Hadith 471
اُردوEn
وعن ضمرة بن حبيب أحد التابعين قال : كانوا يستحبون إذا سوي على الميت قبره وانصرف الناس عنه أن يقال عند قبره : يا فلان قل : لا إله إلا الله ثلاث مرات يا فلان قل : ربي الله وديني الإسلام ونبيي محمد. رواه سعيد بن منصور موقوفا ، وللطبراني نحوه من حديث أبي أمامة مرفوعا مطولا.
Damrah bin Habib (one of the Tabi'in or the followers of the Companions) narrated, ‘They (the Companions that he met) recommended that after the grave is leveled and the people leave, that one should stand by the grave and say three times to the deceased, 'O so-and-so, say: "There is no god but Allah”, 'O so-and-so, say: "Allah is my Lord, Islam is my din (religion), and Muhammad is my prophet.” Related by Sa'id bin Mansur. At-Tabarani Related A similar Hadith on the authority of Abu Umamah on the authority of the Prophet (ﷺ).
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
By those who love «كَانُو يَسْتَحِبُّونَ», what is meant here are the noble Companions (radi Allahu anhum).
«سُوْيَ» is derived from «تسوية». It is stated in "Al-Manar" that this marfu‘ hadith of talqin is, without doubt, fabricated according to those who possess knowledge of the science of hadith. And Ibn Qayyim rahimahullah has also stated with full certainty and confidence in "Zad al-Ma‘ad fi Hady Khayr al-‘Ibad" that this is a fabricated and invented narration. And in "Kitab al-Ruh" he has called it weak. ‘Allamah Yamani rahimahullah states that this hadith is weak. Acting upon it is an innovation (bid‘ah), and one should not be deceived by the fact that most people act upon it. [سبل السلام]
Benefit:
After burying the deceased, addressing the deceased and performing talqin is not established by any narration of sahih (authentic) or hasan (good) grade.
When Imam Ahmad rahimahullah was asked about this, he replied that apart from the people of Sham, he had not seen anyone else performing this act. Furthermore, our esteemed researcher has also declared it weak.
Narrator of the Hadith:
[ حضرت ضمر بن حبیب رحمہ الله ] His kunyah is Abu ‘Utbah. In "Dumrah," the "dad" has a fatha and the "mim" is sakin. His lineage is as follows: Dumrah ibn Habib ibn Suhayb Zubaidi. In "Zubaidi," the "za" has a dammah. He was a resident of Hims, hence called Himsi. He is a trustworthy (thiqah) Tabi‘i and is counted among the fourth generation.
By those who love «كَانُو يَسْتَحِبُّونَ», what is meant here are the noble Companions (radi Allahu anhum).
«سُوْيَ» is derived from «تسوية». It is stated in "Al-Manar" that this marfu‘ hadith of talqin is, without doubt, fabricated according to those who possess knowledge of the science of hadith. And Ibn Qayyim rahimahullah has also stated with full certainty and confidence in "Zad al-Ma‘ad fi Hady Khayr al-‘Ibad" that this is a fabricated and invented narration. And in "Kitab al-Ruh" he has called it weak. ‘Allamah Yamani rahimahullah states that this hadith is weak. Acting upon it is an innovation (bid‘ah), and one should not be deceived by the fact that most people act upon it. [سبل السلام]
Benefit:
After burying the deceased, addressing the deceased and performing talqin is not established by any narration of sahih (authentic) or hasan (good) grade.
When Imam Ahmad rahimahullah was asked about this, he replied that apart from the people of Sham, he had not seen anyone else performing this act. Furthermore, our esteemed researcher has also declared it weak.
Narrator of the Hadith:
[ حضرت ضمر بن حبیب رحمہ الله ] His kunyah is Abu ‘Utbah. In "Dumrah," the "dad" has a fatha and the "mim" is sakin. His lineage is as follows: Dumrah ibn Habib ibn Suhayb Zubaidi. In "Zubaidi," the "za" has a dammah. He was a resident of Hims, hence called Himsi. He is a trustworthy (thiqah) Tabi‘i and is counted among the fourth generation.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 471
