سنن نسائي
Nasai
كتاب الجنائزThe Book of Funerals
بَابُ : الأَمْرِ بِالاِسْتِغْفَارِ لِلْمُؤْمِنِينَChapter: The Order To Seek Forgiveness For The Believers
Hadith 2042
اُردوEn
أَخْبَرَنَا عُبَيْدُ اللَّهِ بْنُ سَعِيدٍ ، قَالَ : حَدَّثَنَا حَرَمِيُّ بْنُ عُمَارَةَ ، قَالَ : حَدَّثَنَا شُعْبَةُ ، عَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ ، عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ ، عَنْ أَبِيهِ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَتَى عَلَى الْمَقَابِرِ , فَقَالَ : " السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ ، وَإِنَّا إِنْ شَاءَ اللَّهُ بِكُمْ لَاحِقُونَ ، أَنْتُمْ لَنَا فَرَطٌ وَنَحْنُ لَكُمْ تَبَعٌ ، أَسْأَلُ اللَّهَ الْعَافِيَةَ لَنَا وَلَكُمْ " .
´It was narrated from Sulaiman bin Buraidah, from his father, that:` when the Messenger of Allah came to the graveyard he would say: "As-salamu 'alaykum ahli ad-diyari min al-mu'minin wal-muslimin wa inna I sha' Allahu bikum lana faratun wa nahnu lakum taba'un, as'alullahal-'afiyata lana wa lakum. (Peace by upon the inhabitants of this place among the believers and Muslims. Soon we will join you, if Allah willing. You have gone on ahead of us and we will follow you. I ask Allah to keep us and you safe and sound.)"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
Addressing the deceased is only in the sense of their remembrance being refreshed in one’s mind; otherwise, neither is it intended to make them hear nor to receive a response from them, because both of these are impossible. Especially in this hadith, only supplication (du‘a) is being made for them, in which addressing them is not even intended. Examples of this are commonly found in human life. Often, a person addresses in a manner of self-talk, even though no addressee is present there; only the expression of one’s emotions is intended.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2042
Maulana Ataullah Sajid
Benefits and Issues:
➊ If we go to visit the grave of a loved one or an elder, or if we go to a Muslim graveyard, we should supplicate for them with these prescribed words.
➋ Reciting al-Fatihah and conveying its reward is not established from the Sunnah. Therefore, it is better to refrain from such actions.
➊ If we go to visit the grave of a loved one or an elder, or if we go to a Muslim graveyard, we should supplicate for them with these prescribed words.
➋ Reciting al-Fatihah and conveying its reward is not established from the Sunnah. Therefore, it is better to refrain from such actions.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1547
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«اَهَلَ الدِّيَارِ» refers to those who are lying in the graves. «ديار», «دار» is the plural. The grave has been likened to a house, because the grave is like a home for the deceased, as he resides in it.
Benefits and Issues:
➊ This hadith proves the permissibility of visiting the graveyard and then supplicating for forgiveness and pardon for the deceased as well as for oneself.
➋ From «مِنَ الْمُؤمِنِينَ وَلْمُسٰلِمِين» it is understood that it is not permissible to supplicate or seek forgiveness for a polytheist, disbeliever, or atheist.
➌ This hadith also clarifies the issue that those who consider the inhabitants of the graves as helpers in distress or removers of difficulties, and call upon them for help and seek their needs from them, all these actions are contrary to the Shariah and are acts of shirk (polytheism). Muslims should strive to avoid these in every possible way.
Narrator of the Hadith:
Sulaiman bin Buraidah bin Haseeb Aslami Marwazi rahimahullah was a well-known Tabi‘i. Imam Ibn Ma‘in and Abu Hatim rahimahullah have declared him trustworthy. Imam Hakim rahimahullah held the opinion that his hearing from his father is not mentioned anywhere, but Kharzaji said that several of his narrations from his father are transmitted in Sahih Muslim.
«اَهَلَ الدِّيَارِ» refers to those who are lying in the graves. «ديار», «دار» is the plural. The grave has been likened to a house, because the grave is like a home for the deceased, as he resides in it.
Benefits and Issues:
➊ This hadith proves the permissibility of visiting the graveyard and then supplicating for forgiveness and pardon for the deceased as well as for oneself.
➋ From «مِنَ الْمُؤمِنِينَ وَلْمُسٰلِمِين» it is understood that it is not permissible to supplicate or seek forgiveness for a polytheist, disbeliever, or atheist.
➌ This hadith also clarifies the issue that those who consider the inhabitants of the graves as helpers in distress or removers of difficulties, and call upon them for help and seek their needs from them, all these actions are contrary to the Shariah and are acts of shirk (polytheism). Muslims should strive to avoid these in every possible way.
Narrator of the Hadith:
Sulaiman bin Buraidah bin Haseeb Aslami Marwazi rahimahullah was a well-known Tabi‘i. Imam Ibn Ma‘in and Abu Hatim rahimahullah have declared him trustworthy. Imam Hakim rahimahullah held the opinion that his hearing from his father is not mentioned anywhere, but Kharzaji said that several of his narrations from his father are transmitted in Sahih Muslim.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 480
