Bismillaahir-Rahmaanir-Raheem
Prelude: The narration was mentioned as Hadeeth Al-Qabrayn bn Al-Haafidh Ahmad Ibn Hajar in Al-Fat'h vol.3 p.264 and Al-Albaanee in Al-Irwaa vol.1 p.313 no283, while Al-Ustaadh ASh-Shaykh Taqiyuddeen An-Nadawee prefixed “Saahib” in Lumuah At-Tanqeeh Fee Sharh Mishkaah Al- Masaabih vol.1 p.424.
THE TEXT.
إنهما ليعذبان، وما يعذبان في كبير، بلى أما أحدهما فكان لا يستنزه من البول" وفي رواية: "بوله " وأما الآخر، فكان يمشي بالنميمة، ثم أخذ جريدة فشقها بنصفين، فغرز في كل قبر واحدة، قالوا: يا رسول الله لم صنعت هذا؟ قال: "لعلهما أن يخفف عنهما ما لم ييبسا
TRANSLATION
Narrated Ibn `Abbas: The Prophet saLlaahu ‘alayhi wa sallam once passed by two graves and those two persons (in the graves) were being tortured. He said, "They are being tortured not for a great thing (to avoid). One of them never saved himself from being soiled with his urine, while the other was going about with calumnies (to make enmity between friends). He then took a green leaf of a date-palm tree split it into two pieces and fixed one on each grave. The people said, "O Messenger of Allaah! Why have you done so?" He replied, "I hope that their punishment may be lessened till it (the leaf) becomes dry." SOURCES: Musnad Ahmad, the six collectors and others.
CREEDAL ISSUE;
The narration shows the reality of questioning in the grave as Sufyaan bn ‘Uyaynah ‘alayhi rahmatuLlaah said: “The Sunnah is ten whosoever accepts them has completed the Sunnah and whosoever abandons anything has abandoned the Sunnah and amongst them he mentions the punishment in the grave…( al-Laalikaee said in SharhUsoolilI’tiqaad no. 312).
Imaam Ash Shaafi’ee said; Indeed the punishment of the grave is a true fact; the questioning of those in the grave is a true fact (Manaaqib Ash Shaafi’ee of Al-Bayhaqee vol.1 pg.145).
This is the creed of Ahlus Sunnah waljama’ah, while the Mu’tazillah and Ibn Hazm Al-Andaloosee denied it (see Al-Aayaatul Bayyinaat of Al-Albaanee and Al-I’laam of Ibn Mulaqin).
JURISPRUDENTIAL ISSUES.
1) Ibn Mundhir (Al Ijmaa’ p.29) said; the jurists agreed that urination
from the private part is impure and necessitates ablution.
2) Other urines are pure according to the majority of the scholars, base
on the narration of Al ‘Aranayeen save Al Imaam Ash Shaafi’ee and Al
Khattaabee.
3) Keeping away oneself from every kind of impurities and and obligation of purifying oneself from it. (Al I’laam vol.1 p.546).
4) The two inmates of the grave were Muslims as mentioned in the report
of Ibn Majah thus:
Messenger of Allaah saLlaahu ‘alayhi wa sallam passed via two fresh
graves…{this negates the weak hadeeth that says they were buried during
Jaahiliyyah.
In the report of Ahmad, Aboo Umaamah said; “…he saLlaahu ‘alayhi wa sallam passed via baq’ee (Muslim cemetery) and said; who buried here today?” This also shows they were Muslim, because Al Baqee’ is a Muslim cemetery.
Also, if they were not Muslims, the Prophet saLlaahu ‘alayhi wa sallam would have not interceded for them. This is the opinion of Al-Imaam Ahmad, Ibn Majah in his Sunan, Ibn Mulaqin in Al I’laam, Al-Haafidh in Al-Fat'h, An Nawawee in AlMinhaaj, As-Sana’aanee in Al‘Uddah and others.
5) Some (like Al Qurtubee in At-Tadhkhirah) said one of the grave belong to Sa’d bn Mu’adh, this statement is invalid, because the prophet saLlaahu ‘alayhi wa sallamwas present at his burial. (Al ‘Udah vol. p.265).
6) The reporter intentionally kept the names of the inmates of the graves and it is a commendable act. It is appropriate not to exaggerate inresearching the names of who has misdeeds (ibid).
7) Permissibility of passing between the graves (as opined by Al-Haafidh Al Jaawzuqaanee), but with the condition of walking barefooted in any kind of the shoe as was reported in the narration of the owner of the two shoes (hadeeth Saahib as-Sabtiyatayn) reported by Al-Imaam An-Nasaaee in Al-Mujatanah. This is the opinion of Al-Imaam Ahmad, An-Nasaaee and Al-Etiyiobee.
8) Carelessness with urine is one of the great sins. This is the opinion of Al-Bukharee in his Saheeh, Adh-Dhahabee mentioned it as thirty-first in Al-Kabaair, Ibn Jawzee in Al-Zawaajir, Al Uthaymeen and AbduLlaahi Al Fawzaan in SharhBuloogh Al-Maraam.
9) It shows one of the wonders (Mu’jizaat) of the Prophet saLlaahu ‘alayhi wa sallam as he heard the voice of the deceased in the grave.
10) Slandering is one of the grievous sins; Al-Imaam Adh-Dhahabee mentioned it as forty-fifth great sin in Al Kabaair.
11) Questioning a scholar on what is ambiguous, till some scholars say: “Do not do as a jurist does; ask him, he will explain to you.”
12) Scholar should always be ready to explain or answer question of his pupil when necessary.
13) Accompany a scholar to where he goes.
14) Teaching and learning can take place at anytime.
REPELING THE MISCONCEPTIONS AROUND THE NARRATION.
1) Planting of fresh leaves on grave to alleviate punishment; Al Haafidh Aboo AbdiLlaahi Al Jawzooqaanee said; the narration indicates permisibillty of placing green leave of date palm (on the grave) (Ibn Mulaqin affirmed it in Al I’laam vol.1 p.544).
RESPONSE:
Mufti Al-Ummah Ash-Shaykh bn Baaz said (At-Ta’leeqaat Al-Fat'h vol.1 p.320): The correct position on this issue is what Al-Khattaabee said in refuting (placing) fresh date palm leaves and the like on the grave, because the Messenger never did it except to two specific graves of which he perceived punishment for the inmates. Had it been legislated, he would have done it on all the graves. The elder Companions like the successors never did it though they were the most versed in Sunnah than Buraydah. May Allaah be pleased with them.
2) Recitation of Al Qura’aan on grave: Some scholars as mentioned by An Nawawee and others recommended to read Al Qur’aan at the cemetery based on this narration, because if punishment could be alleviated because of the glorification (at-Tasbeeh) of the fresh palm leaves, the recitation is the most appropriate.
RESPONSE;
The Muhaqeeq (Ash Shaykh Abdul Azeez Ahmad bn Muhammad Al Musheeqih) of Al ‘Ilaam bi fawaaidUmdatilAhkaam (pp.539-540) said;
Firstly: Recitation of Al Quran during visitation of the cemetery is from what has no basis in the tradition of the Prophet, rather the narrations mentioned in the previous issue issues its non-legislation, had it been legislated the Prophet would have done it and would have taught his Companions. Especially when ‘Aaisha asked him and she was the most beloved to him about what to say when visiting the cemetery, and he taught her salaam (greeting) and prayer.He did not teach her to read SooratulFaatihah and other from it, had recitation (at the cemetery) legislated, he would have not kept it for her. From what strengthens its non-legislation is the coming narration:
Do not make your houses cemeteries, because Ash Shaytaan runs from the house in which Al Qur’aan was read in it” (Muslim reported it).
This narration shows that, cemeteries are not the legislated places to read Al Qur’aan. Thus it is encouraged to read Al Qura’aan at home and prohibited not to turn it to cemetery in which anything (from Al Qur’aan) is not read around it.
Secondly: His saLlaahu ‘alayhi wa sallamsaying: “Offer salah in your abodes and do not take it as cemetery”
There is indication in this narration that the cemetery is not the place of offering Salaah, he was the one that said; “Lands was made for me as mosque and pure”, and he exempted from the land, lands of cemetery.
Shaykh Al Islaam rahimahuLlaah said:
It means; d not abandon offering Salaah, making duaa and reciting (of Al Qur’aan) in it, not to be in the state of cemetery. The command of performing acts of worship at home and prohibit performing it at cemetery” opposite to what the polytheist, the Christian and those emulate them do. Thus, the majority of the pious predecessors like Aboo Haneefah, Malik, Ash Shaafi’ee and others detest reciting Al Qur’an at cemetery; it is also the opinion of Al Imaam Ahmad. Aboo Daawood said in his Masaaiil (p.157): I heard Ahmad (he) was asked about recitation of Al Quran at cemetery? He said: No.
Benefit: A narration says; Whosoever passes by cemetery should read; “QulHuwaLlaahuAhad” twenty-one times, then he should bestow its reward to the deceased” It is a week and fabricated hadeeth (see Kitaab Janaaiz of al Albanee p.192) (Whosoever desires to read more on the issue should see the books “ZiyaartulQuboor” of Muhammad Al-Barkaawee (d. 981) and the Sharh of Al Etiyiobee in Adh Dhakheerah).
3) Tying private organ with rope or jerking and dancing to remove droplets of urine.
Ash Shaykh Saalih Al ‘Uthaymeen said (FatihDhilJalaal vol.1 p.437 Maktabatul al Hadee Al Muhammadee version, while Maktabah Al Islamiyyah version is vol.1 p.313): Some people say, from the way of preventing oneself(from urination) is to jerk, dance and the likes so nothing could remain in the urine bowel. Even some of the scholars mentioned strange things, (example): If an individual ends urination, he should tie a rope at the upper part and should walk with it shaking himself, so nothing could remain. This is devil delusion and trial- O Allaah pardon us- even some of them dance. They do all these because they say: We fear not to save ourselves from urination.
But, he who is well versed with textual evidence and combine them together, it will be clear to him that, this is not an obligation even not recommended rather it is dislike, if we don’t say haram. Because, it is an innovation in the religion, harming and distressing oneself…”
I (the compiler) heard a tablighee recommending this kind of action and praised the people of Pakistaan on it. From Allaah we seek safety and well-being.
Also in the series:
