Uhud
Supplication of Visiting Grave yards
(Billboard at
Uhud Gravesite and Women Forbidden Contradiction)
Quote:
“...I have a question
on a hadith I saw at the site of Uhud and I was wondering if anyone can explain
it to me.
At the gravesite of
Uhud there is a big and blue billboard
(you can't miss it) with a hadith from at-Tirmidhi which says:
"The Messenger
of Allah s.a.w.s. cursed women who visit graves."
Apart from the
discussion we can have on why this big billboard is there and what negative
thoughts it evokes about Saudia-Arabia and the treatment of women there in
general etc., I was wondering if any knows the authenticity of this hadith.
This is one issue.
Secondly (much more
important), I read the following passage in a book I bought in Makkah:
"It is recommended for women (..), to visit the
graves as it was authentically reported that 'Aa'ishah (r.a.) asked the
Messenger of Allah (s.a.w.s.) what she should say if she visited the graves,
and he taught her what to say, without saying that it is not permissible for
women to visit graves."
We can read this by
the way in many other books.
Now what to think of
the previous hadith in light of the hadith that was lastly mentioned?
I assume reconciliation is possible. How
should I understand that big blue (and bold) billboard?
If the Prophet s.a.w.s. cursed women who visit
graves why would he teach 'Aa'ishah what to say in the first place?
Why would it be
recommended (I assume this is the hukm taken from the hadith) for women to
visit the graves if the Prophet s.a.w.s. cursed them? Is the hadith from
at-Tirmidhi abrogated perhaps?
But why did they put it on a billboard then?
There is a big fence
around the gravesite in Uhud, I didn't see an entrance. What does it mean?
Even for the women to
be there at the fence means she will be cursed?
This is all very strange for me and nobody has been able to give me an answer yet.
...your brother Harun”
[End of Quote]
Hadith on visiting graves at the site of
Uhud
Quote:
“First of all I would like to
say ما شاء الله عليك Brother Harun. For someone who came to Islam a
few years ago to be so diligent and insightful in your Islamic studies is extremely
admirable and I too was pleased to meet with you in Belgium a few
months ago. I pray that Allah increases your zeal to
study. I am also happy to see that you have started to think
critically about the hadith and are developing the mindset of a muhadith or
faqih.
Now, let me look at the questions you
are asking:
The authenticity of the Hadith
When asking about the authenticity of
a hadith one should preferably provide the Arabic text as it sometimes occurs
that there is a subtle difference in meaning that can make a complete
difference in the grading of the hadith. This subject and the hadith
that relate to it are a good example of this.
There are two ahadith that are
similar to the translation above:
حَدَّثَنَا عَبْدُ الْوَارِثِ بْنُ
سَعِيدٍ وشُعْبَةُ و هَمَّامٌ كلهم ، عَنْ مُحَمَّدِ بْنِ جُحَادَةَ، عَنْ أَبِي
صَالِحٍ، عَنِ ابْنِ عَبَّاسٍ بلفظ “لَعَنَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ زَائِرَاتِ الْقُبُورِ”
Abdullah ibn Abbas (RA) said, “The Apostle of Allah (salahu alayhi wasalam) cursed women
who visit graves.
This hadith can be found in many
compilations including:
Nasai, Abu Dawood, Tirmidhi, Musnad,
Tayalisi, Hakim and al-Bayhaqi
However, the hadith is regarded as weak
owing to the narrator Abu Salih Badhaan Mawla Um Hani
(RA). He was regarded by some of the Muhaditheen as a liar
and matrook.
Ibn Hajr al-Asqalani (RA) stated in al-Taqreeb that he was dhaeef mudallis. Consequently,
it cannot be given tarjeeh over authentic ahadith that prove women visiting
graves is permissible.
There are numerous hadith that have
been narrated by Sayyiduna Abu Hurairah (RA) and Sayyiduna Hassan ibn
Thabit that are authentic, but the subtle difference is in the word used
for female visitors of graves.
These are the hadith:
أَخْبَرَنَا مُحَمَّدٌ ، قَالَ : نا
عَبْدُ اللَّهِ ، نا أَبُو مُحَمَّدٍ شَيْبَانُ بْنُ أَبِي شَيْبَةَ ، وَابْنُ
أَبِي الشَّوَارِبِ كلهم عن أَبُو عَوَانَةَ حَدَّثَنَا عُمَرُ بْنُ أَبِى
سَلَمَةَ عَنْ أَبِيهِ عَنْ أَبِى هُرَيْرَةَ مرفوعاً بلفظ” لَعَنَ الله
زَوَّارَاتِ الْقُبُورِ”
أَخْبَرَنَا عَبْدِ الرَّحْمَنِ بْنِ
بَهْمَانَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَسَّانَ بْنِ ثَابِتٍ ، عَنْ أَبِيهِ
مرفوعاً بلفظ “لَعَنَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
زَوَّارَاتِ الْقُبُورِ”
Through both the different chains
above to the Sahabah mentioned that the Apostle of Allah (salahu alayhi
wasalam) cursed the women who frequently visit graves.
So we can deduce from this that the
ahadith that state زَوَّارَاتِ ‘women who frequently visit graves’ is more authentic
and should be practiced upon and that the hadith that state زَائِرَاتِ ‘women
who visit graves’ is weak and cannot be used as a proof for the prohibition.
Now to answer the other query that
you had in regards to the ruling of women visiting graves.
There are three famous (mashoor)
statements (aqwaal) in this regard.
1) It is haraam. This is
the opinion of most Hanbali scholars.
The Ulama who support this position
use several hadith to prove this, however upon further investigation we realise
two things about these hadith as found above:
i) They are either weak narrations or
weaker than the authentic narrations that prove permissibility.
ii) The hadith that are authentic use
the word 'Zawwaraat' for 'visiting' and this is the seegha
al-mubalagha (Exaggerated context) which means 'frequently visit' so
these hadith cannot be used to forbid women who want to
occasionally visit the graves.
Scholars that have given the fatwa of
prohibition and based it upon the ahadith above have erred based on their
understanding and the subtle difference in meaning of the words زَائِرَاتِ andزَوَّارَاتِ.
2) It is Makruh for young women and
this is the opinion of the Shafi’ee madhab.
3) It is permissible and this is the
opinion of the Maliki madhab and some from the Hanafi madhab.
In my humble opinion and based upon
the proofs, this is the opinion that my heart rests with as I believe that it
is even recommended for women to visit the graves (infrequently) owing to
numerous hadith in this regard.
One such example is:
أَخْبَرَنِي مُحَمَّدُ بْنُ قُدَامَةَ
قَالَ حَدَّثَنَا جَرِيرٌ عَنْ أَبِي فَرْوَةَ عَنْ الْمُغِيرَةِ بْنِ سُبَيْعٍ
حَدَّثَنِي عَبْدُ اللَّهِ بْنُ بُرَيْدَةَ عَنْ أَبِيهِ أَنَّهُ كَانَ فِي
مَجْلِسٍ فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ إِنِّي
كُنْتُ نَهَيْتُكُمْ أَنْ تَأْكُلُوا لُحُومَ الْأَضَاحِيِّ إِلَّا ثَلَاثًا
فَكُلُوا وَأَطْعِمُوا وَادَّخِرُوا مَا بَدَا لَكُمْ وَذَكَرْتُ لَكُمْ أَنْ لَا
تَنْتَبِذُوا فِي الظُّرُوفِ الدُّبَّاءِ وَالْمُزَفَّتِ وَالنَّقِيرِ وَالْحَنْتَمِ
انْتَبِذُوا فِيمَا رَأَيْتُمْ وَاجْتَنِبُوا كُلَّ مُسْكِرٍ وَنَهَيْتُكُمْ عَنْ
زِيَارَةِ الْقُبُورِ فَمَنْ أَرَادَ أَنْ يَزُورَ فَلْيَزُرْ وَلَا تَقُولُوا
هُجْرًا
The Apostle of Allah said, “I had
forbidden you from visiting the graves, but whoever wants to visit the graves
let them do so.”
However based upon my study of this
masala with my Ulama in the past, women that want to visit the graveyard infrequently
are allowed to do so dependent on the adherence to the conditions below.
MUST
1) She must observe proper Islamic
Hijab and it goes without saying not wear make-up, perfume, high heel shoes etc
2) She must correct her intention and
go with the intention of fulfiling the the Hadith of the Apostle of Allah
(salahu alayhi wasalam)
3) She must spend only as much time
as is necessary for her to pray at the grave and not dilly-dally and worse
picnic because 'the park is beautiful'.
4) She must be accompanied by a
Mahram if she is alone and not traveling with other female members of the
family.
MUST NOT
4) If she is not elderly, she must
not depart her house and travel to the grave at a visiting rush hour so as not
to mingle with men as this could cause fitnah. (In some cultures and
countries males are in the habit of visiting graves on the first day of
Eid. This is particularly true in Shaam and usually this is not done
as an innovation, but simply because they do not have time off work to visit
during the year)
5) Cry loudly, wail, rip her clothing
and beat her cheeks or anything else that can attract the attention of people
towards her.
6) She must not neglect the rights of
her children or spouse by her absence.
And Allah Knows Best
Mohammed Daniel
Servant of Allah and his Deen”
Servant of Allah and his Deen”
---
comments at YaNabi.com:
Quote:
“I my self in
Madinah Sharif at the moment. I work here. I visited Uhud couple of days ago. U I have
seen the billboard. However the Hadith has been translated wrongly.
If you read
the Urdu translation it says that
( jo Aurtey kasssrat key
saath kabroo parr jaatii hein)
In the english it just says, (those women who visit graves).
The Arabic
word in the hadith is (zawwaaraat)
its an emphasis, which means who visit graves
a lot..."
----------------------------
Advice to our Brothers the Scholars of Najd
Sayyid
Yusuf al-Rifa`i states, addressing present-day Wahhabis:
"You
forbid women from visiting the noble Baqi` with no agreed-upon, clear and
explicit proof from the Law!"
The
following is a demonstration of the permissibility of visits to al-Baqi`
according to the principles of Sacred Law and the proof-texts of the Sunna.
Those
who object to the visitation of graves by women adduce chiefly three hadiths as
their proof, two of these being the weak-chained narrations,
(a) "Allah curses the women who visit the
graves"1 (la`ana Allahu zâ'irât
al-qubûr) and
(b) "Allah curses the women who visit the graves
and take them for places of worship and candles,"2 the third one being,
(c)
"Allah
curses the women who frequently visit the graves" 3 (la`ana Allahu zawwârât
al-qubûr).
As
indicated by Sayyid al-Rifa`i, the above narrations do not constitute "agreed-upon,
clear and explicit proof from the Law" for the prohibition of women
from visiting graves in Islam.
Accordingly,
the majority of the Ulema concur that women are permitted to visit the graves
if there is no danger of temptation and sin.4
This
is established by the following proofs:
1.
The Prophet - Allah bless and greet
him - said: "I
forbade you to visit the graves but [now] do visit them!"5
2.
`A'isha - Allah be well-pleased with her - said: "The Prophet -
Allah bless and greet him - forbade the visitation of graves then permitted it,
and I think he said: `For, truly, they remind you of the hereafter.'" 6
3.
`A'isha visited came to Mecca after her brother's death saying, "Where is
the grave of my brother?" Then she came to the grave and prayed over him,
a month after his death.7
Another version states that
Ibn Abi Mulayka said: "`A'isha's brother died six miles away from
Makka, so we carried him until we reached Makka and buried him there. `A'isha
came to us after that and reproached us for doing so. Then she said: `Where is
the grave of my brother?' We showed it to her and she alighted in her howdah
and prayed at his grave." 8
4.
When `Abd Allah ibn Mulayka saw `A'isha visiting the grave of her
brother `Abd al-Rahman he said to her: "Did not the Prophet - Allah bless
and greet him - forbid this [visitation of graves]?" She replied:
"Yes, he had forbidden it. Then he ordered to visit them." 9
Ibn
`Abd al-Barr
mentions that Imam Ahmad adduces this report as proof that women are
permitted to visit the graves.10
The
wording and verb tenses used by the Prophet - Allah bless and greet him - and
the Companions in the above narrations show that these narrations explicitly
abrogate the narrations that express prohibition. This is confirmed by al-Hakim
who narrated the hadith: "Allah curses the women who frequently visit the graves" then said:
"Those narrations pertaining to prohibition from visiting the graves are
abrogated, the abrogator being the hadith of `Alqama ibn Marthad, from Sulayman
ibn Burayda, from his father, from the Prophet - Allah bless and greet him
-: `I
forbade you to visit the graves but [now] do visit them!'" 11
5.
Due to her strictness, and perhaps in confirmation of Ibn Abi Mulayka's
remark, `A'isha disliked to visit the grave of her brother as is evident
from her remark in al-Tirmidhi's narration of her visitation to `Abd
al-Rahman: "If I had been present at the time of your death I would
have never visited you [now]." 12
Yet
this is another proof that she did not understand the Prophet's - Allah bless
and greet him - prohibition as absolute - were it not abrogated - since she did
allow herself the visitation of her brother despite it.
6.
The Prophet - Allah bless and greet him - passed by a woman who was weeping
next to a grave and said: "Fear Allah and be steadfast!" She replied:
"Leave me alone! You were not afflicted with my affliction" - without
recognizing him. Then she was told that this was the Prophet - Allah bless and
greet him -. She came to see him and did not find anyone at the door [so
entered directly] and said: "I did not recognize you!" He replied:
"Steadfastness
is only at the first shock." 13
7.
`A'isha asked: "What should I say, O Messenger of Allah [at
al-Baqi`]?" He replied: "Say: `Greeting to you, O people of the
abodes among the men and women believers! May Allah grant mercy to those of you
and us who went ahead and those who tarried back! Truly we shall - if Allah
wills - join up with you.'"14
Al-Bayhaqi,
Ibn Hajar and al-Nawawi said that the above narrations show that it is permitted for
women to visit the graves in confirmation of `A'isha's visitation of her
brother, as the Prophet - Allah bless and greet him - only admonished the
mourning woman to be steadfast without forbidding her from visiting the grave,
and he gave instructions to `A'isha on what to say when visiting the
graves.15
8.
The Prophet - Allah bless and greet him - said: "I had forbidden you to
visit the graves but Muhammad has been permitted to visit the grave of his
mother, so visit them, for truly, they remind you of the hereafter."16
9.
Another version states: "I had forbidden you to visit the graves but do visit them
for they truly remind one of the hereafter." 17
10.
Another version states: "Whoever wants to visit the graves [may], truly they remind of
the hereafter."18
11.
Another version states: "I had forbidden you to visit the graves but do visit them, for
they help to renounce the world and they remind of the hereafter." 19
12.
Another version states: "I forbade you to visit the graves then it appeared to me that
they soften the heart, bring tears to the eyes, and remind one of the
hereafter. Therefore, visit them, but do not say reprehensible things!" 20
The
proof for the visitation of women in the above five narrations is that the
positive effects of remembering the hereafter, weeping, and softening the heart
are not exclusively limited to men but extend to women as well. Therefore women
are also addressed by these narrations which are to be taken in the most
general, inclusive sense. This is confirmed by the practice of Fatima -
Allah be well-pleased with her! - the daughter of the Prophet - Allah bless and
greet him - as shown in the following two narrations:
13.
Imam Ja`far al-Sadiq narrated with his chain from al-Hasan ibn `Ali
that Fatima the daughter of the Prophet - Allah bless and greet him - -
may Allah be well-pleased with all of them! - used to visit the grave of her
uncle Hamza ibn `Abd al-Muttalib every Jumu`a 21 and she used to pray and
weep there. 22 Another version adds that
she had marked the grave with a rock in order to recognize it.23
14.
The women wept over Ruqiyya - Allah be well-pleased with her! - when she
died, so `Umar tried to forbid them but the Messenger of Allah - Allah
bless and greet him - said, "Wait, O `Umar!" Then he said: "[Women,] beware of the devil's croaking! As
long as it comes from the eye and the heart, it is coming from mercy; and as
long as it comes from the tongue and the hand, 24 it is coming from Satan."
Whereupon,
Fatima began to weep over the grave of Ruqiyya and the Prophet -
Allah bless and greet him - was wiping her tears from her face with his hand -
or, the narrator said, his sleeve. 25
Even
if we should consider the first two of the three hadiths adduced by the
objectors (a and b) authentic as a handful of scholars did, they do not form
proof for prohibition, for two reasons. First, they are abrogated according to
the more correct view as demonstrated. Second, they elucidate one another and
are elucidated by the third hadith adduced (c), in the sense that the curse
does not concern women who visit the graves in absolute terms, but only those women
who both (1) visit excessively and (2) commit certain reprehensible acts during
visitation as stated by al-Tirmidhi, al-Baghawi, al-Tahawi, al-Qurtubi,
and others.26
This
qualified prohibition is confirmed by the fact that the soundest version of the
prohibition hadith states, "Allah curses the women who *frequently* visit the graves," in which case the
prohibition is patently restrictive, concerning only a specific group of women
and not all of them.
Another
confirmation is that this qualified prohibition extends to men as well, as
stated in the hadith of the Prophet - Allah bless and greet him -: "Allah curse the Jews
and Christians! They took the graves of their Prophets as places of worship."27
This
men-inclusive qualified prohibition is further confirmed by the version
stating: "I
forbade you from visiting the graves and now [allow you to] visit them, but do
not utter words that make your Lord angry!" 28
The
gist of this documentation is not that Muslim women today are indifferently
permitted to visit the graves, since temptation and sin abound in our time and
there is little or no observance of the obligations of Sacred Law shown by
either Muslim men or women who visit the graves. To say the least, as al-Bayhaqi
said: "If women keep themselves clear from following funeral processions,
going out to cemetaries, and visiting graves, it would be healthier for their
Religion - and from Allah comes success."29
As
far as we know, this is the Consensus of the Imams of Ahl al-Sunna.
Yet,
the negative situation of contemporary Muslim visitors to city and country
cemetaries hardly applies to the women pilgrims who visit al-Baqi` and
the Prophet - Allah bless and greet him - in Madina, where the effusion of
emotion is somehow counter-balanced by the natural decorum of Madina
al-Munawwara.
Therefore
their status there should be that of allowance together with male Muslims
rather than prohibition as confirmed by the fatwa of the Ulema and contrary to
the claims of a handful of Wahhabi
dissenters such as the late `Abd al-`Aziz ibn Baz, Muhammad ibn Ibrahim ibn `Abd al-Latif, Hammad
al-Ansari and
his student Bakr
Abu Zayd, the
late Abu Bakr
al-Jaza'iri,
and others of the circle who hold sway over the religious jurisdiction of the
Two Sanctuaries.
As
for the absolute prohibition, including the Mosque and al-Baqi`
in Madina, insisted upon by Bakr Abu Zayd in his epistle titled:
"Juz' fi Ziyarat al-Nisa' li al-Qubur"30 and his odd claim that the narrations prohibiting women from
following the funeral bier apply to prove the prohibition of visitation, such
claims stem from an unreasonable, stubborn rejection of the evidence and a
blind following of the familiar founts of misguided originality and
nonconformity - Ibn Taymiyya and Ibn al-Qayyim.
But
truth is more deserving of being followed than eminent figures. And from Allah
alone comes all success, and Allah Most High knows best.
1 Narrated
from Abu Hurayra by Ibn Hibban in his Sahih (7:452 #3178) with
a weak chain because of `Umar ibn Abi Salama ibn `Abd al-Rahman al-Zuhri who is
weak as stated by al-Arna'ut and Ma`ruf in Tahrir al-Taqrib (3:74
#4910). Also narrated from Hassan ibn Thabit from the Prophet - Allah bless and
greet him - by Ibn Abi Shayba (3:31) with a weak chain because of `Abd
al-Rahman ibn Bahman who is of unknown rank as a narrator (majhûl). The
hadith itself is acceptable as "fair due to witness and corroborating
chains and versions" (hasan lighayrih) as stated by al-Arna'ut in
the Musnad (5:128 n. 2).
2 Narrated from Ibn `Abbas by al-Tirmidhi (hasan), Abu Dawud, al-Nasa'i in both in al-Sunan and al-Sunan al-Kubra (1:657 #2174), Ahmad, Ibn Abi Shayba (2:151, 3:30), al-Tahawi in Sharh Mushkil al-Athar (12:178-179 #4741-4742), al-Baghawi in Sharh al-Sunna (2:416-417 #510), Ibn Hibban (7:452-454 #3179-3180), al-Hakim (1990 ed. 1:530) who indicated its weakness, al-Bayhaqi in al-Sunan al-Kubra (4:78 #6992), Ibn al-Ja`d in his Musnad (p. 224), al-Tabarani inal-Kabir (12:148), and al-Haythami in Mawarid al-Zam'an (p. 200), all with the same weak chain containing Abu Salih Mawla Umm Hani' who is weak as stated by Ibn Hajar in al-Mundhiri's al-Targhib (1997 ed. 4:190) and al-Arna'ut in Sahih Ibn Hibban and the Musnad (5:128 #2984). However, the hadith itself is acceptable since al-Tirmidhi and al-Baghawi declared it "fair"; while Ibn al-Sakan included it among the sound (sahîh) narrations as stated by Ibn al-Mulaqqin in Tuhfat al-Muhtaj (2:31).
3 Narrated from Abu Hurayra by al-Tirmidhi (hasan sahîh), Ibn Majah, and Ahmad; from Ibn `Abbas by Ibn Majah with a weak chain because of Abu Salih; and from Hassan ibn Thabit by Ibn Majah and Ahmad with a weak chain because of `Abd al-Rahman ibn Bahman. Note: Ibn Majah's versions have zuwwârât.
4 As stated by Ibn Hajar in Fath al-Bari (1959 ed. 3:148), al-Shawkani in Nayl al-Awtar (chapters on burial and the rulings pertaining to graves), and al-Mubarakfuri in Tuhfa al-Ahwadhi (4:139).
5 Narrated as part of a longer hadith: from Burayda by Muslim, al-Tirmidhi (hasan sahîh), Abu Dawud, al-Nasa'i, `Abd al-Razzaq (3:569), and others; from Abu Sa`id al-Khudri by Ahmad with a chain of sound narrators as stated by al-Haythami (3:58), Malik, al-Hakim (1990 ed. 1:530) who declared it sound by Muslim's criterion, al-Bayhaqi in al-Sunan al-Kubra (4:77 #6984), and al-Bazzar with a chain of sound narrators as stated by al-Haythami (3:58); from Ibn Mas`ud by Ibn Majah, al-Daraqutni in his Sunan (4:259), `Abd al-Razzaq (3:572-573), Ibn Hibban (3:261), al-Hakim (1990 ed. 1:531), and al-Bayhaqi in al-Sunan al-Kubra (4:77 #6983) all with weak chains according to al-Arna'ut; from Anas by Ahmad and al-Bazzar with chains containing al-Harith ibn Nabhan who is weak according to al-Haythami (4:27), al-Hakim (1990 ed. 1:531-532), and al-Bayhaqi in al-Sunan al-Kubra (4:77 #6984).
6 Narrated by al-Bazzar with a chain of trustworthy narrators as stated by al-Haythami (3:58).
7 Narrated from Ibn Abi Mulayka by al-Bayhaqi in al-Sunan al-Kubra 4:49).
8 Narrated by `Abd al-Razzaq (3:518) and Ibn `Abd al-Barr in al-Tamhid (6:261).
9 Narrated by Abu Ya`la (8:284) with a sound chain, al-Hakim (1990 ed. 1:532), al-Bayhaqi in al-Sunan al-Kubra (4:78 #6993), and Ibn `Abd al-Barr in al-Tamhid (3:233).
10 Ibn `Abd al-Barr, al-Tamhid (3:234).
11 Al-Hakim (1990 ed. 1:530).
12 Narrated from `Abd Allah ibn Mulayka by al-Tirmidhi.
13 Narrated from Anas in all the Six Books.
14 Narrated as part of a longer hadith by Muslim and al-Nasa'i.
15 Al-Bayhaqi, al-Sunan al-Kubra (4:78), Ibn Hajar, Fath al-Bari (1959 ed. 3:184); al-Nawawi, Sharh Sahih Muslim (7:41-42).
16 Narated from Burayda by al-Tirmidhi (hasan sahîh).
17 Part of a longer hadith narrated from Burayda by Ahmad.
18 Part of a longer hadith narrated from Burayda by al-Nasa'i.
19 Narrated from Ibn Mas`ud by Ibn Majah.
20 Part of a longer hadith narrated from Anas by Ahmad.
21 Narrated to here from Ja`far ibn Muhammad, from his father, without mention of al-Hasan by `Abd al-Razzaq (3:572) with an interrupted (munqati`) chain.
22 Narrated by al-Hakim (1990 ed. 1:533, 3:30) who declared its chain sound, al-Bayhaqi, al-Sunan al-Kubra (4:78), and Ibn `Abd al-Barr in al-Tamhid (3:234) although al-Dhahabi condemns it strenuously while al-Bayhaqi alludes to its weakness.
23 Al-Athram and Ibn `Abd al-Barr narrated it as mentioned by al-Qurtubi in his Tafsir (10:381); also `Abd al-Razzaq (3:574) with a very weak chain because of al-Asbagh ibn Nubata, who is discarded (matrûk) as a narrator.
24 A reference to imprecations and the slapping of the cheeks still exhibited today by mourning Arab Christian women.
25 Narrated from Ibn `Abbas by al-Bayhaqi in al-Sunan al-Kubra (4:70 #6946) with a chain containing `Ali ibn Zayd ibn Jud`an al-Taymi who is weak, but al-Bayhaqi considers it sound as it is confirmed by established narrations.
26 Cf. al-Tirmidhi in his Sunan after narrating the hadith of zawwârât from Abu Hurayra; al-Tahawi in Sharh Mushkil al-Athar (12:179-186); al-Baghawi in Sharh al-Sunna (2:417, 5:464); and al-Qurtubi in his Tafsir (20:170), as cited by al-Shawkani in Nayl al-Awtar (chapters on burial and the rulings pertaining to graves).
27 Narrated from `A'isha by al-Bukhari and Muslim.
28 Narrated from Abu Sa`id by al-Bazzar with a chain of sound narrators as stated by al-Haythami (3:58); from Ibn `Abbas by al-Rabi` in his Musnad (p. 194); and from Anas by Ahmad, Abu Ya`la (6:372), and Ibn Abi Shayba (3:29).
29 Al-Bayhaqi, al-Sunan al-Kubra (4:78).
30 In his misnamed al-Ajza' al-Hadithiyya (p. 107-141).
2 Narrated from Ibn `Abbas by al-Tirmidhi (hasan), Abu Dawud, al-Nasa'i in both in al-Sunan and al-Sunan al-Kubra (1:657 #2174), Ahmad, Ibn Abi Shayba (2:151, 3:30), al-Tahawi in Sharh Mushkil al-Athar (12:178-179 #4741-4742), al-Baghawi in Sharh al-Sunna (2:416-417 #510), Ibn Hibban (7:452-454 #3179-3180), al-Hakim (1990 ed. 1:530) who indicated its weakness, al-Bayhaqi in al-Sunan al-Kubra (4:78 #6992), Ibn al-Ja`d in his Musnad (p. 224), al-Tabarani inal-Kabir (12:148), and al-Haythami in Mawarid al-Zam'an (p. 200), all with the same weak chain containing Abu Salih Mawla Umm Hani' who is weak as stated by Ibn Hajar in al-Mundhiri's al-Targhib (1997 ed. 4:190) and al-Arna'ut in Sahih Ibn Hibban and the Musnad (5:128 #2984). However, the hadith itself is acceptable since al-Tirmidhi and al-Baghawi declared it "fair"; while Ibn al-Sakan included it among the sound (sahîh) narrations as stated by Ibn al-Mulaqqin in Tuhfat al-Muhtaj (2:31).
3 Narrated from Abu Hurayra by al-Tirmidhi (hasan sahîh), Ibn Majah, and Ahmad; from Ibn `Abbas by Ibn Majah with a weak chain because of Abu Salih; and from Hassan ibn Thabit by Ibn Majah and Ahmad with a weak chain because of `Abd al-Rahman ibn Bahman. Note: Ibn Majah's versions have zuwwârât.
4 As stated by Ibn Hajar in Fath al-Bari (1959 ed. 3:148), al-Shawkani in Nayl al-Awtar (chapters on burial and the rulings pertaining to graves), and al-Mubarakfuri in Tuhfa al-Ahwadhi (4:139).
5 Narrated as part of a longer hadith: from Burayda by Muslim, al-Tirmidhi (hasan sahîh), Abu Dawud, al-Nasa'i, `Abd al-Razzaq (3:569), and others; from Abu Sa`id al-Khudri by Ahmad with a chain of sound narrators as stated by al-Haythami (3:58), Malik, al-Hakim (1990 ed. 1:530) who declared it sound by Muslim's criterion, al-Bayhaqi in al-Sunan al-Kubra (4:77 #6984), and al-Bazzar with a chain of sound narrators as stated by al-Haythami (3:58); from Ibn Mas`ud by Ibn Majah, al-Daraqutni in his Sunan (4:259), `Abd al-Razzaq (3:572-573), Ibn Hibban (3:261), al-Hakim (1990 ed. 1:531), and al-Bayhaqi in al-Sunan al-Kubra (4:77 #6983) all with weak chains according to al-Arna'ut; from Anas by Ahmad and al-Bazzar with chains containing al-Harith ibn Nabhan who is weak according to al-Haythami (4:27), al-Hakim (1990 ed. 1:531-532), and al-Bayhaqi in al-Sunan al-Kubra (4:77 #6984).
6 Narrated by al-Bazzar with a chain of trustworthy narrators as stated by al-Haythami (3:58).
7 Narrated from Ibn Abi Mulayka by al-Bayhaqi in al-Sunan al-Kubra 4:49).
8 Narrated by `Abd al-Razzaq (3:518) and Ibn `Abd al-Barr in al-Tamhid (6:261).
9 Narrated by Abu Ya`la (8:284) with a sound chain, al-Hakim (1990 ed. 1:532), al-Bayhaqi in al-Sunan al-Kubra (4:78 #6993), and Ibn `Abd al-Barr in al-Tamhid (3:233).
10 Ibn `Abd al-Barr, al-Tamhid (3:234).
11 Al-Hakim (1990 ed. 1:530).
12 Narrated from `Abd Allah ibn Mulayka by al-Tirmidhi.
13 Narrated from Anas in all the Six Books.
14 Narrated as part of a longer hadith by Muslim and al-Nasa'i.
15 Al-Bayhaqi, al-Sunan al-Kubra (4:78), Ibn Hajar, Fath al-Bari (1959 ed. 3:184); al-Nawawi, Sharh Sahih Muslim (7:41-42).
16 Narated from Burayda by al-Tirmidhi (hasan sahîh).
17 Part of a longer hadith narrated from Burayda by Ahmad.
18 Part of a longer hadith narrated from Burayda by al-Nasa'i.
19 Narrated from Ibn Mas`ud by Ibn Majah.
20 Part of a longer hadith narrated from Anas by Ahmad.
21 Narrated to here from Ja`far ibn Muhammad, from his father, without mention of al-Hasan by `Abd al-Razzaq (3:572) with an interrupted (munqati`) chain.
22 Narrated by al-Hakim (1990 ed. 1:533, 3:30) who declared its chain sound, al-Bayhaqi, al-Sunan al-Kubra (4:78), and Ibn `Abd al-Barr in al-Tamhid (3:234) although al-Dhahabi condemns it strenuously while al-Bayhaqi alludes to its weakness.
23 Al-Athram and Ibn `Abd al-Barr narrated it as mentioned by al-Qurtubi in his Tafsir (10:381); also `Abd al-Razzaq (3:574) with a very weak chain because of al-Asbagh ibn Nubata, who is discarded (matrûk) as a narrator.
24 A reference to imprecations and the slapping of the cheeks still exhibited today by mourning Arab Christian women.
25 Narrated from Ibn `Abbas by al-Bayhaqi in al-Sunan al-Kubra (4:70 #6946) with a chain containing `Ali ibn Zayd ibn Jud`an al-Taymi who is weak, but al-Bayhaqi considers it sound as it is confirmed by established narrations.
26 Cf. al-Tirmidhi in his Sunan after narrating the hadith of zawwârât from Abu Hurayra; al-Tahawi in Sharh Mushkil al-Athar (12:179-186); al-Baghawi in Sharh al-Sunna (2:417, 5:464); and al-Qurtubi in his Tafsir (20:170), as cited by al-Shawkani in Nayl al-Awtar (chapters on burial and the rulings pertaining to graves).
27 Narrated from `A'isha by al-Bukhari and Muslim.
28 Narrated from Abu Sa`id by al-Bazzar with a chain of sound narrators as stated by al-Haythami (3:58); from Ibn `Abbas by al-Rabi` in his Musnad (p. 194); and from Anas by Ahmad, Abu Ya`la (6:372), and Ibn Abi Shayba (3:29).
29 Al-Bayhaqi, al-Sunan al-Kubra (4:78).
30 In his misnamed al-Ajza' al-Hadithiyya (p. 107-141).
Allah bless and greet the Prophet, his Family,
and all his Companions.
Wal-hamdu lillahi Rabb al-`alamin.
Shaykh G. F.
Haddad
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(Edited by ADHM)
The Virtuous Traits of the Master of the Martyrs
Translation of the work Manāqib Sayyid al-Shuhada
By Imam Ja’far ibn Ḥasan al-Barzanji ash-Shafi'i al-Ash'ari رحمه الله
HereTranslation of the work Manāqib Sayyid al-Shuhada
By Imam Ja’far ibn Ḥasan al-Barzanji ash-Shafi'i al-Ash'ari رحمه الله
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(Edited by ADHM)
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