A ḥadith concerning the post-burial talqīn of the deceased has been transmitted, although its authenticity is subject to scrutiny. Nevertheless, a number of the early scholars of Syria acted upon it—even while aware of its chain of narration—and for that reason the majority of our jurists and others have deemed the practice recommended.

Accordingly, every deed of this sort that the Prophet, peace and blessings be upon him, used to perform or command his community to perform at Muslim graves—whether immediately after burial, during visits, or when passing by—serves only as a greeting to the dead, just as one greets the living, and as a supplication on their behalf, just as supplication is offered for them when the funeral prayer is performed before or after interment. Within the prayer for the dead lies a prayer for the living person himself and for all Muslims, just as the funeral prayer contains invocations for the worshipper and for the entire Muslim community while at the same time specifying the deceased. All of this, and whatever resembles it, belongs to the Sunnah of the Messenger of Allah, peace and blessings be upon him, and to the practice of the earliest generations; it is what has been legislated for Muslims in this regard. It is likewise what they used to do at the grave of the Prophet—peace and blessings be upon him—and at other graves.

Ibn Battah reports in Al-Ibānah, with a sound chain of transmission, from Muʿādh ibn