Reference: http://ferkous.com/home/?q=fatwa-73
Translator’s Summary:
- The default place for praying janāzah (funeral) ṣalāh is in an open place outside the masjid – this was the practice of the Prophet ﷺ.
- It is permitted to pray janāzah ṣalāh inside the masjid, however, there is no extra reward or virtue for this.
- Ṣalāh inside a graveyard or between graves is generally forbidden.
- The exception to the above prohibition is if the janāzah was missed due to a person being unaware of the death or unaware of the ṣalāh, and therefore prays it afterwards in the graveyard.
Question: What is the ruling of praying over the deceased in the masjid or the graveyard? What is the response to those who justify praying in the graveyard by citing the ḥadīth of the Prophet ﷺ when he prayed over a black woman in the graveyard?
Response: All praise is for Allāh, the Lord of the worlds; may salutations of praise and peace be upon the one whom Allāh sent as a mercy for creation; upon his family, companions and brothers until the Day of Recompense.
Most janāzah ṣalāh during the life of the Prophet ﷺ was held in a place external to the masjid, designated for funerals. This was known as “Muṣalla al-Janāiz” [1]. This area was adjoined to the masjid of the Prophet ﷺ towards the east. Several authentic narrations attest to this, and it is not hidden that his guidance is better [for us to follow].
However, the fact that it is better to [perform janāzah ṣalāh in an open area] does not negate the legislation of praying it inside the masjid. This is due to the ḥadīth collected by Muslim and others, that ‘Aishah, radiAllāhu ‘anhā, said:
By Allāh, the Messenger of Allāh ﷺ prayed upon the two sons of Baydā inside the masjid – Suhayl and his brother. [2]
As for the ḥadīth:
Whoever prays funeral ṣalāh in the masjid, for him is nothing. [3]
This narration does not contradict the ḥadīth of ‘Aishah, because it merely negates a special virtue for praying janāzah ṣalāh in the masjid, it does not completely negate its reward [and legislation].
So the ḥadīth of ‘Aishah legislates the permissibility of praying janāzah ṣalāh in the masjid, however, it is better and more virtuous for it to be prayed outside the masjid in a prayer area – as mentioned above.
The permissibility of janāzah ṣalāh in the masjid is validated by the fact that ‘Umar ibn al-Khattāb, radiAllāhu ‘anhu, prayed over Abu Bakr, radiAllāhu ‘anhu, inside the masjid, and also the funeral prayer of Ṣuhayb over ‘Umar, radiAllāhu ‘anhu, in the masjid.
As for the graveyard itself, it is not a place for ṣalāh; it is not permitted to pray inside [the graveyard] nor towards the [graves] due to various narrations forbidding this, including the ḥadīth of Abu Sa’īd al-Khudrī, radiAllāhu ‘anhu, that the Messenger of Allāh ﷺ said,
The earth, all of it, is a place of ṣalāh expect the graveyard and toilets. [4]
Also, the ḥadīth of Anas, radiAllāhu ‘anhu, who said,
The Messenger of Allāh ﷺ forbade ṣalāh between graves. [5]
Also the ḥadīth of Abu Marthad al-Ghanawi, radiAllāhu ‘anhu, who said, I heard the Messenger of Allāh ﷺ say
Do not pray towards the graves, and do not sit upon them. [6]
And the ḥadīth of Abu Hurayrah, radiAllāhu ‘anhu, that the Messenger of Allāh ﷺ said
Do not make your houses graveyards, Shaytān flees from a house in which Sūrah al-Baqarah is recited. [7]
The generality of the above aḥādīth also includes janāzah ṣalāh, this is in addition to the direct prohibition of offering janāzah ṣalāh inside the graveyard in the ḥadīth of Anas Ibn Mālik,
The Prophet ﷺ forbade praying the janāzah ṣalāh between the graves. [8]
The above aḥādīth contain a general prohibition of ṣalāh, regardless of whether they are obligatory being performed on time or performed later (qadā), or they are nafl ṣalāh – unrestricted or restricted. The aḥādīth also include janāzah ṣalāh, whether it is prayed upon the deceased or after the deceased has been buried.
However, there does exist the narration of Ibn ‘Abbās, radiAllāhu ‘anhu, who said: a person died who the Messenger of Allah ﷺ used to visit; he died at night and so the people buried him at night. When he awoke the next morning they informed him. He replied to them,
What prevented you from informing me?
They said,
It was night-time and it was dark, we therefore disliked to trouble you.
So the Prophet ﷺ approached his grave and prayed [janāzah ṣalāh] over him.” [9]
Similar to this is what has been narrated regarding the black woman who used to pick up rags and clean litter from the masjid. This ḥadīth has been authentically narrated by Abu Hurayrah, radiAllāhu ‘anhu. [10]
Therefore, this scenario of janāzah ṣalāh is an exception to the general prohibition of praying in the graveyard, due to the ḥadīth legislating it, otherwise, the general probation of janāzah ṣalāh – and other prayers – in the graveyard remains i.e. the prohibition remains in place upon its generality.
Through this understanding, the various aḥādīth can be reconciled without issue, doubts are removed, and each textual proof is implemented within its context – applying the principle: “Implementing [textual evidence] is better than neglecting [one or the other]”. [11]
Footnotes
[1] Lit. An open prayer area for funerals, external to the masjid, similar to how ‘Eid ṣalāh is performed.
[2] Narrated by ‘Āisha; Collected by Muslim.
[3] Narrated by Abu Hurayrah; Collected by Abu Dawūd, Ibn Mājah and others.
[4] Narrated by Abu Sa’īd al-Khudrī; Collected by Abu Dawūd, at-Tirmidhī and others.
[5] Narrated by Anas; Collected by Ibn Ḥibbān.
[6] Narrated by Abu Marthad al-Ghanawi; Collected by Muslim.
[7] Narrated by Abu Hurayrah; Collected by Muslim.
[8] Narrated by Anas ibn Mālik; Collected by at-Tabarāni & Haythami; Graded ṣaḥīḥ by al-Albāni.
[9] Narrated by Ibn Abbās; Collected by al-Bukhārī.
[10] Narrated by Abu Hurayrah; Collected by al-Bukhārī and Muslim.
[11] TN: This is a well-known principle of Fiqh where there are several pieces of textual proof (i.e. āyāt and aḥādīth), which may appear contradictory to a person. According to this principle, wherever possible we implement each textual proof as opposed to implementing one and leaving another. In this case, the texts prohibiting praying in the graveyard are general, encompassing every type of ṣalāh including the funeral ṣalāh. The ḥadīth in which the Prophet ﷺ prayed funeral ṣalāh in the graveyard is for a very specific reason, and that is if a person has missed the janāzah due to being unaware of it, and wants to make it up – this specific context is legislated for the graveyard and it is an exception to the general prohibition.
في حكم الصلاة على الميِّت في المسجد أو في المقبرة
المرجع: http://ferkous.com/home/?q=fatwa-73
السؤال: ما حكمُ الصلاة على الميِّت في المسجد أو في المقبرة؟ وما الجوابُ على مَن يَسْتدلُّون على الجواز بحديثِ صلاة النبيِّ صلَّى الله عليه وسلَّم على المرأةِ السوداء في المقبرة؟ وجزاكم الله خيرًا.
الجواب: الحمد لله ربِّ العالمين، والصلاة والسلام على مَن أرسله الله رحمةً للعالمين، وعلى آله وصحبه وإخوانه إلى يوم الدين، أمَّا بعد:
فالغالبُ على هديه صلَّى الله عليه وسلَّم في صلاة الجنازةِ إيقاعُه لها في موضعٍ خارجٍ عنِ المسجد مُعَدٍّ للصلاة على الجنائز، وهو المعروفُ ﺑ «مصلَّى الجنائزِ»، وقد كان لاصقًا بمسجد النبيِّ صلَّى الله عليه وسلَّم مِنْ جهةِ الشرق، ويشهد لذلك جملةٌ مِن الأحاديثِ الصحيحة المُثْبِتَةِ لذلك، ولا يخفى أنَّ هَدْيَه صلَّى الله عليه وسلَّم هو الأفضلُ.
لكنَّ هذه الأفضليةَ لا تمنع مِن مشروعية الصلاةِ على الجنازة داخِلَ المسجد لِما رواهُ مسلمٌ وغيرُه أنَّ عائشة رضي الله عنها قالَتْ: «وَاللهِ، لَقَدْ صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى ابْنَيْ بَيْضَاءَ فِي الْمَسْجِدِ: سُهَيْلٍ وَأَخِيهِ» [وفيه قصَّةٌ].
أمَّا حديثُ: «مَنْ صَلَّى عَلَى جِنَازَةٍ فِي الْمَسْجِدِ فَلَيْسَ لَهُ شَيْءٌ» فلا يُنافي حديثَ عائشةَ رضي الله عنها؛ لأنَّ النفي فيه لأجرٍ خاصٍّ بصلاة الجنازة في المسجد، لا نفيُ أجرِ الصلاة عليها مطلقًا.
وعليه، فحديثُ عائشة رضي الله عنها يُفيدُ جوازَ صلاةِ الجنازة في المسجد، والأفضلُ أَنْ تكونَ خارِجَ المسجدِ في المصلَّى ـ كما تَقدَّمَ ـ، وممَّا يُقَوِّي المشروعيةَ صلاةُ عُمَرَ بْنِ الخطَّابِ رضي الله عنه على أبي بكرٍ رضي الله عنه في المسجد، وصلاةُ صُهَيْبٍ على عمرَ رضي الله عنه في المسجد ـ أيضًا.
أمَّا المقبرةُ فليسَتْ موضعًا للصلاة فيها، ولا تجوز الصلاةُ فيها ولا إليها للأحاديثِ الناهية عن ذلك، منها: حديثُ أبي سعيدٍ الخُدْريِّ رضي الله عنه قال: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «الأَرْضُ كُلُّهَا مَسْجِدٌ إِلَّا الْمَقْبَرَةَ وَالْحَمَّامَ» وحديثُ أنسٍ رضي الله عنه قَالَ: «نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ الصَّلَاةِ بَيْنَ الْقُبُورِ» وحديثُ أبي مَرْثَدٍ الغَنَويِّ رضي الله عنه قال: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «لَا تُصَلُّوا إِلَى القُبُورِ وَلَا تَجْلِسُوا عَلَيْهَا»
ومنها: حديثُ أبي هريرة رضي الله عنه قال: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تَجْعَلُوا بُيُوتَكُمْ مَقَابِرَ؛ إِنَّ الشَّيْطَانَ يَنْفِرُ مِنَ البَيْتِ الَّذِي تُقْرَأُ فِيهِ سُورَةُ البَقَرَةِ».
ويتضمَّنُ هذا العمومُ صلاةَ الجنازة، مع أنه قد وَرَدَ التصريحُ بالنهي عن الصلاة فيها في حديثِ أنسِ بنِ مالكٍ رضي الله عنه: «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى أَنْ يُصَلَّى عَلَى الجَنَائِزِ بَيْنَ القُبُورِ» هذه الأحاديثُ يَشْمَلُ عمومُ النهي فيها جِنْسَ الصلاة، سواءٌ كان فرضًا: أداءً كانَتْ أو قضاءً، أو نفلًا: مطلقًا كان أو مُقيَّدًا، كما تعمُّ الصلاةَ على الميِّتِ، سواءٌ كانَتْ على الجنازة أو في قبره.
لكِنْ لَمَّا وَرَدَ حديثُ ابنِ عبَّاسٍ رضي الله عنهما قال: «مَاتَ إِنْسَانٌ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَعُودُهُ، فَمَاتَ بِاللَّيْلِ فَدَفَنُوهُ لَيْلًا، فَلَمَّا أَصْبَحَ أَخْبَرُوهُ فَقَالَ: «مَا مَنَعَكُمْ أَنْ تُعْلِمُونِي؟» قَالُوا: «كَانَ اللَّيْلُ فَكَرِهْنَا ـ وَكَانَتْ ظُلْمَةٌ ـ أَنْ نَشُقَّ عَلَيْكَ»، فَأَتَى قَبْرَهُ فَصَلَّى عَلَيْهِ» ، وفي حديثِ مسلمٍ: «انْتَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى قَبْرٍ رَطْبٍ؛ فَصَلَّى عَلَيْهِ وَصَفُّوا خَلْفَهُ وَكَبَّرَ أَرْبَعًا» ، ومِثْلُه عنِ المرأة السوداء التي كانَتْ تلتقط الخِرَقَ والعيدانَ مِن المسجد الثابت مِن حديث أبي هريرة رضي الله عنه ؛
فقَدْ خُصَّ مِن عمومِ نهيِه عن الصلاة في المقبرة صورةُ الصلاةِ على الميِّت في قبره بهذه الأدلَّة، وبقي عمومُ النهيِ شاملًا للصلاة على الجنازة وغيرِها، أي: بقاءُ النهي ـ مِن حيث عمومُه ـ مُتَناوِلًا ما عَدَا صورةَ التخصيصِ، وبهذا الجمع التوفيقيِّ بين الأدلَّة يزول الإشكالُ وترتفع الشبهةُ، ويُعْمَلُ بكُلِّ دليلٍ في موضعِه؛ تحقيقًا لقاعدةِ: «الإِعْمَالُ أَوْلَى مِنَ الإِهْمَالِ».
والعلم عند الله تعالى، وآخِرُ دعوانا أنِ الحمدُ لله ربِّ العالمين، وصلَّى الله على محمَّدٍ وعلى آله وصحبه وإخوانه إلى يوم الدين، وسلَّم تسليمًا.
الجزائر في: ٢٣ مِن المحرَّم ١٤٢٧ﻫ
الموافق ﻟ: ٢٢ فبراير ٢٠٠٦م
