Part of Sahih Al-Bukhari
· Lesson 52 of 113
Summary of Sahih Al-Bukhari | Episode (52) | Funeral Book - 4
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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The Ifadah Center
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for Humanitarian Studies and Research
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presents
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The Abridgment of Sahih al-Bukhari.
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Chapter: One Who Does Not Display Grief at the Time of Calamity.
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On the authority of Anas Ibn Malik (may Allah be pleased with him), who said:
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A son of Abu Talhah was ailing,
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and Abu Talhah went out,
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whereupon the child passed away.
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When Abu Talhah returned,
0:36
he asked,
0:38
"How is my son?"
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Umm Sulaym replied,
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"He is calmer than he has ever been."
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In another narration:
0:46
"His soul has found rest,
0:48
and I hope that he is now at peace."
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Abu Talhah assumed
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that she meant it literally.
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So she brought him dinner,
0:56
and he dined,
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after which he was intimate with her.
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When he had finished,
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she said,
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"Bury the boy."
1:06
In the morning, Abu Talhah
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went to the Messenger of Allah (peace and blessings of Allah be upon him)
1:11
and informed him of what happened.
1:13
He asked,
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"Were you intimate last night?"
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He replied, "Yes."
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The Prophet said,
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"O Allah, bless them both."
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She subsequently gave birth to a boy,
1:24
and Abu Talhah told me,
1:26
"Look after him until you bring
1:28
him to the Prophet (peace be upon him)."
1:30
So he brought him to the Prophet (peace be upon him),
1:33
and she sent along with him
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some dates.
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The Prophet (peace be upon him) took him
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and asked,
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"Is there anything with him?"
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They replied, "Yes,
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some dates."
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The Prophet (peace be upon him) took them,
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chewed them,
1:51
and then took some from his mouth
1:53
and placed it into the infant's mouth,
1:55
performing tahnik on him,
1:57
and named him 'Abdullah.
1:59
Commentary on the Hadith:
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"Was ailing" (yashtaki)
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means he was sick.
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"Passed away" (qubida)
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means he died.
2:10
"Calmer than he has ever been"
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means he was motionless,
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no longer in pain from the severity of the illness.
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"He was intimate with her"
2:18
is a metonymy for sexual intercourse.
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"Bury the boy" (wari al-sabiyy)
2:22
means inter him.
2:25
"Were you intimate last night?" (a'rastum al-laylah)
2:27
comes from al-i'ras, meaning conjugal relations.
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"Performing tahnik on him" (hannakahu bihi):
2:31
Tahnik
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is to chew a date or something similar,
2:35
and then rub the palate of
2:37
the infant with it.
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Key Benefits of the Hadith:
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In the hadith is a tremendous merit
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for Umm Sulaym (may Allah be pleased with her),
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on account of her patience
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and her contentment with the decree of Allah
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the Exalted.
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It indicates the permissibility of choosing the stricter, more resolute course
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and foregoing the concession for whoever is capable
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of doing so.
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It shows that a woman may adorn herself for her husband
3:00
to invite conjugal intimacy.
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It demonstrates that whoever gives up
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something for the sake of Allah the Exalted,
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Allah will compensate them with something far better
3:08
than what was lost.
3:10
It proves the legitimacy of using equivocation (double entendre)
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in cases of necessity,
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provided that it does not invalidate a right
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belonging to a Muslim.
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It shows the obligation of responding to the supplication of the Prophet
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(peace and blessings of Allah be upon him).
3:22
The hadith also illustrates
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the virtue of patience and anticipating Allah's reward.
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Chapter: The Statement of the Prophet (peace and blessings of Allah be upon him):
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"Indeed, we are grieved by your departure."
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On the authority of Anas Ibn Malik
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(may Allah be pleased with him), who said:
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We entered along with the Messenger of Allah
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(peace and blessings of Allah be upon him)
3:43
upon Abu Sayf
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the blacksmith,
3:47
who was the foster father of Ibrahim (peace be upon him).
3:49
The Messenger of Allah
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(peace be upon him) took
3:53
Ibrahim,
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kissed him, and smelled his fragrance.
3:57
Later on, we entered upon him
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while Ibrahim was drawing
4:01
his last breaths.
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Thereupon, the eyes of the Messenger of Allah
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(peace and blessings of Allah be upon him)
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began shedding tears.
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'Abd al-Rahman
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Ibn 'Awf (may Allah be pleased with him) said to him,
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"Even you, O Messenger of Allah?"
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He replied,
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"O Ibn 'Awf,
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it is mercy."
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He then wept further
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and said (peace and blessings of Allah be upon him),
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"Indeed, the eye sheds tears,
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and the heart grieves,
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but we do not say
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anything except what pleases our Lord.
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And indeed, at your departure,
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O Ibrahim,
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we are deeply grieved."
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Commentary on the Hadith:
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"Upon Abu Sayf
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the blacksmith":
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his name was al-Bara' Ibn Aws al-Ansari,
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and al-qayn
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means a blacksmith.
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"He was a zi'r"
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means the husband of the wet nurse.
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The wet nurse was Umm Burdah,
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Khawlah bint al-Mundhir al-Ansariyyah,
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from the clan of Banu al-Najjar.
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"Drawing his last breaths" (yajudu bi-nafsih)
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means his soul was departing and he was giving it up,
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just as a person generously gives
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away his wealth.
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"Began shedding tears" (tadhrifan)
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means tears were flowing from them.
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"He then wept further"
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means he shed another tear.
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Key Benefits of the Hadith:
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In the hadith
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is the mention of Ibrahim, the son of the Prophet
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(peace and blessings of Allah be upon him),
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and his death.
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It demonstrates the legitimacy of hiring a wet nurse
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for children.
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The hadith also shows that tribulation
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may come in the form of the death of children,
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which is among the greatest of trials.
5:42
It proves the permissibility of kissing
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a person who is near death
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as a gesture of farewell.
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It indicates the permissibility of natural weeping
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and sorrow,
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free from the pre-Islamic practices of lamentation.
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It highlights
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the complete compassion of the Prophet
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(peace and blessings of Allah be upon him)
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and his tender mercy.
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The hadith demonstrates that showing mercy
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to children is innate.
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It shows that a follower may inquire
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about the action of a scholar
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if he does something that seems surprising.
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It indicates the recommendation to restrain
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grief as much as possible,
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though there is no harm if a person naturally displays
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what is unavoidable.
6:20
The hadith illustrates
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the virtue of submission, contentment,
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and patience with the divine decrees.
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It establishes that weeping
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and sorrow do not contradict
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contentment with Allah's decree and predestination,
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as long as the grieving person does not commit
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any violation of the Sacred Law.
6:36
Chapter: Weeping
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in the Presence of the Sick.
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On the authority of 'Abdullah Ibn 'Umar
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(may Allah be pleased with them both), who said:
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Sa'd Ibn 'Ubadah fell ill
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with an ailment of his,
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so the Prophet (peace and blessings of Allah be upon him) came
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to visit him, along with
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'Abd al-Rahman Ibn 'Awf,
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Sa'd Ibn Abi Waqqas,
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and 'Abdullah Ibn Mas'ud
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(may Allah be pleased with them).
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When he entered upon him,
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he found him unconscious, surrounded by
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his family."
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He asked, "Has he passed away?"
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They replied, "No,
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O Messenger of Allah."
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Thereupon, the Prophet (peace and blessings of Allah be upon him) wept.
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When the people saw the Prophet's weeping,
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they wept as well.
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So he said,
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"Do you not hear?
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Indeed, Allah does not punish
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because of the shedding of tears, nor
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because of the grief of the heart,
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but rather He punishes because of this"—
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and he pointed to his tongue—
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"or He shows mercy.
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And surely the deceased
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is tormented by the wailing of his family
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over him."
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'Umar (may Allah be pleased with him) used to
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strike with a stick for doing so,
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pelt with stones,
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and fling dust.
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Commentary on the hadith:
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"Fell ill" (ishtaka)
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means he became sick.
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"Visiting him" (ya'uduhu):
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'Iyadah refers to visiting the sick.
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"Surrounded by his family" (fi ghashiyati ahlihi):
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What is meant is
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the people present with him,
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who surround him to serve him.
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It is also said to mean
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the severe agony of pain that enveloped him
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which he was suffering from.
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"Has he passed away?" (qad qada)
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means: has he died?
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"Rather He punishes because of this"—
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and he pointed to his tongue—
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meaning: He punishes because of what issues from it
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of the sayings of pre-Islamic ignorance (Jahiliyyah),
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"or He shows mercy,"
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meaning: if He chooses not to execute the threat against him.
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It is also said:
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He shows mercy to whoever speaks good
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and surrenders to the decree of Allah Almighty.
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"Used to strike for it"
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means: he would strike whoever wailed over the deceased,
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"and fling dust,"
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meaning into their mouths,
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in compliance with the Prophetic command.
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Key benefits of the hadith:
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Derived from the hadith is
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the recommendation of visiting the sick,
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both individually and in groups.
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It indicates the legitimacy of
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enjoining good
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and forbidding evil,
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warning against falling
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into sinful deeds,
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and making clear the threat of punishment for them.
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It shows the permissibility of people joining a weeping person in his weeping.
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The hadith also explains that the deceased
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is tormented by the wailing of his family over him.
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It affirms the punishment of the grave.
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It indicates the permissibility of changing evil by hand for the ruler
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and those holding similar authority.
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It demonstrates the perfection of the Prophet's compassion (peace be upon him)
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and his mercy toward his Companions and his Ummah,
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as well as his inquiring (peace be upon him)
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after their conditions and visiting them.
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The hadith also points to the Sunnah of the Rightly-Guided Caliphs.
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Chapter: What is Prohibited of Wailing and Weeping,
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and the Rebuke Against That.
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On the authority of Umm 'Atiyyah, who said:
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"We gave the pledge of allegiance to the Prophet (peace and blessings of Allah be upon him),
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and he recited to us:
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'that they will not associate anything with Allah,'
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and he forbade us from wailing.
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Thereupon, a woman among us pulled her hand back
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and said,
10:16
'So-and-so comforted me in wailing,
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and I want to reciprocate her.'
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But he said nothing.
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So she went away and then returned,
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and none of the women fulfilled that pledge except Umm Sulaym, Umm al-'Ala',
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and the daughter of Abi Sabrah,
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the wife of Mu'adh;
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or the daughter of Abi Sabrah
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and the wife of Mu'adh."
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In another narration:
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"and the daughter of Abi Sabrah,
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the wife of Mu'adh,
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and two other women";
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or: "the daughter of Abi Sabrah,
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and the wife of Mu'adh,
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and another woman."
10:51
Commentary on the hadith:
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"We gave the pledge of allegiance to the Prophet (peace be upon him)"
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refers to the pact made when he accepted their pledge upon entering Islam.
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"A woman among us pulled her hand back"
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means she refrained from completing the pledge,
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and that woman was Umm 'Atiyyah (may Allah be pleased with her),
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but she kept herself anonymous.
11:16
"So-and-so comforted me in wailing":
11:18
A woman was said to comfort another woman
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when she joined her in wailing, responding to her cries.
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"To reciprocate her"
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means: by wailing with her just as she wailed with me.
11:32
"None of the women fulfilled that pledge"
11:34
means: in completely abandoning wailing.
11:37
Key benefits of the hadith:
11:40
The hadith establishes the prohibition of wailing,
11:42
and the importance of condemning and forbidding it,
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for it inflames grief and repels patience,
11:49
and it contradicts submission to the divine decree
11:52
and yielding to the command of Allah Almighty.
11:55
The hadith indicates returning favors and assistance,
11:59
and reciprocating good deeds,
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as long as it does not involve sin.
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It also highlights the virtue of fulfilling pledges and promises.
12:10
Chapter: Standing Up for a Funeral Procession.
12:14
On the authority of 'Amir ibn Rabi'ah (may Allah be pleased with him),
12:17
on the authority of the Prophet (peace and blessings of Allah be upon him), who said:
12:21
"When one of you sees a funeral procession,
12:24
if he is not walking with it,
12:27
let him stand until it leaves him behind or he leaves it behind,
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or until it is set down before it leaves him behind."
12:34
Commentary on the hadith:
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"Let him stand until it leaves him behind or he leaves it behind":
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that is, until he passes ahead of the funeral procession,
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or the funeral procession passes ahead of him and leaves him behind,
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and what is meant is parting company with it.
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"Or it is set down"
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means: the bier is lowered from the men's shoulders onto the ground.
12:57
Key benefits of the hadith:
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The hadith highlights the virtue of accompanying a funeral until it is placed in its niche.
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It indicates the recommendation of standing for a funeral procession
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for one who is not accompanying it and witnesses it passing by.
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The apparent wording of the hadith
13:14
suggests that one should stand as soon as he sees it, before it reaches him.
13:19
It indicates that the time for sitting down for one passed by a funeral
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is when it is set down on the ground, if he is following it;
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whereas if he is not following it,
13:29
he remains standing until the funeral passes out of sight.
13:32
Chapter:
13:36
When One Sits Down If He Stood for a Funeral Procession.
13:39
On the authority of Sa'id al-Maqburi,
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on the authority of his father, who said:
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"We were at a funeral,
13:47
and Abu Hurayrah (may Allah be pleased with him) took Marwan by the hand,
13:51
and they sat down before it was lowered.
13:54
Then Abu Sa'id (may Allah be pleased with him) came,
13:57
took Marwan by the hand, and said,
14:00
'Stand up!
14:01
For by Allah, this man surely knows that the Prophet (peace and blessings of Allah be upon him)
14:05
forbade us from doing that.'
14:08
Thereupon, Abu Hurayrah said,
14:10
'He has spoken the truth.'"
14:11
Commentary on the hadith:
14:14
"Stand up!"
14:16
means: for the funeral procession.
14:18
"For by Allah, this man surely knows
14:20
that the Prophet (peace be upon him) forbade us from doing that":
14:24
meaning that Abu Hurayrah (may Allah be pleased with him) knew
14:28
that the Messenger of Allah (peace be upon him) forbade us from sitting before the funeral is lowered.
14:35
"He has spoken the truth"—meaning Abu Sa'id (may Allah be pleased with him).
14:39
Key benefits of the hadith:
14:43
The hadith demonstrates the Companions' adherence to the Sunnah,
14:48
and their alerting people to follow the Prophetic guidance.
14:51
It shows the legitimacy of enjoining good and forbidding evil,
14:56
and supporting enjoining good and forbidding evil with textual evidence.
15:03
Chapter: Whoever Follows a Funeral Procession
15:06
Shall Not Sit Until It Is Lowered from the Shoulders of Men;
15:10
and If He Sits, He Is Commanded to Stand.
15:14
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),
15:17
from the Prophet (peace and blessings of Allah be upon him), who said:
15:21
"When you see a funeral procession, stand up;
15:24
and whoever follows it must not sit down until it is placed down."
15:28
Commentary on the hadith:
15:31
"Until it is placed down"
15:34
means: the bier is lowered from the men's shoulders onto the ground.
15:38
It is also said to mean: placed in its niche.
15:41
Key benefits of the hadith:
15:44
The hadith shows the virtue of accompanying a funeral until it is placed in its niche.
15:49
It indicates the recommendation of standing for a funeral for one who is not accompanying it and sees it passing by.
15:55
The apparent wording of the hadith indicates that one stands as soon as he sees it, before it reaches him.
16:02
It indicates that the time for sitting down for one whom a funeral passes
16:06
is when it is lowered onto the ground, if he is following it;
16:09
whereas if he is not following it,
16:11
he remains standing until the funeral passes out of sight.
16:15
Chapter: One Who Stood Up for the Funeral of a Jew.
16:20
On the authority of Jabir ibn 'Abdullah (may Allah be pleased with them both), who said:
16:25
"A funeral procession passed by us,
16:27
so the Prophet (peace and blessings of Allah be upon him) stood up for it,
16:31
and we stood up with him.
16:33
We then said, 'O Messenger of Allah,
16:36
it is the funeral of a Jew!'
16:38
He said, 'When you see a funeral procession, stand up.'"
16:43
Commentary on the Hadith:
16:47
"We stood up for it"
16:48
means: we stood up because the Prophet (peace and blessings of Allah be upon him) stood up.
16:53
Key Lessons from the Hadith:
16:56
From this hadith we learn:
16:59
An indication of the Prophet's complete compassion
17:03
and his mercy toward creation;
17:05
and that in death there is an admonition for creation;
17:09
and that it is recommended to stand up for a funeral procession,
17:12
even if the deceased was a non-Muslim;
17:15
and an illustration of the Companions' absolute submission
17:18
and adherence to the Prophetic guidance;
17:21
and the permissibility of inquiring about and seeking clarification regarding his actions.
17:25
On the authority of 'Abd al-Rahman ibn Abi Layla, who said:
17:31
Sahl ibn Hunayf and Qays ibn Sa'd
17:34
were sitting in al-Qadisiyyah,
17:37
when a funeral procession passed by them,
17:39
so they both stood up.
17:41
It was said to them:
17:43
"It is one of the people of the land,"
17:45
meaning one of the *dhimmis* (non-Muslim subjects).
17:47
So they said:
17:49
"A funeral procession passed by the Prophet (peace be upon him),
17:52
and he stood up.
17:55
It was said to him:
17:57
'It is the funeral of a Jew!'
17:59
So he replied:
18:01
'Is it not a soul?'"
18:03
Commentary on the Hadith:
18:08
"In al-Qadisiyyah":
18:10
It is a small town with date palms and water,
18:13
two stages of travel away from Kufa.
18:16
"From the *dhimmis*":
18:18
The *dhimmis* were called "the people of the land"
18:21
because when the Muslims conquered the lands,
18:24
they left them to work the land and pay the land tax (*kharaj*).
18:28
"Is it not a soul?":
18:30
Meaning, standing for it was out of reverence for the gravity and reminder of death.
18:34
Key Lessons from the Hadith:
18:37
From this hadith we learn:
18:40
The recommendation to stand up for the funeral processions of *dhimmis*;
18:44
and that death is a reality binding upon every soul;
18:47
and that in it lies a profound admonition.
18:49
Chapter: Men Carrying the Bier, Not Women
18:55
On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him),
18:59
that the Messenger of Allah (peace and blessings of Allah be upon him) said:
19:03
"When the bier is placed
19:06
and the men carry it on their shoulders:
19:09
if it was righteous, it says,
19:12
'Hasten me forward! Hasten me forward!'
19:15
But if it was unrighteous, it says,
19:19
'Woe to it! Where are you taking it?'
19:23
Every single creature hears its voice
19:26
except humans;
19:28
and were a human to hear it, he would collapse unconscious."
19:35
"When the bier is placed":
19:37
meaning in its coffin.
19:39
"Woe to it!":
19:41
meaning, when it sees that it was unrighteous,
19:44
it recoils from itself, speaking of itself as if it were someone else,
19:47
loathing to attribute woe directly to itself.
19:50
"Would collapse unconscious" (*sa'iqa*):
19:52
*Al-sa'q*
19:53
means that a person faints
19:55
from an intense sound that he hears,
19:57
and may even die from it.
19:59
Key Lessons from the Hadith:
20:03
In the hadith is evidence that the deceased knows their destination
20:06
before being placed in their grave;
20:09
and it contains an allusion to the punishment and bliss of the grave,
20:12
for the righteous soul says, "Hasten me forward to it,"
20:16
unlike the unrighteous soul.
20:18
Chapter: Walking Fast with the Bier
20:24
On the authority of Abu Hurayrah (may Allah be pleased with him),
20:27
from the Prophet (peace and blessings of Allah be upon him), who said:
20:31
"Hasten with the bier;
20:33
for if it is righteous, it is good that you are forwarding it to,
20:37
and if it is otherwise,
20:39
it is an evil you are putting off your necks."
20:43
Commentary on the Hadith:
20:47
"Hasten with the bier":
20:50
What is meant is a pace between running and normal walking.
20:56
It has also been said to mean hastening its preparation and burial once death is verified.
21:03
Key Lessons from the Hadith:
21:06
From this hadith we learn:
21:09
The recommendation to promptly prepare the deceased and hasten their burial;
21:15
and the hadith alludes to shunning the company of corrupt and wicked people.
21:20
Chapter: Forming Two or Three Rows Behind the Imam for the Funeral Prayer
21:28
On the authority of Jabir ibn 'Abdillah (may Allah be pleased with them both), who said:
21:33
The Prophet (peace and blessings of Allah be upon him) said:
21:36
"Today a righteous man from Abyssinia has died,
21:40
so come and pray over him."
21:43
In another narration:
21:45
The Prophet (peace be upon him)
21:48
prayed over Ashamah, the Negus,
21:51
and pronounced four *takbirs*.
21:53
He said: "So we formed rows,
21:56
and the Prophet (peace be upon him) led the prayer over him
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while we were behind him in rows."
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Jabir said:
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"I was in the second row."
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Commentary on the Hadith:
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"Today a righteous man from Abyssinia has died":
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That was the Negus.
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"So come" (*halumma*): meaning, come forward.
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"I was in the second row":
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It has also been transmitted from Jabir that he said:
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"I was in the second or third row."
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Key Lessons from the Hadith:
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The hadith demonstrates the great virtue of the Negus (may Allah be pleased with him);
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and it contains the Prophet's commendation of the Negus,
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confirming that he was among the righteous;
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and it establishes the permissibility of the funeral prayer in absentia;
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and the recommendation to form multiple rows behind the imam in the funeral prayer.
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Chapter: Performing the Funeral Prayer in the Prayer Ground and the Mosque
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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The Messenger of Allah (peace and blessings of Allah be upon him) announced the death of the Negus, ruler of Abyssinia,
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on the very day he died,
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and said: "Ask forgiveness for your brother."
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Commentary on the Hadith:
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"He announced the death" (*na'a*): meaning he informed them of his death.
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*Al-na'y* is to publicly announce to people that so-and-so has died
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so that they may attend his funeral.
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Regarding the Negus: it is said his name was Ashamah,
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and other names have also been mentioned.
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Key Lessons from the Hadith:
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The hadith contains a command to seek forgiveness for the deceased;
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and it proves that the Negus died as a Muslim,
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because the Prophet (peace be upon him) described him
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by saying, "for your brother";
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and the hadith is one of the signs of Prophethood,
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as the Prophet (peace be upon him) informed them of his death on the very day he died.
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On the authority of 'Abdullah ibn 'Umar (may Allah be pleased with them both):
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The Jews came to the Prophet (peace and blessings of Allah be upon him)
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with a man and a woman from among them who had committed adultery.
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So he said to them:
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"What do you do with those among you who commit adultery?"
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They said: "We blacken their faces and beat them."
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In another narration: "We disgrace them and they are flogged."
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In another narration: "Our rabbis innovated blackening the face and parading them bent backward."
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In another narration: "We smut their faces and humiliate them."
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He said: "Do you not find stoning in the Torah?"
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They replied: "We do not find anything about it in it."
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Thereupon 'Abdullah ibn Salam said to them:
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"You have lied! Bring the Torah and recite it, if you are truthful!"
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So their teacher, the one who taught it among them, placed his hand over the verse of stoning
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and began reading what preceded his hand and what followed it,
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omitting the verse of stoning.
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Then he had his hand pulled away from the verse of stoning,
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and it was asked: "What is this?"
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When they saw that, they said: "It is the verse of stoning."
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So he ordered that both of them be stoned near the place where funerals were held by the mosque.
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In another narration: "Near al-Balat."
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"And I saw her companion leaning over her to shield her from the stones."
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In another narration: "bending over her against the stones."
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Commentary on the Hadith:
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"We blacken their faces" (*nuhammimuhuma*): meaning, we smear them with soot, which is coal dust.
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Stoning (*al-rajm*): it is pelting with stones until death.
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'Abdullah ibn Salam (may Allah be pleased with him):
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an illustrious Companion who was formerly one of the foremost Jewish rabbis.
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"Bring" (*fa'tu*): meaning, produce it.
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"Their teacher placed" (*mudarisuha*): meaning the one who teaches their scriptures;
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and *al-midras* is the schoolhouse in which they study.
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"He began reading what was before his hand":
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meaning he commenced reciting and proceeded with it.
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"Then his hand was pulled away from the verse of stoning":
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meaning it was removed from it.
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"I saw her companion": meaning the adulterer,
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"leaning over her": meaning out of sympathy and compassion,
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"shielding her from the stones":
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that is, protecting her from the stones.
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Key Lessons from the Hadith:
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From this hadith we learn:
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The execution of prescribed legal penalties (*hudud*) upon the People of the Book;
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and that the Jews and their rabbis
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colluded to alter and conceal the Torah;
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and that stoning the adulterer was the law of those before us,
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which Islam reaffirmed with its specific conditions;
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and the virtue of 'Abdullah ibn Salam (may Allah be pleased with him);
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and the deliberate intent of the Jewish rabbis
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to conceal the rulings of the Torah;
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and the legitimacy of arguing against an opponent
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using their own texts and beliefs.
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Chapter: What Is Disliked Regarding Taking Graves as Mosques
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On the authority of 'A'ishah (may Allah be pleased with her), who said:
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The Prophet (peace and blessings of Allah be upon him) said
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during his illness from which he did not recover:
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"May Allah curse the Jews;
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they took the graves of their prophets as places of worship."
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'A'ishah said:
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"Were it not for that, his grave would have been made prominent,
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but it was feared that it would be taken as a mosque."
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Commentary on the Hadith:
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"During his illness from which he did not recover":
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meaning his terminal illness.
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"May Allah curse the Jews":
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Cursing (*al-la'n*)
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is expulsion and banishment from the mercy of Allah the Exalted.
28:07
"...took the graves of their prophets as places of worship."
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That is, they turned them into places of worship.
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"His grave would have been made prominent."
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Meaning the grave of the Prophet (peace and blessings of Allah be upon him) would have been left exposed and made prominent.
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Among the benefits derived from the hadith:
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The hadith serves as a foundational proof for the legal principle of blocking the means to evil (sadd al-dhara'i').
28:28
It contains a prohibition against combining a mosque and a grave in one place,
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and there are further juristic details regarding this.
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Chapter: Reciting Surat al-Fatihah in the Funeral Prayer.
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On the authority of Talhah Ibn 'Abdullah Ibn 'Awf, who said:
28:44
"I prayed behind Ibn 'Abbas (may Allah be pleased with him and his father) in a funeral prayer,
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and he recited Surat al-Fatihah."
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He said:
28:53
"So that they would know it is a Sunnah."
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Commentary on the hadith:
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"So that they would know it is a Sunnah,"
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meaning that reciting al-Fatihah during the funeral prayer is an established Sunnah.
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Among the benefits derived from the hadith:
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It is derived from this hadith
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that a Companion's statement, "It is from the Sunnah,"
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carries the ruling of being marfu' (directly attributed to the Prophet).
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It also shows that teaching through practical demonstration and personal example
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leaves a far deeper impression on the soul.