Sunan an-Nasa'i
The Book of Funerals
كتاب الجنائز
Chapter 52
النَّهْىِ عَنْ سَبِّ الأَمْوَاتِ،
Qutaybah narrated to us, saying: Muhammad ibn Musa narrated to us, from Sa‘id ibn Abi Sa‘id, from Abu Hurayrah, that the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘A believer owes another believer six duties: to visit him when he is ill; to attend him when he dies; to accept his invitation when he calls; to greet him with peace when they meet; to say “May Allah have mercy on you” when he sneezes; and to give him sincere counsel, whether he is absent or present.’
Translation notes
The phrase ويشمته إذا عطس refers to responding to a sneezer with a prayer for Allah’s mercy.
أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتُّ خِصَالٍ يَعُودُهُ إِذَا مَرِضَ وَيَشْهَدُهُ إِذَا مَاتَ وَيُجِيبُهُ إِذَا دَعَاهُ وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَيُشَمِّتُهُ إِذَا عَطَسَ وَيَنْصَحُ لَهُ إِذَا غَابَ أَوْ شَهِدَ " .
The English witness adds a hadith grading, ‘Hasan,’ that is not present in this Arabic source block.
Should this grading be sourced separately rather than included as part of this translation?
Chapter 53
الأَمْرِ بِاتِّبَاعِ الْجَنَائِزِ
Sulayman ibn Mansur al-Balkhi narrated to us, saying: Abu al-Ahwas narrated to us. (Another route:) Hannad ibn al-Sari narrated to us—in his narration from Abu al-Ahwas—from Ash‘ath, from Mu‘awiyah ibn Suwayd. Hannad said: al-Bara’ ibn ‘Azib said… Sulayman said: from al-Bara’ ibn ‘Azib, who said: The Messenger of Allah (peace and blessings of Allah be upon him) commanded us to do seven things and forbade us from seven things. He commanded us to visit the sick, respond to the sneezer with a prayer for mercy, help someone fulfill an oath, support the oppressed, spread greetings of peace, accept invitations, and follow funeral biers. He forbade us from wearing gold rings, using silver vessels, using mayathir, wearing qassiyah cloth, and wearing istabraq, silk, or dibaj.
Translation notes
The source preserves two transmission formulations: Hannad says ‘al-Bara’ said,’ while Sulayman says ‘from al-Bara’ ibn ‘Azib.’
Mayathir, qassiyah, istabraq, and dibaj are retained as specific textile or garment terms.
Chapter 54
فَضْلِ مَنْ يَتْبَعُ جَنَازَةً
Qutaybah narrated to us, saying: ‘Abthar narrated to us, from Burd, the brother of Yazid ibn Abi Ziyad, from al-Musayyab ibn Rafi‘, who said: I heard al-Bara’ ibn ‘Azib say: The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever follows a funeral bier until the prayer is offered will receive one qirat of reward. Whoever accompanies it until it is buried will receive two qirats of reward. A qirat is like Mount Uhud.’
Translation notes
The source identifies Burd as the brother of Yazid ibn Abi Ziyad.
Muhammad ibn ‘Abd al-A‘la narrated to us, saying: Khalid narrated to us, saying: Ash‘ath narrated to us, from al-Hasan, from ‘Abd Allah ibn al-Mugh affal, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever follows a funeral bier until it is concluded will receive two qirats. If he turns back before it is concluded, he will receive one qirat.’
Chapter 55
مَكَانِ الرَّاكِبِ مِنَ الْجَنَازَةِ
Ziyad ibn Ayyub informed us, saying: ‘Abd al-Wahid ibn Was il narrated to us, saying: Sa‘id ibn ‘Ubayd Allah and his brother al-Mughirah narrated to us together, from Ziyad ibn Jubayr, from al-Mughirah ibn Shu‘bah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The rider should be behind the funeral bier; the person walking may walk wherever he wishes alongside it; and the funeral prayer should be offered over a child.’
Translation notes
The source says Sa‘id ibn ‘Ubayd Allah and his brother al-Mughirah transmitted together from Ziyad ibn Jubayr.
Chapter 56
مَكَانِ الْمَاشِي مِنَ الْجَنَازَةِ
Ahmad ibn Bakkar al-Harrani informed me, saying: Bishr ibn al-Sari narrated to us, from Sa‘id al-Thaqafi, from his paternal uncle Ziyad ibn Jubayr ibn Hayyah, from his father, from al-Mughirah ibn Shu‘bah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The rider should be behind the funeral bier; the person walking may walk wherever he wishes alongside it; and the funeral prayer should be offered over a child.’
Translation notes
The source identifies Ziyad ibn Jubayr ibn Hayyah as Sa‘id al-Thaqafi’s uncle, then continues ‘from his father.’
Ishaq ibn Ibrahim, ‘Ali ibn Hujr, and Qutaybah narrated to us, from Sufyan, from al-Zuhri, from Salim, from his father, who saw the Messenger of Allah (peace and blessings of Allah be upon him), Abu Bakr, and ‘Umar (may Allah be pleased with them both) walking ahead of the funeral bier.
Translation notes
The three named transmitters are grouped together before the shared route from Sufyan.
Muhammad ibn ‘Abd Allah ibn Yazid narrated to us, saying: My father narrated to us, saying: Hammam narrated to us, saying: Sufyan, Mansur, Ziyad, and Bakr—namely Ibn Wa’il—narrated to us; all of them stated that they heard al-Zuhri relate that Salim informed him that his father informed him that he had seen the Prophet (peace and blessings of Allah be upon him), Abu Bakr, ‘Umar, and ‘Uthman walking ahead of the funeral bier. Bakr alone did not mention ‘Uthman. Abu ‘Abd al-Rahman said: This is mistaken; the correct version is mursal (with the Companion omitted from the chain).
Translation notes
The source explicitly identifies the report as mistaken in this connected form and says the correct version is mursal.
Chapter 57
الأَمْرِ بِالصَّلاَةِ عَلَى الْمَيِّتِ
‘Ali ibn Hujr and ‘Amr ibn Zurarah al-Naysaburi narrated to us; they both said: Isma‘il narrated to us, from Ayyub, from Abu Qilabah, from Abu al-Muhallab, from ‘Imran ibn Husayn, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Your brother has died, so stand and pray over him.’
Chapter 58
الصَّلاَةِ عَلَى الصِّبْيَانِ
Muhammad ibn Mansur narrated to us, saying: Sufyan narrated to us, saying: Talhah ibn Yahya narrated to us, from his paternal aunt, ‘A’ishah bint Talhah, from her maternal aunt, the Mother of the Believers ‘A’ishah, who said: A boy from among the Ansar was brought to the Messenger of Allah (peace and blessings of Allah be upon him), and he prayed over him. ‘A’ishah said: I remarked, ‘How fortunate he is! A little bird among the birds of Paradise: he did no evil, nor did he live to the age of accountability.’ He said: ‘Or is it otherwise, ‘A’ishah? Allah, Mighty and Majestic, created Paradise and created its people for it, and created them in their fathers’ loins. He created the Fire and created its people for it, and created them in their fathers’ loins.’
Translation notes
The phrase أو غير ذلك يا عائشة is rendered literally as a question (‘Or is it otherwise, ‘A’ishah?’); the witness paraphrases it as ‘It is better not to say anything,’ which is not stated in this Arabic wording.
قَالَ " أَوَغَيْرَ ذَلِكَ يَا عَائِشَةُ خَلَقَ اللَّهُ عَزَّ وَجَلَّ الْجَنَّةَ وَخَلَقَ لَهَا أَهْلاً وَخَلَقَهُمْ فِي أَصْلاَبِ آبَائِهِمْ وَخَلَقَ النَّارَ وَخَلَقَ لَهَا أَهْلاً وَخَلَقَهُمْ فِي أَصْلاَبِ آبَائِهِمْ " .
The Arabic instead asks ‘Or is it otherwise, ‘A’ishah?’ and continues with the statement that Allah created Paradise and the Fire and their inhabitants.
Can the English witness be revised to reflect this wording more directly?
Chapter 59
الصَّلاَةِ عَلَى الأَطْفَالِ
Isma‘il ibn Mas‘ud narrated to us, saying: Khalid narrated to us, saying: Sa‘id ibn ‘Ubayd Allah narrated to us, saying: I heard Ziyad ibn Jubayr relate from his father, from al-Mughirah ibn Shu‘bah, who mentioned that the Messenger of Allah (peace and blessings of Allah be upon him) said: ‘The rider should be behind the funeral bier; the person walking may walk wherever he wishes alongside it; and the funeral prayer should be offered over a child.’
Chapter 60
أَوْلاَدِ الْمُشْرِكِينَ
Ishaq narrated to us, saying: Sufyan informed us, from al-Zuhri, from ‘Ata’ ibn Yazid al-Laythi, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) was asked about the children of the polytheists. He replied: ‘Allah knows best what they would have done.’
Muhammad ibn ‘Abd Allah ibn al-Mubarak narrated to us, saying: al-Aswad ibn ‘Amir narrated to us, saying: Hammad narrated to us, from Qays—namely Ibn Sa‘d—from Tawus, from Abu Hurayrah, that the Prophet (peace and blessings of Allah be upon him) was asked about the children of the polytheists. He replied: ‘Allah knows best what they would have done.’
Translation notes
The source explicitly identifies Qays as Ibn Sa‘d.
Muhammad ibn al-Muthanna narrated to us, saying: ‘Abd al-Rahman narrated to us, saying: Shu‘bah narrated to us, from Abu Bishr, from Sa‘id ibn Jubayr, from Ibn ‘Abbas, who said: The Messenger of Allah (peace and blessings of Allah be upon him) was asked about the children of the polytheists. He replied: ‘Allah created them when He created them, and He knows what they would have done.’
Mujahid ibn Musa informed me, from Hushaym, from Abu Bishr, from Sa‘id ibn Jubayr, from Ibn ‘Abbas, who said: The Prophet (peace and blessings of Allah be upon him) was asked about the children of the polytheists. He replied: ‘Allah knows best what they would have done.’
Translation notes
This wording uses ذَرَارِيّ (children/offspring) for the question about the polytheists’ children.
Chapter 61
الصَّلاَةِ عَلَى الشُّهَدَاءِ
Suwayd ibn Nasr narrated to us, saying: ‘Abd Allah informed us, from Ibn Jurayj, who said: ‘Ikrimah ibn Khalid informed me that Ibn Abi ‘Ammar had informed him, from Shaddad ibn al-Had, that a man from among the Bedouins came to the Prophet (peace and blessings of Allah be upon him), believed in him, and followed him. Then he said: “I will emigrate with you.” The Prophet entrusted him to the care of one of his Companions. During a battle, the Prophet acquired captives and distributed them, assigning the man a share. His Companions gave him what had been allotted to him. He had been tending their mounts, and when he returned they handed it to him. He asked: “What is this?” They replied: “A share the Prophet allotted to you.” He took it and brought it to the Prophet, asking: “What is this?” He said: “I allotted it to you.” The man said: “I did not follow you for this. I followed you so that I might be struck here”—and he pointed to his throat—“with an arrow, then die and enter Paradise.” The Prophet said: “If you are truthful toward Allah, He will fulfill it for you.” They remained for a short while, then set out to fight the enemy. The man was brought to the Prophet, carried, with an arrow having struck him where he had pointed. The Prophet asked: “Is it him?” They said: “Yes.” He said: “He was truthful toward Allah, so Allah fulfilled it for him.” Then the Prophet shrouded him in the Prophet’s own jubba and placed him before the people for the funeral prayer. Among the audible words of his prayer were: “O Allah, this is Your servant who went forth as an emigrant in Your path and was killed as a martyr. I bear witness to that.”’
Translation notes
The source says the man was tending the Companions’ mounts, was later brought back carried after being struck in the throat, and was shrouded in the Prophet’s own jubba.
The phrase فكان فيما ظهر من صلاته means that the quoted words were among those audible from the Prophet’s prayer.
فَلَبِثُوا قَلِيلاً ثُمَّ نَهَضُوا فِي قِتَالِ الْعَدُوِّ فَأُتِيَ بِهِ النَّبِيُّ صلى الله عليه وسلم يُحْمَلُ قَدْ أَصَابَهُ سَهْمٌ حَيْثُ أَشَارَ فَقَالَ النَّبِيُّ صلى الله عليه وسلم " أَهُوَ هُوَ " .
The Arabic says the man was brought to the Prophet while being carried, with an arrow wound where he had pointed; the English witness’s clause incorrectly attaches the pointing to the Prophet.
Can the English witness be corrected to reflect that the man was carried back with the arrow wound?
Qutaybah narrated to us, saying: al-Layth narrated to us, from Yazid, from Abu al-Khayr, from ‘Uqbah, that the Messenger of Allah (peace and blessings of Allah be upon him) went out one day and prayed over the people of Uhud as one prays over the dead. Then he returned to the pulpit and said: ‘I am your forerunner, and I am a witness over you.’
Translation notes
The word فَرَطٌ means one who goes ahead as a forerunner; the phrasing is retained without adding a doctrinal explanation.
Chapter 62
تَرْكِ الصَّلاَةِ عَلَيْهِمْ
Qutaybah narrated to us, saying: al-Layth narrated to us, from Ibn Shihab, from ‘Abd al-Rahman ibn Ka‘b ibn Malik, that Jabir ibn ‘Abd Allah informed him that the Messenger of Allah (peace and blessings of Allah be upon him) would place two of those killed at Uhud together in one garment, then ask: ‘Which of the two had learned more of the Qur’an?’ When one of them was indicated, he would place him first in the lahd (side-niche grave). He said: ‘I am a witness over these.’ He ordered that they be buried with their blood; he did not pray over them, and they were not washed.
Translation notes
The source says the martyrs were buried with their blood and neither washed nor prayed over; these details are retained explicitly.
Chapter 63
تَرْكِ الصَّلاَةِ عَلَى الْمَرْجُومِ
Muhammad ibn Yahya and Nuh ibn Habib narrated to us; they both said: ‘Abd al-Razzaq narrated to us, saying: Ma‘mar narrated to us, from al-Zuhri, from Abu Salamah ibn ‘Abd al-Rahman, from Jabir ibn ‘Abd Allah, that a man from the tribe of Aslam came to the Prophet (peace and blessings of Allah be upon him) and confessed to adultery. The Prophet turned away from him. He confessed again, and the Prophet turned away from him. He confessed a third time, and the Prophet turned away from him, until he had testified against himself four times. The Prophet asked: ‘Are you insane?’ He replied: ‘No.’ He asked: ‘Have you been married?’ He replied: ‘Yes.’ The Prophet ordered that he be stoned. When the stones struck him, he fled, but they caught him and stoned him until he died. The Prophet spoke well of him but did not pray over him.
Translation notes
The man is identified as being from the tribe of Aslam. The question أَحْصَنْتَ asks about his marital status, a legal condition in this report.
فَأَمَرَ بِهِ النَّبِيُّ صلى الله عليه وسلم فَرُجِمَ فَلَمَّا أَذْلَقَتْهُ الْحِجَارَةُ فَرَّ فَأُدْرِكَ فَرُجِمَ فَمَاتَ فَقَالَ لَهُ النَّبِيُّ صلى الله عليه وسلم خَيْرًا وَلَمْ يُصَلِّ عَلَيْهِ .
The witness appends ‘(Sih),’ which does not appear in the Arabic source block.
Should this witness-only grading marker be omitted or sourced separately?
Chapter 64
الصَّلاَةِ عَلَى الْمَرْجُومِ
Isma‘il ibn Mas‘ud narrated to us, saying: Khalid narrated to us, saying: Hisham narrated to us, from Yahya ibn Abi Kathir, from Abu Qilabah, from Abu al-Muhallab, from ‘Imran ibn Husayn, that a woman from Juhaynah came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: ‘I have committed adultery,’ while she was pregnant. He sent her to her guardian and said: ‘Treat her well, and when she has given birth, bring her to me.’ When she had given birth, he brought her to him. The Prophet ordered that her clothes be secured around her, then he stoned her and prayed over her. ‘Umar said to him: ‘Are you praying over her when she committed adultery?’ He replied: ‘She has repented with a repentance that, if divided among seventy of the people of Madinah, would suffice them. Have you seen a repentance better than her giving herself up for Allah, Mighty and Majestic?’
Translation notes
The Arabic explicitly says she was stoned before the Prophet prayed over her. The phrase فشكّت عليها ثيابها indicates that her clothing was fastened around her before the stoning.
The English witness has duplicated and corrupted clauses in the opening; the translation follows the Arabic sequence.
فَلَمَّا وَضَعَتْ جَاءَ بِهَا فَأَمَرَ بِهَا فَشُكَّتْ عَلَيْهَا ثِيَابُهَا ثُمَّ رَجَمَهَا ثُمَّ صَلَّى عَلَيْهَا فَقَالَ لَهُ عُمَرُ أَتُصَلِّي عَلَيْهَا وَقَدْ زَنَتْ فَقَالَ " لَقَدْ تَابَتْ تَوْبَةً لَوْ قُسِمَتْ بَيْنَ سَبْعِينَ مِنْ أَهْلِ الْمَدِينَةِ لَوَسِعَتْهُمْ وَهَلْ وَجَدْتَ تَوْبَةً أَفْضَلَ مِنْ أَنْ جَادَتْ بِنَفْسِهَا لِلَّهِ عَزَّ وَجَلَّ " .
The witness omits the explicit intervening action فَرَجَمَهَا (‘then he stoned her’) before the funeral prayer.
Can the English witness be restored to include the omitted action stated in Arabic?