Refuting those who weakened the hadith of Ibn 'Abbas, and clarifying its authenticity.
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The Shaykh : His statement: Jami` at-Tirmidhi 320Da'if (Darussalam) Some people have criticized this hadith due to its anomaly and denunciation. As for its anomaly, they said: It has come in *Sahih Muslim* from the hadith of 'A'ishah (may Allah be pleased with her) that the Prophet (peace and blessings be upon him) taught her what to say when visiting graves. And they said: There is no doubt that what is in *Sahih Muslim* is more worthy of being adopted than what is in *Sunan al-Tirmidhi*. The second point is the denunciation; they asked: How can a woman's visit be like building mosques and placing lamps on mosques? Indeed, the second is far greater. The answer to this is that we say: Whenever reconciliation is possible, there is no anomaly, and reconciliation is possible. The hadith of 'A'ishah is regarding when a woman goes out without the intention of visiting and passes by the cemetery; there is no harm in her stopping and greeting the people of the graves, and there is no blame on her. But if she goes out from her home with this intention, she falls under this ruling. As for the fact that he coupled this with that, there is no obstacle; the Prophet (peace and blessings be upon him) said: And it is known that there is a great difference between killing and cursing. Killing is [An-Nisa 4:93] and the one who commits cursing does not deserve this threat.
Likewise, some people said that this hadith was transmitted with the wording: And the word "Zawwarat" (visitors) indicates exaggeration, so the intended meaning is those who frequently visit the cemetery. As for the one who went once, she does not fall under the curse. It is said: The general rule is that if there is an addition in a hadith and no contradiction with one who is more trustworthy, the addition is adopted. Which one is more?
The student: Zawwarat (visitors)
The Shaykh : Zawwarat (visitors) is more, because Zawwarat includes those who frequently visit and those who do not, unlike Zawwarat (visitors). Therefore, this hadith is relied upon, and it is not permissible for a woman to visit the cemetery, and there are harms in that.
As for the hadith of Umm 'AtiyyahSunan Ibn Majah 1577Sahih (Darussalam), it is said that this is regarding following the funeral procession, not visiting graves. Also, some scholars contradicted her statement (may Allah be pleased with her): in that some of those who understood her meant that as long as the hadith is established, we were prohibited, and the prohibition is established. So her saying: is a juristic understanding from her, which you may agree with or may not. They contradicted this hadith with . It is said: This woman, due to the intensity of her grief and sorrow, could not restrain herself from going out to her son's grave and weeping to it. And it is known that there are other separate proofs, so we cannot take from the silence of the Messenger (peace and blessings be upon him) in this place regarding not rebuking her for visiting the grave, while we have other general hadiths. And this is a specific case, and the Messenger (peace and blessings be upon him) may remain silent about some things considering what is more important, as he remained silent about the Khath'am woman who met him during the Farewell Pilgrimage while she was uncovering her face, as it appears, and he did not prohibit her from that. In any case, specific cases cannot be used to contradict general texts; specific cases cannot contradict general statements. Rather, general statements take precedence. Therefore, the correct view is that a woman's visit to the cemetery is one of the major sins, because it falls under the curse. Yes.
The student: The hadith of 'A'ishah, he said "ra'ayaha" (she saw her)
The Shaykh : No, he says "ra'aynaha" (we saw her). He said "ra'aynaha," and in my opinion, there is a possibility that he placed it as "ra'aytaha" (I saw her). Do you have "ra'aytaha"?
The student: I have "ra'at" (she saw)
The Shaykh : Yes, that is the correct one.
The student: I have "ashara ilayha" (he pointed to her). It says in the printed edition "ra'at" (she saw), in the printed edition only.
The Shaykh : Fine.
The student: The printed edition, O Shaykh, how can it be relied upon and depended upon when it is not based on handwritten manuscripts?
The Shaykh : Yes, but the context, because he said: "ra'at" (she saw) and mentioned her beauty.
The student: No, he says in *al-Sahihayn* (the two authentic collections) we have, and in *al-Sahihayn*, and in the manuscripts as I have established, "ra'aynaha" (we saw her).
The Shaykh : Ah?
The student: He says: In *al-Sahihayn* and in the manuscripts as I have established.
The Shaykh : "Ra'aynaha" (we saw her).
The student: "Ra'aynaha" (we saw her).
The Shaykh : It is possible that there were women with them, yes. And we said that they saw her, and the one who mentioned what he mentioned of her beauty was two women, or two, yes.
The reader: "So this warning and curse regarding imitating the People of the Book in building a mosque over the grave of a righteous man is explicit in the prohibition of imitation in this, and a proof of caution regarding the type of their actions, where there is no safety."
The Shaykh : Yes.
The student: Caution regarding the type of their actions
The reader: Pointed to a manuscript
The Shaykh : It is possible in my opinion "min" (from) or "an" (regarding), but the meaning is the same.
The student: He said: In A "ala" (upon) the type, and in B and the printed edition "an" (regarding) the type.
The Shaykh : Okay, yes.
The reader: "And a proof of caution regarding the type of their actions, where there is no safety in their other actions that they be of this type."
The Shaykh : I have "that they be of this type."
The student: Pointed to "that."
The Shaykh : Okay, no questions, what?
The student: The second time, our brother Hajjaj did not indicate the time of the question.
The Shaykh : What?
The student: I say, this second time, our brother Hajjaj did not indicate the time of the question in the second lesson. Yes, correct.
The Shaykh : He may have forgotten.
The student: No, O Shaykh, he...
the women who visit the graves, and those who use them as Masajid and put torches on them
زائرات القبور والمتخذين عليها المساجد والسرجCursing a believer is like killing him
لعنُ المؤمن كقتلهBut whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.
وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًاLikewise, some people said that this hadith was transmitted with the wording:
Women who visit graves
زوارات القبورThe student: Zawwarat (visitors)
The Shaykh : Zawwarat (visitors) is more, because Zawwarat includes those who frequently visit and those who do not, unlike Zawwarat (visitors). Therefore, this hadith is relied upon, and it is not permissible for a woman to visit the cemetery, and there are harms in that.
As for the hadith of Umm 'Atiyyah
We were prevented from following the funeral, but that was not made binding on us.
نهينا عن اتباع الجنائز ولم يُعزم عليناBut it was not made obligatory upon us
ولم يُعزم عليناIt was not made obligatory
لم يُعزمThat the Messenger (peace and blessings be upon him) passed by a woman weeping at a grave, so he asked her, and she said: "Leave me alone, for you have not been afflicted with my affliction," or a word to that effect. Then the Prophet (peace and blessings be upon him) turned away. Then it was said to her, to this woman, that this is the Messenger of Allah (peace and blessings be upon him). So she went to him to apologize, and he said: "Indeed, patience is at the first shock."
بأن الرسول عليه الصلاة والسلام مرّ بامرأة على قبر تبكي فسألها فقالت : إليك عني فإنك لم تُصب بمصيبتي أو كلمة نحوها ثم انصرف النبي عليه الصلاة والسلام ثم قيل لها أي لهذه المرأة إن هذا رسول الله صلى الله عليه وسلم فذهبت إليه تعتذر فقال : إنما الصبر عند الصدمة الأولىThe student: The hadith of 'A'ishah
That Umm Salama and Umm Habiba mentioned to the Messenger of Allah (peace and blessings be upon him) a church they had seen
أن أم سلمة وأم حبيبة ذكرتا لرسول الله صلى الله عليه وسلم كنيسة رأتهاThe Shaykh : No, he says "ra'aynaha" (we saw her). He said "ra'aynaha," and in my opinion, there is a possibility that he placed it as "ra'aytaha" (I saw her). Do you have "ra'aytaha"?
The student: I have "ra'at" (she saw)
The Shaykh : Yes, that is the correct one.
The student: I have "ashara ilayha" (he pointed to her). It says in the printed edition "ra'at" (she saw), in the printed edition only.
The Shaykh : Fine.
The student: The printed edition, O Shaykh, how can it be relied upon and depended upon when it is not based on handwritten manuscripts?
The Shaykh : Yes, but the context, because he said: "ra'at" (she saw) and mentioned her beauty.
The student: No, he says in *al-Sahihayn* (the two authentic collections) we have, and in *al-Sahihayn*, and in the manuscripts as I have established, "ra'aynaha" (we saw her).
The Shaykh : Ah?
The student: He says: In *al-Sahihayn* and in the manuscripts as I have established.
The Shaykh : "Ra'aynaha" (we saw her).
The student: "Ra'aynaha" (we saw her).
The Shaykh : It is possible that there were women with them, yes. And we said that they saw her, and the one who mentioned what he mentioned of her beauty was two women, or two, yes.
The reader: "So this warning and curse regarding imitating the People of the Book in building a mosque over the grave of a righteous man is explicit in the prohibition of imitation in this, and a proof of caution regarding the type of their actions, where there is no safety."
The Shaykh : Yes.
The student: Caution regarding the type of their actions
The reader: Pointed to a manuscript
The Shaykh : It is possible in my opinion "min" (from) or "an" (regarding), but the meaning is the same.
The student: He said: In A "ala" (upon) the type, and in B and the printed edition "an" (regarding) the type.
The Shaykh : Okay, yes.
The reader: "And a proof of caution regarding the type of their actions, where there is no safety in their other actions that they be of this type."
The Shaykh : I have "that they be of this type."
The student: Pointed to "that."
The Shaykh : Okay, no questions, what?
The student: The second time, our brother Hajjaj did not indicate the time of the question.
The Shaykh : What?
The student: I say, this second time, our brother Hajjaj did not indicate the time of the question in the second lesson. Yes, correct.
The Shaykh : He may have forgotten.
The student: No, O Shaykh, he...