"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. V]
"The
person, who performs Hajj and then visits my Tomb, will be regarded
as though he had seen me in my worldly life."
[Imam Baihaqi]
masjid+Nabwi-Medina.jpg)
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
.jpg)
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]
Regarding this outrageous fatwa of Ibn Taymiyyah
-------------------------------------------------------------
Fatwa no. 705
has a right on me that I should intercede for him." -
From Ilm Al-Fiqh, Vol. V
---
.jpg)
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 (s).
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:
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]
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”
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)
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.
-------------------------------------------------------------
Original
quote from Imam an Nawawi (rah):
"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 to "VISIT THE MESSENGER of ALLAH (Allah
bless him and give him peace), whether it is on one’s way or not,
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), 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), that which You have bestowed upon Your friends, those who
obey You. Forgive me and show me mercy, O Best of Those
Asked" (al-Adhkar al-Nawawiyya, 283–84).
Once
again did you Notice: Salafi
corruption, read how cleverly have
they attributed lies to
Imam an-Nawawi (rah) to disrespect the
Prophet (Peace and Blessings be upon him)!
Here:
"Section:
The Visit to the "MOSQUE" of
the Messenger of Allah (Allah Bless Him and Give Him
Peace) [deletion]" Know
that it is "PREFERABLE", for
whoever wants to visit the "MOSQUE"
of the Messenger of Allah (Allah bless him and give him
peace), [deletion] to
make 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, to 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
"HIS MOSQUE" (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 "MOSQUE"
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" (al-Adhkar,
295).
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-‘Ilmiyyawa al-Ifta’ or
"Presidency of Supervision of Scholarly
Studies and Islamic Legal Opinion," the same section
has been forged.
------------------------------------------------------------------------------------------
Fatwa no. 705
[Excerpted
from Appendix, Repudiation of the Innovators of Najd]
The
hadith “Whoever
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.”
------------------------------------
Imam Ibn Abideen (rah) writes in his magnificent Hashiya Rad ul Muhtar ala Dur al Mukhtar
قال السبكي يحسن التوسل بالنبي إلى ربه ولم ينكره أحد من السلف ولا الخلف إلا ابن تيمية فابتدع ما لم يقله عالم قبله
Translation: Imam as-Subki (Rahimuhullah) said: It is recommended to seek intercession through the Prophet (Peace be upon him), no one from the Salaf or Khalaf have rejected this except for Ibn Taymiyyah, he did such a Bidah which none before him did [Hashiya Rad ul Muhtar, Volume No. 5, Page No. 254, Published by Dar ul Ihya, Beirut, Lebanon, and Volume No. 6, Page No. 397, by Dar al Fikr Beirut]
-------------------------------
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.
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:
"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:
Continue reading: 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:
“whoever
visits my grave after my death
it is same he has visited me in my life.”
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.
[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]
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]
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]
[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,]
---
Don't
forget to Visit: Rabee!
Muhammad
bin Haadee claims
that
whoever
visits Makkah and he doesn't go to visit Shaykh Rabee', then his
salafiyyah is questionable and there is something wrong with his
Islam.
He
then claims the only excuse is for the person who is ill or he has to
care for his family and children and he cannot make it to the
shaykh's house. But for some else who enters Makkah, they
must go to Rabee's house to visit him for their deen to be safe.”
>
On Thu, Dec 5, 2013 10:40 AM EST:
Mr.
Muhammad bin Hadi says that who is in makkah and doesn’t visit
Rabee with no excuse has a problem with his salafiyah >
> > >Here
--
[ADHM]
