and Shaikh Rabee` and Shaikh Raslaan:


Abu al-`Abbas Ahmad bin Ja`far bin Ya`qoob al-Faarsee reported on the authority of Imaam of Ahl al-Sunnah Abu `Abdullaah Ahmad Ibn Hanbal رحمه الله that he said:


“As for the Khawaarij, then they name the Ahl al-Sunnah wal-Jamaa`ah as Murji’ah. And the Khawaarij lie in their speech, rather they are the Murji’ah. They claim that no one other than them are upon Imaan and truth, and anyone who opposes them is a Kaafir.”


[Tabqaat al-Hanaabilah (1/36)]


*These lies have been uttered many times by some the Ikhwaan al-Mufliseen (the bankrupt brotherhood).

One of the differences between a Messenger and a Prophet

One of the differences between

a Messenger and a Prophet:

[Sharh Riyaadh al-Saaliheen (pg. 28)]


Shaikh al-`Uthaymeen رحمه الله said: “The scholars have said that “al-Rasool” (Messenger) can be from the humans and from the Angels, as Allaah عز وجل said about Jibreel عليه السلام:


{إنه لقول رسول كريم * ذي قوة عند ذي العرش مكين}


{Verily, this is the Word (this Qur’aan is brought by) a most honorable Messenger (Jibreel from Allaah to Prophet Muhammad صلى الله عليه وسلم) * Owner of power (and high rank) with (Allaah), the Lord of the Throne} [Surah al-Takweer (81): 19-20]


And as for “al-Nabiy” (Prophet), there was none except from among the humans (only).”

9 Questions about the Jinn

9 Questions about the Jinn

Speaker: Shaykh Saalih al-Fawzaan


Length: 1:45


Language: Arabic/English


Translator: Salah al-Iranee
http://www.dusunnah.com/index.php?option=com_content&view=article&id=423:9-questions-about-the-jinn-video&catid=140:others&Itemid=160




Question 1:


“Has it been authentically reported regarding the Jinn, that they see us (humans) from where we cannot see them in this world; however in the hereafter we would see them from where they cannot see us?”


Shaykh Saalih al-Fawzaan:


“They see us from where we cannot see them has been mentioned in the Quran. (Allah said)


“Verily, he – meaning Shaytan, and Qabîluhu – meaning the Jinn, see you from where you cannot see them.”[1]


As for the hereafter then Allah knows best, I do not know anything that suggests such a thing - that the opposite will occur (meaning) we will see them from where they cannot see us. I don’t know regarding this.”




Question 2:


“Is it correct that the Jinn may be populated in one country more than another, as we hear that they are spread in some Arab lands more than others? And is there a specific reason for this population?”


Shaykh Saalih al-Fawzaan:


“Yes, the Jinn have (specific) places without a doubt. They have places where they meet just like human beings, they have places where they meet and reside in. They are like human beings in this regard.”


Question 3:


“Can it be understood from the story of the Jinn who listened to the recitation of the Quran by the Prophet that the Muslim Jinn attend the Masaajid when the Quran is being recited or in some of the various gatherings of remembrance?”


Shaykh Saalih al-Fawzaan:


“Yes, the Muslim Jinn attend lessons, attend (the gatherings of) Quraic recitation with their brothers from the humans. Even thought we do not see them, they attend.”




Question 4:


“That which is referred to as “ghosts” Is this from the names of Jinn?”


Shaykh Saalih al-Fawzaan:


“I don’t know what “ghost” are. I don’t know about them.”




Question 5:


“Do the Jinn have different religions just as humans have Christianity, Judaism and other (religions)?”




Shaykh Saalih al-Fawzaan:


Just as you have heard in the Quran;


“We are groups each having a different way (religious sect, etc.).”[2]


So from them are Jews, Christians, Zoroastrians, Polytheists, Atheists and from them are Muslims, disobedient and sinful ones, they have groups. Nothing unites the Jinn and Humans expect adhering to the Quran and Sunnah. This is what unites the humans and Jinn, adhering to the Quran and Sunnah.”




Question 6:


“We are humans and our father is Aadam, so can it also said that the father of the Jinn is Iblis?


Shaykh Saalih al-Fawzaan:


“This is what they say and Allah knows best. However Iblis is from them (Allah said)


“He was one of the Jinn.”[3]


So he was from their race even if he is not their father. The knowledge (of this matter) is with Allah.




Question 7:


What is the meaning that every human has a qareen (a companion) from the Jinn, and is it correct this qareen can inform the people regarding what had happened in the past and what is to happen (in the future)?


Shaykh Saalih al-Fawzaan:


“As for informing of what is to happen in the future then none has knowledge (of the future) expect Allah. No one can provide information regarding this neither a Jinn nor a Human, indeed (knowledge of) the unseen belongs to Allah.


"(He Alone) the All-Knower of the Ghâ'ib (unseen), and He reveals to none His Ghâ'ib (unseen)."[4]


Just as it has been revealed in this chapter, As for a person having a qareen (a companion) from the Jinn and a qareen from the Angels, then yes. A person has a qareen from the Angels calling him to do good and a qareen from the Jinn and Shayaateen calling him to do evil. So whichever one of them prevails over him then he would be with him, whichever one of them prevails over him then he would be with him. It is a test from Allah.”




Question 8:


“The statement of Allah,


“If they (non-Muslims) had believed in Allâh, and went on the Right Way (i.e. Islâm) we should surely have bestowed on them water (rain) in abundance.”[5]


Does this mean the Jinn are in need of water?


Shaykh Saalih al-Fawzaan – Without a doubt the Jinn just like the human is in need of water, food and drinks. Just like humans, all of them have provisions from Allah.


“And no (moving) living creature is there on earth but its provision is due from Allâh.”[6]


meaning the Jinn, humans, cattle, animals, insects and for all of the creatures.”




Question 9:


“Is it reported that the lifespan of the jinn is very long and it is estimated to be hundreds of years? Is this reported in the religion?”


Shaykh Saalih al-Fawzaan:




“I don’t know anything regarding this, I don’t know anything regarding this. This should not be said except with authentic proof.”




======================


[1] Al-A'raf 7:27


[2] Al-Jinn 72:11


[3] Al-Kahf 18:50


[4] Al-Jinn 72:26


[5] Al-Jinn 72:16


[6] Hud 11:6

Can you advise the Canadian youth?

A question was asked to Shaykh al Albani Question: Can you advise the Canadian youth? Answer: "Yes, that they quickly leave Canada and move to an Islamic country." (Silsilatu Huda wan-noor 328)

The Wisdom in Seeking Refuge from the Dajjal (Anti-Christ) At All Times

The Wisdom in Seeking Refuge from the Dajjal (Anti-Christ) At All Times

The Messenger of Allah (peace be upon him) used to end his prayer with the following du’a’:

“O Allah, I seek refuge with You from the punishment of the grave, and from the afflictions of the Anti-Christ, and from the afflictions of life and death.” ( Al-Bukhari wa Muslim)

Allah's Messenger (peace be upon him)  said, "He who recites three verses at the beginning of al-Kahf will be protected from the trial of the Dajjal."(Al-Tirmidhi hasan sahih)

Shaykh al-Islam Ibn Taymiyyah said:

“…and since the claim to lordship of the Anti-Christ is impossible in and of itself, and none of the miracles that he will perform will be sufficient proof of his truthfulness – rather, it will be a test and a trial with which Allah misguides whom He Wills and Guides whom He Wills, such as the test of the Golden Calf with the Children of Israel – it will nevertheless be the greatest trial, and the implications of this trial is not limited to those who are present to witness him personally. Rather, the reality of his trial is the falsehood that is at odds with the Divine Law (Shari’ah), backed up by apparent miracles. So, whoever goes along with that which is in opposition to the Shari’ah because of his amazement at some supposed miracle, then he has been afflicted by this trial, and this is widespread in every era and every place. The trial of the Anti-Christ in particular is the severest of trials, so, if Allah protects His servant from it – whether he witnesses it personally or not – then he will be protected from what is less than it of trials (fitan).”

['as-Sab'iniyyah'; p. 483]

Shaykh ‘Abd ar-Rahman bin Nasir as-Sa’di said:

“…and the reference to the trial of the Anti-Christ is simply a reference to a type of trial, so the servant should seek refuge from every trial which is similar to his, and they are the trials of falsehood and doubts and “miracles” that misguide many people, such as the fitnah of disbelief, as well as that of the materialists, who have deluded many people with what they have seen of their powerful technological inventions, wonderous advancements, etc., until they thought them to be upon the Truth. And, in reality, this glimmering materialistic pompousness of theirs is beautified o­n the outside, while its inner core is nothing but ruin and wreckage. So, to seek refuge from the trial of the Anti-Christ encompasses these types of trials.

So, in reality, everyone is in need of the protection of Allah from the trial of the Masih ad-Dajjal in every time and in every place.”

'Majmu' al-Fawa'id wa Iqtinas al-Awabid'; p. 217]

What are the Different Classes of Believers?

What are the Different Classes of Believers?

Essential Q & A Concerning the Foundations of Imaan and Obstacles in the Path of ImaanBy: Shaykh Abdur-Rahman As-Sa'dee (Rahimahullah)

What are the Different Classes of Believers?
Question 9 - Pgs. 31-32

There are 3 main types of believers:
*(footnotes in italics)

This chapter is an explanation of Allah's Statement {Surah Faatir 35:32}: 

ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ذَلِكَ هُوَ الْفَضْلُ الْكَبِيرُ

"Then We caused Our chosen servants to inherit the Book.  Among them are self-oppressors, among them are frugal o­nes, and from them are those who rush forth to perfom good deeds, by the Permission of Allah."
The author's reference to the 3 levels of believers found in this Verse is similar to Ibn Katheer's own explanation of it, and it is in accordance with what has been said by Ibn Abbas, Ibn Mas'ood, and others from the Companions, {May Allah be pleased with them.}  Ibn Abbas {radiallahu anhu} said, "They are the Ummah (Nation) of Muhammad {alayhee salatul wasalaam}, the o­nes whom Allah caused to inherit all the books that He sent down.  The oppressive o­ne will be forgiven, the frugal o­ne will be given an easy reckoning, and the o­ne who rushed forth (to do good deeds) will enter Paradise with no reckoning." {Tafseer al-Qur'an al-'Atheem, 6/546}

This chapter serves to further clarify the falsehood of the beliefs of the Murji'ah and Khawaarij, and builds upon the previous 2 chapters. It refutes the Murji'ah since Allah has described the believers as being three distinctly different levels, destroying their false claim that Imaan is o­nly o­ne level.  If Imaan is o­nly o­ne level, then how can it be that some believers are considered self-oppressors, and others are frugal, and others are those who rush forth to do good deeds? It is also a further refutation of the Khawaarij, since Allah has described some of the believers as being oppressors, and this oppression did not take them outside of the fold of Islaam.

1)  Saabiqoon ilal-Khayraat - Those who rush to do good deeds:Those who rush to do good deeds are those who perform both the obligatory and recommended deeds, while avoiding both the prohibited and disliked affairs.

2) Muqtasidoon - Those who are frugal and selective:The frugal o­nes are those who restrict themselves to performing o­nly those deeds that are obligatory, while avoiding o­nly the prohibited affairs *(footnotes in italics).

(i.e., Meaning that they fall into disliked affairs and leave off recommended deeds.)

3) Thaalimoon li-Anfusihim - Those who oppress themselves:Those who oppress themselves are those who mix good deeds with the bad o­nes.   *(footnotes in italics)

*(Meaning that they fall into prohibited affairs and leave off obligations.  In his Tafseer (6/546), Ibn Katheer (rahimahullah) said, explaining these three categories of believers: "The self-oppressor falls short of performing his obligations and falls into some prohibited things.  The frugal o­ne performs his obligations and stays away from prohibited things, however he tends to abandon some of the recommended deeds and falls into some disliked things.  The o­ne who rushes to do good deeds performs both obligatory and recommended deeds, while staying away from both disliked and prohibited things.

Source: http://www.calgaryislam.com/articles/islaamic2/tazkiyah/322-what-are-the-different-classes-of-believers.html

Six Rights of Every Muslim

Six Rights of Every Muslim

Tafseer of the Hadeeth of Six Rights of every Muslim

Ash-Shaikh 'Abdur-Rahmaan As-Sa'dee's explanation of the hadeeth regarding the Muslim's rights Abu Hurayrah (radhiyallaahu 'anhu) narrated that the Messenger of Allaah (sallallaahu 'alayhi wa sallam) said, 

"The rights of the Muslim upon the Muslim are six." It was said, "And what are they Oh Messenger of Allaah?" He replied, "When you meet him, give him the greeting of peace, when he invites you, respond to his invitation, when he seeks your advice, advise him, when he sneezes and praises Allaah, supplicate for mercy upon him, when he becomes ills, visit him, and when he dies follow him (i.e. his funeral)." 

This hadeeth was reported by Muslim.These six rights, whoever establishes them in dealing with the Muslims, then his establishing things other than them (from the obligations) are even more important (or necessary). And his doing these things results in him fulfilling these obligations and rights, which contain an abundance of good and tremendous reward from Allaah.

The First Right:

"When you meet him, give him the greeting of peace." For verily the greeting of peace is a cause of love, which results in producing faith (Al-Eemaan), which results in the person entering the Paradise. This is as Prophet (sallallaahu 'alayhi wa sallam) said, 

"By the o­ne in Whose Hand is my soul, you all will not enter into the Paradise until you believe, and you will not believe until you love each other. Shall I not direct you to something that if you do it, you will love each other? Spread the greeting of peace amongst yourselves."

The greeting of peace is from the virtuous characteristics of Islaam. For verily each of the two people who meet each other supplicates for the other for safety from evils, and mercy, and blessing that brings about every good. And what follows this is a cheerful face and appropriate words of greeting which result in unity and love, and it removes feelings of estrangement and cold disassociation. Thus, giving the greeting of peace is the right of the Muslim, and it is obligatory upon the person who is greeted to return greeting with a similar greeting or o­ne that is better than it. And the best of the people are those who start the greeting of peace first.

The Second Right:

"When he invites you, respond to his invitation." This means that when he invites you with an invitation to some food and drink, then fulfill the request of your brother who has drawn near to you and honored you with the invitation. Respond to his invitation (i.e. accept it), unless you have an excuse.

The Third Right:

His statement, "And when he seeks your advice, advise him." This means that if he seeks consultation with you regarding some action, as to whether he should do it or not, then advise him with that which you would like for yourself. Thus, if the action is something that is beneficial in all aspects, then encourage him to do that, and if it is something harmful, then warn him against it. And if the action contains both benefit and harm, then explain that to him and weigh the benefits against the harms. Likewise, if he consults with you concerning some dealing with someone among the people, or whether he should marry a woman off to someone, or whether he should marry someone, then extend your pure and sincere advice to him, and deal with him from the view point of what you would do for you own self. And avoid deceiving him in any matter of these things. For verily whoever deceives the Muslims, then he is not of them, and indeed he has left off the obligation of being sincere and advising. And this sincerity and advising is absolutely obligatory, however it becomes more emphasized when the person seeks your advice and he requests from you that you give him a beneficial opinion. For this reason the Prophet (sallallaahu 'alayhi wa sallam) specifically mentioned it in this important situation. The explanation of the hadeeth, "The religion is sincerity", has already been mentioned previously (in this book) in a manner that suffices without us having to repeat the discussion here.

The Fourth Right:

"And when he sneezes and praises Allaah, then pray for mercy upon him." This is due to the fact that sneezing is a favor from Allaah, in the expelling of this congested air that is blocked in certain parts of the body of the human being. Allaah makes it easy for this air to have a passage out where it can exit, and thus the sneezing person feels relief. Thus, the Prophet (sallallaahu 'alayhi wa sallam) legislated that the person praise Allaah for this favor, and he legislated for his (Muslim) brother to say to him, "May Allaah have mercy upon you." He also commanded the person who sneezed to answer his (Muslim) brother by saying to him, "May Allaah guide you and set right your affairs." Therefore, whoever does not praise Allaah, then he does not deserve for others to pray for mercy upon him, and in this case he cannot blame anyone except himself. For he is the o­ne who has caused himself to lose the two blessings: the blessing of praising Allaah, and the blessing of his brother's supplication for him that is a result of the praising.



The Fifth Right:

His statement, "And when he becomes ill, visit him." Visiting the sick is from the rights of the Muslim, and especially for the person who has a highly stressed and emphasized right upon you, like the relative, and the friend, and so forth. It is from the best of the righteous deeds. And whoever visits his Muslim brother, he remains engulfed in the mercy (of Allaah), and when he sits with him the mercy (of Allaah) covers him. And whoever visits the sick Muslim at the beginning of the day, the Angels send prayers of blessing upon him until evening comes, and whoever visits him at the end of the day, the Angels send prayers of blessing upon him until morning comes. It is desired for the person who visits the sick to supplicate for him to be cured and to make him feel at ease. He should ease his worries by giving him glad tidings of well-being and recovery (i.e. be positive). He should remind him of repentance and turning to Allaah, and he should give him beneficial admonition. He should not sit with him too long (i.e. over staying his welcome), rather he should o­nly sit with him long enough fulfill the right of visiting, unless the sick person is positively effected by many people coming in to see him and many people coming to sit with him. Thus, for each situation there is a different statement (i.e. advice o­n how to deal with it).



The Sixth Right:

His statement, "And if he dies, follow him (his funeral)." For verily whoever follows the funeral until the deceased's body is prayed over, then he will receive a Qeeraat of reward. (Translator's note: A Qeeraat is an amount equivalent to the size of the Mountain of Uhud in Madinah.) And if he follows the funeral procession until the body is buried, then he will receive two Qeeraats of reward. And following the funeral procession contains (fulfillment of) a right for Allaah, a right for the deceased, and a right for the living relatives of the deceased.




Ash-Shaikh 'Abdur-Rahmaan bin Naasir As-Sa`dee (Rahimahullaah)

Source: Bahjatu Quloob il-Abraar wa Qurratu 'Uyoon il-Akhyaar fee Jaami' il-Akhbaar, pp. 65-67, hadeeth no. 29. 

Translated by: Aqeel Walker

Taken from: http://www.calgaryislam.com/articles/islaamic2/ibaadah/430-six-rights-of-every-muslim.html