وَعَنْ بُرَيْدَةَ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: «نَهَيْتُكُمْ۱ عَنْ زِيَارَةِ الْقُبُوْرِ فَرُوْرُوْهَا، وَنَهَيْتُكُمْ عَنْ حُوْمِ الْأَضَاحِي فَوْقَ ثَلَاثٍ فَأَمْسِكُوْا مَا بَدَا لَكُمْ، وَنَهَيْتُكُمْ عَنِ النَّبِيذِ إِلَّا فِي سِقَاءٍ فَاشْرَبُوا فِي الْأَسْقِيَةِ كُلَّهَا، وَلَا تَشْرَبُوا مُسْكِرًا». رَوَاهُ مُسْلِمٌ.
Buraidah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) said, 'I had forbidden you from visiting graves, but now you may visit them. I had forbidden you from eating the meat of sacrificial animals beyond three days, but now you may keep it as long as you wish. I had forbidden you from drinking Nabidh (a drink made from dates) except in a water skin, but now you may drink it from any container, as long as it does not intoxicate.'" [Narrated by Muslim] 1
Notes / الحواشي
1 The statement: "I had forbidden you from visiting graves, but now you may visit them." This means there is no harm in visiting graves; rather, it is recommended, as mentioned in Al-Bahr, quoting Al-Mujtaba. It would have been appropriate to explicitly state this due to the command in the Hadith, as mentioned in Al-Imdad. Graves may be visited every week, as mentioned in Mukhtarat An-Nawazil. In Sharh Lubab Al-Manasik, it is said: "However, the best days for visiting are Friday, Saturday, Monday, and Thursday. Muhammad ibn Wasil said, 'The deceased are aware of their visitors on Friday, the day before, and the day after.' It is recommended to visit the martyrs of Uhud on Friday, as Ibn Abi Shaybah narrated that the Prophet (ﷺ) would visit the graves of the martyrs of Uhud every year and say, 'Peace be upon you for your patience. What an excellent abode you have attained.' It is best to do this on Thursday while in a state of purity and early in the day so as not to miss the Zuhr prayer at the Prophet’s Mosque." It is understood from this that visiting graves is recommended, even if the graves are far away. However, whether traveling specifically for visiting graves, as is customary for visiting the graves of Ibrahim (Abraham), his family, his children, or other great figures like Sayyid Al-Badawi, is recommended is not explicitly stated by our scholars. Some Shafi'i scholars have prohibited it, except for visiting the Prophet’s Mosque, drawing an analogy to the prohibition of traveling to mosques other than the three sacred mosques. However, Al-Ghazali refuted this by clarifying the distinction, as other mosques are equal in virtue, whereas the graves of saints vary in their closeness to Allah and their benefit to visitors based on their knowledge and spiritual secrets. Ibn Hajar said in his fatwas: "Visiting graves should not be abandoned due to the presence of innovations or corrupt practices, such as mixing between men and women. Rather, one should perform the act of worship and reject innovations, even removing them if possible." This is mentioned in Radd Al-Muhtar.
۱ قوله : نهيتكم عن زيارة القبور فزوروها أي لا بأس بزيارة القبور، بل تندب كما في البحر» عن «المجتبى»، فكان ينبغي التصريح به للأمر بها في الحديث المذكور كما في الإمداد»، وتزار في كل أسبوع كما في «مختارات النوازل». قال في شرح لباب المناسك : إلا أن الأفضل يوم الجمعة والسبت والاثنين والخميس، فقد قال محمد بن واسع : الموتى يعلمون بزوارهم يوم الجمعة ويوما قبله ويوما بعده، فتحصل أن يوم الجمعة أفضل فيه يستحب أن يزور شهداء جبل أحد؛ لما روى ابن أبي شيبة أن النبي ﷺ كان يأتي قبور الشهداء بأحد على رأس كل حول، فيقول: السلام عليكم بما صبرتم فنعم عقبة الدار.
والأفضل أن يكون ذلك يوم الخميس متطهرا مبكرا؛ لئلا تفوته الظهر بالمسجد النبوي اهـ. قلت: استفيد منه ندب الزيارة وإن بعد محلها، وهل تندب الرحلة لها كما اعتيد من الرحلة إلى زيارة خليل الرحمن وأهله وأولاده وزيارة السيد البدوي وغيره من الأكابر الكرام لم أر من صرح به من أئمتنا، ومنع منه بعض الأئمة الشافعية إلا لزيارته قياسًا على منع الرحلة لغير المساجد الثلاث. ورده الغزالي بوضوح الفرق، فإن ما عدا تلك المساجد الثلاثة مستوية في الفضل، فلا فائدة في الرحلة إليها.
وأما الأولياء فإنهم متفاوتون في القرب من الله تعالى ونفع الزائرين بحسب معارفهم وأسرارهم. قال ابن حجر في فتاوايه ولا تترك لما يحصل عندها من منكرات ومفاسد كاختلاط الرجال بالنساء وغير ذلك؛ لأن القربات لا تترك لمثل ذلك، بل على الإنسان فعلها وإنكار البدع، بل وإزالتها إن أمكن اهـ. كذا في رد المحتار».
وَعَنِ ابْنِ مَسْعُوْدٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ: كُنْتُ نَهَيْتُكُمْ عَنْ زَيَارَةِ الْقُبُورِ فَرُوْرُوْهَا، فَإِنَّهَا تُزَهّدُ فِي الدُّنْيَا وَتُذَكَّرُ الْآخِرَةَ». رَوَاهُ ابْنُ مَاجَه.
Ibn Mas'ud (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) said, 'I had forbidden you from visiting graves, but now you may visit them, for they remind you of the Hereafter and make you indifferent to worldly life.'" [Narrated by Ibn Majah]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: زَارَ النَّبِيُّ ﷺ قَبْرَ أُمِّهِ فَبَكَى وَأَبْكَى مَنْ حَوْلَهُ، فَقَالَ: «اسْتَأْذَنْتُ رَبِّي فِي أَنْ أَسْتَغْفِرَ لَهَا فَلَمْ يُؤْذَنْ لِي۱ ، وَاسْتَأْذَنْتُهُ فِي أَنْ أَزُوْرَ قَبْرَهَا فَأَذِنَ لِي، فَزُورُوا الْقُبُورَ؛ فَإِنَّهَا تُذَكَّرُ الْمَوْتَ. رَوَاهُ مُسْلِمُ.
وَقَالَ فِي رَدَّ الْمُحْتَارِ فِي بَابِ الْمُرْتَدَّ أَنَّ نَبِيَّنَا هِ قَدْ أَكْرَمَهُ اللَّهُ تَعَالَى بِحَيَاةِ أَبَوَيْهِ لَهُ حَتَّى آمَنَا بِهِ، كَمَا فِي حَدِيثٍ صَحَّحَهُ الْقُرْطُبِيُّ وَابْنُ نَاصِرِ الدِّيْنِ حَافِظُ الشَّامِ وَغَيْرُهُمَا، فَانْتَفَعَا بِالْإِيْمَانِ بَعْدَ الْمَوْتِ.
Abu Hurairah (may Allah be pleased with him) narrated: "The Prophet (ﷺ) visited his mother’s grave and wept, causing those around him to weep. He said, 'I sought permission from my Lord to seek forgiveness for her, but it was not granted. I sought permission to visit her grave, and it was granted. So visit graves, for they remind you of death.'" [Narrated by Muslim]
In Radd Al-Muhtar, under the chapter on apostasy, it is mentioned: "Our Prophet (ﷺ) was honored by Allah with the life of his parents until they believed in him, as mentioned in a Hadith authenticated by Al-Qurtubi, Ibn Nasir Ad-Din, the Hafiz of Sham, and others. Thus, they benefited from faith after death." 1
Notes / الحواشي
1 The statement: "It was not granted." In Ashi'at Al-Lama'at, it is said: "What is mentioned in this Hadith and similar narrations reflects the approach of the early scholars. Some said that the verse, 'It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were near relatives' (Quran 9:113), and the verse, 'And do not plead for those who are in Hellfire' (Quran 2:119), were revealed regarding this matter. As for the later scholars, they affirmed that his parents and all his ancestors up to Adam (peace be upon him) were Muslims. They provided three ways to affirm this: either they followed the religion of Ibrahim, or they were not reached by the call due to the period of ignorance before the Prophethood, or Allah revived them at his hands through his supplication, and they believed in him. Although the Hadith about their revival is weak in itself, it has been strengthened and considered Hasan due to multiple chains. This knowledge was hidden from the early scholars, but Allah revealed it to the later scholars. Allah grants His mercy to whom He wills. Sheikh Jalal Ad-Din As-Suyuti wrote treatises on this, providing evidence and responding to the objections of opponents." In summary, it is safest for a cautious and devout person to refrain from speaking about what is inappropriate and to observe proper conduct. This issue is not among those that will be asked about in the grave, on the Day of Resurrection, or in the gathering. This is also clarified in the fiqh commentaries, such as At-Tahtawi and Ash-Shami in their commentaries on Ad-Durr Al-Mukhtar. What is attributed to Abu Hanifah in Al-Fiqh Al-Akbar is disputed, and its authenticity is uncertain, as mentioned by At-Tahtawi. In Radd Al-Muhtar, under the chapter on apostasy, it is said: "Our Prophet (ﷺ) was honored by Allah with the life of his parents until they believed in him, as mentioned in a Hadith authenticated by Al-Qurtubi, Ibn Nasir Ad-Din, the Hafiz of Sham, and others. Thus, they benefited from faith after death, contrary to the usual rule, as an honor to the Prophet (ﷺ). Just as Allah revived the slain man of the Israelites to reveal his killer, and as Isa (Jesus) revived the dead, so too did Allah revive several people at the hands of our Prophet (ﷺ). It is also authentic that Allah returned the sun to him after it had set so that Ali (may Allah be pleased with him) could pray Asr. Just as Allah honored him by returning the sun and the time after it had passed, He also honored him by granting life and faith after death. The claim that the verse, 'And do not plead for those who are in Hellfire' (Quran 2:119), was revealed regarding his parents is not authentic. The Hadith in Muslim, 'My father and your father are in Hell,' was before he knew of their faith."
۱ قوله: فلم يؤذن لي: وفي أشعة اللمعات ما ترجمته: إن ما ذكر في هذا الحديث وأمثاله طريقة المتقدمين. وقال بعضهم: نزل في هذا الباب قوله تعالى: ﴿ما كَانَ لِلنَّبِي وَالَّذِينَ ءَامَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُوْلِي قُرْبَى) (التوبة: ۱۱۳) وقوله: ﴿وَلَا تُسْتَلُ عَنْ أَصْحَابِ الجَحِيمِ ﴾ (البقرة: ۱۱۹ على قراءة المعلوم. وأما المتأخرون فقد أثبتوا إسلامهما، بل جميع آبائه وأمهاته إلى آدم ، ولهم في إثباته طرق ثلاثة: إما أنهما على دين إبراهيم، وإما أنهما لم يلغهما الدعوة وما تأتي الفترة قبل زمان النبوة، وإما أنهما أحياهما الله تعالى على يده بدعائه، فآمنا به. وحديث إحيائه لهما وإن ضعف في ذاته فقد صححوه وحسنوه بتعدد الطرق.
وهذا العلم كأنه كان مستورًا مختفيا على المتقدمين، فكشفه وفتحه الله على المتأخرين. والله يختص برحمته من يشاء بما يشاء من فضله. والشيخ جلال الدين السيوطي صنف رسائل، وأثبته بدلائل، وأجاب عن شبهات المخالفين انتهى. وبالجملة لا أقل في هذا الباب للمحتاط المتسنن أن يكف لسانه ولا يلوث بما لا يليق بشأنه ، ويلاحظ دأبه ويحفظ آدابه ، ومع ذلك ليست هذه المسألة مما يسأل عنها في القبر والمحشر والموقف، وقد صرح بذلك في الشروح الفقهية أيضًا كالطحطاوي والشامي في الحاشية على الدر المختار». وما نقل أنه مذهب أبي حنيفة على ما ذكره في الفقه الأكبر»، فقيل: إنه مدسوس على الإمام وإن استناد «الفقه الأكبر إليه أيضًا متردد فيه كما ذكره الطحطاوي. قاله في تنسيق النظام في مسند الإمام.
وقال في رد المحتار في باب المرتد : إن نبينا قد أكرمه الله تعالى بحياة أبويه له حتى آمنا به، كما في حديث صححه القرطبي وابن ناصر الدين حافظ الشام وغيرهما، فانتفعا بالإيمان بعد الموت على خلاف القاعدة إكراما لنبيه ، كما أحيى قتيل بني إسرائيل ليخبر بقاتله، وكان عيسى يحيي الموتى، وكذلك نبينا له أحيى الله تعالى على يديه جماعة من الموتى. وقد صح أن الله تعالى رد عليه الشمس بعد مغيبها حتى صلى علي كرم الله وجهه العصر، فكما أكرم بعود الشمس والوقت بعد فواته، فكذلك أكرم بوعد الحياة ووقت الإيمان بعد فواته. وما قيل: إن قوله تعالى: ﴿وَلَا تُسْتَلُ عَنْ أَصْحَابِ الْجَحِيمِ ﴾ (البقرة: ۱۱۹ نزل فيهما لم يصح. وخبر «مسلم»: «أبي وأبوك في النار» كان قبل علمه انتهى.
وَعَنْ بُرَيْدَةَ (رضي الله عنه) قَالَ: كَانَ رَسُوْلُ اللهِ لا يُعَلِّمُهُمْ إِذَا خَرَجُوا إِلَى الْمَقَابِرِ: السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَلَاحِقُوْنَ، نَسْأَلُ اللهَ لَنَا وَلَكُمُ الْعَافِيَةَ». رَوَاهُ مُسْلِمٌ.
Buraidah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) used to teach them, when they went to the graveyards, to say, 'Peace be upon you, O inhabitants of the dwellings, among the believers and the Muslims. Indeed, we will, Allah willing, join you. We ask Allah for well-being for us and for you.'" [Narrated by Muslim]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَيْفَ أَقُولُ يَا رَسُوْلَ اللهِ؟ تَعْنِي فِي زَيَارَةِ الْقُبُورِ. قَالَ: «قُوْلِي: السَّلَامُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ وَيَرْحَمُ اللَّهُ الْمُسْتَقْدِمِينَ مِنَّا وَالْمُسْتَأْخِرِيْنَ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَلَاحِقُوْنَ». رَوَاهُ مُسْلِمٌ.
Aisha (may Allah be pleased with her) narrated: "She asked, 'O Messenger of Allah, what should I say when visiting graves?' He replied, 'Say: Peace be upon the inhabitants of the dwellings among the believers and the Muslims. May Allah have mercy on those who have gone ahead of us and those who will follow. Indeed, we will, Allah willing, join you.'" [Narrated by Muslim]
وَعَنْهَا (رضي الله عنها) قَالَتْ: كَانَ رَسُولُ اللهِ ﷺ كُلَّمَا كَانَ لَيْلَتُهَا مِنْ رَسُوْلِ اللَّهِ ﷺ يَخْرُجُ مِنْ آخِرِ اللَّيْلِ إِلَى الْبَقِيعِ، فَيَقُولُ: «السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ، وَأَتَاكُمْ مَا تُوْعَدُوْنَ غَدًا مُؤَجَّلُوْنَ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَاحِقُوْنَ، اللَّهُمَّ اغْفِرْ لِأَهْلِ بَقِيعِ الْغَرْقَدِ». رَوَاهُ مُسْلِمٌ.
Aisha (may Allah be pleased with her) narrated: "Whenever it was her turn with the Messenger of Allah (ﷺ), he would go out to Al-Baqi' at the end of the night and say, 'Peace be upon you, O inhabitants of the dwellings among the believers. What you were promised has come to you, and we will, Allah willing, join you. O Allah, forgive the inhabitants of Baqi' Al-Gharqad.'" [Narrated by Muslim]
وَعَنِ ابْنِ عَبَّاسِ(رضي الله عنهما) قَالَ: مَرَّ النَّبِيُّ ﷺ بِقُبُورِ الْمَدِينَةِ فَأَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ، فَقَالَ: «السَّلَامُ ۱ عَلَيْكُمْ يَا أَهْلَ الْقُبُوْرِ، يَغْفِرُ اللَّهُ لَنَا وَلَكُمْ، أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ». رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيثُ حَسَنٌ غَرِيبٌ.
Ibn Abbas (may Allah be pleased with him) narrated: "The Prophet (ﷺ) passed by the graves of Madinah and turned his face towards them, saying, 'Peace be upon you, O inhabitants of the graves. May Allah forgive us and you. You are our predecessors, and we are following in your footsteps.'" [Narrated by Al-Tirmidhi, who said: "This is a Hasan Gharib Hadith."] 1
Notes / الحواشي
1 The statement: "Peace be upon you, O inhabitants of the graves." This is mentioned in Al-Alamgiriyyah.
۱ قوله: السلام عليكم يا أهل القبور إلخ : كذا في العالمكيرية».
وَعَنْ مُحَمَّدِ بْنِ النُّعْمَانِ (رضي الله عنه) يَرْفَعُ الْحَدِيثَ إِلَى النَّبِيِّ ﷺ قَالَ: «مَنْ زَارَ قَبْرَ أَبَوَيْهِ أَوْ أَحَدِهُمَا فِي كُلِّ جُمْعَةٍ غُفِرَ لَهُ وَكُتِبَ بَرًا». رَوَاهُ الْبَيْهَقِيُّ فِي شُعَبِ الْإِيْمَانِ مُرْسَلًا.
Muhammad ibn An-Nu'man (may Allah be pleased with him) narrated, attributing it to the Prophet (ﷺ): "Whoever visits the grave of his parents or one of them every Friday will be forgiven, and it will be recorded as an act of righteousness." [Narrated by Al-Bayhaqi in Shu'ab Al-Iman as Mursal]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ لَعَنَ۱ زَوَّارَاتِ الْقُبُوْرِ. رَوَاهُ أَحْمَدُ وَالتَّرْمِذِيُّ وَابْنُ مَاجَه.
قَالَ التَّرْمِذِيُّ: هَذَا حَسَنٌ صَحِيحٌ، وَقَالَ: قَدْ رَأَى بَعْضُ أَهْلِ الْعِلْمِ أَنَّ هَذَا كَانَ قَبْلَ أَنْ يُرَخَّصَ النَّبِيُّ ﷺ فِي زَيَارَةِ الْقُبُورِ، فَلَمَّا رُخّصَ دَخَلَ فِي رُخْصَتِهِ الرِّجَالُ وَالنِّسَاءُ، وَقَالَ بَعْضُهُمْ: إِنَّمَا كُرِهَ زَيَارَةُ الْقُبُوْرِ لِلنِّسَاءِ لِقِلَّةِ صَبْرِهِنَّ وَكَثْرَةِ جَزْعِهِنَّ، تَمَّ كَلَامُهُ.
Abu Hurairah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) cursed women who visit graves." [Narrated by Ahmad, Al-Tirmidhi, and Ibn Majah]
Al-Tirmidhi said: "This is Hasan Sahih." He added: "Some scholars held that this was before the Prophet (ﷺ) permitted visiting graves. When he permitted it, both men and women were included in the permission. Others said that visiting graves was disliked for women due to their lack of patience and frequent distress." 1
Notes / الحواشي
1 The statement: "Cursed women who visit graves." It is said that it is prohibited for them. However, the more correct view is that the permission applies to them as well, as mentioned in Al-Bahr. In Sharh Al-Munyah, it is stated that it is disliked due to what was mentioned regarding their following funeral processions. Al-Khayr Ar-Ramli said: "If the visit is to renew grief, weeping, and lamentation, as is their custom, then it is not permissible. This is the context of the Hadith: 'Cursed are the women who visit graves.' However, if the visit is for reflection, seeking mercy, and seeking blessings by visiting the graves of the righteous without weeping, then there is no harm if they are elderly women. It is disliked if they are young women, similar to their attendance at congregational prayers in mosques." This is a good reconciliation, as mentioned in Radd Al-Muhtar.
۱ قوله : لعن زوارات القبور : قيل: تحرم عليهن. والأصح أن الرخصة ثابتة لهن بحر». وجزم في شرح المنية» بالكراهة لما مر في اتباعهن الجنازة. وقال الخير الرملي: إن كان ذلك لتجديد الحزن والبكاء والندب على ما جزت به عادتهن فلا تجوز، وعليه حمل حديث: لعن الله زائرات القبور. وإن كان للاعتبار والترحم من غير بكاء والتبرك بزيارة قبور الصالحين، فلا بأس إذا كُنَّ عجائز ، ويكره إذا كن شواب، كحضور الجماعة في المساجد اهـ. وهو توفيق حسن. قاله في رد المحتار».
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كُنْتُ أَدْخُلُ بَيْتِيَ الَّذِي فِيْهِ رَسُوْلُ اللَّهِ ﷺ وَإِنِّي وَاضِعُ ثَوْبِي، وَأَقُولُ: إِنَّمَا هُوَ زَوْجِيْ وَأَبِي، فَلَمَّا دُفِنَ عُمَرُ مَعَهُمْ فَوَاللَّهِ، مَا دَخَلْتُهُ إِلَّا وَأَنَا مَشْدُوْدَةٌ عَلَيَّ ثِيَابِي حَيَاءً۲ مِنْ عُمَرَ. رَوَاهُ أَحْمَدُ.
Aisha (may Allah be pleased with her) narrated: "I used to enter the room where the Messenger of Allah (ﷺ) was buried, and I would remove my outer garment, saying, 'He is only my husband and my father.' But when Umar was buried with them, by Allah, I never entered it except with my garments tightly wrapped out of respect for Umar." [Narrated by Ahmad] 2
Notes / الحواشي
1 The statement: "And do not aim at what is bad to spend from it…" In Al-Tafsirat al-Ahmadiyyah, it is mentioned that the jurists have also stated that the Zakat collector should only take what is moderate, neither the worst nor the best of the wealth. This verse is evidence for that, even if it is not explicitly stated.
2 The statement: "Out of respect for Umar." This indicates that respecting the deceased is like respecting them when they were alive, as mentioned in Al-Marqah. In Radd Al-Muhtar, it is said: "If one sits, they should sit at a distance or close, depending on the deceased’s status during their lifetime." This is mentioned in Al-Alamgiriyyah, quoting Khazanat Al-Fatawa.
۲ قوله: حياء من عمر فيه أن احترام الميت كاحترامه حيا. قاله في المرقاة». وقال في رد المحتار»: وإن جلس يجلس وأن يجلس مجلس بعيدًا أو قريبا بحسب مرتبته في حال حياته. كذا في العالمگيرية ناقلا عن «خزانة الفتاوى».
۱ قوله: ولا تيمموا إلخ وقال في التفسيرات الأحمدية: وقد ذكر الفقهاء أيضًا أن لا يأخذ المصدق إلا الوسط، ولا يأخذ رذالة المال ولا خياره. ففي الآية دليل عليه أيضًا وإن لم يصرحوا به.