Ṣaḥīḥ al-Bukhārī Ḥadīth [1393]

The affairs of the dead should be entrusted to Allāh, Most High, because only the verdict of Allāh is right. If we call a person evil who is good before Allāh, then this is a matter of great sin. Therefore, the reasonable thing is to remain silent. However, those unbelievers, hypocrites, or libertines who are openly known to common folks by their vices, and die with their wicked qualities, they could be mentioned with their evils, so that people may not behave like them.

• Reference: [1938 (3/76), Sunan an-Nasā’ī, Dārussalām (Eng)]

The author (may Allāh shower blessing on him) said: The chapter of prohibition of abusing the deceased without a valid legal reason approved by the sharī’ah.

The deceased refers to dead Muslims. As for a disbeliever, there is no sanctity for him unless if abusing him will hurt the living among his relatives. But if there is no such harm, there is no sanctity for him. And this is the meaning of the saying of the author ‘without a valid legal reason’. This is because, we have the right to abuse the dead disbelievers who used to harm the Muslims, fight them and strive to destroy their religion.

Alternatively, there may be benefit sanctioned by the sharī’ah such as a dead innovator who used to spread it among the people. In this case, we can abuse and warn against him and his way in order that people will not be deluded by it.

As evidence, he (the author) quoted the ḥadīth of ‘Ā’ishah (may Allāh be pleased with her) that the Prophet (peace and blessings of Allāh be upon him) said: “Do not abuse the dead.” The basic understanding of any forbiddance is prohibition. So, we should not abuse the dead. Then he (peace and blessings of Allāh be upon him) gave the reason for that; he said: ‘…because they have attained what they had forwarded (i.e., their deeds, good or bad).’

Your reviling them does not benefit a naught because they have attained what they put forward as they journeyed to the abode of rewards from the abode of deeds. Everyone who passes away has attained what he put forward and his recompense has started. Besides, his deeds have ceased; no portion of his deeds would remain absolutely except what is indicated in the sunnah in the like of the saying of the Prophet (peace and blessings of Allāh be upon him): “When the human being dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for him.” (Ṣaḥīḥ Muslim 1631)

This ḥadīth is evidence that a person is required to guard his tongue from that which does not hold any benefit. This is the way of the people of taqwā (piety) because the servants of ar-Raḥmān (the Most Gracious Lord), when they walk by (spots of) vain talks, they do so in honour. As for falsehood, they do not witness it and they do not say except what is the truth.

• Reference: [1564 (6/267-268), Riyāḍuṣ Ṣāliḥīn, Dārussalām (Eng)]

We learn from this ḥadīth that we should not censure or condemn the deceased because they have reached their end and they are receiving in there Hereafter return for whatever deeds they did in their life. There is no harm, however, in abusing the disbelievers who died in the state of kufr.

• Reference: [1564 (2/1169), Riyāḍuṣ Ṣāliḥīn, Dārussalām (Eng)]

• Ṣaḥīḥ al-Bukhārī (6516)
• Mukhtaṣar Ṣaḥīḥ al-Bukhārī (669 (1/407))
• Sunan an-Nasā’ī (1936 [1938])
• Sunan ad-Dārimī (2511 (2/193))
• Musnad Aḥmad (25470 (42/296-297)) ^{[Shu’ayb al-Arna’ūṭ]}
• Musnad Aḥmad (25346 (17/604)) ^{[Aḥmad Shākir]}
• Musnad al-Bazzār (249/223 (18/233))
• Musnad Isḥāq bin Rāhawiyah (1198 (2/58))
• Musnad Shihāb (923-924 (2/80))
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• Bayhayqī’s Sunan al-Kubrā (7187 (4/126))
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• Shu’ab al-Īmān (6251 (9/55))
• Al-Mustadrak ‘alā aṣ-Ṣaḥīḥayn (1437 (2/380-381))
• Sharḥ as-Sunnah (1509 (5/386-387))
• Kanzul ‘Ummāl (8144 (3/608))
• Bulūgh al-Marām (482 (1/205))
• Bulūgh al-Marām (1300 (1/528))
• Mishkāt al-Maṣābīḥ (1664)
• Riyāḍuṣ Ṣāliḥīn (1564)
• Al-Jāmi’ aṣ-Ṣaghīr [Suyūṭī] (9782 (1/579))
• Ṣaḥīḥ al-Jāmi’ (7311 (2/1222))

Grade: Ṣaḥīḥ (Authentic)