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*Riyad al-Salihin* (The Meadows of the Righteous), from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Desirability of Visiting Graves for Men, and What the Visitor Should Say.

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On the authority of Buraydah, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"I had previously forbidden you from visiting graves, but now visit them."

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Narrated by Muslim.

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Among the beneficial points of this hadith:

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The hadiths of the Messenger of Allah, peace and blessings of Allah be upon him,

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contain the abrogating (*nasikh*) and the abrogated (*mansukh*),

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just as found in the Book of Allah, Mighty and Majestic.

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This only occurs in commands and prohibitions;

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as for informative reports (*akhbar*) regarding Allah, Mighty and Majestic,

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or regarding His Messenger, peace be upon him,

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abrogation is strictly impermissible.

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The prohibition against visiting graves is abrogated according to what is stated in this hadith.

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Encouragement to visit graves as a recommended and commendable act,

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because the command came after a prohibition,

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thus indicating permissibility or recommendation, as established in legal theory (*usul al-fiqh*).

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The underlying wisdom (*'illah*) in visiting graves

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is that it serves as a reminder of the Hereafter,

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softens the heart, brings tears to the eyes,

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reminds one of death, and shortens worldly hopes.

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Visiting graves does not mean seeking assistance from the dead,

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supplicating to those within them, or crying out to them for help,

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for that is polytheism (*shirk*) which contradicts the wisdom of the legislated visit.

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On the authority of 'A'ishah, may Allah be pleased with her, who said:

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Whenever it was her night with the Messenger of Allah, peace and blessings of Allah be upon him,

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he used to go out,

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towards the end of the night, to al-Baqi',

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saying: "Peace be upon you, abode of a believing people.

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There has come to you what you were promised,

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deferred until tomorrow,

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and we, if Allah wills, shall soon join you.

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O Allah, forgive the inhabitants of Baqi' al-Gharqad."

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Narrated by Muslim.

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Al-Baqi' is the graveyard of the people of Madinah.

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"There has come to you what you were promised deferred until tomorrow"

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means that what you were promised would occur in the future has now reached you.

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"Deferred" (*mu'ajjalun*)

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refers to the appointed period between death and the Resurrection.

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Al-Gharqad is a type of thorny tree,

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and the cemetery of Madinah was named after it

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because this type of tree was present there.

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Among the beneficial points of the hadith:

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The permissibility of visiting graveyards at night.

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The dead have witnessed what Allah promised them of bliss or punishment,

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and in this is affirmation of the punishment and bliss of the grave.

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The ultimate fate of every living being is death.

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The recommendation of seeking forgiveness for the believers,

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and that this brings benefit to them.

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Regarding the meaning of the exception (*in sha' Allah*) in his saying, peace and blessings of Allah be upon him:

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"And we, if Allah wills, shall soon join you,"

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there are two interpretations:

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The first:

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It refers back to the meaning of his saying:

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"Abode of a believing people,"

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meaning:

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"And we shall join you in a state of faith, if Allah wills,"

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since no believer is safe from tribulation;

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we ask Allah for safety.

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The second:

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It is not spoken out of doubt,

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but rather in accordance with the customary idiom of the Arabic language.

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Do you not see the saying of the Exalted:

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﴿You shall surely enter the Sacred Mosque, if Allah wills, in safety﴾?

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And doubt cannot possibly be attributed to Allah the Exalted,

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the Knower of the unseen.

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On the authority of Buraydah, may Allah be pleased with him, who said:

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The Prophet, peace and blessings of Allah be upon him,

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used to teach them, whenever they went out to the graveyards,

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that the speaker among them should say:

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"Peace be upon you, inhabitants of these abodes, among the believers and Muslims,

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and we, if Allah wills, shall soon join you.

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I ask Allah for well-being for us and for you."

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Narrated by Muslim.

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Among the beneficial points of the hadith:

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The Prophet's keenness, peace and blessings of Allah be upon him, to teach his Ummah what benefits them.

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Knowledge precedes action,

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which is why the Messenger, peace be upon him,

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taught them before they acted.

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It is impermissible to undertake an act of worship without knowledge.

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The recommendation of supplicating for the dead,

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including oneself in the supplication,

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and specifically designating the greetings of peace and supplications for the people of faith.

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On the authority of Ibn 'Abbas, may Allah be pleased with them both, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him,

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passed by some graves in Madinah,

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so he turned his face toward them and said:

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"Peace be upon you, O inhabitants of the graves.

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May Allah forgive us and you.

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You are our predecessors, and we are following in your footsteps."

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Narrated by al-Tirmidhi.

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"Our predecessors" (*salafuna*) means those dear ones who died before a person.

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"Following in your footsteps" (*nahnu bi-l-athar*)

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means we shall be following you shortly.

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Chapter: The Dislike of Wishing for Death Due to Harm That Has Befallen One,

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and That There Is No Harm in It Due to Fear of Tribulation in One's Religion.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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that the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"None of you should wish for death;

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for if he is a doer of good, he may increase in it,

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and if he is an evildoer, he may seek to make amends."

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Agreed upon, and this is the wording of al-Bukhari.

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In a narration by Muslim on the authority of Abu Hurayrah, may Allah be pleased with him,

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from the Messenger of Allah, peace and blessings of Allah be upon him, who said:

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"None of you should wish for death,

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nor pray for it before it comes to him;

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for when one dies, his deeds come to an end,

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and indeed, a believer's life only adds to his goodness."

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"He may seek to make amends" (*yusta'tab*) means that he might return to Allah the Exalted

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in repentance and redressing injustices,

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seeking the pleasure of Allah the Exalted.

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Among the beneficial points of the hadith:

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The prohibition against wishing for death and asking for it from Allah the Exalted

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before it descends upon a person,

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because an increase in life spent in piety towards Allah the Exalted

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brings an increase in good deeds.

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Supplication is answered when it coincides with an hour of response;

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for this reason, wishing for death was prohibited,

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and it is counted among the disliked forms of supplication.

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A believer should take advantage of his life

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in obedience to Allah and in increasing good deeds,

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and in holding oneself accountable and repenting

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from whatever sins and misdeeds have issued from him.

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On the authority of Anas, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"None of you should wish for death because of harm that has afflicted him;

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but if he must do so,

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let him say:

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'O Allah, keep me alive as long as life is good for me,

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and take my soul if death is good for me.'"

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Agreed upon.

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On the authority of Qays ibn Abi Hazim, who said:

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We visited Khabbab ibn al-Aratt, may Allah be pleased with him, to inquire after his health,

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and he had been cauterized seven times.

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So he said:

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"Our companions who have passed away before us departed

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without the world diminishing anything of their reward,

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while we have attained worldly wealth for which we find no place except the dust.

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And were it not that the Prophet, peace and blessings of Allah be upon him,

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forbade us from praying for death,

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I would have prayed for it."

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Then we came to him another time while he was building a wall of his,

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and he said:

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"Indeed, a Muslim is rewarded for everything he spends,

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except for that which he puts into this dust."

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Agreed upon,

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and this is the wording of al-Bukhari's narration.

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"Departed before us" (*salafu*)

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means they died and went to Allah, Mighty and Majestic.

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"Without the world diminishing anything of their reward"

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means they did not enjoy any worldly pleasures

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that would diminish what has been prepared for them in the Hereafter.

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"We find no place for it except the dust"

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means we accumulated wealth beyond our need,

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finding no place to store it except in the earth,

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burying it therein out of fear of theft.

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Among the beneficial points of the hadith:

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The prohibition against wishing for death.

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The virtue of Khabbab ibn al-Aratt, may Allah be pleased with him,

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his deep awareness of his Master,

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and his severe self-reproach and self-reckoning,

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even in permissible matters.

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Encouragement to visit the sick.

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The virtue of emulating those who died upon Islam

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before partaking in any of the worldly luxuries.

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Spending on construction and building

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carries no reward if it is done without a genuine need or necessity,

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because it is putting wealth in other than its proper place,

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and because spending excessively on building fosters attachment to this world

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and distracts from the Hereafter.

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The permissibility of cauterization when needed,

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as it is the final remedy;

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however, one should know that cauterization is disliked

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because it conflicts with optimal reliance on Allah (*tawakkul*).

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Chapter: Scrupulousness (*Wara'*) and Avoiding Doubtful Matters.

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Allah the Exalted said:

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“When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great.” (24:15)

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And the Exalted said:

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﴿Indeed, your Lord is ever watchful.﴾

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On the authority of al-Nu'man ibn Bashir, may Allah be pleased with them both, who said:

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, saying:

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"Verily, the lawful is clear,

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and the unlawful is clear,

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and between them are doubtful matters about which many people have no knowledge.

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So whoever guards against doubtful matters

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clears his religion and his honor,

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and whoever falls into doubtful matters

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falls into the unlawful,

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like a shepherd who grazes his flock around a sanctuary,

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on the verge of pasturing within it.

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Truly, every king has a sanctuary;

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truly, the sanctuary of Allah is His prohibitions.

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Truly, in the body there is a piece of flesh:

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if it is sound, the entire body is sound,

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and if it is corrupted, the entire body is corrupted.

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Truly, it is the heart."

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Agreed upon.

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Both scholars recorded it through various chains with similar wordings.

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"Clear"

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meaning evident and manifest.

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"Doubtful matters"

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meaning ambiguous issues, because they resemble both the lawful and the unlawful.

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"So whoever guards against doubtful matters"

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meaning steers clear of ambiguities and takes precautions against them,

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"clears his religion and his honor,"

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meaning he safeguards his religion against deficiency

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and his honor against defamation.

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"The sanctuary (hima)"

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refers to protected pastureland reserved by the ruler,

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who warns against grazing within it.

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"His prohibitions"

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meaning the acts of disobedience that Allah has forbidden,

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such as murder and theft.

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"A lump of flesh (mudghah)"

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meaning a small piece of flesh.

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Among the lessons of the hadith:

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Allah Almighty revealed the Book unto His servant,

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clarifying within it for the Ummah all that it needs regarding the lawful and the unlawful,

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and He entrusted the clarification of what is intricate in the revelation

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to the Messenger, peace and blessings of Allah be upon him.

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By Allah, the Messenger of Allah (peace be upon him) did not pass away

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until he had left the path clear and manifest.

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Allah and His Messenger left no lawful matter without making it clear,

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nor any unlawful matter without making it clear.

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However, some matters are more evident in their clarity than others;

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thus, whatever is plainly manifest, widely known, and whose ruling is established,

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leaves no one with an excuse of ignorance

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in a land where Islam is prevalent.

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There is an intermediate realm between the lawful and the unlawful

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where the two become conflated,

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and whoever guards against it has indeed attained salvation.

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Doubtful matters that are not clearly known to be lawful

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or unlawful to many people,

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just as the Prophet (peace be upon him) informed us,

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may become clear to some individuals as being either lawful or unlawful

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due to the additional knowledge they possess.

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Whoever finds a matter doubtful must leave it,

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because one who indulges in doubtful matters despite their ambiguity

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was described by the Prophet, peace be upon him,

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as having fallen into the unlawful.

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The driving force behind safeguarding one's religion and honor,

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or falling into doubtful matters,

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is the rectitude or corruption of the heart's inner state.

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For if the heart's state is sound,

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the actions of the limbs will be sound,

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and the servant will avoid prohibitions and guard against doubtful matters.

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A servant ought to safeguard

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the matters of his religion, uphold nobility of character,

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and shun whatever undermines it;

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for whoever enters places of ill repute

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will be suspected. Falling into clear prohibitions

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does not happen all at once, but rather gradually;

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for whoever excessively indulges in disliked and doubtful matters

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develops the audacity to commit

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what is fundamentally prohibited, becoming addicted to it.

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A servant should take precautions for his religion,

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thus leaving that which is harmless

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out of caution against falling into that which is harmful.

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Knowledge is a light through which the servant perceives

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the true realities of things that remain hidden

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from many people.

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Inward righteousness leads to outward righteousness,

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and vice versa.

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[Riyad al-Salihin]