Bukhari

Hadith Commentary:
1.
A woman used to serve the Prophet’s Mosque (Masjid Nabawi). In the mentioned narration, an expression of doubt is used as to whether it was a woman or a man, but in some narrations, it is specified that it was a woman. Thus, in Sahih Bukhari, Hazrat Hammad says that in his opinion, it was a woman.
(Hadith: 460)
Then, in the narration of Ibn Khuzaymah, it is explicitly stated that it was a woman, and in Bayhaqi, her kunyah is given as Umm Mihjan.
Ibn Mandah has written her name as Khirqā’.
According to one narration, the person who informed the Prophet (sallallahu alayhi wa sallam) about her death was none other than Abu Bakr al-Siddiq (radi Allahu anhu).
(Fath al-Bari: 1/715)
Imam Bukhari (rahimahullah) has mentioned in the chapter heading certain things whose details are not found in the hadith itself; however, the words (يَقُمُّ الْمَسْجِدَ)
encompass all those things, because the meaning of these words is that she would sweep out all the rubbish from the Prophet’s Mosque, i.e., rags, wood shavings, straw, and dust—she would sweep away all these things and throw them outside the mosque.
In addition, it is Imam Bukhari’s (rahimahullah) habit that through the words of the chapter heading, he alludes to other chains of the mentioned hadith. Thus, in the narration of Sahih Ibn Khuzaymah, it is stated that she was particularly devoted to picking up debris from the mosque.
And in Bayhaqi (rahimahullah), it is mentioned that she would pick up worn-out cloth and wood shavings, etc., from the mosque.
In these narrations, all those things are described which Imam Bukhari (rahimahullah) has mentioned in his established chapter heading.
It is as if Imam Bukhari, according to his scholarly taste, has alluded to other chains of the hadith through the above chapter heading.
(Fath al-Bari: 1/715)
2.
We will clarify our position regarding performing the funeral prayer (salat al-janazah) at the grave in the upcoming Book of Funerals (Kitab al-Jana’iz), insha’Allah.
However, it is necessary to mention that cleaning the mosque holds great importance.
The Messenger of Allah (sallallahu alayhi wa sallam), by performing the funeral prayer at her grave, highlighted this importance—that the service of sweeping the mosque is not a trivial service.

Hadith Commentary:
1.
Imam Bukhari rahimahullah intends to establish that appointing a caretaker for the maintenance of the mosque is an ancient Sunnah. This is evident from the narration of Ibn Abbas radi Allahu anhu. Abu Hatim rahimahullah has narrated it with a connected chain in his Tafsir. The presented narration also proves that appointing a caretaker for the service of mosques is permissible. As is clear from the hadith, the Messenger of Allah sallallahu alayhi wa sallam did not object to this; rather, he encouraged it. If other individuals wish to serve, there is no prohibition for them either. Furthermore, the person appointed for this service will also act as a representative on behalf of all Muslims, because the people of the locality collectively will serve in this way. Since this is a necessity, it is also permissible to receive a salary in return for this service. This narration has already been discussed in detail earlier (458).
2.
From this hadith, the greatness and importance of serving the mosque becomes evident, because some narrations indicate that when the Messenger of Allah sallallahu alayhi wa sallam inquired, the excuse was made that it was a time of rest, and people thought it would be troublesome to wake you, so you were not informed. Some narrations indicate that the night was dark, so this incident was not considered significant. In the narration of Sahih Muslim, it is mentioned that these individuals considered the matter of the female servant insignificant, thinking that a destitute female caretaker of the mosque had passed away, and she had no relatives or kin here. However, the Messenger of Allah sallallahu alayhi wa sallam, by offering the funeral prayer at her grave, highlighted her greatness and importance, showing that the service of sweeping the mosque should not be considered a trivial task. In another narration of Sahih Muslim, after offering the funeral prayer at the grave, the Messenger of Allah sallallahu alayhi wa sallam said: "There is darkness over the inhabitants of these graves, and Allah, due to my offering the funeral prayer for them, illuminates their graves for them." (Sahih Muslim, Al-Jana'iz, Hadith: 2215 (956))

Hadith Commentary:
This black man or black woman who was the sweeper of Masjid Nabawi held a rank and status with Allah greater than the greatest kings of the seven realms.
The Beloved of Allah (sallallahu alayhi wa sallam) sought out her grave and performed the funeral prayer (salat al-janazah) over it.
O, what fortune! If we were granted the honor of carrying his (sallallahu alayhi wa sallam) sandals in Paradise, then millions of worldly kingdoms would be sacrificed for such a blessing.
(Waheedi)
Imam Bukhari (rahimahullah) established from this that if the funeral prayer of a Muslim man or woman was not performed, it can still be performed at the grave after burial.
Some have claimed that this ruling is specific to the Prophet (sallallahu alayhi wa sallam), but this claim is without evidence.

Hadith Commentary:
It is narrated from Yazid bin Thabit radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam went to the grave of a woman and performed her funeral prayer (salat al-janazah).
(al-Sunan al-Kubra lil-Bayhaqi: 4/48)
In another narration, it is mentioned that the people walked with the Messenger of Allah sallallahu alayhi wa sallam until they stood by the grave of that woman, and they arranged rows behind the Messenger of Allah sallallahu alayhi wa sallam just as rows are arranged for the funeral prayer, then he performed her funeral prayer.
(al-Sunan al-Kubra lil-Bayhaqi: 4/48)
From these ahadith, it is understood that the funeral prayer can be performed at the grave after burial. However, some scholars are of the opinion that doing so is not legislated, and that the Messenger of Allah’s sallallahu alayhi wa sallam performing the funeral prayer at the grave was specific to him, because in one narration the words are: “These graves are filled with darkness for their inhabitants, and my supplication brings light to their graves.”
(al-Sunan al-Kubra lil-Bayhaqi: 4/46)
Imam Ibn Hibban rahimahullah has responded to this by stating that the Messenger of Allah sallallahu alayhi wa sallam did not object to those who prayed with him.
The clear meaning of this is that performing the funeral prayer at the grave is not exclusive to the Messenger of Allah sallallahu alayhi wa sallam, but is also permissible for the ummah.
(Sahih Ibn Hibban: 6/36)

Hadith Commentary: Benefits and Issues:

➊ Taking care of and cleaning the mosque is a very virtuous act. This task should not be considered insignificant.

➋ The imam should be mindful of his followers; if any of them are absent or not seen, he should inquire about them from their companions.

➌ Performing the funeral prayer (salat al-janazah) at the grave is permissible, and its method is the same as that of the regular funeral prayer. According to the majority, it is permissible to perform the funeral prayer at the grave. According to Imam Abu Hanifah rahimahullah, only the guardian (wali) of the deceased, if he has not already performed the funeral prayer, may perform it at the grave.

➍ According to Imam Malik rahimahullah, performing the funeral prayer at the grave is also not valid; this is, in his view, a special characteristic of the Prophet sallallahu alayhi wa sallam. However, this opinion is not correct, because the noble Companions radi Allahu anhum ajma'in also performed the funeral prayer along with the Prophet sallallahu alayhi wa sallam.

➎ The darkness and gloom of the grave are removed as a result of the supplications of righteous people, and the grave becomes illuminated.

Benefits and Issues:
➊
It is permissible to perform the funeral prayer (salat al-janazah) at the grave.
➋
The Messenger of Allah (sallallahu alayhi wa sallam) used to pay special attention to the weak Muslims as well.
➌
Cleaning and maintaining the cleanliness of the mosque is a deed of immense reward.
And it was due to the blessing of this very act that the Messenger of Allah (sallallahu alayhi wa sallam) performed the funeral prayer at her grave.

Benefits and Issues:

➊ Taking care of servants and inquiring about their condition is a moral obligation.

➋ After a few days, the Prophet (sallallahu alayhi wa sallam) probably inquired because before that it could have been thought that she might have gone for some work, to meet a relative, or due to a minor illness or preoccupation, she was unable to come to clean the mosque.

➌ A person who, for some reason, could not participate in the funeral prayer (salat al-janazah) may perform the funeral prayer at the grave. Its manner will be the same as when the deceased is placed on a bier in front and the funeral prayer is performed.

➍ Except for the above-mentioned case of the funeral prayer, performing any other prayer is forbidden. The Prophetic instruction is: "The whole earth is a mosque (a place of worship), except for graveyards and bathhouses." (Sunan Abi Dawud, Kitab al-Salat, Chapter: Places where prayer is not permissible, Hadith: 493; and Jami‘ al-Tirmidhi, Kitab al-Salat, Chapter: What has been reported that the whole earth is a mosque except for the graveyard and the bathhouse, Hadith: 317). Also, the Prophetic instruction is: "Do not pray facing graves, nor sit on them." (Sahih Muslim, Kitab al-Jana'iz, Chapter: The prohibition of sitting on the grave and praying over it, Hadith: 974)

➎ In Sunan al-Bayhaqi, the name of this woman is mentioned as Umm Mihjan (radi Allahu anha). See: (Sunan al-Kubra lil-Bayhaqi: 4/48)

Lexical Explanation:
«تَقُمُّ» The letter “qaf” has a dammah (u-sound) and the letter “mim” has a shaddah (emphasis), meaning she used to sweep. She would remove wood, cloth rags, garbage, dust, straw, etc. outside. This woman was black-skinned and her name was Mihjan.
«آذَنْتُمونِي» That they should have informed me of her death so that I could also have performed her funeral prayer.
«صَغَّرُو» Due to the greatness of the Prophet sallallahu alayhi wa sallam, they considered her death insignificant.
«دُلُّونِي» The letter “dal” has a dammah and this is the imperative form from «دلَالَهٌ».
«فَدَلُّوهُ» The letter “dal” has a fathah (a-sound) and the letter “lam” has a dammah, and this is the past tense form from «دلَالةُ».
«ظُلُمَةٌ» It is in the accusative case due to being a specification (tamyiz).

Benefits and Issues:
Several rulings are established from this hadith.
➊ It is permissible to perform the funeral prayer at the grave of the deceased even after burial, even if the funeral prayer has already been performed before burial. The funeral prayer of Hazrat Bara’ bin Ma’rur radi Allahu anhu was also performed by you at his grave a month after his death because at the time of his death you were in Makkah Mukarramah. [الطبقات الكبري لابن سعد : 620 ، 618/3]
➋ The grave of the deceased is exactly where he is buried; regarding these very graves, the Prophet sallallahu alayhi wa sallam said that there is nothing but darkness in them, there is no such thing as light.
➌ The one who cleans the mosque holds a high rank and status.
➍ A Muslim woman can also clean the mosque.
➎ It is necessary to keep the mosque clean and pure; cleaning can be done with a broom as well as with a cloth.
➏ This also proves the love of the Prophet sallallahu alayhi wa sallam for the poor, showing how much connection and affection he had for both his male and female workers.