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Waalaikumsalam, right above hadith will however probably understand it a little ways there are differences, and these differences should not lead to hostilities.

People gathered to the expert's family and provide food mayyit after burying the lamentation (an-niyahah). "This Hadith is to go against the" illegitimate "or to" makruhkan "make tahlilan after the death of a person's death. Is there an understanding that is understood by our scholars? sentence "dominant-niyahah" in the hadith is borne meaning as "min asbabin niyahah" that is "half as many had feared for so niyahah. So not we get together and make the food if it's true niyahah haram we shall proscribe certain scholars because no niyahah the makruh at all "(meaning if merely gather and entertain it includes a lament, then of course the clergy would directly punish unlawful and not makruh because no niyahah whose law makruh. So condemns bid `ah makruhah because it could cause someone wailing, so if this is part of usul qoidah become 'gods (or because) condemns bid` ah makruhah is, if the' illah is missing then the law also changed). Because as we know there is no banquet tahlilan causing his family mourn, A hadith which Imam Ahmad diwayatkan rahimahullah ta'ala with a valid sanad and Abu Daud than 'Aashim bin Kulaib than his father than a man than the Ansar said: "Our friend Out prophets and the Prophet delivering kepemakaman corpse. Then I saw the Messenger of Allah sent to dig the grave, said: "Extend ye two legs, extending from the head by you". And when again the Prophet than the grave, came to the Prophet one who invited the Prophet to the homes of people who died earlier. So the Prophet and the companions had come to her house. Then brought the food, then the Prophet Muhammad Saw another meal with friends. So contrary to this tradition with Jarir that hadith refers to entertain at home eating the dead ("al-Mardhiyyah Khulasah Masail fi al-Khilafiyyah"). So in conclusion, legal experts banquet food at home and make expert mayyit mayyit for food, والتصدق عن الميت بوجه شرعي مطلوب ولا يتقيد بكونه فى سبعة أيام أو أكثر أو أقل وتقييد بعض الأيام من العوائد فقط كما أفتى بذالك السيد احمد دحلان وقد جرت عادة الناس بالتصدق عن الميت فىثالث من موته وفىسابع وفى تمام العشرين وفى الأربعين وفى المائة وبعد ذالك يفعل كل سنة حولا فى يوم الموت

"Giving a banquet in Personality '(the reward) is given to mayyit recommended (sunnah). The event was not tied to a specific time such as seven days. Then gave a banquet on the third day, seventh, twenty, to forty, and annual (hawl) of death mayyit merupakat customs (adat) only. (Nihayatuz Zain: 281, I'anatuth-Thalibin, Juz II: 166)

Give the usual banquet held when someone dies, is permissible (permissible), and according to the majority of scholars that gave the banquet including the praised and encouraged worship. For, if viewed in terms of jamuannya including charity advocated by Islam presented to reward people have died. And more than that, there is another purpose behind the banquet, which is ikramud DLA `if (honoring guests), put up with disaster and did not show a sense of trouble and anxiety to others.

May Allah Ta'ala give useful knowledge for us all Amen.

Post edited 8:58 pm - February 8, 2010 by Administrator

Waalaikumsalam, Hadith it is really nothing terpotomg only way to understand it to be true as I tell the time.

The problem tree he radi 'anhu alarming incidence of fitnah (shirk) in their future, with the passage of time, because they took the wrong way because it is not based on science blessing. Waallahu knows best. May Allah always helps that you guys are noble intentions.