Toggle above to switch between keyword search and direct hadith lookup
سنن نسائي
Nasai
كتاب الجنائزThe Book of Funerals
بَابُ : الأَمْرِ بِالاِسْتِغْفَارِ لِلْمُؤْمِنِينَChapter: The Order To Seek Forgiveness For The Believers
Hadith 2039
اُردوEn
أَخْبَرَنَا يُوسُفُ بْنُ سَعِيدٍ ، قَالَ : حَدَّثَنَا حَجَّاجٌ ، عَنِ ابْنِ جُرَيْجٍ ، قَالَ : أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ أَبِي مُلَيْكَةَ ، أَنَّهُ سَمِعَ مُحَمَّدَ بْنَ قَيْسِ بْنِ مَخْرَمَةَ , يَقُولُ : سَمِعْتُ عَائِشَةَ تُحَدِّثُ , قَالَتْ : أَلَا أُحَدِّثُكُمْ عَنِّي وَعَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قُلْنَا : بَلَى ، قَالَتْ : لَمَّا كَانَتْ لَيْلَتِي الَّتِي هُوَ عِنْدِي تَعْنِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ انْقَلَبَ فَوَضَعَ نَعْلَيْهِ عِنْدَ رِجْلَيْهِ ، وَبَسَطَ طَرَفَ إِزَارِهِ عَلَى فِرَاشِهِ ، فَلَمْ يَلْبَثْ إِلَّا رَيْثَمَا ظَنَّ أَنِّي قَدْ رَقَدْتُ ، ثُمَّ انْتَعَلَ رُوَيْدًا ، وَأَخَذَ رِدَاءَهُ رُوَيْدًا ، ثُمَّ فَتَحَ الْبَابَ رُوَيْدًا ، وَخَرَجَ رُوَيْدًا ، وَجَعَلْتُ دِرْعِي فِي رَأْسِي ، وَاخْتَمَرْتُ ، وَتَقَنَّعْتُ إِزَارِي ، وَانْطَلَقْتُ فِي إِثْرِهِ حَتَّى جَاءَ الْبَقِيعَ ، فَرَفَعَ يَدَيْهِ ثَلَاثَ مَرَّاتٍ فَأَطَالَ ، ثُمَّ انْحَرَفَ فَانْحَرَفْتُ ، فَأَسْرَعَ فَأَسْرَعْتُ ، فَهَرْوَلَ فَهَرْوَلْتُ ، فَأَحْضَرَ فَأَحْضَرْتُ ، وَسَبَقْتُهُ فَدَخَلْتُ ، فَلَيْسَ إِلَّا أَنِ اضْطَجَعْتُ فَدَخَلَ , فَقَالَ : " مَا لَكِ يَا عَائِشَةُ حَشْيَا رَابِيَةً ؟ " قَالَتْ : لَا ، قَالَ : " لَتُخْبِرِنِّي أَوْ لَيُخْبِرَنِّي اللَّطِيفُ الْخَبِيرُ " ، قُلْتُ يَا رَسُولَ اللَّهِ , بِأَبِي أَنْتَ وَأُمِّي فَأَخْبَرْتُهُ الْخَبَرَ ، قَالَ : " فَأَنْتِ السَّوَادُ الَّذِي رَأَيْتُ أَمَامِي " , قَالَتْ : نَعَمْ ، فَلَهَزَنِي فِي صَدْرِي لَهْزَةً أَوْجَعَتْنِي ، ثُمَّ قَالَ : " أَظَنَنْتِ أَنْ يَحِيفَ اللَّهُ عَلَيْكِ وَرَسُولُهُ " ، قُلْتُ : مَهْمَا يَكْتُمُ النَّاسُ فَقَدْ عَلِمَهُ اللَّهُ ، قَالَ : " فَإِنَّ جِبْرِيلَ أَتَانِي حِينَ رَأَيْتِ وَلَمْ يَدْخُلْ عَلَيَّ وَقَدْ وَضَعْتِ ثِيَابَكِ ، فَنَادَانِي فَأَخْفَى مِنْكِ ، فَأَجَبْتُهُ فَأَخْفَيْتُهُ مِنْكِ ، فَظَنَنْتُ أَنْ قَدْ رَقَدْتِ ، وَكَرِهْتُ أَنْ أُوقِظَكِ ، وَخَشِيتُ أَنْ تَسْتَوْحِشِي ، فَأَمَرَنِي أَنْ آتِيَ الْبَقِيعَ فَأَسْتَغْفِرَ لَهُمْ ، قُلْتُ : كَيْفَ أَقُولُ يَا رَسُولَ اللَّهِ ؟ قَالَ : " قُولِي السَّلَامُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ ، يَرْحَمُ اللَّهُ الْمُسْتَقْدِمِينَ مِنَّا ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ " .
´Muhammad bin Qais bin Makhramah said:` "Aishah said: 'Shall I not tell you about me and about the Prophet?' We said: 'Yes.' She said: 'When it was my night when he was with me' - meaning the Prophet -'He came back (from 'Isha' prayer), put his sandals by his feet and spread the edge of his Izar on his bed. He stayed until he thought that I had gone to sleep. Then he put his sandals on slowly, picked up his cloak slowly, then opened the door slowly and went out slowly. I covered my head, put on my vie and tightened my waist wrapper, then I followed his steps until he came to Al-Baqi'. He raised his hands three times, and stood there for a long time, then he left and I left. He hastened and I also hastened; he ran and I also ran. He came (to the house) and I also came, but I got there first and entered, and as I lay down he came in. He said: "Tell me, or the Subtle, the All-Aware will tell me.' I said: 'O Messenger of Allah, may my father and mother be ransomed for you,' and I told him (the whole story). He said: 'So you were the black shape that I saw in front of me?' I said, 'Yes.' He gave me a nudge on the chest which I felt, then he said: 'Did you think that Allah and His Messenger would deal unjustly with you?' I said: 'Whatever the people conceal, Allah knows it.' He said: Jibril came to me when I saw you, but he did not enter upon me because you where not fully dressed. He called me but he concealed that from you, and I answered him, but I concealed that from you too. I thought that you had gone to sleep and I did not want to wake you up, and I was afraid that you would be frightened. He told me to go to Al-Baqi' and pray for forgiveness for them.' I said: 'What should I say, O Messenger of Allah?' He said: 'Say" Peace be upon the inhabitants of this place among the believers and Muslims. May Allah have mercy upon those who have gone on ahead of us and those who come later on, and we will join you, if Allah wills."'
Related hadith on this topic
Explanation & Benefits
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.
(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:
Vocabulary of the Hadith:
هَيْشَاتِ الْأَسْوَاقِ:
The confusion and disputes of the marketplaces, and the noise and commotion, because "hushusha" refers to turmoil and mingling.
وَلِي يَلِي:
To be near, to be adjacent.
Vocabulary of the Hadith:
هَيْشَاتِ الْأَسْوَاقِ:
The confusion and disputes of the marketplaces, and the noise and commotion, because "hushusha" refers to turmoil and mingling.
وَلِي يَلِي:
To be near, to be adjacent.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 974
Maulana Ataullah Sajid
Benefits and Issues:
➊
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)
➋
Visiting graves is a Sunnah,
so that one may remember death and develop disinterest in the world, turning one’s attention towards the Hereafter.
➌
Just as visiting graves can be done during the day,
it is also permissible at night.
➍
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.
➎
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.
➏
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)
➊
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)
➋
Visiting graves is a Sunnah,
so that one may remember death and develop disinterest in the world, turning one’s attention towards the Hereafter.
➌
Just as visiting graves can be done during the day,
it is also permissible at night.
➍
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.
➎
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.
➏
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
