from his hadith, due to his weakness, because he became confused. Others accept from him only what he narrated specifically from Ibn Abi Dhib, and it is then interpreted as applying to those who are feared to rupture or soil the mosque.
Section: As for performing the funeral prayer in a graveyard, there are two narrations from Ahmad regarding this. The first is that there is no harm in it, because the Prophet (peace and blessings of Allah be upon him) prayed over a grave while he was in the graveyard. Ibn al-Mundhir said: Nafi' mentioned that the funeral prayer was performed for Aisha and Umm Salama in the midst of the graves of al-Baqi'. Abu Hurayrah led the prayer for Aisha, and Ibn Umar was present for that. Umar ibn Abd al-Aziz also did that. The second narration is that it is disliked. This has been reported from Ali, Abd Allah ibn Umar, Ibn al-As, and Ibn Abbas. Ata', al-Nakha'i, al-Shafi'i, Ishaq, and Ibn al-Mundhir held this view, based on the saying of the Prophet (peace and blessings of Allah be upon him): "The entire earth is a mosque, except for the graveyard and the bathroom." Furthermore, it is not a location for prayer other than the funeral prayer, so the [funeral prayer] was disliked therein, just like in a bathroom.
364 - Issue: He said: (Whoever misses any of the takbirs shall perform them consecutively. If he performs the taslim with the imam and does not perform the missed ones, there is no harm).
In summary, for one who is masbuq (misses) part of the funeral prayer, it is sunnah for him to perform what he missed of it. Among those who said he should perform what he missed are Sa'id ibn al-Musayyib, Ata', al-Nakha'i,
(26) In the original: "fihi" (in it). (27) Omitted from A. The verification of the hadiths indicating this will come in Issue 370. (28) Extracted by Abd al-Razzaq in: The Chapter on whether one may pray over a funeral in the midst of graves, from the Book of Funerals. al-Musannaf 3/525. (29) Its extraction was previously provided in 2/468, 469. (30) In the original: "al-salah" (the prayer). (1) In A, M: "bi-takbir".
من حَدِيثِه شيئًا لِضَعْفِه، لأنَّه اخْتَلَطَ، ومنهم مَن يَقْبَلُ منه ما رَوَاهُ عن ابْنِ أبي ذِئْبٍ خَاصَّةً، ثم يُحْمَلُ على مَن خِيفَ عليه الانْفِجَارُ، وتَلْوِيثُ المَسجدِ.
فصل: فأمَّا الصلاةُ على الجِنَازَةِ في المَقْبَرَةِ، [فعن أحمدَ فيها (٢٦) رِوَايتانِ. إحْداهُما: لا بَأْسَ بها؛ لأنَّ النَّبِيَّ -صلى اللَّه عليه وسلم- صَلَّى على قَبْرٍ وهو في المَقْبَرَةِ] (٢٧). قال ابنُ المُنْذِرِ: ذَكَرَ نَافِعٌ أنَّه صُلِّىَ على عائشةَ وأُمِّ سَلَمَةَ وَسَطَ قُبُورِ البَقِيعِ. صَلَّى على عائشةَ أبو هُرَيْرَةَ، وحَضَرَ ذلك ابنُ عمرَ (٢٨). وَفَعَلَ ذلك عمرُ بن عبدِ العزِيزِ. والرِّوايةُ الثَّانِيَةُ: يُكْرَهُ ذلك. ورُوِىَ ذلك عن عليٍّ، وعبدِ اللهِ بنِ عمرَ، وابنِ الْعَاصِ، وابنِ عَبَّاسٍ، وبه قال عَطاءٌ، والنَّخَعِيُّ، والشَّافِعِيُّ، وإسْحاقُ، وابنُ المُنْذِرِ؛ لِقَوْلِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "وَالْأَرْضُ كُلُّها مَسْجِدٌ إلَّا المَقْبَرَةَ والحَمَّامَ" (٢٩). ولأنَّه ليس بِمَوْضِعٍ لِلصَّلَاةِ غير صَلَاةِ الجِنَازَةِ فكُرِهَتْ فيه [صلاةُ الجِنَازَةِ] (٣٠)، كالحَمَّامِ.
٣٦٤ - مسألة؛ قال: (ومَنْ فَاتَهُ شَيْءٌ مِنَ التَّكْبِيرِ قَضَاهُ مُتَتَابِعًا، فإنْ سَلَّمَ مَعَ الْإِمَامِ ولَمْ يَقْضِ، فَلَا بَأْسَ).
وجُمْلَةُ ذلك أنَّ المَسْبُوقَ ببعضِ (١) الصلاةِ في الجِنازَةِ يُسَنُّ له قَضاءُ ما فاتَهُ منها. ومِمَّنْ قال: يَقْضِى ما فَاتَهُ، سَعِيدُ بن المُسَيَّبِ، وعَطَاءٌ، والنَّخَعِيُّ،
(٢٦) في الأصل: "فيه".(٢٧) سقط من: أ.ويأتى تخريج الأحاديث الدالة على ذلك في المسألة ٣٧٠.(٢٨) أخرجه عبد الرزاق، في: باب هل يصلى على الجنازة وسط القبور، من كتاب الجنائز. المصنف ٣/ ٥٢٥.(٢٩) تقدم تخريجه في ٢/ ٤٦٨، ٤٦٩.(٣٠) في الأصل: "الصلاة".(١) في أ، م: "بتكبير".
