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سنن ابن ماجه
Ibn Majah
كتاب الجنائزChapters: Regarding Funerals
بَابُ : مَا جَاءَ فِي الصَّلاَةِ عَلَى الْقَبْرِChapter: Offering the funeral prayer at the grave
Hadith 1533
اُردوEn
حَدَّثَنَا أَبُو كُرَيْبٍ ، حَدَّثَنَا سَعِيدُ بْنُ شُرَحْبِيلَ ، عَنِ ابْنِ لَهِيعَةَ ، عَنْ عُبَيْدِ اللَّهِ بْنِ الْمُغِيرَةِ ، عَنْ أَبِي الْهَيْثَمِ ، عَنْ أَبِي سَعِيدٍ ، قَالَ : كَانَتْ سَوْدَاءُ تَقُمُّ الْمَسْجِدَ فَتُوُفِّيَتْ لَيْلًا ، فَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُخْبِرَ بِمَوْتِهَا ، فَقَالَ : " أَلَا آذَنْتُمُونِي بِهَا ؟ فَخَرَجَ بِأَصْحَابِهِ ، فَوَقَفَ عَلَى قَبْرِهَا ، فَكَبَّرَ عَلَيْهَا ، وَالنَّاسُ خَلْفَهُ وَدَعَا لَهَا ، ثُمَّ انْصَرَفَ " .
´It was narrated that Abu Sa’eed said:` “There was a black woman who used to sweep the mosque, and she passed away at night. The following morning the Messenger of Allah (ﷺ) was told of her death. He said: ‘Why did you not call me?’ Then he went out with his Companions and stood at her grave, and said Takbir over her, with the people behind him, and he supplicated for her, then he went away.’”
Brief Explanation
1؎ : From this hadith it is understood that performing the funeral prayer (salat al-janazah) at the grave is valid. In Sunan al-Tirmidhi, there is a hadith that the Prophet (sallallahu alayhi wa sallam) performed the funeral prayer at the grave of Umm Sa‘d, and a month had already passed since her burial. Furthermore, this hadith is general—whether people have already performed the funeral prayer for the deceased or no one has done so, in every case it is valid to perform the funeral prayer at the grave.
Explanation & Benefits
Maulana Ataullah Sajid
Benefit:
The aforementioned narration has been declared weak in its chain of transmission (isnad) by our esteemed researcher.
However, other scholars have written regarding it
that although the aforementioned narration is weak in its chain,
it is sound in its text and meaning.
Dr. Bashar Awwad further writes
that the text of this hadith is authentic,
because it is corroborated by authentic narrations, such as those found in Sahih al-Bukhari, Sahih Muslim, Sunan al-Nasa'i, Sunan Ibn Majah, and Sahih Ibn Hibban.
Furthermore, in Sunan Ibn Majah (hadith 1528),
the same issue is mentioned, which our esteemed researcher has declared authentic.
Therefore, the aforementioned narration is weak in its chain,
but sound in its text.
For details, see: (Sunan Ibn Majah by Dr. Bashar Awwad, hadith: 1533, and Sahih Ibn Majah by al-Albani, no. 1253)
The aforementioned narration has been declared weak in its chain of transmission (isnad) by our esteemed researcher.
However, other scholars have written regarding it
that although the aforementioned narration is weak in its chain,
it is sound in its text and meaning.
Dr. Bashar Awwad further writes
that the text of this hadith is authentic,
because it is corroborated by authentic narrations, such as those found in Sahih al-Bukhari, Sahih Muslim, Sunan al-Nasa'i, Sunan Ibn Majah, and Sahih Ibn Hibban.
Furthermore, in Sunan Ibn Majah (hadith 1528),
the same issue is mentioned, which our esteemed researcher has declared authentic.
Therefore, the aforementioned narration is weak in its chain,
but sound in its text.
For details, see: (Sunan Ibn Majah by Dr. Bashar Awwad, hadith: 1533, and Sahih Ibn Majah by al-Albani, no. 1253)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1533
