Indexed OCR Text

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salah (prayer) over him, he is assured of admittance (to paradise)." Hence, when
Maalik us an +, considered those who had accompanied the funeral to be few, he
divided them into three rows in the light of this hadith.
The version in Tirmidhi is:
Marthad ibn Abdullah رحمه الله narrated that when Maalik ibn Hubayrah رضى الله عنه led a
funeral salah (prayer) and there were few people, he arranged them into three rows.
He said that Allah's Messenger صلى الله عليه وسلم had said, "He over whom three rows (of
Muslims) offer the funeral salah (prayer), is assured (of paradise)."1
COMMENTARY: It is very clear that we must believe firmly that nothing is wajib (expedient)
or binding on Allah. This hadith says that it is wajib (expedient) on Allah or the man is
assured of admittance to paradise. This is according to Allah's promise and His favour. His
promise is never defaulted and He makes it binding on Himself without any compulsion.
In a funeral salah (prayer), the most excellent row is the last one as against the regular salah
(prayer) in which the front rows are the most excellent.
The ulama (Scholars) say that after the funeral salah (prayer), prayers should not be made for
the dead person because that might suggest an extension of the funeral salah (prayer).
THE PROPHET'S PRAYER IN THE FUNERAL SALAH (PRAYER)
(١٦٨٨) وَعَنْ أَبِيْ هُرَيْرَةً عَنِ النَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِي السَّلَاةِ عَلَى الْجَنَازَةِ اللَّهُوَّ أَنْتَ رَبُّهَا وَأَنْتَ
خَلَقْتَهَا وَأَنْتَ هَدَيْتَهَا إِلَى الْإِسْلَامِ وَأَنْتَ قَبَضْتَ رُوْحَهَا وَأَنْتَ أَعْلَمُ بِسِرِّهَا وَعَلَانِيَتِهَا جِلُّنَا شُفَعَاءَ
فَاغْفِرله(رواهابوداؤد)
1688. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم prayed
during the funeral salah (prayer):
اللَّهُتَّ أَنْتَ رَبُّهَا وَأَنْتَ خَلَقْتَهَا وَأَنْتَ هَدَيْتَهَا إِلَى الْإِسْلَامِ وَأَنْتَ قَبَضْتَ رُوْحَهَا وَأَنْتَ أَعْلَمُ بِسِرِّهَا
,
وَعَلَانِيَتِهَا جِئْنَا ثُفَعَاءَ فَاغْفِرْلَه
"O Allah, you are its Lord. You created it. You guided it to Islam and you have
taken its soul. You are more aware of its secrets and its apparent (conduct). We have
come as intercessors, so do forgive him."2
ABU HURAYRAH'S رضى الله عنه PRAYER OVER A CHILD
(١٦٨٩) وَعَنْ سَعِيْدٍ بُنِ الْمُسَيَّبِ قَالَ صَلَّيْتُ وَرَآءَ ابٍ هُرَيْرَةً عَلَى صَيْ لَمْ يَعُمَّلُ خَطِيْئَةً قَتٌ فَسَمِعْتُهُ يَقُوْلُ
اللُّهَُّ أَعِذْهُ مِنْ عَذَّابِ الْقَبْرِ(رواه مالك)
1689. Sayyiduna Sa'eed ibn al Musayyab al >, narrated that he offered salah
(prayer) over a child, who had never done any wrong, behind (Sayyiduna) Abu
Hurayrah رضى الله عنه. He heard him pray, "O Allah, protect him from the
punishment in the grave."3
1 Abu Dawud # 3166, Tirmidhi # 1028, Ibn Majah # 1490.
2 Abu Dawud # 3200, Musnad Ahmad 2-458.
3 Muwatta Maalik # 18(Jana'iz).

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COMMENTARY: This prayer does not mean chastisement and questioning in the grave.
Rather, it is a plea to Allah to save the child from sorrow and terror in the grave and the
squeezing which will afflict everyone minor or adult.
WILL CHILDREN BE QUESTIONED: Though the ulama (Scholars) differ on this question,
the correct thing is that children will not be subjected to reckoning. It is against the
principles of Shri'ah that a non-responsible person should be punished.
PRAYER OVER A CHILD
(١٦٩٠) وَعَنِ الْبُخَارِيِّ تَعْلِيقًا قَالَ يَقْرَأُ الْحُسَنُ عَلَى الظِفْلِ فَاتِحَةَّ الْكِتَابِ وَيَقُولُ اللَّهُوَّ اجْعَلُهُ لَنَا سَلَقًّا
وَفَرَطَّا وَذُخُرًّا وَاجْرًّا.
1690. Imam Bukhari al des, has reported as part of caption of a chapter that al das
when he offered salah (prayer) over a child, Hasan Busri aus, recited (after the first
takbir) surah al-Fatihah and prayed:
اللَّهُوَ اجْعَلُهُ لَنَا سَلَقًّا وَ فَرًَّا وَذُخْرًا وَأَجْرًّا
"O Allah let him be for us a forerunner, an augury, a store and a reward."1
COMMENTARY: The prayer means 'let this child be a means to our advantage, goodness
and profit on the day of resurrection, so that it intercedes for us before our Lord!
NO FUNERAL SALAH (PRAYER) OVER INFANT
(١٦٩١) وَعَنْ جَابِرٍ أَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الِّفْلُ لَا يُصَلَّى عَلَيْهِ وَلَّا يَرِثُ وَلَا يُؤْرَثُ حَتُى
يَسْتَهِلَّ - رَوَاءُ التِّزْ مِذِيُّ وَابْنُ مَاجَةً إِلََّ أَنَّهُ لَمْ يَذْكُرُ وَلَّا يُؤْرَثُ.
1691. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "Funeral
salah (prayer) should not be offered over an infant who has uttered no sound (or
cried at the time of birth), neither does he inheritance)." (meaning that he leaves on
inheritance)(He is one on whom no sign of life is apparent,)2
Ibn Majah does not mention 'nor is he inherited.'
IMAM SHOULD NOT STAND ON A RAISED PLACE
(١٦٩٢) وَعَنْ أَبِيْ مَسْعُوْدِ الْأَنْصَارِيِّ قَالَ تَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقُوْمَ الْإِمَامُ فَوْقَ شَهْئٍ
وَ النَّاسُ خَلْفَهُ يَعْنِ أَسْفَلَ مِنْهُ - رَوَاهُ الدَّارُ قُطْنِى فِى الْمُجْتَنِى فِى كِتَابِ الجُنَائِزِ.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Masud Ansari .1692
, forbade that the imam should stand above something and the people behind
him, meaning on a level lower than him.3
COMMENTARY: In the funeral salah (prayer), it is disallowed that the imam should stand
on a raised place and his followers on a lower level. This means that the converse would be
more disallowed; the imam lower than his followers. This applies to every salah (prayer),
1 Bukhari chapter heading: recitation of al-Fatihah, Book of Funerals.
2 Tirmidhi # 1049, Ibn Majah # 1508.
3 Abu Dawud # 597, Daraqutni # I nth chapter Prophet صلى الله عليه وسلم forbade the imam standing on a
raised place (above followers).

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not merely the funeral salah (prayer). This is why the words of hadith do not specify the
salah (prayer), but the compiler of Mishkat presumed this hadith to pertain to the funeral
salah (prayer) so put it down in this chapter, so it is clear that this hadith belongs here too.
Moreover, people may have been doing this thing. Hence, they were forbidden to do this.
CHAPTER - VI
BURYING THE DEAD
◌َابُ دَفْنِ الْمَّتِ
SECTION I
MUSTAHAB (DESIRABLE) TO BUILD GRAVE WITH NICHE
الفضلُ الأوَّلُ
(١٦٩٣) عَنْ عَامِرٍ بُنِ سَعْدِ بْنِ آَنٍ وَقَّاصٍ آثَّ سَعْدَ بْنَّ أَبِي وَقَّاصٍ قَالَ فِيْ مَرَضِهِ الَّذِىُ مَلَكَ فِيْهِ اُدُوالِى
◌َداً وَانْصِبُوْا عَلَّىَّ اللَّبِنَّ نَصْبَّاكَمَا صُنَ بِرَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (رواه مسلم)
1693. Sayyiduna Aamir ibn Sa'd ibn Abu Waqqas alus, narrated that (Sayyiduna)
Sa'd ibn Abu Waqqas s &+, Said, during his illness that led to his death, "Make.
for me a lahd (lateral niche) in my grave and place over me unbaked bricks as was
1". صلى الله عليه وسلم done for Allah's Messenger
COMMENTARY: Lahd is the riche within the grave oriented to the qiblah in which the
corpse is lowered. It is mustahab (desirable) to make this kind of grave.
Ibn Hammam, however, said that it is sunnah (Practice of Holy Prophet صلى الله عليه وسلم) unless
one cannot do it, like the soil might be soft.
Sayyiduna Sa'd ue an+, instructed that unbaked bricks must be placed over him, meaning
the grave should be covered with them.
The ulama (Scholars) say that the Prophet's plusloan to grave's land was covered with nine bricks.
PLACING CLOTH IN THE GRAVE
(١٦٩٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ جُعِلَ فِيْ قَبْرٍ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَطِيْفَةُ حَمْرَاءِ(رواه مسلم)
1694. Sayyiduna Ibn Abbas usan+, narrated that a piece of red cloth was put in the
2 . صلى الله عليه وسلم grave of Allah's Messenger
COMMENTARY: Sha'ran شعران) رضى الله عنه) was a servant of the Prophet صلى الله عليه وسلم. He had
placed this red cloth in the Prophet's صلى الله عليه وسلم grave on his own without asking
permission of the sahabah (companions) (+). He explained his doing that he did not like
anyone else to make use of a sheet of cloth that the Prophet صلى اللهعليه وسلم had used. 3
Some ulama (Scholars) hold that placing a cloth or anything like it in a grave was exclusive
رضى اله عنهم (and no one else is allowed it). The sahabah (companions) صلى الله عليه وسلم to the Prophet
were not agreeable to the cloth being placed in the Prophet's صلى الله عليه وسلم grave. Sayyiduna
Ali رضى الله عنه and Sayyiduna Abbas رضى الله عنه reprimanded Sha'ran رضى الله عنه for doing it. Rather,
Ibn Abdul Bar ales, has written in Isti"ab that the piece of red cloth was removed from the
grave before it was closed.
1 Muslim # 90.966, Nasa'i # 2007, Ibn Majah # 1556.
2 Muslim # 91-967, Tirmidhi # 1048, Nasa'i # 2012, Musnad Ahmad 1-355.
3 Ibn Kathir gives the name a shaqran. See life of Prophet صلى الله عليه وسلم (P 722) Darul Isha'at, Karachi.

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The ulama (Scholars) hold that it is makruh (unbecoming) to place a piece of cloth it is makruh
(unbecoming) to place a piece of cloth in the grave because it is a waste of money.
LIKE CAMEL'S HUMP
(١٦٩٥) وَعَنْ سُفْيَانَ الثََّّارِ أَنَّهِ رَأى قَبْرَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُسَنَّهَا (رواه البخارى)
1695. Sayyiduna Sufyan al-Tammar ws a +, narrated that he saw the grave of the
Prophet صلى الله عليه وسلم humped (like camel's hump). 1
COMMENTARY: Imam Maalik ala, Imam Ahmad als, and Imam Abu Hanifah alus, go
by this hadith. They say that it is mustahab (desirable) to have the grave humped. Imam
Shafi'I atus>, said that the grave should be levelled with the surface.
GRAVE SHOULD NOT BE RAISED
(١٦٩٦) وَعَنْ أَبِيِ الْهَيَّجِ الْأَسَدِيِّ قَالَ قَالَ لِيْ عَلِيُّ أَلَّا أَبْعَنُتَ عَلَى مَا بَعَثَنِى عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ آَكْ لَّا تَدَعَّ ◌ِمْقَالَّا إِلَّ ◌َمَسْتَهُ وَلَّا قَبْرًا مُشْرِ فًّا إِلََّ سَوَّيْتَهُ(رواه مسلم)
رضى الله عنه said that (Sayyiduna) Ali رحمه الله Sayyiduna Abu Al-Hayyaj Al-Asadi .1696
صلى الله عليه وسلم said to him, "Indeed, I send you to accomplish what Allah's Messenger
had sent me to do. Do not leave a picture without obliterating it, and a raised grave
without levelling it."2
COMMENTARY: The ulama (Scholars) say that it is forbidden to keep a picture and wajib
(expedient) to erase it. It is disallowed to sit before it. If a grave is very high then it must be
levelled to near the surface of the ground, leaving only its indication which is about a span
because only this much is mansun, or mustahab (desirable). More than that is makruh
(unbecoming). If a grave is more than one span high then it is mustahab (desirable) to
demolish the portion above one span.
FORBIDDEN THINGS
(١٦٩٧) وَعَنْ جَابِرٍ قَالَ تَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَنْ تُجَّصَ الْقَبْرُوَ أَنْ يُبْنِى عَلَيْهِ وَآَبُ
يُقْعَدَ عَلَيْهِ(رواه مسلم)
1697. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم forbade
that graves should be plastered with cement, that a structure should be built over it
and that anyone should sit on it.3
COMMENTARY: The disallowance to plaster the graves is of the kind of makruh
(unbecoming) whatever way it is done.
It is not proper to erect any kind of a structure over a grave, like a dome, etc. If it is raised
then it must be demolished, this being wajib (expedient) even if it is a mosque. Erecting a
structure on a grave is forbidden whether it is built with stones and bricks, or a mere
canopy is raised. This is disallowed because it resembles the infidels who put up a shade
over graves for ten days.
Sitting on graves is disallowed because it belittles a believer and stains his honour and
1 Bukhari # 1390.
2 Muslim # 93-969, Abu Dawud # 3218, Tirmidhi # 1051, Musnad Ahmad 1-96.
3 Muslim # 94-970, Tirmidhi # 1054, Nasa'i # 2027, Ibn Majah # 1562, Musnad Ahmad 6-299.

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nobility. Sitting on graves degrades the grave dweller.
Some people say that it is not allowed to sit on graves if anyone sit to express sorrow and
grief and continues to sit because some people abandon the world and retreat to a grave of
their well wisher or relative.
SOME RULES ABOUT GRAVES
(١٦٩٨) وَعَنْ آتِيْ مَرْقَدٍِ الْغَنَوِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَجْلِسُوْا عَلَى الْقُبُوْرِ وَلَا
تُصَلُّوْا إِلَيْهَا- (رواه مسلم)
1698. Sayyiduna Abu Marthad al-Ghanawi ws dl>, narrated that Allah's Messenger
ytleano said, "Do not sit on graves and do not offer salah (prayer) facing them."1
COMMENTARY: Ibn Hammam said that it is makruh (unbecoming) to sit on graves and to
walk over them. However, it is becomes necessary to step on graves in order to be able to
dig a grave or Cary a bier up to it or bury a dead, then one may walk on them.
It is mustahab (desirable) to walk bare fasted in a graveyard but makruh (unbecoming) to sleep
near a grave or to sleep by reclining on it. It is extremely disliked to relieve oneself near
graves. Besides everything is makruh (unbecoming) at a graveyard that is not established by
sunnah (Practice of Holy Prophet صلى الله عليه وسلم). The only thing know from sunnah (Practice of
Holy Prophet ,,4,le ino) is to go to the graves and make supplication while standing there.
The Prophet صلى الله عليه وسلم visited the graveyard Jannatul Baqi and said there;
السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِيْنَّ وَإِنَّا إِنْ شَآءَ اللّهُ بِكُمْ لَاحِقُوْنَ وَأَسْأَلُ اللَّهَ لِيْ وَلَكُمُ الْعَافِيَّةَ
'Peace be on you, O you t he believing people! And, we - if Allah wills - shall meet
you. I pray to Allah, for safety for myself and for you."
This should not cause anyone to doubt that the Quran cannot be recited there because
recitation of the Quran is part of supplication. So, it is not makruh (unbecoming) to recite the
Quran at the graveyard.
The ulama (Scholars) say that if anyone offers salalı (prayer) in the direction of a grave
intending thereby to respect the grave or honour its dweller then it is clearly an act of
disbelief. Even if he has no such intention in offering salah (prayer) in the direction of a
grave, it is makruh tahrimi (disapproved to forbidden). It is same if a bier is placed in front of
one who offer salah (prayer). Rather, the dislike in this case is more accentuated.
No one may have a grave or a bier in front of him when he offers a salah (prayer).
(١٦٩٩) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَأَنْ تَجْلِسَ أَحَدُكُمْ عَلَى جَمْرَةٍ فَتُحُرِقَ
ئِيَابَهُ فَتَخْلُصَ إِلَى جِدْدِهِ خَيْرٌ لَّهِ مِنْ آَنْ تَجْلِسَ عَلى قَبْرٍ (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1699
said, "That one of you should sit on burning coals and scorch his clothing and
warm his skin is better than that he should sit on a grave."2
COMMENTARY: Live coals will not cause as much harm as sitting on graves would.
1 Muslim # 97-972, Abu Dawud # 3229, Tirmidhi # 1052, Nasa'i # 760.
2 Muslim # 96-971, Abu Dawud # 3228, Nasai # 2044, Ibn Majah # 1566.

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SECTION II
اَلْفَضلُ الثَّانِى
SPLIT GRAVE TOO
(١٧٠٠) وَعَنْ عُرْوَةَ بْنِ الزُّبَيْرِ قَالَ كَانَ بِالْتَدِيْنَةِ رَجُلَانٍ أَحَدُهُ مَا يَلْحَدُ وَالْأُخَرُ لَا يَلْحَدُ فَقَالُوْا أَيُّهُمَا
جَاءَ أوَّلَّا عَمِلَ عَمَلَهُ فَجَاءَ الَّذِى يَلْحَدُ فَلَحَدَ لِرَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ (رواه فى شرح السنة)
1700. Sayyiduna Urwah ibn Zubayr narrated that there were in Madinah two men,
one of whom dug graves with niches and the other did not dig riches (in graves but
dug split graves). So, the sahabah (companions) (as a +, decided that whichever of
them came first would carry out work that he had been doing. So, he who made
1 . صلى الله عليه وسلم riches come and dug (the grave with) a riche for Allah's Messenger
COMMENTARY: Sayyiduna Abu Ubaydah ibn al-Jarrah usd +, was a great sahabi. He was
one of the ten who were given glad tidings of paradise by the Prophet صلى اللهعليه وسلم . He used
to dig split graves and though the riche was better, the split was permitted too. Sayyiduna
Abu Tahah رضى الله عنه Ansari used to make niche in the grave he dug.
EXCELLENCE OF NICHE IN THE GRAVE
(١٧٠١ - ١٧٠٢) وَعَنِ ابْنِ عَّاسِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اللَّحْدُ لَنَا وَالشَّ لِغَيْرِنَا- رَوَاءُ
التِّرْمِذِىُّ وَأَبُوْدَاؤدَ وَالنَّسَائِىُّ وَابْنُ مَاجَةً وَرَوَاهُ أَحْمَدُ عَنْ جَرِيْرٍ بُنِ عَبْدِاللهِ-
1701. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said.
"The lahd (niche) is for us and shaqq (split) is for others than us."2
1702. Sayyiduna Jarir ibn Abdullah رضى الله عنه narrated it too.3
COMMENTARY: The ulama (Scholars) give several meanings of this hadith. The most
correct is that the grave with the lateral niche is for the Prophets. p> JIAle The grave with
- صلى الله عليه وسلم split or excavation in the middle is for other than the Prophet
WIDE, DEEP & BEAUTIFUL GRAVES
(١٧٠٣) وَعَنْ هِشَامِ بْنِ عَامِرٍ أَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَوْمَّ أُحُدٍ احْفِرُوا وَأَوْسِعُوْا وَاعْمِقُوْا
وَأَحْسِنُوْا وَآَدْفِئُوا الْإِثْنَيْنِ وَالثَّلاثَةَ فِيْ قَبْرٍ وَاحِدٍ وَقَدِّمُوْا أَكْثَرَهُمْ قُرْأَنًّا - رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَأَبُوْدَاوُدَ
وَالنَّسَائِئُّ وَرَوَى ابْنُ مَاجَةً إِلَى قَوْلِهِ وَاحُسِنُوا۔
1703. Sayyiduna Hisham ibn Aamir رضى الله عنه narrated that on the day of Uhud, the
Prophet صلى الله عليه وسلم said, "Dig (graves) and make them spacious, deep and beautiful.
And, bury two or three together in one grave. Put him first who knew the Quran
most of others."4
COMMENTARY: To dig a grave deep is sunnah (Practice of Holy Prophet صلى الله عليه وسلم). The
corpse is safe in a deep grave from animals. It should be so deep that if a man stand inside
1 Baygawi in Sharh us Sunnah # 1510.
2 Abu Dawud # 3208, Tirmidhi # 1045, Nasa'I # 2009, Ibn Majah # 1554.
3 Ibn Majah # 1555, Musnad Ahmad 4-357.
4 Abu Dawud # 321, Tirmidhi # 1713.

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and raises aloft his hands, the tip of his fingers would touch the edge of the grave.
It is allowed to bury two or three men in a grave at times of necessity but when there is no
compulsion, it is not allowed.
A practicing scholar is honoured in this world. So, he is honoured too after death by
putting the most learned in the Quran in the front (towards the qiblah) in the grave when
more than one are buried inside.
ONE FUNERAL SALAH (PRAYER) FOR MORE THEN ONE DEAD PERSON
It is allowed to offer a single funeral salah (prayer) over more than one dead person when
more than one funeral are brought together. But, it is also allowed to offer a separate
funeral salah (prayer) for each of them. The biers may be placed one behind the other
towards the qiblah, or in a straight line lengthwise. The imam, in the latter case, must stand
against the most superior of them.
SHIFTING THE DEAD TO ANOTHER PLACE
(١٧٠٤) وَعَنْ جَابِرٍ قَالَ لَمَّا كَانَ يَوْمُّ أُحُدٍ جَاءَتْ عَمَّتِىٌ بِآَنٍ لِتَدُفِنَهُ فِيْ مَقَّابِرِنَا فَنَادی مُنَادِئْ رَسُولِ اللهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رُدُّوا الْقَتْلَى إِلى مَضَاجِعِهِم -ُ رَوَاهُ أَحْمَدُ وَ التِّزْ مِذِىُّ وَ أَبُوْدَاؤدَ وَ النَّسَائِئُّ وَالدَّارِمُ وَ
لفظه للترمِذِيّ۔
1704. Sayyiduna Jabir as a >, narrated that on the day of Uhud his paternal aunt
brought his father (her brother) to bury him in their graveyard. However, a crier
from Allah's Messenger صلى الله عليه وسلم called out, "Return the martyrs to the places
where they fell (in martyrdom)."1
COMMENTARY: The father of Sayyiduna Jabir uin >, was among the martyrs of the Battle
of Uhud. His paternal aunt took her brother to the Baqir graveyard for burial However, the
Prophet's ,le ano message was conveyed to her that the martyrs were to buried where
they had died.
The ruling is deduced by some scholars that a person must be buried in the city in which he
dies. His body must not be shifted to another city.
The correct thing is that this hadith concerns the martyrs. Moreover, once a body is buried
then it must not be taken out to move to another city without a valid reason. If there is a
sound reason then the body may be moved to another place.
Ibn Hammam ales, said that before burial and preparation of the grave, there is no harm in
moving the body to up to two leagues because graveyards can be at such distances. But, it
is mustahab (desirable) to bury distances. But, it is mustahab (desirable) to bury the body in the
same city where the person had died. The brother of Sayyidah Ayshah s & +), Abdur
Rahman ibn Abu Bakr usd+, died away from Makkah at the distance of one manzil. The
people brought him to Makkah and buried him. When she visited his grave later, she said,
"If I was there when you died, I would not have brought you here but buried you where
you had died."
RE-DIGGING AFTER BURIAL
It is not allowed to dig a grave after burying the dead and closing the grave (for any reason
1 Abu Dawud # 3165, Tirmidhi # 1717, Nasa'i # 2004, Ibn Majah # 1516, Darimi # 45, Musnad Ahmad
3-297.

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whatsoever), even if only a little time has elapsed after burial, or if very much time has
passed. However, it is allowed if there is a valid, sound reason, like the land of burial was
usurped from someone, or someone having exercised his right has transferred the land to
his name, and demands that the grave must be evacuated.
The ulama (Scholars) write that otherwise many sahabah are buried in cities of the infidels.
They have not been moved from their graves.
The owner of the land where the grave lies has a right to level his land and use it for
cultivation. Another reason for re-digging a grave is that someone may have left his
property of any kind in the grave. He may dig it and recover his belonging.
Ibn Hammam att>, said that if a woman's son dies somewhere and is buried there, it is not
allowed to move his body his native land where the mother resides even if she becomes
restless for him. Some later day ulama (Scholars) have allowed the transfer of the body in
this case, but their ruling is not valid the compiler of the Hidayah has written in one of his
other books, "If anyone dies in an alien city, it is makruh (unbecoming) to move his body
because it is a meaningless and useless exercise. It is a waste of time, too. Also, it causes a
delay in burying the dead.
Moreover, the ulama (Scholars) have given a unanimous verdict that even if a body is buried
without offering the funeral salah (prayer), it is not allowed to bring it out of its grave.
No one should be buried in the house where he used to reside. This is the privilege only of
the Prophet صلى الله عليه وسلم. It is not permitted to anyone else to do so.
LOWERING THE BODY IN THE GRAVE
(١٧٠٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ سُلَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ قِبَلِ رَأْسِهِ - (رواه الشافعى)
1705. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم was
lowered into the grave from the side of his head. 1
COMMENTARY: Imam Shafi'I als, has followed this hadith and his prescribed that the
corpse must be lowered into the grave head first.
The Hanafi place the corpse by the side of the grave towards the qiblah and pick it up
and lower it into the grave. This is how the Prophet ,and used to do as clear from
the next hadith.
As for this hadith, the room of the Prophet صلى الله عليه وسلم was not very spacious and the side
of the grave was along the wall of the room.
Moreover, another hadith (in Abu Dawud) contradicts this hadith saying that the Prophet
was lowered from the side of the qiblah. (Ibn Majah too has transmitted a صلى الله عليه وسلم
similar hadith).
In the light of the contradiction, both these traditions are dropped.
(١٧٠٦) وَعَنِ ابْنِ عَبَّاسِ آَثَّ النَّبِىَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ قَبْرُ الَيُلَّفَأُسْرِبَ لَهُ بِرَاجٍ فَأَخَذٌّ مِنْ قِبَلِ الْقِبْلَةِ
وَقَالَ رَحِمَكَ اللَّهُ إِنْ كُنْتَ لَاَ وَاهَا تَلَّاءٌ لِلْقُرْآنِ - رَوَاهُ التِّزْمِذِىُّ وَقَالَ فِي شَرُجِ السُّنَّةِ إِسْنَادُهُ ضَعِيفٌ.
1706. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم entered a
grave (to lower a corpse) in the night. A lamp was lit for him and he faced the
qiblah, (He lowered the corpse and) he said, "May Allah have mercy on you. You
1 Bayhaqi in sunan, Shafi'I in Musnad p 360.

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wept much (for fear of Allah) and you recited the Quran very often. (Because of
these two things you deserve mercy of Allah.)"1
COMMENTARY: Tirmidhi rates this hadith as hasan sahih. Jabir us &n +, and Yazid ibn
Thabit رضى الله عنه also narrated ahadith in this chapter.
This hadith asserts that it is not makruh (unbecoming) to bury the dead in the night as some
ulama (Scholars) say. The Hanafis follow this hadith and lower the body from the direction
.(صلى اللهعليهوسلم of the qiblah, as a sunnah (Practice of Holy Prophet
RECITATION WHILE LOWERING THE BODY
(١٧٠٧) وَعَنِ ابْنِ عُمَرَاَََّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أُدْخِلَ الْمَيِّتُ الْقَبْرَ قَالَ بِسْمِ اللّهِ وَبِاللّهِوَعَلَى
مِلَّةٍ رَسُولِ اللَّهِ وَفِى رِوَايَةٍ وَعَلَى سُنَّةِ رَسُولِ اللهِ- رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَابْنُ مَاجَةً وَرَوَى أَبُوْدَاؤْدَ الثَّانِيَةَ-
1707. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم recited when
he lowered the dead person in the grave:
بِسْمِ اللّهِوَبِاللهِ وَعَلى مِلَّةٍ رَسُوْلِ اللَّهِ
"In the name of Allah, at His command and on the Shari'ah (divine law) of Allah's
"صلى الله عليه وسلم Messenger
According to another version, he recited:
وَعَلى سُنَّةٍ رَسُولِ اللهِ
" .... and on the sunnah (Practice of Holy Prophet صلى الله عليه وسلم) of Allah's Messenger
72"صلى الله عليه وسلم
(instead of 'Shari'ah (divine law) of ... ')
DUST & WATER
(١٧٠٨) وَعَنْ جَعْفَرِ بْنِ مُحَتَّدٍ عَنْ آَيِّهِ مُرْسَلًا آَّ النَّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَفَى عَلَى الْمَيِّتِ ثَلَاثَ
حَثَيَاتٍ بِيَدَيْهِ جَمِيْهَا وَأَنَّهُ رَشَ عَلى قَبْرِابْنِهِ إِبْرَاهِيمَ وَوَضَعَ عَلَيْهِ حَصَبَاءَ - رَوَاهُ فِيْ شَرُحِ الشُّنَّةِ وَرَوى
الثَّافِئُّ مِنْ قَوْلِهِرَشَّ
1708. Sayyiduna Jafar ibn Muhammad narrated in a mursal form from his father
(Imam Baqir) that the Prophet صلى الله عليه وسلم scattered three handfuls of earth on the
dead (on his grave) with both hands, and that he sprinkled water on his son
Ibrahim's grave and (to mark it) he put some pebbles on it.3
COMMENTARY: Imam Ahmad al-, has reported it with a weak line of transmission that
the Prophet صلى الله عليه وسلم threw the first handful of earth and said: (ْمِنْهَا خَلّقْتَكُم) (from it we
created you). At the second, he said: (sua);) (And into it we shall restore you). When he
scattered the third handful, he said. (وَمِنْهَا نُخْرِ جُكُمْ تَارَةً أخرى) (and from it we shall bring you forth).
(Surah Taha, 20:55)
Ibn Maalik ate>, said that those people who go with the funeral procession, it is sunnah
1 Tirmidhi # 1059, Baghawi Sharh as Sunnah # 1514.
2 Tirmidhi # 1048, Abu Dawud # 3213 (2nd versioin), Ibn Majah # 1550, Musnad Ahmad 2-27.
3 Baghawi # 1515.

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(Practice of Holy Prophet صلى الله عليه وسلم) for them to cast dust into the grave by the handful
when the lahd or Shiqq is closed. When it is full and levelled, it is sunnah (Practice of Holy
Prophet صلى اللهعليه وسلم) for them to sprinkle water over it.
A DIDACTIC EXAMPLE
Some dreamt that a man who had died related that when his deeds were weighed, his evil
deeds outweighed the pious landed in the pan of pieties and outweighed the evil deeds. He
learnt that it had the handful of earth that he had cast on a Muslim's grave.
NO INSCRIPTION ON GRAVES & NO TRAMPLING
(١٧٠٩) وَعَنْ جَابِرٍ قَالَ تَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أْ تُجُّصَ الْقُبُوْرُ وَأَنْ يُكْتَبَ عَلَيْهَا
وَأَكْ تُؤْطَأَ (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Jabir.1709
forbade them that graves should be plastered with cement, have inscriptions on
them or be trampled.1
COMMENTARY: If graves are plastered that is a kind of adornment and an unnecessary
effort. Some people, however, allow that wet mud should be smeared over a grave.
It is makruh (unbecoming) to write on graves the name of Allah or His Messenger صلى الله عليه وسلم or
verses of the Quran lest they come under feet of pedestrians or animals pass urine over them.
Some Hanafi ulama (Scholars) hold that it is also forbidden to inscribe the sacred name of
Allah and of His Messenger صلى الله عليه وسلم and verses of the Quran. It is also makruh
(unbecoming) to write down the name epithet, etc. of the dead person on a tablet or a
gravestone. Some ulama (Scholars), however, maintain that it is allowed to mount an
epitaph on the grave with he name of the dead, particularly the righteous men, so that their
graves may be recognized even after passage of time.
WATER WAS SPRINKLED ON PROPHET'S صلى الله عليه وسلم GRAVE
(١٧١٠) وَعَنْهُ قَالَ رُشَ قَبْرُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانَ الَّذِى رَشَ الْمَآءَ عَلَى قَبْرِهِ بِلَالُ بْنُ رَبَاجِ
بِقِرْبَةٍ بَدَ أَمِنُ قِبَلٍ رَأْسِهِ حَتّى انْتَهِى إِلى رِجْلَيْهِ(رواه البيهقى فى دلائل النبوة)
صلى narrated that water was sprinkled at the Prophet's رضى الله عنه Sayyiduna Jabir .1710
who had sprinkled the رضى الله عنه grave. It was (Sayyiduna) Bilal ibn Rabah الله عليه وسلم
water on his grave from a waterskin, having begun from the side of the head to end
it up at his feet.2
SLAB ON GRAVE
(١٧١١) وَعَنِ الْمُطَّلِبٍ بُنِ آَبٍ وَدَاعَةَ قَالَ لَمَّا مَاتَ عُثْمَاُ بُنُّ مَطْعُوْنٍ أُخْرِجَ بِجَتَّازَتِهِ فَدُفِنَ آَمَرَ النَِّىُّ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًّا آَنْ تَأْتِيَّةُ بِحِجَرٍ فَلَمْ يَسْتَطِهُ حَمْلَهَا فَقَامَ إِلَيْهَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
وَحَسَرَ عَنْ ذِرَاعَيْهِ قَالَ الْمُتََّلِبُ قَالَ الَّذِى ◌ُخْبِرُنِ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَبِّعِ أَنْظُرُ إِلَى يَاضِ
1 Tirmidhi # 1054.
2 Bayhaqi in Datil Nabuwah.

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ذِرَاعَى رَسُولِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِيْنَ حَسَرَ عَنْهُمَا ثُؤَّ حَمَلَهَا فَوَضَّعَهَا عِنْدَ رَأْسِهِ وَقَالَ آَعْلَمُ بِهَا قَبْرَ
آخِرُ وَاَدُفِنُ إِلَیْهِمَنْ مَّاتَ مِنْ آهلی(رواهابوداؤد)
1711. Sayyiduna Al-Muttalib ibn Abu Wada'ah as a+, narrated that when Uthman
ibn Ma'zun As à+, died, his funeral was brought and he was buried. The Prophet
,instructed a man to fetch a stone, but he was unable to carry it. So صلى الله عليه وسلم
Allah's Messenger صلى الله عليه وسلم stood up, went up to it and rolled his sleeves. Al
Muttalib interjected that he who narrated to him this hadith about Allah's
Messenger صلى الله عليه وسلم said, "It is as though I still see whiteness of the forearms of
Allah's Messenger صلى الله عليه وسلم as he had rolled up his sleeves." Then, he carried the
stone and placed it at the head of the grave, and said, "In this way, I post a marking
at my brother's grave. Now, I shall bury near him those of my family who die."1
COMMENTARY: Sayyiduna Muttalib in Abu Wada'ah As an , was a sahabi (Prophet's
companion) who embraced Islam on the day of the conquest of Makkah. He had narrated
this hadith from another sahabi wedn+, because he was not himself present on this occasion.
Sayyiduna Uthman ibn Maz'un رضى الله عنه was the Prophet's صلى اللهعليه وسلم foster brother. He had
embraced Islam in its earliest stage and only thirteen people had preceded him in Islam. He
had participated in the Battle of Badr and was the first of the muhajirs (emigrants) to die in
صلى الله عليه the Prophet's رضى الله عنه ,Madinah. The first to be buried near his grave was Ibrahim
.infant son وسلم
It is mustahab (desirable) to place a marking on the grave to be able to recognize it. It is also
mustahab (desirable) to bury one's family members and relatives at one place.
رضى اللهعنه AND UMAR رضى اللهعنه SAYYIDUNA ABN BAKR صلى الله عليهوسلم GRAVE OF THE PROPHET
(١٧١٢) وَعَنِ الْقَاسِمِ بُنِ مُحَتَّدٍ قَالَ دَخَلْتُ عَلى عَائِشَةَ فَقُلْتُ يَا أُمَّاهُ إِكْشِفِى لِيُّ عَنْ قَبْرِ النَِّيّ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ وَصَاحِبَيْهِ فَكَشَفَتْ لِيْ عَنْ ثَلَاثَةٍ قُبُوْرٍ لَّا مُشْرِفَةٍ وَّلَا لَا ◌ِئَّةٍ مَبْطُوْحَةٍ بِبَطْحَاءِ الْعَرْضَةِ الْخُمُرَآءِ
(رواهابوداؤد)
1712. Sayyiduna at-Qasim ibn Muhammad av>, narrated that he went to Sayyidah
صلى اللهعليه وسلم and requested her to let him see the graves of the Prophet رضى الله عنه Ayshah
and his two companions, så >, addressing her as mother. She let him see the three
graves. They were neither high nor level with the ground (but about one span
higher than the surface of the earth). Red pebbles of the open spaces around were
laid on them.2
COMMENTARY: These graves were in the room of Sayyidah Ayshah as an+). As long as
the door was open a curtain was hung on it. Anyone who wished to visit the graves could
go in by raising the curtain.
(١٧١٣) وَعَنِ الْبَرَآءِ بْنِ عَازِبٍ قَالَ خَرَجُنَا مَعَ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِى جَنَازَةٍ رَجُلٍ مِّنَ الْانْصَارِ
1 Abu Dawud # 3206.
2 Abu Dawud # 3220.

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فَانْتَهَيْنَا إِلَى الْقَبْرِ وَلَّمَّا يُلْحَدُ بَعْدُ وَجَلَسَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُسْتَقْبِلَ الْقِبْلَةٍ وَ جَلَسْنَا مَعَهْ رَوَاهُ
أَبُوْدَاودَ وَالنَّسَانِىُّ وَابْنُ مَاجَةَ وَزَادَ فِى اخِرِهِ كَأَّ عَلَى رَؤُسِنَا التَّلَيْرَ-
1713. Sayyiduna Al-Bara ibn Aazib usa>, narrated that they went out with Allah's
Messenger صلى الله عليه وسلم to the funeral of a man of the Ansar. The lahd was being
prepared, so the Prophet صلى الله عليه وسلم sat down facing the qiblah and they too sat
around him. 1
COMMENTARY: This hadith has been narrated that in detail previously. See hadith # 1630.
MUTILATING THE DEAD
(١٧١٤) وَعَنْ عَائِشَةَ أَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ كَسْرُ عَظُمِ الْمَيِّتِ كَگِّسْرِهِ خَيَّا(رواه مالك
و ابوداود وابن ماجة)
1714. Sayyidah Ayshah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "To
break the bones of a dead person is like breaking his bones when he was alive."2
COMMENTARY: Just as it is disallowed to disgrace a living person, so too it is disallowed
to disgrace a dead person.
SECTION III
الْفَضْلُ الثَّالِثُ
TEARS ON DEATH OF PROPHET'S صلى الله عليه وسلم DAUGHTER
(١٧١٥) وَعَنْ أَنَسٍ قَالَ شَهِدُنَا بِنْتَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تُدْفَنُ وَرَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ جَالِسْ عَلَى الْقَبْرِ فَرَأَيْتُ عَيْنَيْهِ تَدُ مَعَانٍ فَقَالَ هَلْ فِيُكُمُ مِنْ أَحَدٍ لَّمْ يُقَارِفِ اللَّيْلَةَ فَقَّلَ
اَبُوُ طَلُّحَةً أَنَا قَالَ فَانْزِلُ فِى قَبْرِهَا فَنَزَلَ فِى قَبْرِهَا(رواه البخارى)
1715. Sayyiduna Anas us à >, narrated that he was present when the daughter of
Allah's Messenger صلى الله عليه وسلم was being buried. He was sitting beside the grave and
Anas us ino, could see that his eyes shed tears. He said, "Is there among you one who
has not had sexual intercourse in the night (gone by)?" Abu Tahah us an+, said, "I",
So, he said, "Get down ino her grave." Thus he went down into her grave.'3
COMMENTARY: While it is not disallowed to have sexual intercourse with one's wife, yet
obstaining from it gives a resemblance to the angels. So, he wished that such a man should
.رضى الله عنه wife of Sayyiduna Uthman رضى الله عنه lower his daughter, Sayyidah Umm Kulthum
صلى الله عليه وسلم was not her mahram. So, we might say that the Prophet رضى الله عنه Abu Talhah
asked him as an exclusive case. Or he wished others to know that it was permissible.
MEN WILL LOWER WOMEN
Ibn Hamman als, said that only men will lower a dead women in her grave, or take her
out. In life, it is allowed to a stranger man to touch a woman during exigencies provided a
piece of cloth or something lies in between. Similarly when necessary a stranger man may
1 Abu Dawud # 3212, Nasa'i # 2001, Ibn Majah # 1549, Musnad Ahmad 40287.
·2 Abu Dawud # 3207, Ibn Majah # 1616, Muwatta Maalik # 40 (Jana'iz), Musnad Ahmad 6-168.
3 Bukhari # 1285, Musnad Ahmad 3-126.

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touch a dead woman. So, when a woman dies and she has no mahramn to place her in the
grave, her pious and righteous neighbours may do it. If her mahram are there, then they
will undertake the task whether they are blood-relations or relatives through marriage.
As for her husband and mahram being the best people to lower Sayyidah Umm Kulthum
,صلى اللهعليه وسلم and the Prophet رضى الله عنه in the grave, both of them, Sayyiduna Uthman رضى الله عنه
may have been precluded from doing so for some reason. Tht is why the Prophet le a.
, her father, and Sayyiduna Uthman, «sån +, her husband, did not get down the grave to
do lower her.
رضى الله عنه THE WILL OF SAYYIDUNA AMR IBN AL-AAS
(١٧١٦) وَعَنُ عَمْرٍ وبُنِ الْعَاصِ قَالَ لِابْنِهِ وَهُوَ فِيْ سِيَاقِ الْمُؤْتِ إِذَا أَنَا مِثُّ فَلَا تَصْحَبْنِيْ نَآئِحَةٌ وَلَّا نَارْ فَإِذَا
دَفَنْتُمُوْنِ قَشُتُّوا عَلَّ الثُّرَابَ شَتَّا تُؤَّ آقِيْهُوْا حَوْلَ قَبْرِئُ قَدْرَ مَا يُنْحَرُ جَزُورْ وَيُقْسَمُ لَتْمُهَا حَتَّى أَسْتَانِسَ
بِكُمْ وَأَعْلَمَ مَاذَا أُرَاجِعُ بِهِ رُسُلَ رَتٍّ(رواه مسلم)
1716. Sayyiduna Amr ibn al-Aas ucan », is reported to have instructed his son while
he was grappling with death, "When I die, do not let any wailing woman or fire
accompany me. When you have buried me scatter earth gently over me. Then (after
burial) stand around my grave (making supplication) for the time it takes to
sacrifice an animal and to distribute its flesh that I might sense your presence and
know what answers to give to the messengers of my Lord."1
COMMENTARY: During the Jahiliyah (ignorance period), it was a symbol of greatness and
a matter of pride to carry fire with the funeral. They used it to burn fragrance and for other
purposes. Islam forbade this thing. Hence. Sayyiduna Amr ibn Aas we àl +, told his son not
to carry fire or allow wailing women with his funeral. Thus it is also disallowed to carry
aloe stick or the fire of the hookah (a tobacco pipe with tube).
According to a hadith in Abu Dawud the Prophet صلى الله عليه وسلم used to stand at the grave
after burial and say (to the sahabah) as an), "More istighfar and prayer for your brother to
be steadfast because the reckoning is on."
HASTEN WITH BURIAL PREPARATIONS
(١٧١٧) وَعَنْ عَبْدِ اللّهِ بْنِ حُمَرَ قَالَ سَمِعْتُ النَّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَا مَاتَ أَحَدُكُمْ فَلَا تَحْسُوُهُ
وَأَسْرِمُوْا بٍ إِلَى قَبْرِهٍ وَلْيُقْرَأُ عِنْدَ رَأْسِهِ فَاتِحَةُ الْبَقَرَةِ وَعِنْدَ رِجْلَيْهِ بِخَائِمَةِ الْبَقَّرَةِ - رَوَاهُ الْبَيْهَقِىُّ فِى شُعَبٍ
الْإِيْمَانِ وَالشَّحِيُْ أَنَّهِ مَوْقُوْفٌ عَلَيْهِ.
1
صلى الله narrated that he heard the Prophet رضى الله عنه Sayyiduna Abdullah ibn Umar .1717
jule say. "When any one among you dies, do not detain him but take him to his
grave quickly. And (at the grave) recite at his head the initial verses of surah al
Baqarah and, at his feet, the concluding verses of al-Baqarah."2
(The initial five verses and the concluding two verses.)
COMMENTARY: Do not detain the dead means do not delay burial for no reason at all. It is
1 Muslm # 192-121.
2 Bayhaqi In Shab'ul Eeman # 9294. The hadith in Mawquf.
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mustahab (desirable) to hasten with burial preparations. It is also a sunnah (Practice of Holy Prophet
ystein.) to walk rapidly when carrying the funeral, which is neither running nor too slow.
MERIT OF CONSIGNING REWARD
Imran Ahmad ibn Hanbal al tos, said that at the graveyard one should recite surah al-
Fatihah. Surah al-Ikhlas, al-Falaq and an-Naas and consign the reward thereof to the
inmates of the graveyard. It is accepted and consigned.
Visited the graveyard has two. Fold benefits. The grave-dwellers earn the reward and the
visitor takes head.
Sayyiduna Ali usan», narrated that in a marfu manner. "If anyone visits the graveyard and
recites surah al-Ikhlas eleven times and consigns its reward to the dwellers of the graves,
then he earns a reward equivalent to the number of those buried there.
Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone goes to the graveyard and recites surah al-Fatihah, al-Ikhlas and at-Takathur and
prays to Allah, 'Do consign the reward of whatever I have recited from your Quan to the
believing men and women buried in this graveyard,' then those who are buried there
become intercessors for him."
Hammad Makki auto>, related an experience of his. He went to a graveyard one night and
putting his head on a grave went to sleep. He dreamt that the dead buried there sat around
in small groups. He wondered if the day of resurrection had come because the head were
out of their graves They explained, "No! Rather, someone among our brothers had recited
al-Ikhlas and consigned its reward to us. So, we are distributing that reward among
ourselves for the past one year."
Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, 'If anyone visits the
graveyard and recites surah Yasin, Allah reduces or softens the punishment on t he grave
dwellers and rewards this man with pieties equivalent to the number of those buried in
the graveyard."
IMAM SHAFI'T'S al, OPINION
Suyuti als, who was a follower of Imam Shafi'l als, wrote in Sharh Sudur that it is a
disputed proposition that reward consigned after reciting the Quran is conveyed or not to
the dead. "The predecessors including the sahabah (companions) , and the tabi'un ,
à and the earlier ulama (Scholars) as well as the three imams confirmed that the reward is
consigned to the dead but our Imam Shafi'I dus, disagreed with them."
Then Sujuti altos, has given rejoinder to the arguments of Imam Shafi'dmas, and confirmed
that whatever reward anyone consigned of one's worship or deeds then the reward is
received by the dead person.
(See Sharh us-Sudur and Mirqat.)
.SAYYIDAH AYSHAH رضى الله عنها AT HER BROTHER'S GRAVE
(١٧١٨) وَعَنِ ابْنِ آَبِيْ مُلَيْكَةً قَالَ لَمَّا تُوُنِّيَّ عَبْدُ الرَّحْمُنِ بُنُّ آتِيٍ بَكُرٍ بِالْحُبْشِى وَهُوَ مَوْضٌِ فَحُمِلَ إِلى مَثَّةَ
فَدُفِنَ بِهَا فَلَنَّا قَدِمَتْ عَائِشَةُ أَتَتُ قَبْرَ عَبْدِ الرَّحْمُنِ بْنِ آَبٍ بَكْرٍ فَقَالَتْ:
مِنَ الدَّهْرِ حَتَّى قِيْلَ لَنْ يَتَصَدَّعًا
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لِطُوْلِ اجْتِمَاءٍ لَمْ نَبِتُ لَيْلَةَّ مَمَا
فَلَمَّا تَفَرَّقْنَا كَانٍِّ وَ مَالِهًا
ثُؤَّ قَالَتْ وَاللَّهِ لَوْ حَفَرُ تُكَ مَادُفِنْتَ إِلَّ حَيْتُ مُثَّ وَلَوْ شَهِدُتُّكَ مَازُرْتُكَ (رواه الترمذى)
1718. Sayyiduna Ibn Abu Malaykah al-, narrated that when (Sayyiduna) Abdur
Rahman ibn Abu Bakr as an+, died in al-Hubshiy, which is a place, he was brought
to Makkah and buried there. When (Sayyidah) Ayshah Que a +, came (to Makkah to
perform the pilgrimage), she visited the grave of (her brother) Abdur Rahman ibn
Abu Bakr رضى الله عنه and recited (the couplets)
مِنَ الدَّهْرِ حَتَّى قِيْلَ لَنْ يَتَصَدَّهَا
وَكُنَّا كَنَدْ مَانَ جُذَيْمَةً حِقْبَةً
لِطُوْلِ اجْتِمَاءٍ لَمْ نَبِثْ لَيْلَةً مَعَا
فَلَمَّا تَفَرَّقْنَا كَنٍِّ وَ مَالِهًا
"The two of us were like friends of Judhaymah together for an age, so that it was
thought that we were inseparable.
When we are apart, though we had been together for a long time, it seems that we
had never been together."
Then she said, 'By Allah, were I there, I would have buried you not save where you had
died. And had I seen you (before your death), I would not have visited you (to day)."1
COMMENTARY: Hubshiy2 is a place one stage of journey away from Makkah.
The couplet that Sayyidah Ayshah us ano, recited at her brother's grave were recited by
Tamim ibn Nuwayrah as part of an elegy he composed on his brother's (Maalik's) death
when Sayyiduna Khalid ibn Walid As An>, had killed him in the time of Sayyiduna Abu
رضى الله عنه .Bakr
Tamim has compared himself and his brother Maalik to the two companions of
Judhaymah. The story goes back in time to Iraq when a king Judhayman ruled over it. He
empire extended to the Arabian peninsula He had two companions, both brother, Maalik
and Aqil (or Uqayl). Their companionship with the king extended over forty years. Both of
them were killed by Nu'man. The story of their killing is also amazing. It is recounted in
.
full in Muqamat Hurayri
Tamim composed the elegy and lamented the death of his brother Maalik. "The
companionship," he lamented, "was broken in a few moments as though it was a dream."
(In the Arabic, Sayyidah Ayshah us a +, reproduced the original words of Tamim 'it
seemed I and Maalik, in spite of being together for a long time, had never been together."
The translation follows the Urdu rendering and drops the word Maalik).
Sayyidah Ayshah Quea+, also said that if she had met her brother at the time of his death,
she would not have visited his grave. She had in mind the Prophet's words in which he
cursed women who go to the graves. So, she hoped that her visit would stand for their
farewell meeting. (Elsewhere Judhaymah is Jadhimah and Tamim is Mutammim.)
LOWERING FROM SIDE OF HEAD
(١٧١٩) وَعَنْ أَبِيْ رَافِعٍ قَالَ سَلَّ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَهْدًا وَّرَشَ عَلى قَبْرِهِ مَآء(رواه ابن ماجة)
1 Tirmidhi # 1057. In the original it is Maalik and I, see commentary.
2 Mu'jan Bldan says a mountain (ous area) six mile from Makkah.
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1719. Sayyiduna Abu Rafi narrated that Allah's Messenger صلى الله عليه وسلم brought Sa'd
As an , out of the funeral from the head (and lowered him head first) and sprinkled
water on his grave. 1
COMMENTARY: Please use the commentary against hadith # 1705. This hadith is evidence
of the verdict of Imam Shafi'I als,
COST DUST FROM THE SIDE OF HEAD
(١٧٢٠) وَعَنْ أَبِي هُرَيْرَةَ آَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى عَلى جَنَازَةٍ ثُؤَّ أَّ الْقَبْرَ فَحَفِى عَلَيْهِ مِنْ
قِبَلٍ رَأْسِهِ ثَلَاقًا - (رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1720
offered the (funeral) salah (prayer) over a dead person. Then, he came to the grave
and scattered three handfuls of earth from the side of the head of the buried person.2
LEANING ON GRAVES
(١٧٢١) وَعَنْ عَمْرٍ وبُنِ حَزْمٍ قَالَ رَانِيِ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُتَّكِئًا عَلى قَبْرٍ فَقَالَ لَاتُؤْذِ صَاحِبَ هذَا
الْقَبْرِ آَوْلَا تُؤَذِه- (رواه احمد)
1721. Sayyiduna Amr ibn Hazm رضى الله عنه narrated that the Prophet صلى الله عليه وسلم saw
him leaning on a grave. So, he said (to him). "Do not torment the dweller of this
grave." Or, he said, "Do not torment him (or, it)."3
COMMENTARY: Perhaps tormenting the grave dweller means that reclining on the grave
to lie down or to sit might displease the spirit of the grave dweller. It belittles the soul.
CHAPTER - VII
WEEPING FOR THE DEAD
بَابُ الْهُكَآءِ عَلَى الْمَيِّتِ
It is natural to feel grieved over the permanent loss of a dear one. The grief is commensurate
with the relationship of the dead person, the nearer he was the greater the grief. It is far-
fetched to expect anyone not to grieve over the death of a relative or friend, to expect the eyes
not to shed tears, to expect the face not to reflect sorrow and then the other side of this
affliction is the expression of the sorrow. Tears do express the heart's sentiments.
Islam has guided Muslim in every department of life to observe moderation and the
Messenger , 4 à Lo has maintained the standard of human dignity both in happiness
and in sorrow. So, it is impossible that guidance should have been neglected in this
emotional and delicate phase of life.
The Prophet's صلى الله عليه وسلم teaching on this department of life are carried in the ahadith in
this chapter.
COMMANDS & RULINGS
It is not makruh (unbecoming) to weep on someone's death without wailing and shrieking.
However, it is makruh (unbecoming) to shriek and wail and to eulogize the dead in an
1 Ibn Majah # 1551.
2 Ibn Majah # 1565.
3 Musnad Ahmad (The hadith could not be traced in the Musnad).

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exaggerated way as was done in the pre-Islamic days. But, it is not makruh (unbecoming) to
mention the true and correct praiseworthy attributes of the dead person.
It is mustahab (desirable) to condole with the aggrieved when someone dies. They must be
encourages to observe patience and they must be comforted. Condolence must be offered
only once. It is a bid'ah and is forbidden to assemble at the house of the dead person on the
third day of his death. This is not recognized by Shari'ah (divine law) and it is absolutely
disallowed to spend from the wealth of a dead person without his (or her) permission and
deprive the orphans and the hairs of their share.
The writer of the Qamus, Majd ud-din ales, has written in safar us Sa'adah that formerly
people assembled only for the funeral salah (prayer). Now-a-day, it has become a custom
which is uncessary and merely ceremonious that days and nights are determined for
reciting the Quran and other rituals and together at graves or any other place. It is abid'ah
(or an innovations).
It is allowed to sit in the house or mosque to receive condolences. When Sayyiduna Jafar
were martyred in رضى الله عنه and Sayyiduna Ibn Rawwahah رضى الله عنه Sayyiduna Zayd . رضى الله عنه
succession in the Battle of Mutah, the Prophet صلى الله عليه وسلم was very grieved. He sat in the
Masjid Nabawi where people came to him and condoled with him. The latter day custom
to appoint day s or dates to offer condolences was not known earlier.
Many ulama (Scholars) of later days hold that it is makruh (unbecoming) to gather at the house
of the dead person to condole. And, it is more emphatically makruh (unbecoming) that the
family members of the person sit at the doors of their house only that visitors might come
and offer condolences because it smacks of the Jahilivah (ignorance period). The correct
procedure is for people to disburse after burial to attend to their individual work and the
family of the dead must also occupy themselves in their duties.
It is also makruh (unbecoming) to gather round the grave and recite the Quran.
Condolences may be offered within three days after death. It is makruh (unbecoming) to offer
condolence after three days However, if either of the two is not present then it is not wrong
to condole when they meet.
It is better to condole after burial. If the aggrieved are likely to go to extremes in mourning
after burial, then it is batter to condole before burial.
It is msutahab to condole with all relatives of the dead person, young and old, men and
women. If a woman is youthful then condolence must not be offered to her. Her mahrom,
however, may condole with her.
WORDS OF CONDOLENCE
It is mustahab (desirable) to condole with the family of the dead in words like these; "May
Allah forgive and have mercy on the dead! May He overlook his lapses! May he cause you
all to endure the severe tragedy patiently and may He reward you all against this grief and
affliction." The best words of condolence are that which the Prophet صلى اللهعليهوسلم spoke:
إِثّ لِلّهِ مَا أَخَذَ وَلَهُ مَا أَعْظِى وَكُلُّ شَسُئٍ عِنْدَهُ بِأَجَلٍ مُسَتُی۔
"To Allah belongs what He has takan away and that which He has given is also His.
And for everything a time is determined with him."
If a non-Muslim dies and his relative is a Muslim, then this is how condolence may be
made with him; 'May Allah grant you much reward and enable you to endure patiently
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If the dead person was a Muslim but the relatives are non-Muslims then one may say.
"May Allah forgive the dead and give you patience."
If both the dead and the relatives are non-Muslims, then these like words are spoken, "May
Allah recompense you and may He not reduce your family."
Though it is allowed to stay home and abstain from one's occupation for three days
because of the grief, yet it is better not to do so. It is forbidden to men to display grief be
donning black garments, tearing their clothes ripping their clothes the collar. Woman may
wear black garments.
When any one dies, it is very wrong and sinful, smacking of the pre-Islamic customs, to
exaggerate mourning by creating a scene, beating oneself, upsetting one's hair, throwing
dust on oneself, beating one's chest and burning fire at the graves.
There is nothing wrong in sending meal to the house where anyone has died but it is
extremely wrong to borrow money for it and to suppose that it is very necessary. Similarly.
It is very bad and wasteful to invite people to a meal on the third day.
Those people who indulge in excessively meaningless deeds are very much misguided.
They invite people as if to a wedding party. They must refrain from such things.
Those men who apply perfume on the third day, imitate women because it is women who
end their mourning on the third day and apply perfume. So, this too must be avoided. It is
not forbidden because of the perfume but because it amounts to resemblance to women.
Shari'ah (divine law) has disallowed any kind of resemblance to women.
The etiquette of condolence is to offer salaam to the members of the house when one goes
there to condole. He must shake hands and speak very humbly and mildly. He must
refrain from fruitless and too much conversation. He must only comfort them, call upon
them to be patient and peaceful. He must not laugh or smile.
SECTION I
الَفَضْلُ الْأَوَّلْ
THE PROPHET'S SORROW ON SON'S DEATH
(١٧٢٢) وَعَنْ أَنّسٍ قَالَ تَخَلْنَا مَعَّ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى أَبِيْ سَيْفِ الْقَيْنِ وَكَانَ ظِثُرًّا
لِإِبْرَاهِيمَ فَأَخَذَّ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِبْرَاهِيمَ فَقَبَّلَهُ وَشَقَّهُ ثُؤَّ دَخَلْنَا عَلَيْهِ بَعْدَ ذَلِكَ وَإِبْرَاهِيُّهُ
يَجُدُ بِنَفْسِهِ فَجَعَلَتْ عَيْنَا رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَذْرِ فَانٍ فَقَالَ لَهُ عَبْدُ الرَّحْمُنِ بْنُ عَوْفٍ وَّأَنْتَ
يَا رَسُوْلَ اللَّهِ فَقَالَ يَا ابْنَ عَوْفٍ إِنَّهَا رَحْمَةٌ ثُمَّ اتْبَعَهَا بِأُخْرِى فَقَالَ إِّ الْعَيْنَّ تَدُمَهُ وَالْقَلَبُ يَخْزٌَّ وَلَّا
تَقُولُ إِلَّ مَا يَرْضَى رَبُّنَا وَإِنَّا بِفِرَاقِكَ يَا إِبْرَاهِيُهُ لَّمَحُزُوْنُونَ (متفق عليه)
1722. Sayyiduna Anas usd+, narrated that they went with Allah's Messenger and
visited Abu Sayf, the smith, who was the husband of the wet-nurse of Ibrahim
(the son of the Prophet صلى الله عليه وسلم) Allah's Messenger صلى الله عليه وسلم took Ibrahim,
kissed him and smelt him. Again, later they went in to visit him when Ibrahim
was dying. The eyes of Allah's Messenger صلى الله عليه وسلم shed tears. So, Abdur
Rahman ibn Awf us &>, asked, "And you, too, O Messenger of Allah?" He said,
"O Ibn Awf, it is mercy." His eyes shed more tear and he said, "The eye weeps
and the heart grieves. We speak only what pleases our Lord. And, we are grieved

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at partying with you, O Ibrahim."1
COMMENTARY: The name of Abu Sayf was Bara. His wife was Khawlah Mundhir. She
was from the Ansar, and the wet nurse of the Prophet's صلى اللهعليه وسلم son, Ibrahim. He was a
smith by profession. Ibrahim was +, died when he was sixteen or seventeen months old.
The Prophet صلى الله عليه وسلم had gone to the house of Ibrahim's wet nurse, took him in his lap
and kissed him. The Prophet صلى الله عليه وسلم wept when he was dying and said that he was not
weeping because of impatience but out of mercy for the child who was suffering.
Anyone who has a heart will feel sympathy at such times.
DEATH OF GRANDSON
(١٧٢٣) وَعَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ أَرْسَلَتِ ابْنَهُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِ آَكَّ ابْنَائِىِ قُبِضَ فَأْتِنَا
فَأَرْسَلَ يَقْرَأُ السَّلَامَ وَيَقُوْلُ إِثَّ ◌ِلُّهِ مَا أَخَذَّ وَلَهُ مَا أَعْلَى وَكُلُّ عِنْدَهُ بِأَجَلٍ مُسَتَّى فَلْتَصْبِرُ وَلْتُخْتَسِبُ
فَأَرْسَلَّتُ إِلَيْهِ تُقْسِمُ عَلَيْهِ لَيَأْتِيِّنَّهَا فَقَامَ وَمَعَهُ سَعْدُ بْنُّ ◌ُبَّادَةً وَمُعَاذُ بْنُ جَبَلٍ وَأُتُ بْنُ گَعْبٍ وَزَيْدُ بُنُّ ثَاپِتٍ
وَرِجَالْ فَرُفِعَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ القَّبِىُّ وَنَفْسُهُ تَتَقَّعْقَّهُ فَفَاضَتُ عَيْنَاهُ فَقَالَ سَعُدْ يَّا رَسُوْلَ
اللَّهِ مَا لهذَا فَقَالَ هذِهِ رَحْمَةٌ جَعَلَهَا اللّهُ فِي قُلُوبٍ عِبَادِهِ فَإَِّمَا يَرْحَمُ اللهُ مِنْ عِبَادِهِ الرُّحَمَآء (متفق عليه)
. صلى الله عليه وسلم narrated that the Prophet's رضى الله عنه Sayyiduna Usamah ibn Zayd .1723
daughter (Sayyidah Zaynab usa +, sent message to him that her son was dying and
he must come to her. He sent his salaam to her, saying. "What Allah takes belongs
to him and what He gives belongs to Him and there is with Him a time appointed
for everything. So, be patient and seek reward from Allah." Again, she sent for him
adjuring him to come to her. So; he got up and with him were Sa'd ibn Ubadah al»,
and رضى الله عنه Zayd ibn Thabit رضى الله عنه Ubayy ibn Ka'b. رضى الله عنه Mu'adh ibn Jamal عنه
some others. The child was lifted up to Allah's Messenger صلى الله عليه وسلم, being on the
point of death and panting. His eyes became moist with tears. So Sa'd us dt (+)
submitted, "O Messenger of Allah, why this?" He said, "This is mercy that Allah
has placed in the hearts of His slaves. Indeed, Allah has mercy only on those of His
slaves who are merciful."2
COMMENTARY: Sayyiduna Sa'd us & >, had presumed that weeping is disallowed in
every form. He thought that the Prophet صلى الله عليه وسلم had forgotten and wept. The
Messenger صلى الله عليه وسلم of Allah enlightened him that his weeping was from compassion for
the child. It was different from wailing and beating oneself.
CRYING LOUDLY
(١٧٢٤) وَعَنُ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ اشْتَكُى سَعْدُ بْنُ عُبَادَةَ شَكُوىٌّ لَّهُ قَأَتَاهُ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَهُوْدُه
مَعَ عَبْدِ الرَّحْمُنِ ابْنِ عَوْفٍ وَسَعْدِ بْنِ آَبٍ وَقَّاصٍ وَ عَبْدِ اللُّهِ ابْنِ مَسْمُوْدٍ فَلَمَّا دَخَلَ عَلَيْهِ وَجَدَهُ فِي غَاشِيَةٍ فَقَالَ
قَدْ قُضِىَ قَالُوا لَا يَا رَسُولَ اللَّهِ فَتَكُى الشَّيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَنَّارَ أَى الْقَوْمُ بُكَاءَ النَّبِيِّ صَلَى اللّهُ عَلَيْهِ
1 Bukhari # 1303, Muslim # 26-2315, Abu Dawud # 3126, Ibn Majah # 1589, Musnad Ahmad 3-194.
2 Bukhari # 1284, Muslim # 11-923, Abu Dawud # 3125, Nasa'i # 1868, Musnad Ahmad 5-204.

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وَسَلَّمَ بَّكَّوْا فَقَالَ أَلَّا تَسْمَعُونَ إِّ اللَّهَ لَا يُعَذِّبُ بِدَمْعِ الْعَيْنِ وَلَّا بِحُزْنِ الْقَلْبِ وَلَكِنْ يُّعَذِّبُ بِهِذَا
وَأَشَارَ إِلى لِسَانِهِ أَوْيَرْ حَمْ وَإِنَّ الْمَّتَ يُعَذَّبُ بِبُكَاءِ أَهْلِهِ عَلَيْهِ (متفق عليه)
1724. Sayyiduna Abdullah ibn Umar رضى الله عنه narrated that (Sayyiduna) Sa'd ibn
Ubadah رضى الله عنه complained of sickness. So, the Prophet صلى الله عليه وسلم visited him
alongwith Abdur Rahman ibn Awf. Sa'd ibn Abu Waqqas asas », and Abdullah ibn
صلى اللهعليهوسلم when they come to him he was unconscious. The Prophet رضى الله عنه Mas'ud
asked. Has he died?" they said, "No O Messenger of Allah." He wept (on seeing his
condition).The other also wept on seeing him weep. He said, "Pay heed! Allah does
not punish for the tear that the eye sheds and the grief that the heart harbours. But,
he punishes for this" and he pointed to his tongue. "Or, He has mercy. Indeed the
dead is punished for the weeping of his family over him."1
COMMENTARY: The concluding words of the hadith imply that if the dead person's
family wail over him and shriek, the dead person is punished.
This question will be discussed in the section III, In-sha-Allah.
(١٧٢٥) وَعَنْ عَبْدِ اللهِ ابْنِ مَسْعُوْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ مِنَّا مَنْ ضَرَبَ الْحُدُوْدَ
وَشَقَّ الْجُوُبَ وَدَعَا بِدَعْوَى الْجَاهِلِيَّةِ(متفق عليه)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .1725
she said, "He is not one of us who beats the cheeks, tears the garments at the
front and shrieks as the shriek of the Jahiliyah (ignorance period)."2
COMMENTARY: The same warning applies to those who throw away their turban and cap
or pull hair on their head or beard.
(١٧٢٦) وَعَنْ آتِيْ بُرُدَةً قَالَ أُغْمِىَ عَلَى أَبِيْ مُؤْسِى الْأَشْعَرِيِّ قَأَقْبَلَتِ اهْرَأَتُّهُ أُمّ عَبْدِ اللَّهِ تَصِيْعُ بِرَنَّةٍ ثُمَّ أَفَاقَ
فَقَالَ أَلَمُ تَعْلَمِىِ وَكَانَ يُحَدِّثُهَا أَكَّ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أَنَا بَرِئْ قِمَّنُ حَلَقَ وَصَلَقَّ
وَخَرَقَ(متفقعليه و لفظهلمسلم)
رضى الله narrated that (once) Abu Musa al-Ash'ari رضى الله عنه Sayyiduna Abu Burdah .1726
w fell unconscious. So, his wife (Sayyidah) Umm Abdullah usan>, began to shriek
in a terrifying voice. When he regained consciousness, he asked her, "do you not
know?" And he narrated to her that Allah's Messenger صلى الله عليه وسلم had said, "I am
absolved of anyone and rips clothing."3
COMMENTARY: Muslims must desist from doing such things as were customs of the
jihiliyah. Allah's Messenger صلى الله عليه وسلم has said that he had nothing to do with people who
perpetrate such things.
WAILING IS BAD
(١٧٢٧) وَعَنْ آَبِيْ مَالِكِ الْأَشْعَرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَرْبَّهُ فِىْ أُمَّتِى مِنْ أَهْرِ الْجَاهِلِيَّةِ
1 Bukhari # 1304, Muslim # 12-924.
2 Bukhari # 1294, Muslim # 165-103, Tirmidhi # 999, Nasa'i # 1862, Ibn Majah # 1584, Ibn Majah #
1584, Musnad Ahmad 1-432.
3 Bukhari # 1296, Muslim # 167-104, Nasa'i # 1863, Ibn Majah # 1586.