A cikin Sahih Muslim, Ibn Mas'ud (Allah ya yarda da shi) ya ruwaito cewa: "Annabi ﷺ ya ce, 'Duk wanda ya buga kumatunsa, ko ya yayyage aljihunsa, ko ya yi kiran zamanin jahiliyya, ba ya cikin mu ba.'" 1

In Sahih Muslim, Ibn Mas'ud (may Allah be pleased with him) reported, "The Prophet (pbuh) said that, “He who slaps his cheeks, rips his pockets, or calls out the cries of the pre-Islamic period of ignorance is not of us.” 1

Abu Musa Al-Ash'ari (Allah ya yarda da shi) ya ruwaito cewa, "Manzon Allah ﷺ ya nisanta kansa daga matar da take kuka da babbar murya, da wadda take aske gashinta ko ta tsinke shi idan wata masifa ta same ta, da wadda take yayyage tufafinta."

Abu Musa AI-Ash'ari (may Allah be pleased with him) reported that, "The Messenger of Allah (pbuh) cleared himself from the woman who loudly lament, the one who shaves or plucks out her hair when being afflicted with an adversity, and the one who rips off her clothes.” 2

Duk waɗannan nau'ukan an haramta su bisa ijma'in malamai. Haka kuma an haramta yin sha'awar gashin kai, mari a kumatu, kakkaɓe fuska, da kuka mai tsanani da ihu mai ƙarfi.

All these types are prohibited according to the consensus of the scholars. It is also prohibited to dishevel one's hair, slap the cheeks, scratch the face and to wail and burst into loud lamenting.

Umm 'Attiyyah (Allah ya yarda da ita) ta ce, "Daga cikin abubuwan da muka yi wa Manzon Allah ﷺ mubaya'a a kansu akwai kauracewa kuka mai tsanani."

Umm 'Attiyyah (may Allah be pleased with her) said, "Among things upon which we gave the Messenger of Allah (pbuh) the oath of allegiance was to refrain from loud lamenting.” 3

Abu Hurairah (Allah ya yarda da shi) ya ce, "Manzon Allah ﷺ ya ce, "Halaye guda biyu a cikin mutane kafirci ne: kai hari ga nasabar wani, da kuka a kan mamaci."" 4

Abu Hurairah (may Allah be pleased with him) said, "The Messenger of Allah (peace and blessing be upon him} said, "Two qualities in people are unbelief attacking another's ancestry, and wailing over the dead.” 4

Daga Abu Sa'id Al-Khudri (Allah ya yarda da shi) ya ce: "Manzon Allah ﷺ ya la'anci matar da take kukan mutuwa da murya mai ƙarfi, da duk wanda ya saurare ta."5

On the authority of Abu Sa'id Al-Khudri (may Allah be pleased with him) who said, "The Messenger of Allah (peace and blessings be upon him) has cursed the woman who loudly wails for the dead and whoever listens to her.”5

Daga Abu Burda, ya ce: "Abu Musa Al-Ash'ari ya taba yin rashin lafiya, sai ya suma a cikin cinyar wata mace daga danginsa. Ita kuma ta yi kuka da babbar murya, shi kuwa ya kasa hana ta. Da ya farfado, sai ya ce: 'Na wanke kaina daga abin da Manzon Allah ﷺ ya wanke kansa daga gare shi, wato: mace mai kuka da babbar murya, mai aske kai ko tsige gashinta lokacin da aka same ta da wata masifa, da kuma mai yayyage tufafinta.'" 6

On the authority of Abu Burda who said, "Once Abu Musa Al-Ash'ari was sick and consequently he fell unconscious in the lap of a woman from his family. She, in turn, cried loudly and he could not stop her. When he became conscious, he said, "I cleared myself from what the Messenger of Allah (pbuh) cleared himself i.e., the woman who loudly laments, the one who shaves or plucks out her hair when being afflicted with an adversity and the one who rips her clothes.” 6

Daga An-Nu'uman Ibn Bashir (Allah ya yarda da shi) ya ce: "Wata rana Abdullahi Ibn Rawaha ya suma. Saboda haka 'yar uwarsa ta fara kuka a kansa tana cewa, 'Ya fulani, ya fulani.' Lokacin da ya farfado, ya ce: 'Ba ka taba cewa wani abu ba sai an ce mani hakan - shin kai ne fulani?'" 1

On the authority of An-Nu'man Ibn Bashir (may Allah be pleased with him) who said, "Once' Abdullah Ibn Rawaha fell unconscious. Consequently, his sister started wailing over him saying, 'O so and so.' When he became conscious, he said, 'You never said something, unless it was said to me are you so and so.” 1

An kuma ruwaito a cikin Sahihain cewa, "Manzon Allah ﷺ ya ce, 'A cikin kabarinsa, mamaci yana fuskantar azaba saboda abin da ake kukan sa a kansa?'"

It is also reported in the two Sahihs that, "The Messenger of Allah (pbuh) said, "In his grave, the dead is tortured with what he was lamenting over?” 2

An Abu Musa (Allah ya yarda da shi) ya ce: "Babu wani mutum da ya mutu, sai mutanensa suka yi masa kuka suna cewa, 'Ya ubangijinmu, ya mai tsarenmu, ko kuma ya fulani,' sai a ba mala'iku biyu amanar azabtar da shi suna cewa: 'Ashe ba kai ne fulani ba?'"3

On the authority of Abu Musa (may Allah be pleased with him) who said, "Never has a person died and his people wail upon him saying, 'O our master, O our sustainer, or the so and so, and two angels not be entrusted with his torture saying, weren't you so and so?”3

Annabi ﷺ ya ce, "Idan matar da take kuka da ƙarfi ga mamaci ba ta tuba ba kafin lokacin mutuwarta, za a tashe ta a Ranar Alkiyama tana sanye da riga daga kwalta da kuma sulke daga ƙyanda."4

The Prophet (pbuh) said, "If the woman who loudly laments the dead does not repent before the time of her death, she will be raised on the Day of Judgment wearing a garment from a tar and a coat of mail from scabies.”4

Annabi ﷺ ya kuma ce: "An haramta mini sautuka biyu marasa hankali: ɗaya idan an ba ni wata ni'ima; wasa, nishaɗi da sarewar Shaiɗan, ɗayan kuma idan an same ni da wata musiba; karce fuska, tsage aljihu da kuka." 5

The Prophet (pbuh) also said, "It is forbidden for me to make two foolish sounds, the one when being granted with a blessing; amusement, playing and the flute of Satan, and the other when being afflicted with an adversity; scratching one's face, ripping one's pockets and crying.” 5

Al-Hasan ya ce, "Sautuka guda biyu abin la'ana ne: sautin lokacin da aka yi wa mutum ni'ima, da sautin lokacin da aka same shi da wata masifa." 6

AI-Hasan said, "Two sounds are cursed, the sound when being granted with a blessing and the sound when being afflicted with an adversity.” 6

Manzon Allah (ﷺ) ya kuma ce: "Mutanen da suke kuka da babbar murya za a sa su zama layuka biyu a cikin Wuta, suna yin haushi ga mutanen wuta kamar yadda karnuka suke yi."7

The Messenger of Allah (peace and blessing be upon him) also said, "The people who loudly wail will be made into two rows in the Hell-Fire and will bark at the people of the fire as dogs do.” 7

Al-Awza'i ya ce: Sau ɗaya 'Umar bn Al-Khattab ya ji wasu mutane suna kuka, sai ya shiga wurinsu tare da wasu, ya fara dukansu har ya kai ga matar da take kuka da ihu. Ya kuma doke ta har mayafinta (Hijab) ya zube. Ya ce: "Ku doke ta! Tana kuka kuma babu girma ga irin waɗannan mutane. Ba don ta shafu da masifarku take kuka ba, illa dai don ta karɓi kuɗinku. Wannan kawai yana cutar da matattunku a cikin kaburburansu da masu rai a gidajensu. Haka kuma tana hana yin haƙuri, wanda umarnin Allah ne, tana kuma ƙarfafa rashin bege, wanda Allah ya haramta." Kuka mai ƙara yana nufin ɗaga murya da kuka da kuma ambaton kyawawan halayen mamacin. An kuma ce yana nufin yin kuka a kan mamaci ta hanyar ambaton kyawawan halayensa.

AI-Awza'i said, once 'Umar Thn AI-Khattab heard some people weeping, consequently, he entered upon them along with others and started beating them until he reached the woman who was wailing. He also beat her to such an extent that her veil (Hijab) fell down. He commented saying, 'Beat her! She is wailing and there is no sanctity for such people. She does not weep out of being affected with your adversity, rather she sheds tears to take your money. This only harms your dead in their graves and the ones who are still alive in their homes. She also prohibits committing to patience which is the command of Allah and encourages despair which Allah forbids." Loudly lamenting means to raise one's voice with wailing and mentioning the good traits of the dead. It is also said that it means that to weep over the dead by mentioning his good traits.

Malamai sun ce ba a halatta a ɗaga murya yayin kuka. Amma kuka a kan mamaci ba tare da kukan kura ko ihu mai tsanani ba, ba haramun ba ne. A cikin Sahihin Al-Bukhari da Muslim, Ibn 'Umar (Allah ya yarda da shi) ya ruwaito cewa, "Manzon Allah ﷺ (tsira da albarka su tabbata a gare shi)

The scholars said it is not allowed to raise your voice when weeping. As for weeping over the dead without wailing or loud lamenting, it is not forbidden. In Sahih of Al-Bukhari and Muslim, Ibn 'Umar (may Allah be pleased with him) reported that, "The Messenger of Allah (peace and blessing be upon him)

Ya ziyarci Sa'd Ibn 'Ubadah tare da 'Abdur-Rahman Ibn 'Awf, Sa'd Ibn Abi Waqqas da 'Abdullahi Ibn Mas'ud (Allah ya yarda da su duka).

visited Sa'd Ibn 'Ubadah along with `Abdul-Rahman Ibn 'Awf, Sa'd Ibn Abi Waqas and 'Abdullah Ibn Mus'ud (may Allah be pleased with them all).

Sai Manzon Allah ﷺ ya yi kuka. Da mutane suka ga Manzon Allah ﷺ a cikin wannan hali, su ma suka yi kuka. Sai Annabi ﷺ ya ce: "Ba ku ji ba ne?! Allah ba ya azabtar da mutane saboda hawayen ido ko baƙin cikin zuciya.

Thereupon the Messenger of Allah (pbuh) wept. Upon seeing the Messenger of Allah (pbuh) in this state, the people also wept. The Prophet said, "Don't you hear?! Allah does not torment the people because of the tears of the eye or the grief of the heart.

Maimakon haka, Yana azabtar da mutane ko kuma Yana yi musu rahama saboda sakamakon "wannan", sannan ya nuna harshensa.” 1

Rather, He torments or bestows His mercy upon the people because of the returns of "this" and he pointed to his tongue.” 1

A cikin Sahihan guda biyu, an kuma ruwaito daga Usamah Ibn Zaid cewa: "Jikan 'yar Manzon Allah ﷺ ya zo wurin Manzon Allah ﷺ yana cikin mutuwa. Sai idanuwan Manzon Allah ﷺ suka cika da hawaye. Sa'd ya ce, 'Ya Manzon Allah, menene wannan?' Annabi ﷺ ya ce, 'Wannan rahama ce wadda Allah ya sanya a cikin zukatan bayinSa, kuma Allah zai yi wa masu jin ƙai kawai daga cikin bayinSa rahama.'" 2

In the two Sahihs, it is also reported on the authority of Usarnah Ibn Zayd that "The son of the daughter of the Messenger of Allah (pbuh) came to Messenger when he was dying. Thereupon, the eyes of the Messenger of Allah (pbuh) were soaked with tears. Sa'd said, “O Messenger of Allah what is this?' The Prophet said, "This is a mercy which is created by Allah within the hearts of His servants and Allah will only shower His mercy upon the merciful ones (amongst His servants)” 2

A cikin Sahih Al-Bukhari, an ruwaito daga Anas (Allah ya yarda da shi) cewa: "Manzon Allah ﷺ ya shiga wajen dansa Ibrahim yana cikin jinya ta mutuwa. Sai idanun Annabi ﷺ suka fara zubar da hawaye. 'Abdur-Rahman Ibn 'Awf ya ce masa: 'Kai ma, ya Manzon Allah!' Sai Annabi ﷺ ya ce: 'Ya Ibn Awf, rahama ce,' ya maimaita hakan sau biyu, sannan ya ce: 'Idanu suna zubar da hawaye, zuciya tana baƙin ciki, amma ba mu cewa komai sai abin da ya gamshi Allah, kuma saboda mutuwarka muna cikin matuƙar baƙin ciki, ya Ibrahim.'"3

In Sahih AI-Bukhari, it is reported on the authority of Anas (may Allah be pleased with him) that, "The Messenger of Allah (pbuh) entered upon his son, Ibrahim, while he was dying. Thereupon the eyes of the Prophet (pbuh) started to shed tears. 'Abdul-Rahman Ibn 'Awf said to him, 'You too, O Messenger of Allah!' The Prophet commented, 'O Ibn Awf, it is a mercy' and repeated it twice and said, 'The eyes shed tears, the heart is grieved, but we do not say anything except what pleases Allah and for your death we are very sad, O Ibrahim.”3

Game da Hadisin Sahihi wanda ya ce: "Matattu za a azabtar da shi saboda kukan iyalinsa a kansa." 4

As for the Sahih hadith which states, "The dead will be tortured with the weeping of his family over him.” 4

Ba a ɗauke shi a zahiri ba, malamai daban-daban suna fassara shi ta hanyoyi daban-daban. Ma'anar da ta fi bayyana, amma Allah ne Mafi sani, ita ce cewa kukan na iya kasancewa saboda wasu dalilai, misali mamacin ya iya ba iyalansa shawarar yin haka kafin mutuwarsa.

It is not to be taken literally, it is interpreted differently by various scholars. The most evident meaning is, but Allah knows best, that the weeping may be for some other reasons such as the deceased person may have advised his family to do so prior to his death.

Mabiyan Shafi'i sun ce, "Kuka a kan mamaci yana halatta kafin mutuwarsa da kuma bayan mutuwarsa. Amma yafi kyau a yi shi kafin mutuwa bisa ga hadisin da ya ce, 'Bari su yi (kuka), amma idan ransa ya fita gaskiya, kada a bari kowa ya yi kuka.' Shafi'i da mabiyansa sun bayyana cewa kuka bayan mutuwa abu ne abin ki kawai, amma ba haramun ba ne. Sun fassara hadisin da ya gabata kamar haka, 'Abin ki ne a bar su suyi kuka (bayan mutuwa).' Matar da take kuka da karfi ga matattu za a azabtar da ita irin haka saboda ta na umurtar mutane da bakin ciki da rashin hakuri, kuma wannan yana sabawa abin da Allah da ManzonSa suka umurta. Allah Madaukaki ya ce, {Ya ku wadanda suka yi imani! Ku nemi taimako da hakuri da sallah, domin Allah na tare da masu hakuri. Kada ku ce ga wadanda aka kashe a hanyar Allah: "Matattu ne." A'a, suna raye, amma ba ku gane ba. Lallai za mu jarrabe ku da wani abu na tsoro da yunwa, da wani rashi na dukiya, da rayuka da 'ya'yan itatuwa (na aikinku), amma ku yi wa masu hakuri albishir, wadanda idan wani masifa ta same su, sukan ce: Mu na Allah ne, kuma zuwa gare Shi ne komawarmu.} (Al-Baqarah: 153-156)

The followers of Shafi'i said, "The weeping over the dead is allowed before and after his death. But it is preferable for it to be done before the death according to the hadith which states, "Let them (weep), but when his soul is really taken, do not allow anyone (to weep)." Shafi'i and his followers stated that weeping after the death is only reprehensible but it is not forbidden. They interpreted the previous hadith as follows, "It is reprehensible to let them weep (after the death)." The woman who loudly laments the dead will be tormented in such way because she, in so doing, orders the people to be despondent and impatient and this is in contradiction to what Allah and his Messenger has ordered. Allah the Almighty has said, {O ye who believe! Seek help with patient perseverance and prayer: for God is with those who patiently persevere and say not of those who are slain in the way of Allah: "They are dead" Nay, they are living, though ye perceive (it) not. Be sure We shall test you with some thing of fear and hunger, some loss in good, lives and the fruits (of your toil), but give glad tidings to those who patiently persevere, who say, when afflicted with calamity: To Allah we belong, and to Him is Our return.} (AI-Baqarah: 153-156)

'Ata' ya ruwaito cewa Ibn 'Abbas ya ce, "Wannan yana nufin cewa Allah zai goyi bayan irin waɗannan mutane kuma ba zai taba barin su ba. Allah Maɗaukakin Sarki ya ce, {Lallai za mu jarrabe ku.} watau, Allah zai yi wa irin waɗannan mutane kamar yadda ya yi wa mutanen da aka jarraba. Hakan ya faru ne saboda Allah ya san sakamakon kowane abu da ƙarshensa, kuma ba Ya buƙatar waɗanda aka jarraba su san sakamakon ba, amma Yana mu'amala da su ta wannan hanya kawai."

'Ata' reported Ibn' Abbas to have said, "This means that Allah will support such people and will never disappoint them. Allah the Almighty said, {Be sure we shall test you.} i.e., Allah will treat such kind of people the same way He treated the afflicted people. That is because Allah knows the returns and consequences of all things and He is in no need for the afflicted to know the result but He just deals with them in such way.

Saboda haka, duk wanda ya yi haƙuri, zai samu lada saboda haƙurinsa, kuma duk wanda ba ya haƙuri, za a hana shi irin wannan lada. Sai Allah ya ce: {da wani abu na tsoro da yunwa.} Ibn 'Abbas ya ce: {tsoro} na nufin tsoron abokan gaba, kuma {yunwa} na nufin ƙarancin abinci da fari. 4 Wani asara a dukiya p, na nufin asara da raguwar dukiya da mutuwar dabbobi. {Rayuka} na nufin asarar rayuka ta hanyar mutuwa, kisa, cututtuka da tsufa. {Da 'ya'yan itatuwa} na nufin raguwar abubuwan da mutane ke bukata, kuma 'ya'yan itatuwan za su zama marasa cikakkiyar siffa. Sannan Allah Mai Girma da Ɗaukaka ya kawo ƙarshen ayar da bushara ga masu haƙuri, don nuna cewa duk wanda aka same shi da waɗannan masifu kuma ya yi haƙuri, Allah ya yi masa alkawarin lada. Allah Mai Girma da Ɗaukaka ya ce: "Ka yi wa masu haƙuri bushara." Sannan Allah ya siffanta su da cewa: {waɗanda idan wata masifa ta same su, sukan ce:} watau, an same su da abin da aka ambata a baya. Samun abu mai kyau ba masifa ba ce. {Lalle mu, na Allah ne mu.} watau, mu bayin Allah ne, kuma Shi zai iya yi da mu da duk abin da Ya so. {Kuma zuwa gare Shi ne komawarmu.} Wannan zai kasance ta hanyar mutuwa. Komawa zuwa ga Allah na nufin Shi kaɗai ne Mai Mulki. Hakan ne saboda wasu mutane suna mulki a duniya, amma da zarar an hana su, sai su san cewa al'amarin gaba ɗaya yana hannun Allah, Mai Girma da Ɗaukaka.

So, whoever is patient, he will be rewarded for his patience and whoever is impatient, will be deprived of such reward then Allah said,{ with something of fear and hunger.} Ibn 'Abbas said, {fear}means fear from the enemy and hunger means famine and drought. 4 Some loss in goods p, means loss and decrease in property and death of animals. {Lives} means loss of lives through death, killing, disease and old age. {And the fruit} means decrease in needs of people and the fruits will be imperfect. Then Allah the Almighty ended the Ayah with giving good news to those who are patient to indicate that whoever was afflicted with these calamities and was patient, he is promised by Allah to be rewarded, Allah the Almighty said, "But give glad tidings to those who patiently persevere." Then Allah described them saying, {who say when afflicted with calamity.} i.e., they were afflicted with what previously mentioned. To be afflicted with good thing is not affliction. { They say, to Allah we belong.} i.e., we are the servants of Allah and He can dispose with us with whatever He will. {And to Him is our return.} This will be through death. The return to Allah means that He will be the only Sovereign. That is because some people govern in this world, but as soon as they are deprived of it, they know the whole matter will be in the Hands of Allah, the Almighty.

Daga Aisha (Allah ya yarda da ita) ta ce: "Manzon Allah ﷺ ya ce: "Duk wata masifa da mumini ya samu, za a biya shi saboda ita, har ma da sokin kaya."

On the authority of `Aishah (may Allah be pleased with her) who said, "The Messenger of Allah (pbuh) said, "Whatever the calamity a believer is afflicted with, he will be compensated for it, even the sting of the thorn.” 1

Manzon Allah ﷺ ya ce: "Duk wanda wata masifa ta same shi, to ya tuna masifar mutuwata, domin ita ce mafi girma daga dukkan masifu."

The Messenger of Allah (pbuh) said, "Whoever is afflicted with a calamity, let him remember the calamity of my death for it is the greatest of all.” 2

Manzon Allah ﷺ ya ce: "Ɗan wani mutum ya rasu, sai Allah Mai girma ya ce wa mala'iku: 'Shin kun karɓi ran ɗan bawana?' Za su amsa: 'Eh.' Sai Allah ya ce: 'Shin kun karɓi 'ya'yan zuciyarsa?' Za su amsa: 'Eh.' Allah ya ce: 'Me bawana ya faɗa?' Za su ce: 'Ya yabe Ka, kuma ya nemi lada daga wurinKa.' Allah ya ce: 'Ku gina wa bawana gida a Aljanna, ku kira shi Gidan Yabo.'" 1

The Messenger of Allah (pbuh) said, "The son of a person died and Allah the Almighty said to the angels, 'Did you take the soul of the son of my servant.'They will reply, 'Yes.' Allah will say, 'Did you take the fruit of his heart.' They will reply, 'Yes.’ Allah will say, 'What did my servant say.' They will say, 'He praised You and sought the reward from You.' Allah will say 'Build a house for my servant in Paradise and call it the house of praise.” 1

Manzon Allah ﷺ ya kuma ce: "Allah Mai Girma ya ce a cikin hadisin Kudsi: 'Ladan bawana mumini, idan na karɓi ran abokinsa na kusa a wannan duniya, sai ya yi haƙuri kuma ya nemi lada daga wurina, ba komai ba ne face Aljanna.'" 2

The Messenger of Allah (pbuh) also said, "The Almighty Allah said in a hadith Qudsi, "The reward of my believing servant, if I take the soul of his bosom friend in this world and he was patient and sought the reward from Me, will be nothing except Paradise.” 2

Manzon Allah ﷺ ya kuma ce: "Daga cikin abubuwan da ke kawo farin ciki ga ɗan Adam shi ne yarda da abin da Allah ya ƙaddara masa, kuma daga cikin abubuwan da ke kawo masa ƙunci shi ne rashin yarda da ni'imar Allah." 3

The Prophet (pbuh) also said, "Among those things which bring happiness to the son of Adam is to be satisfied with what Allah has destined for him,' and among things which bring him wretchedness is to be dissatisfied with Allah's blessing.” 3

Daga Umar Ibn Al-Khattab, wanda ya ce: "Lokacin da mala'ikan mutuwa (amincin Allah ya tabbata a gare shi)

On the authority of 'Umar Ibn AI-Khattab who said, "When the angel of death (peace be upon him)

Yana karɓar ran muminai, sai ya tsaya a bakin ƙofar gidansa. Za a sami a cikin iyalansa wanda ya yi mata duka a fuska, wanda ya watsa gashinta, da wanda ya yi kuka ya kuma fashe da babbar makoki.

takes the soul of the believers, he will stand at the door of his house. There will be among his family the one who slaps her face, the one who dispersed her hair and the one who wails and bursts in loud lamenting.

Sannan mala'ikar mutuwa zai ce, "Don me kuke nuna damuwa da tsoro? Wallahi, ban rage tsawon rayuwar kowa daga cikinku ba, ban kuma rage arzikin kowa daga cikinku ba, ban kuma zalunci kowa daga cikinku ba. Saboda haka, idan kun yi korafi kuma damuwa ta kasance a kaina, to ku sani cewa, ni dai an umarce ni da haka kawai. Idan kuma damuwar tana kan matattunku, to, wallahi, ba shi da wani abin yi sai miƙa wuya. Idan kuma tana kan Ubangijinku, to, wallahi, kun kafirta da shi. Lalle ni zan dawo gare ku sau da dama har sai na kwashe ku duka." Manzon Allah ﷺ ya ce, "Na rantse da wanda rayuwata take a hannunsa, idan da sun ga wurinsa kuma sun ji maganarsa, da sun yi mamaki kuma da sun yi kuka a kan kansu."

Thereupon the angel of death will say, "For what you display your anxiety and fear? By Allah, I did not decrease the span of life of anyone of you, nor decrease the provision of anyone of you, nor did I oppress anyone of you. So, if you complain and anxiety was upon me be sure that, I only was ordered to do so. And if they were upon your dead, by Allah he has nothing to do but to surrender. And if they were upon your Lord, by Allah you disbelieved in him. Surely I will return to you many times until I took you all. The Messenger of Allah (pbuh) commented, "By whom in whose hands my soul is, if they saw his place and heard his words, they would be surprised and would weep upon themselves."

Daga Abdullahi Ibn Mas'ud (Allah ya yarda da shi), ya ce: "Annabi ﷺ ya ce: 'Duk wanda ya yi wa mai ciwon bala ta'aziyya, zai samu lada irin nata.'" 4

On the authority of' Abdullah Ibn Mas'ud (may Allah be pleased with him) that he said, "The Prophet (pbuh) said, "Whoever offers the consolation to the afflicted person, he will be rewarded with the same.” 4

Daga Abu Barzah (Allah ya yarda da shi) wanda ya ce: "Annabi ﷺ ya ce wa Fatima (Allah ya yarda da ita): "Duk wanda ya yi wa wanda ya rasa dansa ta'aziyya, zai sanya masa Burd (wani irin tufafi) a Aljanna." 5

On the authority of Abu Barzah (may Allah be pleased with him) who said, "The Prophet (pbuh) said to Fatimah (may Allah be pleased with her), "Whoever offers consolation to the person who is bereaved of his/her child, he will be clothed with Burd (certain kind of garment) in Paradise.” 5

Daga 'Abdullahi Ɗan 'Amr Ɗan Al-'As (Allah ya yarda da su duka biyun), ya ce: "Manzon Allah ﷺ ya ce wa 'yarsa Fatimah (Allah ya yarda da ita), 'Me ya sa ka fita daga gidanka, ya Fatimah?' Ta ce, 'Na je wurin mutanen wannan gida, na roƙi Allah ya yi musu rahama ga matattunsu, kuma na ba su ta'aziyya.'" 1

On the authority of 'Abdullah Ibn Amr Ibn AI-As (may Allah be pleased with both of them) who said, "The Messenger of Allah (pbuh) said to his daughter Fatimah (may Allah be pleased with her), "For what reason did you go out from your house. 0 Fatimah?" she said, "I went to the people of this house and asked Allah to shower his mercy upon their dead and I offered them consolation.” 1

Daga Amr Ibn Hizam, wanda ya ce: "Annabi ﷺ ya ce: "Babu mumini da zai ta'azantar da ɗan'uwansa da ya shiga wahala face Allah ya suturta shi da girmansa a Ranar Alƙiyama.""2

On the authority of Amr Ibn Hizam who said, "The Prophet (pbuh) said, "Never does a believer offer his afflicted brother consolation and Allah cloth him out of his Honour on the Day of Judgment.”2

Ta'aziyya na nufin a kawo haƙuri da tunatarwa ga 'yan uwan mamaci da abin da zai iya rage musu baƙin ciki da sauƙaƙa musu musiba. An so cewa ya haɗa da umurni da alheri da hani daga mugunta. Hakan kuma yana cikin faɗin Allah: {Ku taimaki juna a kan aikin alheri da taƙawa, amma kada ku taimaki juna a kan zunubi da zalunci!} (Al-Ma'ida, 2)

Consolation means that to bring patience and mention to the deceased's kin what can relieve their sadness and lighten their calamity. It is recommended that it includes commanding the good and forbidding the evil. It also comes under the saying of Allah, {Help ye one another in righteousness and piety but help ye not one another in sin and rancor! } (AI-Maidah, 2)