Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (7/69)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

This shows that he performed the funeral prayer over her several days after her death—thus, three days or more. It establishes the permissibility of performing the funeral prayer for a deceased person while he is in his grave, and that this is not included in the prohibition against praying toward graves, as has been explained elsewhere. This permissibility is not restricted to one day or one night; rather, it depends on learning subsequently of the death and burial.

Al-Ḥāfiẓ al-Maghribī Ibn ʿAbd al-Barr discussed at length in his book al-Tamhīd (6/279)—as was his custom—the hadiths reported on this subject along with their chains of transmission. He also explained the positions of the leading jurist-imams regarding them and their respective perspectives, then concluded with the following summary of the jurisprudential conclusions he had reached:

“Whoever performs the funeral prayer over a grave, or over a funeral over which the prayer has already been performed, is permitted to do so, for he has done a good deed which neither Allah nor His Messenger has prohibited, and there is no unanimous agreement that it is forbidden. Allah, Most High, has said: ‘And do good’ [al-Ḥajj 22:77]. The Messenger of Allah, peace and blessings be upon him, performed the funeral prayer over a grave, and no abrogation of this has been reported from him; nor is there unanimous agreement that it is forbidden. Therefore, whoever does so incurs no blame and is not to be reproached. Rather, he has full latitude in the matter and, Allah willing, an abundant reward. However, if the death was long ago, performing the prayer over him is disliked, since neither the Prophet, peace and blessings be upon him, nor his Companions are reported to have prayed over a grave except when the matter was recent; and the longest period reported in this regard is one month.” *

3032—“Whenever he was bowing or prostrating, he would say: ‘Glory and praise be to You; I seek Your forgiveness and repent to You.’”

It was narrated by al-Bazzār in his Musnad (1/263/542—Kashf al-Astār), al-Ṭabarānī in al-Muʿjam al-Kabīr (10/192/10302), and also in al-Awsaṭ (1/129/831), as well as in al-Duʿāʾ (2/1066/593). However, he did not mention “bowing,” through Zayd ibn Abī Unaysah, from Ḥammād ibn Abī Sulaymān, from Abū al-Ḍuḥā, from Masrūq, from ʿAbd Allah, who said:

ففيه أنه صلى عليها بعد أيام من موتها، فهي ثلاثة أو أكثر؛ ففيه جواز الصلاة على الميت وهو في قبره، وأن ذلك لا يشمله النهي عن الصلاة إلى القبور؛ كما هو مبين في غير هذا الموضع، وأن الجواز لا يقيد بيوم أو ليلة، وإنما بعلمه الحادث بالوفاة والدفن. وقد أفاض الحافظ المغربي ابن عبد البر في كتابه "التمهيد" (٦/٢٧٩) في ذكر الأحاديث الواردة في الباب بأسانيدها- كما هي عادته- وبيان مذاهب الأئمة الفقهاء حولها، ووجهة نظرهم فيها، ثم ختم ذلك بخلاصة ما انتهى إليه من فقهها، فقال: "من صلى على قبر، أو على جنازة قد صلي عليها؛ فمباح له ذلك؛ لأنه قد فعل خيراً لم يحظره الله ولا رسوله، ولا اتفق الجميع على المنع منه، وقد قال الله تعالى: ((وافعلوا الخير)) [الحج: ٧٧] ، وقد صلى رسول الله ﷺ على قبر، ولم يأت عنه نسخه، ولا اتفق الجميع على المنع منه، فمن فعل فغير حرج، ولا معنَّف، بل هو في حل وسعة وأجر جزيل إن شاء الله، إلا أنه ما قدم عَهْدُه فمكروه الصلاة عليه؛ لأنه لم يأت عن النبي ﷺ ولا عن أصحابه أنهم صلوا على القبر إلا بحدثان ذلك، وأكثر ما روي فيه شهر". * ٣٠٣٢- (كان إذا كان راكعاً أو ساجداً قال: سبحانك وبحمدك، أَسْتَغْفِرُكَ وأَتُوبُ إليك) . أخرجه البزار في "مسنده " (١/٢٦٣/٥٤٢- كشف الأستار) ، والطبراني في "المعجم الكبير" (١٠/١٩٢/١٠٣٠٢) ، و"الأوسط " أيضاً (١/١٢٩/ ٨٣١) ، وكذا في "الدعاء" (٢/١٠٦٦/٥٩٣) ؛ لكنه لم يذكر (راكعاً) عن زيد بن أبي أنيسة عن حماد بن أبي سليمان عن أبي الضحى عن مسروق عن عبد الله قال: