Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani
  1. “Offer some of your prayers in your homes, and do not turn them into graves, as the Jews and Christians have made graves in their homes. A house in which the Quran is recited appears to the inhabitants of heaven just as the stars appear to the inhabitants of the earth.”

Al-Dhahabī recorded it in Siyar Aʿlām al-Nubalāʾ (8/26–27) through al-Sarrāj: Abū Rajāʾ Qutaybah ibn Saʿīd narrated to us; Ibn Lahīʿah narrated to us from Abū al-Aswad, from ʿUrwah, from ʿĀʾishah, from the Prophet, peace and blessings be upon him, who said it... and he mentioned it.

Aḥmad also recorded it (6/65): Ḥasan narrated to us; Ibn Lahīʿah narrated to us through the same chain, but without the words, “as the Jews and Christians have made...” to the end.

I say: This is a good chain of transmission, for Qutaybah’s transmissions from Ibn Lahīʿah are authentic, as was established earlier under hadith 957—the new edition of the second volume. For this reason, al-Dhahabī said after citing the hadith:

“The chain of transmission of this hadith is sound, and its text is good. It contains a prohibition against burial in homes, and it has a corroborating report through another route. He, peace and blessings be upon him, prohibited structures from being built over graves. If people were buried in their homes, cemeteries and homes would become one and the same. Prayer in a cemetery is prohibited, either as a matter of disapproval or as an outright prohibition. He, peace and blessings be upon him, said: ‘The best prayer of a man is in his home, except for the obligatory prayer.’ (1) It was therefore fitting that dwellings not be made into graves.

“As for his burial in the house of ʿĀʾishah—may Allah’s blessings and peace be upon him—it was a distinction unique to him, just as he was uniquely granted that a cloth be spread beneath him in his niche grave, and that the people pray over him individually, without an imam. Thus, he was their imam, living and dead, in this world and the Hereafter. Likewise, the delay of his burial for two days was unique to him, unlike...”

(1) Agreed upon; narrated from Zayd ibn Thabit. It is also included in Sahih Abi Dawud (1301).
٣١١٢- (اجعلُوا من صلاتِكم في بُيوتِكم، ولا تجعلُوها عليكم قُبوراً، كما اتَّخذت اليهود والنصارى في بيوتهم قبوراً، وإنَّ البيت ليُتلى فيه القرآن؛ فيتراءى لأهلِ السماء كما تتراءى النجومُ لأهل الأرضِ) . أخرجه الذهبي في "سير أعلام النبلاء" (٨/٢٦- ٢٧) من طريق السراج: حدثنا أبو رجاء قتيبة بن سعيد: حدثنا ابن لهيعة عن أبي الأسود عن عروة عن عائشة عن النبي ﷺ قال ... فذكره. وأخرجه أحمد (٦/٦٥) : ثنا حسن: ثنا ابن لهيعة به، دون قوله: "كما اتخذت.. " إلخ. قلت: وهذا إسناد جيد؛ لأن قتيبة صحيح الحديث عن ابن لهيعة، كما تقدم تحقيقه تحت الحديث (٩٥٧- الطبعة الجديدة من المجلد الثاني) ؛ ولهذا قال الذهبي عقب الحديث: "هذا حديث نظيف الإسناد، حسن المتن، فيه النهي عن الدفن في البيوت، وله شاهد من طريق آخر، وقد نهى ﵇ أن يبنى على القبور، ولو اندفن الناس في بيوتهم؛ لصارت المقبرة والبيوت شيئاً واحداً، والصلاة في المقبرة منهي عنها نهي كراهة أو نهي تحريم، وقد قال ﵇: "أفضل صلاة الرجل في بيته إلا المكتوبة" (١) . فناسب ذلك ألا تُتخذ المساكن قبوراً. وأما دفنه في بيت عائشة صلوات الله عليه وسلامه فمختص به، كما خُص ببسط قطيفة تحته في لحده، وكما خُص بأن صلوا عليه فرادى بلا إمام، فكان هو إمامهم حياً وميتاً في الدنيا والآخرة، وكما خُص بتأخير دفنه يومين، بخلاف
(١) متفق عليه من حديث زيد بن ثابت، وهو مخرج في "صحيح أبي داود " (١٣٠١) . *

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