Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (3/237)

Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

and those among us who come after. We will, Allah willing, surely join you.”1

Muslim also narrated from Burayda—may Allah be pleased with him—who said: “Whenever the Messenger of Allah—peace and blessings be upon him—went out to the graveyards, he would teach them to say: ‘Peace be upon you, inhabitants of these dwellings from among the believers and Muslims. We will, Allah willing, surely join you. I ask Allah to grant us and you well-being.’”2

Discussing the Prophet’s guidance—peace and blessings be upon him—concerning visiting graves, Ibn al-Qayyim—may Allah have mercy on him—said in his book Zād al-Maād: “When he visited the graves of his Companions, he did so to pray for them, ask Allah to have mercy on them, and seek forgiveness for them. This is the form of visitation that he instituted for his nation, prescribed for them, and instructed them to observe. He commanded them to say when visiting: ‘Peace be upon you, inhabitants of these dwellings from among the believers and Muslims. We will, Allah willing, surely join you. We ask Allah to grant us and you well-being.’ His guidance when visiting graves was to say and do things akin to what he would say when offering the funeral prayer for the deceased: praying for them, asking Allah to have mercy on them, and seeking forgiveness for them. Yet the polytheists insisted instead on invoking the deceased, associating him as a partner with Allah, adjuring Allah by him, asking him to fulfill their needs, seeking his aid, and directing themselves to him. This is the very opposite of the Prophet’s guidance—peace and blessings be upon him. His guidance is one of tawhīd (affirming Allah’s oneness) and kindness toward the deceased, whereas their way is polytheism and a wrong against themselves and the deceased. They fall into three categories: those who invoke the deceased, those who make supplication by means of him, and those who supplicate at his grave, believing that supplication there is more incumbent and preferable than supplication in mosques. Whoever reflects upon the guidance of the Messenger of Allah—peace and blessings be upon him—and his Companions will clearly perceive the difference between the two. Success is from Allah.”3 Thus ends his statement.

From the foregoing, it is clear that people’s circumstances when visiting graves fall into four categories:

1. *Sahīh Muslim* (no. 974). 2. *Sahīh Muslim* (no. 975). 3. *Zād al-Maʿād* (1/526–527).

وَالمُسْتَأْخِرِينَ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَلاَحِقُونَ"١. وروى مسلم أيضاً عن بُريدة ﵁ قال: "كَانَ رَسُولُ اللهِ ﷺ يُعَلِّمُهُمْ إِذا خَرَجُوا إِلَى المَقَابِرِ، فَكَانَ قائلهم يَقُولُ: السَّلاَمُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ المُؤْمِنِينَ وَالمُسْلِمِينَ، وَإِنَّا إِنْ شَاءَ اللهُ لَلاَحِقُونَ، أَسْأَلُ اللهَ لَنَا وَلَكُمُ العَافِيَةَ"٢. قال ابن القيم ﵀ في كتابه زاد المعاد في كلامه عن هدي النَبِيِّ ﷺ في زيارة القبور: "كان إذا زار قبور أصحابه يزورها للدعاء لهم، والترحُّم عليهم، والاستغفار لهم، وهذه هي الزيارة التي سنَّها لأمَّته، وشرعها لهم، وأمرهم أن يقولوا إذا زاروها: (السلام عليكم أهل الديار من المؤمنين والمسلمين، وإنَّا إن شاء الله بكم لاحقون، نسأل الله لنا ولكم العافية) ، وكان هديُه أن يقول ويفعل عند زيارتها من جنس ما يقوله عند الصلاة على الميِّت من الدعاء والترحُّم والاستغفار، فأبَى المشركون إلاَّ دعاءَ الميت والإشراك به، والإقسامَ على الله به وسؤاله الحوائج والاستعانة به والتوجُّهَ إليه، بعكس هديه ﷺ، فإنَّه هدي توحيد وإحسان إلى الميت، وهديُ هؤلاء شركٌ وإساءةٌ إلى نفوسهم وإلى الميت، وهم ثلاثة أقسام: إمَّا أن يدعوا الميت، أو يدعوا به أو عنده، ويرون الدعاءَ عنده أوجبَ وأولى من الدعاء في المساجد، ومَن تأمَّل هديَ رسول الله ﷺ وأصحابه، تبيَّن له الفرقُ بين الأمرين، وبالله التوفيق"٣. اهـ كلامه. وبما تقدَّم يتَّضح أنَّ أحوالَ الناس في زيارة القبور لا تخرج عن أربع حالات:

١ صحيح مسلم (رقم:٩٧٤) . ٢ صحيح مسلم (رقم:٩٧٥) . ٣ زاد المعاد (١/٥٢٦ ـ ٥٢٧) .