Ibn Majah

Benefits and Issues:
➊
It is prohibited to walk over graves by placing one's feet on them.
And it is also prohibited to sit on a grave as a caretaker or attendant (mujawir).
However, it is permissible to sit between graves out of necessity.
For example, if the grave has not yet been prepared, then sitting while waiting is permissible.

➋
Even outside of prayer, it is better to sit facing the qiblah.

(1) "Sat down." This indicates that it is permissible to sit before the burial, provided that the deceased has been placed on the ground.

(2) "Birds are sitting." This tranquility and silence, in addition to being out of respect for the Messenger of Allah (sallallahu alayhi wa sallam), was also appropriate to the situation and context: the grave was being prepared, the deceased was placed nearby, and they were sitting at the edge of the grave.

Benefits and Issues:

➊
The noble Companions (radi Allahu anhum ajma'in) showed the utmost respect to the Prophet (sallallahu alayhi wa sallam).
For this reason, they would not speak without necessity in his (sallallahu alayhi wa sallam) presence.

➋
One should avoid unnecessary conversation in the graveyard.

➌
The meaning of “having birds on their heads” is to sit with extreme silence.
Just as if a bird were to sit on someone’s head and he wished to catch it, he would sit quietly,
and move imperceptibly,
so that the bird would not fly away.

Benefits and Issues:
There is no harm in sitting near a grave or in a graveyard due to some necessity.
And it is recommended (mustahabb) to sit facing the qiblah.
However, it is forbidden (haram) to sit as a permanent attendant (mujawir) of the grave.
And it is also impermissible (najā'iz) to sit directly on top of the grave.
(For further details, see Hadith 3225)

Authentication of the Hadith:
This hadith (except for the last sentence/portion after it) is hasan (good).
Besides Ahmad and Abu Dawud, it has also been narrated in brief and at length by al-Nasa’i [3002], Ibn Majah [1548، 1549], Hammad ibn al-Sari [کتاب الزہد 1؍205۔ 207 ح339], and al-Bayhaqi [اثبات عذاب القبر ح 20، بتحقیقی], among others.
Imam al-Bayhaqi said:
«هذا حديث صحيح الإسناد»
“This hadith is authentic in terms of its chain.” [شعب الايمان 357/1ح 395]
For further details, see al-Hadith Hazro [14 ص 22، 23]
◄ A brief and comprehensive mention of the narrators of this hadith is as follows:
➊ Sayyiduna Bara’ ibn Azib radi Allahu anhu is a well-known and eminent Companion.
➋ Abu ‘Amr Zadhan al-Kindi al-Kufi is, according to the majority of hadith scholars, trustworthy and truthful. See: al-Hadith [14ص24۔ 26] and Tawdhih al-Ahkam [550/1۔ 556]
Therefore, any criticism against him is rejected, and he is authentic in hadith.
➌ Manhal ibn ‘Amr is, according to the majority of hadith scholars, trustworthy and truthful,
therefore his hadith is authentic or hasan. See: al-Hadith [14 ص29] and Tawdhih al-Ahkam [1؍556۔ 56۔]
➍ Sulayman ibn Mihran al-A‘mash is a trustworthy but mudallis (one who sometimes omits his source) narrator, and he has explicitly stated hearing (sama‘) in this narration. See: Sunan Abi Dawud [4754]
Secondly, Sulayman al-A‘mash is not alone in this narration; rather, there is corroboration for him.
◄ In summary, this hadith is hasan li-dhatihi (good in itself).
It has been declared authentic or hasan by al-Qurtubi, Ibn al-Qayyim, Ibn Taymiyyah, al-Mundhiri, and others. [حاشية اثبات عذاب القبر للبيهقي ص2۔ يسر الله لنا طبعه]
↰ Therefore, the criticism of some hadith deniers against this hadith, or their rejection of it by claiming it contradicts the Noble Qur’an, is rejected.

Jurisprudence of the Hadith:
➊ The punishment of the grave and the reward of the grave are both true.
➋ Allah, exalted is He, is above the heavens.
➌ The return of the soul (i‘adah al-ruh) at the time of questioning and answering in the grave, in the hereafter and the barzakh (intermediate realm), is true, and this is not contrary to the Noble Qur’an. The return of the soul which the Qur’an negates is the worldly return, and the one affirmed by the hadith refers to the barzakh return. See: [شرح عقيده طحاويه ص399، المكتب الاسلامي، طبعه ثانيه 1984ء]
➍ Shaykh Ibn Abi al-‘Izz al-Hanafi said:
«وذهب إليٰ موجب هذا الحديث جميع أهل السنة والحديث»
“All of Ahl al-Sunnah: the people of hadith, affirm this hadith (i.e., the hadith of Bara’ radi Allahu anhu).” [شرح عقيده طحاويه ص398]
➎ Blind following (taqlid) is not permissible. Salvation lies only in acting upon the Qur’an, hadith, and consensus (ijma‘) in the light of the understanding of the pious predecessors (salaf al-salihin), establishing one’s creed upon this methodology, and spending one’s entire life in research and practice.
➏ The punishment of the grave occurs in this very worldly grave, which is heard by the animals around it.
➐ In this narration, it is mentioned: “Then he strikes him with a hammer, which is heard by everything between the east and the west except humans and jinn; then he becomes dust, then his soul is returned to him.” In this specific text, there is no explicit statement of hearing (sama‘) from al-A‘mash, therefore this text is doubtful, and the rest of the hadith is hasan.