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سنن نسائي
Nasai
كتاب الجنائزThe Book of Funerals
بَابُ : التَّشْدِيدِ فِي الْجُلُوسِ عَلَى الْقُبُورِChapter: The Stern Warning Concerning Sitting On Graves
Hadith 2046
اُردوEn
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ ، عَنْ وَكِيعٍ ، عَنْ سُفْيَانَ ، عَنْ سُهَيْلٍ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَأَنْ يَجْلِسَ أَحَدُكُمْ عَلَى جَمْرَةٍ حَتَّى تَحْرُقَ ثِيَابَهُ ، خَيْرٌ لَهُ مِنْ أَنْ يَجْلِسَ عَلَى قَبْرٍ " .
´It was narrated that Abu Hurairah said:` "The Messenger of Allah said: 'If any one of you were to sit on a live coal until it burns his garment, that would be better for him than sitting on a grave."
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
For details, see Hadith: 2030.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2046
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
This last narration is explicit evidence that the gesture with the hands, which was likened to the tails of unruly horses, refers to the gesture made at the time of concluding the prayer (salam), and it has no connection to the raising of the hands (raf‘ al-yadayn) during bowing (ruku‘).
Saeed Sahib himself has translated it as: "When we would conclude the prayer with salam, we would say 'as-salamu ‘alaykum' with a gesture of the hands." (Sharh Muslim: 1/1229)
When any one of you intends to conclude the prayer with salam, he should turn towards his companion and not gesture with his hand.
This (fa-nazara ilayna Rasool Allah sallallahu alayhi wa sallam)
is the result and explanation of this. Despite this, with great audacity, it has been claimed that this hadith is clear evidence for the Hanafi school that the command for raising the hands before and after bowing (ruku‘) was an initial instruction,
and later the Messenger of Allah sallallahu alayhi wa sallam abrogated it.
(Sharh Sahih Muslim: 1/1230)
Why did the raising of the hands (raf‘ al-yadayn) with the opening takbir (takbir tahrimah) remain exempt from abrogation?
This last narration is explicit evidence that the gesture with the hands, which was likened to the tails of unruly horses, refers to the gesture made at the time of concluding the prayer (salam), and it has no connection to the raising of the hands (raf‘ al-yadayn) during bowing (ruku‘).
Saeed Sahib himself has translated it as: "When we would conclude the prayer with salam, we would say 'as-salamu ‘alaykum' with a gesture of the hands." (Sharh Muslim: 1/1229)
When any one of you intends to conclude the prayer with salam, he should turn towards his companion and not gesture with his hand.
This (fa-nazara ilayna Rasool Allah sallallahu alayhi wa sallam)
is the result and explanation of this. Despite this, with great audacity, it has been claimed that this hadith is clear evidence for the Hanafi school that the command for raising the hands before and after bowing (ruku‘) was an initial instruction,
and later the Messenger of Allah sallallahu alayhi wa sallam abrogated it.
(Sharh Sahih Muslim: 1/1230)
Why did the raising of the hands (raf‘ al-yadayn) with the opening takbir (takbir tahrimah) remain exempt from abrogation?
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 971
