I forbade you to visit graves, but you may now visit them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but you must not drink anything intoxicating.
The Book of Prayer - Funerals
Sahih Muslim 977 a
Commentary on the Permissibility of Visiting Graves
This noble hadith contains three important legal rulings that demonstrate the wisdom of gradual legislation in Islam. Initially, visiting graves was prohibited to prevent the newly converted Muslims from falling into pre-Islamic practices of grave worship and excessive mourning. Once tawhid was firmly established in their hearts, the prohibition was lifted, transforming grave visitation into an act of remembrance of the hereafter and a means to pray for the deceased.
Commentary on Sacrificial Meat Duration
The initial restriction on consuming sacrificial meat beyond three days was a temporary measure to encourage sharing with the poor and preventing hoarding during times of scarcity. After the Muslim community became more established and charitable practices were ingrained, this restriction was lifted, allowing believers to benefit from their sacrifices according to their needs while maintaining the spirit of generosity.
Commentary on Nabidh and Intoxicants
The prohibition of nabidh (date wine) in specific containers was part of the gradual approach toward the complete prohibition of intoxicants. Initially restricted to certain vessels to limit its consumption, the final ruling emphasizes that while the container type became permissible, the fundamental prohibition of all intoxicating substances remains absolute, protecting both faith and intellect.
Scholarly Observations
This hadith illustrates the principle of abrogation (naskh) in Islamic law, where earlier rulings are replaced by later revelations as the Muslim community develops. It demonstrates divine wisdom in considering the psychological and social conditions of the early Muslims, gradually leading them toward complete submission while preserving their dignity and facilitating their transition from pre-Islamic practices.