in it, it is mentioned that he prayed over her after days of her death, which were three or more; thus, it indicates the permissibility of praying over the deceased while they are in their grave, and that this does not fall under the prohibition of praying towards graves; as clarified elsewhere, and that the permissibility is not restricted to a day or a night, but rather to his newfound knowledge of the death and burial. The Moroccan ḥāfiẓ Ibn ʿAbd al-Barr elaborated in his book "al-Tamhīd" (6/279) on the ḥadīths mentioned in the chapter with their isnāds—as is his habit—and explained the views of the jurist imams regarding them, and their perspectives on them. He then concluded with a summary of the fiqh he arrived at, saying: "Whoever prays over a grave, or over a funeral that has already been prayed over; it is permissible for him to do so; because he has done a good deed that neither Allāh nor His Messenger prohibited, nor did everyone agree on its prohibition. Allāh Almighty said: ((And do good)) (Al-Ḥajj: 77), and the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) prayed over a grave, and no abrogation from him has been reported, nor did everyone agree on its prohibition. Therefore, whoever does so is not at fault, nor censured, but rather he is in a state of ease and has great reward, if Allāh wills, except that if it has been a long time, it is disliked to pray over it; because it has not been reported from the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) or his Companions that they prayed over a grave except shortly after the event, and the most that has been narrated is a month."
ففيه أنه صلى عليها بعد أيام من موتها، فهي ثلاثة أو أكثر؛ ففيه جواز الصلاة على الميت وهو في قبره، وأن ذلك لا يشمله النهي عن الصلاة إلى القبور؛ كما هو مبين في غير هذا الموضع، وأن الجواز لا يقيد بيوم أو ليلة، وإنما بعلمه الحادث بالوفاة والدفن. وقد أفاض الحافظ المغربي ابن عبد البر في كتابه "التمهيد" (٦/٢٧٩) في ذكر الأحاديث الواردة في الباب بأسانيدها- كما هي عادته- وبيان مذاهب الأئمة الفقهاء حولها، ووجهة نظرهم فيها، ثم ختم ذلك بخلاصة ما انتهى إليه من فقهها، فقال:"من صلى على قبر، أو على جنازة قد صلي عليها؛ فمباح له ذلك؛ لأنه قد فعل خيراً لم يحظره الله ولا رسوله، ولا اتفق الجميع على المنع منه، وقد قال الله تعالى: ((وافعلوا الخير)) [الحج: ٧٧] ، وقد صلى رسول الله ﷺ على قبر، ولم يأت عنه نسخه، ولا اتفق الجميع على المنع منه، فمن فعل فغير حرج، ولا معنَّف، بل هو في حل وسعة وأجر جزيل إن شاء الله، إلا أنه ما قدم عَهْدُه فمكروه الصلاة عليه؛ لأنه لم يأت عن النبي ﷺ ولا عن أصحابه أنهم صلوا على القبر إلا بحدثان ذلك، وأكثر ما روي فيه شهر".
- (When he was bowing or prostrating, he would say: Glory be to You, and with Your praise, I seek Your forgiveness and turn to You in repentance). It was recorded by al-Bazzār in "his Musnad" (1/263/542 - Kashf al-Astār), and al-Ṭabarānī in "al-Muʿjam al-Kabīr" (10/192/10302), and also in "al-Awsaṭ" (1/129/831), as well as in "al-Duʿāʾ" (2/1066/593); but he did not mention (bowing) from Zayd ibn Abī Anīsah from Ḥammād ibn Abī Sulaymān from Abū al-Ḍuḥā from Masrūq from ʿAbd Allāh who said:
- (كان إذا كان راكعاً أو ساجداً قال: سبحانك وبحمدك، أَسْتَغْفِرُكَ وأَتُوبُ إليك) .أخرجه البزار في "مسنده " (١/٢٦٣/٥٤٢- كشف الأستار) ، والطبراني في "المعجم الكبير" (١٠/١٩٢/١٠٣٠٢) ، و"الأوسط " أيضاً (١/١٢٩/ ٨٣١) ، وكذا في "الدعاء" (٢/١٠٦٦/٥٩٣) ؛ لكنه لم يذكر (راكعاً) عن زيد بن أبي أنيسة عن حماد بن أبي سليمان عن أبي الضحى عن مسروق عن عبد الله قال: