Monday, 11 May 2020

The Most Blessed Place in Creation

Published: 05/04/2014 

Allah (SWT) says in the Holy Quran:
"And when they impose on their lives (sin), they must come to your (the Nabi's) presence, then seek repentance from ALLAH and the Rasool (Peace be upon Him) also asks for their forgiveness. Then, they will indeed find ALLAH Most Forgiving and Compassionate." [An-Nisa:61]

Dawud ibn Salih says: " 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), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245), 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), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id (4:2).

Narrated Abu Huraira (RA), The Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) said, "I have made Madinah a sanctuary between its two (Harrat) mountains." 
The Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) went to the tribe of Bani Haritha and said (to them), "I see that you have gone out of the sanctuary," but looking around, he added, "No, you are inside the sanctuary." 
Narrated Abu Huraira (RA):  Allah's Apostle said, "I was ordered to migrate to a town which will swallow (conquer) other towns and is called Yathrib and that is Madinah, and it turns out (bad) persons as a furnace removes the impurities of iron."
Jaabir bin Samurah (RA) says; "I heard Rasulullah (Sallallaho Alaihi wa Aalihi wa Sallam) say: ' Verily Allah named Madinah, Taabah (meaning the good one) or Tayyibah (the pure)."
Sa'ad (RA) reports that Rasulullullah (Sallallaho Alaihi wa Aalihi wa Sallam) said: "I declare haraam that area between the rocky lands on both sides of Madinah, that it's vegetation be not cut down nor that animals be hunted within it's area." 
Rasullullah (Sallallaho Alaihi wa Aalihi wa Sallam) also said: " For the believer, Madinah is the best place. If only they could understand it's virtue fully, they would never leave it, and whoever departs from Madinah, having become disenchanted with it, Allah will send someone better to replace him. And whoever bears patiently the ordeals of Madinah, for him shall I be an intercessor (or witness) on the Day of Qiyaamah." 
Narrated Abu Huraira (RA): Allah's Apostle (Sallallaho Alaihi wa Aalihi wa Sallam) said, "Verily, Belief returns and goes back to Madinah as a snake returns and goes back to its hole (when in danger)." 
Narrated Sa'ad (RA): I heard the Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) saying, "None plots against the people of Madinah but that he will be dissolved (destroyed) like the salt is dissolved in water." 
Narrated Abu Bakr (RA): The Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) said, "The terror caused by Al-Masih Ad-Dajjal will not enter Madinah and at that time Madinah will have seven gates and there will be two angels at each gate guarding them." 
Narrated Abu Huraira (RA): Allah's Apostle (Sallallaho Alaihi wa Aalihi wa Sallam) said, "There are angels guarding the entrances (or roads) of Madinah, neither plague nor Ad-Dajjal will be able to enter it."
Narrated Anas (RA): The Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) said, "O Allah! Bestow on Madinah twice the blessings You bestowed on Makkah." 
Narrated Abu Huraira (RA): The Prophet (Sallallaho Alaihi wa Aalihi wa Sallam) said, "There is a garden from the gardens of Paradise between my house and my pulpit is on my Pool of water (Al-Kauthar)." 
Narrated Zaid bin Aslam from his father: Umar (RA) said, O Allah! Grant me martyrdom in Your cause, and let my death be in the city of Your Apostle."
Ibn Umar (RA) reports that Rasullullah (Sallallaho Alaihi wa Aalihi wa Sallam) said: "Whoever has the means to die in Madinah, let him die there for I shall intercede on behalf of everyone who dies there." [Musnad Ahmad, Sunan al-Tirmidhi]
*(Sacred Precinct: Here also see pictures of the Mountains Here: Madinah as a Haram (Sanctuary)

The Holy Prophet Sallallaho Alaihi Wasallam said: "One who visits my grave, my Shafa'at (Intersession) will be necessary (wajib) upon him". [Daar Qutni, Bazaz, Baheeqi, Ibn-e-Khuzaima]


The Prophet (Peace be upon Him) once said: "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." [‘Ilm al-Fiqh, Vol 5]
The Holy Prophet Sallallaho Alaihi Wasallam said: "One who performs Hajj after me and then visits my grave, that means he visits me in my life". [Daar Qutni, Bayhaqi, Mishkaat, Tibrani Fil Saghir al-Awsat, Majma' al-Zawaid]
Sayyiduna Rasoolullah Sallallaho Alaihi Wasallam said: "Piece of earth where I would like to have my grave is Madinatul Munawarah" [Mishkat al-Masabih, Page 426]


Syyeduna Rasoolullah Sallallaho Alaihi Wasallam said: "One who traveled to visit me he will be my neighbour in paradise and one who bears the difficulties in the stay of Madina Munawwarah; I will be His Intercessor on the day of judgment." [Sunan al-Bayhaqi, Mishkat Sharif]

3D Model of the Scared Chambers of The Prophet 

Hadrat Ka'ab narrated, "70,000 angles use to visit the Holy Court every morning and 70,000 in evening and they recite Durud Shareef on Nabi Sallallaho Alaihi Wa Sallam. One who visited will never visit again and this process will continue till Qayamat." [Mishkat al-Masabih, Bab al-Karamat]

Ka’b al-Ahbar (d. 32H.) said:  “Not a day goes by without seventy thousand angels descending upon the grave of the Prophet (Peace be upon him), surrounding him and sending salawat upon him until night falls. When they ascend another such group of angels take their place and do the same; until when the earth splits open before him (Peace be upon him), he comes out with 70,000 angels in procession around him.”


Recorded (with authentic chains to Ka’b) by Darimi (1:57 #94), Bayhaqi (Shu’ab, 3:492), Ibn Mubarak in Kitab az-Zuhd (1:558), Abu Nu’aym (Hilya, 5:390), Qadi Isma’il (Fadl as-Salat, #102), and Abu’l Shaykh.

Related to this, there is consensus  among the scholars of the four madhhabs that the blessed place which contains his blessed fragrant body (Peace be upon him) is superior to any other place on earth, and some (e.g. Ibn ‘Abidin al-Hanafi, Ibn ‘Aqil al-Hanbali, Salim an-Nafrawi al-Maliki) added even superior than the Divine ‘Arsh.

Consensus on this is documented by: Ibn Habira in Fiqh ‘ala Madhahib al-A’imma al-Arba’a 1:337. Also: (Hanafi): Ibn ‘Abidin (Hashiya, 2:626), Tahtawi (Hashiya Maraqi Falah, p. 70). (Maliki): Qadi ‘Iyad (Shifa’, 2:58),Hattab (Mawahib Jalil, 3:344-45), Qarafi (Dhakhira, 3:378, 381), Nafrawi (Fawakih Dawani, 1:45). (Shafi’i):Nawawi (Majmu’, 7:389), Ibn Kathir (Bidaya, 3:205), Suyuti (Khasa’is, 2:351), Munawi (Fayd Qadir, 6:264). (Hanbali): Ibn ‘Aqil (see: Subki’s Shifa’ Siqam and Ibn Qayyim’s Bada’i Fawa’id 2:147), Ibn Muflih (Mubdi’, 3:70).

Inside The Blessed Chamber 
Watch Video(FB) Here
Narrated Ali ibn Abu Talib (RA), The Prophet said: "Madina's fresh grass is not to be cut, its game is not to be driven away, and things dropped in it are to be picked up only by one who publicly announces it, and it is not permissible for any man to carry weapons in it for fighting, and it is not advisable that its trees are cut except what a man cuts for the fodder of his camel. [Abu Dawud, Vol. 10, Hadith 2030]
Imam Maalik (RA) says, "Its not lawful to say that I visited the grave of Syyeduna Rasoolullah Sallallaho Alaihi Wa Sallam. One must say I visited the august presence of Syyeduna Rasoolullah Sallallaho Alaihi Wa Sallam"
Hadrat Shaykh Ziauddin Ahmed Madani said, "A person who's latter is read in Madina Munawwarah or his name is taken; he is surely blessed."

Unique Merit of the Prophet’s Mosque:

The Prophet (Peace be upon Him) himself participated in the construction of this mosque, called it "My Mosque" and led prayers in it for years. He has also said that a salah performed in the Prophet’s Mosque is better than a thousand salats in any other place except Masjid al-Haram in Makkah.

According to Hadrat Anas, the Prophet (Peace be upon Him) has said: "The person who offers 40 prayers consecutively in my Mosque, without missing a prayer in between, will secure immunity from the fire of Hell and other torments and also from hypocrisy." 

Quba Mosque
Hadrat Usaid bin Huzair (RA) reports that Rasullullah (Sallallaho Alaihi wa Aalihi wa Sallam) said that the merit of salaah in the Masjid of Quba is equal to performing one Umrah. [Sunan al-Tirmidhi]
Hadrat Abdullah bin Umar (RA) reports that every Satrurday Rasullullah (Sallallaho Alaihi wa Aalihi wa Sallam) would go to Masjid-e-Quba, sometimes walking and sometimes by conveyance, and he would perform two raka'at of salaah there." [Sahih Bukhari, Sahih Muslim]

Mount Uhud:
Hadrat Anas bin Malik (RA) reports that Rasullullah (Sallallaho Alaihi wa Aalihi wa Sallam) has said that the mountain of Uhud loved him and he loved it. (Muslim). In Tibraani, It is also described by Hadrat Sahal bin Sa'ad (RA) that Uhud is one of the pillars of Jannah.


Referring to Madina as Yathrib

Madinah Munawwarah was called Yathrib before Hijrah and came to be known as Taybah or MadinahThe Prophet (Peace be upon Him) had great love for this city. 
He(صلى الله عليه وعلى آله وصحبه وسلمonce said that "There is a cure for every disease in the dust of Madinah" [Al-Targhib]

It is impermissible and forbidden to call Madina Tayyiba as Yathrib. It is a sin and the one who says it a sinner. Rasul Allah (صلى الله عليه وعلى آله وصحبه وسلم) said: “Whoever calls Madina Yathrib, it is necessary for him to repentMadina is Taabah, Madina is Taabah. [Narrated by Bara’ bin ‘Azin, Musnad Imam Ahmad bin Hanbal, 4:285]

Allama Manawi writes: From this hadith we learn that it is Haram to name Madina Tayyiba as Yathrib. We are told to repent after calling it so and repentance is only after a sin. [al-Taysir Sharh al-Jami’ al-Saghir, 2:424]
Mulla ‘Ali Qari (ra) writes: It is reported from some of the predecessors that calling Madina as Yathrib is Haram. This is supported by the hadith which is recorded by Imam Ahmad . ‘Allama Tayyibi rahimahullah said that it is evident from this that whoever disrespects anything that Allah has honoured and has given the name Iman and this person talks about it in a way that is unbefitting, then he is worthy of being names ‘Aasi . [al-Mirqat Sharh Mishkat, 5:622]

When the Qur’an mentions the word Yathrib, it is to inform us what the hypocrites would say:

And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefore turn back. [33:13]

The word Yathrib means fighting and censure. This is why these filthy people referred to it as such. Allah refuted them by naming it Taabah

Rasul Allah (صلى الله عليه وعلى آله وصحبه وسلم) said: They call it Yathrib but it is Madina. [Sahih Bukhari, 1:252]

He (صلى الله عليه وعلى آله وصحبه وسلم) also said: Indeed Allah has named Madina as Taabah. [Narrated by Jabir bin Sumrah, Musnad Ahmad bin Hanbal, 5:89, Muslim, 1:445]

Mulla ‘Ali Qari (ra) writes: It means that Allah had names Madina Munawwara as Taabah on the preserved tablet or He ordered his beloved Prophet (صلى الله عليه وعلى آله وصحبه وسلم)  to name it such. Allah has castigated the hypocrites for reverting to the disreputable name Yathrib. [al-Mirqat Sharh Mishkat, 5:622]

He also writes: Imam Nawawi rahimahullah states that it is reported regarding ‘Isa bin Dinar that whoever calls Madina as Yathrib, he is a sinner. When the Qur’an refers to Yathrib, it is only to let us know of the illness present in the hearts of the hypocrites. [al-Mirqat Sharh Mishkat, 5:622]

Some verses of poetry from the scholars contain this word. Our excuse for them is that they did not know of this hadith and ruling. He who knows the ruling and persists has no excuse, whether it is poetry or otherwise. The Shari’ah governs the poetry, not vice versa. Mawlana Shaykh Muhaqqiq ‘Abdul Haq Muhaddith Dihlawi quddassa sirrahu writes:

The Prophet (صلى الله عليه وعلى آله وصحبه وسلم)  names it Madina. This is because people lived and gathered there and loved the city. He warned against calling it Yathrib because this is the name from the days of ignorance or because it is derived from either Tharb which means destruction and fighting or Tathrib which means reprimand and censure or because Yathrib was the name of an idol or an oppressive and rebellious person. Imam Bukhari narrates a hadith in his Tarikh that whoever says Yathrib once, he should say Madina ten times so that he compensates for it. When the Qur’an says, Ya ahla yathrib”, it is from the tongues of the hypocrites and by saying Yathrib, they wanted to disrespect Madina. 

Another narration mentions that whoever says Yathrib should repent towards Allah and seek forgiveness. And some have said that he be punished. Amazing is the fact that some leading people have used Yathrib in their poems. And Allah knows well, the knowledge of the glorious is complete and strong. [Ashi'atul Lum'aat Sharh Mishkat, 2:393-394]

Makkah is More Excellent or Madina ?

The consensus of the Ulama of the Hanafi School agrees that Makkah Mukarrama is more excellent than Madina Munawwara. 

But according to Imam Maalik, Madina Munawwara is more excellent and this is also the view of Ameer al-Mo'mineen Sayyiduna Umar al-Farooq.

Once a companion said to the Noble Ameer, : "Makkah Mu'azzama is more excellent." 
Sayyiduna Omar replied, "Do you say that Makkah Mukarrama is more excellent then Madina Munawwara?"  The Sahabi replied, "By Allah! The House and Haram of Allah." Ameeril Moh'mineen then said, "I am not commenting and asking you about the Haram of Allah, but inquiring whether you say Makkah Mukarrama is more excellent than Madina Munawwara." 
He replied, "By Allah! The Haram of Allah." 
The illustrious Khalifa of Islam said, "I am not commenting on the Haram of Allah." 
The Sahabi and Ameeril Moh'mineen kept to their words. 

Ala' Hadrat Imam Ahmad Rida states that his view on this matter is the same as Ameeril Mo'mineen Sayyiduna Omar Farooq. 

In a Sahih Hadith, it is mentioned, Madina is better for him who understands.
In another, Hadith Shareef it explicitly states, Madina is more excellent than Makkah.

So far as the quantity of Thawaab and excellence are concerned, 

Sheikh-e-Muhaqqiq Abd al-Haqq Muhaddith Dehlawi gave a most beautiful explanation. 
He said, "There is quantity and number in Makkah, but spiritual elevation in Madina." 

This means that, in Makkah the Thawaab is greater, but in Madina, the spirituality is great. 
The following example will assist in understanding the above reality. 

Which is greater in value, 100 000 bank notes or 50 000 gold sovereigns? 

In quantity, the former is double but in value, the latter is 10 times greater in value. 
In Makkah Mukarrama, as you receive 100 000 Thawaab for a single good deed, similarly, there are 100 000 sins recorded for every sin committed. 
As one is blessed with virtues for the thought of good, likewise penalized for every thought of sin. 

On the contrary, in Madina Munawwara there is Thawaab for the thought of good and no penalty for the thought of sin. For every wrong committed, a single sin is recorded while 50000 Thawaab is blessed for every good deed done. It is not surprising that the words of the Hadith  "Better for you" points out to the fact that, "For you Madinah is better."

Mulla Ali al-Qari (Allah have mercy on him) states in his al-Maslak al-Mutaqassit fi al-Mansak al-Mutawassit, a commentary on Imam al-Sindhi’s Lubab al-Manasic (aka: Manasic Mulla Ali al-Qari):
All the scholars agree on the fact that the most virtuous of cities are the cities of Makkah al-Mukarramah and Madina al-Munawwarah, Allah increase them in honour and respect. Then the scholars differed as to which one of the two is more virtuous…Some stated that Makkah is more virtuous than Madinah and this is the opinion of the three Imams (m: Abu Hanifa, Shafi’i and Malik), and has also been narrated from some Companions (Allah be pleased with them). Others stated that Madinah is more virtuous than Makkah and this is the opinion of some Maliki scholars and those who followed them from the Shafi’i school. It was said that this was also narrated from some of the Companions (Allah be pleased with them). It is possible that this was during the lifetime of the Messenger of Allah (Allah bless him & give him peace) or it was for those who migrated to Madinah from Makkah (muhajirun). Another (third) opinion states that they are both equal but this opinion is unknown, unrelated and incomprehensible. It seems that those who held this view saw the contradiction between the actions of the Ulama and the contradiction in the proofs, thus opted to remain silent (m: and not hold one more virtuous over the other).

However, the above difference of opinion is with regards to other than the blessed grave of the Messenger of Allah (Allah bless him & give him peace) and the Ka’ba, for Ka’ba is more virtuous than Madinah with the exception of the Prophet’s (Allah bless him & give him peace) grave according to all the scholars.

Similarly, the blessed grave of the Messenger of Allah (Allah bless him & give him peace) is more virtuous than Masjid al-Haram without any difference of opinion among the scholars. So much so that the majority of the scholars (jumhur) have stated that, the piece of land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous of lands on the face of this earth by the consensus (ijma’) of all the scholars…even more virtuous than Ka’baand the throne (arsh), as some of them have explicitly mentioned.

Thus, Qadhi Iyadh and others (Allah have mercy on them all) have related the consensus of the Ummah on the fact that the land on which lies the blessed Messenger of Allah (Allah bless him & give him peace) is more virtuous than even Ka’ba, and that the difference of opinion among the scholars is besides the grave.” (Manasic Mulla Ali al-Qari, p. 531-532)

Qadhi Iyadh al-Maliki (Allah have mercy on him) states:
There is no difference of opinion (la khilaf) in that the grave of the Messenger of Allah (Allah bless him & give him peace) is the most virtuous land on earth.” (al-Shifa’ bi ta’rif huquq al-Mustafa, p. 595)

The great Hanafi jurist (faqih), Imam al-Haskafi (Allah have mercy on him) states:
And Makkah is more virtuous than Madinah according to the preferred opinion with the exception of the land on which rests the blessed body of the Messenger of Allah (Allah bless him & give him peace), for that is virtuous unrestrictedly (mutlaqan), even more than Ka’ba, Arsh and the Kursi.”

Allama Ibn Abidin (Allah have mercy on him) also agrees with the above statement of Imam al-Haskafi in his super-commentary (hashiya), thus relates from the Manasic of Mulla Ali al-Qari, which has been mentioned earlier. 
Allama Alauddin says, "Consensus says that the part of earth contacted with body of Sarkar Sallallaho Alaihi Wa Sallam is better then the whole universe, Ka'ba Shareef, Arsh-o-Kursi" [Durr-e-Mukhtar Ala Hamish ur Radaj, Vol2, Page 352]
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 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....
Read more: Here

a. Prophet’s mihrab 
b. Aisha b. Abu Bakr’s RA residence
c. Hafsa b. Umar’s RA residence
d. Zainab b. Jahsh’s RA residence (not pictured)
e. Zainab b. Kuzayma’s RA) residence (not pictured)
f. Fatima’s RA residence (not pictured)
g. Baab-Uthman b. Affan RA
h. Ahlul Suffa Residence
i. Juwayriya’s RA residence (not pictured)
j. Rumla’s RA residence (not pictured)
k. Saffiya’s RA residence (not pictured)
l. Baab-ul-Rahma
m. Abu Bakr’s RA residence
n. Sa’d b. Abi Waqaas RA residence (not pictured)
o. al-Abbas b. Abdul Muttalib RA (Prophet’s SAWS uncle) residence
p. Jafar b. Abi Sadiq RA residence
Source: The Madinah Research & Study Centre, Al Madinah Al Munawara

Volume 3, Book 30, Number 109
Narrated Anas: 
The Prophet said, 
"O Allah! 
Bestow on Medina twice the blessings
You bestowed on Mecca."
(Sahih Bukhari)

Volume 3, Book 34, Number 339:
 (Sahih Bukhari) Narrated 'Abdullah bin Zaid: 
The Prophet said, "The Prophet Abraham made Mecca a sanctuary, and asked for Allah's blessing in it. I made Medina a sanctuary as Abraham made Mecca a sanctuary and I asked for Allah's Blessing in its measures the Mudd and the Sa as Abraham did for Mecca. 

As we know Prophet Muhammad (Peace be upon him) is superior in status to Ibrahim (alaih salam) so the sanctuary which he made is also superior by analogical point of view.

Volume 3, Book 30, Number 114: (Sahih Bukhari) Narrated Zaid bin Aslam from his father: Umar said, O Allah! Grant me martyrdom in Your cause, and let my death be in the city of Your Apostle."

If  Sayyidna Umar (ra) considered Makkah as more superior then he would have asked for martyrdom in Makkah 
not Madina and with the Grace of Allah Sayyidna Farooqal-Azam was also martyred in Madina and his dua was accepted. 

Hadith: Book 45, Number 45.2.6: (Muwatta Imam Malik)
Malik related to me from Hisham ibn Urwa from his father that the
Messenger of Allah, may Allah bless him and grant him peace, said, "No one leaves Madina preferring to 
live elsewhere, but that Allah will give it better than him in place of him ."
The Place of Prophet's burial is holier than Ka'ba
This hadith is “Muttlaq and includes all places except Madina” 

Book 45, Number 45.4.14: (Muwatta Imam Malik)

Yahya related to me from Malik from Hisham ibn Urwa from his father that A'isha, umm al-muminin said, "When the Messenger of Allah, may Allah bless him and grant him peace, came to Madina, Abu Bakr and Bilal came down with a fever.I visited them and said, 'Father, how are you? Bilal, how are you?'" She continued, "When Abu Bakr's fever worsened he would say, 'Every man is struck down among his people in the morning - death is nearer than the strap of his sandal.'"
When it left Bilal, he raised his voice and said, 'Would that I knew whether I will spend a night at the valley of Makka with the idhkhir herb and jalil herb around me. Will I go one day to the waters of Majinna? Will the mountains of Shama and Tafil appear to me?' " '

A'isha continued, "I went to the Messenger of Allah, may Allah bless him and grant him peace, and informed him. He said, 'O Allah! Make us love Madina “AS MUCH AS WE LOVE MAKKA OR EVEN MORE. Make it sound and bless us in our sa' and mudd. Remove its fever and put it in al-Juhfa.' "

Note at: “OR EVEN MORE” so no wonder Imam Malik (rah) the great Imam of fiqh was of opinion that Madina was superior to Makkah in status. 

This is why great Imams went to the extent of saying: 
Qadhi Iyadh and others (Allah have mercy on them all) have related the consensus of the Ummah on the fact that the land on which lies the blessed Messenger of Allah (Allah bless him & give him peace) is more virtuous than even Ka’ba, and that the difference of opinion among the scholars is besides the grave.” (Manasik Mulla Ali al-Qari, p. 531-532) 

Superiority of Makkah ?

Question Regarding MakkahSecondly, regarding the question i think one thing was missed for comparison in ur statement.... in Quran Allah swore on Makkah (ryt?) n the reason given was tht Huzoor lived in it and a father and a son.... so doesnt this makes Makkah afzal? I mean Allah swore on it bcoz of Huzoor (s).....

First of all we want to clarify again that we do not condemn people who consider Makkah al-Muqaramah as more superior (except Wahabis as they do not follow proper Usool and without proper principles all deductions are false). Even I used to have same viewpoint but then after doing thorough research I came to conclusion that Madina is deemed Superior by Prophet (Peace be upon him) himself and the great Khalifa Sayyidna Umar bin Khattab (ra), so combination of Qur'an and Sunnah makes us reach the conclusion that Madina is superior.

Regarding the oath you are talking about then Allah has taken oaths of many blessed creations, for example Qur'an states: 

Verily, by thy life (O Prophet), in their wild intoxication, they wander in distraction, to and fro. [The Glorious Qur'an 15:72]

So here Allah has taken oath on "LIFE OF PROPHET (PEACE BE UPON HIM)" now remember Life of Prophet (Peace be upon him) was both in Madina and Makkah and If we analyze life of Prophet we come to conclusion that Prophet + Khulafa ar Rashideen made Madina the welfare state + headquarter of Islam not Makkah.

Sayyidina Anas ibn Maalik (RA) reported that on seeing Uhud, Allah’s Messenger (Peace be upon him) said, “This Mountain loves us and we love it. O Allah, surely, Ibrahim declared Makkah to be sacred and I declare sacred that which lies between the two rocks (Madinah).”
Sunan Tirmidhi, Hadith No (3948) Chapter 141 About the excellence of Madinah
[Ahmed 12612, Muslim 1365]

Sayyidina Ibn Umar (RA) reported that the Prophet (Peace be upon him) said, “If anyone can die in Madinah, let him die there for, I will intercede for one who dies there.” 
Sunan Tirmidhi, Hadith No (3943) Chapter 141 About the excellence of Madinah
[Ahmed 5438, Ibn e Majah 311] 

Sayyidina Ali ibn Abu Talib narrated: we went forth with Allah’s Messenger (Peace be upon him) till we were at Harrah Suqya, The locality of Sa’d ibn Abu Waqqas. Allah’s Messenger (Peace be upon him) said, “Fetch me water for ablultion.” He performed ablution and stood up and faced the qiblah. Then he prayed:

"O Allah! Surely, Ibrahim was Your slave and Your friend. He prayed (to You) for the people of Makkah to be blessed. And, I am Your slave and Your Messenger. I pray to You for the people of Madinah that You bless them in their mudd and their Sa’ like You blessed for the people of Makkah, with a blessing twice over." 
Sunan Tirmidhi, Hadith No (3940) Chapter 141 About the excellence of Madinah
[Ahmed 9361] 

Hadith: Volume 3, Book 30, Number 100: (Sahih Bukhari)
Narrated Abu Huraira: Allah's Apostle said, "Verily, Belief returns and goes back to Medina as a snake returns and goes back to its hole (when in danger)."

Sahih Bukhari : Volume 3 : Hadith 95
Narrated Abu Huraira: Allah's Apostle Sallallahu alyhi wa sallam said, "I was ordered to migrate to a town which will swallow (conquer) other towns and is called 
Yathrib and that is Medina, and it turns out (bad) persons as a furnace removes the impurities of iron.

One of the Most Beautiful Hadith related to  the People who plot and have against the People of Madina

Sahih Bukhari : Volume 3 : Hadith 101
Narrated Sa`d: I heard the Prophet saying, "None plots against the people of Medina but that he will be dissolved (destroyed) like the salt is dissolved in water."

This is a straight Warning from Rasul-Allah (Sallal laho alaihe wasallam)

Sahih Bukhari :

Narrated 'Aisha: When Allah's Apostle reached Medina, Abu Bakr and Bilal became ill. When Abu Bakr's fever got worse, he would recite (this poetic verse):
 "Everybody is staying alive with his People, yet Death is nearer to him than His shoe laces." And Bilal, when his fever deserted him, would recite: "Would that I could stay overnight in A valley wherein I would be Surrounded by Idhkhir and Jalil (kinds of good-smelling grass). Would that one day I could Drink the water of the Majanna, and Would that (The two mountains) Shama and Tafil would appear to me!" 
The Prophet said, "O Allah! Curse Shaiba bin Rabi'a and 'Utba bin Rabi'a and Umaiya bin Khalaf as they turned us out of our land to the land of epidemics." Allah's Apostle then said, "O Allah! Make us love Madina as we love Mecca or even more than that. O Allah! Give blessings in our Sa and our Mudd (measures symbolizing food) and make the climate of Medina suitable for us, and divert its fever towards Aljuhfa." Aisha added: When we reached Medina, it was the most unhealthy of Allah's lands, and the valley of Bathan (the valley of Medina) used to flow with impure colored water. 

The Prophet's Grave is the Most 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: Mulla `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: Imam Nawawi in his Sharh Sahih Muslim 6:101 [1] and al-Majmu` sharh al-muhadhdhab 7:444 [6]. He reported `Iyad's statement and did not contradict it.
Hanbalis: Shaykh 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-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."
[Shawkani, Nayl al-awtar, Dar al-kutub al-`ilmiyya, 5:28.]
"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 tranquillityfor it is better than the Ka`ba or rather, better than the Throne itself according to a large group of the scholars."

Mulla 'Ali al-Qari, Sharh al-Shifa', Dar al-kutub al-`ilmiyya ed., 2:162.
Indeed Madina Munawarra is superior to Makkah Muqaramah, as a matter of fact the dust touching the blessed body of Prophet (Peace be upon him) is superior to the Ka'ba and Arsh. 

Note: Some ignorant people do not realize that Ka'ba and Arsh are also creations of Allah not that Allah is sitting over or inside any of these two! Hence amongst Best of Allah's creations is Prophet Muhammad (Peace be upon him) so his resting place is also most superior!  

Abdul Mutallib (RA) wanted to tell the Makkans about the miraculous bowing of the Ka’bah and the adoration of the blessed child by the inhabitants of heaven but was strangely dumbstruck for three days and could not tell anyone. [Tafrihul Askia Fil Ahwalul Ambia, Vol 2]

The Throne said, 
‘Oh Beloved of Allah , step upon me with your blessed sandal, so that I might rub the dust from it on my face, and take pride in the fact that the dust from the sandal of the Beloved of Allah  has fallen upon me.’


The scholar worthy of title "Shaykh ul Islam" i.e. Imam Ibn Hajr al-Asqalani (rah) destroys Ibn Taymiyite viewpoint by saying in his world renowned Sharh of Sahih Bukhari called Fath ul Bari:


[Fath ul Bari, Sharh Sahih ul Bukhari (3/386)]

In the end Imam Ibn Hajr al-Asqalani (rah) puts the final nail in coffin of such people and their ilk by proving travel for graves of Awliya to be allowed let alone Anbiya, Ibn Hajr says: 

So the Qawl (saying) of him is proven Batil (ف) who says it is forbidden to make journey towards ‘’Qabr Shareef’’ (Please note how Ibn Hajr calls the grave of Prophet as Qabr Shareef with utter respect, whereas Salafis have problem even with the word Shareef when it comes to graves) and other graves of ‘’Saliheen’’ (ق), and Allah knows the best. [Fath ul Bari, ibid]
Narrated by Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever visits my grave then my intercession becomes Wajib for him [Sunnan al-Daraqutni Volume No. 2, Page No. 244, Imam al-Bayhaqi in Shu‘ab al-Iman (3/490) and others]

In this hadith Jarah [criticism] is done on 2 narrators

1) Musa bin Hilal
2) Ubayd Ullah ibn Umar 

Although there is Tadil [authentication] on both these narrators too (remember there has been Jarh even upon Imam Bukhari and Imam Abu Hanifa, therefore had Jarh superseded Tadil then all Imams would become Liars), First of all we can prove the hadith to be Sahih but still If people with Bughz (hatred) for Prophet (Peace be upon him) do not believe then we can present ahadith in which these two narrators are not present (remember these narrators are not Fabricators, the maximum jarah upon them is of weakness, hence Ibn Taymiyyah made a blunder to call all these ahadith as Mawdo)

1) Regarding Musa bin Hilaal, Imam Ibn Hajr al-Asqalani (rah) while doing Tadil on him said:
Translation: Ibn Adi (rah) said: There is no harm in him and he said he is “SALIH UL HADITH” i.e. his ahadith are passable.  From him have narrated Imam Ahmed and Fudhayl bin Sahl [Lisan ul Mizan, Volume No. 8, Page No. 157]
2) Regarding Ubayd Ullah Ibn Umar (ra) Sheikh ul Islam Imam Taqi ud din Subki (rah) said:
Imam Abu Hatim said that he saw Imam Ahmed praising him a lot. And Yahya bin Ma’een said: There is no harm in him and his ahadith are written. Ibn Adi said: There is no harm in him and he “Truthful” [Shifa us Siqaam fi Ziyaratal Khayr al Anaam, Page No.9]

A) Qadhi Shawkani said:
 This hadith is declared “Sahih” by Ibn al-Sakin (rah), Abdul Haq (rah) and Taqi ud din as-Subki (rah) [Nayl al Awtar 5:164]
B) Imam Ibn Hajr al Asqalani (rah) also showed this authentication in his Talkhis al Habir (2:265)
C) Imam Sakhawi (rah) also declared it Sahih in al-Qawl al-Badi‘ (p. 160)

He also said:
Imam al-Dhahabi said: The chains of the hadith of visitation are all ‘soft’ (layyina) but strengthen each other because none of them contains any liar [Imam Sakhawi in al-Maqasid al Hasana, Volume No.1, Page No. 472]


Narrated Abdullah Ibn Umar:
Allah's Messenger(s) said: Whoever visits my grave after my death it is same as him visiting me in my life [Imam Tabrani in his Al-Kabir Volume No. 12, Page No. 291. Imam Bayhaqi in Shu’ab ul Iman Volume No. 3: Hadith #489]

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

A) Imam Ibn Qudama (rah) said:
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 Qudama in al-Mughni, Volume No. 5, Page No. 381]
B) Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]
C) Qadhi al-Iyaad (rah) the magnificent lover of Prophet (Peace be upon him) said in his world renowned and top most Seerah book ever i.e. Ash-Shifa

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” 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]

Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: Anyone who comes to visit me and he came solely for this purpose then It becomes Wajib upon me to do intercession for him on the Day of Judgment [Imam Tabrani in Mu’ajm al Kabir, Volume No. 12, Page No. 291 and as mentioned in Al-Talkhis al Habir by al-Asqalani 2:241]

Note: The chain of this hadith is totally different from the first two which were mentioned therefore due to overwhelming different Turaq (paths of transmission) the hadith definitely becomes Hassan if not Sahih

The Prophet (Peace be upon him) said: Whosoever does Hajj of Bayt Ullah but does not visit me then He has been rude to me – Ibn Adi has narrated it with “Hassan” Chain [Hashiya Tahtawi, Volume No. 1, Page No. 403]

This hadith also has a different chain. It can be shown from 5 more hadiths with different chains plus the 2 outstanding Imams i.e. Sheikh ul Islam Taqi ud din as-Subki (rah) in his magnificent Shifa us Siqaam fi Ziyaratil Khayr al Anaam, and Imam al-Faqih Ibn Hajr al Haythami (rah) in Al-Jawhar al Munazzam who have written their whole works on these hadiths and established all rulings in regards to visiting the blessed grave of Prophet (Peace be upon him) including detailed verdict of Tawassul and Istighatha through him to be fair. Hence these ahadith combined together reach the status of Hassan at least if not Sahih and this is accepted Usool in hadith methodology that ahadith coming from different ways become Hassan even if their chains are weak.

View of Modern Day Scholars Vs. Classical Scholars

Modern Day Scholar: The famous Wahabite modern day scholar i.e Nasiruddin Albani was known for his Bughz for the blessed grave of Prophet (Peace be upon him), but he went few steps ahead and even declared sahih ahadith about praying 40 prayers in Masjid an-Nabwi as Da'eef and the practise as Bidah (Audhobillah Min Dhalik), he said in his book:

Hujjat al-Nabi [Page: 185]: It is an innovation (bid’ah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophet’s Mosque so that they will be free from hypocrisy and saved from the Fire.”

Actually the hadith of 40 prayers in Masjid an-Nabwi is authentic and it is Dajl/lie of Albani to call it weak. None of the classical Muhaditheen called this report as weak rather they called it "SAHIH/HASAN

Translation: Narrated by Anas bin Malik (ra) that the Prophet (Peace be upon him) said: Anyone who prays 40 prayers in my Mosque without missing a single one, then for him is freedom from hell fire, freedom from torment and freedom from Nifaaq

Imam al-Haythami said: Some part of it is narrated in Tirmidhi. This one is narrated by Imam Ahmed, Tabarani in his al-Awsat and the Rijaal of it are “(ALL) THIQA” [Majma az-Zawaid 3/667, Hadith # 5878]

Imam al-Mundhiri (rah) said in his Targheeb wa Tarheeb:
 It is narrated by Ahmed and It is amongst Sahih narrations [Targheeb wa Tarheeb 2/139]

So Ummah is told to beware of Salafi Dajl in this regard.

Another Modern Day wahabi/salafi  scholar  Abd-al Aziz bin Baaz said:
 "It is not obligatory for the pilgrimsmen or women, to visit the grave of the Messenger (peace and blessings of Allaah be upon him) or al-Baqee’,rather it is haraam to travel with the purpose of visiting graves in general..."
[Standing Committee for Academic Research and Issuing Fatwas: Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan. Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (11/362)]

Classical Scholar: 

Sheikh ul-Islam al-Hafidh wal Imam Yahya bin Sharaf an-Nawawi (Rahimuhullah) who wrote the best ever Sharh on Sahih Muslim.

He writes in his Kitab ul Adhkaar:
Section: Chapter regarding Visit to the Tomb of the Messenger of Allah (Salallaho alaihi wasalam), and the Dhikr made there"

It should be known that 
“EVERYONE” who performs the hajj should set out to visit the Messenger of Allah (Salallaho alaihi wasalam), “WHETHER IT IS ON ONE’S WAY OR NOT” because visiting him (Salallaho alaihi wasalam) 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 (salallaho alaihi wasalam) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase sending 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)...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 Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (Imam an-Nawawi in Kitab ul Adhkaar, Page No. 178)
Click here for Scanned Page (30)

Important Note: This passage has been deliberately forged by Salafis in the edition of Salafi scholar Abdul Qadir al Ar'anoot, they changed the wording "QABR" into "MASJID" and also removed the passage which proved Tawassul through the Dhaat of Prophet (Peace be upon him) ... Audhobillah Min Dhalik. This exposition of Salafis is more than enough to establish that they keep Bughz for the Prophet (Peace be upon him)

*For those who are instructed to see the Arabic may visit: Here



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.]

(Edited by ADHM)