Saturday, 11 February 2012

TRAVELLING TO VISIT THE GRAVE OF PROPHET (PEACE BE UPON HIM) ?




"The person, who comes solely for the purpose of paying a visit to my grave, has a right on me that I should intercede for him." - From Ilm Al-Fiqh, Vol. V

"The person, who performs Hajj and then visits my Tomb, will be regarded as though he had seen me in my worldly life." - Baihaqi



Hadith:
“Whoever Visits My Grave,
My Intercession Is Guaranteed For Him”
 ---

Wahhabi/Salafi



Fatwa No: 2534
Quote:

Q: "How sound is the hadeeth “Whoever visits my grave after I die, it is as if he visited me when I was still alive”?

A: "Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever visits me after I die, it is as if he visited me when I was still alive…”

"This is a hadeeth which many of the scholars of hadeeth judged to be false and not to have been reported with a saheeh isnaad from the Prophet (peace and blessings of Allaah be upon him). Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi in Lisaan al-Meezaan (4/285), in his biography of one of the narrators, Haaroon ibn Abi Qaz’ah.

Al-Dhahabi said: “…Haaroon ibn Abi Qaz’ah al-Madani [reported] from a man” – about visiting the grave of the Prophet (peace and blessings of Allaah be upon him).
Al-Bukhaari said: “This is not to be accepted or followed.”
Al-Haafiz Ibn Hajar said in Lisaan al-Meezaan (6/217): “Al-Azdi said: ‘Haaroon Abu Qaz’ah reports mursal ahaadeeth from a man of Aal Haatib.’ I [Ibn Hajar] say: from this we understand that what he is referring to is al-Azdi. Ya’qoob ibn Shaybah also classed him as da’eef (weak).”
Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment on the ahaadeeth of al-Raafa’i al-Kabeer (2/266). He said, “In his isnaad is the unknown [majhool] man” – meaning a man from Aal Haatib.

"Ibn Taymiyyah said in al-Tawassul wa’l-Waseelah (p. 134) about this hadeeth:

 “It is obviously a lie that goes against Islam.

[...]

He also said (p. 133): “All of the ahaadeeth about visiting his grave are da’eef, and are not to be relied upon in matters of religion. For this reason none of the authors of books of Saheeh and Sunan reported them at all; they were only narrated by those who reported da’eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.

 "al-Albaani said in al-Da’eefah (no. 1021) about this hadeeth: it is baatil (false). He mentioned what is wrong with the hadeeth, namely the man who is not named, and classed Haaroon Abu Qaz’ah as da’eef. There is a third fault with the hadeeth, which is that it causes confusion and contradiction.
Then  al-Albaani said: “In general, the isnaad of this hadeeth is weak.”

He also said in al-Da’eefah (no. 47): “many people think that Shaykh al-Islam Ibn Taymiyah and those who follow him among the Salafis forbid visiting the grave of the Prophet (peace and blessings of Allaah be upon him) altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah, may Allaah have mercy on him, or about the Salafis.

*Everyone who reads the books of Ibn Taymiyah will see that he says it is permissible to visit his grave (peace and blessings of Allaah be upon him), and that doing so is recommended (mustahabb), so long as it is not associated with any objectionable practices or innovations (bid’ah), such as travelling solely for that purpose, because of the hadeeth “No one should set out purposely except to visit three mosques.”

"The hadeeth does not describe a ban only on travelling to visit other mosques, as many people think; it also includes a ban on setting out to visit any place which people think will bring them closer to Allaah, whether it is a mosque, a grave or any other place. This is indicated by the hadeeth narrated by Abu Hurayrah who said: ‘I met Basrah ibn Abi Basrah al-Ghifaari and he asked me, ‘Where are you coming from?’ I said, ‘From al-Toor [Sinai].’ He said, ‘If I had met you before you left, you would not have gone there! I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Do not travel except to three mosques.’” (Reported by Ahmad and others with a saheeh isnaad).

This clearly indicates that the Sahaabah understood the hadeeth to be general in application [i.e., it did not apply only to mosques]. This is supported by the fact that it is not reported that any of them ever set out with the intention of visiting a grave. They are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn Taymiyah is in effect condemning the salaf (the righteous predecessors), may Allaah be pleased with them. May Allaah have mercy on the one who said:
“All goodness is in following those who went before (the salaf)
and all evil is in following the innovations of those who came later.”

In conclusion, travelling with the intention of visiting the grave of the Prophet (peace and blessings of Allaah be upon him) is bid’ah and is haraam, because of the hadeeth which forbids travelling to worship in any place except the three mosques.

As for visiting the grave of the Prophet (peace and blessings of Allaah be upon him) when one happens to be in Madeenah, this is perfectly acceptable, as is travelling with the intention of praying in the Prophet’s Mosque as an act of worship and seeking to draw close to Allaah. Those that are confused about this issue are those who do not understand the difference between what is permitted and what is forbidden. And Allaah knows best.”
Sheikh Muhammed Salih Al-Munajjid

[End of Quote]

"The person, who comes solely for the purpose of paying a visit to my grave, has a right on me that I should intercede for him." - From Ilm Al-Fiqh, Vol. V

---




 Ibn Taymiyyah Forbade!
“TRAVELLING TO VISIT THE GRAVE OF PROPHET (PEACE BE UPON HIM)”
Yes hear it again, Ibn Taymiyyah forbade travelling to visit the grave of Prophet (PBUH).

Now being Muslims you would be wondering how could someone forbid the visit to grave of Prophet which is amongst the holiest of Muslim places? 


A place for which we can die and spend our whole lives just to have a glimpse of it. 


Ibn Taymiyyah being hasty in hadith (as approved even by Albani) used this hadith as proof: 

Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for three Mosques i.e. Al-Masjid-AI-Haram, the Mosque of Allah's Apostle , and the Mosque of Al-Aqsa, (Mosque of Jerusalem)."[Sahih Bukhari 2:281]

And he claimed that travelling to visit the grave of Prophet (Peace be upon him) is Haram (Naudhobillah), now this is proof of utter ignorance because If this hadith is taken literally then travelling of any sort to other places would become Haram, for example travelling for trade, travelling for seeking knowledge, Jihad etc… 

Regarding this outrageous fatwa of Ibn Taymiyyah


 *Imam Ibn Hajr al Asqalani (rah) said in his magnificent Fath ul Bari Sharh Sahih ul Bukhari: 
ابن تيمية بتحريم شد الرحل إلى زيارة قبر سيدنا رسول الله صلى الله عليه وسلم وأنكرنا صورة ذلك، وفي شرح ذلك من الطرفين طول، وهي من أبشع المسائل المنقولة عن ابن تيمية

Translation: Ibn Taymiyyah declared it haram to travel for visitng the grave of Sayyidna Rusul Ullah (صلى الله عليه وسلم ), and of shortening the prayer there. (Ibn Hajr al Asqalani said): 

" THIS IS THE UGLIEST MATTER EVER REPORTED FROM IBN TAYMIYYAH "

[Ibn Hajr al Asqalani, Fath ul Bari Sharh Sahih ul Bukhari, 
Volume No.3, Page No. 386, Published by Dar ul Fikr, Beirut, Lebanon]

In his gloss over Bukhari’s collection, Fath al-Bari (III, 53), Imam Ibn Hajr Asqalani (RA) states the truth thus:
“In sum, these people, in view of Ibn-e-Taymiyya’s view that undertaking a journey for visiting our master, the Prophet’s grave is forbidden, considered Ibn-e-Taymiyya as unbeliever. We do not approve all these. Explaining the position of both the parties on the issue is quite lengthy. It is one of the absha’ rulings of Ibn-e- Taymiyya.” 

In Muntaha al-Arab absha’ is defined as something odious, of foul taste which hurts the throat on eating.


Imam Ibn Hajr's strong refutation of Ibn Taymiyyah


Then after analyzing this matter deeply Imam Ibn Hajr al Asqalani (rah) said: 
فيبطل بذلك قول من منع شد الرحال إلى زيارة القبر الشريف وغيره من قبور الصالحين والله أعلم
Translation: The Qawl of him is proven Batil (فيبطل) who says it is forbidden to make journey towards ‘’Qabr Shareef’’ and other “GRAVES OF SALIHEEN (قبور الصالحين)” [ibid]

Before I write Sharh of that hadith from other Shariheen, I want to ask all Salafis whether Ibn Taymiyyah was Bidati or Imam Ibn Hajr al Asqalani (rah) who called this “THE UGLIEST MATTER EVER REPORTED FROM IBN TAYMIYYAH” and even allowed travelling to visit graves of other Saliheen was bidati?


Imam Jalal ud din Suyuti (rah), the Mujaddad of his time said: Except for these 3 mosques other mosques should not be travelled ‘’for attaining more thawaab’’, however to visit the Qabr of a Salih (righteous man) and travelling for other purposes is not included in this prohibition, this is known from riwaya of Musnad Ahmed which states that the Prophet (Peace be upon him) said: To set out on a journey towards any mosque “FOR PRAYING SALAAT” there is not allowed except for Masjid ul Harram, Masjid al Aqsa and mine. [Imam Jalal ud-din Suyuti, Sharah Sunnan Ibn Majah (1/102)]


Imam Nawawi (rah) beautifully said: 
قال القاضي : وقوله صلى الله عليه وسلم : ( وهو يأرز إلى المدينة ) معناه أن الإيمان أولا وآخرا بهذه الصفة لأنه في أول الإسلام كان كل من خلص إيمانه وصح إسلامه أتى المدينة , إما مهاجرا مستوطنا , وإما متشوقا إلى رؤية رسول الله صلى الله عليه وسلم ومتعلما منه ومتقربا ثم بعده هكذا في زمن الخلفاء كذلك , ولأخذ سيرة العدل منهم والاقتداء بجمهور الصحابة رضوان الله عليهم فيها ثم من بعدهم من العلماء الذين كانوا سرج الوقت وأئمة الهدى لأخذ السنن المنتشرة بها عنهم فكان كل ثابت الإيمان منشرح الصدر به يرحل إليها ثم بعد ذلك في كل وقت إلى زماننا لزيارة قبر النبي صلى الله عليه وسلم والتبرك بمشاهده وآثاره وآثار أصحابه الكرام فلا يأتيها إلا مؤمن هذا كلام القاضي


It is even allowed to travel for graves of Awliya!

Translation: Qadhi Iyaad (rah) said: The Messenger of Allah (Peace be upon him) said: (Imaan) returns to Madina, this means that the attribute of Faith in the beginning and last would remain same, because in the beginning of Islam every person whose Faith and Islam were pure they used to visit Madina as an immigrant or just for the sight of Prophet (Peace be upon him), or to learn from Prophet or to attain his nearness. Then in the time of Khulafa ar Rashideen the People with faith had the same attitude so that they can learn justice from them as the rule of majority of Companions was also there (in Madina). After the rightly guided caliphs, the scholars who were Lamps and Imams of guidance kept on coming to gather Prophetic sayings from them, therefore every true believer who was firm in belief kept on travelling towards Madina, then after these Scholars till today people come for “Ziyarah of Grave of Prophet (Peace be upon him) in order to obtain Blessings (Tabarruk) from left overs of Prophet and Sahaba” so Only that person comes to Madina who is a true believer.[Sharh Sahih Muslim by Imam al-Nawawi (2/144), Published by Dar ul Fikr, Beirut, Lebanon] 

Mullah Ali Qari (rah) quotes Imam al Ghazzali (rah) the Proof of Islam who in his exceptional work Ihya Uloom ud Din said: In my sight this hadith actually orders to visit Maqabir of Saliheen” because Prophet (Peace be upon him) said: I used to forbid you from visiting graves but now I allow you [Agreed upon], however in the hadith [travelling to 3 mosques] it is forbidden to travel to other mosques ‘’just for the sake of seeking more Thawaab’’, so except for these three Masajid thawaab in every other mosque is same, as a matter of fact there is no population on earth where they don’t have a masjid so why would anyone specifically travel to a mosque which is far for attaining more thawaab, “but the Maqabir are not equal in virtue rather the virtue of visiting them depends on the piety.


The Forgery of Salafis caught once again!

..and virtue of the one who is burined inside the Qabr, It is a shame that some people forbid travelling towards qaboor of even Ibrahim (a.s), Hadrat Musa (a.s) and Hadrat Yahya (a.s), to stop others from visiting qaboor is a strange act [Mullah Ali Qari, Mirqat Sharh al Mishqaat (2/190)]


This leaves behind no doubt that not only travelling to visit graves of Prophets but also “TRAVELING TO VISIT GRAVES OF AWLIYA” is allowed in sight of greatest commentators of Sahihayn and leading authorities, so according to Salafis not only Ibn Taymiyyah should become Bidati but also all these great scholars should turn out to be Mushrikeen who allowed travelling to visit the “SHRINES OF AWLIYA

The outrageous verdict of Ibn Taymiyyah is so blindly followed by Salafis that they even forged the text of Imam al Nawawi (rah) and everywhere Imam Nawawi mentioned “QABR” they changed it to “MOSQUE” in order to make him correspond to fatwa of Ibn Taymiyyah (i.e. it is fine to make intention for mosque but not grave) 


Imam al Mujtahid Muhayuddin Abi Zakriyyah Yahya bin Sharaf al Nawawi (Rahimuhullah) said in his Kitab al Adhkaar:


They forged to text to defend Ibn Taymiyyah


Translation: "Section: The Visit to the Tomb of the Messenger of Allah (Allah Bless Him and Give Him Peace), and the Remembrances of Allah Made There" 


Know that "Everyone" who performs the hajj "Should set out" (اعلم أنه ينبغي لكل من حجّ) to visit the Messenger of Allah(Allah bless him and give him peace), "Whether it is on one’s way or not" (سواء كان ذلك طريقه أو لم يكن), for visiting him (Allah bless him and give him peace) is one of the most important acts of worship, the most rewarded of efforts, and best of goals. 
When one sets out to perform the visit, one should do much of the blessings and peace upon him (Allah bless him and give him peace) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase saying the blessings and peace upon the Prophet (Allah bless him and give him peace), "Asking Allah Most High to benefit one by one’s visit to him" (Allah bless him and give him peace) [وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم], and grant one felicity in this world and the next through it. One should say, "O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the tomb of Your prophet (Allah bless him and give him peace)[اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ], that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" 

(Imam al-Nawawi in Kitab ul-Adhkar, Page # 178)

Conclusion!


Now Salafis not only forged the translation but they forged the actual Arabic of this statement, they changed “EVERYONE SHOULD” into “IT IS PREFERABLE” and everywhere there is mention of “GRAVE” they changed it to “MOSQUE” and finally they removed the whole passage in which Imam Nawawi (rah) is proving “WASEELA” through Prophet (Peace be upon him).

This forgery has been done in the 1409/1988 printing of this work, published by Dar al-Huda in Riyad, Saudi Arabia, under the inspection and approval of the Riyasa Idara al-Buhuth al-‘Ilmiyya wa al-Ifta’ or "Presidency of Supervision of Scholarly Studies and Islamic Legal Opinion but they were caught doing cheating red-handed. 


Now the Salafis instead of running towards Aqwaal of Ulama should concentrate on the sayings of Ibn Taymiyyah himself, and they should stop doing taqlid and accept openly that Ibn Taymiyyah was a misguided Bidati. 



---


Fatwa no. 705
Q: Would you please tell us the degree of authenticity of the following Hadith:
The first one:  “Whoever performs Hajj to the House (the Ka‘bah) without visiting me (i.e. my grave) has shunned me.” 
The second:  “Whoever visits me after my death, it is as if he has visited me when I was still alive.” 
The third one:  “Whoever visits me in Madinah, hopeful of Allah’s reward, I will be an intercessor and a witness for him on the Day of Resurrection.”  These Hadith were cited in some books and triggered heated debates among people; for and against.

A: The first Hadith was narrated by Ibn ‘Ady and Al-Daraqutny on the authority of `Abdullah ibn `Umar from the Prophet (peace be upon him) with the following wording: “Whoever performs Hajj to the House without visiting me has shunned me.” This Hadith is Da‘if (weak); it is even judged as Hadith Mawdu‘ (fabricated). This is because its Sanad (chain of narrators) includes Muhammad ibn Al-Nu‘man ibn Shibl Al-Bahily who narrated it from his father, and both of them are very weak narrators. Al-Daraqutny stated that this Hadith is blemished due
(Part No. 4; Page No. 455)
to Ibn Al-Nu‘man, not Al-Nu‘man. Moreover, this Hadith was narrated by Al-Bazzar through a Sanad including Ibrahim Al-Ghifary who is judged to be Da‘if. It was related by Al-Bayhaqyfrom `Umar through an unknown Sanad.
The second Hadith was narrated by Al-Daraqutny on the authority of a man from the family of Hatib from Hatib from the Prophet (peace be upon him) with this wording through the Sanad including the anonymous man. Moreover, it was narrated by Abu Ya‘la in his Musnad, and by Ibn ‘Ady in his book entitled "Al-Kamil" through a Sanad including Hafs ibn Abu Dawudwho reported Da‘if (weak) Hadith.
The third Hadith was narrated by Ibn Abul-Dunya on the authority of Anas ibn Malik from the Prophet (peace be upon him) with this wording through a Sanad including Sulayman ibn Zayd Al-Ka‘by, whose Hadith is weak. It was also narrated by Abu Dawud Al-Tayalisy from `Umar through a Sanad which includes an unknown narrator.
Moreover, authentic Hadith have been reported that urge Muslims to visit the graves in general to take lessons, receive admonition and invoke Allah (Exalted be He) for the dead. All the Hadith about visiting the grave of the Prophet (peace be upon him) in particular are Da‘if (weak); rather, it is said they are Mawdu‘ (fabricated). So, whoever wants to visit the graves or to visit the grave of the Messenger (peace be upon him) in the Islamically lawful manner to learn lessons of wisdom, receive admonition and supplicate to Allah for the dead, invoke peace and blessings upon the Prophet and invoke Allah’s pleasure upon the Prophet’s two Companions (Abu Bakr and ‘Umar), their visit will be lawful and will hopefully be rewarded so long as it is not associated with traveling solely for that purpose. On the other hand, setting out purposely to visit the Prophet’s grave is regarded as a Bid‘ah (innovation in religion) which is not authentically established by any text and was not done by the Salaf (righteous predecessors).
(Part No. 4; Page No. 456)
Rather, there are reports that ban this act, among which is the following one in which the Prophet (peace be upon him) said, “No journey should be made except to three Masjids (mosques): Al-Masjid Al-Haram (the Sacred Mosque in Makkah), this Masjid of mine (the Prophet’s Mosque in Madinah), and Al-Masjid Al-Aqsa (the Aqsa Mosque in Jerusalem).”(Narrated by Al-Bukhari and Muslim) 
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta'

[end of quote]






[Excerpted from Appendix, Repudiation of the Innovators of Najd]

The hadithWhoever visits my grave, my intercession will be guaranteed for him” (Man zâra qabrî wajabat lahu shafâ‘atî)[1] is a fair (hasan) narration as concluded by Imam Abu al-Hasanat al-Lacknawi [2] and his student ‘Abd al-Fattah Abu Ghudda in the latter’s notes on Imam Malik’s Muwatta’ according to Muhammad ibn al-Hasan’s narration (chapter 49: On the Prophet’s – Allah bless and greet him – grave) as well as Shaykh Mahmud Mamduh,[3] although some early scholars had declared it sound (sahîh) such as Ibn al-Sakan in al-Sunan al-Sihah and ‘Abd al-Haqq al-Ishbili in al-Ahkam, followed by Shaykh al-Islam al-Taqi al-Subki in Shifa’ al-Siqam in view of the totality of the chains.[4] Other hadith scholars who considered it authentic are Ibn Hajar’s student the hadith master al-Sakhawi,[5] the hadith master of Madina al-Samhudi, [6] and Shaykh al-Islam al-Haytami in al-Jawhar al-Munazzam.

Al-Ghassani (d. 682) did not include it in his compendium of al-Daraqutni’s weak narrations entitled Takhrij al-Ahadith al-Di‘af min Sunan al-Daraqutni. [7] Some late scholars, beginning with Ibn Taymiyya, remained undecided whether to grade this hadith weak or forged.

Al-Lacknawi said about this hadith:
There are some who declared it weak [e.g. al-Bayhaqi, Ibn Khuzayma, and al-Suyuti], and others who asserted that all the hadiths on visitation of the Prophet – Allah bless and greet him – are forged, such as Ibn Taymiyya and his fol­lowers, but both positions are false for those who were given right understanding, for verification of the case dictates that the hadith is hasan, as Taqi al-Din al-Subki has expounded in his book Shifa’ al-Siqam fi Ziyara Khayr al-Anam.”[8]

            Among those who fall into the category of “Ibn Taymiyya and his followers” on this issue:
 Ibn ‘Abd al-Hadi who wrote al-Sarim al-Munki fi al-Radd ‘ala al-Subki in violent refutation of al-Subki’s book on visitation but contradicted his own position in another book of his.[9] 

Shaykh Mah­mud Mamduh refuted his weakening of this hadith in great detail [10] and stated that al-Sarim al-Munki is at the root of all subsequent generalizations in weakening the hadiths that concern the desirability of visitation.[11]

*  the late Wahhabi shaykh ‘Abd al-‘Aziz Bin Baz who reiter­ated Ibn Taymiyya’s imprudent verdict: “The hadiths that concern the visita­tion of the grave of the Prophet – Allah bless and greet him – are all weak, indeed forged”;[12]

*Nasir al-Albani,[13] who claimed that the visit to the Prophet – Allah bless and greet him – ranks among the innovations;[14]
*and Nasir al-Jadya‘, who in 1993 obtained his Ph.D. with First Honors from the University of Muhammad ibn Sa‘ud after writing a 600-page book entitled al-Tabarruk in which he perpetuates the same aberrant claim.[15]

Al-Sakhawi:
The emphasis and encouragement on visiting his noble grave is mentioned in numerous hadiths, and it would suffice to show this if there was only the hadith whereby the truthful and God-confirmed Prophet promises that his intercession among other things becomes guaranteed for whoever visits him, and the Imams are in complete agreement from the time directly after his passing until our own time that this [i.e. visiting him] is among the best acts of drawing near to Allah.[16]

            There is no contest among the jurists of the Four Schools as to the probative force of the narration of Ibn ‘Umar, as it is adduced time and again by the jurists to support the strong desirability of visiting the Prophet – Allah bless and greet him – in Madina. See, for example, among Hanbali sources alone:
·         Ibn Qudama’s al-Mughni (3:297)
·         Ibn Muflih’s al-Mubdi‘ fi Sharh al-Muqni‘ (3:259)
·         Al-Buhuti’s Kashshaf al-Qanna‘ (2:515; 5:36)
·         Ibn Dawyan’s Manar al-Sabil (1:256).
See also the additional sound texts illustrating the visit to the Prophet – Allah bless and greet him –, among them that of the Companion Bilal ibn Rabah al-Habashi – Allah be well-pleased with him – all the way from Shâm, as well as the Companions’ practice of seeking the Prophet – Allah bless and greet him – as a means for their needs by visiting his grave, such as Bilal ibn al-Harith al-Muzani, Abu Ayyub al-Ansari, and ‘A’isha – Allah be well-pleased with them – all as cited in the sections on Tawassul and Visitation in Shaykh Hisham Kabbani’s Encyclopedia of Islamic Doctrine. And Allah knows best

by Shaykh G. F. Haddad

NOTES
[1]Narrated from Ibn ‘Umar by al-Daraqutni in his Sunan (2:278 #194), Abu Dawud al-Tayalisi in his Musnad (2:12), al-Dulabi in al-Kuna wa al-Asma’ (2:64), al-Khatib in Talkhis al-Mutashabih fi al-Rasm (1:581), Ibn al-Dubaythi in al-Dhayl ‘ala al-Tarikh (2:170), Ibn Abi al-Dunya in Kitab al-Qubur, al-Bayhaqi in Shu‘ab al-Iman (3:490), al-Hakim al-Tirmidhi in Nawadir al-Usul (p. 148), al-Haythami (4:2), al-Subki in Shifa’ al-Siqam (p. 12-14), Abu al-Shaykh, Ibn ‘Adi in al-Kamil (6:235, 6:351), al-‘Uqayli in al-Du‘afa’ (4:170), al-Bazzar in his Musnad with a very weak chain containing ‘Abd Allah ibn Ibrahim al-Ghifari [cf. Ibn Hajar’sMukhtasar (1:481 #822)] with the wording “my intercession shall take place for him” (hallat lahu shafâ‘atî), and Ibn Hajar who indi­cated its grade of hasan in Talkhis al-Habir (2:266) as it is strengthened by other hadiths which both he and al-Haythami mention, such as:
·         “Whoever visits me without any avowed purpose other than my visit, it is in­cumbent upon me to be his intercessor on the Day of Resurrection.” Nar­rated by al-Tabarani in al-Awsat and al-Kabir with a chain containing Mas­lama ibn Salim and by Ibn al-Sakan in his Sunan al-Sihah as stated by al-Shirbini in Mughni al-Muhtaj (1:512).
·         “Whoever makes pilgrimage then visits me after my death it is as if he visited me in my life.” Narrated by al-Tabarani in al-Kabir (12:406) and al-Daraqutni (2:278) with a chain contai­ning Hafs ibn Abi Dawud al-Qari, whom only Ahmad declared passable (sâlih). Mamduh said (p. 337-340) it is more da‘îf than other weak hadiths in this chapter.
·         “Whoever visits my grave after my death is as those who visited me in my life.” Narrated by al-Tabarani in al-Kabir (12:406) and al-Awsat (1:94) with a chain containing ‘A’isha bint Yunus, whose status is uncertain, and from Hatib by al-Daraqutni (2:278) with another chain which al-Dhahabi said was one of the best chains in that chapter. Mamduh said (p. 330-334) it is da‘îf but not mawdû‘, contrary to the claims of Ibn Taymiyya and his imitators. Abu Ghudda cites a fourth narration:
·         “Whoever makes pilgrimage and does not visit me, has been rude to me.” Narrated by al-Daraqutni in his Sunan. Abu Ghudda said: “It is not forged as Ibn al-Jawzi and Ibn Taymiyya said, rather, a number of scholars considered its chain fair, and a number considered it weak.” Mamduh (p. 344-346) con­siders it forged.
Al-‘Uqayli in al-Du‘afa’ (4:170) declared the chains of Ibn ‘Umar’s narration “soft” (layyina) as did al-Dhahabi, the latter adding – as did al-Bayhaqi and al-Fattani in Tadhkirat al-Mawdu‘at – that they strengthened each other as none contains any liar nor forger, as stated by al-Suyuti in al-Durar al-Muntathira, al-Munawi in Fayd al-Qadir, and al-‘Ajluni in Kashf al-Khafa (2:328-329).
[2]In Zafar al-Amani (p. 422) and al-Ajwiba al-Fadila (p. 155).
[3]In his Raf‘ al-Minara (p. 280 and p. 318).
[4]As related by Ibn Hajar in Talkhis al-Habir (2:267). Cf. al-Shawkani in Nayl al-Awtar (5:95) and al-Sindi in his notes on Ibn Majah.
[5]In al-Qawl al-Badi‘ (p. 160).
[6]In Sa‘adat al-Darayn (1:77).
[7]Published at Ryad: Dar ‘Alam al-Kutub, 1991.
[8]Al-Lacknawi, Zafar al-Amani (p. 422).
[9]Ibn ‘Abd al-Hadi makes much ado about the reliability of ‘Abd Allah ibn ‘Umar al-‘Umari in al-Sarim al-Munki, but relies upon him in another book, al-Tanqih (1:122) as pointed out by Mamduh in Raf‘ al-Minara(p. 12).
[10]In Raf‘ al-Minara (p. 280-318).
[11]In Raf‘ al-Minara (p. 9).
[12]In his annotations on Ibn Hajar’s Fath al-Bari (1989 ed. 3:387), echo­ing the exact words used by Ibn Taymiyya in his Minhaj al-Sunna al-Nabawiyya (1986 ed. 2:441) and Majmu‘at al-Fatawa (27:119).
[13]In his Irwa’ al-Ghalil (4:337-338) in which he imitated Ibn ‘Abd al-Hadi’s claims.
[14]In Talkhis Ahkam al-Jana'iz (p. 110) and elsewhere in his writings.
[15]Nasir al-Jadya’, al-Tabarruk (p. 322). Note that all these books are presently available in print, but not Shifa’ al-Siqam!
[16]Al-Sakhawi, al-Qawl al-Badi‘ (p. 160). He contradicts himself in al-Maqasid al-Hasana (p. 413) where he adopts al-Dhahabi’s opinion that “the chains of the hadith of visitation are all ‘soft’ (layyina) but strengthen each other because none of them contains any liar.”



ZIYARAT
(VISITATION OF THE PROPHET IN MADINA)

The "Salafis" have declared it prohibited to travel for the purpose of visiting the Prophet on the grounds of the hadith: "Do not travel except to three mosques."

As for visiting the Prophet's grave it is permissible and praiseworthy in Islam according to the massive majority of the scholars of Ahl al-Sunna, as the following translated excerpts establish beyond doubt.

In his reference book for the fiqh of the four School entitled:
 al-Fiqh `ala al-Madhahib al-arba`a (p. 711-715), `Abd al-Rahman al-Jaziri writes at length about the many benefits of visiting the Prophet's grave and of the importance of the visit. He says that it is among the great actions which Islam, the pure religion, encourages. He also says that it not a secret that that visiting the Prophet's grave is more beneficial to those endowed with understanding (ulu al-albab) more than any other experience. He cites many sayings on the recommended acts of the visit and its proper adab:
Let the visitor imagine the Prophet's magnificent and generous form, as if he is sleeping in his grave, knowing him (the visitor) and hearing his words. Only then does he say: Peace be upon you, O Messenger of Allah... and the visitor conveys to the Prophet the greetings of those who asked him to send Salam to to the Prophet, so he says: Peace be upon you, O Messenger of Allah, from [name of person] the son of [name of parent] who seeks shafa'a (intercession) with you to your Lord, therefore ask for his shafa`a for all believers....

What do the scholars of Ahl al-Sunna say about travelling to visit the Prophet?

Al-Hafiz al-qadi iyad al-yahsubi al-Malik
Ibn Qunfudh al-Qusantini al-Maliki
Imam Malik's preference of Madina over Mecca
Al-gawth al-a`azam al-imam `abdul Qadir Jilani al-hasani al-Hanbali
Al-hafiz ibn al-Jawzi al-Hanbali
Shaykh al-Islam al-Hafiz al-Imam Nawawi

In his book al-Shifa', Chapter entitled: Concerning the visit to the Prophet's grave, the excellence of those who visit it and how he should be greeted, al-Qadi `Iyad writes:

Visiting his grave is part of the Sunna and is both excellent and desirable. Ibn `Umar said that the Prophet said, "My intercession is assured for all who visit me."...
Malik disliked people saying: "We visited the grave of the Prophet." People have disagreed about the meaning of this statement. It is said that he disliked it because of the Prophet's saying: "Allah curses women who visit graves" [Ahmad, Tirmidhi, Ibn Hibban].
People related that the Prophet then said: "I forbade you to visit graves, but now you can visit them" [Muslim].

The Prophet said, "Anyone who visits my grave..." [man zara qabri] and used the word "visit"... Abu `Imran al-Fasi said, "Malik disliked anyone saying, "the tawaf of the visit," or, "we visited the grave of the Prophet," because people normally use that for visits between themselves, and he did not like to put the Prophet on the same level as other people. He preferred a specific statement like "We greeted the Prophet, may Allah bless him and grant him peace.""

Moreover, it is merely recommended for people to visit each other whereas there is a strong obligation to visit the grave of the Prophet. "Obligation" here means the recommendation and encouragement to do that, not the obligation which is a legal duty. I think the best interpretation is that Malik forbade and disliked the practice of connecting the word "grave" with the Prophet. He did not dislike the people saying: "We visited the Prophet, may Allah bless him and grant him peace." This is because of the Prophet's statement, "O Allah, do not make my grave an idol to be worshipped after me. Allah was angry with people who took the graves of their Prophets as mosques." So he [Malik] omitted the word "grave" in order to cut off the means and close the door to this wrong action. Allah knows best.

Ishaq ibn Ibrahim, the faqih, said that when someone goes on hajj, he should go to Madina with the intention of praying in the mosque of the Messenger of Allah, seeking the blessing of seeing his Meadow [Rawda], his pulpit [minbar], his grave, the place where he sat, the places his hands touched and the places where his feet walked and the post on which he used to lean, where Jibril descended to him with the revelation, and the places connected with the Companions and the Imams of the Muslims who lived there. He should have consideration for all these things.

Ibn Abi Fudayk said that he heard someone state, "We have heard that all who stop at the Prophet's grave should recite the ayat, "Allah and His angels bless the Prophet..." (33:56) and then say, "May Allah bless you, Muhammad." If someone says this seventy times, an angel will call to him, "May Allah bless you!" and all his needs will be taken care of."

Yazid ibn Abi Sa`id al-Mahri said that he went to `Umar ibn `Abd al-`Aziz and when `Umar bade him farewell, he said, "I would like you to do something for me. When you reach Madina and see the grave of the Prophet, may Allah bless him and grant him peace, greet him for me with peace."

Another said, "He used to send such greetings in his letters from Syria."...
In al-Mabsut, Malik says, "I do not think people should stand at the grave of the Prophet, but should greet and then depart"... and "It is not necessary for the people of Madina who enter and leave the mosque to stand at the grave. That is for strangers"... and "There is no harm in someone who comes from a journey or leaves on a journey standing at the grave of the Prophet"...

Ibn al-Qasim said, "When the people of Madina left or entered Madina, I saw that they used to come to the grave and give the greeting... That is what is considered the correct thing to do."

Al-Baji said, "There is a difference between the people of Madina and strangers because strangers have a specific intention for doing so [visiting the grave] whereas the Madinans live there and do not intend to go there for the sake of the grave and the greeting."

In the Chapter entitled: "The adab of entering the Mosque of the Prophet and its excellence, the excellence of the prayer in it and in the mosque of Makka, the Prophet's grave and minbar, and the excellence of living in Madina and Makka," the same author says: "There is no dispute that the place of his grave is the best place on earth."

Ibn Qunfudh (d. 810 H) says in his book Wasilat al-islam bi al-nabi `alayhi al-salat wa al-salam [The Means to Islam With the Prophet, Peace be upon him] (Beirut: Dar al-gharb al-islami, 1404/1984) p. 144-145:
The visit to his grave, Peace be upon him, is a Sunna from among the Sunnas of prophets, and an excellent action which is highly desirable. The Prophet said: "Whoso visits my grave, my intercession for him becomes guaranteed" and "Whoever [performs the Pilgrimage and then] visits me after my death, it is as if he visited me in my life." His visit is a greatly profitable matter for seeking blessings by standing at his grave, and by praying in his mosque.
The order of priority is to send blessings upon him before greeting the mosque (tahiyyat al-masjid) and before approaching to greet him. It is permissible to say: "So-and-so sends his greetings to you." 

Ibn Wahb relates from Imam Malik: "When one greets the Prophet, let him face the grave not the Qibla, and let him not touch the grave with his hand nor raise his voice. The Prophet said: "A prayer in this mosque of mine [in Madina] is better than a thousand prayers in any other, except the Holy Mosque [in Mecca]" (Muslim). Its meaning is that prayer in the Prophet's mosque is better than that in the Holy Mosque, but not by one thousand times."
There is also in the hadith: "Between my grave and my pulpit lies a grove from the groves of Paradise" (Bukhari and Muslim) and: "Madina is a great good for them, if they but knew!" (al-Bazzar with a sound chain, Tabarani with a fair chain, and Ahmad in the Musnad) and: "Whoever is able to die in Madina let him die there, for verily I intercede for him who dies there". The scholars differ concerning which is better, Mecca or Madina. Allah the Exalted said: "Lo! the first sancturay appointed for mankind was that at Becca, a blessed place, a guidance to the peoples; wherein are plain memorials (of Allah's guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe" (3:96-97). The experts of Qur'anic commentary said that "he is safe" means safe from the fire.

IMAM MALIK'S PREFERENCE OF MADINA OVER MECCA

Abu Hurayra related that the Prophet said:
"One prayer in this mosque of mine is better than a thousand prayers in any other, except the Sacred Mosque (in Mecca)." Muslim narrated it through ten chains in his Sahih.
Imam Nawawi in his commentary on Sahih Muslim said:
"The scholars have differed regarding the meaning of the above exception in the same way that they have differed concerning Mecca and Madina: which of the two is better? The way of Shafi`i and the vast majority of the scholars is that Mecca is better than Madina and that the mosque in Mecca is better than the mosque in Madina. The opposite is true for Malik and a group of scholars.
According to Shafi`i and the vast majority, the meaning of the exception is: "except the Holy Mosque (in Mecca), for prayer in it is better than in my mosque." According to Malik and those who agree with him, however, the meaning of the exception is: "except the Holy Mosque (in Mecca), for prayer in my mosque is better than there, but not by a thousand times."

Nawawi goes on to quote the hadith of `Abd Allah Ibn al-Zubayr whereby the Prophet said:
"One prayer in this mosque of mine is better than a thousand prayers in any other except the Holy Mosque (in Mecca), and one prayer in the Holy Mosque (in Mecca) is better than one hundred prayers in my mosque."

Nawawi said: "A fair hadith (hadith hasan), narrated by Ahmad ibn Hanbal in his Musnad, Bayhaqi, and others with a fair chain, and Allah knows best." End of Nawawi's words.
Source: Nawawi, Sharh Sahih Muslim, Khalil al-Mays ed., Beirut: Dar al-Qalam, 9/10:172.

Qadi `Iyad al-Maliki said in al-Shifa', chapter on "the etiquette of entering the mosque of the Prophet and its excellence":
[Regarding the hadith: "One prayer in this mosque of mine is better than a thousand prayers in any other, except the Sacred Mosque (in Mecca)"]
"The scholars have differed regarding the meaning of the above exception in the same way that they have differed concerning the greater excellence of Mecca and Madina. Malik considers, according to the narrations of Ashhab [ibn `Abd al-`Aziz], Ibn Nafi` the companion of Malik, and a large group of others among his companions: that the meaning of the hadith whereby prayer in the Prophet's mosque is better than that one thousand in any other mosque except the Holy Mosque (in Mecca), is that prayer in the Prophet's mosque is better than that in the Holy Mosque (in Mecca), but not by a thousand times. They use as proof what has been related from `Umar ibn al-Khattab ["in Musnad al-Humaydi" -- `Ali al-Qari] whereby prayer in the Sacred Mosque (in Mecca) is better than a hundred prayers in other mosques in any other. It follows from this that the excellence of the Prophet's mosque (over Mecca) is nine hundred times greater, and a thousand times greater than all other mosques. This is based on the super excellence of Madina over Mecca to which we have referred, and is the position of `Umar ibn al-Khattab, Malik, and the majority of the people of Madina."
End of Qadi `Iyad's words.

al-Shawkani in Nayl al-Awtar says:
"The position of `Umar and some of the Companions and Malik and the majority of the people of Madina is that Madina is better."
Sources: Qadi `Iyad, al-Shifa', ed. al-Bajawi, 2:681.
Shawkani, Nayl al-awtar, Dar al-kutub al-`ilmiyya, 5:28.

In his commentary on Qadi `Iyad, Imam `Ali al-Qari al-Hanafi writes:

"There is no doubt that Mecca, among the highly venerated sanctuaries, is preferable to Madina itself, except for the mound of the Prophet's grave, which is mercy and tranquillity: for it is better than the Ka`ba or rather, better than the Throne itself according to a large group of the scholars."
End of Qari's words.
Source: al-Qari, Sharh al-Shifa', Dar al-kutub al-`ilmiyya ed., 2:162.


THE PROPHET'S GRAVE IS THE HOLIEST SITE ON EARTH

Qadi `Iyad states in al-Shifa', in the chapter on visiting the Prophet, the consensus of the Muslims whereby the site of the Prophet's grave is the holiest site on earth. This particular consensus has been questioned by Ibn Taymiyya in his al-Ziyara and Shawkani in Nayl al-awtar, however, it is established that some of the major scholars of all four schools agree to this view whether or not it is a consensus, among whom are the following:

Hanafis: `Ali al-Qari in his Sharh al-Shifa' already quoted.
Malikis: Qadi `Iyad in al-Shifa' already quoted. He cited ijma` on this question.
Shafi`is: Nawawi in his Sharh Sahih Muslim 6:101 and al-Majmu` sharh al-muhadhdhab 7:444. He reported `Iyad's statement and did not contradict it.
Hanbalis: Ibn `Aqil as quoted by Ibn Qayyim in Bada'i` al-fawa'id
See also: Sa`di Abu Habib, Mawsu`at al-ijma` fi al-fiqh al-islami 2:919.

AL-GHAWTH AL-A`ZAM AL-IMAM AL-SHAYKH `ABD AL-QADIR AL-JILANI AL-HASANI AL-HANBALI

Shaykh `Abd al-Qadir al-Jilani writes the following in the section on entering Madina at the end of the section on the Pilgrimage in his book al-Ghunya li talibi tariq al-Haqq `azza wa jall:
Entering Madina the Illuminated
If Allah blesses the pilgrim with prosperity and he is able to come to Madina, then what is desirable for him is that he come to the mosque of the Prophet and say upon entering it:
allahumma salli `ala muhammadin wa `ala ali muhammad, waftah li abwab rahmatik, wa kaffi `anni abwab `adhabik, al-hamdu lillah rabb al-`alamin.

O Allah, send blessings upon Muhammad and upon the family of Muhammad, and stem for me the gates of your mercy, and close for me the gates of your punishment, all praise belongs to Allah.

Then let him come to the grave of the Prophet and stand in its proximity so that he will be between the grave and the Qibla, and let him stand so that the facade of the Qibla will be behind him and the grave in front of him exactly facing his face, and the minbar to his left... Let him then say:
Read More: here



Ibn al-Jawzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin:

Chapter on Visiting the Grave of The Prophet

He who visits the grave of Allah's Messenger should stand while visiting him with in most respectful manner possible, as if he were with him in his lifetime. 

Ibn `Umar narrates that Allah's Messenger said: "He who performs pilgrimage then visits my grave after my death, is like those who visited me during my lifetime."
Ibn `Umar narrates: Allah's Messenger said, "He who visits my grave becomes eligible for my intercession." Anas narrates: Allah's Messenger said: "He who visits me in Madina counting on his visit to me (muhtasiban), I will be his witness and intercessor on the day of Judgment."
Ibn Abi Mulayka said: "Whoever wants to stand facing the Prophet, let him position himself where the Lamp which is located in the Qibla at the grave is over his head." There is another mark that is more easily recognizable than the Lamp, it is a brass nail in the room's wall. When someone stands besides it, the Lamp would be over his head.
Ibn Abi Fudayk said, "I heard some people who lived duthe same era, we heard that anyone who stands at the Prophet's grave and recite this verse, Inna Allaha wa mala'ikatahu yusalluna `ala al-Nabi (Al-Ahzab 56) and then say: Salla Allahu `alaika ya Muhammad and seventy times, an angel will call out to him: "May Allah send blessings on you, O So-and-so! No need of yours will go from hence unfulfilled."
It was related to us [with its chain of transmission] that Ka`b al-Ahbar said: "Every dawn, seventy thousand angels descend and encircle the grave, flapping their wings, and invoking blessings on the Prophet until it is evening time, whereupon they ascend, and an equal number descend and do the same. And this is so until the earth breaks open, whereupon he will come out among seventy thousand angels supporting him.`Umar ibn `Abd al-`Aziz used to send his courier from Syria with the message: "Convey my greetings to Allah's Messenger."

Chapter on His Nation's Greeting Reaching Him

`Abd Allah ibn Mas`ud said: Allah's Messenger said, "Allah has angels that roam the earth bringing me the greetings of my nation." Abu Huraira said, "No one sends me Salam except Allah has returned my soul to me so that I can return his Salam."
[We have already mentioned the explanation of this hadith in the section on Mawlid above.]
Chapter on Some Sayings That Were Retained From the Visitors to his Grave and States They Have Experienced
Abu Nasir told us [with his chain of transmission] that `Ali said: "When Allah's Messenger was buried, Fatima came and stood in front of his grave, took a handful of soil, put it on her eyes, cried and recited:
The one who breathes from the soil of Ahmad
Will never breathe trouble all his life long
If the troubles that have been poured on me
Were poured on days, they would turn into nights

Muhammed ibn Hibban said: I heard Ibrahim ibn Shayban saying: "I performed pilgrimage one year, so I came to Madina and approached the grave of the Prophet and said Salam to him. I heard from inside the room: "Wa `aleika al-Salam."

Abu Hazim [Salama ibn Dinar] said: I heard Sa`id ibn al-Musayyib say: "During the nights of the heat wave there were no people in the Prophet's Masjid except myself. The people of Syria would enter in groups and say: "Look at this crazy old man!" and whenever the time of prayer came, I would hear adhan coming from the Prophet's grave. I would step forward, call iqama and pray, and there would be no one in the Masjid but me."
Muhammad ibn Harb al-Hilali said: "I entered Madina, and came to the grave of Allah's Messenger. An Arab came and to visit him and said: "O best of the Prophets, Allah has revealed to you a truthful book and said in it: "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" (4:64), so I have come to you asking forgiveness for my sin, seeking your intercession with my Lord." Then he began to recite poetry:
O best of those whose bones are buried in the deep earth, And from whose fragrance the depth and the height have become sweet, May I be the ransom for a grave which thou inhabit, And in which are found purity, bounty and munificence!

Then he left, and I dozed and saw the Prophet in my sleep. He said to me: "Run after the Arab and give him glad tidings that Allah has forgiven him through my intercession."

Abu al-Khayr al-Aqta` said: "I entered the city of Allah's Messenger and I was in material need. I stayed five days without eating anything. I came toward the grave and said Salam to the Prophet and to Abu Bakr and `Umar then said: "I am your guest tonight, O Allah's Messenger!" I then stepped aside and slept behind the Minbar. I saw the Prophet in my dream, with Abu Bakr to his Right, `Umar to his left, and `Ali in front of him. `Ali shook me and said, "Get up, Rasullullah is coming." I got up and kissed him between his eyes; he gave me a loaf of bread, I ate half of it; when I woke up I found half a loaf in my hand."
In his al-Idah fi Manasik al-Hajj:

Chapter 6: On Visiting the Grave of our Master, the Messenger of Allah, Peace be upon him. In this chapter are discussed the recommended and discouraged actions of those who perform Hajj.

The first of the issues concerns those who make Hajj and `Umra. When they leave Mecca, they should go towards the city of Allah's Messenger to visit his turba or burial ground. It is one of the most important of those actions that bring one towards Allah, and a most important effort. Al-Bazzar and al-Daraqutni narrated on the authority of Ibn Umar that Allah's Messenger said "Whoever visits my grave, my intercession becomes guaranteed for him."

The second point concerns preferred or recommended actions for the visitor to have intention to do when visiting Allah's Messenger. His intention should be to draw closer to Allah by travelling to his mosque and praying in it.
Third, it is also recommended that when the visitor is in transit he should increase his recitation of greetings and blessings on the Prophet, and that when he sees the trees of Medina, its blessed sanctuary, or any landmark in Medina, he should increase his recitations of greetings and blessings; he should ask that Allah accept his visit and grant him benefit for visiting.
Fourth, it is recommended that the pilgrim perform the greater ablution (ghusl) before entering Madina and put on his cleanest clothes. He should visualize in his heart the honor of Madina, the best place in the world after Mecca according to some scholars; others consider Madina to be the best place in the world without exception. What makes it so honorable is the presence of Allah's Prophet, the best of all creation.
Fifth, the pilgrim should attune himself to the feeling of the greatness of Allah's Messenger; his heart should be full of his presence, as if he is seeing him.
Sixth: when he arrives at the door of his mosque, let him say the things he says when entering Mecca; he should enter with his right foot and leave with his left, as he should when entering and leaving any Masjid. As he approaches the holy Rawda, which is the place between the Prophet's grave and his pulpit, he prays tahiyyat al-Masjid (the prayer of greeting the Masjid) near the Minbar, in the standing place of Allah's Messenger. In the book of Madina the
distance between the Minbar and the Maqam or standing place, where he used to pray until his death, is fourteen arm-lengths and one hand span, and the distance between the Minbar and the grave is fifty-three arm lengths and a span, and Allah knows best.
Seventh, after he prays the Tahiyya in the Rawda (or anywhere else in the Masjid), in thankfulness to Allah for this bounty, and asking Him for the completion of his mission and for the acceptance of his visit, he should face the wall of the holy grave, with the Qibla behind him, looking to the lower part of the grave's wall, lowering his gaze in a state of awe and reverence, emptying his heart of worldly concerns and focusing on the reverent nature of his situation and the status of the one in whose presence he is. Then he gives greetings in a voice neither too loud nor too soft, but with moderation; he says the following:
 read more: Here

 ---


Hadith: It Is As If He Visited Me During My Life

Recorded with different chains – by Tabarani in his Mu’jam al-Kabir (12:406-07 #13496-97) and Awsat (1:94-95, 3:351), Daraqutni (2:278 #193), Bayhaqi in his Sunan (5:246 #10409-10) and Shu’ab (3:488 #4151,4154), Ibn ‘Asakir (Mukhtasar Tarikh, 2:407), Fakihi in Akhbar Makka (1:437), Janadi in Fada’il Madina (p. 39#52), Asbahani (Targhib 1:446), ‘Uqayli (3:457), Ibn ‘Adiyy (2:790), and Ibn Najjar (Akhbar Madina p. 219). 

1) Sakhawi (Maqasid, #1125) quotes Dhahabi as saying that the chain of Hatib (recorded by Daraqutni, al-Maqdisi and others) is one of the best chains of this hadith, which is thru Waki from Abdullah ibn ‘Awn from al-Sha’bi (all of whom are narrators of Bukhari and Muslim), from Harun ibn Qaz’a from someone of the family of Hatib, from Hatib.

Harun is Da’if according to Ya’qub ibn Shayba, ‘Uqayli and others, but Ibn Hibban (Thiqat 7:580) said he is thiqa, and Yahya ibn Ma’in said (Tahdhib 5:67): “if al-Sha’bi narrates from a person and names him, then he is thiqa and his narrations are considered and used as proof.”

The only remaining defect then is the unnamed narrator from the family of Hatib the Companion. Therefore, its weakness is light, and it can be used as a corroborative narration.
Also, Ibn ‘Asakir’s chain is: Harun from Hatib.

 2) As for ‘Uqayli’s chain, it is thru Fudala al-Ma’ribi from Muhammad ibn Yahya al-Ma’ribi from Ibn Jurayj from ‘Ata’, from Ibn ‘Abbas.

 As for Ibn Yahya al-Ma’ribi, he is thiqa according to Daraqutni, Dhahabi (Kashif 3:95), Ibn Hibban (Thiqat 9:45), and Ibn Abi Hatim remained silent about him (Jarh wa Ta’dil 8:123).

However, Ibn ‘Adiyy said his hadith are disclaimed (munkar), but he only provided two examples, the first of which is not the fault of al-Ma’ribi but al-Hamadani who narrated from him (see ‘Uqayli’s Du’afa 2:25), and the second of which is found in the Sunan of Abu Dawud (#2663), Tirmidhi (#1301), Ibn Majah (#2466), and Darimi (#2494), and Ibn Hibban said this hadith is Sahih (10:351), which shows that Ibn ‘Adiyy’s claim is unfounded.

 As for Ibn Jurayj being a concealer of sources (tadlis), in this chain he is narrating from ‘Ata, and he specifically said: “when I say ‘Ata said’, then I heard it directly from him, even if I don’t mention that explicitly” (Tahdhib 6:406).

 Therefore, any weakness in this chain would come mainly from Fudala. ‘Uqayli said that his chain is “soft” (layyin), which is the highest and strongest form of Da’if hadith, closest to being Hasan. So it is acceptable as a corroborative narration.

 3) There is another weak chain for this hadith containing Hafs (the Imam and famous Qari), who is Da’if in hadith because many errors crept in his narrations, and he was declared passable only by Imam Ahmad and Waki’.

As for Ibn Kharrash saying he is a liar and forger, it is very strange, for how could he be trustworthy and unanimously accepted when it comes to Qur’an, but rejected as a lying forger when it comes to hadith?

Also, Hafs is not alone in this, but there is a corollary chain (mutaba’a) for it in Tabarani’s Kabir: A’isha bint Yunus (instead of Hafs) from Layth from Mujahid from Ibn ‘Umar, which is a Da’if chain according to Haythami (4:2).

In any case, all of these different chains (from at least three Sahaba) corroborate each other and make the hadith “Hasan”, and strengthen the first hadith even further.

 ----------------------------




Hadith:
“who ever visits my grave after my death it is same he has visited me in my life.”


عَنِ ابْنِ عُمَرَ رضي اﷲ عنهما قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : مَنْ زَارَ قَبْرِي بَعْدً مَوْتِي کَانَ کَمَنْ زَارَنِي فِي حَيَاتِي

Narrated Abdullah Ibn Umar:

Allah's Messenger (
صلى الله عليه وسلم) said: who ever visits my grave after my death it is same he has visited me in my life.

Reference:

Tibrani Volume 012: Hadith Number 406

Bayhaqi Shab ul Iman Volume 003: Hadith Number 489

Note: This hadith is narrated by Ibn Umar (ra) but the chain of narrators in this case are totally different hence the hadith becomes Hassan 

Imam Ibn Quduma (rah) said: 
ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي

It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [Imam Ibn Quduma in al-Mughni, Volume No. 5, Page No. 381]
Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]
Qadhi Iyaad (rah) said in his magnificent Ash-Shifa

في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر

Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.

It should be known that visiting the grave of Prophet (Peace be upon him) is “Masnoon” [Well known] for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him][Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]

Hadrat Nafi said, "I saw that Hadrat['Abdullah] ibn Umar used to come to the grave a hundred times  or more. He would say,'Peace be upon the Prophet, may Allah bless him and grant him peace. Peace be upon Abu Bakr." Then he would leave. Ibn Umar was also seen to put his hand on the seat of Prophet [SallalLaahu Alayhi Wasallam] at the mimbar and then place his hand on his face [for blessings and Barakah]

[Narrated in Ash-Shifa of Qadi Iyad- Section 9]


-------------------------------------------------

Wahhabi/Salafi

Fatwa No:103289
Quote:

Q:Which is better – the Ka’bah or the grave of the Prophet (peace and blessings of Allaah be upon him)?


A:“This preference applies only to the Prophet (peace and blessings of Allaah be upon him) himself, not to the grave in which he is buried
Quote:
Shaykh al-Islam... was asked about two men who were disputing. One of them said that the soil of the grave of Muhammad (peace and blessings of Allaah be upon him) is better than the heavens and the earth. The other said: The Ka’bah is better. Who is right? 

"He replied: Praise be to Allaah. As for Muhammad (peace and blessings of Allaah be upon him) himself, Allaah has not created anything nobler than him. As for the soil (of the grave), it is not better than the Ka’bah, the sacred House, rather the Ka’bah is better than it, and none of the scholars suggested that the soil of the grave is better than the Ka’bah apart from al-Qaadi ‘Iyaad. No one said that before him and no one else agreed with him afterwards. And Allaah knows best. “
Al-Fataawa al-Kubra (4/411) and Majmoo’ al-Fataawa (27/38). 
[End of Quote]

Qadi `Iyad states in al-Shifa', in the chapter on visiting the Prophet, the consensus of the Muslims whereby the site of the Prophet's grave is the holiest site on earth. This particular consensus has been questioned by Ibn Taymiyya in his al-Ziyara and Shawkani in Nayl al-awtar, however, it is established that some of the major scholars of all four schools agree to this view whether or not it is a consensus, among whom are the following:

Hanafis: `Ali al-Qari in his Sharh al-Shifa' 
Malikis: Qadi `Iyad in al-Shifa' already quoted. He cited ijma` on this question.
Shafi`is: Nawawi in his Sharh Sahih Muslim 6:101 and al-Majmu` sharh al-muhadhdhab 7:444. He reported `Iyad's statement and did not contradict it.
Hanbalis: Ibn `Aqil as quoted by Ibn Qayyim in Bada'i` al-fawa'id
See also: Sa`di Abu Habib, Mawsu`at al-ijma` fi al-fiqh al-islami 2:919.

Ibn `Aqeel al-Hanbali said, according to Ibn al-Qayyim in his Bada'i` al-fu'ad:
"Nothing is like the Hujra [Prophet's room] by Allah! not the Kaaba, not the Throne and the Throne-Bearers, not the Sixth Paradise [Jannat `Aden], and not the Revolving Universes, for in that Hujra there is a BODY more precious in the balance than this world and the next."
Also see: Burhan al-Din Ibn Muflih’s book al-Mubdi` (3:70).
---
Fazail e Amaal of a Deobandi Scholar Maulvi  Zakariyya:
“The Dome of Prophet (Peace be upon him) is not only supreme to Arsh but also to the Kursi.” [Kitab of Fazail e Hajj, Fazail e Amaal, Page 69,]