Hadith 1881
اُردوEn
أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ فَضَالَةَ بْنِ إِبْرَاهِيمَ ، قَالَ : حَدَّثَنَا عَبْدُ اللَّهِ هُوَ ابْنُ يَزِيدَ الْمُقْرِئُ . ح وَأَنْبَأَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ يَزِيدَ الْمُقْرِئُ ، قَالَ : حَدَّثَنَا أَبِي ، قَالَ : سَعِيدٌ , حَدَّثَنِي رَبِيعَةُ بْنُ سَيْفٍ الْمَعَافِرِيُّ ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْحُبُلِيِّ ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ، قَالَ : بَيْنَمَا نَحْنُ نَسِيرُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ بَصُرَ بِامْرَأَةٍ لَا تَظُنُّ أَنَّهُ عَرَفَهَا ، فَلَمَّا تَوَسَّطَ الطَّرِيقَ وَقَفَ حَتَّى انْتَهَتْ إِلَيْهِ ، فَإِذَا فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهَا : " مَا أَخْرَجَكِ مِنْ بَيْتِكِ يَا فَاطِمَةُ ؟ " , قَالَتْ : أَتَيْتُ أَهْلَ هَذَا الْمَيِّتِ فَتَرَحَّمْتُ إِلَيْهِمْ وَعَزَّيْتُهُمْ بِمَيِّتِهِمْ , قَالَ : " لَعَلَّكِ بَلَغْتِ مَعَهُمُ الْكُدَى " , قَالَتْ : مَعَاذَ اللَّهِ أَنْ أَكُونَ بَلَغْتُهَا وَقَدْ سَمِعْتُكَ تَذْكُرُ فِي ذَلِكَ مَا تَذْكُرُ ، فَقَالَ لَهَا : " لَوْ بَلَغْتِهَا مَعَهُمْ مَا رَأَيْتِ الْجَنَّةَ حَتَّى يَرَاهَا جَدُّ أَبِيكِ " , قَالَ أَبُو عَبْد الرَّحْمَنِ : رَبِيعَةُ ضَعِيفٌ .
´Rabiah bin Saif Al-Mu'afiri narrated from Abu 'Abdur-Rahman Al-Hubuli, from 'Abdullah bin 'Amr, who said:` "while we were traveling with the Messenger of Allah, he saw a woman, and did not think that he knew her. When she was halfway to him, he stopped until she reached him, and it was Fatimah, the daughter of the Messenger of Allah. He said to her: 'What brought you out of your house, O Fatimah?' She said: 'I came to the people of this deceased one to pray for mercy for them, and to offer my condolences to them.' He said: 'Perhaps you went with them to Al-Kuda?" She said: 'Allah forbid that I should go there. I heard what you said about that.' He said: If you had gone there with them, you would never have seen Paradise until the grandfather of your father saw it."'
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
1881. Commentary:
➊ By explicitly mentioning the weakness of this hadith’s narrator, Rabi’ah, Imam al-Nasa’i rahimahullah has, in effect, indicated the weakness of this narration. The verifying scholars have differed regarding the authenticity or weakness of the aforementioned hadith. Shaykh al-Albani rahimahullah and the commentator of Sunan al-Nasa’i, Shaykh Ali ibn Muhammad al-Atiyubi, have declared it weak, whereas the verifiers of the book have considered its chain to be hasan (good). However, even if this narration is accepted as hasan, it still does not establish that women are prohibited from visiting graveyards, because this refers to the time when, in the early days of Islam, people were prevented from visiting graveyards. Then, when the Prophet sallallahu alayhi wa sallam granted permission, the permissibility for women to visit graveyards along with men was also established, because the wording of the permission is general, which includes both men and women. However, from this generality, those women will be excluded who lack patience and self-control and are accustomed to un-Islamic behaviors. Such women are not permitted to go. And Allah knows best.
➋ In this narration, “Kada” does not refer to the place Kada in Makkah, but rather to the graveyard of Madinah Munawwarah.
➌ A woman may go to someone’s house for offering condolences.
➊ By explicitly mentioning the weakness of this hadith’s narrator, Rabi’ah, Imam al-Nasa’i rahimahullah has, in effect, indicated the weakness of this narration. The verifying scholars have differed regarding the authenticity or weakness of the aforementioned hadith. Shaykh al-Albani rahimahullah and the commentator of Sunan al-Nasa’i, Shaykh Ali ibn Muhammad al-Atiyubi, have declared it weak, whereas the verifiers of the book have considered its chain to be hasan (good). However, even if this narration is accepted as hasan, it still does not establish that women are prohibited from visiting graveyards, because this refers to the time when, in the early days of Islam, people were prevented from visiting graveyards. Then, when the Prophet sallallahu alayhi wa sallam granted permission, the permissibility for women to visit graveyards along with men was also established, because the wording of the permission is general, which includes both men and women. However, from this generality, those women will be excluded who lack patience and self-control and are accustomed to un-Islamic behaviors. Such women are not permitted to go. And Allah knows best.
➋ In this narration, “Kada” does not refer to the place Kada in Makkah, but rather to the graveyard of Madinah Munawwarah.
➌ A woman may go to someone’s house for offering condolences.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1881
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Apparently, this hadith indicates that it is not permissible for women to visit the graveyard.
However, the scholars have stated that this pertains to that particular time,
when, in the early days of Islam, people were prohibited from visiting graveyards.
Then, when the Prophet (sallallahu alayhi wa sallam) granted permission for it,
the permissibility for women to visit the graveyard along with men also emerged.
Because the wording of the permission is general,
which includes both men and women.
However, from this generality, only those women are excluded who lack patience and self-control and are accustomed to un-Islamic behaviors.
For such women, permission to go will not be granted.
Apparently, this hadith indicates that it is not permissible for women to visit the graveyard.
However, the scholars have stated that this pertains to that particular time,
when, in the early days of Islam, people were prohibited from visiting graveyards.
Then, when the Prophet (sallallahu alayhi wa sallam) granted permission for it,
the permissibility for women to visit the graveyard along with men also emerged.
Because the wording of the permission is general,
which includes both men and women.
However, from this generality, only those women are excluded who lack patience and self-control and are accustomed to un-Islamic behaviors.
For such women, permission to go will not be granted.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3123
