Chapter 33 of 33 39 min read
3. When it begins to set until it disappears.” 70
أوقات النهي عن صلاة الجنازة ومسائل الدفن
70 Sahih Muslim, vol.2, p.395, no.1811, vol.2, p.906 no.3186, Sunan Ibn-i-Majah, vol.2, p.405, no.1519 and Mishkat Al-Masabih, vol.1, p.213.
CHAPTER FIVE: THE BURIAL Injunctions Regarding Burial Everyone Buried: Muslims are obliged to bury everone who dies in areas under their jurisdiction. َ ﻗﹶﺎلﻠِﻲ ﻋﻥﻋ : ﻗﹸﻠﹾﺕﹸ ﻟﻠﻨﱠﺒِﻲ r ﺎﺕﹶ، ﻗﹶﺎلَ ﻤﺎلﱠ ﻗﹶﺩﺦﹶ ﺍﻟﻀ ﺍﻟﺸﱠﻴﻙﻤ ﻋﺇِﻥ : )) ، ﺜﹸﻡﺎﻙﺍﺭِ ﺃَﺒ ﻓﹶﻭﺏﺍِﺫﹾﻫ ﻨِﻲﺘﱠﻰ ﺘﹶﺄْﺘِﻴﺌًﺎ ﺤ ﺸﹶﻴﺜﹶﻥﺩﻻﹶ ﺘﹸﺤ (( ﻨِﻲ ﻓﹶﺎﻏﹾﺘﹶﺴﺭ ﻓﹶﺄَﻤﺠِﺌْﺘﹸﻪ، ﻭﺘﹸﻪﻴﺍﺭﺕﹸ ﻓﹶﻭﺒﻓﹶﺫﹶﻫ ﺎ ﻟِﻲ ﻋﺩﻠﹾﺕﹸ ﻭ . ‘Alee said: I told the Prophet (r) : Verily, your old misguided uncle, has died. He said, “Go and bury your father, then don’t say anything until you come back to me.” So I went and buried him and came back to the Prophet (r). He then instructed me to take a bath, which I did, and he prayed for me.1 Muslims Buried Separately: Muslims should not be buried besides nonMuslims, nor non-Muslims beside Muslims. Each should have their own separate graveyard. ﺴﻟﹶﻰ ﺭﻭﺸِﻴﺭٍ ﻤ ﺒﻥﻋ ﻭلِ ﺍﻟﻠﱠﻪِ r ﻗﹶﺎلَ : ﻭلَ ﺍﻟﻠﱠﻪِ ﺴﺎﺸِﻲ ﺭﺎ ﺃَﻨﹶﺎ ﺃُﻤﻨﹶﻤﻴﺒ r ﺸﹾﺭِﻜِﻴﻥﻭﺭِ ﺍﻟﹾﻤ ﺒِﻘﹸﺒﺭ ، ﻤ ﻓﹶﻘﹶﺎلَ : )) ﺍﺍ ﻜﹶﺜِﻴﺭﺭﺅُﻻﹶﺀِ ﺨﹶﻴﻕﹶ ﻫﺒ ﺴ ﻟﹶﻘﹶﺩ (( ﺜﹶﻼﹶﺜﹰﺎ . ﻓﹶﻘﹶﺎلَﻠِﻤِﻴﻥﺴﻭﺭِ ﺍﻟﹾﻤ ﺒِﻘﹸﺒﺭ ﻤﺜﹸﻡ : )) ﻙﺭ ﺃﺩ ﻟﹶﻘﹶﺩ ﺍﺍ ﻜﹶﺜِﻴﺭﺭﺅُﻻﹶﺀِ ﺨﹶﻴﻫ (. ( Basheer,2 the freed slave of Allaah’s Messenger (r) said: While I was walking with the Messenger of Allaah (r), he passed by the graves of the pagans and said 1 Sunan Abu Dawud, vol.2, p.914, no.3208 and authenticated in sahih Sunan Abee Daawood, vol.2, p.619, no.2753. 2 The narration explained that his pre-Islamic name was Zahm ibn Ma‘bad and that when the Prophet (r) had asked him his name, he renamed him ‘Basheer’. 2
three times, “They preceded a time of abundant good.” Then he passed by the graves of the Muslims and said, “They got abundant good.”3 Burial in the Graveyard: It was the Prophet’s sunnah to bury the dead in the graveyard of Madeenah, known as al-Baqee‘. ِﻭلُ ﺍﻟﻠﱠﻪﺴ ﺭﻊﺠﺎﺌِﺸﹶﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﺭ ﻋﻥﻋ r ﺃَﻨﹶﺎ ﺃَﻨِﻲ ﻭﺩﺠﻘِﻴﻊِ ﻓﹶﻭ ﺍﻟﹾﺒ ﻤِﻥ ﺃَﻨﹶﺎ ﺃْﺴِﻲ ﻭﺎ ﻓِﻲ ﺭﺍﻋﺩ ﺼﺠِﺩ ﻓﹶﻘﹶﺎلَﺎﻩﺃْﺴﺍ ﺭﺃَﻗﹸﻭلُ ﻭ : ))ﺎﻩﺃْﺴﺍ ﺭﺎﺌِﺸﹶﺔﹸ ﻭﺎ ﻋلْ ﺃَﻨﹶﺎ ﻴ ﺒ ((. ‘Aa’ishah reported that when the Prophet (r) returned from a funeral at alBaqee‘, she was suffering from a headache and said, “Oh my head.” The Prophet (r) replied, “No, it is I who is in pain from whatever hurts you.”4 It was also the unanimous practice of the earlier generations of righteous Muslims scholars and their students. The burial of the Prophet in his home was an exception based on his own indirect instructions. ﺎﺌِﺸﹶﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﻋﻥﻋ : ﻭلُ ﺍﻟﻠﱠﻪِ ﺴ ﺭﺎ ﻗﹸﺒِﺽﻟﹶﻤ r ﻜﹾﺭٍﻭ ﺒﻓﹾﻨِﻪِ، ﻓﹶﻘﹶﺎلَ ﺃَﺒ ﺍِﺨﹾﺘﹶﻠﹶﻔﹸﻭﺍ ﻓِﻲ ﺩ : ﺕﹸ ﻤِﻥﻤِﻌﺴ ﻭلِ ﺍﻟﻠﱠﻪِ ﺴﺭ r ﻗﹶﺎلَﺘﹸﻪﺎ ﻨﹶﺴِﻴﺌًﺎ ﻤ ﺸﹶﻴ : )) ﻀِﻊِ ﺍﻟﱠﻭﺎ ﺇِﻻﱠ ﻓِﻲ ﺍﻟﹾﻤ ﻨﹶﺒِﻴ ﺍﻟﻠﱠﻪﺽﺎ ﻗﹶﺒﻤ ﺃَﻥﺤِﺏﺫِﻱ ﻴ ﻪِ ﻓِﻴﻓﹶﻥﺩﻴ (( ﺍﺸِﻪِﻀِﻊِ ﻓِﺭﻭ ﻓِﻲ ﻤﻓﹶﻨﹸﻭﻩﻓﹶﺩ . ‘Aa’ishah said: When Allaah’s Messenger (r) died they differed concerning his burial. Aboo Bakr said: I heard the Messenger of Allaah (r) say, “Allaah only takes a prophet in the place where he likes to be buried.” So they buried him where his bed was.5 3 Sunan Abu Dawud, vol.2, pp.917-8, no.3224 and authenticated in sahih Sunan Abee Daawood, vol.2, p.622, no.2767. 4 Collected by Ibn Maajah (Sunan Ibn-i-Majah, vol.2, p.376, no.1465), Ahmad and ad-Daarimee and Mishkat Al-Masabih, vol.2, p.1308 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.247, no.1197. 5 Sunan Ibn-i-Majah, vol.2, pp.467-70, no.1627 and authenticated in sahih Sunan at-Tirmithee, vol.1, p.298, no.812. ﻥِ ﺍﻟﻨﱠﺒِﻲ ﻋﺭﻤﻥِ ﻋﻥِ ﺍﺒﻋ r ﻗﹶﺎلَ : )) ﺍﻭﺭﺎ ﻗﹸﺒﻻﹶ ﺘﹶﺘﱠﺨِﺫﹸﻭﻫ ﻭﻼﹶﺘِﻜﹸﻡ ﺼ ﻤِﻥﻭﺘِﻜﹸﻡﻴﻠﹸﻭﺍ ﻓِﻲ ﺒﻌﺍﺠ ((. Ibn ‘Umar related that the Prophet (r) said, “Make some of your prayers in your homes and don’t make your homes graves.”6 Depth of the Grave: The grave should be dug deep and wide, and well prepared. َﺎﻤِﺭٍ ﻗﹶﺎلﻥِ ﻋﻥِ ﻫِﺸﹶﺎﻡٍ ﺒﻋ : ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﻗﹶﺎلَ ﺭ r : )) ﺴِﻨﹸﻭﺍﺃَﺤﻭﺍ ﻭﺴِﻌﺃَﻭﻭﺍ ﻭﻔِﺭﺍِﺤ ((. Hishaam ibn ‘Aamir reported that Allaah’s Messenger (r) said, “Dig the grave deep, make it spacious and prepare it well.”7 Form of the Grave: The grave may be dug straight down (shaq) with a burial chamber in the middle or with a niche (lahd) to create the burial chamber on the side. However, in both cases a burial chamber is created from the earth, and sealed with bricks of unbaked clay.8 Both methods were in practice in the time of the Prophet (r). ﺍﻟﻨﱠﺒِﻲﻓﱢﻲﺎ ﺘﹸﻭﺎﻟِﻙٍ ﻗﹶﺎلَ ﻟﹶﻤﻥِ ﻤ ﺃَﻨﹶﺱِ ﺒﻥﻋ ﺁﺨﹶﺭ ﻭﺩﻠﹾﺤلٌ ﻴﺠﺩِﻴﻨﹶﺔِ ﺭ ﺒِﺎﻟﹾﻤ ﻜﹶﺎﻥﻠﱠﻡﺴﻪِ ﻭﻠﹶﻴ ﻋﻠﱠﻰ ﺍﻟﻠﱠﻪ ﺼ ﺎﺤِﺏﻕﹶ ﺼﺒﺎ ﻓﹶﺴﻬِﻤﺴِلَ ﺇِﻟﹶﻴ ﻓﹶﺄُﺭﻜﹾﻨﹶﺎﻩﺒِﻕﹶ ﺘﹶﺭﺎ ﺴﻤﻬﺎ ﻓﹶﺄَﻴﻬِﻤﺙﹸ ﺇِﻟﹶﻴﻌﻨﹶﺒﻨﹶﺎ ﻭﺒ ﺭﺘﹶﺨِﻴﺭ ﻓﹶﻘﹶﺎﻟﹸﻭﺍ ﻨﹶﺴﺡﺭﻀﻴ ﻭﺍ ﻟِﻠﻨﱠﺒِﻲﺩﺩِ ﻓﹶﻠﹶﺤﺍﻟﻠﱠﺤ . Anas ibn Maalik said, “When the Prophet (r) died, there was a man in Madeenah who used to prepare a niched-grave and another who used to dig a straight-grave. They said: We asked our Lord for the best, and sent for both of them on the basis 6 Sahih al-Bukhari, vol.2, p.156, no.280. 7 Sunan Ibn-i-Majah, vol.2, p.425, no.1560 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.260, no.1266. 8 See Sahih Muslim, vol.2, pp.458-9, no.2112. 5
that whoever came last would not be chosen. The one who made niched-graves came first, so they made a niched-grave for the Prophet.”9 However, the Prophet (r) favored the lahd style. َﺎﺱٍ ﻗﹶﺎلﺒﻥِ ﻋﻥِ ﺍﺒﻋ : ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﻗﹶﺎلَ ﺭ r : )) ﺍﻟﺸﱠﻕﹸ ﻟﹶﻨﹶﺎ، ﻭﺩﺍﻟﻠﱠﺤ ﺭِﻨﹶﺎ ﻟِﻐﹶﻴ ((. Ibn ‘Abbaas related that Allaah’s Messenger (r) said, “The niched-grave is for us, and the straight-grave is for others.”10 Number of Bodies in a Grave: Two or more bodies may be buried together in the same grave. This may be due to the large number of dead resulting from a natural calamity or plague, or the dead may be from the same family. ِﻭلَ ﺍﻟﻠﱠﻪﺴ ﺭﺩِ ﺍﻟﻠﱠﻪِ ﺃَﻥﺒﻥِ ﻋﺎﺒِﺭِ ﺒ ﺠﻥﻋ r ﺩٍ ﻓِﻲ ﻗﹶﺘﹾﻠﹶﻰ ﺃُﺤﺍﻟﺜﱠﻼﹶﺜﹶﺔِ ﻤِﻥﻥِ ﻭﻠﹶﻴﺠ ﺍﻟﺭﻥﻴ ﺒﻊﻤﺠ ﻴ ﻜﹶﺎﻥ ﺍﺤِﺩٍ ﺏٍ ﻭﺜﹶﻭ ﻗﹶﺎلَ ﺩِ ﻭ ﻓِﻲ ﺍﻟﻠﱠﺤﻪﻤ ﻗﹶﺩﺩِﻫِﻡ ﺇِﻟﹶﻰ ﺃَﺤ ﻟﹶﻪﺁﻥِ ﻓﹶﺈِﺫﹶﺍ ﺃُﺸِﻴﺭ ﺃَﺨﹾﺫﹰﺍ ﻟِﻠﹾﻘﹸﺭ ﺃَﻜﹾﺜﹶﺭﻡﻬﻘﹸﻭلُ ﺃَﻴ ﻴﺜﹸﻡ : )) ﺅُﻻﹶﺀِﻠﹶﻰ ﻫ ﻋ ﺃَﻨﹶﺎ ﺸﹶﻬِﻴﺩ .(( ﻠﹸﻭﺍﻐﹶﺴ ﻴﻟﹶﻡ ﻭﻬِﻡﻠﹶﻴلﱢ ﻋﺼ ﻴﻟﹶﻡ ﻭﺎﺌِﻬِﻡ ﻓِﻲ ﺩِﻤﻓﹾﻨِﻬِﻡ ﺒِﺩﺭﺃَﻤﻭ . Jaabir ibn ‘Abdillaah related that Allaah’s Messenger (r) used to put two or three men who were killed during the battle of Uhud in a single shroud and ask, “Who among them knew the most Qur’aan?” If one was pointed out, he would be placed first in the grave. He would say, “I am a witness for these men,” and instruct that they be buried without removing the blood from their bodies. He also did not pray the funeral prayer for them nor wash them.11 Injunctions Concerning Placing the Body in the Grave: 9 Sunan Ibn-i-Majah, vol.2, p.423, no.1557 and authenticated in sahih Sunan Ibn Maajah, vol.1, pp.259-60, no.1264. 10 Sunan Abu Dawud, vol.2, p.912, no.3202 and Sunan Ibn-i-Majah, vol.2, pp.421-2, no.1554 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.259, no.1261. 11 Sunan Ibn-i-Majah, vol.2, p.403, no.1514 and Sunan Abu Dawud, vol.2, p.893, no.3132. Men and not women: It is preferable that only men should be responsible for placing the dead body inside the grave, even if the dead person is a woman. This is due to the fact that it has been the custom among Muslims from the time of the Prophet (r) until today. The process requires a certain amount of strength and men are generally stronger than women. Furthermore, if women took the responsibility, their effort to place the body in the grave would likely lead to the exposure of some parts of their bodies during the process. Near Relatives: The blood relatives of the dead have more right to place the body in the grave based on the general meaning of the following Qur’anic verse: }وَأُوْﻟُﻮاْ اْﻷَرْﺣَﺎمِ ﺑَﻌْﻀُﮭُﻢْ أَوْﻟَﻰ ﺑِﺒَﻌْﺾٍ ﻓِﻲ ﻛِﺘَﺎ بِ اﷲِ { “Blood relatives have more right to one another in Allaah’s scripture.”12 َﻯ ﻗﹶﺎلﺯﻥِ ﺃَﺒﻥِ ﺒﻤﺤﺩِ ﺍﻟﺭﺒﻥِ ﻋﻋ : ﺵٍ ﺤ ﺒِﻨﹾﺕِ ﺠﻨﹶﺏﻴﻠﹶﻰ ﺯﻥِ ﺍﻟﹾﺨﹶﻁﱠﺎﺏِ ﻋ ﺒﺭﻤ ﻋﻊﺕﹸ ﻤﻠﱠﻴﺼ لَ ﺇِﻟﹶﻰ ﺃَﺴ ﺃَﺭﺎ ﺜﹸﻡﻌﺒ ﺃَﺭﺭﺩِﻴﻨﹶﺔِ، ﻓﹶﻜﹶﺒﺒِﺎﻟﹾﻤ ﺍﺝِ ﺍﻟﻨﱠﺒِﻲﻭﺯ r : ؟ ﻗﹶﺎلَﺭﺎ ﺍﻟﹾﻘﹶﺒﺨِﻠﹶﻬﺩ ﻴ ﺃَﻥﻥﺭﺄْﻤ ﻴﻥﻤ : ﻪِ ﺇِﻟﹶﻴﻠﹾﻥﺴ، ﻓﹶﺄَﺭﻠِﻲ ﺫﹶﻟِﻙ ﺍﻟﱠﺫِﻱ ﻴﻭ ﻫﻜﹸﻭﻥ ﻴ ﺃَﻥﻪﺠِﺒﻌ ﻴﻜﹶﺎﻥﻭ : ﺎلِ ﺎ ﻓِﻲ ﺤﺍﻫﺭ ﻴ ﻜﹶﺎﻥﻥ ﻤﺍﹸﻨﹾﻅﹸﺭ ، ﻓﹶﻘﹶﺭﺎ ﺍﻟﹾﻘﹶﺒﺨِﻠﹸﻬﺩ ﺍﻟﱠﺫِﻱ ﻴﻭ ﻫﻜﹸﻥﺎ ﻓﹶﻠﹾﻴﺎﺘِﻬﻴﺤﺭﻤﺎلَ ﻋ : ﻗﹾﺘﹸﻥﺩﺼ ((. ‘Abdur-Rahmaan ibn Abzaa said: I prayed the funeral prayer for Zaynab bint Jahsh13 in Madeenah along with ‘Umar ibn al-Khattaab and he made four takbeers. Then he sent a message to the wives of the Prophet (r) asking who did they instruct should put her body in the grave. It would have pleased him to have been the one who would be responsible for that. They sent back the reply: Find 12 Chapter al-Anfaal (8):75. 13 One of the wives of the Prophet (r) who was also his cousin. 2
the one who was permitted to see her while she was alive14 and let him be the one to put her in her grave. ‘Umar replied: They spoke the truth.15 The Husband is permitted to place his wife in the grave on condition that he did not have sexual relations with his wife the previous night. ِﻭلِ ﺍﻟﻠﱠﻪﺴﻨﹶﺎ ﺒِﻨﹾﺕﹶ ﺭ ﻗﹶﺎلَ ﺸﹶﻬِﺩﻨﹾﻪ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﻟِﻙٍ ﺭﻥِ ﻤ ﺃَﻨﹶﺱِ ﺒﻥﻋ r ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﺭ ﻗﹶﺎلَ ﻭ r ﺎﻥِ ﻓﹶﻘﹶﺎلَﻌﻤﻪِ ﺘﹶﺩﻨﹶﻴﻴﺕﹸ ﻋﺃَﻴﺭِ ﻓﹶﺭﻠﹶﻰ ﺍﻟﹾﻘﹶﺒ ﻋﺎﻟِﺱﺠ : )) ﻠﹶﺔﹶﻘﹶﺎﺭِﻑِ ﺍﻟﻠﱠﻴ ﻴلٌ ﻟﹶﻡﺠ ﺭلْ ﻤِﻨﹾﻜﹸﻡﻫ ؟ (( ﻓﹶﻘﹶﺎلَ ﺔﹶﻭ ﻁﹶﻠﹾﺤﺃَﺒ ﺃَﻨﹶﺎ ﻗﹶﺎلَ )) ﺎﺭِﻫﻓﹶﺎﻨﹾﺯِلْ ﻓِﻲ ﻗﹶﺒ (( ﺎﻫﺭﻗﹶﺒﺎ ﻭﺭِﻫلَ ﻓِﻲ ﻗﹶﺒﻓﹶﻨﹶﺯ . Anas ibn Maalik said: We were in the funeral procession of the Messenger of Allaah’s daughter, [Ruqayyah], and Allaah’s Messenger (r) was sitting near the grave and I saw his eyes full of tears. He said, “Is there anyone among you who did not have sexual relations with his wife last night?” Aboo Talhah16 replied that he had not, so Allaah’s Messenger (r) told him to get down in her grave and bury her, which he did.17 [And ‘Uthmaan ibn ‘Affaan18 did not enter her grave.]19 Feet First: It is preferable that the body be placed in the niche feet first. This was the recorded way of the Prophet (r). َﺎﻕﹶ ﻗﹶﺎلﺤﻥِ ﺃَﺒِﻲ ﺇِﺴﻋ : ﺍﻟﻠﱠﺩﺒﻪِ ﻋﻠﹶﻴ ﻋﻠﱢﻲﺼ ﻴﺎﺭِﺙﹸ ﺃَﻥﻰ ﺍﻟﹾﺤﺼﺃَﻭ ﻪِ ﺜﹸﻡﻠﹶﻴﻠﱠﻰ ﻋﺯِﻴﺩٍ، ﻓﹶﺼ ﻴﻥﻪِ ﺒ ﻗﹶﺎلَﺭِ ﻭ ﺍﻟﹾﻘﹶﺒﻠﹶﻲلِ ﺭِﺠ ﻗِﺒ ﻤِﻥﺭ ﺍﻟﹾﻘﹶﺒﺨﹶﻠﹶﻪﺃَﺩ : ﻨﱠﺔِ ﺍﻟﺴﺫﹶﺍ ﻤِﻥﻫ . 14 The only males who were permitted to see the wives of the Prophet (r) were their immediate blood relatives (mahaarim). 15 Collected by at-Tahaawee and al-Bayhaqee (3/35) and authenticated in Ahkaamul-Janaa’iz, p.148. 16 Talhah was not a close blood relative of the Prophet (r) or his daughter. 17 Sahih al-Bukhari, vol.2, p.238, no.426. 18 Ruqayyah’s husband. 19 Collected in Musnad Ahmad, vol.3, p.229 and authenticated in Ahkaamul-Janaa’iz, p.149. Aboo Ishaaq said: Al-Haarith left a will that ‘Abdullaah ibn Yazeed should lead his funeral prayer. So he led his prayer, then placed him in his grave feet first and said, “This is from the sunnah.”20 On the Right Side: It has been Muslim custom, from the time of the Prophet (r) until today, to place the body in the grave on its right side with the face of the dead person facing the Qiblah (Makkah). Du‘aa: At the time of inserting the body in the grave, those handling the procedure are recommended to make one of the following short prayers: ﺭﻤﻥِ ﻋﻥِ ﺍﺒﻋ : ﺍﻟﻨﱠﺒِﻲﺃَﻥ r ﺭِ ﻗﹶﺎلَﺕﹶ ﻓِﻲ ﺍﻟﹾﻘﹶﺒﻴ ﺍﻟﹾﻤﻊﻀ ﺇِﺫﹶﺍ ﻭ ﻜﹶﺎﻥ : )) ﻨﱠﺔِ ﻠﹶﻰ ﺴﻋﻡِ ﺍﻟﻠﱠﻪِ ﻭﺒِﺴ ﻭلِ ﺍﻟﻠﱠﻪِﺴﺭ ((. Ibn ‘Umar said: Whenever the Prophet (r) placed a dead person in his grave, he would say, “In the name of Allaah, and according to the way (sunnah) of the Messenger of Allaah.”21 ﻗﹶﺭﻤﻥِ ﻋﻥِ ﺍﺒﻋ ﺎلَ : ﺍﻟﻨﱠﺒِﻲﻜﹶﺎﻥ r ، ﻗﹶﺎلَﺭﺕﹶ ﺍﻟﹾﻘﹶﺒﻴﺨﹶلَ ﺍﻟﹾﻤ ﺇِﺫﹶﺍ ﺃَﺩ : )) ﻠﹶﻰ ﻤِﻠﱠﺔِ ﻋﻡِ ﺍﻟﻠﱠﻪِ ﻭﺒِﺴ ﻭلِ ﺍﻟﻠﱠﻪِﺴﺭ ((. Ibn ‘Umar said: Whenever the Prophet (r) placed a dead person in his grave, he would say, “In the name of Allaah, and according to the religion of the Messenger of Allaah.”22 ﻗﹶﺎلَ ﻫِﺸﹶﺎﻡ : )) ﻭلِ ﺍﻟﻠﱠﻪِﺴﻠﹶﻰ ﻤِﻠﱠﺔِ ﺭﻋﺒِﻴلِ ﺍﻟﻠﱠﻪِ ﻭﻓِﻲ ﺴﻡِ ﺍﻟﻠﱠﻪِ ﻭﺒِﺴ ((. 20 Sunan Abu Dawud, vol.2, p.913, no.3205 and authenticated in sahih Sunan Abee Daawood, vol.2, p.619, no.2754. 21 Sunan Ibn-i-Majah, vol.2, pp.419-20, no.1150 and Sunan Abu Dawud, vol.2, p.913, no.3207 and authenticated in sahih Sunan Abee Daawood, vol.2, p.619, no.2752. 22 Sunan Ibn-i-Majah, vol.2, pp.419-20, no.1150 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.259, no.1260. 5
Hishaam said: Whenever the Prophet (r) placed a dead person in his grave, he would say, “In the name of Allaah, in the path of Allaah and according to the religion of the Messenger of Allaah.”23 Throwing Dirt on the Grave: It is recommended for those near the grave to throw three double-handfuls of dirt after the burial chamber has been sealed. ﺓﹶ ﺃَﻥﺭﻴﺭﻥِ ﺃَﺒِﻲ ﻫﻋ ﻭلَ ﺍﻟﻠﱠﻪِ ﺴ ﺭ r لِ ﻗِﺒﻪِ ﻤِﻥﻠﹶﻴﺜﹶﻰ ﻋﺕِ ﻓﹶﺤﻴ ﺍﻟﹾﻤﺭ ﺃَﺘﹶﻰ ﻗﹶﺒﺓٍ ﺜﹸﻡﻨﹶﺎﺯﻠﹶﻰ ﺠﻠﱠﻰ ﻋ ﺼ ﺃْﺴِﻪِ ﺜﹶﻼﹶﺜﹰﺎﺭ . Aboo Hurayrah narrated that Allaah’s Messenger (r) lead funeral prayers then went to the dead man’s grave and threw three handfuls of dirt in his grave opposite his head.24 After Burial Raising the Grave: It is recommended that the grave be slightly raised, no more than a palm’s width, so as to be higher than the surrounding ground. This is in order that it be distinguishable and not disrespected. ﻨﹾﻪ ﻋ ﺍﻟﻠﱠﻪﻀِﻲﺎﺒِﺭٍ ﺭ ﺠﻥﻋ : ﺍﻟﻨﱠﺒِﻲﺃَﻥ r ﻩﺭ ﻗﹶﺒﻓِﻊﺭﺎ، ﻭﺒ ﻨﹶﺼﻪِ ﺍﻟﻠﱠﺒِﻥﻠﹶﻴ ﻋﻨﹸﺼِﺏ، ﻭﺩ ﻟﹶﺤ ﻟﹶﻪ ﺃُﻟﹾﺤِﺩ ﺭٍ ﺸِﺒﺍ ﻤِﻥﻭﺽِ ﻨﹶﺤ ﺍﹾﻷَﺭﻤِﻥ . Jaabir related that a lahd was dug in the Prophet’s grave and earthen bricks of earth was placed over it, and his grave was raised above the ground by approximately a palm’s width.25 It is also preferable that the raised portion be rounded. 23 Sunan Ibn-i-Majah, vol.2, pp.419-20, no.1150 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.259, no.1260. 24 Sunan Ibn-i-Majah, vol.2, p.427, no.1565 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.261, no.1271. 25 Collected by Ibn Hibbaan and al-Bayhaqee and authenticated in Ahkaamul-Janaa’iz, p.153. 1
ِﺎﺭ ﺍﻟﺘﱠﻤﺎﻥﻔﹾﻴ ﺴﻥﻋ : ﺍﻟﻨﱠﺒِﻲﺭﺕﹸ ﻗﹶﺒﺃَﻴﺭ rﻤﻋﻜﹾﺭٍ ﻭ ﺃَﺒِﻲ ﺒﺭﻗﹶﺒ ﻭ ﺎﻨﱠﻤﺴ ﻤﺭ . Sufyaan at-Tammaar said: I saw the graves of the Prophet, Aboo Bakr and ‘Umar and they were rounded.26 Marking the Grave: Placing a stone or something similar to identify the location of the grave is also from the sunnah. The marker will help people later locate the grave in order to bury other family members in the same vacinity. َﻁﱠﻠِﺏِ ﻗﹶﺎلﻥِ ﺍﻟﹾﻤﻋ ﺍﻟﻨﱠﺒِﻲﺭ ﻓﹶﺄَﻤﻓِﻥﺘِﻪِ ﻓﹶﺩﻨﹶﺎﺯ ﺒِﺠﻭﻥٍ ﺃُﺨﹾﺭِﺝﻅﹾﻌ ﻤﻥ ﺒﺎﻥﺜﹾﻤﺎﺕﹶ ﻋﺎ ﻤﻟﹶﻤ r ﻼﹰ ﺃَﻥﺠ ﺭ ﻴﺭٍ ﻓﹶﻠﹶﻡﺠ ﺒِﺤﻪﺄْﺘِﻴﻴ ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﺎ ﺭﻬ ﺇِﻟﹶﻴ ﻓﹶﻘﹶﺎﻡﻠﹶﻪﻤ ﺤﺘﹶﻁِﻊﺴ r ﻪِ ﻴﺍﻋ ﺫِﺭﻥ ﻋﺭﺴﺤ ﻭ ] ﻗﹶﺎلَ ﻗﹶﺎلَ ﻜﹶﺜِﻴﺭ ﻭلِ ﺍﻟﻠﱠﻪِ ﺴ ﺭﻥ ﻋﻨِﻲ ﺫﹶﻟِﻙﺨﹾﺒِﺭ ﻗﹶﺎلَ ﺍﻟﱠﺫِﻱ ﻴﻁﱠﻠِﺏﺍﻟﹾﻤ r ﻲﺍﻋﺎﺽِ ﺫِﺭﻴ ﺇِﻟﹶﻰ ﺒ ﻗﹶﺎلَ ﻜﹶﺄَﻨﱢﻲ ﺃَﻨﹾﻅﹸﺭ ﻭلِ ﺍﻟﻠﱠﻪِ ﺴﺭ rﻨﹾﻬ ﻋﺭﺴ ﺤ ﺤِﻴﻥ ﺎ[ ﻤ ﻗﹶﺎلَﺃْﺴِﻪِ ﻭ ﺭﺎﻋِﻨﹾﺩﻬﻌﻀﺎ ﻓﹶﻭﻠﹶﻬﻤ ﺤﺜﹸﻡ : )) ﺃَﺨِﻲ ﺭﺎ ﻗﹶﺒ ﺒِﻬﻠﱠﻡ ﺃَﺘﹶﻌ ﻠِﻲ ﺃَﻫﺎﺕﹶ ﻤِﻥ ﻤﻥﻪِ ﻤ ﺇِﻟﹶﻴﻓِﻥﺃَﺩﻭ ((. Al-Muttalib27 said: When ‘Uthmaan ibn Math‘oon died, he was carried out on his bier and buried. The Prophet (r) requested a man to bring him a rock, but he was unable to lift it; so the Messenger of Allaah (r) went to it and rolled up his sleeves. [The one who told me about Allaah’s Messenger (r) said: It is as though I can still see the whiteness of Allaah’s Messenger’s forearms when he rolled up his sleeves.] He then carried the stone, placed it near the head of the grave and said: “I am marking my brother’s28 grave with it, and I shall bury beside him those of my family who die.”29 26 Sahih al-Bukhari, vol.2, p.267, no.473. The addition of the graves of Aboo Bakr and ‘Umar is from Ibn Abee Shaybah’s narration. 27 Al-Muttalib ibn Abee Widaa‘ah was a well known companion of the Prophet (r) who accepted Islaam with the conquest of Makkah. 28 ‘Uthmaan was the foster-brother of the Prophet (r). 29 Sunan Abu Dawud, vol.2, pp.912-3, no.3200 and authenticated in sahih Sunan Abee Daawood, vol.2, p.618, no.2745. Structures over Graves: The building of any kind of structures over graves is strictly prohibited. ﺃَﻥﻪِ ﻭﻠﹶﻴ ﻋﺩﻘﹾﻌ ﻴﺃَﻥ ﻭﺭ ﺍﻟﹾﻘﹶﺒﺹﺼﺠ ﻴ ﺃَﻥﻠﱠﻡﺴﻪِ ﻭﻠﹶﻴ ﻋﻠﱠﻰ ﺍﻟﻠﱠﻪﻭلُ ﺍﻟﻠﱠﻪِ ﺼﺴﻰ ﺭﺎﺒِﺭٍ ﻗﹶﺎلَ ﻨﹶﻬ ﺠﻥﻋ ﻪِﻠﹶﻴﻨﹶﻰ ﻋﺒﻴ . Jaabir related that Allaah’s Messenger forbade the plastering of graves, or that they be sat upon, or that any structure be built over them30 [or that anything be written on them]31. Du‘aa: On the completion of the burial, it is recommended that those present at the grave-site offer prayers on behalf of the deceased: ﺍﻟﻨﱠﺒِﻲ ﻗﹶﺎلَ ﻜﹶﺎﻥﻔﱠﺎﻥﻥِ ﻋ ﺒﺎﻥﺜﹾﻤ ﻋﻥﻋ r ﻪِ ﻓﹶﻘﹶﺎلَﻠﹶﻴﻗﹶﻑﹶ ﻋﺕِ ﻭﻴﻓﹾﻥِ ﺍﻟﹾﻤ ﺩﻍﹶ ﻤِﻥ ﺇِﺫﹶﺍ ﻓﹶﺭ :)) ﺄَلُﺴ ﻴ ﺍﹾﻵﻥ ﺒِﺎﻟﺘﱠﺜﹾﺒِﻴﺕِ ﻓﹶﺈِﻨﱠﻪﻠﹸﻭﺍ ﻟﹶﻪﺴ ﻭﻭﺍ ِﻷَﺨِﻴﻜﹸﻡﺘﹶﻐﹾﻔِﺭﺍﺴ ((. ‘Uthmaan ibn ‘Affaan said: Whenever the Prophet (r) finished burying person, he would stand at the grave and say, “Ask forgiveness for your brother, and pray for his steadfastness, for he is now being questioned.”32 30 Sahih Muslim, vol.2, p.459, no.2116 and Sunan Abu Dawud, vol.2, p.216, no.3219. 31 Sunan Abu Dawud, vol.2, pp.216-7, no. 3220 and authenticated in sahih Sunan Abee Daawood, vol.2, p.621, no.2763. 32 Sunan Abu Dawud, vol.2, p.915, no.3215 and authenticated in sahih Sunan Abee Daawood, vol.2, p.620, no.2758. 4
CHAPTER SIX: BENEFITTING THE DEAD The Qur’aan established two general principles concerning the reward and punishment for deeds: 1)Each human will only be benefitted or harmed by the deeds which he or she actually did. } وَأَنْ ﻟَﯿْﺲَ ﻟِﻺِﻧْﺴَﺎنِ إِﻻﱠ ﻣَﺎ ﺳَﻌَﻰ { “That humans will only have the result of their actions.”1 2) No human can carry the sin of another. } َأَﻻﱠ ﺗَﺰِرُ و ازِرَةٌ وِزْرَ أُﺧْﺮَى { “That no one bearing sins can carry the sins of others.”2 Consequently, when a person dies, the opportunity for that person to do good ends with the person’s death. However, the chance to harvest good from deeds which were done prior to death remains. Du‘aa: The prayers of other Muslims on behalf of the dead will benefit the dead. In chapter al-Hashr (59):10, Allaah praises the believers who pray for those who have passed away before their time. 1 surah an-Najm, (53):39. 2 surah an-Najm, (53):38. } َوَاﻟﱠﺬِﯾﻦَ ﺟَﺎءُوا ﻣِﻦْ ﺑ ﻌْﺪِھِﻢْ ﯾَﻘُﻮﻟُﻮنَ رَﺑﱠﻨَﺎ اﻏْﻔِﺮْ ﻟَﻨَﺎ وَﻹِﺧْﻮَاﻧِﻨَﺎ ﻟِﻠﱠﺬِﯾﻦَ آﻣَﻨُﻮا رَﺑﱠﻨَﺎ اﻟﱠﺬِﯾﻦَ ﺳَﺒَﻘُﻮﻧَﺎ ﺑِﺎْﻹِﯾﻤَﺎنِ وَﻻَ ﺗَﺠْﻌَﻞْ ﻓِﻲ ﻗُﻠُﻮﺑِﻨَﺎ ﻏِﻼ إِﻧﱠﻚَ رَءُوفٌ رَﺣِﯿﻢٌ { “And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith, and do not put in our hearts any hatred against the believers. Our Lord, You are indeed full of kindness, Most Merciful.” Furthermore, the funeral prayer itself consists mostly of prayers for the dead. ﻭﻫ ﻭﺍﻥﻔﹾﻭ ﺼﻥﻋ ﺎ ﺕﹸ ﺃَﺒ ﻓﹶﺄَﺘﹶﻴﺕﹸ ﺍﻟﺸﱠﺎﻡ ﻗﹶﺎلَ ﻗﹶﺩِﻤﺍﺀﺩﺭ ﺍﻟﺩﺘﹶﻪﻜﹶﺎﻨﹶﺕﹾ ﺘﹶﺤ ﻭﺍﻥﻔﹾﻭﻥِ ﺼﺩِ ﺍﻟﻠﱠﻪِ ﺒﺒ ﻋﻥﺍﺒ ﻉ ﻗﹶﺎﻟﹶﺕﹾ ﻓﹶﺎﺩﻡ ﻓﹶﻘﹸﻠﹾﺕﹸ ﻨﹶﻌﺎﻡ ﺍﻟﹾﻌﺞ ﺍﻟﹾﺤﺍﺀِ ﻓﹶﻘﹶﺎﻟﹶﺕﹾ ﺃَﺘﹸﺭِﻴﺩﺩﺭ ﺍﻟﺩﺕﹸ ﺃُﻡﺩﺠﻭ ﻭﻩ ﺃَﺠِﺩﻨﹾﺯِﻟِﻪِ ﻓﹶﻠﹶﻡﺍﺀِ ﻓِﻲ ﻤﺩﺭﺍﻟﺩ ﺍﻟﻠﱠ ﺍﻟﻨﱠﺒِﻲﺭٍ ﻓﹶﺈِﻥ ﻟﹶﻨﹶﺎ ﺒِﺨﹶﻴﻪ r ﻘﹸﻭلُ ﻴ ﻜﹶﺎﻥ : )) ﺏِ ﺭِ ﺍﻟﹾﻐﹶﻴﻠِﻡِ ﻷَﺨِﻴﻪِ ﺒِﻅﹶﻬﺴﺀِ ﺍﻟﹾﻤﺭﺓﹸ ﺍﻟﹾﻤﻭﻋ ﺩ ﻟﹶﻙ ﻭﻜﱠلُ ﺒِﻪِ ﺁﻤِﻴﻥﻭ ﺍﻟﹾﻤﻠﹶﻙﺭٍ ﻗﹶﺎلَ ﺍﻟﹾﻤﺎ ﻷَﺨِﻴﻪِ ﺒِﺨﹶﻴﻋﺎ ﺩﻜﱠلٌ ﻜﹸﻠﱠﻤﻭ ﻤﻠﹶﻙﺃْﺴِﻪِ ﻤ ﺭﺔﹲ ﻋِﻨﹾﺩﺎﺒﺘﹶﺠﺴﻤ ﺒِﻤِﺜﹾلٍ (( ﻥِ ﺍﻟﻨﱠﺒِﻲﻭِﻴﻪِ ﻋﺭ ﻴﺍﺀِ ﻓﹶﻘﹶﺎلَ ﻟِﻲ ﻤِﺜﹾلَ ﺫﹶﻟِﻙﺩﺭﺎ ﺍﻟﺩﻭﻕِ ﻓﹶﻠﹶﻘِﻴﺕﹸ ﺃَﺒﺕﹸ ﺇِﻟﹶﻰ ﺍﻟﺴﺠﻗﹶﺎلَ ﻓﹶﺨﹶﺭ r. Safwaan3 said: I visited Abud-Dardaa’s home in Syria, but did not find him there. Ummud-Dardaa asked [me]: Are you going to make Hajj this year? I said yes and she said: Pray to Allaah for good for us, for the Prophet (r) said: “The prayer of a Muslim for his brother Muslim in his absence will be answered. There is an assigned angel near his head who says: ‘Amen and may the same be for you,’ as long as he prays for the good of his brother.” I left and went to the market place where I met Abud-Dardaa and he related from the Prophet (r) the same as that.4 Fasting: Fasts which the dead person missed may be done on their behalf by their close relatives. The fasts may be from Ramadaan or from oaths (nathar). 3 The narrator mentioned that Safwaan ibn ‘Abdillaah ibn Safwaan was previously to UmmudDardaa. 4 Sahih Muslim, vol.4, p.1429, no.6590. َ ﻗﹶﺎلﻠﱠﻡﺴﻪِ ﻭﻠﹶﻴ ﻋﻠﱠﻰ ﺍﻟﻠﱠﻪﻭلَ ﺍﻟﻠﱠﻪِ ﺼﺴ ﺭﺎ ﺃَﻥﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺌِﺸﹶﺔﹶ ﺭ ﻋﻥﻋ : )) ﻪِ ﻠﹶﻴﻋﺎﺕﹶ ﻭ ﻤﻥﻤ ﻪﻟِﻴ ﻭﻨﹾﻪ ﻋﺎﻡ ﺼﺎﻡﺼِﻴ ((. ‘Aa’ishah quoted Allaah’s Messenger as saying, “Whoever died owing fasts, his guardian should fast on his behalf.”5 َﺎﺱٍ ﻗﹶﺎلﺒﻥِ ﻋﻥِ ﺍﺒﻋ : ﻓﹶﻘﹶﺎلَلٌ ﺇِﻟﹶﻰ ﺍﻟﻨﱠﺒِﻲﺠ ﺭﺎﺀﺠ : ﻡﻭﺎ ﺼﻬﻠﹶﻴﻋﺎﺘﹶﺕﹾ ﻭﻲ ﻤ ﺃُﻤﻭلَ ﺍﻟﻠﱠﻪِ ﺇِﻥﺴﺎ ﺭﻴ ﺎ؟ﻨﹾﻬﻪِ ﻋﺭٍ ﺃَﻓﹶﺄَﻗﹾﻀِﻴﺸﹶﻬ ﻗﹶﺎلَ : )) ﻰﻘﹾﻀ ﻴﻕﱡ ﺃَﻥ ﺍﻟﻠﱠﻪِ ﺃَﺤﻥﻴ، ﻓﹶﺩﻡ ﻨﹶﻌ ((. Ibn ‘Abbaas said: A man came to the Prophet and asked: O Messenger of Allaah, my mother died owing one month of fasting. Should I do it for her? He replied, “Yes, Allaah’s debts have more right to be paid.”6 In another narration a woman asked about her debt of fasting and got the same reply. Paying Financial Debts: Anyone may cover the debts of a dead person, whether they are relatives or not. Furthermore, the payment of outstanding debts can benefit the dead by releaving them of some of the punishment which was due to their negligence in repaying them. ِﻭلَ ﺍﻟﻠﱠﻪﺴﻨﹶﺎ ﺒِﻪِ ﺭ ﺃَﺘﹶﻴ ﺜﹸﻡﻜﹶﻔﱠﻨﱠﺎﻩ ﻭﻨﱠﻁﹾﻨﹶﺎﻩﺤ ﻭﻠﹾﻨﹶﺎﻩلٌ ﻓﹶﻐﹶﺴﺠ ﺭﻓﱢﻲﺎﺒِﺭٍ ﻗﹶﺎلَ ﺘﹸﻭ ﺠﻥﻋ r ﻪِ ﻠﹶﻴﻠﱢﻲ ﻋﺼ ﻴ ﻤﻠﹶﻬﻤﻑﹶ ﻓﹶﺘﹶﺤﺭﺍﻥِ ﻓﹶﺎﻨﹾﺼ ﻗﹸﻠﹾﻨﹶﺎ ﺩِﻴﻨﹶﺎﺭﻥﻴﻪِ ﺩﻠﹶﻴ ﻗﹶﺎلَ ﺃَﻋﻪِ ﻓﹶﺨﹶﻁﹶﺎ ﺨﹸﻁﹰﻰ ﺜﹸﻡﻠﹶﻴﻠﱢﻲ ﻋﻓﹶﻘﹸﻠﹾﻨﹶﺎ ﺘﹸﺼ ﺓﹶ ﻭ ﻗﹶﺘﹶﺎﺩﺎ ﺃَﺒ ﻭلُ ﺍﻟﻠﱠﻪِ ﺴ ﻓﹶﻘﹶﺎلَ ﺭﻠﹶﻲﺍﻥِ ﻋﻴﻨﹶﺎﺭﺓﹶ ﺍﻟﺩﻭ ﻗﹶﺘﹶﺎﺩ ﻓﹶﻘﹶﺎلَ ﺃَﺒﻨﹶﺎﻩﻓﹶﺄَﺘﹶﻴ r : )) ﺎ ﻤﺭِﺉَ ﻤِﻨﹾﻬﺒ ﻭ ﺃُﺤِﻕﱠ ﺍﻟﹾﻐﹶﺭِﻴﻡ ﺕﹸﻴﺍﻟﹾﻤ (( ﻗﹶﺎلَ : ﻡٍ ﻭ ﺒِﻴ ﺫﹶﻟِﻙﺩﻌ ﻗﹶﺎلَ ﺒﻪِ ﺜﹸﻡﻠﹶﻴﻠﱠﻰ ﻋ ﻓﹶﺼﻡﻨﹶﻌ : )) ﻴﻨﹶﺎﺭلَ ﺍﻟﺩﺎ ﻓﹶﻌﻤ ﺍﻥِ ؟ (( ﺎ ﻓﹶﻘﹶﺎلَ ﺇِﻨﱠﻤ ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﺎ ﻓﹶﻘﹶﺎلَ ﺭﻤﺘﹸﻬﻴ ﻗﹶﻀ ﺍﻟﹾﻐﹶﺩِ ﻓﹶﻘﹶﺎلَ ﻟﹶﻘﹶﺩﻪِ ﻤِﻥ ﺇِﻟﹶﻴﺎﺩﺱِ ﻗﹶﺎلَ ﻓﹶﻌﺎﺕﹶ ﺃَﻤﻤ )) r ﺕﹾ ﺩﺭ ﺒ ﺍﹾﻵﻥ ﻩﻪِ ﺠِﻠﹾﺩﻠﹶﻴﻋ ((. 5 Sahih al-Bukhari, vol.3, p.99, no.173 and Sahih Muslim, vol.2, p.556, no.2553. 6 Sahih al-Bukhari, vol.3, p.99, no.174 and Sahih Muslim, vol.2, p.556, no.2554. Jaabir said: A man died and we washed him, perfumed him and shrouded him, then we brought him to Allaah’s Messenger (r) to lead the funeral prayer for him. We said: Could you pray for him? He took a step forward then asked, “Does he have any outstanding debts?” We answered: Two deenaars. [He said: “Make the funeral prayer for your companion,” and]7 he began to leave. Aboo Qataadah took responsibility for [paying] them saying: The two deenaars are my responsibility. Allaah’s Messenger (r) said: “Will the creditor been taken care of and the dead person is no longer responsible for them?” He replied: Yes. So the Prophet (r) led the funeral prayer for him. One day later he asked [Aboo Qataadah], “What was done about the two deenaars?” He replied: He only died yesterday! The following day he returned to the Prophet (r) and said: I have paid them off. The Messenger of Allaah (r) said, “Now his skin has become cool.”8 The Charity of Children: Parents will benefit from whatever righteous deeds their children do, without decreasing the reward of their children’s good deeds. A righteous child is considered to be a part of the parent’s earnings. ُ ﺃَﻓﹶﺂﻜﹸلﺘِﻴﻡﺭِﻱ ﻴﺎ ﻓِﻲ ﺤِﺠﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺌِﺸﹶﺔﹶ ﺭﺄَﻟﹶﺕﹾ ﻋﺎ ﺴﺘِﻪِ ﺃَﻨﱠﻬﻤ ﻋﻥﺭٍ ﻋﻴﻤﻥِ ﻋﺓﹶ ﺒﺎﺭﻤ ﻋﻥﻋ ﻭلُ ﺍﻟﻠﱠﻪِ ﺴﺎﻟِﻪِ ﻓﹶﻘﹶﺎﻟﹶﺕﹾ ﻗﹶﺎلَ ﺭ ﻤﻤِﻥ )) r ﺃَﻁﹾﻴ ﻤِﻥ ﺇِﻥ ﻤِﻥﻩﻟﹶﺩﻭﺒِﻪِ ﻭ ﻜﹶﺴلُ ﻤِﻥﺠﺎ ﺃَﻜﹶلَ ﺍﻟﺭﺏِ ﻤ ﺒِﻪِ ﻜﹶﺴ ((. ‘Umaarah ibn ‘Umayr’s aunt asked ‘Aa’ishah: I have an orphan under my guardianship. May I consume some of his wealth? She replied that she had heard Allaah’s Messenger (r) say, “Among the most pleasant a man consumes is what comes from his own earnings, and his child is from his earnings.”9 ﻗﹶﺎلَ ﻟِﻠﻨﱠﺒِﻲﻼﺠ ﺭﺎ ﺃَﻥﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺌِﺸﹶﺔﹶ ﺭ ﻋﻥﻋ r ﺕﹾ ﺘﹶﻜﹶﻠﱠﻤﺎ ﻟﹶﻭﺃَﻅﹸﻨﱡﻬﺎ ﻭﻬﻲ ﺍﻓﹾﺘﹸﻠِﺘﹶﺕﹾ ﻨﹶﻔﹾﺴ ﺃُﻤ ﺇِﻥ ﻗﹶﺕﹾﺩﺘﹶﺼ ﺎ ﻗﹶﺎلَﻨﹾﻬﻗﹾﺕﹸ ﻋﺩ ﺘﹶﺼ ﺇِﻥﺭﺎ ﺃَﺠلْ ﻟﹶﻬ ﻓﹶﻬ : )) ﻡ((. ْﻨﹶﻌ 7 This addition can be found in another narration of this hadith. 8 Musnad Ahmad, vol.3, p.330 and authenticated in Ahkaamul-Janaa’iz, p.16. 9 Sunan Abu Dawud, vol.2, p.1002, no.3521 and authenticated in sahih Sunan Abee Daawood, vol.2, p.674, no.3013. ‘Aa’ishah related that a man asked the Prophet (r) : My mother died suddenly and I think that if she had spoken [before dying], she would have given something in charity. If I give charity on her behalf, will she get the reward? He replied: “Yes.”10 ِﻭلَ ﺍﻟﻠﱠﻪﺴ ﺭﺓﹶ ﺃَﻥﺭﻴﺭ ﺃَﺒِﻲ ﻫﻥﻋ r ﻗﹶﺎلَ : )) ﺇِﻻﱠ ﻤِﻥﻠﹸﻪﻤ ﻋﻨﹾﻪ ﻋ ﺍﻨﹾﻘﹶﻁﹶﻊﺎﻥﺎﺕﹶ ﺍﹾﻹِﻨﹾﺴﺇِﺫﹶﺍ ﻤ ﻭ ﺒِﻪِ ﺃَﻭﻨﹾﺘﹶﻔﹶﻊ ﻋِﻠﹾﻡٍ ﻴﺔٍ ﺃَﻭﺎﺭِﻴﻗﹶﺔٍ ﺠﺩ ﺼﺜﹶﻼﹶﺜﹶﺔٍ ﺇِﻻﱠ ﻤِﻥﻭ ﻟﹶﻪﻋﺩﺎﻟِﺢٍ ﻴﻟﹶﺩٍ ﺼ ((. Aboo Hurayrah quoted the Messenger of Allaah (r) as saying, “When a man dies, his acts come to an end, except in three cases: an on-going charity, knowledge from which people continue to benefit, and a righteous child who prays for him.”11 10 Sahih al-Bukhari, vol.2, p.266, no.470, Sahih Muslim, vol.3, p.866, no.4002 and Sunan Abu Dawud, vol.2, p.812, no.2875. 11 Sahih Muslim, vol.3, p.867, no.4005 and Sunan Abu Dawud, vol.2, p.812, no.2874.
CHAPTER SEVEN: VISITING THE GRAVES Visiting the graves of those who died is recommended in Islaam in order to help the living reflect on the shortness of this life and the closeness of the next. In the Makkan period when Islaam was first being spread, visiting graveyards was prohibited. Later on the Prophet (r) later permitted it. ﺴ ﺃَﺒِﻴﻪِ ﻗﹶﺎلَ ﻗﹶﺎلَ ﺭﻥﺓﹶ ﻋﺩﻴﺭﻥِ ﺒﻥِ ﺍﺒﻋ ﻭلُ ﺍﻟﻠﱠﻪِ r : )) ﺎ ﻭﻫﻭﺭﻭﺭِ ﻓﹶﺯﺓِ ﺍﻟﹾﻘﹸﺒﺎﺭ ﺯِﻴﻥ ﻋﺘﹸﻜﹸﻡﻴﻨﹶﻬ ﻓﹶﺈِﻥ ﺓﹰﺎ ﺘﹶﺫﹾﻜِﺭﺘِﻬﺎﺭﻓِﻲ ﺯِﻴ (( Buraydah related that Allaah’s Messenger (r) said, “I forbade you from visiting graves, but you may now visit them, for in visiting them there is a reminder of death. [So whoever wishes to visit may do so, but don’t say anything false]1.”2 Imaam an-Nawawee stated that “The prohibition was due to their closeness to the pre-Islamic period of ignorance, which could have led them to make inappropriate statements at the graves. When the foundations of Islaam were firmly established, and its rules and principles had become well-known, visiting the graves was permitted. The Prophet (r) added, as a precaution, the warning, “But don’t say anything false.” ”3 Women Visiting Graves: The recommendation to visit graves is general and includes women, just as the earlier prohibition included them without any special mention. Furthermore, women share with men the benefits of visiting the graves. In al-Haakim’s narration from Anas ibn Maalik, the Prophet (r) was quoted as saying, “Visit the [graves], because it softens the heart, brings tears to the eyes and reminds of the next life, but don’t say anything false.”4 1 This addition is found in an-Nasaa’ee’s narration. See sahih Sunan an-Nasaa’ee, vol.2, p.436, no.1922. 2 Sahih Muslim, vol.2, p.463, no.2131 and Sunan Abu Dawud, vol.2, p.919, no.3229. The wording quoted is that found in Sunan Abu Dawud. 3 Al-Majmoo‘, vol.3, p.310. 4 Mustadrak al-Haakim, vol.1, p.376 and authenticated in Ahkaamul-Janaa’iz, p.180. ‘Aa’ishah, wife of the Prophet (r) and one of the leading scholars among his followers, understood the permission to visit graves to include women. ﻭﻠﹶﺕﹾ ﺫﹶﺍﺕﹶ ﻴﺎﺌِﺸﹶﺔﹶ ﺃَﻗﹾﺒ ﻋﻜﹶﺔﹶ ﺃَﻥﻠﹶﻴﻥِ ﺃَﺒِﻲ ﻤﺩِ ﺍﻟﻠﱠﻪِ ﺒﺒ ﻋﻥﻋ ﺎﻘﹶﺎﺒِﺭِ، ﻓﹶﻘﹸﻠﹾﺕﹸ ﻟﹶﻬ ﺍﻟﹾﻤﻡٍ ﻤِﻥ : ﻥﺅْﻤِﻨِﻴ ﺍﻟﹾﻤﺎ ﺃُﻡﻴ ﻠﹾﺕﹶ؟ ﻗﹶﺎﻟﹶﺕﹾ ﺃَﻗﹾﺒﻥ ﺃَﻴﻤِﻥ : ﺎﻜﹾﺭٍ، ﻓﹶﻘﹸﻠﹾﺕﹸ ﻟﹶﻬﻥِ ﺃَﺒِﻲ ﺒﻥِ ﺒﻤﺤﺩِ ﺍﻟﺭﺒﺭِ ﻋ ﻗﹶﺒﻤِﻥ : ﻭلُ ﺍﻟﻠﱠﻪِ ﺴ ﺭ ﻜﹶﺎﻥﺱﺃَﻟﹶﻴ r ﻭﺭِ؟ ﻗﹶﺎﻟﹶﺕﹾﺓِ ﺍﻟﹾﻘﹸﺒﺎﺭ ﺯِﻴﻥﻰ ﻋ ﻨﹶﻬ : ﺃَﻤ، ﺜﹸﻡﻡﻨﹶﻌ ﺎﺘِﻬﺎﺭ ﺒِﺯِﻴﺭ . ‘Abdullaah ibn Abee Mulaykah said: One day when ‘Aa’ishah came from the graveyard, I asked her: O Mother of the Believers, where are you coming from. She replied, “From ‘Abdur-Rahmaan ibn Abee Bakr’s grave.” So I asked her: Didn’t Allaah’s Messenger (r) forbid the visiting of graves? She replied, “Yes, then he instructed that they be visited.”5 When the Prophet (r) found a woman crying in the graveyard, he did not chase her out of the graveyard, but told her not to cry. ِ ﺃَﻨﹶﺱﻥﻋ ﻗﹶﺎلَﻨﹾﻪ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﻟِﻙٍ ﺭﻥِ ﻤﺒ : ﺍﻟﻨﱠﺒِﻲﺭﻤ r ﺭٍ ﻓﹶﻘﹶﺎلَ ﻗﹶﺒﻜِﻲ ﻋِﻨﹾﺩﺃَﺓٍ ﺘﹶﺒﺭ ﺒِﺎﻤ : )) ﺍِﺘﱠﻘِﻲ ﺒِﺭِﻱ ﺍﺼ ﻭﺍﻟﻠﱠﻪ ((. Anas ibn Maalik related that once the Prophet (r) passed by a woman crying beside a grave and said to her, “Fear Allaah and be patient.”6 After mentioning this hadith under the heading ‘Visiting Graves’, Ibn Hajar said: The [scholars] disagreed regarding women [visiting graves]. The majority held that they are included in the general permission for visiting graves [if there is no danger of corruption]. The ruling permitting women to visit graves is supported by the hadith of this chapter. The source of evidence in the hadith is 5 Mustadrak al-Haakim, vol.1, p.376 and Sunan al-Bayhaqee, vol.4, p.78 and authenticated in Ahkaamul-Janaa’iz, p.181. 6 Sahih Al-Bukhari vol.2, p.208, no. 372, Sahih Muslim, vol.2, p.439, no.2013, Sunan Abu Dawud, vol.2, p.890 no.3118, Sunan Ibn-i-Majah, vol.2, p.446 no.1596 and Mishkat Al-Masabih,, vol.1, p.361. The wording is from Sunan Ibn-i-Majah, vol.2, p.452, no.1605.
the fact that he (r) did not censure the woman for sitting beside the grave and whatever he approves is proof [of its permissibility].7 However, frequent visitation of graves by women is not permissible. ﺃَﺒِﻴﻪِ ﻗﹶﺎﻥﻥِ ﺜﹶﺎﺒِﺕٍ ﻋﺎﻥِ ﺒﺴﻥِ ﺤﻥِ ﺒﻤﺤﺩِ ﺍﻟﺭﺒ ﻋﻥﻋ ﻭلُ ﺍﻟﻠﱠﻪِ ﺴ ﺭﻥلَ ﻟﹶﻌ r ﻭﺭِﺍﺭﺍﺕِ ﺍﻟﻘﹸﺒﻭ ﺯ . Hassaan ibn Thaabit narrated that Allaah’s Messenger (r) cursed women who frequently visit graves.8 Imaam al-Qurtubee said that the curse mentioned in the hadith is for those women who are frequent visitors as indicated by the intensive form of the word zuwwaaraat. Perhaps the reason is the negative result of frequent visits like: the husband’s rights, unnecessary public exposure of women, as well as it leading to wailing and other forbidden expressions of grief.9 Visiting Non-Muslim Graves: Although participation in the funeral rites of non-Muslims is not permitted, Muslims are allowed to visit the graves of disbelievers for reflection. However, praying for those who die in a state of dibelief is totally prohibitted. } ْاﺳْﺘَﻐْﻔِﺮْ ﻟَﮭُﻢْ أَوْ ﻻَ ﺗَﺴْﺘَﻐْﻔِﺮْ ﻟَﮭُﻢْ إِنْ ﺗَﺴْﺘَﻐْﻔِﺮْ ﻟَﮭُﻢْ ﺳَﺒْﻌِﯿﻦَ ﻣَﺮﱠةً ﻓَﻠَﻦ ﯾَﻐْﻔِﺮَ اﷲُ ﻟَﮭُﻢْ { “Whether you ask forgiveness for them or you do not, even if you ask seventy times for their forgiveness, Allaah will never forgive them.” } ِوَﻻَ ﺗُﺼَﻞﱢ ﻋَﻠَﻰ أَﺣَﺪٍ ﻣِﻨْﮭُﻢْ ﻣَﺎتَ أَﺑَﺪًا وَﻻَ ﺗَﻘُﻢْ ﻋَﻠَﻰ ﻗَﺒْﺮِه { 7 Fat-hul-Baaree, vol.4, p.244. 8 Sunan Ibn-i-Majah, vol.2, p.433, no.1574 and authenticated in sahih Sunan Ibn Maajah, vol.1, p.263, no.1279. 9 Nayl al-Awtaar, vol.4, pp.134-5. “Do not make the funeral prayer for any of them who dies, nor stand at his grave.” Prophet Muhammad (r) was prevented by Allaah from praying for his own mother, because she and his father had died as a polytheists. ﺍﻟﻨﱠﺒِﻲﺍﺭﺓﹶ ﻗﹶﺎلَ ﺯﺭﻴﺭ ﺃَﺒِﻲ ﻫﻥﻋ r ﻓﹶﻘﹶﺎلَ ﻟﹶﻪﻭ ﺤﻥﻜﹶﻰ ﻤﺃَﺒﻜﹶﻰ ﻭﻪِ ﻓﹶﺒ ﺃُﻤﺭ ﻗﹶﺒ )) ﻲ ﺒﺘﹶﺄْﺫﹶﻨﹾﺕﹸ ﺭﺍﺴ ﺘﹶﺄْﺫﹶﺍﺴ ﻟِﻲ ﻭﺅْﺫﹶﻥ ﻴﺎ ﻓﹶﻠﹶﻡ ﻟﹶﻬﺘﹶﻐﹾﻔِﺭ ﺃَﺴﻓِﻲ ﺃَﻥ ﻭﺭﻭﺍ ﺍﻟﹾﻘﹸﺒﻭﺭ ﻟِﻲ ﻓﹶﺯﺎ ﻓﹶﺄُﺫِﻥﻫﺭ ﻗﹶﺒﻭﺭ ﺃَﺯ ﻓِﻲ ﺃَﻥﻨﹾﺘﹸﻪ ﺕﹶﻭ ﺍﻟﹾﻤﺎ ﺘﹸﺫﹶﻜﱢﺭﻓﹶﺈِﻨﱠﻬ ((. Aboo Hurayrah related that the Prophet (r) visited the grave of his mother and cried and caused those around him to cry. Then he said, “I asked my Lord’s permission to pray for her forgiveness and permission was not granted to me. Then I asked His permission to visit her grave and he permitted me. So visit the graves, for it makes you mindful of death.”10 ﻭلَ ﺍﻟﻠﱠﺴﺎ ﺭﻼﹰ ﻗﹶﺎلَ ﻴﺠ ﺭ ﺃَﻨﹶﺱٍ ﺃَﻥﻥﻋ ﺃَﺒِﻲ؟ ﻗﹶﺎلَ ﻥﻪِ ﺃَﻴ )) ﻓِﻲ ﺍﻟﻨﱠﺎﺭِ (( ﻓﹶﻘﹶﺎلَ ﺎﻩﻋﺎ ﻗﹶﻔﱠﻰ ﺩﻓﹶﻠﹶﻤ )) ﻓِﻲ ﺍﻟﻨﱠﺎﺭِﺎﻙﺃَﺒ ﺃَﺒِﻲ ﻭﺇِﻥ ((. Anas related that a man asked: O Messenger of Allaah, where is my father? He replied, “In the hellfire.” When he turned, he called him and said, “Your father and my father are together in the hellfire.”11 In fact, Prophet Muhammad (r) had instructed one of his companions to give tidings of the hellfire whenever he passed by the grave of a disbeliever. َﻗﱠﺎﺹٍ ﻗﹶﺎلﻥِ ﺃَﺒِﻲ ﻭﺩٍ ﺒﻌ ﺴﻥﻋ : ﺠ ﺇِﻟﹶﻰ ﺍﻟﻨﱠﺒِﻲﺍﺒِﻲﺭ ﺃَﻋﺎﺀ r ﻓﹶﻘﹶﺎلَ : ، ﺤِﻡﺼِلُ ﺍﻟﺭ ﻴ ﺃَﺒِﻲ ﻜﹶﺎﻥﺇِﻥ ؟ ﻗﹶﺎلَ ﻭ ﻫﻥ، ﻓﹶﺄَﻴﻜﹶﺎﻥ ﻭﻜﹶﺎﻥﻭ : )) ﻓِﻲ ﺍﻟﻨﱠﺎﺭِ (( ، ﻓﹶﻘﹶﺎلَ ﺫﹶﻟِﻙ ﻤِﻥﺩﺠ ﻭﺍﺒِﻲﺭ ﺍﹾﻷَﻋﻓﹶﻜﹶﺄَﻥ : ﺎ ﻴ 10 Sahih Muslim, vol.2, p.463, no.2130, Sunan Abu Dawud, vol.2, p.919, no.3228 and Sunan Ibn-iMajah, vol.2, pp.431-2, no.1572. 11 Sahih Muslim, vol.1, p.136, no.398.
َ؟ ﻗﹶﺎلﻭﻙ ﺃَﺒﻥﻭلَ ﺍﻟﻠﱠﻪِ، ﻓﹶﺄَﻴﺴﺭ : ))ﺎ ﻤﺜﹸﻤﻴﺤ ﺒِﺎﻟﻨﱠﺎﺭِﻩﺸﱢﺭﺭِ ﻜﹶﺎﻓِﺭٍ ﻓﹶﺒﺕﹶ ﺒِﻘﹶﺒﺭﺭ (( ﻗﹶﺎلَ : ﻠﹶﻡﻓﹶﺄَﺴ ، ﻓﹶﻘﹶﺎلَﺩﻌ ﺒﺍﺒِﻲﺭﺍﹾﻷَﻋ : ﻭلُ ﻟﻠﱠﻪِ ﺴ ﻜﹶﻠﱠﻔﹶﻨِﻲ ﺭﻟﹶﻘﹶﺩ r ﺒﺎﹰ ﺘﹶﻌ ! ﺒِﺎﻟﻨﱠﺎﺭِﺘﹸﻪﺸﱠﺭﺭِ ﻜﹶﺎﻓِﺭٍ ﺇِﻻﱠ ﺒﺕﹸ ﺒِﻘﹶﺒﺭﺭﺎ ﻤﻤ . Sa‘d ibn Abee Waqqaas reported that a Bedouin came to the Prophet (r) and asked: My father used to maintain family ties, and he was this and that. So where is he? He replied, “In the hellfire.” It was as though the Bedouin found it difficult to take, so he asked: O Messenger of Allaah, where is your father? He replied, “Wherever you pass by the grave of a disbeliever, give him tidings of hell.” The Bedouin accepted Islaam after that and later said: Allaah’s Messenger (r) burdened me with a tiresome responsibility. I haven’t passed by the grave of a disbeliever without giving him tidings of hell.12 Du‘aa: When visiting the graveyard, general prayers should be made for all of those buried there. ُﻑﹶ ﺃَﻗﹸﻭلﺎﺌِﺸﹶﺔﹶ ﻗﹶﺎﻟﹶﺕﹾ ﻗﹸﻠﹾﺕﹸ ﻜﹶﻴ ﻋﻥﻁﱠﻠِﺏِ ﻋﻥِ ﺍﻟﹾﻤﺔﹶ ﺒﻤﺨﹾﺭﻥِ ﻤﺱِ ﺒﻥِ ﻗﹶﻴﺩِ ﺒﻤﺤ ﻤﻥﻋ ﻭلَ ﺴﺎ ﺭ ﻴﻡ ﻟﹶﻬ ﺍﻟﻠﱠﻪِ ﻗﹶﺎلَ : )) ﺍﻟﻠﱠﻪﻡﺤﺭﻴ ﻭﻠِﻤِﻴﻥﺴﺍﻟﹾﻤ ﻭﺅْﻤِﻨِﻴﻥ ﺍﻟﹾﻤﺎﺭِ ﻤِﻥﻴلِ ﺍﻟﺩﻠﹶﻰ ﺃَﻫ ﻋﻼﹶﻡ ﻗﹸﻭﻟِﻲ ﺍﻟﺴ ﻟﹶﻼﹶﺤِﻘﹸﻭﻥ ﺒِﻜﹸﻡ ﺍﻟﻠﱠﻪ ﺸﹶﺎﺀﺇِﻨﱠﺎ ﺇِﻥ ﻭﺘﹶﺄْﺨِﺭِﻴﻥﺴﺍﻟﹾﻤ ﻤِﻨﱠﺎ ﻭﺘﹶﻘﹾﺩِﻤِﻴﻥﺴﺍﻟﹾﻤ ((. Muhammad ibn Qays quoted ‘Aa’ishah as saying: I asked: How should I pray for them, O Messenger of Allaah? He replied, “Say: As-Salaamu ‘alaa ahliddiyaari minal-mu’mineena wal-muslimeen [Peace be on the believers and Muslim inhabitants of this city] wa yarhamullaahul-mustaqdimeena minnaa wal-musta’khireen [May Allaah have mercy on those who went before us and those coming after] wa innaa in shaa Allaahu bikum lalaahiqoon [Indeed, we will - Allaah willing - be joining you.]”13 12 Collected by at-Tabaraanee in al-Mu‘jam al-Kabeer, vol.1, p.191, no.1 and Ibn as-Sunnee in ‘Amal al-Yawm wal-Laylah, no.588 and authenticated in Ahkaamul-Janaa’iz, pp.198-9. 13 Sahih Muslim, vol.2, pp.461-2, no.2127. ِﻭلُ ﺍﻟﻠﱠﻪﺴ ﺭ ﺃَﺒِﻴﻪِ ﻗﹶﺎلَ ﻜﹶﺎﻥﻥﺓﹶ ﻋﺩﻴﺭﻥِ ﺒ ﺒﺎﻥﻤﻠﹶﻴ ﺴﻥﻋ r ﻘﹶﺎﺒِﺭِ ﻓﹶﻜﹶﺎﻥﻭﺍ ﺇِﻟﹶﻰ ﺍﻟﹾﻤﺠ ﺇِﺫﹶﺍ ﺨﹶﺭﻡﻬﻠﱢﻤﻌ ﻴ ﻘﹸﻭلُ ﻴﻡﻗﹶﺎﺌِﻠﹸﻬ : ﺍﻟﻠﱠ ﺸﹶﺎﺀﺇِﻨﱠﺎ ﺇِﻥ ﻭﻠِﻤِﻴﻥﺴﺍﻟﹾﻤ ﻭﺅْﻤِﻨِﻴﻥ ﺍﻟﹾﻤﺎﺭِ ﻤِﻥﻴلَ ﺍﻟﺩ ﺃَﻫﻜﹸﻡﻠﹶﻴ ﻋﻼﹶﻡﺍﻟﺴ ﻟﹶﻼﹶﺤِﻘﹸﻭﻥﻪ ﺔﹶﺎﻓِﻴ ﺍﻟﹾﻌﻟﹶﻜﹸﻡ ﻟﹶﻨﹶﺎ ﻭﺄَلُ ﺍﻟﻠﱠﻪﺃَﺴ . Buraydah said: Allaah’s Messenger (r) used to teach them what to say whenever they went out to the graveyard. They would say, “As-Salaamu ‘alaykum ahladdiyaari minal-mu’mineena wal-muslimeen [Peace be on you, the believers and Muslim inhabitants of this city] wa innaa in shaa Allaahu lalaahiqoon [Indeed, we will - Allaah willing - be joining you.] as’alul-laaha lanaa wa lakumul- ‘aafiyah [I ask Allaah for your well being and ours.]”14 Recitation of Qur’aan: There is no basis for the recitation of Qur’aan in the graveyard. Neither the Faatihah (First Chapter) nor any other chapter of the Qur’aan should be read near the graves. ِﻭلَ ﺍﻟﻠﱠﻪﺴ ﺭﺓﹶ ﺃَﻥﺭﻴﺭ ﺃَﺒِﻲ ﻫﻥﻋ r ﻗﹶﺎلَ : )) ﻤِﻥﻨﹾﻔِﺭ ﻴﻁﹶﺎﻥ ﺍﻟﺸﱠﻴ ﺇِﻥﻘﹶﺎﺒِﺭ ﻤﻭﺘﹶﻜﹸﻡﻴﻠﹸﻭﺍ ﺒﻌﻻﹶ ﺘﹶﺠ ﺓِﻘﹶﺭﺓﹸ ﺍﻟﹾﺒﻭﺭﺃُ ﻓِﻴﻪِ ﺴﺕِ ﺍﻟﱠﺫِﻱ ﺘﹸﻘﹾﺭﻴﺍﻟﹾﺒ ((. Aboo Hurayrah reported that Allaah’s Messenger (r) said, “Don’t make your houses graveyards, for surely Satan flees from the house in which the chapter alBaqarah15 is read.”16 Raising the Hands in Du‘aa: The hands may be raised during supplications for the dead in the graveyard. ُﻭلﺴ ﺭﺝﺎ ﻗﹶﺎﻟﹶﺕﹾ ﺨﹶﺭﺎﺌِﺸﹶﺔﹶ ﺃَﻨﱠﻬ ﻋﻥﻋ ﺍﻟﻠﱠﻪِ r ﻥ ﺃَﻴﺓﹶ ﻓِﻲ ﺃَﺜﹶﺭِﻩِ ﻟِﺘﹶﻨﹾﻅﹸﺭﺭِﻴﺭﻠﹾﺕﹸ ﺒﺴﻠﹶﺔٍ ﻓﹶﺄَﺭ ﺫﹶﺍﺕﹶ ﻟﹶﻴ ﺕﹾ ﻌﺠﻑﹶ ﻓﹶﺭﺭ ﺍﻨﹾﺼﻪِ ﺜﹸﻡﻴﺩ ﻴﻓﹶﻊ ﺭﻘِﻴﻊِ ﺜﹸﻡﻨﹶﻰ ﺍﻟﹾﺒﻗﹶﻑﹶ ﻓِﻲ ﺃَﺩﻗﹶﺩِ ﻓﹶﻭﻘِﻴﻊِ ﺍﻟﹾﻐﹶﺭ ﺒﻭ ﻨﹶﺤﻠﹶﻙ ﻗﹶﺎﻟﹶﺕﹾ ﻓﹶﺴﺏﺫﹶﻫ 14 Sahih Muslim, vol.2, p.462, no.2128. 15 The second chapter of the Qur’aan. The title, al-Baqarah, literally means ‘the cow’ and it refers to an incident mentioned in the chapter, verses 67-73. 16 Sahih Muslim, vol.1, p.377, no.1707. 5
ﺎﺘﹾﻨِﻲ ﻓﹶﻠﹶﻤﺭﺓﹸ ﻓﹶﺄَﺨﹾﺒﺭِﻴﺭ ﺒﺇِﻟﹶﻲ ﻠﹶﺔﹶ ﻗﹶﺎلَﺕﹶ ﺍﻟﻠﱠﻴﺠ ﺨﹶﺭﻥﻭلَ ﺍﻟﻠﱠﻪِ ﺃَﻴﺴﺎ ﺭ ﻓﹶﻘﹸﻠﹾﺕﹸ ﻴﺄَﻟﹾﺘﹸﻪﺕﹸ ﺴﺤﺒﺃَﺼ :)) ﻬِﻡﻠﹶﻴ ﻋﻠﱢﻲﻘِﻴﻊِ ِﻷُﺼلِ ﺍﻟﹾﺒﻌِﺜﹾﺕﹸ ﺇِﻟﹶﻰ ﺃَﻫﺒ ((. ‘Aa’ishah said: One night, Allaah’s Messenger (r) went out of the house and I sent Bareerah17 after him to find out where he went. Bareerah returned to me and informed me that he had gone to Baqee‘ graveyard, stood near its beginning with his hands raised, then he left. When I got up the next morning, I asked Allaah’s Messenger where he had gone the previous night and he replied, “I was sent to the inhabitants of Baqee‘ to pray for them.”18 Facing the Qiblah: During supplications for the dead, the grave should not be faced due to the general prohibition against prayer towards the graves. The supplicant should, instead, face Makkah when praying for the dead. ِﻭلَ ﺍﻟﻠﱠﻪﺴﺕﹸ ﺭﻤِﻌ ﻗﹶﺎلَ ﺴﺜﹶﺩٍ ﺍﻟﹾﻐﹶﻨﹶﻭِﻱﺭ ﺃَﺒِﻲ ﻤﻥﻋ r ﻘﹸﻭلُ ﻴ : )) ﻻﹶ ﻭﺭِ ﻭﻠﱡﻭﺍ ﺇِﻟﹶﻰ ﺍﻟﹾﻘﹸﺒﻻﹶ ﺘﹸﺼ ﺎﻬﻠﹶﻴﻭﺍ ﻋﻠِﺴﺘﹶﺠ ((. Aboo Marthad al-Ghanawee quoted Allaah’s Messenger (r) as saying, “Don’t pray towards graves, nor sit on them.”19 Since supplication (du‘aa) is the essence of formal prayer, the ruling regarding the direction of prayer applies to both. ﻗﹶﻠﱠﻡﺴﻪِ ﻭﻠﹶﻴ ﻋﻠﱠﻰ ﺍﻟﻠﱠﻪ ﺼﻥِ ﺍﻟﻨﱠﺒِﻲﺸِﻴﺭٍ ﻋﻥِ ﺒﺎﻥِ ﺒﻤﻥِ ﺍﻟﻨﱡﻌﻋ ﺎلَ : )) ﺓﹸ ﺎﺩ ﺍﻟﹾﻌِﺒﻭ ﻫﺎﺀﻋﺍﻟﺩ } ﻗﹶﺎلَ ﻟﹶﻜﹸﻡﺘﹶﺠِﺏﻭﻨِﻲ ﺃَﺴﻋ ﺍﺩﻜﹸﻡﺒﺭ (( { An-Nu‘maan ibn Basheer related that the Prophet (r) said, “Supplication is worship.” Then he recited: “Your Lord said: Call on Me and I will answer you.20”21 17 ‘Aa’ishah’s servant-girl. 18 Musnad Ahmad, vol.6, p.92 and Muwatta Imam Malik, p.115, no.569 and authenticated in Ahkaamul-Janaa’iz, pp.193-4. The ‘raising of the hands’ is not mentioned in Muwatta Imam Malik’s narration. 19 Sahih Muslim, vol.2, p.460, no.2122 and Sunan Abu Dawud, vol.2, p.917, no.3223. Walking Between the Graves: Shoes and sandals should be removed by those walking between the graves. ِﻭلِ ﺍﻟﻠﱠﻪﺴﻟﹶﻰ ﺭﻭﺸِﻴﺭٍ ﻤ ﺒﻥﻋ r ﻭلِ ﺴ ﺇِﻟﹶﻰ ﺭﺭﺎﺠﺩٍ ﻓﹶﻬﺒﻌ ﻤﻥ ﺒﻡﺤﺔِ ﺯﺎﻫِﻠِﻴ ﻓِﻲ ﺍﻟﹾﺠﻪﻤ ﺍﺴﻜﹶﺎﻥ ﻭ ﺍﻟﻠﱠﻪِ rﻡﺤ ﻗﹶﺎلَ ﺯﻙﻤﺎ ﺍﺴ ﻓﹶﻘﹶﺎلَ ﻤ ﻭلَ ﺍﻟﻠﱠﻪِ ﺴﺎﺸِﻲ ﺭﺎ ﺃَﻨﹶﺎ ﺃُﻤﻨﹶﻤﻴ ﻗﹶﺎلَ ﺒﺸِﻴﺭلْ ﺃَﻨﹾﺕﹶ ﺒ ﻗﹶﺎلَ ﺒ r ﺭ ﻤ ﻓﹶﻘﹶﺎلَﺸﹾﺭِﻜِﻴﻥﻭﺭِ ﺍﻟﹾﻤﺒِﻘﹸﺒ : )) ﺍﺍ ﻜﹶﺜِﻴﺭﺭﺅُﻻﹶﺀِ ﺨﹶﻴﻕﹶ ﻫﺒ ﺴﻟﹶﻘﹶﺩ (( ﻓﹶﻘﹶﺎلَﻠِﻤِﻴﻥﺴﻭﺭِ ﺍﻟﹾﻤ ﺒِﻘﹸﺒﺭ ﻤﺜﹶﻼﹶﺜﹰﺎ ﺜﹸﻡ : )) ﺍ ﻜﹶﺭﺅُﻻﹶﺀِ ﺨﹶﻴ ﻫﻙﺭ ﺃَﺩﻟﹶﻘﹶﺩ ﺍﺜِﻴﺭ (( ﻭلِ ﺍﻟﻠﱠﻪِ ﺴ ﺭﺎﻨﹶﺕﹾ ﻤِﻥﺤﻭ r ﺸِﻲ ﻓِﻲ ﻤلٌ ﻴﺠﺓﹲ ﻓﹶﺈِﺫﹶﺍ ﺭ ﻨﹶﻅﹾﺭ ﻼﹶﻥِ ﻓﹶﻘﹶﺎلَﻪِ ﻨﹶﻌﻠﹶﻴﻭﺭِ ﻋﺍﻟﹾﻘﹸﺒ : )) ﻙﺘﹶﻴﺘِﻴ ﺃَﻟﹾﻕِ ﺴِﺒﻙﺤﻴﻥِ ﻭﺘﹶﻴﺘِﻴﺒ ﺍﻟﺴﺎﺤِﺏﺎ ﺼﻴ (( ﺎ لُ ﻓﹶﻠﹶﻤﺠ ﺍﻟﺭﻓﹶﻨﹶﻅﹶﺭ ﻭلَ ﺍﻟﻠﱠﻪِ ﺴﻑﹶ ﺭﺭﻋ r ﺎﻰ ﺒِﻬِﻤﻤﺎ ﻓﹶﺭﻤﻬ ﺨﹶﻠﹶﻌ . Basheer,22 the freed slave of Allaah’s Messenger (r) said: While I was walking with the Messenger of Allaah (r), he passed by the graves of the pagans and said three times, “They preceded a time of abundant good.” Then he passed by the graves of the Muslims and said, “They got abundant good.” Allaah’s Messenger (r) then saw a man walking among the graves wearing sandals, so he called out, “O you wearing sandals, beware. Remove your sandals.” The man looked around and when he recognized Allaah’s Messenger (r), he took off his sandals and threw them away.23 Annual Visits to Graves: Visiting graves on the anniversary of the person’s death, or at special annual festivals to perform worship at the graves of those designated as saints is all forbidden. 20 surah al-Ghaafir (40):60. 21 Sunan Abu Dawud, vol.1, p.387, no.1474 and by al-Bukhaaree in al-Adab al-Mufrad, no.714. 22 The narration explained that his pre-Islamic name was Zahm ibn Ma‘bad and that when the Prophet (r) had asked him his name, he renamed him ‘Basheer’. 23 Sunan Ibn-i-Majah, vol.2, pp.429-30, p.1568 and Sunan Abu Dawud, vol.2, pp.917-8, no.3224 and authenticated in sahih Sunan Abee Daawood, vol.2, p.622, no.2767. 8
ِﻭلُ ﺍﻟﻠﱠﻪﺴﺓﹶ ﻗﹶﺎلَ ﻗﹶﺎلَ ﺭﺭﻴﺭ ﺃَﺒِﻲ ﻫﻥﻋ r : )) ﺭِﻱ ﻠﹸﻭﺍ ﻗﹶﺒﻌﻻﹶ ﺘﹶﺠﺍ ﻭﻭﺭ ﻗﹸﺒﻭﺘﹶﻜﹸﻡﻴﻠﹸﻭﺍ ﺒﻌﻻﹶ ﺘﹶﺠ ﺙﹸ ﻜﹸﻨﹾﺘﹸﻡﻴﻠﹸﻐﹸﻨِﻲ ﺤ ﺘﹶﺒﻼﹶﺘﹶﻜﹸﻡ ﺼ ﻓﹶﺈِﻥﻠﹶﻲﻠﱡﻭﺍ ﻋﺼﺍ ﻭﻋِﻴﺩ ((. Aboo Hurayrah narrated that Allaah’s Messenger (r) said, “Don’t make your houses graveyards, nor make my grave a place of celebration24, and ask Allaah’s blessing for me, because it will reach me wherever you may be.”25 Travel to Visit Graves: Setting out on journeys to visit graves was specifically forbidden by the Prophet (r). This practise forms the basis of idolatrous pilgrimages in other religions. ﻥِ ﺍﻟﻨﱠﺒِﻲ ﻋﻨﹾﻪ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺓﹶ ﺭﺭﻴﺭ ﺃَﺒِﻲ ﻫﻥﻋ r ﻗﹶﺎلَ : )) ﺎﺠِﺩﺴﺎلُ ﺇِﻻﱠ ﺇِﻟﹶﻰ ﺜﹶﻼﹶﺜﹶﺔِ ﻤﺤ ﺍﻟﺭ ﻻﹶ ﺘﹸﺸﹶﺩ ﺠِﺴﺍﻟﹾﻤ ﻭلِ ﺴﺠِﺩِ ﺍﻟﺭﺴﻤﺍﻡِ ﻭﺭﺩِ ﺍﻟﹾﺤ r ﻰﺠِﺩِ ﺍﹾﻷَﻗﹾﺼﺴﻤ ﻭ ((. Aboo Hurayrah quoted the Prophet (r) as saying, “Don’t travel except to three masjids: al-Masjid al-Haraam (Makkah), Masjid ar-Rasool (Madeenah) and Masjid al-Aqsaa (Jerusalem).”26 While returning from a trip, Aboo Basrah al-Ghifaaree met Aboo Hurayrah and the latter asked him where he was coming from. Aboo Basrah replied that he was coming back from at-Toor where he had made prayer. Aboo Hurayrah said, “If only I had caught you before you had set out, for I heard Allaah’s Messenger say: Don’t travel to other than three masjids...”27 Aboo Qaz ‘ah also related that he had wanted to go to at-Toor, but when he asked Ibn ‘Umar about it, he quoted the Prophet’s prohibition of travel to other than the three masjids.28 24 The term used in the hadith is ‘eed, i.e., and annual celebration. 25 Sunan Abu Dawud, vol.2, pp.542-3, no.2037 and authenticated in sahih Sunan Abee Daawood, vol.1, p.383, no.1796. 26 Sahih al-Bukhari, vol.1, p.157, no.281, Sahih Muslim, vol.2, p.699, no.3218, and Sunan Abu Dawud, vol.2, p.540, no.2028. 27 Musnad Ahmad, vol.6, p.7 and authenticated in Ahkaamul-Janaa’iz, p.226. 28 Collected by al-Azraqee in Akhbaar Makkah, p.304 and authenticated in Ahkaamul-Janaa’iz, p.226. Planting Twigs on Graves: It is not permissible to plant any flowers or twigs on the grave. The placing of wreaths and flowers is a non-Muslim ritual. The companions of the Prophet and the early generation of Muslim scholars did not practise this ritual. It is, however, authentically narrated that the Prophet did, on one single occasion, stick a palm leaf in a grave. ﻥِ ﺍﻟﻨﱠﺒِﻲﺎ ﻋﻤﻨﹾﻬ ﻋﻀِﻲ ﺍﻟﻠﱠﻪﺎﺱٍ ﺭﺒﻥِ ﻋﻥِ ﺍﺒﻋ r ﺎﻥِ ﻓﹶﻘﹶﺎلَ ﺫﱠﺒﻌﻥِ ﻴﻴﺭ ﺒِﻘﹶﺒﺭ ﻤ ﺃَﻨﱠﻪ : )) ﺎ ﻤﺇِﻨﱠﻬ ﺸِﻲ ﻤ ﻴ ﻓﹶﻜﹶﺎﻥﺎ ﺍﹾﻵﺨﹶﺭﺃَﻤلِ ﻭﻭ ﺍﻟﹾﺒ ﻤِﻥﺘﹶﺘِﺭﺴ ﻻﹶ ﻴﺎ ﻓﹶﻜﹶﺎﻥﻤﻫﺩﺎ ﺃَﺤﺎﻥِ ﻓِﻲ ﻜﹶﺒِﻴﺭٍ ﺃَﻤﺫﱠﺒﻌﺎ ﻴﻤﺎﻥِ ﻭﺫﱠﺒﻌﻟﹶﻴ ﺔِﺒِﺎﻟﻨﱠﻤِﻴﻤ (( ﺍﺤِﺭٍ ﻭ ﻓِﻲ ﻜﹸلﱢ ﻗﹶﺒﺯ ﻏﹶﺭﻥِ ﺜﹸﻡﻔﹶﻴﺎ ﺒِﻨِﺼﺔﹰ ﻓﹶﺸﹶﻘﱠﻬﻁﹾﺒﺓﹰ ﺭﺭِﻴﺩ ﺃَﺨﹶﺫﹶ ﺠﺜﹸﻡ ﻭلَ ﺴﺎ ﺭﺓﹰ ﻓﹶﻘﹶﺎﻟﹸﻭﺍ ﻴﺩ ﺫﹶﺍ ﻓﹶﻘﹶﺎلَ ﺕﹶ ﻫﻨﹶﻌ ﺼﺍﻟﻠﱠﻪِ، ﻟِﻡ : )) ﺎﺴﺒﻴ ﻴﺎ ﻟﹶﻡﺎ ﻤﻤﻨﹾﻬﺨﹶﻔﱠﻑﹶ ﻋ ﻴ ﺃَﻥﻠﱠﻪ ﻟﹶﻌ ((. Ibn ‘Abbaas reported that the Prophet (r) once passed by the graves of two people who were being punished in their graves and said, “They are not being punished for a major sin. One didn’t used to protect himself from the splatter of urine and the other used to spread rumors.” He then took a green leaf of a datepalm tree, split it into two pieces, and planted one on each grave. The people asked, “O Messenger of Allaah! Why have you done this?” He replied, “Perhaps it will reduce their punishment as long as it remains green.”29 In Jaabir’s narration the Prophet (r) said: ))ﺕﹸﺒﺒﺎﻥِ، ﻓﹶﺄَﺤﺫﱢﺒﻌﻥِ ﻴﻴﺭﺕﹸ ﺒِﻘﹶﺒﺭﺭﺇِﻨﱢﻲ ﻤ ﻴﻥِﻁﹾﺒﻨﹶﺎﻥِ ﺭ ﺍﻟﹾﻐﹸﺼﺍﻡﺎ ﺩﺎ ﻤﻤﻨﹾﻬ ﻋﻓﱠﻪﺭ ﻴﺘِﻲ ﺃَﻥ ﺒِﺸﹶﻔﹶﺎﻋ (( “I passed by two graves whose occupants were being tormented. I wished to make intercession for them so that they may be releaved as long as these two twigs remain fresh.”30 Planting leaves in a grave was an act unique to the Prophet (r), aabee said the tt Kha - Al . none of his early followers repeated it , consequently following regarding this hadith: “It represents the [principle that the] actions of the Prophet (r) are blessed and that his supplication for a lessening of their punishment is special to Allaah. He also chose the period of freshness of the leaf to be [the length of ] the period of his request for a reduction [in their 29 Sahih al-Bukhari, vol.2, pp.249-50, no.443 and Sahih Muslim, vol.1, pp.171-2, no.575. 30 Sahih Muslim, vol.4, pp.1545-9, no.7149. This text is on page 1548. punishment]. This does not mean that a fresh leaf has any superiority over a dry leaf. It is now the custom among the masses in many countries to plant palm leaves in the graves of their dead. However, what they are doing cannot be based ee th Tirmi - at mad Shaakir in his commentary on Sunan h ” A . on the Prophet’s act the masses have been even , since then , And . aabee spoke the truth tt Kha - “Al , said more enthusiastic in doing this practice which has no valid basis in Islaam. They imitated the Christians so much, especially in Egypt, that they now put flowers on the graves. They exchange them as presents among themselves. Some people put them on the graves of their relatives and friends as greetings to them and as a courtesy to their living relatives. So much so that this custom has become similar to the international etiquettes of courtesy. Thus, whenever Muslim personalities visit a European country, they go the the graves of its former leaders or the grave of the ‘unknown soldier’ and lay fresh and artificial wreaths of flowers on them.” This practice is an innovation in the religion (bid‘ah) which should be avoided. All such innovations are cursed. Ibn ‘Umar was reported to have said, in this regard: ﻨﹶﺔﹰﺴ ﺤﺎ ﺍﻟﻨﱠﺎﺱ ﺭﺁﻫﺇِﻥﻼﹶﻟﹶﺔﹲ، ﻭﺔٍ ﻀﻋﻜﹸلﱡ ﺒِﺩ . “Every innovation is misguidance, even if people consider them to be good.”31 31 Collected by Ibn Battah in Al-Ibaanah ‘an Usool ad-Diyaanah, vol.2, p.112, no.2 and authenticated in Ahkaamul-Janaa’iz, pp.200-1.
APPENDIX: INNOVATIONS 1. Recital of surah Yaseen at the graveyard. 2. Turning the dying persons body to face Qiblah. 3. The removal of menstruating women from the dead person’s presence. 4. Placing lit candles near the dead body until the morning. 5. Putting cotton in the throat, nostrils and anus of the dead person. 6. Recital of the Qu’raan for money at the time of the person’s death. 7. Celebration of the deceased’s 1st, 3rd, 7th, 20th, 40th day, anniversary of his or her death. 8. Gathering a the home of the dead person and obliging the family of the deceased to provide food for the guests. 9. Recital of surah al-Faatihah, al-Baqarah and the last two verses of surah al-Baqarah based on a fabricated narration falsely attributed to Ibn ‘Umar’s narration.1 10. “Whoever recites the surah al-Ikhlaas 1000 times will be safeguarded from Hell,” is a fabricated tradition. 1 ‘Abdullaah ibn ‘Umar said he heard the Prophet (r) say, “When one of you dies do not keep him long, but take him surah al-Baqarah recited at his head and the concluding verses of the same surah recited at his feet.” Collected by al-Bayhaqee in Shu‘ab al-Eemaan. See Mishkat AlMasabih, Al-Masabih, vol.1, p.358.
11. Prompting (talqeen) those who have already died to recite the declaration of faith laa ilaaha illal-laah. This practice is of no use to the dead. 12. Writing du‘aas on the shroud. 13. Making absent funeral prayers (salaatul-ghaa’ib) for people for whom funeral prayers were made in the location in which they died. 14. Transferring the body of the deceased large distances in order to bury the person near the graves of the pious. 15. Reciting aloud Qur’aan or poems or words of rememberance while carrying the bier. 16. Placing flowers, twigs etc. on the graves based on Prophet Muhammad’s (r) action.2 What the Prophet (r) did was special for him and he did not do it for every grave. 17. Reciting of the Athaan at the graveyard. How this practice came into being is unknown especially when there is no Athaan or Iqaamah for the funeral prayer. 18. Sprinkling rose water when placing the body and everybody covering the grave with sand reciting something. 2 Ibn ‘Abbaas reported that the Prophet (r) once passed by the graves of two people who were being punished in their graves and said, “They are not being punished for a major sin. One didn’t used to protect himself from the splatter of urine and the other used to spread rumors.” He then took a green leaf of a date-palm tree, split it into two pieces, and planted one on each grave. The people asked, “O Messenger of Allaah! Why have you done this?” He replied, “Perhaps it will reduce their punishment as long as it remains green.” (Sahih al-Bukhari, vol.2, pp.249-50, no.443).
19. Recitation of the Shahaadah 3 times after closing the grave and sprinkling of water. 20. Building structure over graves or placing grave stones to indicate the name and family of the dead. 21. Leaving dying men to die among the women and only coming to collect the body after they have died. 22. Excessive talking in loud voices during the time of burial. 23. Putting flag poles with white flags outside the home of one who has died to indicate that death has occurred in the family. This is a practice of Hindu origin found amongst Muslims in Southern Philippines. 24. Visiting the graves of one’s parents every Jumu‘ah. 25. Visiting the graves in the middle of the month of Sha‘baan. 26. Visiting the graves specifically on every ‘Eed, or in the months of Rajab, Sha‘baan or Ramadaan. 27. Dedicating the reward for certain acts of worship like salaah, and Qur’anic recitation to the dead or to the Prophet (r). 28. Circumambulating (r) the Prophet’s grave or any other grave. 29. Touching or rubbing the tombs of the righteous in the belief that blessings will gained from the act.
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