Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/271)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

Thus, the disbeliever’s body is not impure, but he is not qualified for purification.

Likewise, it is forbidden to shroud him. The reason is the same as mentioned above: if prayer—which is the greatest and most beneficial thing that can be done for the deceased—is forbidden, then whatever is less than that is even more clearly forbidden.

It says in al-Rawḍ: “Or accompany his funeral procession.” There are two possible views concerning this, according to what has preceded. That is, it is not permissible for a Muslim to accompany the funeral procession of a disbeliever, because escorting a funeral procession is an act of honouring the deceased, whereas the disbeliever is not deserving of honour; rather, he is to be disgraced. Allah, Exalted is He, says:

“Muḥammad is the Messenger of Allah, and those with him are firm against the disbelievers and merciful among themselves. You see them bowing and prostrating, seeking Allah’s bounty and pleasure. Their mark is on their faces from the trace of prostration. This is their description in the Torah; and their description in the Gospel is like a plant that puts forth its offshoots, then strengthens them so they grow firm and stand upon their stalks, delighting the sowers, so that through them He may enrage the disbelievers.” [al-Fatḥ: 29]

This indicates that angering the disbelievers is something Allah, Glorified and Exalted is He, wills. He also says:

“Nor do they tread any ground that enrages the disbelievers, nor do they inflict any loss upon an enemy, except that a righteous deed is recorded for them thereby.” [al-Tawbah: 120]

Accompanying the disbeliever’s funeral is an honouring of him and of his relatives; for this reason, it is forbidden to accompany his funeral procession.

His statement, “Or bury him,” is based on Allah’s saying: “And never pray over any of them who dies, nor stand at his grave.” [al-Tawbah: 84] What is meant is that it is forbidden to bury him in the manner in which a Muslim is buried. Hence he said: “Rather, he is to be covered over due to the absence of …” To cover him over means to cover him with earth, whether we dig a grave for him and bury him in it, or cast him upon the surface of the ground and cover him over.

فالكافر بدنه ليس نجساً، لكنه ليس أهلاً للتطهير. وكذلك يحرم أن يكفنه، والعلة ما سبق أنه إذا نهي عن الصلاة، وهي أعظم وأنفع ما يفعل للميت فما دونها من باب أولى. قال في الروض: «أو يتبع جِنَازته»، يجوز فيها وجهان حسب ما سبق، أي: لا يجوز للمسلم أن يتبع جنازة الكافر؛ لأن تشييع الجنازة من إكرام الميت، والكافر ليس أهلاً للإكرام، بل يهان، قال الله ﵎: ﴿مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلاً مِنَ اللَّهِ وَرِضْوَاناً سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ﴾ [الفتح: ٢٩]، فدل هذا على أن غيظ الكفار مراد لله ﷿، وقال تعالى: ﴿وَلَا يَطَؤُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلاً إِلاَّ كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ﴾ [التوبة: ١٢٠]، وتشييع الكافر إكرام له، وإكرام لذويه؛ ولهذا يحرم أن يتبع جنازته. وقوله: «أو يدفنه» لقوله تعالى: ﴿وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ﴾ [التوبة: ٨٤]، والمراد: يحرم أن يدفنه كدفن المسلم، ولهذا قال: «بل يوارى لعدم»، ومعنى يوارى: يغطى بالتراب، سواء حفرنا له حفرة ورمسناه بها رمساً، أو ألقيناه على ظهر الأرض وردمنا