Part 5: DEATH IS NOT THE END OF JOURNEY, Islamic Perspective in Brief.

8. From the Layman’s Desk:  DEATH IS NOT THE END OF JOURNEY- ISLAMIC PERSPECTIVE IN BRIEF - Concluding Part.


In the name of Allah, Most Beneficent, Most Merciful.
“And know that Messenger of Allah is among you …” (Qur’an 49:7)


Though we have already discussed about the faculties of the dead in the grave and these include hearing and recognition, yet we would like to point out what the Shafi’I scholar, Alauddin Ali bn Ismail (d.792/1329) wrote in his book, Al-Alal Fi Hayati’l-Anbiya. He wrote: “Prophets and all muslims souls come down to their graves. Therefore, visiting the graves is ‘Mustahab’. They hear and reply to those who greet them.” Also, we are told that the soul of the Muslim in the grave and that of the visitor are like mirrors which reflect on each other. When the visitor looks at the grave and gives himself up to Allahu ta'ala's qada', his soul perceives this and his knowledge and moral qualities attain faid, which is then reflected to the heart of the one in the grave. And the knowledge and faid that have come from Allahu ta'ala to the soul of the dead are reflected to the visitor's soul. However, we would like to remind our readers what we noted before, namely, that the Prophets (peace be upon them all) and the Martyrs are alive in Barzakh as the Prophet (sallal laahu alaihi wassallam) said: “The Prophets are alive and they pray in their graves.” (Narrated by al-Mundhiri and al-Bayhaqi who classed it as authentic).


We would also like to reiterate the declaration made in Manhaj al-Salaf by the late Shaykh Muhammad ibn Alawi of Makkah Muazzama that the Prophet (sallal laahu alaihi wassallam) is alive with a complete isthmus life (hayaat Barzakhiyya) which is “great and better and more perfect than worldly life – indeed dearer, sweeter, more perfect and more beneficial than worldly life.” Imam Jalaaludeen Suyuti (rah.), in his book, Amba-ul-azkia fi hayatil-ambiya, after reviewing a number of Traditions and authenticated references concludes the issue of the life of the Prophet (sallallahu 'alaihi wasallam) after his momentary Wisaal as follows, "Indeed the Prophet is alive with his body and soul, and exercises his powers at his disposal, and every part of the world is in his access, and he is in the very original form as he was before his momentary Wisaal without any changes."


However, we won’t be discussing about the Prophet’s (sallal laahu alaihi wassallam) isthmus life and his (s) hearing of the salaat and salaam that are presented either near his blessed grave or that are conveyed to him from any where else in the world by the angels as well as about the deeds of the ummah that shown to him there. The Holy Qur’an too says that the Prophet (sallal laahu alaihi wassallam) is a witness over the entire community. As ibn Ameerul Hajj writes in Al-Madkhal: “There is no difference between his (s) death and life as regards his watching over his Ummah and their affairs and intentions and their regrets and their thoughts.” (1/364) These subject- matters merit an independent dissertation. Of course all this has been indubitably established by the classic as well as the modern Sunni scholars of Haq and Sufi Shaykhs time and again, soundly refuting the contrary claims that come from the hearts that are devoid of mercy of Allah.


Now, while discussing this journey, it will be apt to end it by a brief discussion about visiting the graves of the Muslim believers which is a natural corollary that arises out of the Quranic injunction of not to stand at the grave of hypocrites. According to the Holy Qur’an:


“And never offer prayer for anyone of them who dies and do not stand by his grave, surely they disbelieve in Allah and His Apostle and they shall die in transgression”. (Surah Tauba: 84)


Hence, the Islamic scholars say: When the Holy Qur’an commands that one should avoid these two actions with regards to the hypocrites it means that for others who are not hypocrites these actions are good and worthy to be performed.


VISITING THE GRAVES IS THE SUNNAH OF PROPHET (sallal alaihi wassallam)
At the outset, it may be mentioned that according to Islamic scholars, the prophetic traditions and their ‘sanad’ (documentation) regarding the visit to the graves are written in details in the eighth volume of az-Zarqani’s commentary to Al-Mawahib and at the end of the fourth volume of as-Samudi’s Wafa’ al-wafa’. In these books, it is also written that these hadiths were ‘hasan’ (approved). That means that any contrary assertion as to the reliability of those ahadith is groundless and should be discarded.


The well-known hadith says: “Previously I prohibited you from visiting the graves. Now I permit you to do so. Visit then the graves…” According to Islamic scholars, the Prophet has commanded us in this hadith to visit graves, and that he did not differentiate between the graves that are near and the graves that are distant for visiting which it becomes necessary to travel.


The Holy Prophet (sallallahu alaihi wasallam), himself used to visit the graves of his deceased companions, and it is narrated in Sahih Muslim and Sunan of at-Tirmidhi that the Messenger of Allah (sallal laahu alaihi wassallam) regularly visited the graveyard of Madinah, Jannat al-Baqi', and made supplications there. We also know that he used to visit the grave of Hazrat Khadija ® his wife and mother of believers, at the Jannatul Muala, the second holiest graveyard after Baqi and said of her grave that it was a place of blessings. We also know from the hadith quoted in Sahih Muslim that the Messenger of Allah (sallal laahu alaihi wassalla) visited his honourable mother’s grave at Abwa (a place between Makkah and Madinah) along with his companions and even wept there. The companions too wept on seeing him (s) weep. It is also narrated in Sahih Muslim that Messenger of Allah (sallal laahu alaihi wassallam) taught his wife, our mother Sayyida Aisha ® , the etiquette of visiting graves and the way of greeting the dead.


Al-Baihaqi narrates that Messenger of Allah (sallal laahu alaihi wassallam) used to visit the graveyard of the martyrs of Uhud annually. Imam Fakhruddin al-Razi writes in Tafseer-e-Kabeer that on such occasions all the Four Companions used to do the same. Ibrahim bin Muhammad (ra) reported that Holy Prophet used to visit the graves of martyrs of Uhud Battle in the beginning of year and said : السَّلاَمُ عَلَيْکُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّارِ.
Salaam on you ! As a result of your patience, what a nice place you got in the Hereafter! Abu Bakr, Umar and Usman (ra) also used to visit in the same way. (ref :- 1.. Abdur Razzaq al-musnaf : 3:573 2.. Aini , Umdat-ul-Qari, 8:70 3.. Tabari, Jami Al-Quran, 13:142 4.. Imam Suyuti, Dur-ul-Mansoor, 4:641 5.. Ibn-e-Kathir, tafseer-ul-Quran-ul-Azeem,) Radd al-Muhtar (also famous as Hashiyat Ibn Abidin and, in the Subcontinent, as Shami) also contains a prophetic tradition to show that the Holy Prophet (sallal laahu alaihi wassallam) used to visit Uhud annually.

Additioally, in  As-sahih it is recorded that Abu Sa‘id al-Khudri would extend salutations to the grave of Hamzah (R).  Umm Salamah, one of the honorable wives of the Prophet (sallal laahu alaihi wassallam), and individuals such as Abu Hurayrah, Fatimah Khuza‘iyyah, and ‘Abd Allah ibn ‘Umar al-Khattab  (may Allah be pleased with them) also used to perform ziyarah to this group of martyrs.


So, besides merely visiting the graves, in some cases the Holy Prophet (sallal laahu alaihi wasallam) would also make a habit of visiting them at specific times every year. Pursuant to that, such is the custom of Muslim majority all over the world even today. Therefore, there can be no denying of the fact that visiting the graves is a sunnah of the Prophet (sallal laahu alaihi wassallam). This fact is admitted in Fat’h al-Majeed too.

Sahaba visited the Blessed Grave of Prophet (sallal laahu alaihi wassallam):

Visiting the grave of the Holy Prophet (sallal laahu alaihi wassallam) 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."... This hadith was declared 'Sahih' (sound) according to early scholars 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 - 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).  Other hadith scholars who considered it authentic are Ibn Hajar’s student the hadith master al-Sakhawi in Qawl al-Badih (p.160) and  the hadith master of Madina al-Samhudi in Al Saa'dat al-Darayn (1:77).  Some scholars considered this hadith as 'Hasan' (Approved), and these include Abu Ghudda as also al-Lucknawi who stated in his Zafar al-Amani that hadith is hasan, as Taqi al-Din al-Subki has expounded in his book Shifa’ al-Siqam fi Ziyara Khayr al-Anam.
Of course, there are many other hadiths on the visitation to the blessed grave of the Holy Prophet (sallal laahu alaihi wassallam) and,  generally, they thus strengthen one another. 


According to the Sunni scholars, there is no contest among the jurists of the Four Schools regarding the probative force of the narration of Ibn Umar (R),  since it has been adduced time and again by the jurists to support the strong desirability of visiting the Prophet  (sallal laahu alaihi wassallam) and greeting  him – in Madina Munawwara.  Imam Nawawi says in his Adhkaar: “It is a sunna to visit frequently the shrine of the Prophet (sallal laahu alaihi wassallam) and of the pious Muslims and to stay long near such places of visitations.” (page 98).  This fact is strongly supported by the Hanbali sources too, including al-Qudama's al-Mughni (3:297)!


Therefore we find the Sahaba visiting the blessed grave of Holy Prophet (s) at times.  We are mentioning just a few examples here:  (We are not discussing here the many ahadith regarding the Tawassul though it is a  connected subject). After the conquest of Damascus, Hazrat Umar ® said to Ka`b al-Ahbar: "O Ka`b, do you wish to come with us to Madinah to visit the Messenger of Allah?" Ka`b answered: "Yes, O Commander of the Faithful." Hence, after returning to Madinah al-Munwarra, Hadrat Umar ® first went to the Hujrat as-Saada, visited Rasulullah and conveyed salat and salam onto him. This was the case with his son too!
Imam Nafi' (rah.) was a slave of Abdullah ibn Umar who had been given manumission. He reported that whenever Abdullah ibn 'Umar ® came back from an expedition or war, he would visit the Hujrat as-Saada, first Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), then Hadrat Abu Bakr and then his father Hadrat 'Umar ® greeting each of them. In fact, according to him: "I have seen more than a hundred times 'Abdullah ibn 'Umar say, 'As-salama 'alaika ya Rasul-Allah!' 'As-salamu 'alaika ya Aba Bakr!' and 'As-salamu 'alaika ya Abi (father)!' during his visits to Rasulullah's shrine."


Similarly, we have evidence of Hadrat Bilal's ® coming from Damascus to Madinah Munawwara to visit the grave of the Prophet (sallal laahu alaihi wassallam). This also took place during the caliphate of Hadrat Umar ® and a few months before Bilal ® died. He had seen a vision of the Prophet (sallal laahu alaihi wassallam) telling him, "O Bilal! What’s this unfriendliness, didnt you miss visiting me Bilal?" As soon as he woke up, he hurried to Madinah. He stood in front of the Prophet’s (sallal laahu alaihi wassallam) grave and greeted him: "Peace be upon you Allah's messenger, peace be upon you Allah’s beloved."


As reported in Ibn Majah (2:1320) (as also by Ahmad, al-Tabarani, al-Subki and ibn 'Asakar): Mu`adh ibn Jabal (R) and Bilal (R) also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.In this regard, Shawkani in Nayl al-Awtar confirms that Bilal® undertook travel for the express purpose of visiting the Prophet, sall-Allahu 'alayhi wa sallam, according to a report with a good chain in hafiz Ibn `Asakir's Tarikh Dimashq.


In passing, I would like to point out that in his edition of Ibn Hajar (Fath al-Bari), the Wahhabi scholar Ibn Baz rejects the hadith of Bilal ibn al-Harith's Tawassul at the blessed grave of Prophet (sal Allalhu alayhi wasallam) for seeking rains,  as a valid source  and brazenly condemns the act of the Companion who came to the grave, calling it munkar (aberrant) and wasila ila al-shirk (a means to associating partners to Allah). We seek protection from Allah from ignorance and error.  According to the Wahhabi logic, this would make the Companion Bilal ibn al-Harith guilty of shirk ul-akbar.  May Allah protect us from such perverted accusations against the beloved Companions of our beloved Prophet (peace & blessings upon him)!

This one every Muslim knows about:  Dawud ibn Salih says:  One day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (Peace Be Upon Him) and not to a stone. I have heard it from the Messenger of God (Peace Be Upon Him) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent."   
Ref: Ahmad 5:422, Hakim Mustadrak 4:515;  both the latter and al-Dhahabi said it was sahih. It is thus cited by as-Subki (Shifa' as-siqam p. 126), Ibn Taymiyya (al-Muntaqa 2:261f.),  al Tabarani in Mu'jam al-Kabir (4:189) and Mu'jam al-Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"), and Ibn Hibban in Sahih.




We also know from the historical accounts that whenever someone used to leave for Madinah Munawwara, Caliph Umar bin Abdul Aziz, who has been called as the Reformist of the First Century Hijra by Imam ibn Hanbal, used to send his courier from Syria with the message: "Convey my greetings to Allah's Messenger." 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."...


It is significant to note that when Syria (i.e. Shaam in Arabic/Urdu) was conquered during the Caliphate of  Hazrat Umar (R), the Muslims preserved the graves of Zakaria (Zechariah) and Yahya (John the Baptist) - peace be upon them both.  Similarly, when Jerusalem was surrendered to Hazrat Umar (R), the graves besides the Masjid al-Aqsa were not destroyed or demolished.   

We shall just cursorily mention a few events when the visitors heard the reply of Prophet (sallal laahu alaihi wassallam) from his blessed grave.


Two years after the sad incident of Karbala, a horrendous siege was laid by Yazid in the year 63 (after Hijri) during which incident (called 'Harra') some 12,000 of Yazid’s soldiers plundered Madinah Munawwara and killed 700 Ansaars and Muhajareeen. Some 10,000 civilians lost their life. A thousand women became pregnant as a result of the savage rape of thousands of women by the yazidi army. Such was the tyranny unleased on Madinah. As stated in Khasa’is Kubra, the famous Tabii of the time, ibn Musayyib, found himself alone in the Masjidun Nabwi at times. For days together no one entered the Masjid and all that time he heard the the Adhaan (call to prayers) and the iqaamat from the grave of the Messenger of Allah (sallal laahu alaihi wassallam).


It is interesting to note that ibn Taimiyya states in his Iqtida as-sirat al-Mustaqim (page 373): Ibn Musayyib’s listening to the Adhaan from the grave of the Prophet (sallal laahu alaihi wassallam) or the returning of the salaam from the grave of Awliya is “Haqq” and we believe in it.


Again, on the day the house of Uthman ® was blockaded by his assassins, he said, "I will not go anywhere! I cannot leave Madinah and Rasulullah."  Pausing here, a question comes to the mind as to why did he say that he couldn't leave Rasulullah (sallal laahu alaihi wassallam)? Wasn't the Holy Prophet (sallal laahu alaihi wassallam) buried in the grave?  It is clear that the Sahaba never considered that Prophet (sallal laahu alaihi wassallam) was no longer there.  Ibn `Umar related from `Uthman that the previous night the latter had seen the Prophet in his dream telling him: "Be strong! Verily you shall break your fast with us tomorrow night."  Incidentally, it may be stated here that several reports state that at the time of `Uthman’s (R) siege and martyrdom,  Zayd ibn Thabit had marshalled three hundred Ansâr in his defense together with Abu Hurayra, Ibn `Umar, al-Hasan, al-Husayn, `Abd Allah ibn al-Zubayr, (May Allah be pleased with them all) but `Uthman (R) forbade all of them to fight.


One incident from the Kitab ar-Ruh: Ibrahim Ibn Shayban said: “One year I went on a pilgrimage then I came to Madinah and approached the grave of the prophet(sallal laahu alaihi wassallam) and said Salam to him. I heard, coming from inside the room, the reply:”Wa’alaikum al-salam.” (Narrated from Muhammad ibn Hibban by Abu Nu’aym in Al-Targhib (#102), Ibn Al-Najjar in Akhbar al-Madinah (pg. 146), Ibn Jawzi al-Qayyim in Muthir al-Gharam (pg. 486-498), Al-Fayruzabadi in Al-Silat wal Bushr (pg. 54) and by Ibn Taimiyya in Iatida’ al-Sirat al-Mustaqim (page 373 to 374)

In al-Tafsir al-Kabir, (Vol..21, p.86) Imam  Imam Fakhr al-Din Razi writes that when the body of Hazrat   Abu Bakr Siddiq (R) was bought to the blessed grave of the Prophet *sallal laahu alaihi wasallam), it was said: Peace be upon you. This is Abu Bakr present at your door. Suddenly, the door opened and a voice came from the blessed grave saying: Bring the beloved to the beloved. 

We have many other such incidents such as that of Hadrat Ahmed Rifai’s greeting the Holy Prophet (sallal laahu alaihi wassallam) whose hand came out of the blessed grave (in 555 Hijri) and the Mystic Saint kissed it in the presence of thousands of people. According to the accounts, in that crowd was Hadrat Shaikh Abdul Qadir Jilani Ghousul Azam ®.


Visiting Parents’ Graves:
While on the subject of visitation to the graves, we shall now turn to the merits of visiting our parents graves. Baihaqi narrates in Shu'ab al-Iman that the Prophet (sallal laahu alaihi wassallam) said: "Whoever visits the grave of his parents or the grave of one of them, every Friday, he will be forgiven and his name will be written among the pious ones." Just imagine, visiting the grave of one’s parents opens the door to remission of one’s sin!


Imam Sayuti mentions in Sharh us- Sudoor Prophet (sallal laahu alaihi wassallam) said that when you visit the graveyard, you should read Surah Ikhlas, Surah Takathur and Surah Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. Prophet (sallal laahu alaihi wassallam) explains that these souls will then make du'a (supplicate) for you, asking Allah (Most High) to forgive you and bless you. 


Some people object to the recitation of Surah Yasin for the dead ones.  The Prophet sallal laahu alaihi wassallam said: "Recite Sura Yaseen for your deceased ones" (Abu Dawud, Ibn-e-Maaja, Mishkaat - Kitaabul Janaiz).  Scholars point out that the hadith is rigorously authenticated by Imam Suyuti (rah.) as well as Ibn Habban.    And al-Hafiz Ibn Hajar, when discussing this hadith in al-Talkhis al-Habir, mentioned that Imam Ahmad (rah.) said in his Musnad, "Abul-Mughira informed us that Safwan informed us that the scholars used to say: If it, meaning Ya Sin, is read for the dying, his [death] will be lightened by it. "


It is mentioned in the commentary of `Umdat al-Sālik that the soul’s connection with the grave is never severed, and it is stronger from `Asr on Thursday until sunrise on Saturday, which is why people often visit graves on Thursday afternoon and Friday. [Shaykh Nuh Keller, Reliance of the Traveler]


Visiting the grave of Holy Prophet (sallal laahu alaihi wassallam):
It is not a secret that to those who are endowed with understanding, a visit to the Prophet's (sallal laahu alaihi wassallam) grave is more beneficial than any other experience whether this visit is on his way or not. It is the most excellent of quest and draws us nearer to Allah and earns for the intercession of the Holy Prophet (sallal laahu alaihi wassallam) on the day Reckoning.  The prophetic traditions are many in this regard but are not being cited since it is not our topic. 


In his commentary on Qadi `Iyad, Imam `Ali al-Qari al-Hanafi writes: "There is no doubt that among the highly venerated sanctuaries, Makkah is preferable to Madina itself, except for the mound of the Prophet's sallal laahu alaihi wassallam) 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 Islamic scholars." (Source: al-Qari, Sharh al-Shifa', Dar al-kutub al-`ilmiyya ed., 2:162). Ibn al- Qayyim uses the words ratibun matirun ("moist and fresh" i.e. as alive as can be) in his book Kitab ar-Ruh. His grave is better than paradise. He is returning our greetings of peace and interceding for the Community, and his grave is more blessed than the Kaaba.


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."


Mulla Ali al-Qari in his book Sharhu sh-Shafa, vol. 2: "Ibn Taymiyyah the Hanbalite was extreme when he prohibited setting out to visit the tomb of the Prophet (s). Others were even more extreme when they said that visiting is definitely a pious act in religion, and denying this is condemned as infidelity. Perhaps the second point was nearer to being correct, because (of the rule that says) prohibiting that which, according to the consensus of the ulama, is considered as recommended (mustahhab) is considered as unbelief, for here prohibition supercedes something that was permissible by unanimous agreement in this case."



Visiting graves of prophets and awliya-Allah is not Grave Worship:


Consider this hadith in Sahih Bukhari, Volume 2, Book 23, Number 423 which is narrated by Abu Huraira (R):  "…Then Moses asked, "O my Lord! What will be then?" He said, "Death will be then." He said, "(Let it be) now." He asked Allah that He bring him near the Sacred Land at a distance of a stone's throw. Allah's Apostle (p.b.u.h) said , "Were I there I would show you the grave of Moses by the way near the red sand hill."

According to the above hadith in Sahih Bukhari, it is the Holy Prophet (sallal laahu alaihi wassallam) who is expressing a desire that he would show the Sahaba the grave of Moses if  he (s)were there!  It is also a fact that Prophet (sallal laahu alaihi wassallam) never destroyed any grave nor did he instruct the Sahaba to do so.  So who came up with the bold unislamic innovation of destroying the graves of Sahaba as well as their homes, including the home of Messenger of Allah (sallal laahu alaihi wassallam) thus wiping out the vestiges of Islam?  You know the answer! 


Again,  if the Holy Prophet (sallal laahu alaihi wassallam) himself used to visit the graves all his blessed life on earth, and if Hadrat Umar ® himself went for the ‘ziyaarah’ of the Holy Prophet (sallal laahu alaihi wassallam) along with Ka’b al-Ahbar, and if Hadrat Bilal ® could leave Damascus for the purpose of solely visiting the blessed grave of the Holy Prophet (sallal laahu alaihi wassallam) at Madinah Munawwara pursuant to a dream, and if Umar bin Abdul Aziz used to send his salaam to the blessed grave of Prophet (sallal laahu alaihi wassallam) through an emissary, then how on earth could visiting the graves of Muslims, especially those of the prophets and the Sahaba, the martyrs and the Awliya-Allah constitute “grave worship” as some scholars of minority sect would have us believe! 

Some minority sects who strangely call themselves Sunnis,  try to slander the real Sunnis who are the Muslim majority of Ahle sunna wal Jamaat by saying that visiting the graves amounts to grave-worshipping.  No muslim visits the graves for worshipping the occupant of the grave. Then, these are the places that reminds him of Allah and the Hereafter. According to the Islamic scholars, the Prophets Awliya-Allah are alive in their graves with the life called 'life-in-the-grave' that we do not know. They cannot do anything by themselves. Allah grants them sufficient power and value to be mediators. As He loves them, He shows honor to them and offers them favors outside His usual custom. He creates wishes for their sake. They are asked to be mediators for the wishes to be created.  This is, of couse the subject-matter of "Tawassul" which we are not discussing here. 

However, it may be observed here that if visiting the Muslims' graves constituted "Grave Worship" the grave of Abu Ayyub Ansari (R) who was buried in the ramparts of the fort near Constatinopole would not have been preserved by the Muslim army with a dire warning to the nasara enemies that if any harm befell the grave, not a single church would remain safe  in the Muslim empire.   Thus even the enemies were compelled to rever this grave and they did derive blessings through it.  According to Mujahid, whenever there was famine, the people would expose the grave and then the rains would start falling.  Even the grave of Imam Bukhari at a village known as Kharteng,  near Samarqand (which todays falls in Uzbekistan)  is known as the place of 'Baraka'.  Two hundred years after the death of Imam Bukhari,  the people of Samarqand were gripped with severe famine.  When they did the 'istiqasa' near his grave,  Allah accepted their prayers and gave abundant rains.   


Here, it is well to remember that the early Muslims used to go around the Ka’ba despite the fact that 360 idols had been placed inside by the polytheists Makkans, i.e. before Makkah (Mecca) was conquered by the Holy Prophet(Salla Allahu Ta’ala Alayhi Wa Sallam). But that did not make them polytheists because their intention was good of which Allah was aware and cognizant. Similarly, even today prayers are offered at the Maqam-i-Ibrahim where his footprints are stored in an enclosure near the Ka’ba. The graves of Isma’îl (a.s.) and his mother Hajrah sit in the Hajar under the Mizâb.” (Azraqi’s A khbâr ul Makkah). Additionally, the graves of Nûh, Hud, Shuaib and Salîh Alayhum Salâm lie between the Zamzam and the Maqâm.” (Azraqi’s Akhbâr ul Makkah) Around the Ka’bah lie the graves of three hundred prophets.” (Sahih Muslim, Bayhaqî) Between the Rukn ul Yamâni and the Rukn ul Aswad seventy prophets lie buried. Each of them died in poverty and lice infection owing to non availability of water. (Ibn Abû Zahira’s Jâmi ul Latîf) Despite all this, Tawaafs (circumambulations) of the Ka’ba are performed. In the Masjid of al-Khayf there is the 'qabar' of seventy prophets according to a prophetic tradition reported in the book of Hadiths called Majma al-Zawaid (No.5769 and 5965) of al-Haythami. Billions have been performing 'namaaz' in Masjidun Nabvi which houses the holy grave of Rasool-Allah (sallal laahu alaihi wassallam).


The Holy Prophet (sallal laahu alaihi wassallam) himself never doubted that Muslims would commit “Shirk” . Otherwise he would never have permitted Muslims to visit the graves. Nor he himself would have set the examples by visiting the inhabitants of Jannatul Baqi or Jannatul Mualla graveyards or even the martyrs of Uhud. Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth) ”BY ALLAH! I AM NOT AFRAID THAT YOU WILL WORSHIP OTHERS ALONG WITH ALLAH AFTER MY DEATH, BUT I AM AFRAID THAT YOU WILL FIGHT WITH ONE ANOTHER FOR THE WORLDLY THINGS” (Volume 2, Book 23, Number 428: Sahih Bukhari)


The Holy Prophet (sallal laahu alaihi wassallam) has spoken it! No Muslim will worship other along with Allah. Even a child, an illiterate Muslim knows that there is no other God but Allah.  Therefore, it is a blatant lie of the New Sect that majority Ahle as-Sunnat worship graves and become polytheists. It is a slander against Muslims, and a ploy to divert attention from the real issues that confront the Muslim world today. And, it’s lucrative business bashing the traditional Islam!  What a dangerous twist is being given to Islam by the very those who are supposed to be its guardian!  "Aag lagi ghar ko ghar ke chiraagh se!" 

In the history of any religion, no one has come up with such an absurd and venomous statement against a fellow-religionist as has been made against the Muslims by the founder of the New Sect:  "All Muslims who have spread over the world for six hundred years have been polytheists.”   Don’t you see? “Divide and Rule” still holds good here. The Principals used this ploy and ruled the world. Now the Agents have learnt this trick after serving the Principals and wants to rule the Muslim world!  Muslims surely need to wake up and refuse to be divided which is by harking back to the traditional Islam that was followed in the past and is still followed by the majority of the Muslims all over the world.


The picture to the left are  the graves  of Ibn Taimiyaa and his student Ibn Kathir, which are located  in the Sufi Cemetary in Damascus, Syria.   They  bear a testimony to the double standards  of these groups who have  maliciously and heartlessly desecrated and destroyed not only the graves of the Companions, but also those of the parents, the progeny and family of the Holy Prophet (sallal laahu alaihi wassallam), besides destroying the Islamic heritage.   Scholars inform us:

Allama Ahmad bin Ali Basri states in the book ‘Faslul Khitaab fi Rad’di Dalaalati Ibn Abdil Wahab’ as follows : ‘From amongst the things, he (ibn Abdul Wahab Najdi) mentioned one thing, ‘if I attain the opportunity to do so, then I will break down the Rauza of Holy Prophet (sallal laahu alaihi wassallam) (Faslul Khitaab fi Rad’di Dalaalati Ibn Abdil Wahab).


Why, then, the grave of Ibn Taimiyya was spared?  Every one knows the answer that it was because of a certain royal patronage.   Even Nasiruddin Al-Bani who devoted his life to altering Islamic books, including Adab al-Mufrad of Imam Bukhari and removing over 5,000 prophetic traditions from various books of Hadiths, stated in his Last Will:  
"I  ask that the graveyard (for my burial)  be an old one, to ensure that its graves will not be  dug and leveled to the ground)". (Ma'a Shaykhinaa Naasiris-Sunnah wad-Deen - pages 27-31).  This comes from the one who spared no pains in attempting to destroy the Green Dome and the grave of (Prophet sallal laahu alaihi wassallam).  See the height of hypocrisy, duplicity, arrogance and deceit when he writes a Will to preserve his  own grave! 

What happened to the Sixty Thousand bodies of the Sahaba whose graves were dug up and destroyed?  I'll restrain myself here, since this subject has been explored well by the rightful ulema whose articles and comments are found all over the internet as also their translation into English - thanks to the Arabic-English translators!   

Since the non-muslim readers maybe confused as to who the Sunnis are and lest they hold Sunnis responsible for the "Fitna and Fasaad" in the world, it is necessary to give a brief definition as to  who is a Sunni.  As Sayyid Yusuf ar-Rifai (b.1932 in Kuwait) has stated: 

"The real Ahl-e-Sunnah wal Jamaat are those who love Allah and the Messenger of Allah (sallal laaahu alaihi wassallam), the Ahlul Bayt, the Sahaba, Awliya-Allah, the Saliheen  and believe in them, and follow one of the four Madhabs (i.e. school of thoughts) Hanafi, Shafii, Hanbali and Maliki, and should additionally be the follower or disciple of one Tariqa: either Rifai, or Qadiri or Chishti, or Naqshbandi or Shadhili, and so on, because by following a Shaykh he will enable you to purify yourself and give "Tazkiya Nafsika".   

Ibn Taimiyya who has been taken as the guiding light by the New Sect himself admitted that the Ahle Sunnat wal Jamaat is within the four walls of four schools of thoughts, namely, Hanafi, Shafii, Hanbali and Maliki .  In other words, there cannot be a fifth 'Madhab' or School of Thought in Ahle Sunnah wal Jamaat,  as the ulema have stated!   Even if  someone claims to be a Sunni but doesn't fit into the above category, he cannot be from the Ahle Sunnat wal Jamaat. 

Muslim scholars inform us that this New Sect has been breaking into as many as One Hundred and Fifty sects out of which at least thirty-three have been  distinctly identified by them.   However, some of the  traits  that are common to these breakaway groups  are militancy, aggression and intolerance, in addition to their trying to outdo one another in their disrespect of the Holy Prophet (sallal laahu alaihi wassallam) and destroying the graves of  his Companions, parents, progeny, family, as well as the graves  of Awliya-Allah.  

Imam al-Tirmidhi (4/2167) reported on the authority of Ibn Umar (Allah be pleased with him) from the Prophet (Allah bless him and give him peace), who said: "Verily my Ummah would not agree (or he said the Ummah of Muhammad) would not agree upon error and Allah's hand is over the group and whoever dissents from them departs to Hell." (see also Mishkat, 1/173). 

For the benefit  of  a layman, Janaab Abdul Hakim Murad,  gives a simple yardstick to know whether a doctrine or practise is orthodox or heretical: The Muslim is required to find out whether it is recognised by the majority of Muslim scholars.  As a layman, I couldn't agree with him more! But there is a caveat: In order to twist Islam to suit the desired goals of the new sect (which keeps on changing its name from time to time), tampering with the Islamic books has become a cottage industry.  Especially at risks are the English translations  of those classical books.  So the next time you don't find a particular hadith or some pages or citations from other Islamic books you know what has happened.  Right from the Sahih of Imam Bukhari to Riyadh as-Saliheen of Imam Nawawi  and commentaries of Qur'an - none has been spared.  Worst of all, the new words and doctrines manufactured in these factories have been  falsely attributed to the righteous ulema and the innocent Muslim does not know about it.  But that's another subject!


Lastly, I need to explain that the slight digression from the main subject was very much essential since the diversion is innately connected with our subject, and many questions would have remained unanswered in the mind of the dear readers, as I am sure many still are!  

Say: If it be that your fathers, your sons, your brothers, your mates or your kindred; the wealth you have gained; the commerce in which you fear a decline or the dwellings in which you delight – are dearer to you than Allah, or His apostle, or the striving in His cause; then wait until Allah brings about His decision: and Allah guides not the rebellious.” (Qur'an: 9:24)


Allah and His Rasool (s) know best!


CONCLUDED.


Allah bless and greet the Prophet, his Family, and all his Companions. Wal-hamdu lillahi Rabb al-`alamin.


NASIR

PART 3: VISITING THE GRAVES IS THE SUNNAH OF PROPHET [sal Allahu alayhi wasallam] AND NOT GRAVE WORSHIP!



From the Layman’s Desk – 14. Part 3:



IN THE NAME OF ALLAH, MOST BENEFICENT, MOST MERCIFUL.

Praise and thanks to Allah for the givings He granted without Him being obligated to do so. May Allah raise the rank of Muhammad, the Messenger of Allah (sal Allahu alayhi wassallam) and protect his Ummah from that which he fears for it. May the mercy of Allah be upon the progeny and Companions of the Prophet.


Visiting the Prophet (sal Allahu ‘alaihi wassallam):

Madinah Munawarra is the City of the Prophet [sal Allahu alayhi wasallam] because he emigrated and died there and is buried there. Owing to the presence of the Messenger of Allah [sal Allahu alayhi wasallam], countless blessings and mercies descend on the City of Radiance (Madinah Munawarrah). The greatness regarding the City of Radiance hinges on the aforesaid fact. 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. In his commentary on Qadi `Iyad, Imam `Ali al-Qari al-Hanafi writes: "There is no doubt that Makkah, 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." Ibn `Aqeel al-Hanbali (1040-1119 c.e.) 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 Ka’ba, 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." It was for this reason that our scholars came to Madina Munawwara and performed the ritual prayers in the Masjidun Nabwi after the pilgrimage. Thereafter they received blessings by visiting the Rawza Mutahhara, the Minbar al-Munir and the Qabr Shareef, in short, all the places where Prophet (sal Allahu alayhi wassallam) sat or walked and even leaned against such as the pole when the revelations came. They also visited the places where the Sahaba kiraam ® and the Tabiin walked and so on. The scholars, ulema and sulaha who came later also followed suit. As such, the pilgrims have been visiting Madinah Munawwara throughout the Islamic history.

Historically, after the Prophet (sal Allahu alayhi wassallam) died, he was buried in Aisha's ® room which in his time, was out of the Masjid. There were expansions during the time of Hadrat Umar ®, and then in Uthman’s ® time. Aisha ® blocked access to the grave so that no-one might pray at the grave-site, heeding the warnings of the Prophet (sal Allahu alayhi wassallam). The Companions' enlargement made it physically possible to face the qibla and the grave at one and the same time while inside the mosque. However, Aisha ® re-oriented her room and eliminated any confusion so that it might not be feasible to pray while facing the grave. Later, during the time reign of Caliph al-Walid ibn Abd al-Malik (705-715 c.e.) he, on the advice of his brother-in-law Umar bin Abdul Aziz, expanded it further so that the noble tomb was inside the Masjid.


A hadith relates: "The best of my Community are those of the century [qarn] wherein I was sent, then those that came after them [this applies to al-Walid]" (Muslim 7:184). Among those included in those centuries, were the Amir al-Walid who was one of those "that came after the Companions, " and as for Umar bin Abdul Aziz, some scholars even consider him as the Fifth Rightly-Guided Caliph! The Sahaba did not call into question the fact of the Prophet's Mosque being the site of his grave, during their time, nor did the Tabi'een. The last of the Sahaba (may Allah be well pleased with them all), Abu al-Tufayl `Amir ibn Wathilat al-Laythiyy, died in the year 100 A.H. according to the authentic reports. [al-Nabahani (1265-1350H) in al-Anwar p. 440.]


Imam Nawawi (Reh.) states in his Kitab al-Adhkar:


Know that it is incumbent upon every pilgrim to go and visit the Prophet, whether this visit is on his way or not. Indeed, the visit of the Prophet is among the most important of the acts that draw one near to Allah and of the most gainful of errands and of the most excellent of quests. Once one turns his steps to visit the Prophet [sal Allahu alayhi wasallam], let him invoke abundant blessings on him while on the way. As soon as his sight reaches the trees of Madina, he invokes even more blessings. He is to ask Allah to benefit him through the ziyarah of him (i.e. Allah’s Apostle) and to make him successful in both worlds as a result of it. He is to say: “O Allah! Open for me the doors of your Mercy, and provide for me from the ziyarah of the grave of Your Prophet what you provided to Your Friends and Devotees, and forgive me and show mercy to me, O the best to ask for one’s needs. [Imam al-Nawawi in his al-Adhkar (Dar Ibn Kathir: Damascus, Beirut), first edition, annotated by Muhyi al-Din Muttaqi, p. 333]

Imam Nawawi also says in his Adhkaar: “It is a sunna to visit frequently the shrine of the Prophet [sal Allahu alayhi wasallam] and of the pious Muslims and to stay long near such places of visitations.” (page 98). This fact is strongly supported by the Hanbali sources too, including al-Qudama's al-Mughni (3:297)! Imam Nawawi emphasizes that even from the outside the act of gazing at the Green Dome is an act which will be rewarded by Allah – Subhan Allah!

The Sunni Ulema have stated that since the Holy Prophet [sal Allahu alayhi wasallam] used to visit the martyrs at Uhud, it is “ibaadah” to visit the grave of the Prophet [sal Allahu alayhi wasallam]! Imam Sakhawi points out in Qawl al-Badi that there is an agreement among the Imams from the time of the veil of departure of the Prophet [sal Allahu alayhi wasallam] until our own time that visiting Prophet [sal Allahu alayhi wasallam] is among the best acts of drawing near to Allah. According to Shaykh Ibn Humam al-Hanafi (d.861 A.H.), visiting the Hujrat as-Saada is a very honourable “Ibaada”. Regarding the intention, he wrote in Fat’hul Qadeer that the intention should only be to visit the grave of the Messenger of Allah [sal Allahu alayhi wasallam]. Visiting the Prophet's grave 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....


According to Imam Abu Hanifa (Reh.), one should perform the Haj first and then go to Madinah Munawwara and visit the Messenger of Allah [sal Allahu alayhi wasallam]. The same is written in the fatwa of Abu 'l-Laith as-Samarqandi. Qadi 'Iyad, author of the book Shifa'; Imam an-Nawawi, a Shafi'i alim; and Ibn Humam, a Hanafi alim (rahimahum-Allahu ta'ala), said that there had been ijma' al-Umma on it being necessary to visit the Blessed Grave. Some 'alims said that it is wajib,' and according to Hanafi ‘alims, it is sunnat.

In the famous Hanbali text ‘Daleel-al-Taalib’ after the chapter on Haj it is stated: ” it is masnoon (sunnat) to visit the tomb of Rasulullah Sal’am and his two companions”. In ‘Nailul Ma’aarib’ which is the commentary of the above work it is explained: ‘obviously to visit these tombs it is mustahab to travel to Madina.

Similarly in the Hanbali kitaab ‘Rowdhul Murabbaa’ it is written: ‘It is mustahab to visit the sacred tomb of Rasulullah Sal’am and the tombs of his two companions, because it is related in the Hadith: “The person who performs Haj then visits my grave, is like he who has visited me during my life time.”

On the question of whether facing the qibla or facing the blessed grave during the visit, Imam Abu Hanifa (reh.) wrote this hadith in his book Musnad: "Abdullah ibn 'Umar ® said, 'It is sunnah to turn towards the Prophet's (sal Allahu alayhi wassallam) grave, one's back being towards the qiblah.'" Imam al-Azam Abu Hanifa (reh.) said: “I was in Madina. Shaykh Ayyub as-Sahtiani, one of the sulaha went into the Masjid. I followed him. Hadrat Shaykh as-Sahtiani faced the blessed grave and stood with his back to the qibla. Then he went out. In fact, it is mentioned in Wafa al-Wafa of al-Samhudi that Abdullah bin Mubarak (reh.) said that he had heard from Imam Abu Hanifa (reh) that when Ayyub Sahhtiani went to visit the sacred grave of the Messenger of Allah (sal Allahu alayhi wassallam) he watched him.  He saw him standing with his back to the Qibla, facing the grave.  In this position, he found him weeping ceaselessly and without uttering a word. 


This indicates not only that it is sunnah to visit the grave of the Prophet (sal Allahu alayhi wassallam) but it is also sunnah to turn's one face towards his holy face.


Hadrat Ibn Jamaat wrote in his book Al-mansak al-kabir, "While visiting, after performing a salat of two rak'as and praying near the minbar (pulpit), you should come to the qibla side of the Hujrat as-Saada and, with the Prophet's ('alaihi 's-salam) blessed head on your left, you should stay two meters away from the wall of the al-Marqad ash-Sharif (the Prophet's shrine), then, leaving the qibla wall behind and turning slowly till you face the Muwajahat as-Saada, you should greet him. This is so in all the Madhhabs."


Likewise, when Imam Malik was asked the following question by the Caliph Abu Ja`far al-Mansur: "Shall I face the qibla with my back towards the grave of the Messenger of Allah when makind du`a (after salams)?" He replied: "How could you turn your face away from him when he is the means (wasila) of your and your father Adam's forgiveness to Allah on the Day of Resurrection? Nay, face him and ask for his intercession (istashfi` bihi) so that Allah will grant it to you as He said: ‘If they had only, when they were wronging 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)’." [Narrated by Qadi Iyad in ash-Shifā (2:596), Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām, Samhūdī in Khulāsat-ul-wafā, Qastallānī in al-Mawāhib-ul-laduniyyah, Ibn Jamā‘ah in Hidāyat-us-sālik and Ibn Hajar Haythamī in al-Jawhar-ul-munazzam and Tuhfat al-Zawwar, and others.]


Hadhrat Shaykh Muhiyyudeen `Abd al-Qadir al-Jilani al-Hasani al-Hanbail 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: 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.


The Fitna against Visiting the Prophet (sal Allahu alayhi wassallam) Grave:


At this stage, it is pertinent to point out that according to Ibn Taimiyya (d.1328 c.e.) starting a trip to visit our prophet is a sin which invalidates the shortening of the Salah during the trip. Before Ibn Taymiyah, no Muslim had said what he said. His heresies, which are many, such as the Creation existed eternally with Allah or that Allah has a “Hadd”, i.e. limitations He knows, assigning a body and creaturely movments to Allah, etc, were lapped by Muhammad ibn Wahhab an-Najdi (d.1792 c.e.) and his followers who are generally called the Wahhabis but who also use such names as Salafis in Turkey, Ahl-e-Hadith and Mujahid in India, Deobandi in Pakistan, Muhammadiyah in Singapore, and so on. Thus the Wahabi scholars cite this hadith: "Do not travel except to three mosques. Ibn Taimiyya misinterpreted this hadith narrated in al-Bukhari. Due to his ill-understanding of this hadith, Ibn Taymiyah claimed that it means that one is not allowed to travel except to those three mosques: the Aqsa Mosque, the Prophet’s Mosque, and the Haram Mosque (in Makkah). His declaration that it is prohibited to travel for the Ziyarat of the Holy Prophet [sal Allahu alayhi wasallam] finds echoes among all the Wahabi scholars. For this Ibn Taimiyya was jailed in 726 A.H. Indeed, as stated by Ibn Hajar Asqalani in Fath al-Baari, this was one of the ugliest matters reported by ibn Taimiyya, whereas the teacher of the former, Zayn al-Deen al-Iraqi, called it a “strange and ugly thing .”

Now this hadith shareef does not forbid travel to places of religious visitation such as the graves where blessings may differ considering the inhabitants of the graves and their rank with Allah (swt). The correct meaning of the hadith is: “One ought not travel to a mosque with the purpose of praying in it, except if one was travelling to one of these three mosques: the Aqsa Mosque, the Prophet’s Mosque, and the Haram Mosque in Makkah.” This is so because the reward of praying is multiplied in these three mosques compared to the reward of praying in other mosques. This is a merit specific for those three mosques and not for any other mosque. What sheds clear light on the meaning of the hadith is another narration of the same hadith that explains the aforementioned one.  What is meant by the Hadith is: The travelling to perform Salah. This is shown by what Imam Ahmad Ibn Hanbal related in his “Musnad” from the route of Shahr Ibn Hawshab, from the marfu’ Hadith of Abu Sa’id: Animals should not be ridden to a masjid in which Salah is sought, except to al-Masjid-ul-Haram, al-Masjid-ul-Aqsa, and my Masjid (al-Masjid-un-Nabawiyy). Hafiz Ibn Hajar said that this Hadith is a hasan Hadith, and it shows the meaning of the previous Hadith. Explaining the Hadith with another Hadith is better than the perversion of Ibn Taymiyah. In his Alfiyyah (Poem of about one-thousand lines) of the Mustalah of Hadith, al-’Iraqiyy said: The best way to explain a text (ayah or Hadith) is by another text (ayah or hadith). No one of the Salaf understood what Ibn Taymiyah understood. Visiting the grave of the Messenger is sunnah whether with or without travelling as for the residents of al-Madinah. The Hanabilah stated, as others did, that the visit to the grave of the Prophet (sal Allahu alayhi wassallam) is sunnah, whether or not one meant to do it with travelling.
Moreover the Prophet (sal Allahu alayhi wassallam) said: “Prophet Isa (Jesus) shall come down from the (second) heaven to Earth and rule Earth justly. Moreover, he will take a route between two mountains to make Hajj or Umrah and come to my grave. He will say: As-Salamu alaykum to me and I will respond to him.” This hadith is narrated by al-Hakim and Abu Dawudat-Tayalisi. Al Hakim, hafidh adh-Dhahabi, and others classified it as a sahih hadith. This hadith proves that travelling to visit the grave of the Prophet (sal Allahu alayhi wassallam) is not sinful. On the contrary, this is what Prophet Isa (a.s.) will do. By this, it is very clear that no weight should be given to the heretic views of Ibn Taymiyah.

The giant Sunni Muhaddithin and Fuqaha at once refuted Shaykh Ibn Taymiya by authoring books on the validity of visiting the Grave of the Beloved Rasul-Allah and authenticating the numerous Hadiths on the topic.

Some of the major books on Ziyaratun Nabi (sal Allahu alayhi wasallam)are as below: 

1. 'Shifa us Siqam fi Ziyarat Khayr il Anam’ by Imam Taqiuddin Subki Ashari Shafai’ (683-756 A.H). 
The highly brilliant masterpiece of the giant Muhaddith- Imam Subki, it is regarded as one of the first and best written books on the subject.
2. 'Itihaf uz Zayir wa Atraf il Muqim Lis Sayir fi Ziyarat in Nabi’ by Imam Ibn Asakir Ashari Shafai’ Dimishqi (618-686 A.H).
3. 'AtTuhfat ul Mukhtarah fil Radd ala Munkir az Ziyarah’ by Imam Umar bin Abi Aiman Maliki(d. 734 A.H).
4. 'Tuhfat u Zawar ila Qabr in Nabi il Mukhtar’ by Imam Ibn Hajr Haythami Ashari Shafai’ Makki(d. 973 A.H).
5. 'Al Jawahir ul Munazzam fi Ziyarat il Qabr ash Sharif al Nabi al Mukarram’ by Imam Ibn Hajr Haythami Ashari Shafai’ Makki (d. 973 A.H). 
6. 'Al Durrat ul Muziyah fi Ziyarat ul Mustafiya’ by Imam Hafiz Mulla Ali Qari Matrudi Hanafi (d. 1014 A.H)
Its manuscript is available with Shaykh Allama Abbas Razvi, though some starting pages are missing, however, it should still be published. 
7. 'Al Zakhair ul Qudsiya fi Ziyarat il Khayr al Bariya’ by Imam Abdul Hameed bin Muhammad Ali Quds bin al Khatib.
8. 'Al Manhal as Safa fi Ziyarat in Nabi al Mustafa’ by Imam Muhammad bin Sulayman Qabbani.
9. 'Shifa ul Fuwad bi Ziyarati Khayr il Ibad’ by Imam Muhammad bin Alawi Maliki Ashari Makki.  An excellent and detail book which sums up almost all the textual proofs on the topic from the past 1400 years!
10. 'Al A’lam bi Istibab Shadd ar Rihal il Ziyarat Khayr il Anam’ by Shaykh Mahmud Saeed Mamduh Ashari Shafai’ Misri.
11. 'Raf al Minarah li Takhrij al Ahadith at Tawassul wal Ziyarah’ by Shaykh Mahmud Saeed Mamduh Ashari Shafai’ Misri.  The unchallenged masterpiece on the documentation of Hadiths of ‘Ziyarat un Nabi’ and its analysis, it also answers all the modern objections and criticisms on ‘Ziyarat un Nabi’ by the Wahhabiya-Salafiya-Ahle Hadith.
12. 'Iqdd ud Durar fi Fazl Ziyarati Khayr ul Bashar’ by ‘Shirkat Dar ul Mashari’y’, Lebanon.

The misinformation propagated by the wahhabis that the journey to Madinah Munawwara for visiting Prophet [sal Allahu alayhi wasallam] “is not an obligation” is dangerous and wholly inaccurate. Just think, for the early Salafs and Khalafs the important question was whether to begin the Haj by first going to Madinah Munawwara or by first going to Makkah. Among the Salafs who considered it appropriate to begin by visiting the Holy Prophet [sal Allahu alayhi wasallam] were Ilqima, al-Aswad and ‘Amr ibn Maymoon. Imam Nawawi informs us that Imam Ahmad said that the best of Tabiian are ibn al-Musayyib, then Ilqima and al-Aswad.

As for not going to Madinah Munawarra at all it is unheard of, rather, Ibn `Abd al-Barr and al-Baladhiri relate that Abu Bakrah and Ziyad ibn Abih and others intended pilgrimage on a certain year but postponed it when they realized they would be unable to go to Madina Munawwara as well! `Abd al-Haqq al-Ishbili (d. 582) stated that the visit is a sunna wajiba or obligatory Sunna, and as for the schools it differs between wajib (some Malikis and some Zahiris), near wajib (Hanafis), and Sunna manduba (Shafi`is and Hanbalis). [Sources: Samhudi, Khulasat al-wafa' p. 101. Nawawi, al-Taqrib wa al-taysir p. 98-99. Shawkani, Nayl al-awtar 5:94, 97.]

As stated, according to the consensus (Ijma) of the Sunni Ulema “The visit to the Prophet's grave is lawful and it is among the most meritorious deeds.” (Sources: Sa`di Abu Habib, Mawsu`at al-ijma` fi al-fiqh al-islami 2:919. Nawawi, al-Majmu`, al-Idah fi manasik al-hajj and al-Adhkar. Ibn Jama`a, Hidayat al-salik 3:1384f. Ibn Hajar, Fath al-Bari 3:51. Sakhawi, al-Qawl al-badi` p. 160. And even according to Shawkani, Nayl al-awtar 5:97. etc. )

This Heresy in the Indian Sub-Continent: 
The heretical and deviant beliefs of  Ibn Taimiyya and the Wahhabis were introduced in India and actively promoted by Syed Ahmed Rae-Bareilvi, Shah Ismail Dehlavi, and Shah Ishaq Dehlavi in their numerous books through which this heresy gained ground among the masses who were ignorant of the true beliefs of Ahle Sunna wal Jamaat.  The Indian Muhaddithin also contributed immensely in the refutation of this heretical Wahhabian belief through their following work: 
1. Ahsan ul Maqal fi Hadith La Tashadd ar Rihal by Shaykh ul Islam Mufti Sadruddin Azurdah Matrudi Hanafi Dehlavi (d. 1285 A.H).  And
2. Muntahi ul Maqal fi Sharh Hadith la Tashadd ar Rihal  by Shaykh ul Islam Mufti Sadruddin Azurdah Matrudi Hanafi Dehlavi (d. 1285 A.H). 
The above  book contains the endorsements of the great Mutakallim- Imam Fazl e Haq Matrudi Hanafi Chishti Khayrabadi and Shaykh Mufti Sa’adullah Muradabadi.
3. Ikmal fi Bahas Shadd ar Rihal by Imam Fazl ur Rasul Usmani Matrudi Hanafi Quadri Badayuni (d. 1289 A.H)
This book is in answer to eight questions on the matter of ‘Ziyarat un Nabi’ which were forwarded by the Wahhabiya in refutation of ‘Muntahi ul Maqal’ of Mufti Sadruddin Azurdah Dehlavi.
4. Ar Risalat ur Rabiya Fil Hajj, Fasl fi Ziyarat ul Madinah al Munawarrah’ by Imam Bahr ul Ulum Allama Abdul Alyy Farangi Mahali.
5. Al Kalam ul Mabrur fi Radd Qawl ul Mansur by Imam Abdul Hayy Lakhnavi Farangi Mahali.
6.Zahur ul Anwar fi Ziyarat in Nabi al Mukhtar by Shaykh Abul Zafar Sayyid Sharif Quadri Nawshahi.

Muhammad Zakariyya al-Kandhalawi, a Deoband scholar, points out in his Fazail-e-Haj, that Islamic works such as Durre Manthur, Durre Mukhtar, Anwaar-Saati’a, al-Shifa, Muwaahib, Mughni, Sharh-e-Kabeer, Dareel al-Taalib and its commentary Nailul Ma’arib, Rowdul Murabba, Mishkaat, and other works of scholars including Mullah Al-Qari, al-Zurqani, ibn Rajab, ibn Hajar Makki speak favourably regarding the Ziyaarah of the sacred grave of Holy Propet [sal Allahu alayhi wasallam] and his two companions. According to him, in view of the hopes that are expected from the Messenger of Allah [sal Allahu alayhi wasallam] after the veil of departure and his countless favours on the Ummah, it would be unfortunate if the Ziyaara is not made despite one’s abilities. [Generally, Deobandi group, while admitting that the Wahhabis use most insolent language in respect of Prophethood and the person of the holy Prophet (sal Allahu alayhi wassallam) holds that having a vision of the blessed Prophet (sal Allahu alayhi wassallam) and visiting his blessed tomb are bad innovations and unlawful. [Shaykh Hussein Tandvi al Deobandi , Shihabus Thaqib,Page 45 and 47]

Hafidh Asqalani says that:

The Scholars have said, “How can Hafidh Ibn Taymiyyah say that it is Haraam to visit our Prophet [May Allah bless Him and grant Him peace] grave”. In this instance the Scholars have really rebuked Hafidh Ibn Taymiyyah. And on this saying of Hafidhh Ibn Taymiyyah it created a lot of disagreement between the Ummah. As all the Scholars agree unanimously that it is permitted to travel to visit our Prophet (Sallallhu’ alaihi wa sallams) grave. The evidence Hafidh Ibn Taymiyyah gave was of Imam Maliks saying that he did not like people saying that they have visited our Prophet (Sallallhu’ alaihi wa sallams) grave. As the Maliki Scholars have cleared this by saying that Imam Malik did not like the word Visit (Ziyarah) being used, he was not against the actual visiting of the grave. Imam Malik knew about visiting our Prophet (Sallallhu’alaihi wa sallams) grave is the best sort of worship you can do to become closer to Allah Ta’ala. And he also knew that the whole of the Ummah is together on this issue.
[Fathul Bari chapter Al-Masajid by Hafidh Asqalani]

Shaykh Alawi Maliki writes:

That some people have wrongly interpreted what Imam Malik Rahamatullah has stated: He said that: ‘I do not like people saying that I have visited the Ka’ba, or that I have visited our Prophet [May Allah bless Him and grant Him peace] grave. The answer to this is that Imam Malik Rahmatullah did not say: do not visit our Prophet [May Allah bless Him and grant Him peace] grave, he did not like the word Ziarah as Ibn Rusan Maliky wrote on this that the word visit (Ziyarah) is used when addressing ordinary deceased, so this is not suitable for our Prophet (Sallallahu’ alaihi wa sallam.) [Shifa-Al-Favar page 130 by Shaykh Alawiy al Maliki Makki]

It would be relevant here to point out an excerpt from Hafidh Imam ad-Dhahabi's letter to ibn Taimiyya - his former Shaykh:

"Oh the disappointment of him who follows you, for he is exposed to corruption in basic beliefs and to dissolution. Particularly if he is short of learning and religion, a self-indulgent idler who does well for you by fighting on your behalf with his hand and tongue, while he is actually your enemy in his being and heart. What are your followers but hidebound do-nothings of little intelligence, common liars with dull minds, silent outlanders strong in guile, or dryly righteous without understanding? If you don't believe it, just look at them and honestly assess them. ...... How long will you praise your own words in a manner you do not even use for the Sahihs of Bukhari and Muslim? Would that the hadiths of the two Sahihs were safe from you, as you continually attack them, by suggesting weakness, considering them fair game, or with figurative explanations and denial. Hasn't the time come to give up? Is it not it time to repent and atone?....."

Continued...

NASIR

Part 5: VISITING THE GRAVES IS THE SUNNAH OF PROPHET [sal Allahu alayhi wasallam] AND NOT GRAVE WORSHIP!

From the Layman’s Desk-14 - Continued.

Part 5:

Merits of visiting Prophet [sal Allahu alayhi wasallam]:

Hafidh Ibn Kathir writes: Ka’ab (Ta’bee) said to Aisha ® that 70,000 angels visit the grave of our Prophet (sal Allahu alayhi wassallam) in the morning and the same in the evening who recite Durood (Blessing) on our Prophet (sal Allahu alayhi wassallam).

Hafidh Ibn Qayyim writes:   ‘Whenever you are present at our Prophet’s (sal Allahu alayhi wassallam) grave, cry as much as you can when you are making your Du’as.  Because on the Day of Judgement your tears will be weighed in the scales, to visit our Prophet’s [May Allah bless Him and grant Him peace] grave is the best thing you can do to receive a very high reward than any other.   [Qaseedah-Nu-numia page 180 by Hafidh Ibn Qayyim]   

Allamah Ibn Jawzi writes that: Our Prophet [May Allah bless Him and grant Him peace] said:  To come and see me while I am alive, is called Hijrat, and it is the same as to come to see me after I have passed away.  [Talbis-Iblis  page 200]  Muslims have been travelling to visit our Prophet’s (sal Allahu alayhi wassallam) grave from the beginning and will do so till the end.    When Muslims reach our Prophet’s (sal Allahu alayhi wassallam) grave they read their salaams and make Du'a through (Waseela) our Prophet (sal Allahu alayhi wassallam)  - and they also make Du'a that help us on the Day of Judgement, and this is all permissible.

As Imam Ghazali, who was a great scholar (d.505 Hijri/1111 c.e) said regarding the visit of the Prophet’s (sal Allahu alayhi wassallam) tomb or Mausoleum that the Prophet (sal Allahu alayhi wassallam) said that if anyone having sound finance, sound position and sound health, fails to visit my tomb or Mausoleum then he is disloyal to me (he has done injustice to me, he has grieved me). Imam Ghazali has stated this in his book ‘Hayatul Uloom’ along with many other Traditions of the Holy Prophet (sal Allahu alayhi wassallam).

Ibne Hajar Haitami Makki Shafii, has cited many logical arguments that the Holy places must be visited and there is no prohibition.

Narrated Abdullah Ibn Umar:  Allah's Messenger (Peace and Blessings be upon him) said: Whoever visits my grave after my death it is same as he has visited me in my life. [Tibrani Volume 012: Hadith Number 406, Bayhaqi Shab ul Iman Volume 003: Hadith Number 489. It has also been mentioned by Imam Ghazali in Ihya. (p.348, Book of the secrets of Hajj, Chapter ‘the visiting of Madinah and its etiquettes, Ihya Ulum al-Din.]

Qadi ‘Iyad  mentions the same Hadith in his book Al-Shifa, from Imam Baihaqi with the words ‘Whoever visits me after my death, it as if he  visited me while I was alive.’ (p.265, Muhammad- Messenger of Allah. Ash-Shifa of Qadi Iyad. Translated by Aisha Bewley.  Madinah Press Granada.1991.)

Narrated by al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adiy, Tabarani, and Ibn Khuzaymah in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdiyy from Ubayd Allah Ibn Umar, both from Nafi`, from Ibn `Umar:  "Whoever visits my grave, it becomes incumbent upon me to intercede for him."

Therefore, visiting the grave of Prophet (sal Allahu alayhi wassallam) is part of the Sunnah and is both excellent and desirable and visiting him now is tantamount to visiting him during his lifetime on earth.

One of the many hadith scholars who considered it authentic is  Ibn Hajar’s student,  the hadith master al-Sakhawi,  in Qawl al-Badih who said (p.160):  "The emphasis and encouragement on visiting his noble grave is mentioned in numerous ahadith, and it would suffice to show this if there were the only  hadith whereby the truthful and God-confirmed Prophet [sal Allahu alayhi wasallam] promises that his intercession among other things becomes obligatory for whoever visits him, and the Imams are in complete agreement from the time directly after his passing until our own time that this is among the best acts of drawing near to Allah."

[Dhahabi declared this chain hasan (fair) as narrated, in "Mizan al- i`tidal," vol. 4, p. 226: "Huwa salih al-hadith" which means:"He -- Musa ibn Hilal -- is good in his narrations." Al-Sakhawi confirmed him in the "Maqasid al-hasana", while al-Subki declared it sahih according to Samhudi in Sa`adat al-dârayn 1:77. Ibn `Adiyy said: "He [Musa ibn Hilal] is most likely acceptable; other people have called him 'unknown' and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." al-Kamil fi al-Du`afa (6:2350). Albani declared him "thabit al-riwaya" (of established reliability) in his Irwa' 4:338. About `Ubayd Allah ibn `Umar al-`Umari: - Dhahabi calls him "saduq hasan al-hadith" [truthful, of fair narrations] al-Mughni 1:348; - Sakhawi says of him "salih al-hadith" [of sound narrations] al-tuhfat al-latifat 3:366; - Ibn Mu`in said to Darimi about him: "salih thiqat" [sound and reliable] al-kamil 4:1459.]

[Some scholars considered this hadith as 'Hasan' (Approved), and these include Abu Ghudda as also al-Lucknawi who stated in his Zafar al-Amani that hadith is ‘Hasan’, as Taqi al-Din al-Subki has expounded in his book Shifa’ al-Siqam fi Ziyara Khayr al-Anam.]

According to the Sunni scholars, there is no contest among the jurists of the Four Schools regarding the probative force of the narration of Ibn Umar ®,  since it has been adduced time and again by the jurists to support the strong desirability of visiting the Prophet  [sal Allahu alayhi wasallam] and greeting  him – in Madina Munawwara. It is significant to note that this is one of the texts that has been adduced by the ulama of Islam to derive the obligation or recommendation of visiting the Prophet's grave and seeking him as "wasilat" (intermediary/means). [See the chapter on visiting the Prophet's grave in Imam Nawawi's "al-Adhkar" and in Qadi `Iyad's  "al-Shifa."] 

Also, Sunni scholars have adduced the hadîth "Whoever visits my grave, my intercession will be guaranteed for him" as proof against Ibn Taymiyya's hollow claim that "all the hadîths that concern the merit of visitation are weak or rather forged" and denounced Ibn Taymiyya's unprecedented fatwâ as a flagrant innovation. 

Mulla Ali al-Qari in his book Sharhu sh-Shafa, vol. 2, stated: "Ibn Taymiyyah the Hanbalite was extreme when he prohibited setting out to visit the tomb of the Prophet (s). Others were even more extreme when they said that visiting is definitely a pious act in religion, and denying this is condemned as infidelity. Perhaps the second point was nearer to being correct, because (of the rule that says) prohibiting that which, according to the consensus of the ulama, is considered as recommended (mustahhab) is considered as unbelief, for here prohibition supercedes something that was permissible by unanimous agreement in this case."

Ibn al-Jawzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin in the 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."

Imam Malik (712-795 c.e.) was from the generation of Taba-Tabiin.  He was asked the following question by the Caliph Abu Ja`far al-Mansur  (reign 754-775 c.e.): When he had made Hajj, then visited the grave of the Prophet(sal Allahu alayhi wassallam) he asked Imam Malik saying: "Oh Abu Abdullah, should I face the Qiblah and supplicate, or face the grave of the prophet? Maalik said: "How could you turn your face away from him? While he is your intercessor and the intercessor of your father Adam(as) on the Day of Judgment to Allah. Nay! Face him! Ask for his intercession, and Allah(swt) will make him your intercessor. Allah(swt) has said: If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. (4:64)"  [Narrated by Qadi Iyad in  ash-Shifā (2:596), Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām, Samhūdī in Khulāsat-ul-wafā, Qastallānī in al-Mawāhib-ul-laduniyyah, Ibn Jamā‘ah in Hidāyat-us-sālik and Ibn Hajar Haythamī in al-Jawhar-ul-munazzam and Tuhfat al-Zawwar, and others.]

Thus we also learn that the Quranic verse (4:64) indicates that Rasulullah will intercede and his shafa' a (intercession) will be accepted. Also, it commands us to visit the Prophet's shrine and ask for shafa'a.  But as we know, the hypocrites are not interested to ask the Prophet (sal Allahu alayhi wassallam) to ask Allah to forgive them!  The words "he is the means (wasilat) of you and your father Adam's forgiveness to Allah" are confirmed by the verses whereby the Prophet is witness over all communities and people including their Prophets (Quranic verses: 2:143, 3:81, 4:41, 33:7) as well as the sound hadith of his intercession over all prophets on behalf of all believers in Sahih al-Bukhari (Kitab al-tawhid). Furthermore, it is also established from the verse "And Adam received words from his Lord and He relented towards him" (2:37) that Adam has been forgiven. Ayyub Sabri Pasha (d.1302/1890) comments in his book, Mir’at al-Madina regarding the advice given to the Caliph al-Mansur.  He says that this shows that those who pray in front of the Hujrat as-Saada should be very vigilant, that it is not appropriate to say long in Madinah for those who cannot show the modesty and respect due to that place. 

Ibn Abi Fudayk said, "I heard some people who lived during the 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."

Thus it is as clear as crystal that those who visit Prophet [sal Allahu alayhi wasallam] are in his security, promise of safety and protection!

Ibn Umar ® relates that the Messenger of Allah [sal Allahu alayhi wasallam] said:  “Whoever makes pilgrimage and does not visit me, has oppressed me.” (Narrated by al-Dāraqutnī in his Sunan)  Abū Ghudda said: “It is not forged as Ibn al-Jawzī and Ibn Taymiyya said, rather, a number of scholars considered its chain fair, and a number considered it weak.”  Al-‘Uqaylī in al-Du‘afā’ (4:170) declared the chains of Ibn ‘Umar’s narration “soft” (layyina) as did al-Dhahabī, the latter adding as did al-Bayhaqī and al-Fattanī in  Tadhkirat al-Mawduat – that they strengthened each other as none contains any liar nor forger,as stated by al-Suyūti in al-Durar al-Muntathira, al-Munāwī, and al-‘Ajlūnī in Kashf al-Khafā (2:328-329).

Of course, there are many other hadiths on the visitation to the blessed grave of the Holy Prophet [sal Allahu alayhi wasallam] and, generally, they thus strengthen one another.  Imam Qastallani (reh.) states in his Muwaahib al-Laduniyya that the one who does not perform the Ziyaarat despite wealth, has acted unjustly indeed.  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".

In view of the Qur’anic injunction: Whoever has obeyed the Apostle, has obeyed God” (4:82) and the  prophetic tradition which states that no one shall meet Allah who has not first met the Prophet [sal Allahu alayhi wasallam], it is prudent, wise and advisable not to neglect the very important aspect of visiting the sacred shrine of Holy Prophet (sallal laahu ‘alaihi wssallam) In order to earn rich spiritual and worldly rewards as well as the intercession of the Holy Prophet [sal Allahu alayhi wasallam]. 

According to the righteous Islamic scholars, they  are positive that no one in the world will ever be able to bring forth a Sahih report from the Salaf or Khalaf prohibiting visiting the grave of the Prophet Mohammad (sal Allahu alayhi wassallam) for tabarruk  and tawassul by him after his death.

Raising of voice is prohibited in the presence of Prophet [sal Allahu alayhi wasallam]:

It is proven from the Qur’an that one ought not to raise even   one’s voice in the presence of the Holy Prophet [sal Allahu alayhi wasallam]: O' you who believe! Raise not your voices above the voice of the Prophet (sallal laahu’alaihi wassallam), nor speak aloud to him in talk, as you may speak aloud to one another, lest your deeds become vain and you perceive not. Those that lower their voices in the presence of Allah's Messenger[sal Allahu alayhi wasallam],  their hearts has Allah  tested for piety: for them is Forgiveness and a great Reward.  (Al-Hujraat 2-3).   The accounts in the Tafsir of Ibn Kathir and Durre Mansoor tell us of the effect it had on Abu Bakr ®, Umar ® and especially on Thabit bin Qais ®, which we need not dwell upon here.   The Sahaba used to sit so cautiously as if birds were sitting on their heads and if they moved the birds would fly away.  This posture is evident from prophetic traditions (Abu Dawud, 4753; An-Nasa’i, 2058; and others).  Allah said in another verse, 'Make not the calling of the Messenger (Muhammad) among you as your calling of one another' [Soorah an-Nur (24): 63].

We noted before that we believe and confirm that the Holy Prophet [sal Allahu alayhi wasallam] is alive and provided for in his grave and cited the relevant authorities.  For our purpose it is pointed out that after the Holy Prophet (sallal laahu ‘alaihi) assumed the veil of departure from this material world, the practice of speaking in low tones in the vicinity of the holy grave and in Masjidun Nabawi was continued, since the Sahaba ® were conscious of the fact that the Holy Prophet [sal Allahu alayhi wasallam] is alive in body and soul. 

In Bukhari Shareef it is mentioned once during his Caliphate,  Hadhrat Umar ® heard two young men raising their voice in the Prophet’s Masjid.  So he asked them, “Do you realize where you are?” But before they could answer the asked them, “Where are you both from?”  They replied they were from Taif.  He then told them, “Had you been from Madinah Munawwara I would have given you both severe lashings for raising you voices in the Masjid of Allah’s Messenger (sallal laahu ‘alahi wassallam). 

Al-Kandhalwi writes in Fazail-e-Haj that, whenever Aisha ® heard any noise near the sacred grave, she used to send some one or the other to those making the noise with a request that they should maintain silence as the noise disturbs the Holy Prophet [sal Allahu alayhi wasallam].  Also, that once Hadhrat Ali ® needed a new door for his house.  He instructed the carpenter to do the job of making a door at Baqi so that the noise may not reach the Holy Prophet [sal Allahu alayhi wasallam].

At the time of burial of Hasan ibn 'Ali (‘a), when a section of the people had made an uproar, Husayn ibn 'Ali (‘a), immediately recited the following verse in order to silence them.   “O you who believe! Do not raise your voices above the voice of the Prophet, and do not speak loud to him”. (Hujraat: 2)

Slightest disrespect to the Holy Prophet [sal Allahu alayhi wasallam] means blasphemy while honouring him (s) is part of faith.   Allah cautioned  the believers not to raise their voices over that of the Holy Prophet [sal Allahu alayhi wasallam] or to even speak out loudly to one another in his presence.  Thus we are told to show respect (taazeem) and honour (tauqeer) in the court of Rasool Allah [sal Allahu alayhi wasallam].   According to Imam Sawi (Hashiyat al-Sawi ‘ala Tasir al-Jalalayn, 3:149), it is not permissible to call the Prophet [sal Allahu alayhi wasallam] in any manner that does not imply veneration and this applies both during his life and after his departure from this world.  Qadi ‘Iyad too has mentioned many instances of such respect the details of which could be gleaned from his Ash-Shifa, Volume 2, page 27. 

In Sharh Shifa it is mentioned that Muhammad bin Maslama ® said:  “No one is allowed to raise his voice in the Masjid while speaking.”  Imam Qastalani (d.923 A.H.) writes in Mawahib al-Laduniya that the same respect, as was shown to the Holy Prophet [sal Allahu alayhi wasallam] during his lifetime,  should be observed because he is indeed alive in his grave.  As mentioned in Tafsir ul Qurtubi (16:278-279) Qadi Abu Bakr ibn Arabi said:  The respect for Prophet [sal Allahu alayhi wasallam] is the same whether during his life and after his passing away.  Otherwise the consequences will be as the Holy Qur’an says:  Those who vex the messenger of Allah, for them there is a painful doom] (9:61).   

To continue Insha Allah…

NASIR