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مسند اسحاق بن راهويه
Musnad Ishaq
كتاب الجنائزBook of Funerals
The Messenger of Allah (peace be upon him) replying to the greeting of his follower
Hadith 256
اُردوEn
أَخْبَرَنَا الْمُقْرِئُ، نا حَيْوَةُ بْنُ شُرَيْحٍ، حَدَّثَنِي أَبُو صَخْرٍ، أَنَّ يَزِيدَ بْنَ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ، أَخْبَرَهُ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ((مَا مِنْ أَحَدٍ سَلَّمَ عَلَيَّ إِلَّا رَدَّ اللَّهُ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلَامُ)).
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrated from the Messenger of Allah (peace and blessings be upon him), he (peace be upon him) said: "Whoever sends peace upon me, Allah returns my soul to me so that I may reply to his greeting."
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
In the explanation of the aforementioned hadith, Fadhilat al-Shaykh Hafiz Salahuddin Yusuf (hafizahullah) writes that it is understood from this that the Noble Prophet (sallallahu alayhi wa sallam) is alive in his blessed grave and responds to the one who sends salutations (salam) upon him. However, this life is the life of the Barzakh (intermediate realm), the reality of which we do not know. Therefore, the issue of the life of the Prophets (hayat al-anbiya) is correct in its own place, but to claim regarding it that this life is just like worldly life, or even stronger than it, is incorrect. This is a baseless claim that is contrary to the explicit statements of the Qur’an and Hadith. If you (sallallahu alayhi wa sallam) were alive just like in the world, then there would be no need for the returning of the soul (radd al-ruh); you would be able to respond without it.
As for the objection that, out of millions of Muslims, countless Muslims are constantly sending blessings and salutations (salat and salam) upon you at all times, so how is it possible for this returning of the soul to occur repeatedly at intervals? This objection is the result of a lack of belief in Allah’s power. When the Prophet (sallallahu alayhi wa sallam) has said that Allah, the Exalted, returns my soul to me, then we should only have faith in this reality, because Allah is capable of all things. What is its modality and nature? We do not know, nor can we ever know. This returning of the soul should also be understood among those ambiguous matters (mutashabihat) regarding which it is necessary to have faith, but the full reality of which is known to none except Allah.
In any case, this hadith encourages the frequent recitation of blessings and salutations (salat and salam), so that Muslims may benefit as much as possible from the response of the Noble Prophet (sallallahu alayhi wa sallam). This is certainly a very great felicity, which every Muslim should strive to attain as much as possible. (Riyadh al-Salihin, Benefits of Hadith No. 1402, published by Darussalam)
In the explanation of the aforementioned hadith, Fadhilat al-Shaykh Hafiz Salahuddin Yusuf (hafizahullah) writes that it is understood from this that the Noble Prophet (sallallahu alayhi wa sallam) is alive in his blessed grave and responds to the one who sends salutations (salam) upon him. However, this life is the life of the Barzakh (intermediate realm), the reality of which we do not know. Therefore, the issue of the life of the Prophets (hayat al-anbiya) is correct in its own place, but to claim regarding it that this life is just like worldly life, or even stronger than it, is incorrect. This is a baseless claim that is contrary to the explicit statements of the Qur’an and Hadith. If you (sallallahu alayhi wa sallam) were alive just like in the world, then there would be no need for the returning of the soul (radd al-ruh); you would be able to respond without it.
As for the objection that, out of millions of Muslims, countless Muslims are constantly sending blessings and salutations (salat and salam) upon you at all times, so how is it possible for this returning of the soul to occur repeatedly at intervals? This objection is the result of a lack of belief in Allah’s power. When the Prophet (sallallahu alayhi wa sallam) has said that Allah, the Exalted, returns my soul to me, then we should only have faith in this reality, because Allah is capable of all things. What is its modality and nature? We do not know, nor can we ever know. This returning of the soul should also be understood among those ambiguous matters (mutashabihat) regarding which it is necessary to have faith, but the full reality of which is known to none except Allah.
In any case, this hadith encourages the frequent recitation of blessings and salutations (salat and salam), so that Muslims may benefit as much as possible from the response of the Noble Prophet (sallallahu alayhi wa sallam). This is certainly a very great felicity, which every Muslim should strive to attain as much as possible. (Riyadh al-Salihin, Benefits of Hadith No. 1402, published by Darussalam)
Source: Musnad Ishaq bin Rahwayh, Page: 256
