Hadith 1546

حَدَّثَنَا إِسْمَاعِيل بْنُ مُوسَى ، حَدَّثَنَا شَرِيكُ بْنُ عَبْدِ اللَّهِ ، عَنْ عَاصِمِ بْنِ عُبَيْدِ اللَّهِ ، عَنْ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ ، عَنْ عَائِشَةَ ، قَالَتْ : فَقَدْتُهُ ، تَعْنِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا هُوَ بِالْبَقِيعِ ، فَقَالَ : " السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ أَنْتُمْ لَنَا فَرَطٌ ، وَإِنَّا بِكُمْ لَاحِقُونَ ، اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُمْ ، وَلَا تَفْتِنَّا بَعْدَهُمْ " .
´It was narrated that ‘Aishah said:` “I could not find him, meaning the Prophet (ﷺ), and he was in Al-Baqi’. He said: “As-salamu ‘alaykum dara qawmin mu’minin. Antum lana faratun wa inna bikum lahiqun. Allahumma la tahrimna ajrahum wa la taftinna ba’dahum. (Peace be upon you, O abode of believing people. You have gone ahead of us and verily we will join you soon. O Allah, do not deprive us of their reward and do not put us to trial after them).”
Hadith Reference سنن ابن ماجه / كتاب الجنائز / 1546
Hadith Grading الألبانی: ضعيف وهو صحيح دون اللهم لا ... م  |  زبیر علی زئی: ضعيف, إسناده ضعيف, عاصم بن عبيداللّٰه: ضعيف, والحديث الآتي (الأصل: 1547) يغني عنه, انوار الصحيفه، صفحه نمبر 433
Hadith Takhrij t
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:


The mentioned narration has been declared weak in its chain of transmission by our esteemed researcher.
He has further written that the following narration suffices in place of this one.
It is likely for this reason that other researchers have declared the mentioned narration to be authentic.
In conclusion, the mentioned narration is weak in its chain.
However, due to other narrations, its meaning is correct.
For details, see: (al-Mawsu‘ah al-Hadithiyyah, Musnad al-Imam Ahmad: 487, 486/47 and Sahih Ibn Majah, no. 1266)


Visiting graves is a Sunnah,
so that one may remember death and develop disinterest in the world, turning one’s attention towards the Hereafter.


Just as visiting graves can be done during the day,
it is also permissible at night.


The purpose of visiting graves is to supplicate for the deceased.
It is not permissible to ask anything from the deceased,
because they neither hear our words
nor can they accept our requests.


By saying “as-salamu ‘alaykum,” the intent is not to make them hear, but rather to supplicate for them and to take a lesson from their condition:
just as these people used to sit and stand with us yesterday,
today they are lying in their graves.
Soon, the time will come upon us as well,
when we too will be buried in this way and will be in need of others’ supplications.


The final sentence of the supplication is included in the supplications of the funeral prayer (salat al-janazah); it is correct to recite it there.
See: (Sunan Ibn Majah, hadith: 1498)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1546
Hafiz Muhammad Ameen
(1) The details of the incident are clear from the hadith. Umm al-Mu’minin Aisha radi Allahu anha thought that the Prophet sallallahu alayhi wa sallam had gone to the house of another wife on the night of her turn, whereas for someone as just as him, this was not possible, because that would be injustice, and the personality of a Prophet is free from such things. Due to feelings of protective jealousy (ghayrah), Aisha radi Allahu anha’s attention did not turn to this reality. That is why the Prophet sallallahu alayhi wa sallam struck her chest to draw her attention to the truth. Since he would not take any step without Allah’s command, he also mentioned Allah Ta’ala along with himself: “Would Allah and His Messenger wrong you?” (﴿أَنْ يَحِيفَ اللَّهُ عَلَيْهِمْ وَرَسُولُهُ﴾).

(2) From this, it has been deduced that it was obligatory (wajib) for the Prophet sallallahu alayhi wa sallam to assign turns among his wives; otherwise, violating the turn would not have been considered injustice. However, there is no need for such forced interpretation, because a just personality like the Prophet sallallahu alayhi wa sallam, even without obligation, could not hurt anyone’s feelings. It was far from his noble character to cause anyone distress.

(3) It is understood from this that one should visit the graveyard with the intention of supplication (du’a), and one should make a lengthy supplication. In addition to [السَّلَامُ عَلَى أَهْلِ الدِّيَارِ………], it is also permissible to make further supplications. Furthermore, whether the supplication is made with raised hands or without raising them, both ways are permissible.

(4) From the question of Aisha radi Allahu anha and the answer of the Prophet sallallahu alayhi wa sallam, it is understood that a woman may also go for the visitation (ziyarah) of graves. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2039
Hafiz Muhammad Ameen
"Support": Because on the Day of Resurrection, the prophets, martyrs, scholars, and the righteous will intercede, and they will also bear true testimony for one another. Otherwise, the true support is only Allah's mercy, for without Allah's permission, there is neither intercession nor testimony.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2041
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:

Benefits and Issues:
(غَدًا مُّؤَجَّلُون)
The purpose of this is that the complete reckoning has not yet begun here; for that, there is respite and delay until the Day of Resurrection.
Or, the "tomorrow" for which respite was granted in the world has now arrived, and Gharqad is the name of a tree that was present in the graveyard of the people of Madinah.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2255
Shaykh Maulana Abdul Aziz Alvi
Hadith Gloss:
Vocabulary of the Hadith:
(1)
RAYTHAMA:
For that duration.
(2)
AJAFUHU:
He, that is, closed the door.
(3)
RUWAYDAN:
Closed it gently.
(4)
JA‘ALTU DIR‘I FI RA’SI:
I put on my (shirt), threw it over my head and body.
AKHTAMARTU:
I covered myself with a khimar (scarf), covered my head with a scarf.
(5)
TAQANNA‘TU IZARI:
I tied my lower garment (izar, dhoti, waistcloth) around myself.
Qina‘ refers to a covering and a scarf, and taqanna‘ means to cover oneself with a scarf; here it means to tie the izar (dhoti, waistcloth) around the body.
(6)
HARWALA:
He ran.
And (7)
AHDARA:
He ran faster.
In hadar, there is more speed than in harwala.
(8)
HASHYA:
Shortness of breath, breathlessness and increased breathing due to running.
(9)
RABIYAH:
The belly being raised and elevated.
The belly swelling due to breathlessness.
(10)
SAWADU:
Form, figure, structure, existence.
(11)
LAHADANI LAHDAH:
Pushed forcefully.

Benefits and Issues:

This hadith proves that you (the Prophet, sallallahu alayhi wa sallam) were not ‘Alim al-Ghayb (Knower of the Unseen), therefore you were not aware of Aisha radi Allahu anha’s sleep, her following you, and then coming ahead of you.
And Aisha radi Allahu anha also believed that without Allah informing you, you could not know of hidden matters.
And for this reason, you said: “Either you tell me yourself, or Allah will inform me.”

The primary purpose of visiting the graveyard is to supplicate for peace and forgiveness for deceased Muslims, and to remember one’s own death.
It is not correct to go for any other purpose or motive.

Upon visiting the graveyard, one may raise one’s hands and supplicate for a long time.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2256