"I say that the most correct opinion is the words of Abu Nu'aim, they are the same person even with different names. And I don't know, why historians make him two different people. They have a custom in determining a person's lineage by putting forward their own estimates and prejudices.
With this it can be understood that what is the opinion of Ibnu Mundahرضي الله عنه and Abu Umarرضي الله عنه who state that the two names are different people, is still not clear. Abu Musa said that he had two different names but with the same person, namely Sa'ad bin Khaulah. While the one quoted from Urwah, his name is Sa'ad bin Khauliرضي الله عنه. Therefore, many narrations have been mentioned to oppose Urwah's words. And the most important thing in this matter is to rely on and believe in other words, Wallahu 'Alam."
Sa'ad bin Khaulahرضي الله عنه belongs to the group of early people who entered Islam. And he is also a person who migrated to Abyssinia in the second year of the Hijriyyah in the history of Muhammad bin Ishaq and Muhammad bin Umar, while in the history of Musa bin Uqbahرضي الله عنه and Abu Misyarرضي الله عنه he has not been mentioned. Sa'ad bin Khaulah participated and played a role in the battle of Badr when he was 25 years old, as well as witnessed the battle of Uhud, Khandaq, and the Hudaibiyah treaty.
He was a husband from the Subai'ah Al-Aslamiyahرضي الله عنه, and he died during Hajj wada' (separation) when his wife was pregnant. After a few days, or some say a month, or twenty-five days from the day of his death, his wife gave birth. After that, he came to Rasulullahﷺ while explaining his situation, then Rasulullahﷺ said to him:
"Really now you are in a halal state, so marry as you wish."
أخبرنا أبو إسحاق إبراهيم بن محمد الفقيه وغيره قالوا: أخبرنا أبو الفتح الكروخي بإسناده إلى أبي عيسى محمد بن عيسى السلمي، حدثنا ابن أبي عمر، أخبرنا سفيان، عن الزهري، عن عامر بن سعد بن أبي وقاص، عن أبيه قال: مرضت عام الفتح مرضاً أشفيت منه على الموت، فأتاني رسول الله صلى الله عليه وسلم يعودني، فقلت: يا رسول الله، إن لي مالاً كثيراً وليس يرثني إلا ابنتي، أفأوصي بمالي كله؟ وذكر الحديث إلى أن قال: قلت: يا رسول الله، أخلف عن هجرتي؟ قال: ” إنك لن تخلف بعدي، فتعمل عملاً تريد به وجه الله تعالى إلا ازددت به رفعةً ودرجةً اللهم امض لأصحابي هجرتهم، ولا تردهم على أعقابهم ” ، لكن البائس سعد ابن خولة! ” يرثي له رسول صلى الله عليه وسلم أن مات بمكة.
Abu Ishaq Ibrahim bin Muhammad Al-faqih informed us, they said: "Abu Fath Al-Karukhi has informed us with his chain of transmission that reaches Abu Isa Muhammad bin Isa As-Silmiy, Ibnu Abi Umar has narrated it to us, Sufyan has informed to us from Zuhri and he obtained it from Amir bin Sa'ad bin Abi Waqashرضي الله عنه from his father who said:
"When the city of Makkah was liberated, I was struck by a very painful illness that I felt that death was approaching, so Rasulullahﷺ came to visit me in that city. I said to him:
"O Rasulullahﷺ, indeed I have a lot of wealth and I have no heirs except one woman, can the Messenger of Allah bequeath all my wealth to her?
This hadith continues until the words: I (Sa'ad bin Abi Waqashرضي الله عنه) said:
"O Rasulullahﷺ, should I abandon the migration I have done?"
Rasulullahﷺ replied: "Indeed you will not leave him after me, so do righteous deeds to gain the pleasure of Allah SWT, because you do not do that but you will gain glory and a high degree in the sight of Allah SWT." Then he prayed:
"O Allah, continue the struggle for my companions in their hijrah, and do not return them to their original place on this earth, but the most pitiable person (al-Bays) is Sa'ad bin Khaulahرضي الله عنه,"
In this hadith, Rasulullahﷺ felt compassion for what happened to Sa'ad bin Khaulahرضي الله عنه because he died in Makkah.
The definition of the word (البايس) when interpreted in Indonesia has the meaning of a person who is affected by harmful influences, namely poor and few.
Imam Mubarakfuri said: "The word (البايس) is a person who is afflicted with slander that contains the meaning of slander and love, it is said that anyone who believes in Sa'ad bin Khaulahرضي الله عنه has not migrated from Makkah until he dies, then this is slander against him. Where-as whoever believes that he has made the hijrah and then he returns to Makkah on the occasion of hajj wada' (farewell pilgrimage) and dies after that, then this is a form of love for him.
In this hadith, there is an isykal (problem) as narrated by Imam Ahmad and Ibnu Majah from the hadith of Ubay bin Abi Aufaرضي الله عنه who said:
"Rasulullahﷺ forbade us to mourn (dead bodies)", this hadith was authenticated by Imam Hakim. From that context, a question arises. If Rasulullahﷺ forbade that then why did the prophet even do what he had forbidden? So from here, the scholars have answered it with several statements:
1) Indeed, what the prophet said about Sa'ad bin Khaulahرضي الله عنه at that time cannot be called a lamentation, but it was a sign of the prophet's love for him because he died in the city of Makkah after he migrated from that city. And this is the form of Rasulullahﷺ's sadness to him.
2) Indeed, the one who mourned the death of Sa'ad bin Khaulahرضي الله عنه was not Rasulullahﷺ, but someone else.
Imam Ibnu Hajar Al-Asqolaniy said:
"And perhaps what Imam Bukhari means here is that what happened to the Rasulullahﷺ at that time was a form of sadness and concern, and this is legal according to the Sharia. Thus, this does not contradict the prophet's hadith which forbids mourning someone who has died, namely by mentioning the characteristics of the deceased to evoke a deep sense of sadness and pain for the people left behind so that they are not willing to leave the deceased. the corpse.”
This explanation was tahkrij by Imam Ahmad and Imam Ibnu Majah which was authenticated by Imam Hakim from the hadith of Abdullah bin Abi Aufa'رضي الله عنه, that is: "Rasulullahﷺ forbade us to mourn (the corpse)," while according to Ibnu Abi Shaibahرضي الله عنه, he used a word meaning "He forbid us to mourn each other". And there is no doubt that if these two things are combined then it will produce the meaning of pain and sadness.
Imam Al-ainiy said: "It is not the intention of the biography that has been presented to include the problem of things forbidden by the prophet, but this is a form of love of Rasulullahﷺ to his friend Sa'ad bin Khaulahرضي الله عنه because he died in the city of Makkah after he made the hijrah from the city."
It was as if Rasulullahﷺ felt pain and deep sadness from the incident that happened to Sa'ad bin Khaulahرضي الله عنه. This is like the words delivered to someone who is still alive "I pity you for what happened to you" Therefore, this can be called something sad. Imam Qurtubiy said that the one who said that Rasulullahﷺ lamented the condition of Sayyidina Sa'ad bin Khaulahرضي الله عنه was not the prophet, but Sayyidina Sa'ad bin Abi Waqashرضي الله عنه. But the strongest opinion is that it is a word from Imam Zuhri.
Imam Mubarakfuri said: "Then the answer to the mourning that was forbidden by Rasulullahﷺ is to mention the virtues of the dead body which can evoke a deep sense of sadness and pain so that the people he left behind are not completely sincere about the death of the dead body, or by mentioning how to deal with the community or with the crowd. As for what Rasulullahﷺ did, it was a form of sadness because he died in Makkah after the hijj from that city before the liberation of Makkah, not because of praise for the dead that evokes a sense of sadness." That's what the Qostalan priest said.
There is no difference of opinion on when and when Sayyidina Sa'ad bin Khaulahرضي الله عنه died, he died in the city of Makkah on the occasion of Hajj Wada', except for what was mentioned by Imam Tabari Muhammad bin Jarir, he said: Sa'ad bin Khaulahرضي الله عنه died on the 7th Hijri. The most correct according to the majority of scholars is what was mentioned by Muammar from Zuhri from Ubaidillah from Abdullah from Utbah bin Mas'udرضي الله عنه from his father who said: He died on the occasion of Hajj Wada'.
Conclusion
We found that the Prophet PBUH himself mourns the death of Sa’d bin Khaulah saying:
لَكِنْ الْبَائِسُ سَعْدُ بْنُ خَوْلَةَ
“Sa'd b. Khaula is, however, unfortunate.”
Sahih al-Bukhari (1295)
Thus, it is clear that words of grief and sorrow towards the deceased is not prohibited on the condition that it is not excessive. Imam al-Nawawi Rahimahullah includes two hadiths (Sahih al-Bukhari, 1367 and 1368) in the chapter “Praises for the Deceased” in his book Riyadh al-Salihin.
He said that those praises are from ahl al-fadl or the Salihin who have some virtues. The reason is, that praises from them are true, for they are among the people that are guaranteed paradise as mentioned in hadiths.
Imam al-Nawawi also explains that there are two types of praises; whether it is a general praise or unconditional praise. For every Muslim that passed away, it is a form of blessing from Allah SWT if people or majority of the people praises him, for it is Allah SWT that inspires the speech of people towards him, and it is a sign that he is among the people of paradise, even if the praise is untrue. If the praise is untrue, it is uncertain whether he will be punished, for everything is under Allah SWT’s will. Hence, just by people praising him is a sign that Allah SWT wants him to be praised and a sign that he is forgiven. It is clear, that there are benefits in praising a deceased Muslim. This is the explanation stated by Imam Nawawi. (See Syarh al-Nawawi ‘ala Muslim, 7/20)
Al-Khattabi states:
“al-Marathi where there are praises and doa for the deceased is not ruled as makruh. This is in accordance to what the Prophet PBUH did, where he praises companions that have passed away in various narrations of the scholars.” (See Gharib al-Hadith, 1/649)
Thus, in our opinion, it is permissible for tributes or commemoration ceremonies to be held to remember the services of someone who has passed away, on the condition that it follows the following guidelines:
- There should not be any lamenting or excessive crying
- It should not induce great sorrow or grief for the death of the deceased
- There should not be excessive praise or deception
- Advise the family of the deceased to be patient and persevere in facing the death as a test from Allah SWT
- Motivate the attendees to emulate the good deeds of the deceased
Wallahua’lam.
References:
PCIM Yaman, Alumni Pesantren Modern Daarul ‘Uluum Lido, Bogor
(See Gharib al-Hadith, 1/649)
(See Syarh al-Nawawi ‘ala Muslim, 7/20)
Imam Ibnu Hajar Al-Asqolaniy said
the history of Muhammad bin Ishaq and Muhammad bin Umar
