Nasai

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has mentioned two things in this chapter heading:
• The honor of the mosques
• The virtue of sitting while waiting for the prayer

The one who sits waiting for the prayer is entitled to the same reward as that of performing the prayer itself, but with the condition that he does not lose his ablution (wudu) and does not cause harm to anyone, and that nothing other than the prayer prevents him from returning home.

If he stays in the mosque for any purpose other than the prayer, or if he combines another intention with the intention of waiting for the prayer, then he will not be entitled to the aforementioned reward.

(2)
If someone leaves the mosque but remains concerned with returning to the mosque to perform another prayer, he too will not receive the aforementioned reward. However, such a person will attain a different kind of reward, which will be mentioned in the upcoming hadith.

It is likely that Imam Bukhari rahimahullah has mentioned this hadith here with this very objective in mind.

(Fath al-Bari: 2/186)

Hadith Commentary:
1.
In this narration, only the emission of wind accompanied by sound has been considered an act that nullifies ablution (hadath).
It appears that this hadith is concise.
Earlier, in Hadith number: 135, it has been clarified that hadath can occur in both cases:
With sound as well as without sound.
Since the mention was of prayer and the mosque, and in prayer most often this type of hadath occurs, therefore Abu Hurairah radi Allahu anhu mentioned only that which is more likely to happen in this situation.
Previously, external impurity was mentioned; now internal impurity is being described. Since the question was related to waiting for prayer in the mosque, the answer was also given specifically, and only that nullifier of ablution was mentioned which could actually occur; hypothetical possibilities were not addressed.
(Fath al-Bari: 1/370)
2.
From other chains of this hadith, it is known that for such a person, the angels continue to supplicate for mercy and forgiveness as long as he does not become a cause of harm to anyone else in the mosque.
(Sahih al-Bukhari, al-Salat, Hadith: 477)
The following benefits are derived from this hadith:
(a)
The virtue of waiting for prayer is established, because waiting for worship is also counted as worship.
(b)
One who is engaged in the means of prayer is also considered among those who pray.
(c)
This virtue is for the person who is not without ablution, regardless of the reason for the nullification of his ablution.
(d)
Waiting for prayer is considered part of the prayer itself. This means that he receives the reward of prayer, because one who is in prayer is prohibited from conversing with others, whereas there is no such restriction on one who is waiting.
('Umdat al-Qari: 2/507)

1:
From this hadith, the virtue of sitting in the mosque while waiting for the prayer is evident.
Additionally, it is also understood from this that committing hadath (minor ritual impurity) in the mosque becomes a cause for being deprived of the angels’ seeking forgiveness.

471. Commentary:
➊ The hadiths regarding sitting after the prayer and their virtues are applied in a general sense: whether a person is waiting for the obligatory (fard) prayer after the sunnah prayers, or sitting after the obligatory prayers for the sunnah prayers, or waiting for the next prayer, or engaged in remembrance (dhikr) and supplications. Insha Allah, he will not be deprived of this virtue. A Muslim should leave idle and useless gatherings and activities and instead choose the gathering of the mosque.

➋ «فساء» refers to “the emission of wind without sound,” and «ضراط» says, “the emission of wind with sound.” In Urdu, these are called “phuski” (silent emission) and “goz” or “paad maarna” (emission with sound).

470. Commentary:
That is, staying in the mosque should be solely for prayer and remembrance (adhkar), and not for any other purpose.

Hadith Commentary:
(1)
There is brevity in this hadith because in other narrations it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam sent Anis radi Allahu anhu and said:
“If that woman confesses to her crime, then stone her to death.” Thus, she confessed to her crime, and then she was stoned.
(Sahih al-Bukhari, Hudud, Hadith: 6827, 6828)
Anis radi Allahu anhu carried out the stoning in the absence of the Messenger of Allah sallallahu alayhi wa sallam.
(2)
The purpose of Imam al-Bukhari rahimahullah is to show that it is not necessary for the Imam to personally carry out the punishment or to be present at the time of the punishment; rather, if he commands someone and that person carries out the prescribed punishment (hadd) in the Imam’s absence, it is permissible.
And Allah knows best.

Hadith Commentary:
(1)
The boy regarding whom the Messenger of Allah (sallallahu alayhi wa sallam) decided upon a punishment of one hundred lashes and exile was present there along with his father. Thus, the father said that his son had committed adultery with that man's wife, and the boy's silence while his father was speaking was an admission of his crime. The Messenger of Allah (sallallahu alayhi wa sallam) was also aware that he was unmarried, because in some narrations it is mentioned that his father had clarified regarding him that he was not married.

(2)
The Messenger of Allah (sallallahu alayhi wa sallam) sent a man from the tribe of Aslam to that woman because this man had accused her of adultery. Therefore, she had the right to demand the prescribed punishment (hadd) upon the one who accused her, or to pardon him, or to confess to adultery.

(3)
From this hadith, it is also understood that a simple confession is sufficient for the prescribed punishment (hadd) of adultery; repetition (of the confession) is not necessary.
(Fath al-Bari: 12/172)
It is also understood from this hadith that a modest woman who is not accustomed to going out should not be burdened with appearing in the ruler's assembly; rather, a man should be sent to her who can assess the situation and make a decision.
And Allah knows best.

Hadith Commentary: The Prophet (sallallahu alayhi wa sallam) sent Anas to inquire about the condition of this woman. This is the point of relevance to the chapter.

Hadith Commentary:
(1)
In this hadith, the mention is of accusing another man's wife of adultery, and the issue of accusing one's own wife is established in such a way that the woman's husband was also present at the time of the conversation. He did not deny the incident, as if he too was involved in this accusation.

(2)
In any case, if someone himself confesses to the crime, there is no harm in obtaining information from the second party. Thus, it is mentioned in the hadith that a man confessed to adultery with a woman, so the Prophet sallallahu alayhi wa sallam gave him the punishment of one hundred lashes. Then, when he asked the woman, she said:
“He is lying.”
She completely denied the confession of the crime.
The Messenger of Allah sallallahu alayhi wa sallam then gave that man the punishment of eighty lashes as the hadd for false accusation (qadhf).
(Sunan Abi Dawud, Hudud, Hadith: 4467)
Similarly, when a woman confessed to adultery, the Messenger of Allah sallallahu alayhi wa sallam inquired, “Who committed adultery with you?” She replied that it was a certain disabled man who lived in the mansion of Sa’d radi Allahu anhu.
The Prophet sent a man to him, and he was brought before the Messenger of Allah sallallahu alayhi wa sallam.
He confessed, so the Prophet, out of compassion for his old age and disability, punished him with one hundred branches of a date palm stick.
(Sunan an-Nasa’i, Adab al-Qada’, Hadith: 5414)

Hadith Commentary:
1.
Apparently, from this hadith it seems that the Messenger of Allah (sallallahu alayhi wa sallam) addressed Abu Hurairah (radi Allahu anhu) and Zayd bin Khalid (radi Allahu anhu), whereas this is not the case. Rather, he addressed the father of a laborer and the one who had employed him. The laborer committed adultery with the wife of the owner, so his father reconciled with the owner by giving him one hundred sheep and a slave woman as compensation. When the case was brought before the Messenger of Allah (sallallahu alayhi wa sallam), he said:
“I will judge between you according to the Book of Allah: the sheep and the slave woman will be returned to you, and your son will receive one hundred lashes and will be exiled for one year.”
This is a lengthy hadith.
(Sahih al-Bukhari, al-Sulh, Hadith: 2695, 2696)
2.
By “the Book of Allah” is not meant only the Noble Qur’an, but rather both the Qur’an and the Sunnah. The intent of the chapter heading is also this: that the Sunnahs of the Messenger of Allah (sallallahu alayhi wa sallam) should be put into practice. In this hadith, the method of the Prophet (sallallahu alayhi wa sallam) has been described.

Hadith Commentary:
A similar chapter heading (34) has already passed before.
Ibn Battal has objected to this, stating that there is no need for this repetition, but there is some difference between them.
The requirement of the first heading is that the ruler (hakim) who gives the order for stoning (rajm), i.e., the one appointed (mamur), is absent from him; and the meaning of the second heading is that the one who is to be stoned is absent and far from the ruler.
Although the result of both is the same, there is certainly some difference.
(Fath al-Bari: 12/198)

Hadith Commentary:
It is as if the wife made a settlement with her husband by giving him one hundred goats and a slave-girl.
The meaning derived from this chapter is that the Messenger of Allah (sallallahu alayhi wa sallam) said, “Your goats and slave-girl will be returned to you,” because this was an unlawful and un-Islamic settlement.
Ibn Daqiq al-‘Id (rahimahullah) said: From this hadith it is derived that it is obligatory to return whatever is taken in exchange for something unlawful; the one who takes it does not become its owner.
In the narration, “the people of knowledge” refers to those Companions (radi Allahu anhum) who used to give legal verdicts during the lifetime of the Messenger of Allah (sallallahu alayhi wa sallam),
such as the four Rightly Guided Caliphs, Mu‘adh ibn Jabal, Ubayy ibn Ka‘b, Zayd ibn Thabit, and ‘Abd al-Rahman ibn ‘Awf (radi Allahu anhum).
It is also understood from this that if an issue is unknown, it is necessary to investigate it from the people of knowledge, and this investigation should be in the light of the Qur’an and Sunnah, not by stumbling blindly in the darkness of mere imitation.
The verse: ﴿فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ﴾ () (al-Nahl: 43)
has this very meaning.

Hadith Commentary:
(1)
The father of the boy who committed fornication made a settlement with the woman's husband by giving him one hundred sheep and a slave woman.
Since this settlement was unlawful and contrary to the Shariah, it was declared null and void, and the sheep and the slave woman were returned to him.
The laborer (worker) should have been subjected to the prescribed legal punishment (hadd) according to the Shariah, but this was not done.
In the view of the Shariah, this settlement was based on injustice, and therefore it was not implemented.
(2)
The person whom the Messenger of Allah (sallallahu alayhi wa sallam) sent to carry out the legal punishment (hadd) upon the woman was from the same tribe as the woman.
If someone else had been sent, perhaps the people of the tribe would not have accepted this decision.
(3)
It is also understood from this hadith that in matters of rulings and legal issues, it is necessary to consult the people of knowledge, and investigation should also be conducted in the light of the Book and the Sunnah.

Hadith Commentary:
He ransomed him by giving one hundred sheep and a slave girl on his behalf; the chapter heading is derived from here because he stipulated, in exchange for the prescribed punishment (hadd) for adultery, that he would give one hundred sheep and a slave girl on his behalf.
The Prophet (sallallahu alayhi wa sallam) declared this null and void and meaningless.
The hudud (prescribed punishments) are among the rights of Allah.
They cannot be averted by mutual reconciliation among the servants.
Whenever such a crime is established, the hadd will certainly be carried out.
However, in those punishments which are due to human rights, there can be possibilities of mutual reconciliation.
For the adulterous woman, it is necessary to have four witnesses who give eyewitness testimony, or for the man and woman themselves to confess.
It should also be remembered that the establishment of hudud is the responsibility of the Islamic Shari‘ah state,
where the implementation of Islamic laws is certain.
If any state, while claiming to be Islamic, does not establish the hudud of Allah, then it is a severe criminal in the sight of Allah.
The hadd for an unmarried adulterer is what is mentioned here.
For stoning (rajm), in the end, the order of the ruler (khalifah) of the time is necessary.

Hadith Commentary:
(1)
This hadith has also been narrated by Imam Bukhari rahimahullah in the Book of Reconciliation (Kitab al-Sulh).
There, the purpose was to show that any reconciliation which goes against the limits set by Allah (hudud Allah) is invalid.
At this point, Imam Bukhari rahimahullah wants to establish that every condition which aims to abolish the limits set by Allah (hudud Allah) is also invalid.
The Messenger of Allah sallallahu alayhi wa sallam has declared such a condition null and void because the hudud are the right of Allah, which cannot be abolished by mutual reconciliation among the servants. However, in those punishments which are due to human rights, mutual reconciliation is permissible, as has been mentioned earlier in the incident of Rabi‘ bint Nadr radi Allahu anha, when she broke the front tooth of a young woman, and by paying blood money (diyah), she was pardoned from retribution (qisas).
(2)
It should be noted that the implementation of hudud is the responsibility of the Islamic government; no individual can establish them on his own.

Hadith Commentary:
So the Prophet sallallahu alayhi wa sallam appointed Anis as his deputy and sent him, and the same ruling regarding her confession applied before Anis as would have applied if she had confessed before the Prophet sallallahu alayhi wa sallam himself. If Anis had been sent as a witness, then how could a confession be established on the testimony of a single person?
Hafiz said: Imam Bukhari radi Allahu anhu, by bringing this chapter, has alluded to the disagreement of Imam Muhammad.
His position is that a judge (qadi) cannot issue a ruling based on a person's confession unless he appoints two just men, who are present in the judge's assembly, as witnesses to the confession. When both of them testify to the confession, then the judge will issue a ruling based on their testimony.

Hadith Commentary:
➊
Among the Arabs, it was customary that in criminal matters, they would not accept the testimony of anyone outside their own tribe. In accordance with this custom, the Messenger of Allah (sallallahu alayhi wa sallam) selected Anas (radi Allahu anhu) because he was a respected member of the woman’s tribe, Aslam. Although the matter of adultery was discussed in the presence of the woman’s husband, the Messenger of Allah (sallallahu alayhi wa sallam) nevertheless sent a responsible individual to further investigate and assess the situation, instructing him that if she confessed to her crime, then she should be stoned. Thus, as a result of her confession, she was stoned.

➋
Imam Bukhari has established from this hadith that the ruler of the time may send any person to investigate and examine any matter; it is not necessary for him to go himself.

And Allah knows best.

Explanation:
1:
The task of this boy was not only to fulfill his master's work and needs, but with the master's permission, he also assisted in the work of his master's wife. Thus, the incident that occurred with him was due to this very reason. Therefore, it is prohibited for a non-mahram man to enter upon a woman in seclusion.

2:
Because he is unmarried.

3:
Because she is married.

4:
This refers to Anis ibn Dhihaak al-Aslami.

5:
Since the woman was married, she was killed by stoning, and the boy was not married, so for him the punishment of one year exile and one hundred lashes was prescribed.

Benefits and Issues:
➊ The judge has the right to begin hearing the case from either of the parties involved in the lawsuit.

➋ When a lower-ranking mufti has given a fatwa, there is nothing blameworthy in referring to a higher and more knowledgeable scholar, nor is it a fault to have given the initial fatwa.

➌ All the judgments and commands of the Messenger of Allah (sallallahu alayhi wa sallam), being interpretations of the Book of Allah, are themselves part of the Book of Allah, provided they are established by an authentic chain of narration.

➍ Any reconciliation or sale that is conducted on non-Shari'ah principles is nullified, and any compensation taken in this regard must also be returned.

➎ For an unmarried fornicator, the punishment is one hundred lashes and one year of exile.

➏ For a married fornicator, the punishment is only stoning (rajm), not lashes.

➐ Adultery does not cause separation between husband and wife.

➑ The deputy of a ruler or judge can carry out the implementation of hudud (prescribed punishments).
(Khattabi)

(1) The purpose of the chapter heading established by Imam al-Nasa’i rahimahullah is that if a matter concerning a woman can be resolved without bringing her to court or a council, then women should not be dragged into courts and councils unnecessarily. This is because the Messenger of Allah sallallahu alayhi wa sallam, instead of summoning the concerned woman to his presence, sent a man on his behalf to ascertain the reality from her, and then, upon her confession, the prescribed punishment for adultery was carried out upon her, i.e., she was stoned to death.

(2) From this blessed hadith, it is understood that in all matters, especially those related to hudud (prescribed punishments), one should refer to the decision of the Qur’an. And when a criminal or accused confesses to the crime, it becomes obligatory upon the ruler to establish the hadd (prescribed punishment) upon him. The authority given to the president of our country to abolish the death penalty is, according to the Shari‘ah, impermissible and unlawful.

(3) From this blessed hadith, it is understood that it is permissible to take an oath to demonstrate the firmness of a matter. It is also understood that even if one is not asked to swear an oath, one may still do so.

(4) This blessed hadith is clear evidence of the noble character and great forbearance of the Messenger of Allah sallallahu alayhi wa sallam. It is also evidence that it is recommended (mustahabb) for the claimant, the one seeking a fatwa (mustafti), and the seeker to seek permission before presenting their issue to the judge, religious scholar, or ruler. It is also understood that a ruling or decision based on conjecture and estimation will be nullified upon the arrival of definitive and certain proofs and evidences. Likewise, any reconciliation made contrary to the Shari‘ah will be rejected, and any wealth or property given in this regard will also be returned.

(5) In exchange for a hadd (prescribed punishment), ransom (financial compensation) is not acceptable in the Shari‘ah, nor can any prescribed punishment be dropped in exchange for financial compensation. There is consensus among the scholars on this, especially that the hadd will be established upon the one guilty of crimes such as adultery, theft, and drinking alcohol… And Allah knows best.

(6) “He ransomed (her)”—he thought that adultery with someone’s wife is a violation of the husband’s rights, so making the husband pleased would suffice. However, this is a violation of a matter of the Shari‘ah which concerns society as a whole; therefore, this crime will not be forgiven by the husband’s pardon. Rather, once the case comes to court, the punishment must necessarily be carried out.

(7) “He was flogged”—because he himself confessed. The crime had been established. According to Imam Malik rahimahullah, instead of exile, imprisonment can also be imposed, and this is correct, because the objective is achieved: that he remains outside his home and does not go near the place of the incident. According to the Hanafis, exile is not part of the punishment, so it is not necessary. However, in light of the explicit hadith, this position is questionable.

Commentary:
Benefits and Issues:

➊
By "Book of Allah" is meant both the Noble Qur'an and the noble Hadith, because both are from Allah. Therefore, we have translated "Book of Allah" as "Allah's Law."

➋
In cases of murder and the like, reconciliation between the two parties is permissible, whether the reconciliation is on the condition of giving a gift or simply by granting pardon.
However, the case of adultery is not subject to reconciliation.

➌
The punishment for an unmarried adulterer is one hundred lashes and one year of exile (jilawatani).

➍
The punishment for a married adulterer is rajm, that is, stoning to death.

➎
The crime of adultery is established not only by the testimony of eye-witnesses, but also by confession of the crime.

Hadith Commentary:
Regarding the punishment of the grave, the eminent scholar Allamah Shaykh Saffarini al-Athari rahimahullah states in his famous book *Lawami‘ Anwar al-Bahiyyah*:

(Among them)
That is, among the matters in which faith is obligatory and which are true and not to be rejected, is the punishment of the grave. Al-Hafiz Jalal al-Din al-Suyuti said in his book *Sharh al-Sudur fi Ahwal al-Mawta wa al-Qubur*: “Allah has mentioned the punishment of the grave in the Qur’an in several places, as I have explained in *al-Iklil fi Asrar al-Tanzil*.” End quote. Al-Hafiz Ibn Rajab said in his book *Ahwal al-Qubur* in «قَوْلِهِ تَعَالَى:
{فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ} [الواقعة: 83]- إِلَى قَوْلِهِ - {إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ} [الواقعة: 95] عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى قَالَ:
تَلَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَذِهِ الْآيَاتِ فَقَالَ:
" إِذَا كَانَ عِنْدَ الْمَوْتِ قِيلَ لَهُ هَذَا، فَإِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ أَحَبَّ لِقَاءَ اللَّهِ وَأَحَبَّ اللَّهُ لِقَاءَهُ وَإِنْ كَانَ مِنْ أَصْحَابِ الشِّمَالِ كَرِهَ لِقَاءَ اللَّهِ وَكَرِهَ اللَّهُ لِقَاءَهُ»: “And Imam Ahmad narrated that the Prophet sallallahu alayhi wa sallam said:
‘«مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ " فَأَكَبَّ الْقَوْمُ يَبْكُونَ قَالَ " مَا يُبْكِيكُمْ؟ " قَالُوا إِنَّا نَكْرَهُ الْمَوْتَ قَالَ لَيْسَ ذَلِكَ وَلَكِنَّهُ إِذَا حَضَرَ فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍ، فَإِذَا بُشِّرَ بِذَلِكَ أَحَبَّ لِقَاءَ اللَّهِ وَاللَّهُ لِلِقَائِهِ أَحَبُّ، وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ فَنُزُلٌ مِنْ حَمِيمٍ وَتَصْلِيَةُ جَحِيمٍ، فَإِذَا بُشِّرَ بِذَلِكَ كَرِهَ لِقَاءَ اللَّهِ وَاللَّهُ لِلِقَائِهِ أَكْرَهُ»’.” And the verifying Imam Ibn al-Qayyim said in his book *al-Ruh*: “The questioner’s statement: ‘What is the wisdom in the punishment of the grave not being mentioned explicitly in the Qur’an, despite the great need to know and believe in it so that people may beware and avoid it?’ He answered this in two ways, a general and a detailed one. As for the general answer: Allah, the Exalted, revealed to His Messenger two types of revelation and made it obligatory upon His servants to believe in both and act upon what is in them, and they are the Book and the Wisdom. Allah, the Exalted, said: {وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ} [النساء: 113] and Allah, the Exalted, said: {هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ} [الجمعة: 2] – up to His saying – {وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ} [الجمعة: 2] and Allah, the Exalted, said: {وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ} [الأحزاب: 34] (the verse). The Wisdom is the Sunnah by consensus of the Salaf, and whatever the Messenger informs from Allah is, in the obligation of affirming and believing in it, just as what the Lord informs through the tongue of His Messenger. This is a principle agreed upon among the people of Islam; none denies it except one who is not among them. The Prophet sallallahu alayhi wa sallam said: ‘«إِنِّي أُوتِيتُ الْكِتَابَ وَمِثْلَهُ مَعَهُ»’.” The verifier said:
“As for the detailed answer: the bliss and punishment of the Barzakh are mentioned in the Qur’an in several places. Among them is His saying, the Exalted: {وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ} [الأنعام: 93] (the verse). This is certainly an address to them at the time of death, and the angels, who are truthful, have informed that at that moment they are recompensed with the humiliating punishment because of what you used to say against Allah without right and because you were arrogant regarding His signs. If this were to be delayed until the end of the world, it would not be correct to say to them, ‘Today you are being recompensed with the humiliating punishment.’ And His saying, the Exalted: {فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا} [غافر: 45] – up to His saying – {يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا} [غافر: 46] (the verse), so He mentioned the punishment of both abodes explicitly, which cannot be interpreted otherwise. Among them is His saying, the Exalted: {فَذَرْهُمْ حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنْصَرُونَ} [الطور: 45]. End of his words.
Al-Bukhari narrated from Abu Hurayrah radi Allahu anhu:
«كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَدْعُو " اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ»
And al-Tirmidhi narrated from Ali radi Allahu anhu:
‘We remained in doubt about the punishment of the grave until the verse {أَلْهَاكُمُ التَّكَاثُرُ حَتَّى زُرْتُمُ الْمَقَابِرَ} [التكاثر: 1] was revealed.’ And Ibn Mas‘ud said:
‘When the disbeliever dies, he is made to sit in his grave and is asked: Who is your Lord? What is your religion? He says: I do not know. Then his grave is constricted upon him.’ Then Ibn Mas‘ud recited: ‘For him is a straitened life’ – he said: ‘The straitened life is the punishment of the grave.’ And al-Bara’ ibn ‘Azib radi Allahu anhuma, regarding His saying, the Exalted: ‘{عَذَابًا دُونَ ذَلِكَ} [الطور: 47]’, said: ‘It is the punishment of the grave.’ And it is narrated from Ibn ‘Abbas radi Allahu anhuma regarding His saying, the Exalted: {وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ} [السجدة: 21] (he said: ‘It is the punishment of the grave’).
Similarly, Qatadah and al-Rabi‘ ibn Anas said regarding His saying, the Exalted: ‘We will punish them twice’:
‘One is in this world and the other is the punishment of the grave.’
The summary of this lengthy passage is that the punishment of the grave is a reality in which belief is obligatory.
Allah, the Exalted, has mentioned it in several verses of the Noble Qur’an.
A detailed discussion is found in the books *Sharh al-Sudur* and *Iklil fi Asrar al-Tanzil* by al-Hafiz Jalal al-Din al-Suyuti rahimahullah.
Al-Hafiz Ibn Rajab, in his book *Ahwal al-Qubur*, in the commentary of the noble verse:
{فَلَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ} (al-Waqi‘ah: 83)
narrated from ‘Abd al-Rahman ibn Abi Layla that the Messenger of Allah sallallahu alayhi wa sallam recited these verses and said that when the time of death comes, it is said to the dying person:
If he is among the people of the right, he loves to meet Allah and Allah loves to meet him; and if he is among the people of the left, he dislikes to meet Allah and Allah dislikes to meet him.
And the verifying scholar Imam Ibn al-Qayyim rahimahullah wrote in *al-Ruh* that someone asked him: What is the wisdom that the punishment of the grave is not mentioned explicitly in the Qur’an, even though it was necessary to believe in it so that people would fear it?
The noble scholar answered this both concisely and in detail.
The concise answer is that Allah revealed two types of revelation to His Messenger sallallahu alayhi wa sallam, and belief in both and acting upon both is obligatory: the Book and the Wisdom, as is found in several verses of the Qur’an, and by consensus of the righteous predecessors, Wisdom refers to the Sunnah (Prophetic tradition).
Now, the news of the punishment of the grave has been conveyed by the Messenger of Allah sallallahu alayhi wa sallam in authentic hadiths.
Thus, this information is certainly from Allah, whose affirmation is obligatory and belief in it is compulsory.
(As the Lord, Exalted, has conveyed through the truthful tongue of His Messenger in authentic hadiths regarding the punishment of the grave.)
Thus, this principle is agreed upon among the people of Islam; only one outside of Islam can deny it.
The Noble Prophet sallallahu alayhi wa sallam said: “Beware! I have been given the Qur’an and something like it along with it (i.e., the Sunnah).”
Then the verifying scholar Ibn al-Qayyim, in his detailed answer, said that the punishment of the Barzakh is established by many verses of the Qur’an, and many of the blessings of the Barzakh are also mentioned in the Qur’an.
(This is the very punishment and reward of the grave.)
Among these verses is {وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ} (al-An‘am: 93)
(in which it is mentioned: If you could but see the wrongdoers in the overwhelming pangs of death...)
This address is certainly at the time of death, and at that moment the angels, who are absolutely truthful, have informed that these disbelievers are punished with a humiliating punishment that day, and it is said to them: This punishment is for you because you used to fabricate lies against Allah and were arrogant regarding His signs.
If the punishment were to be delayed until the end of the world, it would not be correct to say, “Today you are being punished with the humiliating punishment.”
Here, “today” certainly refers to the day of the punishment of the grave.
And in another verse it is mentioned: {وَحَاقَ بِاٰلِ فِرعَونَ سُوئُ العَذَابِ o {يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا} (al-Mu’min: 45, 46)
That is, the people of Pharaoh are enveloped by the worst punishment, and they are presented to it morning and evening.
In this verse, the punishment of both abodes is mentioned explicitly, and there is no other possible interpretation (by both abodes is meant the punishment of the grave and then the punishment on the Day of Resurrection).
The third noble verse is {فَذَرْهُمْ حَتَّى يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ} (al-Tur: 45):
O Messenger! Leave these disbelievers until they meet the Day when they will be struck down, the Day when their plotting will not avail them nor will they be helped.
(In this verse, too, the “Day” refers to the day of death and the grave.)
In Sahih al-Bukhari, in the hadith of Abu Hurayrah radi Allahu anhu, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam used to supplicate:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ» “O Allah! I seek refuge in You from the punishment of the grave.”
And in al-Tirmidhi, it is narrated from Ali radi Allahu anhu that we used to be in doubt about the punishment of the grave until the verses {أَلْهَاكُمُ التَّكَاثُرُ حَتَّى زُرْتُمُ الْمَقَابِرَ} (al-Takathur: 1-2)
were revealed (thus, in these verses too, the punishment of the grave is intended).
Ibn Mas‘ud radi Allahu anhu said: When a disbeliever dies, he is made to sit in his grave and is asked: Who is your Lord? What is your religion? He replies: I do not know. Then his grave is constricted upon him. Then Ibn Mas‘ud radi Allahu anhu recited the verse: “And whoever turns away from My remembrance, for him is a straitened life” (Ta Ha: 124)
Here, the straitened life refers to the punishment of the grave.
Al-Bara’ ibn ‘Azib radi Allahu anhuma, in the commentary of the noble verse {وَلَنُذِيقَنَّهُمْ مِنَ الْعَذَابِ الْأَدْنَى دُونَ الْعَذَابِ الْأَكْبَرِ} (al-Sajdah: 21),
said that here too the punishment of the grave is mentioned.
That is, before the greater punishment, the disbelievers are subjected to a lesser punishment (and that is the punishment of the grave).
Similarly, Qatadah and al-Rabi‘ ibn Anas, in the commentary of the noble verse “We will punish them twice” (al-Tawbah: 101),
said: One punishment refers to the punishment in this world, and the other refers to the punishment of the grave.
Al-Hafiz Ibn Rajab said: “The ahadith regarding the punishment of the grave from the Prophet sallallahu alayhi wa sallam are mutawatir (mass-transmitted).”
That is, al-Hafiz Ibn Rajab states that there are mutawatir ahadith from the Prophet sallallahu alayhi wa sallam regarding the punishment of the grave, which establish its reality.
Then the scholar mentioned these ahadith, as some are also mentioned here.
On the chapter of affirming the punishment of the grave, al-Hafiz Ibn Hajar rahimahullah says:
“The author (Imam al-Bukhari rahimahullah) did not address in the chapter whether the punishment of the grave befalls only the soul or both the soul and the body. There is a well-known difference of opinion among the theologians on this matter. It is as if he left it because the evidences he considered satisfactory are not decisive in either matter, so he did not adopt a ruling on it and sufficed with affirming its existence, contrary to those who denied it absolutely from among the Khawarij and some of the Mu‘tazilah, such as Dirar ibn ‘Amr, Bishr al-Marisiy, and those who agreed with them. The majority of the Mu‘tazilah and all of Ahl al-Sunnah and others opposed them and produced many proofs for it. Some Mu‘tazilah, such as al-Jayyani, held that it befalls only the disbelievers and not the believers, but some of the forthcoming ahadith refute them as well.”
(*Fath al-Bari*)
In summary, the author (Imam al-Bukhari rahimahullah) did not address whether the punishment of the grave is only for the soul or for both the soul and the body. There is much disagreement among the theologians on this matter. The Imam deliberately left this discussion because, according to his criteria, there is no conclusive evidence on this matter. Thus, he left these discussions and sufficed with affirming the existence of the punishment of the grave.
Whereas the Khawarij and some Mu‘tazilah, such as Dirar ibn ‘Amr, Bishr al-Marisiy, etc., denied it, and the entire Ahl al-Sunnah and even some Mu‘tazilah opposed them, and some Mu‘tazilah, such as al-Jayyani, held that the punishment of the grave is only for disbelievers and not for believers. Some of the mentioned ahadith refute their erroneous belief.
In any case, the punishment of the grave is a reality. Every Muslim must avoid the company of those who create doubts and suspicions about it, and after these clear evidences, whoever is not satisfied, striving for their guidance is utterly futile.
And with Allah is success.
For further details, the statement of Shaykh ‘Ubaydullah Sahib Mubarakpuri rahimahullah is worth reading. The respected scholar writes:
(Chapter: Affirmation of the Punishment of the Grave)
He said in *al-Lam‘at*:
“What is meant by the grave here is the realm of Barzakh. Allah, the Exalted, said:
{ومن ورائهم برزخ إلى يوم يبعثون} [100: 23]
And it is a realm between this world and the Hereafter, connected to both. What is meant is not the pit in which the deceased is buried, for there are many who are not buried, such as those who drown, are burned, or are eaten by animals, yet they are punished, rewarded, and questioned. The punishment is mentioned specifically due to its importance and because punishment is more common due to the abundance of disbelievers and sinners.” End quote. I say:
The summary of what has been said regarding the meaning of Barzakh is that it is the name for the cessation of life in this witnessed world, i.e., the abode of this world, and the beginning of another life. Thus, some punishment or reward begins after the cessation of worldly life; it is the first abode of recompense. Then, every soul will be fully recompensed on the Day of Resurrection upon entering Hell or Paradise. The punishment and reward of Barzakh are attributed to the grave because most of it occurs therein, and because the majority of the dead are buried. Otherwise, the disbeliever and whomever Allah wills to punish among the sinners is punished after death even if not buried, but this is veiled from creation except whom Allah wills. It is also said:
There is no need for interpretation, for the grave is the name of the place in the earth where the deceased is, and there is no doubt that the abode of a person after the cessation of worldly life is the earth, just as it was his abode in life before death. Allah, the Exalted, said: {ألم نجعل الأرض كفاتاً، أحياء وأمواتاً} [77: 25، 26]
That is, encompassing the living and the dead, gathering them and containing them; so there is no abode for the dead except the earth, whether drowned, burned, or eaten in the bellies of animals among the beasts of the earth, birds in the air, or fish in the sea. The drowned sinks in the water and falls to the bottom of the earth, or the mountain if there is a mountain beneath. Similarly, the burned, after becoming ashes, settles only on the earth, whether scattered on land or sea. Likewise, the eaten, for the animals that eat it, after their death, return to the earth and become dust. In summary, the earth is the place and abode of all lower bodies; they have no refuge except it, so it is a container for them.
Know that the evidences from the Book and the Sunnah have established the punishment of the grave, and the people of the Sunnah have consensus upon it. There is no rational impediment for Allah to restore life to a part of the body or all of it, according to the well-known difference, and to reward or punish it. If reason does not prevent it, and the Shari‘ah has stated it, then it must be accepted and believed. The fact that the parts of the deceased may be scattered, as is observed, or eaten by beasts, birds, or fish, does not prevent this, just as Allah will resurrect him for the Gathering and is able to do so. It is not far-fetched for the soul of a single person to be attached at one time to each of his scattered parts in the east and west, for its attachment is not by way of indwelling so that indwelling in one part would prevent indwelling in another. There is no impossibility in punishing the atoms of the body in their places. How, when it is established by reason and transmission that inanimate objects have perception? He said in *Masabih al-Jami‘*:
The ahadith regarding the punishment of the grave are so numerous that more than one scholar has said:
They are mutawatir (mass-transmitted); it is not possible for them to be fabricated, and if such ahadith are not accepted as authentic, then nothing in the religion can be accepted as authentic.
(*Mir‘at*, vol. 1, p. 130)
In summary, in *al-Lam‘at* it is stated that here, by “grave” is meant the realm of Barzakh, as in the Qur’an it is mentioned that for the dead there is a realm before the Resurrection called Barzakh, which is between this world and the Hereafter and is connected to both. The grave is not the pit in which the deceased is buried, because many are not buried, such as the drowned, the burned, and those eaten by animals.
Yet all of them are subject to punishment and reward, and all are questioned. The punishment is mentioned specifically due to its special importance and because, in most cases, punishment is decreed for sinners and all disbelievers.
I say: The summary is that Barzakh is the name of the realm in which a person, after severing ties with the life of this world, enters the beginning of the Hereafter.
Thus, after the cessation of worldly life, it is the first abode of reward and punishment; then, on the Day of Resurrection, every soul will be fully recompensed in the form of Paradise or Hell. The punishment and reward of Barzakh are attributed to the grave because a person enters it, and also because most of the dead are buried in it. Otherwise, the disbeliever and sinner whom Allah wills to punish can be punished even if not buried.
This punishment is veiled from creation except whom Allah wills. It is also said that there is no need for interpretation, for the grave is the place in the earth where the deceased’s abode is made, and there is no doubt that after death, a person’s final abode is the earth.
As the Qur’an says: We have made the earth a dwelling for you in life and death.
It gathers both the living and the dead, so whether the deceased is drowned, burned, or eaten by animals, whether in the bellies of beasts on land, birds in the air, or fish in the sea, all ultimately become dust and return to the earth. Know that, based on the apparent evidences of the Book and Sunnah, the punishment of the grave is a reality upon which there is consensus among all the people of Islam, and the ahadith regarding it are so mutawatir that if they are not accepted as authentic, then nothing in the religion can be accepted as authentic.
For further details, refer to *al-Ruh* by Allamah Ibn al-Qayyim.

Hadith Commentary:
(1)
All the ahadith that Imam Bukhari rahimahullah has mentioned under this heading are related to the previous chapter title, but he has presented them under a separate heading because the first title was for the refutation of those who deny the punishment of the grave, while the present heading has been established to show that at such times we should seek Allah’s protection and turn to Him, for none besides Him can grant salvation from the punishment of the grave.
(Fath al-Bari: 3/306) (2)
The trial of the Dajjal has been linked with the punishment of the grave because the trial of the Dajjal will be so severe that its effects will even reach the graves. It is also understood from this that this tribulation will be among the consequences of those sins that were committed in the world.
It should be noted that the seeking of refuge by the Messenger of Allah sallallahu alayhi wa sallam from the punishment of the grave and the trial of the Dajjal is for the instruction of the ummah; otherwise, he is protected from the punishment of the grave and secure from the trial of the Dajjal.
Sallallahu alayhi wa sallam.

Hadith Commentary: Benefits and Issues: This supplication is very comprehensive for protection from the calamities and misfortunes of this world and the Hereafter.

First of all, refuge is sought from the punishment of Hell, which is the most severe and unimaginable torment, and is the greatest wretchedness and misfortune for a person.

Then, refuge is sought from the punishment of the grave, which in reality is one aspect or a prelude to the punishment of Hell. Whoever is saved from the punishment of the grave will also be saved from the punishment of Hell, because the grave is the very first stage among the stages of the Hereafter. If a servant is saved from this, then the subsequent stages are easier, and if a person cannot attain salvation from the stage of the grave, then the stages after it are much more severe and difficult.

After this, the Prophet (sallallahu alayhi wa sallam) sought refuge from the trials of life and death. In life, a person, due to love for his family, children, relatives, friends, and companions, or because of his own desires, worldly aims and objectives, ignorance, and lack of knowledge, neglects the commands and guidance of Allah, or commits sins. The trial of death is that a person may not remain steadfast upon faith at the time of death, or may make an incorrect bequest at the time of death, or may panic and become agitated due to the severity of death and utter inappropriate words.

Finally, the Prophet (sallallahu alayhi wa sallam) sought refuge from the evil of the Dajjal, because this will be the greatest and most difficult trial among the tribulations that will occur in this world, in which it will be extremely difficult to preserve one’s faith.

983. Commentary:
The words of this supplication will be as follows: «اللهم اني اعوذبك من عذاب جهنم ومن عذاب القبر ومن فتنة المحيا والممات ومن فتنة المسيح الدجال».

Benefits and Issues:

➊
In the final tashahhud, before the salutation (salam), there is an opportunity to ask Allah for goodness in this world and the Hereafter and to request one’s needs.
For this occasion, the Messenger of Allah (sallallahu alayhi wa sallam) has said:
(ثُمَّ لِيَتَخَيَّرُ مِنَ الدُّعَاءِ أَعْجَبَهُ إِلَيْهِ فَيَدْعُو)
(Sahih al-Bukhari, al-Adhan, Chapter: What supplication one may choose after the tashahhud and it is not obligatory, Hadith: 835)
“Then (after the tashahhud), let him choose whichever supplication he likes best and supplicate with it.”

➋
From the words “choose whichever supplication he likes best,” it is understood that these supplications are not obligatory.
However, they are a means of reward.
Imam al-Bukhari rahimahullah has derived this ruling from this hadith.

➌
The command, “He should seek refuge with Allah from four things,” can be fulfilled in this way:
That we recite: (Allahumma inni a‘udhu bika min ‘adhabi jahannam wa min ‘adhabil-qabr wa min fitnatil-mahya wal-mamat wa min fitnatil-masihid-dajjal)
“O Allah! I seek refuge with You from the punishment of Hell, from the punishment of the grave, from the trials of life and death, and from the trial of the False Messiah (al-Masih ad-Dajjal).”
This supplication, with slight variations in wording, has been narrated in different traditions.
For example, in one hadith, the words are: (Allahumma inni a‘udhu bika min ‘adhabil-qabr, wa a‘udhu bika min fitnatil-masihid-dajjal, wa a‘udhu bika min fitnatil-mahya wa fitnatil-mamat, Allahumma inni a‘udhu bika minal-ma’thami wal-maghram. Faqala lahu qa’il: Ma akthara ma tasta‘idhu minal-maghram) (Sahih al-Bukhari, al-Adhan, Chapter: Supplication before the salutation, Hadith: 832)
“O Allah! I seek refuge with You from the punishment of the grave.
And I seek refuge with You from the trial of the False Messiah (al-Masih ad-Dajjal).
And I seek refuge with You from the trials of life and death.
O Allah! I seek refuge with You from sin and from debt (such as loans, etc.).”

701. Commentary: To consider a particular place as especially blessed, to regard visiting it as superior, and to undertake a journey with hardship from afar with the intention of attaining closeness to Allah and special reward at that place is not permissible, whether it is a mosque or a grave, etc. This virtue is exclusive only to three mosques: Masjid al-Haram, Masjid an-Nabawi, and Masjid al-Aqsa. It is permissible to travel specifically to visit these mosques and with the intention of attaining closeness to Allah there. To treat any other mosque or grave, etc., with such special regard as these three superior mosques is an affront to the status of these three, which is absolutely impermissible. However, to visit a building from a historical perspective or to go there as a tourist is permissible, because this is not a religious matter. For example: if someone goes to see the Royal Mosque or the Taj Mahal, etc., without the intention of attaining closeness to Allah or reward. Some individuals have interpreted this narration to mean that it is not permissible to travel to any mosque other than these three, but that it is permissible to visit the graves of the righteous with the intention of seeking closeness and blessing. However, it is strange that mosques, which according to authentic hadith are the best places on the face of the earth, are forbidden to be visited with the intention of attaining closeness to Allah, but the graves of the righteous—regarding which the Prophet (sallallahu alayhi wa sallam) forbade building mosques over them and praying at them, and where visiting can even lead to shirk—are considered permissible to visit for closeness and blessing. If indeed the graves of the righteous are blessed places, then why did the Prophet (sallallahu alayhi wa sallam) prohibit praying at them and building mosques over them? Can any reasonable answer be given to this? Therefore, the correct meaning of this narration is the one that was mentioned first. And Allah knows best.

1311. Commentary: Some scholars, based on the apparent wording, have argued that seeking refuge (this ta‘awwudh) is obligatory. This is the position of Ibn Hazm and Imam Tawus (rahimahum Allah). Shaykh al-Albani (rahimahullah) also holds this view. See: [اصل صفة الصلاة : 998/3 ، 999]. However, the evidence of the majority of scholars is those hadiths in which the Prophet (sallallahu alayhi wa sallam) prayed or taught prayer without it, or declared the prayer complete without mentioning it. The meaning of this single narration cannot be taken in such a way that it contradicts all the other hadiths. Therefore, according to the majority of scholars, reciting this supplication is recommended (mustahabb). Words of this type (of command and instruction) are also used for recommendation and emphasis. In light of the other hadiths, this is the intended meaning here. And Allah knows best.

Hadith Commentary: Benefits and Issues: From this hadith of Abu Hurairah (radi Allahu anhu), it is established that it is not permissible to consider any place sacred or blessed, or to regard it as a cause for increased reward and virtue, and then to go there for the purpose of performing prayer, supplication, or worship. Only these three mosques are sacred, blessed, and a means of greatness, respect, or nearness to Allah. However, without considering a place as sacred or exalted, going somewhere for religious or worldly needs—such as acquiring knowledge, trade, business, meeting relatives and close ones, jihad, or for travel and tourism—is not contrary to this, because in these cases the place is not considered blessed or sacred. (Hujjatullah, vol. 3, p. 192)

Benefits and Issues:
Medina Munawwarah is, in this world, the most beloved city to all the Muslims of the world.
It is the city of migration and residence of our Master, our Beloved, Hazrat Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), and the noble Companions (radi Allahu anhum ajma'in).
All Ahl al-Sunnah wa'l-Jama'ah (Ahl al-Hadith) consider visiting this blessed city and traveling to it as the pinnacle of their desires and among their greatest righteous deeds.
In the explanation of the aforementioned hadith, the words of Allamah Khattabi are very comprehensive.
In summary, the instruction of the Prophet (sallallahu alayhi wa sallam) pertains to vows (nadhar).
That is, if a person has made a vow to pray in any ordinary mosque, he has the choice to either pray in that vowed mosque or in another mosque.
(All are equal.)
Except if he has vowed for one of these three mosques, then it is obligatory for him to fulfill his vow.
And the reason for their being special is that these three are the mosques of our Prophets (alayhim as-salam).
Whose following we have been commanded.
Whereas some scholars say that i'tikaf (spiritual retreat) is only valid in these three mosques.
End. This meaning is also supported by the words of this narration:
(لاينبغي للمطيِّ أن يَشدَّ رحالهَا إلی مسجدٍ تبتغي فيه الصلاةُ غير مسجدي هذا والمسجد الحرام والمسجد الاقصي) (Nayl al-Awtar: 5/110)
That is, for the purpose of prayer, one should not saddle a mount towards any mosque except these: my mosque, Masjid al-Haram, and Masjid al-Aqsa.
Shah Abdul Aziz's explanation is that in this hadith, the thing being excluded (mustathna minhu) is omitted, i.e., "No journey should be undertaken to any place for the purpose of drawing near (to Allah) except to three mosques."
The apparent context of the hadith's words makes it clear that, except for these three honored and exalted mosques, no journey should be undertaken anywhere (i.e., for the purpose of worship and drawing near to Allah).
And this is supported by the narration of Hazrat Abu Hurairah (radi Allahu anhu).
That he asked Basrah al-Ghifari, "Where are you coming from?" He said, "From Mount Tur." He said, "If I had met you before your journey, you would not have gone. I heard the Messenger of Allah (sallallahu alayhi wa sallam) say:
(لاتعمل المطيُّ إلَّا إلی ثلاةِ مساجدَ) (Sunan al-Nasa'i, al-Jumu'ah, Hadith: 1431)
No journey should be undertaken except to three mosques.
Shah Waliullah (rahimahullah) has written in Hujjatullah al-Balighah,
That the people of ignorance (Jahiliyyah), according to their own assumptions, used to travel to many so-called blessed places.
The inevitable result of which was distortion and corruption in the religion of Allah.
So the Noble Prophet (sallallahu alayhi wa sallam) closed the very source of this corruption.
So that the prescribed and non-prescribed, polytheistic and innovative rituals would not become mixed up.
And the door to worship of other than Allah would be closed.
And in my view, among these are any graves, places of worship of any wali of Allah, and Mount Tur—all are equal.
(Reference: Awn al-Ma'bud)
Apart from rituals and worship, jihad, migration, seeking knowledge,
Meeting relatives and scholars, and trade, etc., are such matters for which travel is legally (shar'an) required.
No one has ever denied these.
But for the purpose of worship, i'tikaf, and seeking extra reward, travel to any place is, by the command of the Messenger (sallallahu alayhi wa sallam), restricted to these three mosques only.
The issue of traveling for the visitation of graves has been thoroughly clarified by Imam Ibn Taymiyyah (rahimahullah) and Ibn Qayyim (rahimahullah) in their writings.
And with very strong and clear proofs and deep insight, they have established
That traveling solely for the visitation of graves, wherever it may be, is not permissible.
Instead, for the grave of the Noble Prophet (sallallahu alayhi wa sallam), the intention should be that which is prescribed and desirable.
That is, the intention and purpose of traveling should be to visit Masjid al-Nabawi and to pray therein—this intention and purpose is extremely blessed, prescribed, and desirable.
And it includes
All other prescribed visitations, i.e., the blessed grave of the Messenger of Allah (sallallahu alayhi wa sallam), Masjid Quba, the graves of Baqi', and the martyrs of Uhud.
And this dispute and difference is only in the matter of the initial intention.
Upon reaching Medina Munawwarah, all the above-mentioned visitations are attained.
And visiting all of them is recommended (mustahabb).
There is no difference of opinion in this.
Therefore, the scholars of Ahl al-Hadith
—may Allah increase their number—
are of the view and practice
that in Medina Munawwarah, the original intention should be to visit Masjid al-Nabawi.
And that is sufficient.
Other visitations will be attained as a consequence.
This act and journey is an expression of love for the beloved Prophet, our Master Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam),
provided that the creed is correct and other aspects of life are also in accordance with the Shari'ah.
To be disinterested in this is extreme wretchedness and misfortune,
and a sign of not loving the Messenger of Allah (sallallahu alayhi wa sallam).
One important point is that the visitation of Masjid al-Nabawi has absolutely no connection with the rites of Hajj.
The rites of Hajj, from beginning to end, are completed in Makkah Mukarramah alone.
The journey to Medina is a separate and independent act.
If a person is unable to go to Medina Munawwarah during his Hajj journey, there is no deficiency or defect in his Hajj.
(Allahumma arzuqna hubbaka wa hubba 'amalin yuqarribuna ila hubbik)
In comparison to the above-mentioned most authentic hadith of this chapter, the narrations presented regarding the journey for the visitation of the Prophet's grave do not meet the standards of hadith methodology.
And religion is not merely the name of emotions or prejudice, but the name of following the truth.
Among these weak narrations, the important ones have been referenced and their weakness clarified by Hafiz Ibn Hajar (rahimahullah) in (al-Talkhis al-Habir 2/266, Hadith: 1075).
For example: (من زارَني بعدَ موتي فكأنَّما زارَني في حَياتي) "Whoever visits me after my death, it is as if he visited me in my lifetime."
(من زارَ قبرِي فلهُ الجنَّةُ) "Whoever visits my grave, Paradise is for him."
(من جاءني زائرًا لا تعمَلُه حاجةٌ إلَّا زيارَتِي كان حقًّا علي أن أكونَ له شفيعًا يومَ القيامةِ) "Whoever comes to me as a visitor, having no need except to visit me, it is incumbent upon me to be his intercessor on the Day of Resurrection."
(من حج ولم يزرني فقد جفاني) "Whoever performed Hajj and did not visit me has indeed shunned me."
(من زارَني بالمدينةِ محتسبًا كنتُ لهُ شفعًا و شهيدًا يومَ القيامةِ) "Whoever visits me in Medina seeking reward, I will be his intercessor and witness on the Day of Resurrection."
All these narrations are not valid as proof.
It is obligatory upon students of knowledge and seekers of truth
to refer to the scholars and those firmly grounded in hadith in order to distinguish between Sunnah and innovation.
And with Allah is success.

Benefit:
It is prohibited to travel with the intention of seeking reward or for visitation to any other mosque, grave, mountain, cave, etc. Only these three mosques are such that it is permissible to travel towards them with the intention of seeking reward. Pilgrims should ensure that when they go from Makkah to Madinah, their intention should be for Masjid al-Nabawi (the Prophet’s Mosque, sallallahu alayhi wa sallam), not for the blessed grave of the Noble Prophet (sallallahu alayhi wa sallam), because traveling with the intention of visiting the grave has not been commanded.

(1) By "the trial of death" it is possible that what is meant is being led astray by Satan at the time of death, or being unable to give the correct answers during the questioning in the grave.

(2) In this narration, "the punishment of the grave" refers to a different meaning. (See, Hadith: 2058)

Hadith Glossary:
(1)
‘Atasa:
He sneezed.
(2)
Ramani al-qawmu bi-absarihim:
So the people shot their eyes at me.
That is, they looked at me with angry gazes.
(3)
Thakl:
To lose.
Athkilu ummiyah: Oh, may my mother lose me,
meaning, I would have died.
Athkilu ummi tha,
Due to being in the form of lamentation, the addition of alif and ha at the end is to elongate the sound.
(4)
Yusammitunani:
They were making me silent.
Khar, qahr, nahr—these three words are close in meaning,
to rebuke and reprimand,
to scold,
Jahiliyyah:
The period before the advent of Islam,
Hadithu ‘ahd:
Someone newly emerged from a certain period.
(5)
La yasuddannahum:
Do not prevent them,
they should not desist from their action and intention.
(6)
Yakhuttu:
They used to draw diagrams (charts).
(7)
Al-Jawwaniyyah:
The name of a place near Mount Uhud.
(8)
Asafu:
I am afflicted with grief, sorrow, and anger.
(9)
Sakaktuhu sakka:
I slapped her forcefully.
(10)
‘Azzama dhalika ‘alayya:
The Prophet (sallallahu alayhi wa sallam) considered it very bad for me.

Benefits and Issues:
(1)
If someone sneezes during prayer, it is not permissible to supplicate for him, but the one who sneezes may say “alhamdulillah.” Mu‘awiyah bin al-Hakam (radi Allahu anhu) supplicated for the one who sneezed out of unawareness and ignorance, so the Prophet (sallallahu alayhi wa sallam) did not order him to repeat the prayer.
On this basis, Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the majority of scholars hold the view that if a worshipper, out of forgetfulness or ignorance, utters a word or two, his prayer is still valid. However, according to Imam Abu Hanifah rahimahullah, his prayer becomes invalid, but this view is without evidence.
(2)
In prayer, in case of necessity, it is permissible to use slight gestures. The Companions (radi Allahu anhum ajma‘in) struck their hands on their thighs to silence their companion, and the Prophet (sallallahu alayhi wa sallam) did not forbid them from this.
(3)
Kahin refers to those who make predictions about the future; it is not permissible to go to them.
(4)
Taking bad omens and believing in ill fortune is also not permissible. If a thought of bad omen arises in one’s heart, he should not act upon it, nor should he abandon his intention or action because of it.
(5)
Drawing lines, which is called the science of sand (ilm al-raml), and preparing charts through it, is not correct, because the knowledge the Prophet (sallallahu alayhi wa sallam) had of it, we do not possess, so it is not possible for us to follow it.
(6)
A person should be gentle with those under his authority; it is not permissible to oppress or wrong them. If someone is wronged, it should be rectified.
(7)
Fi al-sama’:
Its meaning is ‘ala al-sama’ (above the heaven); “fi” is in the meaning of “ala,” as in:
﴿Siru fi al-ard﴾ and ﴿wa la-usallibannakum fi judhu‘ al-nakhl﴾, and from this it is established that Allah, the Exalted, is above.
(8)
The one most deserving of a person’s good conduct is a Muslim man or woman.

931. Commentary:
➊ According to Shaykh al-Albani rahimahullah, this narration is weak in its chain of transmission; however, the previous authentic hadith supports it.
➋ It is not permissible to reply to a sneeze during prayer, but if the one who sneezes quietly says «الحمد لله», it is permissible.
➌ Making a gesture out of necessity during prayer is permissible.
➍ It is obligatory to adopt gentleness and brotherhood in the invitation to and teaching of Islam.
➎ Going to soothsayers and seeking knowledge of the unseen from them is forbidden. Similarly, taking bad omens and being pessimistic is also impermissible.
➏ The science of handwriting (ilm al-khutut) was originally a revealed knowledge but has been lifted. It is attributed to Prophet Idris alayhis salam or Prophet Daniyal alayhis salam. Now, to engage in it is like groping in the dark, and it cannot be relied upon in any way. In the aforementioned answers of the Prophet sallallahu alayhi wa sallam, the affirmation of truth and the refutation of falsehood have been done in an excellent manner. There is a great lesson in this for preachers and muftis.
➐ To punish a servant or the like without a valid reason is oppression and impermissible; a person should offer expiation for it.
➑ The teachings of Islam regarding beliefs and actions are extremely simple and in accordance with human nature, and their foundation is on monotheism (tawhid) and prophethood (risalah).
➒ Allah, exalted is He, is in the heaven, and attributing direction and orientation to Him is the very truth (bi-la kayf).
➓ Muhammad sallallahu alayhi wa sallam is the Messenger of Allah and the final Prophet. (sallallahu alayhi wa sallam).

Explanation:
1:
O Allah! You alone are the Companion in travel,
and You alone are the Successor (Khalifah) at home,
(the One who looks after and takes care of my household in my absence, my deputy). Remain with us with all Your benevolence,
and return us to our abode under Your protection and safety. O Allah! Fold the earth for us (make the distance short) and make the journey easy for us.
O Allah! I seek refuge in You from the hardships and difficulties of travel,
and I seek refuge in You from the sorrow and grief of returning unsuccessful and disappointed,
(or from finding my home in a changed and bad state upon return).

Benefits and Issues:
Travel takes place for various purposes.
However, the most important and blessed journey is that of jihad.

Urdu marginal note:
The trial of life and the trial of death are two in number. Thus, there will be five things in total, that is, the trial of life and the trial of death.

If the punishment of the grave and the trial of the grave are considered separate, then the trial of the grave refers to the questions of the angels, and the punishment of the grave refers to the torment that is given in the grave to the disbeliever, hypocrite, and sinner after the questions. May Allah protect us from it. Seeking refuge from the questions of the angels means that I may be able to answer them correctly and succeed in this trial.

1310. Commentary:

➊ "The Messiah Dajjal": From authentic hadiths, it is understood that before the Day of Judgment, a man will gain dominance over the world. He will be advanced in worldly matters and will impress people with his scientific and other achievements. Religiously, he will claim to be the Lord and will try to make everyone recite his creed. He will be a severe deceiver and trickster. This is the meaning of Dajjal. He is called "Messiah" because he will be "mamsuh al-ayn" (one-eyed). The Jews will consider him their savior. They are waiting for him, whereas the true Messiah has already come, whom they did not accept. They will accept this false Messiah, who will be from among them. He will be defective in both eyes. When the Jews dared to crucify the true Messiah, Isa (alayhis salam), Allah, to protect him from the evil of the Jews, raised him alive to the heavens, and near the Day of Judgment, Allah will send him down to earth again. He will kill this false, deceptive Messiah, exposing his false messiahship, and will deliver the world from his tyranny and oppression. With his killing, Judaism will come to an end, and Christianity will be abolished by Isa (alayhis salam) himself, both by his words and his hands. The symbols of Christianity—the cross and the pig—will be eradicated. Pure Islam will prevail. InshaAllah.

➋ "The trial of life" is that a person remains disobedient to the Lord Almighty during his life, turns away from the true religion, becomes lost in the allurements of life, and becomes heedless of the Almighty. And "the trial of death" is that at the time of death, Satan leads one astray, the testimony of tawhid (the declaration of the oneness of Allah) is not granted, and death comes in a bad state—may Allah protect us. It is possible that what is meant is the punishment of the grave, i.e., failure in the questioning and answering. Ya Muqallib al-qulub, thabbit qulubana 'ala dinik (O Turner of the hearts, make our hearts firm upon Your religion).

➌ Taking on debt beyond one's means, such that it cannot be repaid later, is not permissible.

➍ Breaking promises and lying are forbidden (haram).

➎ One should continually seek Allah's protection from the aforementioned matters.

Urdu marginal note:
By "the evil of the Messiah Dajjal" is meant either the punishment received for refusing to follow him, or the punishment received for following him. The first punishment will be from Dajjal himself, and the second from Allah Ta'ala.

The fundamental position is that by "the punishment of fire" is meant the punishment of Hell, because in Hell the primary means of punishment is fire. However, according to the apparent wording, being burned to death by fire in this world can also be referred to as the punishment of fire. And Allah knows best. This possibility may also apply in the next chapter and hadith.

Paradise, Hell, and the Fire, etc., are all creations of Allah Ta'ala. They speak to Allah Ta'ala, and Allah Ta'ala speaks to them. No one should have any objection or difficulty regarding this. The statement of Allah Ta'ala is: “There is not a thing except that it glorifies Him with His praise, but you do not understand their glorification.” (: Bani Isra'il 17:44) Here, there is no need to delve into the discussion of state (hal) or speech (qal). This is a matter between the Creator and the creation.

Benefits and Issues:
➊ The background of this hadith is that during the prayer, one of the worshippers sneezed, and in response, Sayyiduna Muawiyah radi Allahu anhu said «يَرْحَمُكَ اللهُ» while in the state of prayer. After completing the prayer, he narrated the above hadith. From this, it is understood that it is prohibited to address or speak to another person during the prayer.

➋ This hadith is evidence that recitation of the Qur’an is obligatory upon the follower (muqtadi) in prayer, because this was a congregational prayer and the Messenger of Allah sallallahu alayhi wa sallam, after completing the prayer, told the follower that speaking to people is not permissible in prayer; rather, in prayer there is glorification (tasbih), magnification (takbir), and recitation of the Qur’an. And which recitation is obligatory upon the follower? Its clarification is found in several other authentic ahadith, that it is the recitation of Surah al-Fatihah, as is narrated in Sahih al-Bukhari. Sayyiduna Ubadah bin Samit radi Allahu anhu states: The Messenger of Allah sallallahu alayhi wa sallam said: «لَا صَلَاةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ» “Whoever does not recite Surah al-Fatihah in the prayer, his prayer is not valid.” [صحيح البخاري، الأذان، باب وجوب القراءة للإمام والمأموم فى الصلوات كلها۔۔۔، حديث : 756]

Narrator of the Hadith:
(Sayyiduna Muawiyah bin Hakam radi Allahu anhu) He is counted among the people of Hijaz. He settled in Madinah and began living among Banu Sulaym. He was honored with the companionship (of the Prophet). He passed away in 117 Hijri. In the name “Hakam,” both the “Ha” and the “Kaf” have a fatha (are pronounced with an ‘a’ sound).

Hadith Authentication:
[وأخرجه البخاري 6633, 6634، من حديث ما لك به ورواه مسلم 1697/25, 1698 من حديث الزهري به]

Jurisprudential Explanation:
➊ The punishment for a married adulterer is stoning (rajm). Also see: [الموطأ ح : 41، البخاري 6749، ومسلم 1457]
➋ The explicit mention of stoning (rajm) is not found in the Noble Qur’an; however, from the statement of the Noble Prophet sallallahu alayhi wa sallam, “I will judge between you both according to the Book of Allah,” it is understood that the hadith is also the Book of Allah. Therefore, whoever denies rajm is, in effect, denying the Book of Allah.
➌ All disputes should be decided according to the hadith of the Messenger of Allah sallallahu alayhi wa sallam. Imam Sufyan ibn ‘Uyaynah al-Makki rahimahullah used to say:
«إن رسول الله صلَّى اللهُ عَليهِ وسَلمَ هو الميزان الأكبر، فعليه تعرض الأشياء، على خلقه وسيرته وهديه فما وافقها فهو الحق وما خالفها فهو الباطل»
“Indeed, the Messenger of Allah sallallahu alayhi wa sallam is the greatest scale (criterion). Thus, everything should be presented before him—upon his character, his biography, and his way. Whatever conforms to that is the truth, and whatever opposes it is falsehood.” [الجامع لاخلاق الراوي و آداب السامع للخطيب 79/1 ح 8 وسنده حسن]
➍ In addition to flogging, an unmarried adulterer may also be exiled for one year. Both Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu and Sayyiduna ‘Umar radi Allahu anhu flogged and exiled (unmarried) adulterers. See: [السنن الكبريٰ للبيهقي 223/8 وسنده صحيح، والجامع للترمذي 1438، وقال : ”غريب“ وسنده صحيح]
Sayyiduna ‘Ali radi Allahu anhu exiled an adulterer. [سنن الكبريٰ للبيهقي 223/8 وسنده صحيح]
Sayyiduna Ubayy ibn Ka‘b radi Allahu anhu said:
«البكران يجلدان وينفيان و الثيبان يرجمان»
“Unmarried adulterers are flogged and exiled, and married adulterers are stoned.” [اسنن الكبريٰ للبيهقي 223/8 وسنده صحيح]
➎ Hafiz Ibn ‘Abd al-Barr rahimahullah used to say:
«وأما أهل البدع فأكثرهم ينكر الرجم ويدفعه ولا يقول به فى شي من الزناة ثيباً ولا غير ثيب»
“The majority of the people of innovation (ahl al-bid‘ah) deny rajm and do not accept it. These people (the innovators) do not affirm stoning for any type of adulterer, whether married or unmarried.” [التمهيد 83/9]
◄ It is thus understood that denying the punishment of stoning (rajm) for a married adulterer is an innovation (bid‘ah).
➏ Some scholars, due to fear of tribulation, are against exiling a woman who has committed adultery. See: [التمهيد 883/9]
➐ For the implementation of the prescribed punishment (hadd), it is not necessary for the perpetrator of adultery to confess four times; even a single confession is sufficient.
➑ A solitary report (khabar wahid) is authoritative.
➒ The judge’s decision is enforceable in legal rulings.
➓ Any decision contrary to the Book and the Sunnah is invalid and rejected.

Hadith Authentication:
[وأخرجه البخاري 659، ومسلم 275/649 بعد ح661، من حديث مالك به]

Jurisprudential Points:
➊ Waiting for the prayer is a deed of great reward and virtue.
➋ Obligatory prayer should be performed in the mosque.
➌ Also see the upcoming al-Muwatta hadith: 330, and the previous hadith: 134.
➍ Abu Bakr ibn Abdur-Rahman rahimahullah used to say: Whoever goes to the mosque in the morning or evening solely to seek knowledge or to attain goodness, then returns home, his example is like that of a mujahid who returns home with spoils of war. [الموطأ 1/161 ح383، وسنده صحيح]

Takhrij:
«أخرجه البخاري، الجنائز، باب التعوذ من عذاب القبر، حديث:1377، ومسلم، المساجد، باب ما يستعاذ منه في الصلاة، حديث:588.»©Explanation:
➊ After sending blessings and salutations (salat and salam) in the tashahhud, Ibn Hazm rahimahullah has declared this seeking of refuge (isti‘adhah) to be obligatory (wajib). Among the Tabi‘in, Imam Tawus rahimahullah also held this same position; in fact, Hafiz Ibn Hazm rahimahullah considered seeking refuge obligatory in both tashahhuds. Apart from them, the rest of the scholars consider reciting it after the salutations in the final tashahhud to be recommended (mustahabb).
➋ This hadith also establishes the proof of the punishment of the grave (‘adhab al-qabr).
➌ According to Ahl al-Sunnah, the punishment of the grave is a reality and is established from the Qur’an and hadith. Its denial is a denial of the explicit text of the Qur’an and authentic hadith.

Takhrij:
«أخرجه البخاري، الجنائز، باب التعوذ من عذاب القبر، حديث:1377.»©

Explanation:
➊ From the wording of the hadith, it is apparent that this seeking of refuge (ta'awwudh) can be recited both before the conclusion of the prayer—that is, before saying the salam—and after the salam as well.
➋ It is a very profound supplication.
One should make it a regular practice.

© Hadith Narrator:
«حضرت سعد بن ابی وقاص رضی اللہ عنہ » Abu Ishaq is his kunyah.
His father's name is Malik.
Due to his affiliation with the tribe of Quraysh, he is called Qurashi.
And his lineage is also attributed as Zuhri.
He was either the fifth or the seventh person to accept Islam.
He is among the ‘Asharah Mubasharah (the ten companions whom the Prophet sallallahu alayhi wa sallam gave glad tidings of Paradise during their lifetimes).
He was the first person to shoot an arrow in the path of Allah—that is, he was the very first to shoot an arrow in Allah’s cause.
He participated in all the battles (ghazawat).
He is the conqueror of Iraq.
His supplications were answered (mustajab al-da‘awat).
He was of short stature but had a sturdy build, wheat-colored complexion, and thick, long hair.
He passed away in the year 55 Hijri at the place of ‘Aqiq, which is ten miles from Madinah.
From there, his body was carried on shoulders to Madinah Tayyibah and he was buried in Jannat al-Baqi‘.

Benefit:
By "Book of Allah" is meant both the Noble Qur’an and the Noble Hadith, for both are from Allah Ta’ala; therefore, we have translated "Book of Allah" as "Allah’s Law." In cases of murder and the like, reconciliation between the parties is permissible—whether reconciliation is on the condition of paying blood money (diyah) or if forgiveness is granted without any condition. However, the case of "zina" (fornication/adultery) is not open to reconciliation. The punishment for an unmarried fornicator (zani) is one hundred lashes and one year of exile. The punishment for a married fornicator is rajm, that is, stoning to death. The crime of zina is established either by the testimony of eyewitnesses or by the confession of the perpetrator.

Benefit:
In this hadith, the virtues of Masjid Nabawi, Masjid al-Haram, and Masjid al-Aqsa are mentioned, and it prohibits traveling with the intention of performing good deeds to any mosque other than these three. This contains a strong refutation of those who travel to shrines seeking blessings.

Benefit:
In this hadith, there is a general mention that whenever a person wishes, he may recite this supplication. However, reciting this supplication after sending blessings upon the Prophet (salawat) in prayer is obligatory (Sahih al-Bukhari).
Every person should avoid those actions which lead to Hellfire, and should always perform those actions which become a means of entering Paradise. All these trials (fitan) are real; may Allah, the Exalted, protect us from them. Ameen.