| Hadiths

Bukhari Hadiths 1356
Muslim Hadiths 558

Hadith

1984

Muhammad ibn ‘Abbaad said:
I asked Jaabir, "Did the Prophet ﷺ forbid fasting on Fridays?" He replied, "Yes." (Other narrators added, "If he intends to fast only that day.").

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Muhammad ibn ‘Abbaad asked Jaabir ibn ‘Abdullah(may Allah be pleased with them): “Did the Prophet ﷺ forbid voluntary fasting on Fridays only?” He (may Allah be pleased with him) replied in the affirmative. It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, and one of these fasts happens to coincide with Friday, or someone who vows to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not prohibited in these cases. It is also prescribed to fast on Fridays if one fasts the day before or after it as well, as stated in the hadeeth narrated on the authority of Aboo Hurayrah (may Allah be pleased with him) and compiled in Saheeh Al-Bukhaaree and Saheeh Muslim.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e. remembrance of Allah) abundantly afterward, because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10].These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for a pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person fasts a day before or after Friday as well, this compensates for any inactivity or negligence that may occur in the performance of his duties on Friday. It is also possible that the wisdom behind the Prophet’s ﷺprohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually and it would be deemed obligatory on them, as he ﷺ feared observing night prayer regularly lest it be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is a day of ‘Eid (i.e., ritual celebration) for Muslims.
.

1985

Narrated Aboo Hurayrah (may Allah be pleased with him)
I heard the Prophet ﷺ saying, "None of you should fast on Friday unless he fasts a day before or after it.".

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) clarified that the Prophet ﷺ forbid singling out Fridays for voluntary fasting, unless one fasts one day before or after it (i.e., Thursday or Saturday).
It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, and one of these fasts happens to coincide with Friday, or someone who vows to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not prohibited in these cases.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e., remembrance of Allah) abundantly afterward. This is because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10]. These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for the pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person also fasts a day before or after Friday, this compensates for any inactivity or negligence that may occur in the performance of one’s duties on Friday. It is also possible that the wisdom behind the Prophet’s prohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually, and that it would be deemed obligatory on them, as he ﷺ feared observing night prayer regularly lest it would be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is the day of ‘Eid (i.e., ritual celebration) for Muslims.
.

1986

Aboo Ayyoob narrated on the authority of Juwayriyah bint Al-Haarith (may Allah be pleased with them):
The Prophet ﷺ visited her (Juwayriyah) on a Friday and she was fasting. He ﷺ asked her, "Did you fast yesterday?" She said, "No." He ﷺ said, "Do you intend to fast tomorrow?" She said, "No." He ﷺ said, "Then break your fast." Through a different chain of narration, Aboo Ayyoob (may Allah be pleased with him) is reported to have said, "He ﷺ ordered her and she broke her fast.".

Commentary :
The Prophet ﷺexplained the Laws of Islam rulings on voluntary fasting, and clarified the appropriate way to fast some days, including Fridays.
In this hadeeth, the Mother of the Believers Juwayriyah bint Al-Haarith (may Allah be pleased with her) related that the Prophet ﷺ once visited her on a Friday while she was fasting. He ﷺasked her, "Did you fast yesterday (Thursday)?" She replied in the negative and stated that she had not fasted. He ﷺ further asked, "Do you intend to fast tomorrow?" She replied in the negative as well, and therefore he ﷺ commanded her to break her fast.
It is noteworthy that the prohibition in this regard does not apply to the one who habitually fasts on alternate days, for example, when this fast happens to coincide with Friday, or someone who vowed to fast on the day when a sick loved one would be blessed with recovery and it coincided with Friday. Fasting on Friday is not deemed disliked in these cases.
The wisdom behind forbidding fasting on Friday is that it is a day of supplication, remembrance of Allah, and worship. A Muslim devotes his day to performing Ghusl, going early to the mosque, waiting for the Friday prayer, listening to the Khutbah, and reciting Dhikr (i.e., remembrance of Allah) abundantly afterward, because Allah, Exalted is He, Says (what means): {And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed.} [Quran 62:10]. These are examples of the worshipful acts performed on that blessed day. Therefore, it is deemed forbidden to fast on that day to be inducive to performing these acts energetically and joyfully, and enjoying their performance without boredom or tedium. This is similar to the prohibition of fasting on the Day of ‘Arafah for a pilgrim. The Sunnah for a pilgrim is to refrain from fasting on that blessed day for the same wisdom. When a person fasts one day before or after Friday as well, this compensates for any inactivity or negligence that may occur in the performance of his duties on Friday. It is also possible that the wisdom behind the Prophet’s ﷺprohibition of fasting on Friday was for fear that people would continue to observe fasting on Fridays habitually and it would be deemed obligatory on them, as he ﷺ feared to observe night prayer regularly lest it would be deemed obligatory on Muslims. He ﷺ also feared that Muslims would venerate Fridays in the same manner the Jews and Christians venerated Saturdays and Sundays, giving up work and copying their unprescribed manner of veneration. Therefore, he ﷺ ordered that Muslims should refrain from fasting on Fridays, believing that blocking the ways leading to unfavorable results is better and more rewardable than completing the days that he ﷺ had intended to fast for the sake of Allah, Exalted is He. It could also be because Friday is the day of ‘Eid (i.e., ritual celebration) for Muslims.
It is also deduced from the hadeeth that it is permissible to break voluntary fasting..

1987

‘Alqamah (may Allah be pleased with him) said:
I asked ‘Aa’ishah (may Allah be pleased with her), "Did Allah’s Messenger use to choose some special days (for good doing)?" She (may Allah be pleased with her) replied, "No, the (good) deeds (and worshipful acts) of the Prophet ﷺ were constant (and regular). Who amongst you could endure what he ﷺ used to endure? ".

Commentary :
The best good deeds in the sight of Allah, Exalted is He, are those performed regularly, even if few in number.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Alqamah ibn Qays Al-Nakh‘ee asked the Mother of the Believers ‘Aa’ishah (may Allah be pleased with him) whether the Prophet ﷺ used to single out certain days of the month for special good deeds and worshipful acts that he would not perform on other days. ‘Aa’ishah (may Allah be pleased with him) replied in the negative and stated that the Prophet ﷺ used to perform good deeds and worshipful acts regularly and constantly. The Arabic word used in the hadeeth is ‘Deemah’, which linguistically denotes continuous rain that does not cease and is accompanied by stillness, with no thunder or lightning. The word has later been used in reference to other meanings as well. In her statement, ‘Aa’ishah (may Allah be pleased with her) likened his performance of good deeds and worshipful acts to a continuous and constant rain, then she remarked that the Prophet ﷺ was able to endure and perform more acts of worship than anyone else, in terms of quality (i.e., the perfection of their performance), quantity, observing Khushoo‘ (i.e.,the state of the heart when it stands before its Lord in full submission, humbleness, and absolute concentration), obedience, humbleness, and Ikhlaas (i.e., devotion of one’s intentions and deeds exclusively and sincerely to Allah). A Muslim is enjoined to strive hard in performing worshipful acts and voluntary good deeds to the best of his ability, and observe them regularly.
It is deduced from the hadeeth that the acts of worship and good deeds may be performed on any given day, and that they are not restricted to specific days, except for those blessed days to which the Laws of Islamhas assigned special virtues and merits.
.

1989

Maymoonah (may Allah be pleased with her) narrated:
People doubted whether or not the Prophet ﷺ was fasting on the day of `Arafat, so I sent milk while he was standing at ‘Arafaah Mount, he ﷺdrank it and the people were looking at him..

Commentary :
Fasting on the Day of ‘Arafah for a non-pilgrim abounds in good, but for a pilgrimit is better to refrain from fasting on that day, to preserve his physical strength to be able to perform the prescribed duties, since Hajj involves striving and endurance of hardship.
In this hadeeth, the Mother of the Believers, Maymoonah bint Al-Haarith (may Allah be pleased with her), the wife of the Prophet ﷺ, informed us that people had doubts about the Prophet’s fasting on the Day of ‘Arafah during the Farewell Hajj. Some said that he ﷺ observed fasting and others said he ﷺ did not. He ﷺ performed Farewell Hajj in 10 A.H. To eliminate all doubts, Maymoohah (may Allah be pleased with her) sent a cup of milk to the Prophet ﷺ while he was standing on ‘Arafah Mount to know with certainty whether or not he ﷺ was fasting. The Prophet ﷺ drank the milk as people were looking at him, and thus they all knew with certainty that he ﷺ was not fasting on the Day of ‘Arafah, and learned the prescribed act for a pilgrim.
It has been narrated in Saheeh Al-Bukhaaree and Saheeh Muslim that Umm Al-Fadhl bint Al-Haarith (may Allah be pleased with her) was the one who sent him the milk. It is possible that there were several cups of milk sent to the Prophet ﷺ on that occasion or that she and Maymoonah (may Allah be pleased with them) sent it together, and the reports referred to them both, being sisters. It is possible that Maymoonah (may Allah be pleased with her) sent the Prophet ﷺ that milk at the request of her sister Umm Al-Fadhl (may Allah be pleased with them) to verify the Prophet’sﷺ fasting, or it was the other way around.
It is deduced from the hadeeth that the Prophet ﷺ used to clarify ambiguous situations for people when needed, out of his concern, mercy, and compassion for them.
It is also inferred therefrom that the Companions (may Allah be pleased with them) showed keenness in knowing the correct act of Sunnah for different matters.
It is also deduced therefrom that witnessing an event firsthand is more decisive than any given authentic report.
The permissibility of eating and drinking in assemblies and while standing could be inferred from the hadeeth.
The hadeeth also urges us to follow the example of the Prophet ﷺ and underlines the permissibility of resorting to strategies to know a religious ruling without explicit and direct questions. It also highlights the acumen of Maymoonah (may Allah be pleased with her).
.

1993

Narrated Aboo Hurayrah (may Allah be pleased with him)
Two fasts and two kinds of sale are deemed forbidden: fasting on the day of ‘Eid Al-Fitr and ‘Eid Al-Ad-haa and the two kinds of sale are: Mulaamasah and Munaabadhah. (i.e., two kinds of sale used to be practiced in the days of pre-Islamic period of ignorance; Mulaamasah means when you touch something displayed for sale you have to buy it, while Munaabadhah means when the seller throws something to you, you have to buy it.).

Commentary :
Islam has laid down Laws of Islam rulings governing worshipful acts and transactions. It prescribes rulings pertaining to fasting, prayer, and other acts of worship, and also prescribes legislations to preserve people’s wealth. It is incumbent on a Muslim to abide by the divine commands and avoid the prohibitions set by the Laws of Islam.
In this hadeeth, Aboo Hurayrah (may Allah be pleased with him) stated that the Prophet ﷺ forbade fasting on two days: ‘Eid Al-Fitr, because fasting people celebrate the breaking (end) of their fast after the month of Ramadan, and the second is the Day of Nahr, the tenth of Thoo al-Hijjah, because it is the day when the pilgrims perform Hajj rituals and offer animal sacrifices. Allah, Exalted is He, has bestowed His hospitality (i.e., prescribing the refrainment from fasting) on His servants in these two days, and therefore whoever fasts on those days would be rejecting His hospitality.
Likewise, the Prophet ﷺ forbade two sales: Mulaamasah, which is an Arabic word derived from the root ‘La-ma-sa’, meaning touching. It refers to a way of selling practiced before Islam, and it means that when a buyer touches something displayed for sale, he has to buy it at the price decided by the seller. The second forbidden sale is: Munaabadhah, which is an Arabic word derived from the root ‘Na-ba-dha’, meaning renunciation. It also refers to a way of selling practiced before Islam, and it means that when a buyer throws something to the seller, the buyer has to buy it at the price decided by the seller. Both sales were conducted by people during the pre-Islamic era, and Islam forbade them, because they involve fraud and deception of the contracting parties (or one of them).
The hadeeth also highlights the utility of the Laws of Islam to keep away from causes of discord and dissension among Muslims, forbidding certain transactions that were commonly practiced by people in the pre-Islamic era of ignorance.
.

1997

‘Urwah narrated on the authority of ‘Aa’ishah, and on the authority of Saalim narrating it on the authority of Ibn ‘Umar (may Allah be pleased with him):“Nobody was allowed to fast on the days of Tashreeq except those who could not afford the Hady (i.e., Hajj sacrificial animal).”.

Commentary :
The days of Tashreeq are the eleventh, twelfth, and thirteenth days of Thoo al-Hijjah, and they are blessed days bestowed by Allah, Exalted is He, upon Muslims, and He decreed that they should be taken as days of ‘Eid (i.e., ritual celebration).
In this hadeeth, ‘Aa’ishah and Narrated Ibn ‘Umar (may Allah be pleased with him) that the Prophet ﷺ did not prescribe fasting on the days of Tashreeq, i.e., three days after ‘Eid Al-Ad-haa, except for those who cannot afford to offer the Hady (i.e., Hajj sacrificial animal). This means that he ﷺ did not prescribe fasting on those days except for a pilgrim performing Hajj Al-Tamatu‘ (i.e., a pilgrim assumes Ihraam for ‘Umrah only, during the months of Hajj, which means that when he reaches Makkah, he makes Tawaaf and Sa‘y for ‘Umrah. Then he shaves or clips his hair. On the eighth day of Thoo al-Hijjah, the pilgrim assumes Ihraam again for Hajj only and carries out all of its requirements) or Hajj Al-Qiraan (i.e.,a pilgrim assumes Ihraam for both ‘Umrah and Hajj, or he assumes Ihraam first for ‘Umrah, then makes his intention for Hajj before his Tawaaf for Hajj) and cannot afford to offer the Hady. This means that a pilgrim cannot find it in Makkah sanctuary, either due to unavailability, or lack of its price, e.g., if it is sold at more than twice its normal price, or because it is available, but its owner would not sell it. In all of these cases, a pilgrim is declared unable to offer the Hady and should opt for fasting, whether or not he finds its price back in his country. He may fast on the Days of Tashreeq as part of the ten days that he has to fast. Allah, Exalted is He, Says (that which means): {And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home].} [Quran 2:196].
The Arabic word Hady incorporates all sacrificial animals that are slaughtered in the sanctuary, including: camels, cows, sheep, and goats.
In the prohibition of fasting on these days and the command to eat and drink therein lies a good wisdom, namely, that Allah, Exalted is He, knew the hardships of travelling, the fatigue of pilgrims in the state of Ihraam (i.e., ritual state of consecration), and the striving against the ‘self’ when performing Hajj rituals, and therefore He legislated for them a rest afterward to stay in Mina on the Day of Nahr and three days after it, and commanded them to eat from their Hady. These pilgrims are the guests of Allah, Exalted is He, and He is offering them hospitality out of His grace and mercy. Muslims in different parts of the world share such hospitality with the pilgrims, since they also strive in worship and show diligence in the first ten days of Thoo al-Hijjah, observing fasting, reciting Dhikr (i.e., remembrance of Allah), performing worshipful acts, and drawing closer to Allah by offering sacrificial animals. The also share in the forgiveness and ritual celebration, and all Muslims celebrate the hospitality of Allah, Exalted is He, by enjoying eating and drinking during the days of Tashreeq. They eat from His sustenance, and express gratitude to Him for His bounty. Since it is not appropriate for a generous host to let his guests go hungry, they are forbidden from fasting on these days.
It is deduced from the hadeeth that the Islamic Laws of Islam promotes ease and facilitation, and that hardship begets ease..

1999

Narrated Ibn ‘Umar (may Allah be pleased with him):Fasting for those who perform Hajj Al-Tamattu‘ (in lieu of the Hady which they cannot afford) may be performed up to the day of ‘Arafah, and if one did not offer Hady and has not fasted (before the ‘Eid) should fast of the days of Mina. (11th, 12th, and 13th of Thoo al-Hijjah)..

Commentary :
One type of Hajj is Hajj Al-Tamattu‘, which means that a pilgrim assumes the state of Ihraam (i.e., ritual state of consecration) with the intention of performing ‘Umrah (i.e., lesser pilgrimage) during the months of Hajj - which are Shawwaal, Dhul-Qa‘dah, and Thoo al-Hijjah - then ends his state of Ihraam, and reassumes it ontheDay of Tarwiyah (i.e., the 8th of Thoo al-Hijjah) to perform Hajj that same year.
In this hadeeth, ‘Abdullah ibn ‘Umar and the Mother of the Believers ‘Aa’ishah (may Allah be pleased with them) informed us that whoever intends to perform Hajj Al-Tamattu‘ must fast the three days before the Day of ‘Arafah, and refrain from fasting on the Day of ‘Arafah, because the Sunnah for a pilgrim is to refrain from fasting on this day. A pilgrim performing Hajj Al-Tamattu‘ is required to offer the Hady (i.e., Hajj sacrificial animal) on the Day of Nahr (i.e., the 10th Day of Thoo al-Hijjah), meaning, the camels, cows, sheep, and goats that are slaughtered in the Sanctuary of Makkah. If a pilgrim cannot find a Hady in Makkah or cannot afford it, e.g., if it is sold for more than twice its normal price, or because it is available, but its owner refuses to sell it, a pilgrim, in all these scenarios, cannot offer the Hady and therefore must opt for fasting, whether or not he can afford buying the Hady in his country. He is required to fast three days in Hajj, and seven when he returns to his country, a total of ten days. If he cannot not find a Hady and did not fast before the Day of ‘Arafah, he may fast on the Days of Tashreeq, which are the days a pilgrim spends in Mina to cast the pebbles at the Jamrah (Pillar) of Al-‘Aqabah after the Day of ‘Eid, and they are: the eleventh, twelfth, and thirteenth of Thoo al-Hijjah.
The hadeeth highlights that the Laws of Islam promotes ease and facilitation pertaining toHajj rituals..

2003

Humayd ibn ‘Abdul-Rahmaan narrated that he heard Mu‘aawiyah ibn Abee Sufyaan on the Day of ‘Aashooraa’ during the year he performed Hajj, saying on the pulpit, "O people of Al-Madeenah! Where are your religious scholars? I heard Allah's Messenger ﷺ saying, 'This is the day of ‘Aashooraa’. Allah, Exalted is He, has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not to fast (on this day).' ".

Commentary :
The Prophet ﷺ used to instruct his Companions (may Allah be pleased with them) to fast on the Day of ‘Aashooraa’ before the obligation of fasting on Ramadan was prescribed due to the virtue of that day.
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) Humayd ibn ‘Abdul-Rahmaan stated that the Caliph Mu‘aawiyah ibn Abee Sufyaan (may Allah be pleased with him) ascended the pulpit of the Prophet’s Mosque in Al-Madeenah once while visiting to perform Hajj. The first Hajj he performed was after assuming the Caliphate in 44 A.H., and the last one was in 57 A.H. The day coincided with the Day of ‘Aashooraa’, the tenth day of Muharram. It seems that he remained longer in Makkah or Al-Madeenah until the Day of ‘Aashooraa’. On that day, he said: “O people of Al-Madeenah, where are your scholars?!” He (may Allah be pleased with him) said so because he had heard that some people were deeming fasting on that day either obligatory, forbidden, or disliked. He (may Allah be pleased with him) summoned the scholars to edify them on the correct ruling in this regard, or to familiarize himself with the different information they might have had on that matter, or to rebuke them upon seeing or hearing of someone adopting a different opinion on that mater. Mu‘aawiyah (may Allah be pleased with him) informed them that he heard the Prophet ﷺ say: “This is the Day of ‘Aashooraa’. Allah, Exalted is He, has not enjoined its fasting on you but I am fasting it.”
He ﷺ wanted to inform them that fasting on that day was not deemed obligatory on them.
In this hadeeth, the Prophet ﷺ informed His Companions (may Allah be pleased with them) that he was fasting and gave them the choice either to fast voluntarily or refrain from fasting, and those who did not fast would not bear any sin for that because it was not incumbent to observe fasting on that day.
This hadeeth is an affirmation of the virtue of fasting on the Day of ‘Aashooraa’ because the Messenger of Allah ﷺ singled it out for fasting, commanded Muslims to observe fasting on that particular day, urged them to do so, and told them that he ﷺ was fasting it. All this wasonly so that they would follow his example and to highlight the merits of fasting on that blessed day. Verily, he ﷺ is the best example for us to follow.
It is noteworthy that this hadeeth does not contradict the one narrated in Saheeh Al-Bukhaaree and Saheeh Muslim on the authority of ‘Aa’ishah (may Allah be pleased with her)stating: “The Prophet ﷺ had ordered to observe fast (on the Day of ‘Aashooraa’) before the fasting in Ramadan was deemed obligatory, but when this became obligatory, it (fasting on the Day of ‘Aashooraa’) became optional; whoever wished fasted on the Day of ‘Aashooraa’, and whoever wished did not observe fasting (on that day).”
Moreover, Mu‘aawiyyah (may Allah be pleased with him) reverted to Islam after the Conquest of Makkah; this means that he had heard this hadeeth after his conversion to Islam, in 9 or 10 A.H., after the relevant ruling was abrogated (when the obligation of fasting on Ramadan was prescribed). Therefore, the meaning of the relevant report would be, “It is not prescribed to fast on the Day of ‘Aashooraa’ after the obligatory fasting on Ramadanhas been prescribed.” He (may Allah be pleased with him) may also mean that the following ayah does not apply to fasting on the Day of ‘Aashooraa’; Allah, Exalted is He, Says (what means): {O you who have believed, decreed upon you is fastingas it was decreed upon those before you.} [Quran 2:183].
It has been reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) that fasting on the Day of ‘Aashooraa’ expiates the sins committed in the previous year. Furthermore, it has also been reported in Saheeh Muslim on the authority of ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) that the Messenger of Allah ﷺ said: “When the next year comes, Allah willing, we will observe fast on the 9th day of Muharram as well,” meaning that he ﷺ would fast on the 9th and the 10th of Muharram. He ﷺ prescribed fasting on the Day of ‘Aashooraa’ as a voluntary act of worship.
.

2004

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
The Prophet ﷺ came to Al-Madeenah and saw the Jews fasting on the Day of ‘Aashooraa’. He ﷺ asked them about that. They replied, "This is a blessed day, on which Allah rescued Banee Israa’eel (Children of Israel) from their enemy. So, Prophet Moosaa fasted this day." The Prophet ﷺ said, "I have more claim over Moosaa than you!" So, the Prophet ﷺ fasted on that day and ordered (Muslims) to fast (on that day)..

Commentary :
The Prophet ﷺ used to instruct his Companions (may Allah be pleased with them) to fast on the Day of ‘Aashooraa’ before fasting in Ramadan was made obligatory, due to the virtues of that blessed day.
In this hadeeth, ‘AbdullahNarrated Ibn ‘Abbaas (may Allah be pleased with him) that the Prophet ﷺ migrated from Makkah to Al-Madeenah, and on the following year he ﷺ found the Jews in Al-Madeenah fasting on the Day of ‘Aashooraa’, i.e., the tenth day of Muharram. He ﷺ asked them about the reason for it, and they stated that it was a blessed day when Allah, Exalted is He, rescued Prophet Moosaa (Moses) and the children of Israel from their enemy, Pharaoh, and caused him and his troops to drown in the sea. Therefore, Prophet Moosaa observed fasting on that day (to express gratitude to Allah), and when the Prophet ﷺ learned of that, he ﷺ stated that he had more claim over Moosaa than the Jews, being his fellow brother and Messenger of Allah and because he ﷺ was more obedient to Allah and adhered to the truth more earnestly than them. Therefore, he ﷺ had more right to express gratitude to Allah, Exalted is He, for saving Prophet Moosaa.This is why he ﷺ fasted on that day and commanded the Muslims to fast it, because we, Muslims, are more entitled to love and follow the example of Prophet Moosaa than the Jews, since they distorted the divine law revealed to him, while we are the true adherents of the religion of Allah, Islam, which is the very religion with which all the Prophets of Allah were sent.
In addition, Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the act of Sunnah in this regard is to observe fasting on the 9th and 10th days of Muharram, to be different from the Jews who fasted only on the 10th of Muharram, and this was narrated in Saheeh Muslim. Moreover, it has been reported on the authority of Qataadah (may Allah be pleased with him) that fasting on that day expiates the sins committed during the previous year, and this has also been cited in Saheeh Muslim.
It is deduced from the hadeeth that it is permissible to observe fasting to express gratitude to Allah, Exalted is He, for relief from an adversity or anguish, or the facilitation of a desired attainment..

2005

Aboo Moosaa (may Allah be pleased with him) narrated:
The Day of ‘Aashooraa’ was considered as a ‘Eid (i.e., ritual celebration) by the Jews. So, the Prophet ﷺ ordered, "I urge you (Muslims) to fast on this day.".

Commentary :
Fasting on the Day of ‘Aashooraa’ has great virtues and merits, and the righteous predecessors (i.e., early Muslim generations) keenly fasted that day, following the example of the Prophet ﷺ, while contravening the Jews in the manner of their fasting.
In this hadeeth, Aboo Moosaa Al-Ash’ari (may Allah be pleased with him) related that the Jews used to venerate the Day of ‘Aashooraa’ and take it as a festival, and therefore the Prophet ﷺ commanded Muslims to observe fasting on that day.
The apparent meaning of this narration is that the motive behind the Prophet’s command to fast on that day was out of his keenness to contravene the Jews, observing fasting on the days when they refrained from fasting and refraining from fasting on the days when they fasted, because the days of ‘Eid must not be fasted. The hadeeth narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them), cited in Saheeh Al-Bukhaaree and Saheeh Muslim, indicates that the reason for his fasting was the approval of the reason for which they fasted on that day, i.e., expressing gratitude to Allah for saving Prophet Moosaa. However, the Jews’ veneration of that day and their belief in it as a day of ‘Eid did not necessitate that they refrained from fasting on it. Perhaps fasting on that day was a manifestation of veneration prescribed by their divine law. This was explicitly stated in another narration reported by Al-Bukhaaree on the authority of Aboo Moosaa (may Allah be pleased with him) reading: “… and saw the Jews venerating and fasting on the Day of ‘Aashooraa’.” The version narrated in Saheeh Muslim reads: “People of Khaybar observed fast on the Day of ‘Aashooraa’ and took it as ‘Eid.”
Narrated Ibn ‘Abbaas (may Allah be pleased with him) that the act of Sunnah in this regard is to observe fasting on the 9th and 10th days of Muharram, to be different from the Jews who fasted only on the 10th of Muharram, and this was narrated in Saheeh Muslim. Moreover, it has been reported on the authority of Qataadah (may Allah be pleased with him) that fasting on that day expiates the sins committed during the previous year, as has also been recorded in Saheeh Muslim.
.

2006

Narrated Ibn ‘Abbaas (may Allah be pleased with him):
I never saw the Prophet ﷺ seeking to fast on a day that he favored more than another except this day, the Day of ‘Aashooraa’, and this month, meaning the month of Ramadan..

Commentary :
The Prophet ﷺ used to observe many acts of worship and obedience regularly, one of which was fasting on the Day of ‘Aashooraa’. He ﷺ observed fasting on that day to express gratitude to Allah, Exalted is He, for rescuing his brother Moosaa (Moses) fromPharaoh.
In this hadeeth, ‘Abdullah ibn ‘Abbaas (may Allah be pleased with them) related that he did not see the Prophet ﷺ intently and keenly seeking to fast on a day except the Day of ‘Aashooraa’, favoring it over other days of the year and singling it out for fasting.
It was narrated on the authority of Ibn ‘Abbaas (may Allah be pleased with them), as cited in Saheeh Muslim, that the act of Sunnah in this regard is to fast on the ninth day of Muharram along with the Day of ‘Aashooraa’, to act contrary to the Jews. Moreover, it has also been authentically reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) that fasting on the Day of ‘Aashooraa’ expiates the sins committed during the previous year.
This implies that the Day of ‘Aashooraa’ is the best day to observe fasting, Ramadan aside. However, Ibn ‘Abbaas (may Allah be pleased with them) attributed that conclusion to his own knowledge and opinion, and his statement does not refute the other narrations reported by other Companions (may Allah be pleased with them) in this regard. For instance, a Marfoo‘ hadeeth (i.e., directly attributed to the Prophet ﷺ) was reported in Saheeh Muslim on the authority of Aboo Qataadah (may Allah be pleased with him) stating that fasting on the Day of ‘Aashooraa’ atones for the sins committed during the previous year, and that fasting on the day of ‘Arafah expiates the sins committed during two years: the previous and following ones. The apparent indication of the hadeeths is that fasting on the day of ‘Arafah is better (i.e., more virtuous and rewardable) than fasting the Day of ‘Aashooraa’. It has been said that the wisdom behind this is that the Day of ‘Aashooraa’ is attributed to Prophet Moosaa, while the day of ‘Arafah is attributed to the Prophet ﷺ, and therefore fasting it is deemed better (i.e., more virtuous and rewardable).
Likewise, the Prophet ﷺ was keen to fast the month of Ramadan, because it is obligatory, and due to the great bounties bestowed upon the fasting people during that blessed month, including: the divine mercy, deliverance from Hellfire, forgiveness of sins, and the Night of Al-Qadr, which is better and superior to one thousand months (i.e., equivalent to 83 years and 4 months).
In fact, Ibn ‘Abbaas (may Allah be pleased with them) made mention of the Day of ‘Aashooraa’ and Ramadan in his statement, even though fasting in the first is optional and in the second is obligatory, because the common feature here is the abundant reward. The meaning of “seeking,” is that he ﷺ intended to fast it, aspiring to obtain its reward..

2010

‘Abdul-Rahmaan ibn ‘Abdul-Qaari said: "I went out in the company of ‘Umar ibn Al-Khattaab (may Allah be pleased with him) one night in Ramadan to the mosque and found people praying in different groups. A man was praying alone or a man praying with a little group behind him. So, ‘Umar (may Allah be pleased with him) said, 'In my opinion, I would better gather these (people) under the leadership of one Qaari, Quran reciter (i.e., let them pray in congregation!)'. So, he (may Allah be pleased with him) made up his mind to congregate them behind Ubay ibn Ka‘b (may Allah be pleased with him). Then, on another night I went again in his company and people were praying behind their reciter. On that, ‘Umar remarked, 'What an excellent Bid‘ah (i.e., innovation) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He (may Allah be pleased with him) meant that performing night prayer in the last part of the night. (In those days) people used to pray in the early part of the night.".

Commentary :
The Caliph ‘Umar ibn Al-Khattaab (may Allah be pleased with him) was keen to revive acts of Sunnah, eradicate religious innovations, and fight whatever triggered disunity and dissention among Muslims. The Prophet ﷺ commanded Muslims to adhere to the practices of the rightly guided Caliphs (may Allah be pleased with them).
In this hadeeth, the Taabi’ee (a Muslim who saw at least one of the Companions) ‘Abdul-Rahmaan ibn ‘Abdul-Qaari, who was appointed by ‘Umar as the head of the Public Treasury, related that he went to the Prophet’s Mosque with ‘Umar ibn Al-Khattaab (may Allah be pleased with them) one night in Ramadhan, to find some people praying night prayer in different congregations. Some prayed individually, and others prayed in small congregations, small groups of three to ten. Therefore, ‘Umar (may Allah be pleased with him) thought about organizing Taraaweeh prayer (i.e., night prayer in Ramadan) in congregation for all Muslims, because it is more stimulating for the worshippers, and so that the they would not disturb each other when praying in small congregations.
He (may Allah be pleased with him)formed this view based on the actions of the Prophet ﷺ and his tacit approval of such an act when he ﷺ once led Muslims in congregation on one night of Ramadan. This was stated in a hadeeth narrated on the authority of ‘Aa’ishah (may Allah be pleased with her), that the Prophet ﷺ went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, people spoke about it and then a large number of them gathered and prayed behind him (on the second night). On the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Messenger ﷺ came out and led them in prayer. On the fourth night the Prophet’s Mosque was overcrowded with people and could not accommodate them all, but the Prophet ﷺ came out (only) for Fajr prayer. When Fajr prayer was finished, he recited Tashah-hud and said (addressing the people): “Know that your presence was not hidden from me but I was afraid lest the night prayer should be enjoined on you and you might not be able to carry it on.”
‘Umar (may Allah be pleased with him) intended to organize congregational Taraaweeh prayers at the mosque and appointed Ubayy ibn Ka‘b (may Allah be pleased with him) as the Imaam, because he was one of the best Companions in the recitation and memorization of the Quran. When he (may Allah be pleased with him) went out on another night and found them praying in one congregation behind Ubayy ibn Ka‘b (may Allah be pleased with him), he said: “What an excellent Bid‘ah (i.e., innovation) this is,” because it was a good and righteous act, urging Muslims to pray in congregation as recommended. Even if it was not done during the reign of Aboo Bakr (may Allah be pleased with him) him, the Messenger of Allah ﷺ held congregational Taraaweeh prayers. He ﷺ refrained from holding such congregational Taraaweeh prayers regularly lest it be deemed obligatory on Muslims and they would not have endured it.
His saying, “What an excellent Bid‘ah (i.e., innovation) this is” indicates that this practice has its basis and origin is the Sunnah, and it is not a religious innovation as per the laws of Islam that is labelled as misguidance, rather it is described as an innovation, in the linguistic sense of the word (i.e., being an unprecedented rather than an unprescribed act). The fact that ‘Umar (may Allah be pleased with him) and ‘Abdul-Rahmaan ibn ‘Abdul-Qaari went to the Prophet’s Mosque once to find people praying Taraaweeh in congregation, indicates that ‘Umar (may Allah be pleased with him) did not regularly pray with them, and perhaps he (may Allah be pleased with him) believed that performing Taraaweeh prayers individually at home was better (and more rewardable), especially at the end of the night.This is why he (may Allah be pleased with him) stated that people used to perform Taraaweeh prayers at the beginning of the night, but it would be better for them to sleep for a while, and then wake up at the end of the night to perform them.
The hadeeth urges Muslims to perform night prayers at the end of the night.
It is also deduced from the hadeeth that it is permissible to perform night prayer in congregation.
It also highlights that a ruler should check on the ruled and keenly foster their interests, with regard to their religious or worldly affairs..

2015

Narrated Ibn ‘Umar (may Allah be pleased with him):
Some men amongst the Companions of the Prophet ﷺ were shown in their dreams that the Night of Al-Qadr was in the last seven nights of Ramadan. Allah's Messenger ﷺ said, "It seems that all your dreams agree that (the Night of Al-Qadr) is in the last seven nights, and whoever wants to seek it (i.e., the Night of Al-Qadr) should seek it in the last seven (nights of Ramadan).”.

Commentary :
The Night of Al-Qadr is one of the great and blessed nights of Ramadan, in which Allah, Exalted is He, states that the Quran was revealed. It has been highly praised and venerated by Allah, Exalted is He, given the fact that it abounds in great bounties and yields abundant rewards, which are described as being equal to those earned by devoting oneself to worship for one thousand months. During that blessed night, many angels descend, and many bounties and blessings are conferred upon people, and it is free of harm and evil.
In this hadeeth, ‘AbdullahIbn ‘Umar (may Allah be pleased with him) related that many of the Companions (may Allah be pleased with them) saw in a dream that the Night of Al-Qadr falls in the last seven nights of Ramadan. Thereupon, the Messenger of Allah ﷺ said: "It seems that all your dreams agree that (the Night of Al-Qadr) is in the last seven nights, and whoever wants to seek it (i.e., the Night of Al-Qadr)…”, meaning by means of performing prayer, reciting the Quran and supplications, and diligently devoting himself to worship, “… should seek it in the last seven (nights of Ramadan).” It is possible that he ﷺ meant the last seven nights of Ramadan, starting from the 23rd night, or the last seven nights are after the twentieth night, which includes the 21st, the 23rd, and the 25th nights.
It was called the Night of Al-Qadr because of its abundant virtues and great honor, or because the performance of worshipful acts in it yields greater reward.
The wisdom of Allah entailed that its exact date should be hidden from people so that they should strive and keenly devote themselves to worship throughout the last ten nights, and thus perform more worshipful acts and gain greater benefits (rewards).
.

2017

‘Narrated Aa’ishah (may Allah be pleased with her):
Allah's Messenger ﷺ said, "Seek the Night of Al-Qadr in the odd-numbered nights of the last ten days of Ramadan.".

Commentary : 114270.

934

Abu Mālik al-Ash‘ari reported that the Prophet (may Allah's peace and blessings be upon him) said: Four in my Ummah are among the affairs of the pre-Islamic era of ignorance that have not been abandoned: boasting of noble ancestries, defaming lineages, seeking rain from the stars, and wailing. And he said: If the wailing woman does not repent before her death, she will be made to stand on the Day of Judgment wearing a garment of pitch and a chemise of mange..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen on bringing his Ummah out from Jāhiliyyah (pre-Islamic era of ignorance) with all its evils, sins, and polytheism to Islam and its laws with all its goodness and monotheism.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) depicts matters that were and are still practiced by some people, and such matters belong to the people of Jāhiliyyah. So, he warned us against them and pointed out that whoever adopts any of such matters is, in fact, adopting one of the pre-Islamic traits and must abandon it and adhere instead to what has been legislated by Islam concerning such a trait and its likes. The Prophet (may Allah's peace and blessings be upon him) reports that four characteristics exist in the Ummah of Islam that are from the affairs and usual attributes of the people of Jāhiliyyah. He said that such traits would last in the Ummah and would not be abandoned as other pre-Islamic practices have been abandoned, for if they are abandoned by one party, others will come and adhere to them.
The first thing of such matters: It is "boasting of noble ancestries," which is taking pride in, bragging about, and exalting the characteristics, virtues, and bounties that are either in him or his family. "Hasab" (noble ancestry) refers to the personal traits one enumerates, such as bravery, eloquence, etc. "Boasting of noble ancestries" means acting arrogantly and loftily by enumerating one's virtues and his forefathers' remarkable feats, which entails deeming oneself better than others and looking down upon them. In the version of Abu Dāwūd, the Prophet (may Allah's peace and blessings be upon him) said: "Allah has removed from you the pride of Jāhiliyyah and its boastfulness about the ancestors. It is either a pious believer or a miserable sinner. People are the children of Adam, and Adam is from dust."
The second repugnant matter: "Defaming lineages," which means finding fault with people's lineages like discrediting the lineage or negating one's attribution to his father, is a malicious claim because it results in dividing Muslims and causing turmoils and evils, besides slandering people.
The third matter is: It is "seeking rain from the stars," which refers to supplicating and seeking water through rainfall by believing that the stars are the cause of such rain, as they used to say in the pre-Islamic era of ignorance: we have been given rain because of such-and-such star; whereas, having a belief that it is actually the cause for rainfall is disbelief. Rain is part of Allah's mercy towards His slaves and falls according to His decree. It is one of the things that Allah Almighty spoke about, saying: {Indeed, Allah has the knowledge of the Hour. He sends down the rain and knows what is in the wombs. No soul knows what it will do tomorrow, nor does any soul know in which land it will die. Indeed, Allah is All-Knowing, All-Aware.} [Surat Luqmān: 34]
Fourth matter: "Wailing" means weeping over the dead by shouting, screaming, expressing impatience, and enumerating the deceased person's traits and virtues by saying, for instance: Alas for the brave one! Alas, for the lion! Alas, for the mountain!
Then, the Prophet (may Allah's peace and blessings be upon him) , warned the wailing women if they did not repent for wailing before their death, saying, "If the wailing woman does not repent before" the time of "her death, she will be made to stand on the Day of Judgment," the wailing woman, who did not repent, will be made to stand and will be gathered among the standing people to be exposed on the Day of Judgment, as a recompense for her wailing, while wearing a garment of pitch, which is molten copper or paint used for painting. It is also said: that it is grease with which the scabby camel is rubbed to burn the mange, and its heat could reach the inside. "And a chemise of mange," "dir‘" (chemise) is a kind of women's shirts, i.e., she will be wearing another chemise of mange. This means that all her skin will be scabious and will act like a chemise covering her skin and sticking to her the way a chemise covers and sticks to her. He restricted repentance to the time before death to make it known that one of the conditions of repentance is for the repentant to repent while having hopes that he will still live and might commit the act for which he is repenting. This is supported by what is mentioned in the Book of Allah: {However, repentance is not for those who commit evil deeds until death approaches one of them; he then says, “Now I repent.”} [Surat an-Nisā’: 18]
Such a punishment is for wailing and enumerating the dead person's merits because both acts involve objection to Allah's decree. As for crying out of sadness and mercy for the deceased person, there is nothing wrong with that, as the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This is mercy that Allah has placed in the hearts of His slaves. Verily, Allah shows mercy to those of His slaves who are merciful." [Narrated by Al-Bukhāri and Muslim]
The Hadīth includes one of the signs of the Prophet's prophethood.
It warns against boasting of noble ancestries and against slandering lineages.
It calls for preserving people's honor and refraining from slander.
It clarifies the fact that one's value depends on his personality and deeds, not on his forefathers' feats.
It warns against wailing over the dead.
It emphasizes that rain comes from Allah Almighty, and the stars have nothing to do with it. So, water should be sought from none but the Creator and the Omnipotent, who can make the rainfall..

943

Jābir ibn ‘Abdullāh reported: The Prophet (may Allah's peace and blessings be upon him) made a speech one day and mentioned a man from among his Companions who died and was shrouded in a shroud of bad quality and was buried at night. The Prophet (may Allah's peace and blessings be upon him) rebuked that a man should be buried at night until prayer was offered over him, except when one is forced to do that. And the Prophet (may Allah's peace and blessings be upon him) said: "When one of you shrouds his brother, he should make his shrouding good.".

Commentary : The burial of a Muslim is part of the honor granted to him by Allah Almighty. The Prophet (may Allah's peace and blessings be upon him) taught his Ummah how to take care of the dead Muslims, including washing, shrouding, burying, and following the funeral procession, as well as other duties and Sunnah acts.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) delivered a sermon to his Companions one day and admonished them. In his sermon, he mentioned a man from among his companions who died and was shrouded in a shroud that was unbelievably bad or not completely concealing; moreover, he was buried and put into his grave at night. So, the Prophet (may Allah's peace and blessings be upon him) rebuked, prohibited, and banned his Companions from repeating an act like this with their dead brother, given his rights upon them. This includes burial at night. Indeed, a dead person should be buried during the daytime so that a lot of people can offer prayer for him, more than the people who would pray for him at night, or so that the Prophet (may Allah's peace and blessings be upon him) could offer the prayer for him, which is another reason for those who died during his lifetime. This also means that the burial of a dead person should be delayed until the morning, if it is hoped that those who will bless him will join the prayer.
And he clarified to them that burial at night should only occur in the case of necessity, like fearing that the body may decay. Then, the Prophet (may Allah's peace and blessings be upon him) said: "When one of you shrouds his brother, he should make his shrouding good." This is intended to direct, teach, and enjoin excellence in shrouding the dead. Excellence, however, does not mean extravagance or immoderation in choosing the shroud or that it should be expensive. Rather, the intended meaning is that it should be clean, pure, thick, concealing, and of the same type of clothing he mostly wore in his life, neither finer nor lower in quality.
In the Hadīth: We are enjoined to use a good shroud, without extravagance or stinginess.
And in it: Demonstrating the Prophet's care about the conditions of his Companions (may Allah be pleased with them) whether they were alive or dead.

947

‘Ā’ishah reported that the Prophet (may Allah's peace and blessings be upon him) said: "No group of Muslims numbering a hundred offer the funeral prayer over a dead person, and all of them intercede for him, except that their intercession for him will be accepted.".

Commentary : The religion of Islam is a religion of bounty and abundant giving from Allah, as He made the Muslims intercessors for one another. The Prophet (may Allah's peace and blessings be upon him) urged that a Muslim should attend the funeral of his fellow Muslim and made that one of the rights due to the Muslims among themselves.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that if a Muslim dies and a group of Muslims numbering a hundred offer the funeral prayer for him, "and all of them intercede for him," i.e., they ask Allah Almighty to pardon his sins and crimes and they supplicate for him, in such a case, people's intercession for him will be accepted and their supplication for him will be answered. But two conditions should be met here: First: Those who intercede for him should be sincere in their supplication and should ask Allah to forgive him. Second: They should be Muslims and numbering a hundred persons, and they should include no one who associates anything with Allah.
Other Hadīths are reported with lesser than this number, such as forty or three rows. It was said: Informing that the intercession of forty people is accepted does not necessarily mean that the intercession of a lesser number is not accepted, and the same holds true for the number of forty people along with three rows. Hence, all Hadīths are applicable, and the intercession is valid with the lesser of two numbers, the three rows or forty persons.
In the Hadīth: Urging the increase of a group offering the funeral prayer, and they are required to reach this number, which is one of the requirements for salvation
And in it: Those offering the funeral prayer for a dead person are intercessors for him.
And in it: Stressing the significance of sincerity in supplicating for the dead..

948

Kurayb, the freed slave of Ibn ‘Abbās, related from ‘Abdullāh ibn ‘Abbās that a son of his died in Qudayd - or in ‘Usfān - and he said: "O Kurayb, look and see how many people gathered for him." He said: I went out and found that people had gathered for him. I informed him about that, and he said: "Do you think they are forty?" He said: 'Yes.' He said: "Bring him out, for indeed I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No Muslim man dies, and forty men, who associate nothing with Allah, attend his funeral except that Allah will accept their intercession for him.'".

Commentary : The bounty and giving of Allah Almighty is great. He made the Muslims intercessors for one another, and the Prophet (may Allah's peace and blessings be upon him) urged that a Muslim should attend the funeral of his fellow Muslims and rendered it one of the rights of Muslims upon one another.
In this Hadīth, Kurayb, the freed slave of ‘Abdullāh ibn ‘Abbās, relates that a son of ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) died, and he was present with him, "in Qudayd", a place of water between Makkah and Madīnah, which is located 150km away from Makkah and lies to its northeast, "or in ‘Usfān", a town located 80km to the northwest of Makkah. These are two places close to Makkah. ‘Abdullāh (may Allah be pleased with him) ordered Kurayb to go out and tell him about the number of people who had gathered to attend his funeral procession and prayer. Kurayb went to see the people and then informed them about their gathering and number. Thereupon, Ibn ‘Abbās (may Allah be pleased with him) said to him: "Do you think?" i.e., do you estimate their number to be forty men? Kurayb replied: 'Yes.' In the version by Ibn Mājah, Ibn ‘Abbās said: "How many do you see? Forty?" I said: "No, they are more than that." So, Ibn ‘Abbās (may Allah be pleased with him) asked those with him to bring the funeral of his son to the people gathered in the mosque to offer prayer for him and bury him. Then, he said: "For indeed I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'No Muslim man dies and forty men... attend his funeral'", praying and supplicating for him, and they believe in Allah and associate none with Him in worship. In the version by Ibn Mājah: "No forty believers intercede for a believer." intercession here means request. Those attending the funeral prayer ask Allah Almighty to pardon the sins of the deceased, "except that Allah will accept their intercession for him", i.e., He will accept their intercession for that dead Muslim, out of His grace and bounty, and forgive him.
It is required to increase the number of those who attend the funeral prayer as much as possible, and they are required to reach this number that entails success. This is conditional upon two things: First: They should be intercessors for him, i.e., sincere in supplicating and asking Allah's forgiveness. Second: They should be Muslims and include none who associates anything with Allah.
Other reported Hadīths mention a different number, like one hundred or three rows. So, it is said that intercession by a hundred people will be accepted, but it does not necessarily mean that intercession by a lesser number will not be accepted. The same holds true for the forty men and the three rows. Hence, all the relevant Hadīths are applicable. Intercession is valid by the lesser of the two: by three rows or forty persons; this is because when Allah Almighty promises forgiveness two times in one sense, and one of them is easier than the other, it is His unchanging way that He does not decrease the promised bounty after that. Instead, He gives more out of his bounty and favor from Him toward His servants. It is also probable that the Prophet (may Allah's peace and blessings be upon him) was informed about the acceptance of intercession by a hundred persons. He was informed about it, and then he was informed about the acceptance of intercession by forty persons and then by three rows, even if their number is lesser, yet he was informed about that.
The Hadīth mentions that those who attend the prayer for a dead person are intercessors for him.
It urges Muslims to attend the prayer for the deceased and increase the number of those who attend..

957

‘Abdur-Rahmān ibn Abi Layla reported: Zayd used to make four Takbirs upon our funerals, and he once made five Takbirs. So, I asked him (about that) and he said: "The Messenger of Allah (may Allah's peace and blessings be upon him) used to make Takbirs like that.".

Commentary : The funeral prayer is one of the due rights to one another among the Muslims. It is mercy towards the dead person, as it was prescribed for supplication for him. A Muslim who offers prayer for a dead person should earnestly supplicate for him to be forgiven and shown mercy.
In this Hadīth, the Tābi‘i ‘Abdur-Rahmān ibn Abi Layla relates that the Companion Zayd ibn Arqam (may Allah be pleased with him) would mostly make four Takbīrs upon "the funerals," a term that refers to the dead person in the bier. This was the approach of most of the scholars among the Companions. Then, he (may Allah be pleased with him) one day made five Takbīrs at a funeral. So, ‘Abdur-Rahmān ibn Abi Layla asked him about the reason behind the fifth Takbīr, and Zayd (may Allah be pleased with him) informed him that the Prophet (may Allah's peace and blessings be upon him) would make five Takbīrs in some funeral prayers.
The objective of the prayer for a dead person is to supplicate and ask forgiveness for him. Supplication for the dead person occurs after the third Takbīr. A person should supplicate inaudibly with the best things he can recall, and he should be sincere in supplicating for the dead one..

962

Wāqid ibn ‘Amr ibn Sa‘d ibn Mu‘ādh reported: Nāfi' ibn Jubayr saw me standing as we were attending a funeral. He was sitting and waiting for the funeral to be held. He said to me: "What makes you stand?" I said: "I am waiting for the funeral to be held, as per a Hadīth reported by Abu Sa‘īd al-Khudri." Thereupon, Nāfi 'said: "Verily, Mas‘ūd ibn al-Hakam related to me that 'Ali ibn Abi Tālib reported: The Messenger of Allah (may Allah's peace and blessings be upon him) stood up and then sat down.".

Commentary : With its tolerant Shariah, Islam affirms the value of the human soul, from its birth to its death, and holds it in high status, as revealed by these rulings enjoined with regard to it, even after its departure from life. This clearly manifests that Islam devotes attention to the funerals and burial of the dead and taking them to the graves and Barzakh (the period between death and resurrection), where they wait for the Day of Judgment.
In this Hadīth, the Tābi‘i Wāqid ibn ‘Amr ibn Sa‘d ibn Mu‘ādh informs that the Tābi‘i Nāfi‘ ibn Jubayr saw him while he was at a funeral - a term that refers to a deceased in a bier - and was standing for the funeral. Meanwhile, Nāfi‘ ibn Jubayr "was sitting and waiting for the funeral to be placed" in the grave. Nāfi‘ ibn Jubayr asked him why he was standing - a disapproving questioning. Wāqid ibn ‘Amr answered him: that he was waiting for the funeral to take place, in accordance with the Hadīth in which Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When you follow a funeral, do not sit down until it takes place." Narrated by Al-Bukhāri and Muslim. Explaining why he was sitting, Nāfi‘ responded to him with the Hadīth narrated by Mas‘ūd ibn al-Hakam from ‘Ali ibn Abi Tālib (may Allah be pleased with both of them), who reported that the Messenger of Allah (may Allah's peace and blessings be upon him) would initially stand up for funerals but later abandoned standing and would sit down. ‘Ali's words "and then sat down" may also mean that he would sit down after the funeral passed him by and went away from him.
The Hadīths reported on the Prophet (may Allah's peace and blessings be upon him) standing and sitting for funerals, indicating that his sitting abrogated his standing. It is also said that this is not abrogation; instead, it points out that standing is unnecessary..

963

‘Awf ibn Mālik reported: The Messenger of Allah (may Allah's peace and blessings be upon him) offered the funeral prayer, and I memorized his supplication as he said: "O Allah, forgive him and have mercy on him. Make him safe and pardon him. Make his Nuzul (welcome treat or gift) an honorable one, broaden his entry, and wash him with water, snow, and hail, and cleanse him of sins as a white garment is cleansed of dirt. Give him in exchange a home better than his home, a family better than his family, and a spouse better than his spouse. Admit him into Paradise and protect him from the punishment of the grave, or from the punishment of Hellfire." He said: Until I wished I had been that deceased person..

Commentary : The objective of prayer for a deceased person is to supplicate for him and ask Allah's forgiveness for him. Many supplications are reported from the Prophet (may Allah's peace and blessings be upon him), to be said in the funeral prayer. It is preferred that the praying person use these supplications that are reported from the Prophet (may Allah's peace and blessings be upon him). But there is nothing wrong if one says other supplications. Supplication for the deceased person is made after the third Takbīr; one should supplicate secretly with the best of what he can recall, yet he should be sincere in supplicating for the dead person.
In this Hadīth, ‘Awf ibn Mālik al-Ashja‘i (may Allah be pleased with him) informs that he attended a funeral prayer with the Prophet (may Allah's peace and blessings be upon him), and part of his supplication which ‘Awf (may Allah be pleased with him) memorized is: "O Allah, forgive him" by blotting out the sins and misdeeds. "and have mercy on him" by accepting the acts of piety. "Make him safe," i.e., avert unpleasant things from him and make him safe from the punishment. "and pardon him," i.e., pardon the sins he committed and his shortcomings in the acts of worship. "Make his Nuzul (welcome treat or gift) an honorable one." The word Nuzul originally means the food prepared for the guest. It here refers to what Allah gives to His servant when he meets Him and honors him therewith. "broaden his entry," i.e., broaden the place of his entry in which he enters - that is his grave - lest it may become narrow for him. This is part of the bliss of the believer in the grave. The grave is either broadened for the one buried in it or made narrow for him. "and wash him with water, snow, and hail." Hail is pellets of ice descending from the clouds of the sky, which means: Purify him from the sins and misdeeds thereby, just as these things are means of purification from uncleanness and dirt. He combined them for emphasis. In other words, purify him from sins by the various kinds of forgiveness. He mentioned snow and hail because they are cold, and he mentioned water because it cleans, whereas the punishment for sins is hot. So, it was appropriate to mention snow along with water. Thus, water will do the cleaning, and snow and hail will do the cooling. "and cleanse him of sins." This is a supplication for cleansing in the sense of purification from sins, as a white garment is cleansed of dirt. Thus, what is conceived is compared to what is perceived. This affirms what is mentioned before and is meant to emphasize purification from sins and misdeeds. "Give him in exchange a home better than his home," i.e., compensate him and give him palaces or a vast grave that is better than his house in this transient world. And give him in exchange "a family better than his family," those who are his relatives in the world, such as his mother, maternal aunt, daughters, father, son, and the like. The wife is excluded from this, as he singled her out after that. It was also said: Family here refers to servants. "and a spouse better than his spouse," i.e., give him a wife from the houris (Hūr al-‘Īn) or from the women of the world in Paradise. It was also said: The exchange of family and wife means the exchange of traits, not people. "Admit him into Paradise." This is a supplication for him to enter Paradise directly, without prior punishment. "and protect him from the punishment of the grave" after he enters it. Or he said: "Protect him from the punishment of Hellfire" in the Hereafter.
‘Awf ibn Mālik (may Allah be pleased with him) added that after hearing this supplication from the Prophet (may Allah's peace and blessings be upon him), he wished he had been that deceased person, given the great reward and forgiveness entailed by this supplication for him, and so as to reap benefit of the Prophet's supplication, for the Prophet's prayer and supplication are more likely to be accepted and materialized than others.
In the Hadīth: Supplication in the funeral prayer, which is the most important part of its objective
And in it: Establishing the existence of the punishment of the grave.

965

Jābir ibn Samurah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) offered the funeral prayer for Ibn ad-Dahdāh. Then, an unsaddled horse was brought to him, and a man hobbled it and rode it. It kept bounding with him on its back, and we followed it and ran after it. He said: A man among the people said that the Prophet (may Allah's peace and blessings be upon him) said: "Many are the hanging - or drooping - bunches in Paradise for Ibn ad-Dahdāh." [And in a version]: For Abu ad-Dahdāh..

Commentary : This Hadīth describes one of the Prophet's conditions and guidance regarding funerals: following the funeral on foot or riding. It also includes a lot of ethics. Jābir ibn Samurah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) offered the funeral prayer for the Companion Ibn ad-Dahdāh (may Allah be pleased with him). In the version by An-Nasā’i: "The Messenger of Allah (may Allah's peace and blessings be upon him) went out for the funeral of Abu ad-Dahdāh." He is Thābit ibn ad-Dahdāh an ally of the Ansār, nicknamed Abu ad-Dahdāh. It is also said: Abu ad-Dahdāha. The Prophet's prayer brings Allah's mercy to the dead person. Then, "an unsaddled horse" was brought to the Prophet (may Allah's peace and blessings be upon him). In another version by Muslim: "An unsaddled horse was brought to the Prophet (may Allah's peace and blessings be upon him), which he rode after leaving the funeral of Ibn ad-Dahdāh." So, it indicates that he rode the horse after finishing the burial. "and a man hobbled it," i.e., he held it and prevented it from moving until the prophet (may Allah's peace and blessings be upon him) rode it. The horse kept bounding and moving, i.e., jumping and taking short steps. The Prophet (may Allah's peace and blessings be upon him) was moving at the front, and the people were walking behind him.
Then, Simāk ibn Harb informed that one of those sitting with Jābir (may Allah be pleased with him), as narrated in Musnad Ahmad, related: A man who was sitting with us in the gathering of Jābir ibn Samurah reported that the Prophet (may Allah's peace and blessings be upon him) said about Abu ad-Dahdāh: "Many are the hanging - or drooping - bunches in Paradise for Ibn ad-Dahdāh." This is a glad tiding by the Prophet (may Allah's peace and blessings be upon him) regarding Abu ad-Dahdāh. In Arabic, ‘Adhq means palm tree, and ‘idhq means a branch in a palm tree. The intended meaning here is the branch, for he said: hanging or drooping.
The reason behind the Prophet (may Allah's peace and blessings be upon him) making this statement is found in a Hadīth narrated by Ahmad in his Musnad Collection, in which Anas ibn Mālik (may Allah be pleased with him) reported: When this verse: {Who is it that will lend to Allah a goodly loan.} [Surat al-Baqarah: 245] was revealed, Abu ad-Dahdāh gave in charity a garden comprising six hundred palm trees, and his wife was in the garden. He came and said: O ’Umm ad-Dahdāh, go out, for I have lent it to my Almighty Lord. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Many are the heavy bunches in Paradise for Abu ad-Dahdāh." Heavy here indicates that the bunches have abundant fruits. It is as if he (may Allah's peace and blessings be upon him) repeated this statement upon the death of this man.
The Hadīth shows the merit and virtue of Abu ad-Dahdāh (may Allah be pleased with him).
A group may walk along with their leader while he is riding.
There is nothing wrong if a follower serves his leader, with his consent..

966

‘Āmir ibn Sa‘d ibn Abi Waqqās reported: Sa‘d ibn Abi Waqqās said during his illness in which he died: "Make a Lahd (a niche in the side of the grave) for me and set up mud bricks over me as was done with the Messenger of Allah (may Allah's peace and blessings be upon him).".

Commentary : The Companions (may Allah be pleased with them) used to seek out the Prophet's guidance and try to emulate him in all his conditions, both in his lifetime and death. In this Hadīth, Sa‘d ibn Abi Waqqās (may Allah be pleased with him) set a clear example in following the Prophet (may Allah's peace and blessings be upon him). ‘Āmir ibn Sa‘d ibn Abi Waqqās relates that his father Sa‘d (may Allah be pleased with him) said during his illness in which he died: "Make a Lahd for me," i.e., dig a niche for me where I will be buried. Lahd is the crevice dug in the side of the grave to place the dead person therein. Then, he said: "and set up mud bricks over me," i.e., place over me the bricks made of mud. The bricks should be lined and arranged above one another without any adhesive in between. The version by Abu Nu‘aym in Al-Mustakhraj has this addition: "And throw dust upon me." Then, clarifying the reason for his choosing that, for he wanted what was done to the grave of the Messenger of Allah (may Allah's peace and blessings be upon him) to be done to his grave too.
In the Hadīth: The dead person is buried in the Lahd and the stones are set up over him..

967

Ibn ‘Abbās reported: A red velvet cloak was put in the grave of the Messenger of Allah (may Allah's peace and blessings be upon him)..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was highly revered during his lifetime and after his death, and he is favored in the sight of Allah and was held in high esteem among his Companions. He passed away and was buried in the place where he died, and that was the room of the Mother of the Believers' Ā’ishah (may Allah be pleased with her).
In this Hadīth, ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) informs that when the Messenger of Allah (may Allah's peace and blessings be upon him) died, a red velvet cloak was put in his grave. The cloak is a garment with edges, which are strings remaining at its two sides, apart from its reinforced border. This cloak was thrown by Shokrān, the freed slave of the Messenger of Allah (may Allah's peace and blessings be upon him), according to the version by At-Tirmidhi. It is said: He disliked that it should be worn by anyone after him (may Allah's peace and blessings be upon him), as the Prophet (may Allah's peace and blessings be upon him) used to wear it and sit over it. So, Shokrān did not like that it be used by anyone after the Prophet (may Allah's peace and blessings be upon him)..

968

Thumāmah ibn Shufayy reported: We were with Fadālah ibn ‘Ubayd in the land of the Romans, at Rūdis. A companion of ours died. So, Fadālah ibn ‘Ubayd commanded that his grave be leveled. Then, he said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) command that it be leveled.".

Commentary : Burial is one of the things by which a dead person is honored. A Muslim should follow the Prophet's guidance in all matters. One of these is the manner of burying the dead and the shape and condition of the grave after burial. The Companions (may Allah be pleased with them) were extremely keen to follow this Prophetic guidance.
In this Hadīth, the Tābi‘i Thumāmah ibn Shufayy relates that he was with the Companion Fadālah ibn ‘Ubayd (may Allah be pleased with him) on an expedition "in the land of the Romans, at Rūdis" is a Greek island situated east of the Mediterranean Sea and located midway between the main Greek islands and Cyprus. Rūdis was conquered in 53 A.H., during the reign of Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him). A Muslim man from their companions passed away. So, Fadālah ibn ‘Ubayd (may Allah be pleased with him) commanded that this man be buried. After the dust was thrown over him, he commanded that his grave be leveled and blotted out and that it should not be raised or prominent. Then, Fadālah said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) commanding that it be leveled" i.e., the grave should be leveled to the ground and not be raised a lot; rather, it should be raised as high as a hand span, and it should be flattened or embossed, which is more appropriate so that it can be recognized as a grave and thus be protected from being sat on or trodden.
The Hadīth contains the command that the graves should be leveled and not be raised above the ground.
It indicates that those killed in wars should be buried, and their corpses should not be left without concealment..

969

Abu al-Hayyāj Al-Asadi reported: ‘Ali ibn Abi Tālib said to me: "Shall I not send you with the same instructions as the Messenger of Allah (may Allah’s peace and blessings be upon him) sent me with? Do not leave any statue without blotting it out or any raised grave without leveling it." [In a version]: And he said: and any image without blotting it out..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to remove anything that pointed to the traces of Jāhiliyyah, which included their keenness on extolling images, the dead, and the graves.
In this Hadīth, the Tābi‘i Abu al-Hayyāj al-Asadi relates that ‘Ali ibn Abi Tālib (may Allah be pleased with him) said to him: Shall I not send you for something the Messenger of Allah (may Allah's peace and blessings be upon him) sent me for, and appoint you as a leader in charge of that, as the Messenger of Allah (may Allah's peace and blessings be upon him) appointed me as a leader in charge of it? The Prophet (may Allah's peace and blessings be upon him) ordered ‘Ali not to leave any 'statue', i.e., an image of a living being, without eliminating and abolishing it, by cutting off its head, changing its face, and so on; and not to leave any raised grave without leveling it and making it like the surrounding area. Taswiyah (leveling) may also mean making it sound and compliant with the Shariah. Or it means: flattening, that it should not be raised a lot above the ground, but only as high as a hand span. It is more appropriate to make it flat or a saddle high. What is intended here is the grave upon which a structure is built, and it becomes raised, not the grave upon which sand, pebbles, or stones are placed for identification, so that no one should trample or sit on it, and there is no use in building over it; hence, it was prohibited.
In the Hadīth: The command to remove statues and idols
And in it: The command to level raised graves
And in it: Removing what is wrong with one's hand in case a person has authority or ability to do so.

970

Jābir reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade plastering a grave, sitting on it, and building over it..

Commentary : The Prophet (may Allah's peace and blessings be upon him) was the keenest among people on eliminating the traces of Jāhiliyyah, like building over the graves and raising them, for this involves a waste of money and boastfulness, as well as other things that do not befit the Hereafter and the state of death and decay. He was also keen on directing the Muslims to what shows honor for one another both in this life and after death.
In this Hadīth, Jābir ibn ‘Abdullāh (may Allah be pleased with him) informs that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade "plastering the grave." In a version by Muslim: "It was forbidden to plaster the graves with gypsum," i.e., to build them with gypsum and paint them, for this involves veneration and immoderation. And he (may Allah's peace and blessings be upon him) forbade "sitting on it," as this denotes disregard for the right of his fellow Muslim. In a Hadīth by Muslim, Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is better for one of you to sit on a live coal, which will burn his clothes and get to his skin than to sit on a grave!" This is a stern warning and emphatic prohibition against sitting on a grave. And he forbade "building over it." This probably means building over the very grave to raise it, or building around it, like constructing a tent, a mosque, or the like around the grave. Both are prohibited, for this belongs to the practices of the people of Jāhiliyyah and it involves a waste of money.
So, the prohibition mentioned in the Hadīth comprises two types: going to excess as well as neglect regarding the graves. The dead people should not be insulted by trampling and sitting on their graves, nor should people show them immoderate reverence by constructing a building there and extolling them in a way that leads to certain forbidden things and evils..

971

Abu Hurayrah reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is better for one of you to sit on a live coal and it burns his clothes and gets to his skin than to sit on a grave.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to direct the Muslims to what demonstrates honor among themselves, both in life and after death. So, in this Hadīth, he prohibited sitting on the graves and was vehement in this prohibition. He (may Allah's peace and blessings be upon him) informed and warned that if a person sits on a piece of inflaming fire and this live coal burns his clothes and reaches his skin, which involves tremendous harm and severe pain, this burning of his clothing and skin is better and easier for him than sitting on a grave. This is a stern warning and emphatic prohibition from sitting on graves. He forbade sitting on graves because this constitutes belittlement of the rights of fellow Muslims, even if they are dead.
The usual practice regarding the graves is only to visit them and supplicate there while standing, as the Messenger of Allah (may Allah's peace and blessings be upon him) used to do when he headed to the Baqī' cemetery. He would say: "Assalāmu ‘alaykum ahl ad-diyār min al-mu’minīn wa al-muslimīn, wa inna in shā’ Allah la lāhiqūn; as’al Allah lana wa lakam al-‘āfiyah" (Peace be upon the dwellers of this place among the believers and Muslims. Indeed, we will join you, Allah Willing. I ask Allah for safety for you and us). Narrated by Muslim..

972

Abu Marthad al-Ghanawi reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not sit on the graves and do not pray towards them.".

Commentary : The Prophet (may Allah's peace and blessings be upon him) was keen to direct the Muslims to what demonstrates honor among themselves, both in life and after death. So, he prohibited sitting on the graves, and he was vehement in this prohibition.
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) says: "Do not sit on the graves," for this shows disregard for the rights of fellow Muslims. In another Hadīth narrated by Muslim, the Prophet (may Allah's peace and blessings be upon him) stated that sitting on lively embers is better than sitting on the graves. The usual practice regarding the graves is to only visit them and supplicate there while standing, as the Messenger of Allah (may Allah's peace and blessings be upon him) used to do when he headed to the Baqī‘ cemetery. He would say: "Peace be upon the dwellers of this place among the believers and Muslims. Indeed, we will join you, Allah Willing. I ask Allah for safety for us and you." [Narrated by Muslim] Then, the Prophet (may Allah's peace and blessings be upon him) said: "and do not pray towards them," i.e., do not pray, facing the graves. This is to differ from the Jews and the Christians who used to take the graves of their prophets and righteous ones as places of worship, in exaltation of them. And they would probably do there things that are only due to the Creator, the Almighty Lord. This applies to praying upon the grave, towards it, or between two graves, for this leads to the exaltation of the graves and to worshiping them as was the practice during Jāhiliyyah. Excluded from this prohibition is the funeral prayer at the graves, as authentically reported from the Prophet (may Allah's peace and blessings be upon him).
In the Hadīth: It is prohibited to sit on the graves.
And in it: It is prohibited to pray at the graves, between them, or towards them..

Book of Hadith