Dalam Sahih Muslim, Ibn Mas'ud (semoga Allah meredainya) meriwayatkan, "Nabi ﷺ bersabda, “Sesiapa yang menampar pipinya, mengoyakkan poketnya, atau menyeru dengan seruan-seruan Zaman Jahiliyyah, maka dia bukan daripada kalangan kami.” 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 (semoga Allah meridhainya) meriwayatkan, "Rasulullah ﷺ menyatakan diri baginda berlepas diri daripada wanita yang meratap dengan kuat, wanita yang mencukur atau mencabut rambutnya ketika ditimpa musibah, dan wanita yang mengoyakkan pakaiannya."

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

Semua jenis ini diharamkan menurut ijmak para ulama. Begitu juga diharamkan mengurai rambut dengan kusut, menampar pipi, mencakar muka, serta meratap dan menjerit-jerit dengan suara yang kuat.

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.

Ummu 'Attiyyah (semoga Allah meridhainya) berkata, "Antara perkara yang kami berikan baiah kepada Rasulullah ﷺ ialah supaya tidak meratapi dengan suara yang kuat."

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 (semoga Allah meridhainya) berkata, "Rasulullah ﷺ bersabda, "Dua perkara pada manusia yang merupakan kekufuran ialah mencela keturunan orang lain dan meratapi orang yang telah mati."" 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

Daripada Abu Sa'id Al-Khudri (semoga Allah meridhainya) yang berkata, "Rasulullah ﷺ telah melaknat wanita yang meratap dengan suara yang kuat terhadap orang yang telah meninggal dunia, dan sesiapa yang mendengarnya."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

Daripada Abu Burda, dia berkata: "Suatu ketika Abu Musa Al-Ash'ari sakit, lalu dia pengsan di pangkuan seorang wanita dari keluarganya. Wanita itu pula menjerit dengan kuat dan dia tidak dapat menghentikannya. Apabila dia sedar, dia berkata: "Aku berlepas diri daripada apa yang Rasulullah ﷺ berlepas diri daripadanya, iaitu wanita yang meratap dengan kuat, wanita yang mencukur atau mencabut rambutnya ketika ditimpa musibah, dan wanita yang mengoyakkan pakaiannya."" 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

Daripada An-Nu'man bin Basyir (semoga Allah meridhainya), beliau berkata: "Pada suatu ketika Abdullah bin Rawahah pengsan. Lalu saudara perempuannya mula meratap di atasnya sambil berkata, 'Wahai fulan.' Apabila dia sedar, dia berkata, 'Tidaklah engkau berkata sesuatu melainkan dikatakan kepadaku: adakah engkau fulan?'" 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

Diriwayatkan juga dalam dua kitab Sahih, bahawa "Rasulullah ﷺ bersabda, 'Si mati diseksa dalam kuburnya dengan sebab tangisan (ratapan) yang dia ditangisi?'" 2

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

Daripada Abu Musa (semoga Allah meridainya) yang berkata, "Tidak pernah seseorang mati lalu kaumnya meratapinya dengan berkata, 'Wahai tuan kami, wahai pelindung kami, atau wahai si fulan,' melainkan dua malaikat diberi kuasa untuk menyeksanya sambil berkata, 'Bukankah engkau itu si fulan?'"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

Nabi ﷺ bersabda, "Jika wanita yang meratapi orang mati dengan suara keras tidak bertaubat sebelum tiba ajalnya, dia akan dibangkitkan pada Hari Kiamat dengan memakai pakaian dari ter dan baju besi dari kudis."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

Nabi ﷺ juga bersabda, "Aku dilarang daripada dua bunyi yang bodoh: bunyi ketika menerima nikmat, iaitu hiburan, permainan dan seruling Syaitan, dan bunyi ketika ditimpa musibah, iaitu mencakar muka, mengoyakkan poket dan menangis."

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 berkata, "Dua suara dilaknat: suara ketika menerima nikmat dan suara ketika ditimpa musibah."

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

Rasulullah ﷺ juga bersabda, "Orang-orang yang meratap dengan suara yang kuat akan dijadikan dua barisan di dalam Neraka dan akan menyalak kepada penghuni neraka seperti anjing menyalak." 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 berkata: Pernah 'Umar bin Al-Khattab رضي الله عنه mendengar sekumpulan orang menangis, lalu beliau masuk menemui mereka bersama beberapa orang lain dan mulai memukul mereka, sehingga beliau sampai kepada seorang wanita yang meratap. Beliau memukulnya sehingga tudungnya (Hijab) terjatuh. Beliau berkata: "Pukullah dia! Dia sedang meratap, dan tidak ada kehormatan bagi orang-orang seperti ini. Dia tidak menangis kerana ditimpa musibah kalian, sebaliknya dia menitiskan air mata untuk mengambil wang kalian. Ini hanya menyakiti orang mati kalian di dalam kubur mereka dan orang-orang yang masih hidup di rumah mereka. Dia juga melarang untuk bersabar, padahal itu perintah Allah, dan menggalakkan keputusasaan, yang Allah haramkan." Meratap dengan suara kuat bermaksud meninggikan suara dengan tangisan dan menyebut sifat-sifat baik si mati. Ada juga yang mengatakan maksudnya ialah menangisi si mati dengan menyebut sifat-sifat baiknya.

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.

Para ulama berkata bahawa tidak dibenarkan meninggikan suara ketika menangis. Adapun menangisi si mati tanpa meraung atau meratap dengan suara yang kuat, hal itu tidak diharamkan. Dalam Sahih al-Bukhari dan Muslim, Ibn 'Umar (semoga Allah meredainya) meriwayatkan bahawa, "Rasulullah ﷺ"

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)

Mengunjungi Sa'd Ibn 'Ubadah bersama 'Abdul-Rahman Ibn 'Awf, Sa'd Ibn Abi Waqas dan 'Abdullah Ibn Mus'ud (semoga Allah meridhai mereka semua).

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).

Maka Rasulullah ﷺ pun menangis. Apabila orang ramai melihat Rasulullah ﷺ dalam keadaan begitu, mereka juga turut menangis. Nabi ﷺ bersabda, "Tidakkah kamu dengar?! Sesungguhnya Allah tidak menyeksa manusia kerana air mata yang mengalir dari mata atau kesedihan di hati."

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.

Sebaliknya, Dia menyeksa atau memberi rahmat-Nya kepada manusia kerana balasan "ini", dan beliau menunjuk kepada lidahnya.” 1

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

Dalam kedua-dua kitab Sahih, turut diriwayatkan daripada Usamah bin Zaid bahawa "Anak kepada puteri Rasulullah ﷺ datang menemui Rasulullah ﷺ ketika baginda sedang nazak. Lalu, mata Rasulullah ﷺ dibasahi air mata. Sa'd berkata, 'Wahai Rasulullah, apakah ini?' Nabi ﷺ menjawab, 'Ini adalah rahmat yang Allah letakkan di dalam hati hamba-hamba-Nya, dan Allah hanya akan mencurahkan rahmat-Nya kepada mereka yang penyayang (di kalangan hamba-hamba-Nya)'" 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

Dalam Sahih Al-Bukhari, diriwayatkan daripada Anas (semoga Allah meridhainya) bahawa, "Rasulullah ﷺ masuk menemui anaknya, Ibrahim, ketika dia sedang nazak. Maka mata Nabi ﷺ mula mengalirkan air mata. 'Abdul-Rahman bin 'Awf berkata kepadanya, 'Engkau juga, wahai Rasulullah!' Nabi ﷺ menjawab, 'Wahai Ibnu 'Awf, ia adalah rahmat,' dan mengulanginya dua kali, lalu bersabda, 'Mata menitiskan air mata, hati berduka, tetapi kami tidak mengatakan apa-apa melainkan apa yang diredhai Allah, dan atas kematianmu, wahai Ibrahim, kami sangat berdukacita.'"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

Adapun hadis Sahih yang menyatakan, "Si mati akan diseksa dengan tangisan keluarganya ke atasnya."

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

Ia tidak boleh diambil secara harfiah; ia ditafsirkan secara berbeza oleh para ulama. Makna yang paling jelas, tetapi Allah lebih mengetahui, ialah tangisan itu mungkin disebabkan oleh sebab-sebab lain, seperti si mati telah berpesan kepada keluarganya untuk berbuat demikian sebelum kematiannya.

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.

Pengikut-pengikut Shafi'i berkata, "Menangisi si mati dibolehkan sebelum dan selepas kematiannya. Tetapi adalah lebih utama ia dilakukan sebelum kematian, berdasarkan hadis yang menyatakan, "Biarkan mereka (menangis), tetapi apabila jiwanya benar-benar dicabut, jangan biarkan sesiapa (menangis)." Shafi'i dan pengikut-pengikutnya menyatakan bahawa menangis selepas kematian hanyalah makruh tetapi tidak diharamkan. Mereka mentafsirkan hadis sebelumnya sebagai berikut, "Makruh membiarkan mereka menangis (selepas kematian)." Wanita yang meratapi si mati dengan suara yang kuat akan diseksa dengan cara demikian kerana dia, dengan perbuatannya itu, menyuruh orang ramai berasa putus asa dan tidak sabar, dan ini bertentangan dengan apa yang telah diperintahkan oleh Allah dan Rasul-Nya. Allah Yang Maha Kuasa telah berfirman, {Wahai orang-orang yang beriman! Mohonlah pertolongan dengan kesabaran dan solat, sesungguhnya Allah bersama orang-orang yang sabar. Dan janganlah kamu mengatakan bahawa orang-orang yang gugur di jalan Allah itu mati. Bahkan (mereka itu) hidup, tetapi kamu tidak menyedarinya. Dan sesungguhnya Kami akan menguji kamu dengan sedikit ketakutan, kelaparan, kekurangan harta, jiwa dan buah-buahan, tetapi berilah khabar gembira kepada orang-orang yang sabar, iaitu orang-orang yang apabila ditimpa musibah mereka berkata: Sesungguhnya kami adalah milik Allah dan kepada-Nya kami kembali.} (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' meriwayatkan bahawa Ibn 'Abbas berkata, "Ini bermakna Allah akan menyokong orang-orang seperti itu dan tidak sekali-kali akan mengecewakan mereka. Allah Yang Maha Agung berfirman, {Sesungguhnya Kami pasti akan menguji kamu.} iaitu, Allah akan memperlakukan orang-orang seperti ini sama seperti cara Dia memperlakukan orang-orang yang diuji. Ini kerana Allah mengetahui natijah dan akibat bagi segala sesuatu, dan Dia tidak memerlukan orang-orang yang diuji untuk mengetahui hasilnya, tetapi Dia hanya mengendalikan mereka dengan cara sedemikian."

'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.

Oleh itu, sesiapa yang sabar, dia akan diberi ganjaran atas kesabarannya, dan sesiapa yang tidak sabar, akan dinafikan ganjaran tersebut. Kemudian Allah berfirman, {dengan sedikit ketakutan dan kelaparan.} Ibn 'Abbas berkata, {ketakutan} bermaksud ketakutan terhadap musuh, dan kelaparan bermaksud kebuluran dan kemarau. 4 Sedikit kerugian dalam harta p, bermaksud kerugian dan kekurangan dalam harta serta kematian haiwan ternakan. {Nyawa} bermaksud kehilangan nyawa melalui kematian, pembunuhan, penyakit dan usia tua. {Dan buah-buahan} bermaksud berkurangnya keperluan manusia dan buah-buahan akan menjadi tidak sempurna. Kemudian Allah Yang Maha Tinggi menutup ayat ini dengan memberikan khabar gembira kepada orang-orang yang sabar, untuk menunjukkan bahawa sesiapa yang ditimpa bala-bala ini lalu bersabar, maka dia dijanjikan oleh Allah dengan ganjaran. Allah Yang Maha Tinggi berfirman, "Dan berilah khabar gembira kepada orang-orang yang sabar." Kemudian Allah menerangkan sifat mereka dengan firman-Nya, {yang apabila ditimpa musibah mereka berkata.} Iaitu, mereka ditimpa dengan apa yang disebutkan sebelum ini. Ditimpa dengan perkara yang baik bukanlah satu musibah. {Mereka berkata, sesungguhnya kami adalah milik Allah.} Iaitu, kami adalah hamba Allah dan Dia boleh melakukan apa sahaja yang Dia kehendaki terhadap kami. {Dan kepada-Nyalah kami kembali.} Ini akan berlaku melalui kematian. Kembali kepada Allah bermaksud bahawa Dia sahajalah Yang Berkuasa mutlak. Ini kerana sebahagian manusia memerintah di dunia ini, tetapi sebaik sahaja mereka kehilangannya, mereka mengetahui bahawa seluruh urusan itu berada di tangan Allah Yang Maha Tinggi.

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.

Daripada 'Aishah (semoga Allah meridhainya), beliau berkata, "Rasulullah ﷺ bersabda, 'Apa sahaja musibah yang menimpa seorang mukmin, dia akan diberi ganjaran kerananya, walaupun sekadar tusukan duri.'" 1

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

Rasulullah ﷺ bersabda, "Sesiapa yang ditimpa musibah, hendaklah dia mengingati musibah kematianku, kerana ia adalah yang paling besar daripada segala musibah." 2

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

Rasulullah ﷺ bersabda, "Apabila anak seseorang meninggal dunia, Allah Yang Maha Agung berfirman kepada para malaikat, 'Apakah kamu telah mencabut nyawa anak hamba-Ku?' Mereka menjawab, 'Ya.' Allah berfirman, 'Apakah kamu telah mengambil buah hatinya?' Mereka menjawab, 'Ya.' Allah berfirman, 'Apakah yang dikatakan hamba-Ku?' Mereka berkata, 'Dia memuji-Mu dan mengucapkan istirja'.' Allah berfirman, 'Bangunkanlah untuk hamba-Ku sebuah rumah di Syurga dan namakanlah ia Rumah Pujian.'" 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

Rasulullah ﷺ juga bersabda, "Allah Yang Maha Perkasa berfirman dalam sebuah hadis Qudsi, 'Ganjaran hamba-Ku yang beriman, jika Aku mengambil nyawa sahabat karibnya di dunia ini dan dia bersabar serta mengharapkan pahala daripada-Ku, tidak ada balasannya selain Syurga.'" 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

Nabi ﷺ juga bersabda, "Antara perkara yang membawa kebahagiaan kepada anak Adam ialah reda dengan apa yang telah ditentukan Allah baginya, dan antara perkara yang membawa kecelakaan kepadanya ialah tidak reda dengan nikmat 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

Daripada 'Umar Ibn Al-Khattab, beliau berkata, "Apabila malaikat maut (alaihissalam)

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

Ia mengambil roh orang-orang beriman, dan dia akan berdiri di pintu rumahnya. Akan ada di antara keluarganya orang yang menampar mukanya, orang yang menguraikan rambutnya, dan orang yang meratap serta menjerit dengan ratapan yang kuat.

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.

Kemudian malaikat maut akan berkata, "Mengapa kamu menunjukkan kegelisahan dan ketakutan? Demi Allah, aku tidak mengurangi umur seseorang dari kalian, tidak pula mengurangi rezeki seseorang dari kalian, dan aku tidak menzalimi seseorang dari kalian. Maka jika kalian mengeluh dan merasa cemas terhadapku, ketahuilah bahawa aku hanya diperintahkan untuk melakukannya. Dan jika itu terjadi pada orang mati kalian, demi Allah, dia tidak punya pilihan selain berserah diri. Dan jika itu terjadi pada Tuhan kalian, demi Allah, kalian telah mengingkari-Nya. Sesungguhnya aku akan kembali kepada kalian berkali-kali sehingga aku mengambil kalian semua." Rasulullah ﷺ bersabda, "Demi Dia yang jiwaku berada di tangan-Nya, sekiranya mereka melihat tempatnya dan mendengar kata-katanya, nescaya mereka akan terkejut dan menangisi diri mereka sendiri."

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."

Daripada 'Abdullah Ibn Mas'ud (semoga Allah meredainya), beliau berkata, "Nabi ﷺ bersabda, 'Sesiapa yang memberikan ucapan takziah kepada orang yang sedang ditimpa musibah, dia akan diberi ganjaran yang sama dengannya.'" 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

Daripada Abu Barzah (semoga Allah meridainya) yang berkata, "Nabi ﷺ bersabda kepada Fatimah (semoga Allah meridainya), 'Sesiapa yang menghiburkan orang yang kehilangan anaknya, dia akan dipakaikan dengan Burd (sejenis pakaian tertentu) di dalam Syurga.'" 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

Daripada 'Abdullah bin Amr bin Al-As (semoga Allah meridhai kedua-duanya), beliau berkata: "Rasulullah ﷺ bersabda kepada puterinya Fatimah (semoga Allah meridhainya): "Apakah yang menyebabkan engkau keluar dari rumahmu, wahai Fatimah?" Beliau menjawab: "Saya pergi kepada penghuni rumah ini, memohon kepada Allah agar Dia melimpahkan rahmat-Nya ke atas orang-orang mati mereka, dan saya menyampaikan ucapan takziah kepada mereka."" 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

Daripada Amr bin Hizam, beliau berkata, "Nabi ﷺ bersabda, 'Tidaklah seorang mukmin menghiburkan saudaranya yang sedang ditimpa musibah, melainkan Allah akan mengenakan kepadanya pakaian kemuliaan pada Hari Kiamat.'"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

Takziah bermaksud membawa kesabaran dan peringatan kepada keluarga si mati, serta menyebut perkara yang dapat meredakan kesedihan mereka dan meringankan musibah mereka. Dianjurkan agar ia merangkumi menyuruh kepada kebaikan dan melarang kemungkaran. Ia juga termasuk dalam firman Allah, {Dan hendaklah kamu tolong-menolong dalam mengerjakan kebajikan dan takwa, dan janganlah kamu tolong-menolong dalam melakukan dosa dan permusuhan!} ()