Hadith 974

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى التَّمِيمِيُّ ، وَيَحْيَى بْنُ أَيُّوبَ ، وَقُتَيْبَةُ بْنُ سَعِيدٍ ، قَالَ يَحْيَى بْنُ يَحْيَى أَخْبَرَنَا ، وقَالَ الْآخَرَانِ : حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ ، عَنْ شَرِيكٍ وَهُوَ ابْنُ أَبِي نَمِرٍ ، عَنْ عَطَاءِ بْنِ يَسَارٍ ، عَنْ عَائِشَةَ ، أَنَّهَا قَالَتْ : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلَّمَا كَانَ لَيْلَتُهَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَخْرُجُ مِنْ آخِرِ اللَّيْلِ إِلَى الْبَقِيعِ ، فَيَقُولُ : " السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ ، وَأَتَاكُمْ مَا تُوعَدُونَ ، غَدًا مُؤَجَّلُونَ ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ ، اللَّهُمَّ اغْفِرْ لِأَهْلِ بَقِيعِ الْغَرْقَدِ " ، وَلَمْ يُقِمْ قُتَيْبَةُ قَوْلَهُ : وَأَتَاكُمْ .
'A'isha reported (that whenever it was her turn for Allah's Messenger [may peace be upon him] to spend the night with her) he would go out towards the end of the night to al-Baqi' and say: Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and God willing we shall join you. O Allah, grant forgiveness to the inhabitants of Baqi' al-Gharqad. Qutaiba did not mention his words:" would come to you".
Hadith Reference صحيح مسلم / كتاب الجنائز / 974
Hadith Grading محدثین: أحاديث صحيح مسلم كلها صحيحة
Hadith Takhrij «أحاديث صحيح مسلم كلها صحيحة»
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وحَدَّثَنِي هَارُونُ بْنُ سَعِيدٍ الْأَيْلِيُّ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، أَخْبَرَنَا ابْنُ جُرَيْجٍ ، عَنْ عَبْدِ اللَّهِ بْنِ كَثِيرِ بْنِ الْمُطَّلِبِ ، أَنَّهُ سَمِعَ مُحَمَّدَ بْنَ قَيْسٍ ، يَقُولُ : سَمِعْتُ عَائِشَةَ تُحَدِّثُ ، فَقَالَتْ : أَلَا أُحَدِّثُكُمْ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَنِّي ؟ ، قُلْنَا : بَلَى . ح وحَدَّثَنِي مَنْ سَمِعَ حَجَّاجًا الْأَعْوَرَ ، وَاللَّفْظُ لَهُ قَالَ : حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ ، حَدَّثَنَا ابْنُ جُرَيْجٍ ، أَخْبَرَنِي عَبْدُ اللَّهِ رَجُلٌ مِنْ قُرَيْشٍ ، عَنْ مُحَمَّدِ بْنِ قَيْسِ بْنِ مَخْرَمَةَ بْنِ الْمُطَّلِبِ ، أَنَّهُ قَالَ يَوْمًا : أَلَا أُحَدِّثُكُمْ عَنِّي وَعَنْ أُمِّي ؟ ، قَالَ : فَظَنَنَّا أَنَّهُ يُرِيدُ أُمَّهُ الَّتِي وَلَدَتْهُ ، قَالَ : قَالَتْ عَائِشَةُ : أَلَا أُحَدِّثُكُمْ عَنِّي وَعَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ ، قُلْنَا : بَلَى ، قَالَ : قَالَتْ : لَمَّا كَانَتْ لَيْلَتِي الَّتِي كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيهَا عِنْدِي ، انْقَلَبَ فَوَضَعَ رِدَاءَهُ ، وَخَلَعَ نَعْلَيْهِ فَوَضَعَهُمَا عِنْدَ رِجْلَيْهِ ، وَبَسَطَ طَرَفَ إِزَارِهِ عَلَى فِرَاشِهِ ، فَاضْطَجَعَ فَلَمْ يَلْبَثْ إِلَّا رَيْثَمَا ظَنَّ أَنْ قَدْ رَقَدْتُ ، فَأَخَذَ رِدَاءَهُ رُوَيْدًا وَانْتَعَلَ رُوَيْدًا ، وَفَتَحَ الْبَابَ فَخَرَجَ ثُمَّ أَجَافَهُ رُوَيْدًا ، فَجَعَلْتُ دِرْعِي فِي رَأْسِي وَاخْتَمَرْتُ ، وَتَقَنَّعْتُ إِزَارِي ثُمَّ انْطَلَقْتُ عَلَى إِثْرِهِ ، حَتَّى جَاءَ الْبَقِيعَ فَقَامَ ، فَأَطَالَ الْقِيَامَ ثُمَّ رَفَعَ يَدَيْهِ ثَلَاثَ مَرَّاتٍ ، ثُمَّ انْحَرَفَ فَانْحَرَفْتُ فَأَسْرَعَ فَأَسْرَعْتُ ، فَهَرْوَلَ فَهَرْوَلْتُ ، فَأَحْضَرَ فَأَحْضَرْتُ فَسَبَقْتُهُ ، فَدَخَلْتُ فَلَيْسَ إِلَّا أَنِ اضْطَجَعْتُ فَدَخَلَ ، فَقَالَ : مَا لَكِ يَا عَائِشُ حَشْيَا رَابِيَةً ؟ " قَالَتْ : قُلْتُ : لَا شَيْءَ ، قَالَ : " لَتُخْبِرِينِي أَوْ لَيُخْبِرَنِّي اللَّطِيفُ الْخَبِيرُ ، قَالَتْ : قُلْتُ : يَا رَسُولَ اللَّهِ بِأَبِي أَنْتَ وَأُمِّي فَأَخْبَرْتُهُ ، قَالَ : فَأَنْتِ السَّوَادُ الَّذِي رَأَيْتُ أَمَامِي ، قُلْتُ : نَعَمْ فَلَهَدَنِي فِي صَدْرِي لَهْدَةً أَوْجَعَتْنِي ، ثُمَّ قَالَ : أَظَنَنْتِ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ " ، قَالَتْ : مَهْمَا يَكْتُمِ النَّاسُ يَعْلَمْهُ اللَّهُ نَعَمْ ، قَالَ : فَإِنَّ جِبْرِيلَ أَتَانِي حِينَ رَأَيْتِ فَنَادَانِي ، فَأَخْفَاهُ مِنْكِ فَأَجَبْتُهُ فَأَخْفَيْتُهُ مِنْكِ ، وَلَمْ يَكُنْ يَدْخُلُ عَلَيْكِ ، وَقَدْ وَضَعْتِ ثِيَابَكِ ، وَظَنَنْتُ أَنْ قَدْ رَقَدْتِ فَكَرِهْتُ أَنْ أُوقِظَكِ ، وَخَشِيتُ أَنْ تَسْتَوْحِشِي ، فَقَالَ : إِنَّ رَبَّكَ يَأْمُرُكَ أَنْ تَأْتِيَ أَهْلَ الْبَقِيعِ فَتَسْتَغْفِرَ لَهُمْ ، قَالَتْ : قُلْتُ : كَيْفَ أَقُولُ لَهُمْ يَا رَسُولَ اللَّهِ ؟ ، قَالَ : قُولِي السَّلَامُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ ، وَيَرْحَمُ اللَّهُ الْمُسْتَقْدِمِينَ مِنَّا والمُستَأخِرينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَلَاحِقُونَ " .
Muhammad bin Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad bin Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (ﷺ) ? We said: Yes. She said: When it was my turn for Allah's Messenger (ﷺ) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle (ﷺ) would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel (ؑ) came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He ( Gabriel (ؑ)) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.
Hadith Reference صحيح مسلم / كتاب الجنائز / 974
Hadith Grading محدثین: أحاديث صحيح مسلم كلها صحيحة
Hadith Takhrij «أحاديث صحيح مسلم كلها صحيحة»
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Explanation & Benefits
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
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 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
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