I heard Ayesha speaking, and she said, "Shall I not tell you something about myself and the Messenger of Allah ﷺ?"We said, "Yes, please."She said, "On the night when it was my turn for the Prophet ﷺ to be with me, he came in, placed his cloak aside, took off his sandals and set them by his feet, spread the edge of his lower garment on his bed, and lay down. He waited only long enough to think I had fallen asleep, then he took up his cloak quietly, put on his sandals quietly, opened the door quietly and went out, then closed it quietly behind him.I put my shift over my head, covered my hair, wrapped my lower garment around me, and set out after him until he came to al-Baqi. He stood there for a long time, then raised his hands three times, then turned to leave. I turned away too. He walked quickly, so I walked quickly. He broke into a jog, so I jogged. He ran, so I ran. I outpaced him and went inside, and I had barely lain down when he came in.He said, 'What is the matter with you, Ayesh, out of breath and panting?'"She said, "I replied, 'It is nothing.'"He said, "Either you tell me, or the Subtle, the All-Aware will tell me."She said, "I said, 'Messenger of Allah, may my father and mother be sacrificed for you,' and I told him what had happened.He said, 'So that dark figure I saw ahead of me was you?'I said, 'Yes.'Then he gave me a push in the chest that hurt me, and said, 'Did you think that Allah and His Messenger would deal unjustly with you?'"She said, "Whatever people conceal, Allah knows it."The Messenger of Allah ﷺ said, "Jibreel came to me when you saw me. He called to me, but kept his voice low so you would not hear. I answered him quietly so you would not hear. He would not come in to you when you had taken off your clothes, and I thought you had fallen asleep, and I disliked waking you, and I feared you would be frightened to find yourself alone. He said, 'Your Lord commands you to go to the people of al-Baqi and seek forgiveness for them.'"She said, "I asked, 'What should I say to them, Messenger of Allah?'He said, 'Say, Peace be upon the inhabitants of these dwellings, the believers and the Muslims. May Allah have mercy on those of us who have gone before and those who come after, and we, if Allah wills, are surely going to join you.'"
سمعت عائشة تحدث فقالت: ألا أحدثكم عني وعن رسول الله ﷺ؟ قلنا: بلى، قالت: لما كانت ليلتي التي كان النبي ﷺ فيها عندي انقلب فوضع رداءه، وخلع نعليه فوضعهما عند رجليه وبسط طرف إزاره على فراشه فاضطجع فلم يلبث إلا ريثما ظن أن قد رقدت، فأخذ رداءه رويدا، وانتعل رويدا، وفتح الباب رويدا فخرج، ثم أجافه رويدا، فجعلت درعي في رأسي، واختمرت، وتقنعت إزاري، ثم انطلقت على إثره، حتى جاء البقيع فقام فأطال القيام، ثم رفع يديه ثلاث مرات، ثم انحرف فانحرفت، فأسرع وأسرعت، فهرول فهرولت، فأحضر فأحضت، فسبقته فدخلت، فليس إلا أن اضطجعت، فدخل فقال: ما لك؟ يا عائش حشيا رابية قالت: قلت: لا شيء، قال: لتخبريني؟ أو ليخبرني اللطيف الخبير قالت: قلت: يا رسول الله! بأبي أنت وأمي، فأخبرته، قال: فأنت السواد الذي رأيته أمامي؟ قلت: نعم، فلهدني في صدري لهدة أو جعتني، ثم قال: أظننت أن يحيف الله عليك ورسوله؟ قالت: مهما يكتم الناس يعلمه الله، قال رسول الله ﷺ: فإن جبريل عليه السلام أتاني حين رأيت فناداني، فأخفاه منك، فأجبته، فأخفيته منك، ولم يكن يدخل عليك وقد وضعت ثيابك، وظننت أن قد رقدت، فكرهت أن أوتظك، وخشيت أن تستوحشي، فقال: إن ربك يأمرك أن تأتي أهل البقيع فتستغفر لهم، قالت: قلت: كيف أقول لهم؟ يا رسول الله قال: قولي: السلام على أهل الديار من المؤمنين والمسلمين، ويرحم الله المستقدمين منا والمستأخرين، وإنا إن شاء الله بكم للاحقون.
Muslim narrated it in the Book of Funerals (974:103) from Harun bin Saeed Ayli, who said, Abdullah bin Wahb told us, Ibn Jurayj informed us, from Abdullah bin Kathir bin Muttalib, that he heard Muhammad bin Qays, but he did not mention the wording of the hadith.Then Muslim said, Someone who heard Hajjaj Awar told me (and the wording is his), he said, Hajjaj bin Muhammad told us, Ibn Jurayj told us, Abdullah, a man from Quraysh, informed me, from Muhammad bin Qays bin Makhrama bin Abdul-Muttalib, that he said one day, "Shall I not tell you about myself and about my mother?" He said, So we thought he meant the mother who had given birth to him. He said, Ayesha said, "Shall I not tell you about myself and about the Messenger of Allah ﷺ?" We said, "Yes indeed." She said, "When it was my night..." and then he related the hadith.Some scholars found this chain of transmission problematic and raised objections.The first objection is that Muslim did not name his direct source, so the chain is disconnected. The answer is that it is not disconnected, rather it is connected, but it contains an unnamed teacher of Muslim.The second objection, raised by some scholars, is that Muslim left his teacher unnamed because he was unknown or because there was some weakness in him. The answer is no, he left him unnamed because he had forgotten his name. As for deliberately leaving him unnamed due to his being unknown or weak, this is unlikely, because Muslim named his book Jami Kamil (the comprehensive, connected, and sahih collection), so how could he narrate from an unknown or weak teacher and then leave him unnamed?The third objection concerns the teacher of Ibn Jurayj in the first chain, Abdullah bin Kathir bin Muttalib bin Abu Wada Qurashi Sahmi. Dhahabi said in Al-Mizan, "He is not known except through the narration of Ibn Jurayj from him, and I have not seen anyone who declared him trustworthy, so there is uncertainty about him." So how could Muslim include this hadith through this route? The answer is that among the narrators of the Sahihayn there are a number who are acceptable, for whom no imam has given explicit endorsement, yet no criticism has been leveled against them either, and these are the ones whom Ibn Hajar described in Taqrib as "acceptable," meaning acceptable when corroborated, otherwise their hadith is considered weak. Such narrators either have a corroborating narrator, as is the case here, or they are mentioned among the supporting witnesses, or the two sahih compilers selected from their hadiths only what they found to be correct. As for supposing that the two of them held the view that anyone against whom no criticism has been found is automatically trustworthy, this is unlikely, since this principle was only recognized later, after Ibn Khuzayma, Ibn Hibban, Hakim, and others.The fourth objection is that Hajjaj Awar is Hajjaj bin Muhammad Masissi Awar, as indicated in the chain, even though the flow of the wording suggests he might be someone else.The fifth objection concerns Ibn Jurayj's statement, "Abdullah (a man from Quraysh) informed me." Who is this Abdullah? Nasai said he is Abdullah bin Abu Mulayka, and he recorded in Al-Mujtaba (2037), from Yusuf bin Saeed bin Muslim, who said, Hajjaj told us, from Ibn Jurayj, who said, "Abdullah bin Abu Mulayka informed me that he heard Muhammad bin Qays bin Makhrama," and he related something similar. Nasai said in Al-Kubra, "Hajjaj, regarding Ibn Jurayj, is in my view more reliable than Ibn Wahb." Daraqutni said he is Abdullah bin Kathir bin Muttalib himself.I say, Nasai's statement is more correct, because if he were indeed Abdullah bin Kathir bin Muttalib, Ibn Jurayj would not have left him unnamed in the second chain. So he would be Ubaydullah bin Abu Mulayka, who is trustworthy and a jurist, corroborating Abdullah bin Kathir bin Muttalib. With this, Muslim's chain is established as sound, and praise be to Allah.As for Ibn Jurayj leaving his teacher unnamed, perhaps this became confused for those who transmitted from him. In Ibn Wahb's narration from him, the teacher is named as "Abdullah bin Kathir bin Muttalib." Hajjaj Awar also narrated it, and there is a discrepancy regarding his narration, for Muslim's unnamed teacher narrated from him, from Ibn Jurayj, saying, "Abdullah, a man from Quraysh," while Yusuf bin Saeed bin Muslim narrated from him, from Ibn Jurayj, as found in Nasai (2037), saying, "Abdullah bin Abu Mulayka." Yusuf bin Saeed bin Muslim is trustworthy and a rigorous scholar, so his narration takes precedence over the one who left the name unspecified.For more, see Jami Kamil, Book of wudu, Chapter on what has been said regarding the reward of purification.Regarding her statement, "then he closed it," using the letter jim, meaning he shut it.Regarding his statement, "What is the matter with you, Aish, out of breath and heaving," the form "Aish" involves truncation, which is the dropping of the last letter from the name of the one being addressed.The word "hashya," with a fatha on the ha and a silent shin, means that shortness of breath, known as rabw, had come upon her, that agitation which occurs to someone hurrying in their walk, or someone heated in their speech, from the rising and quickening of the breath. It is said, "a woman is hashyaa or hashiyah," and "a man is hashyan or hashish." It has been suggested that its origin comes from the phrase "the hasha (flank) was struck by rabw."His statement "rabiyah" means that her belly was distended.Her statement, "falahadani," with a fatha on the ha and the dal, has also been narrated as "falahazani," with a zay, the two being close in meaning, and close to them are "lakazahu" and "wakazahu." So "lahd" means a push, and "lahz" means a strike with the palm on the chest.