Tuesday, 8 November 2011

Imam Shafi's Tawasul through Grave of Imam Abu Hanifah






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Quote:
Imam Shafi -Tabarruk from Abu Hanifas grave
"Quotes below are taken from the book “Mawsu’ah Ahlus Sunnah” of Shaykh Abdur Rahman Ad-Dimashqi written in refutation of the Ahbash.
The Ahbash have claimed that Tabarruk with the graves is correct and they justified this by what Khateeb Al-Baghdadi narrated that Ash-Shafi’i said:
“I do Tabarruk with Abu Hanifah and I go to his grave every day -meaning for visit- and when I have a need I pray two Rak’ah and I go to his grave and ask my need to Allah (Ta’ala) and I do not leave it until it is fulfilled” (Tarikh Baghdad v 1 p 123)
Quote:
This Sanad to Ash-Shafi’i contains Majhul (unknown) narrators as said by ‘Allamah Al-Mu’allimi. Shaykh Albani said in his “Silsilah Ad-Da’ifah” (1/31): “This narration is weak, rather Batil (pure falsehood), because ‘Umar ibn Ishaq ibn Ibrahim is not known and there is no mention of him in books of narrators. And it is possible that he is ‘Amr ibn Ishaq ibn Ibrahim ibn Humayd ibn us-Sakan Abu Muhammad At-Tunsi, and Al-Khateeb mentioned him (12/226) and mentioned that he was from Bukhara and he went for Hajj in 341H and he did not mention any Jarh nor Ta’dil (criticism or praise) so he is Mahlul ul Hal, and it is unlikely that he (the narrator Umar ibn Ishaq) is him (‘Amr ibn Ishaq) because the death of his Shaykh Ali Maymun is in latest case in 247H, so there is between their death approximately 100 years, so it is unlikely that he reached him (meaning ‘Amr ibn Ishaq did Hajj in 341 and it is difficult for him to narrate from Ali Maymun who died in 247, so the narrator of this narration is unlikely to be ‘Amr ibn Ishaq)”

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Imam Shafi and grave of Abu Hanifah
Quote:
Hatib al-Baghdadi narrated in his Tarih Baghdad via chain: Qadi al-Husayn ibn Ali al-Saymari – Umar ibn Ibrahim ibn Ahmad al-Muqri – Makram ibn Ahmad – Umar ibn Ishaq ibn Ibrahim that Ali ibn Maymun said him:

I heard Shafi say: “I swear I seek the blessing of Abu Hanifah and come to his grave every day, whenever I have a certain need I pray two rakahs then I come to his grave and ask Allah Most High for my need at his grave and little time passes until it is fulfilled”.
Quote:
Albani in “Silsila ad-Daifa” (1/31) said: “This narration is weak rather it is false. For verily Umar ibn Ishaq ibn Ibrahim is unknown, and he isn’t mentioned in any books of Rijaal..”
Quote:
"Sheikhul Islam weakened this report in “Iqtida Siratul-Mustagim” p 165.

Imam of hanafis of his time, al-Alusi said regarding this report: “This is a lie and it is obvious that it is a lie to anyone who has knowledge of transmission, because when ash-Shafi came to Baghdad there was no grave present in Baghdad at that time that was turned for dua whatsoever.


Rather, Abu Hanifah wasn’t well known during his time and ash-Shafi had visited Hijaz, Yemen, Sham, al-Iraq, Egypt which were all places wherein the graves of the Prophets, the Sahabah and the Tabiin were to be found and all of these were better than Abu Hanifah and other scholars of his level.
So why dua only be to made to ABu Hanifah? Furthermore, the companions of Abu Hanifah who met him such as Abu Yusuf, Muhammad, Zufar, al-Hasan ibn Ziyad and others their like were all not known to go to the grave of Abu Hanifah and dua there.
Ash-Shafi made expressly clear in some of his books that it’s disliked to exalt and glorify graves out of fear of the fitnah that it would lead to. The one who popularised the likes of these stories are those who have scant knowledge and Deen and these stories are only transmitted from those who are unknown”. See “Fath al-Mannan” pp 372-373. Quoted from book by Muhammad al-Humays. Here

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In the edition published in Beirut by Dar al-Arqam was edited by Muhammad al-Barni, he mentioned that in the footnote he wrote (pg 129):
"also narrated in Khatib's tarikh baghdad 1:123 and in the Jami' Masanid 1:120 , the author of Ta'nib al-Khatib (p 16) states that the narrators of (Khatib's) chain are each declared trustworthy (muwaththaqun) according to Khatib"

Ta'nib al-khatib : Here pg 34, again no definitive info on this narrator ('Umar or 'Amr ibn Ishaq).


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It has been argued by some that the narrator you refer to is, in fact,
Amr ibn Ishaq ibn Ibrahim al-Himsi 
who is not unknown [cf. Ibn Hajar in Nata'ij al-Afkar (2:28)]

Amr is established to narrate from his father Ishaq ibn Ibrahim ibn al-`Ala' (d. 238) and from his grandfather Abu Ishaq Ibrahim ibn al- `Ala' ibn al-Dahhak (d. 235). 

From Amr narrate Sulayman ibn Ahmad al-Tabarani (260-360) and Abu Ja`far Muhammad ibn Muhammad ibn `Abd Allah al-Baghdadi (d. 346).

In al-Khatib's report, the unassessed link (`Umar or `Amr) narrates from `Ali ibn Maymun (d. 246), and from the unassessed link narrates Makram ibn Ahmad (d. 345).

If the link is indeed `Amr, then the chain is strong since he is muwaththaq as stated by Ibn Hajar in Nata'ij al-Afkar (2:28), and the rest of al-Khatib's chain is solid."
For the record, from Ibn Hajar's Nata'ij:
قرئ على فاطمة بنت محمد المقدسية بالصالحية ونحن نسمع، عن أبي نصر محمد بن محمد الفارسي، أنا أبو محمد سبط الحافظ أبي العلاء الهمداني، في كتابه، أنا جدي للأم أنا الحسن بن أحمد، أنا أحمد بن عبد الله، أنا سليمان بن أحمد، ثنا عمرو بن إسحاق، يعني: ابن إبراهيم بن العلاء، ثنا أبي، ثنا عمرو بن الحارث، ثنا عبد الله بن سالم، عن الزبيدي، أنا عيسى بن يزيد، أن طاووساً أخبره، أن منبهاً أبا وهب حدثه يرده إلى معاذ رضي الله عنه، أن النبي صلى الله عليه وسلم جلس في بيت من بيوت أزواجه، وعنده عائشة رضي الله عنها فدخل عليه نفر من اليهود فذكر الحديث، وفيه فقال لها النبي صلى الله عليه وسلم: ((إن اليهود قومٌ حسدٌ ولم يحسدوا المسلمين على أفضل من ثلاثٍ من رد السلام، وعلى إقامة الصف، وعلى قولهم خلف إمامهم: آمين)).وبه قال الطبراني: لا يروى عن معاذ إلا بهذا الإسناد، ولا نعلم منبهاً والد وهب أسند غير هذا الحديث.قلت: رواته موثقون إلا عيسى، وفي طبقته عيسى بن يزيد بن بكر بن داب، فإن كان هو فهو ضعيف، وإلا فمجهول.
Here
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Imam Ibn Hajar al-Haytami, said in his book al-Khayrat al-hisan fi manaqib al-imam Abi Hanifa al-Na`man, chapter 35

When Imam al-Shafi`i was in Baghdad, he would visit the grave of Imam Abu Hanifa, give him salam, and then ask Allah for the fulfillment of his need through his means (yatawassal ilallah ta`ala bihi fi qada' hajatihi).


Again I don't think the ruling of the Shafi'i jurists on the issue of tabarruk with graves / tawassul through awliya rests on this narration...? 

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"Imam Ahmad said to Abu Bakr al-Marzawi, “Let him use the Prophet (may Allah bless him and grant him peace) as a means of supplication to Allah.” This is found in Imam Ahmad’s Manasik narrated by his student Abu Bakr al-Marzawi. Hafiz al-Iraqi relates in Fath al-Mutual, that: “Imam Ahmad sought blessings from drinking the washing water of Imam al- Shafi’i’s shirt […]”"
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IMAM IBN JAWZI (RAH) WROTE A WHOLE BOOK DISCUSSING THIS IN DETAIL MENTIONING BIOGRAPHIES OF AWLIYA, he writes:
Ma`ruf al-Karkhi (d. 200 AH): "His grave can be seen in Baghdad, and one seeks blessings with it. al-Hafiz Ibrahim al-Harbi (d. 285 AH) -- Imam Ahmad's companion -- used to say: Ma`ruf's grave is proven medicine" (2:214)

 Ibn al-Jawzi adds: "We ourselves go to Ibrahim al-Harbi's grave and seek blessings with it" (2:410)
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al-hafiz al-Dhahabi also relates Ibrahim al-Harbi's saying about Ma`ruf al-Karkhi: "Ma`ruf's grave is proven medicine." Siyar a`lam al-nubala' (9:343).
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Al-Hafidh Ibn Hibban
…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين)
Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times [Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411] Click here for Scanned Page (77)
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Al-Hafidh Ibn Jawzi in Kitab al Wafa
Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and (al-hafiz) Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for `isha, I came to the Prophet's grave and I said: "O Messenger of Allah, we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you.[Al-Hafidh Ibn Jawzi, Kitab al Wafa, Page No. 818, #1536]
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Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A'lam wa al Nubalah, Volume 012, Page No. 469]
Note: This is shown as corroborating reference. Click here for Scanned Page (19)
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Imam Shafi's Tawasul through Grave of Abu Hanifah

Shaykh Ali ibn Maymun, one of the students of Imam Shafi’i, stated that he heard his teacher the Imam say: “I swear that I seek the blessing of Abu Hanifa and come to his grave every day (as a visitor). Whenever I have a certain need, I pray two rak’as (according to the Hanafi madhhab), then come to his grave and ask Allah for my need at his grave, and little time passes until it is fulfilled.”
Narrated by Hafiz al-Khatib in his Tarikh Baghdad (1:123)
Read more here
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Imaam Shaafii rahmatullahi alayhi would make Tawassul at the grave of Imaam Abu Hanifa [ra]. (Taarikh Baghdaad). Allaamah al-Kawthari has classified this incident as authentic. (Maqaalaatul Kawthari pg.381)
أخبرنا القاضي أبو عبد الله الحسين بن علي بن محمد الصيمري قال أنبأنا عمر بن إبراهيم قال نبأنا علي بن ميمون قال: سمعت الشافعي يقول: إني لأتبرك بأبي حنيفة وأجيء إلى قبره في كل يوم يعني زائراً فإذا عرضت لي حاجة صليت ركعتين وجئت إلى قبره وسألت الله تعالى الحاجة عنده فما تبعد عني حتى تقضى. (الكتاب : تاريخ بغداد المؤلف : الخطيب البغدادي)
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When Imam al-Shafi'i was in Baghdad, whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah, pray two Rak'ahs there and ask Allah, subhanaHu wa Ta`ala, through the Barakah of Imam Abu Hanifah, and his problem would be immediately be solved.
Abu Bakr Ahmad ibn `Ali ibn Thabit ibn Ahmad ibn Mahdi al-Shafi`i, commonly known as al-Khatib al-Baghdadi or the lecturer from Baghdad (b.392 AH - d.463 AH)
Hafidh al-Khatib katika Tarikh Baghdad (1:123)
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Ibn Hajar al-Haytami al-Makki was a Shafi`i scholar, born in 909 AH (1503CE).
Shaykh al-Islam Ibn Hajar al-Haytami was a student of Zakariyya al-Ansari. He represents the foremost resource for legal opinion (fatwa) in the entire late Shafi`i school. He died in 974 AH (CE 1566).
Ibn Hajar al-Haytami mentioned in the thirty-fifth chapter (35th) of his book on Imam Abu Hanifa entitled al-Khayrat al-Hisan:
"When Imam al-Shafi`i was in Baghdad, he would visit the grave of Imam Abu Hanifa, greet him, and then ask Allah for the fulfillment of his need through his means."

Al-Khayrat al-Hisan fi Manaqib Abi Hanifah an-Numan



When Imam al-Shafi'i was in Baghdad, whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah, pray two Rak'ahs there and ask Allah, subhanaHu wa Ta`ala, through the Barakah of Imam Abu Hanifah, and his problem would be immediately be solved. He would also make those two Rak'ahs according to the Hanafi Madhab. When asked why, he replied: "In respect of the person in the Tomb (i.e. Abu Hanifah)"

Narrated by the Great Shafi'i scholar Imam Ibn Hajar al-Makki in in his Book called "al-Khairat al-Hisan fi Manaqib al-Imam al-A'zam Abu Hanifah al-Nu'man".
Ibn Hajar al-Haythami, al-Khayrat al-Hisan (Ch. 35, p. 129)
Narrated by
Allamah Sayyid Muhammad Ameen ibn `Aabideen ash-Shaami
The great Hanafi scholar Ibn Aabidin al-Shami also narrates it in the introduction of his massive work called "Radd al-Muhtar".
Muhammad Amin ibn Abidin (1198–1252 AH / 1783–1836 AD) lived in the city of Damascus in Syria during the Ottoman era. He was the authority of the fiqh (Islamic jurisprudence) of the Hanafi madhhab (school of law). He was a state employee with the title of Amin al-fatwa. This meant that he was the mufti that people would go to when they had legal questions in Damascus. He composed over 50 works consisting of a major fatwa (legal statement) collection, many treatises, poems, and several commentaries on the works of others. (an-Nubala, 2011)
His most famous work was the Radd al-Muhtar ala Ad-Durr al-Mukhtar. This is still considered the authoritative text of Hanafi fiqh today. (an-Nubala, 2011)
Ibn ‘Ibidin Shimi in Radd-ul-muhtir ‘ali Durr-il-mukhtir (1:41)]

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Also narrated by

Ibn Abil Wafa in his Tabaqat al-Hanafiyya (p. 519) through another chain of narrators
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Muhammad Zihid Kawthari, Maqilit (p.381)
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This narration is also cited by Imam Abu al-Muwaid al-Muwaffiq Ibn Ahmad al-Makki (d. 568H) in Manaqib al-Imam al-Azam Abi Hanifah 2, p. 199.
In fact the approach of pious persons is because of their good deeds and peculiar characters. Imam Abu al-Muwaid al-MuwaffiqIbn Ahmad al-Makki (d. 568H) copied this authentic statement of Imam Shafai :
I seek blessings from Imam Abu Hanifah and visit his grave daily. Whenever I am in need, I visit his grave after offering two rakah Prayer, and state my need before Allah. Within no time my need is met”. [Manaqib al-Imam al-Azam Abi Hanifah]

The belief of Imam ibn Hajar Makki ash-Shafi'i (radiyallahu ta'ala anhu) (d. 973 H)
Imam ibn Hajar Makki writes that it has always been the practice of the scholars and those who need to go to the shrine of Imam Abu Haneefa (radiyallahu ta'ala anhu) and seek the intermediation of the Imam to remove their difficulties. These people believed this to be a means of success and received great rewards from this practice. Imam Shafi'i, whenever he was in Baghdad , would go to the shrine of Imam Abu Haneefa and seek blessings from him. Whenever I am in need, I offer two rak'ahs of salah and then go near his grave. I pray to Allah at this place, hence, my difficulty is immediately removed.  (Al-Khairat al-Hissan, p.166)

Shaykh Abdul Haq Dehlwi writes: "Imam Shafi'i said that the grave of Hadrat Musa Kaazim (radiyallahu ta'ala anhu) is a place where supplications are accepted readily" (Ashi'atul Lum'aat, vol.1 p.715)

Imam Sawi writes: "To say that Muslims who visit the graves of the saints are Kafir because you believe they are worshipping other than Allah is a sign of clear heresy. To visit the saints is not worshipping other than Allah, rather it is a sign of loving those whom Allah loves" (Tafseer Sawi, vol.1 p.245)

The belief of Shah Waliullah Dehlawi (radiyallahu ta'ala anhu)
(d. 1176 H)
Shah Waliullah writes that his father, Shah Abdur Raheem, said that he once went to the shrine of Hadrat Khwaja Qutbuddin Bakhtyar Kaaki (rahmatullah `alaih). The soul of Bakhtyar Kaaki became apparent and told me that I shall have a son and that I should name him Qutbuddin Ahmad. At this time, my wife had become elderly and was beyond child bearing age. On hearing this, I thought to myself that maybe I shall have a grandson. The soul of Bakhtyar Kaaki got to know of my thinking and removed my doubt and said that it did not give me tidings of a grandson, rather, this child will be my very own. Some time later, I married again and from this marriage was born (Shah) Waliullah. At the time of my birth, my father had forgotten about this event and named me Waliullah. When he came to recall this event, he gave a second name of Qutbuddin Ahmad. (Anfaas al-`Arifeen, p.110)

By writing about this incident, the belief of Shah Waliullah Dehlwi is clear. He believed that to go to the shrines of the pious is permissible and even after their demise, the saints are still given the knowledge of the unseen because Qutbuddin Bakhtyar Kaaki knew about the birth of a son a year before it happened. Also, the inmate of the grave also knew the feelings of his visitor's heart.

The belief of Shah Abdul Azeez Dehlawi (d. 1239 H)
Shah Abdul Azeez writes: "It is in Sharh Maqasid that visiting graves is beneficial and the souls of the pious cause benefit. Indeed, after death the soul has a connection with the body and the grave. Hence, when someone comes to visit this shrine and turns towards the soul of the inmate, then the two souls (of the visitor and the inmate) form a connection. It is a point of contention whether the help of the living is stronger or that of the deceased. Some scholars have said that the deceased can help more and some have proved this from a narration from the dear Prophet (sallallahu 'alaihi wasallam) that when you need help in a matter, seek it from the people of the grave. The great Shaykh, Shah Abdul Haq Dehlwi (rahmatullah `alaih) has stated in Sharh Mishkat that there is nothing in the Qur'an and Sunnah nor the sayings of the Salaf which contradicts this position and forms a proof against it. (Fatawa Aziziya, vol.2 p.108)
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Hafizh al-Khathib al-Baghdadi (r.a.) narrated in Tarikh al-Baghdadi that the truthful, swaduq, Qadhi al-Husayn ibn `Ali as-Saymari (r.a.) narrated to them, that the trustworthy, tsiqa’, Imam `Umar ibn Ibrahim ibn Ahmad al-Muqri (r.a.) told him, that the trustworthy Shaykh Makram ibn Ahmad (r.a.) told them, that Shaykh `Umar ibn Ishaq ibn Ibrahim (r.a.) told them, that the trustworthy Shaykh `Ali ibn Maymun (r.a.) told them, "I heard ash-Shafi`i say, ‘I swear I seek the blessing of Abu Hanifa and come to his grave every day.  Whenever I have a certain need, I pray two rak`ah, then I come to his grave and ask Allah Most High for my need at his grave, and little time passes until it is fulfilled.’”
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Quote:


^Albani in “Silsila ad-Daifa” (1/31) said:
“This narration is weak rather it is false. For verily Umar ibn Ishaq ibn Ibrahim is unknown, and he isn’t mentioned in any books of Rijaal..”

But!

Great scholars such as Ibn Hajar al-Haytami and Ibn Âbidîn did not see anything wrong with this narration from Imam Shâfi’î?
We ask, was Imam Shafi'i making Shirk, and are these great Ulama who narrated this incident also encouraging Shirk?
Quote:

`Amr is established to narrate from his father Ishaq ibn Ibrahim ibn al-`Ala' (d. 238) and from his grandfather Abu Ishaq Ibrahim ibn al-`Ala' ibn al-Dahhak (d. 235).
From `Amr narrate Sulayman ibn Ahmad al-Tabarani (260-360) and Abu Ja`far Muhammad ibn Muhammad ibn `Abd Allah al-Baghdadi (d. 346).

-In al-Khatib's report, the unassessed link (`Umar or `Amr) narrates from `Ali ibn Maymun (d. 246), and from the unassessed link narrates Makram ibn Ahmad (d. 345)

the narration is also recorded by Ibn Hajar al-Haytami in his book on Imam Abu Hanifa entitled al-Khayrat al-Hisan (Ch. 35, p. 129, with a Sahih chain), and by Ibn Abil Wafa in his Tabaqat al-Hanafiyya (p. 519) through another chain of narra
tors

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Mausoleum of Imam Shafi'i

to ^view click: Here

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Mullah Ali Qari (Rehmatullah Alaih) writes:

“Anyone who builds a mosque near the grave of an upright person or prays in the tomb, or intends to ask for help through the Ruh (soul) of that upright person or intends to seek barakah (blessing) from his leftovers, if he does all that without the intention of giving him Tazeem or doing tawajuh towards him (in prayer) then there is nothing wrong in that. Don't you see that the Grave of Hazrat Ismail (A.S) is inside the Masjid ul Haram near the Hateem, and to pray there is superior than anything else. However to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased. In the Hateem near Hajr al Aswad and Mizaab there are the graves of 70 Prophets.”

[Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]


1. The Black Stone (Al Hajar Al Aswad)الحجر الأسود
2. Door of the Kaaba (Baab Al Kab'ah)
باب الكعبة
3. Gutter to remove rainwater (Al Mizab)
الميزاب
4. Base of the Kaaba (Shaadharwaan)
الشاذوران
5. Al-Hatim
الحاطم
6. Al-Multazam (The wall between the door of the Kaaba and black stone)
الملتزم
7. The Station of Ibrahim (Maqaam Ibrahim)
مقام إبراهيم
8. Angle of the Black Stone (Rukn Al Hajar Al Aswad)
ركن الحجر الأسود
9. Angle of Yemen (Rukn Yamaani)
الركن اليماني
10. Angle of Syria (Rukn Shami)
الركن الشامي
11. Angle of Iraq (Rukn Iraqi)
الركن العراقي
12. Veil covering the Kaaba (Kiswa )
كسوة الكعبة



محمد قال :اخبرنا ابو حنيفة قال حدثنا
عطاء بن الساءب قال :قبر حود وصالح وثعيب عليحم السلام في المسجد الحرام

Muhammad said: Abu Hanifa informed us saying that Ata ibn as Saib narrated to us saying the graves of Prophet Hud, Salih and Shuaib [aleh islam] is in Masjid Al Haram
[In pg 150,
Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London]

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^Masjid Khayf - Mina – 1326AH (1908CE)

5769- وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏
Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together)
Imam al Hafidh Ibn Hajr al Haythami (rah) said: رواه البزار ورجاله ثقات‏
It is narrated by Al-Bazzar and all its narrators are "THIQA" (i.e. Hadith is absolutely sahih) [Majma az Zawaid Volume No.3, Page No.640 Bab fi Masjid al Khayf, Hadith #5769]




Quote:
“If possible, pray in Masjid al Khayf while in Mina as it is said that 70 prophets prayed in this masjid (mentioned by Sh. Al Albani)





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Yes; I came to the Prophet

not to a stone!






Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter Rubbed his Face against it. 
Ibn Majah 2:1320, 
Ahmad, 
al-Tabarani, 
al-Subki, and Ibn `Asakir

Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" 
When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: 

"Yes; I came to the Prophet, not to a stone.,

Ibn Hibban in his Sahih, 
Ahmad (5:422), 
Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"), 
al-Hakim in his Mustadrak (4:515);
both the latter and al-Dhahabi said it was sahih.
It is also cited by al-Subki in Shifa' al-siqam (p. 126) 
and Ibn Taymiyya in al-Muntaqa (2:261f.)

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Umar (ra) on the Prophetic Grave
Al-Bukhari narrates in his Sahih, Book of Jana'iz:
When `Umar was stabbed he sent his son `Abd Allah with a message to A'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet (s) and Abu Bakr.

A'isha replied: "I wanted the spot for myself, but I shall put him [`Umar] before me today."

It had been her habit that if a man from among the Companions asked her that spot she would always refuse. She herself gave the following instructions before her death: "Bury me with my lady-friends (the wives of the Prophet (s) in al-Baqi`) and do not bury me with the Prophet (s) in the house, for I dislike to be held in reverence (inni akrahu an uzakka)."

 Ibn `Umar came back with the news, whereupon `Umar said: "NOTHING IN THE WORLD WAS MORE IMPORTANT TO ME THAN THAT RESTING-PLACE." Narrated by al-Bukhari in his Sahih.
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Imam an-Nawawi (r.a.), in describing the manners and etiquette of making pilgrimage to the shrine (grave) of Prophet  (s), wrote, “The pilgrim should face the shrine of the Messenger of Allah (s), make him a means towards reaching Allah and seek his wasilah as intercession, in the same manner as the Bedouin who visited the Prophet's (s) shrine and standing beside it said: ‘Peace unto you O Messenger of Allah, I have heard Allah has Said:
…If they had only, when they were unjust to themselves come unto thee and asked Allah's forgiveness and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful. (Surah an-Nisa’:64)
Therefore, I have come to you for forgiveness of my sins and seeking your intercession with Allah.’”
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Imam al-Ghazali (r.a.) allotted a special section in his Ihya' 'Ulum ad-Din concerning the manners of pilgrimage to the shrine of the Prophet (s) in order to repent and seek Forgiveness from Allah (s.w.t.).  He wrote. “The Prophet (s) should be made the means and the intercessor, and with face turned towards the tomb, the pilgrim should implore Allah for the sake and position of the Prophet (s) with the words: ‘O Allah, indeed You have Said:
…If they had only, when they were unjust to themselves come unto thee and asked Allah's forgiveness and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful. (Surah an-Nisa’:64)
O Allah, surely we have heard Your Words and we obey Your Command, by coming to Your Prophet (s) to seek his intercession with You for our sins; how burdensome and heavy are sins on our backs.  We repent of slipperiness, we confess our wrongs and our faults; Accept our repentance for his sake, Make Your Prophet (s) intercessor for us, and Exalt us for the sake of his position and his rights with You.’"

Imam al-Ghazali (r.a.) added, “It is recommended the pilgrim should go daily to the Baqi' Cemetery and after saluting the Prophet (s), make pilgrimage to the tombs of Hasan ibn 'Ali (r.a.), 'Ali ibn al-Husayn (r.a.), Muhammad ibn 'Ali (r.a.) and Imam Ja'far ibn Muhammad (r.a.), and also perform the swalah in the Mosque of Fathimah (r.a.).”
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al-Dhahabi said: 

"Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ] 

We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face.

Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves. [Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]

"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?

It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!

[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ahmad, section entitled Min adabih]


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al- Dhahabi  narrates:

Once there was a drought in Samarqand, People tried their best, some said  Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said:
 In my opinion you along with your public should visit the grave of Imam Bukhari(rah), His grave is located in Khartank, We should give us rain then,
The Qadhi said, Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rain clouds.
All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles 
[Siyar al A'lam wa al Nubalah, Volume 012, Page No. 469]
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Imam Bulqini also declares this tradition “sound” in his Fatawa
Imam Subki confirms Hakim's authentication in [Shifa-us-siqam fi ziyaratkhayr-il-anam Page No.  120-1]
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Imam Shafi'ee Visits 
Abu Hanifa's Grave Every Day!



Imam al Haafith Khteeb al-Baghdadi(d.463AH) in his book :
 “History of Baghdad

First Volume, First Edition on page 135, 
Narrates from Imam Shafi.




Watch video: Here
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REFUTING THE CHARGE OF



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NOTE : Imam Ahmed Raza Khan (rah)


Imam Ahmed Raza khan (rah) said


He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect. Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah.

Though, it is better for the general public to be precautious.] Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!? (Fatwa Ridhwiyah, 9:528)



Fatwa from Ala Hadrat Imam Ahmed Raza Khan (rah)

QUESTION: What do the Ulamaa-e-Deen and Muftiyaane Share-Matin say regarding kissing the grave of Awliyaa-e-Kiraam and doing the tawaaf of the grave and doing sajdah before the grave (give written answer and earn sawaab)

ANSWER: No doubt doing the tawaaf of anything else except the Kaabah Muazzamah is unlawful [haram] . Sajdah (prostration) in front of anyone else except Allah is forbidden in our Shariat and about kissing the grave there are differences about it among the Ulamaas it is better not to do it (Do not kiss).Especially about the grave of the Awliyaa-e-Kiraam our Ulamaa have clearly described that we should stand quite far from the grave, the distance between us and the grave should be of four feet. This is the real respect then how can kissing of the grave be even thought of?
(Ahkaame Shariat, part 3, pg.3-4)



For scanned Pages ( Click Here )

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Edited By ADHM