From the Layman (Nasir's) Desk: Islamic Article No.16: ISLAMIC BARAKA, Part 6:
In the Name of Allah, Most Beneficent, Most Merciful.
Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family, and all his Companions.
Tabarruk with the Prophet's (sal Allahu alayhi wasallam) Grave:
Allah made Prophet Muhammad the best of the creation and he made him the most blessed, this means that wherever the Prophet (sal Allahu alayhi wasallam) is in, the place will also have the blessings. As stated by Shaykh Muhammad ibn `Alawi in Manhaj al-Salaf, Prophet Muhammad (sal Allahu alayhi wasallam) "is alive with a complete isthmus-life (hayât barzakhiyya) which is greater and better and more perfect than worldly life - indeed, higher, dearer, sweeter, more perfect, and more beneficial than worldly life."
Ka’b al-Ahbar ® (died 32 AH) said: “Not a day goes by without seventy thousand (70,000) angels descending upon the grave of the Prophet (sal Allahu alayhi wasallam), surrounding him and sending Salawat upon him until night falls. When they ascend another such group of angels take their place and do the same; until when the earth splits open before him (sal Allahu alayhi wasallam), he comes out with seventy thousand (70,000) angels in procession around him.” [Recorded with Saheeh (authentic) chains to Ka’b by Darimi Volume 1, Page 57, Hadeeth number 94), Bayhaqi (Shu’ab, Volume 3, Page 492), Ibn al-Mubarak in Kitab az-Zuhd (Volume 1, Page 558), Abu Nu’aym in Hilya (Volume 5, Page 390), Qadi Isma’il in Fadl As-Salat (#102).]
Related to this, there is consensus among the scholars of the four Madhahib (Schools of Thought) that the blessed place which contains the blessed fragrant body of Prophet Muhammad ﷺ is superior to any other place on earth.*
*[Consensus on this is documented by:
Hanafi: Ibn ‘Abidin in Hashiya, 2:626; Tahtawi in Hashiya Maraqi Falah, p. 70.
Maliki: Qadi ‘Iyad in ash-Shifa’, 2:58; Hattab in Mawahib Jalil, 3:344-45; al-Qarafi in Dhakhira, 3:378, 381; an-Nafrawi in Fawakih Dawani, 1:45.
Shafi’i: Nawawi in Majmu’, 7:389; Ibn Kathir in al-Bidaya, 3:205; as-Suyuti in Khasa’is, 2:351; al-Munawi in Fayd Qadir, 6:264.
Hanbali: Ibn ‘Aqil (see: Subki’s Shifa’ Siqam and Ibn Qayyim’s Bada’i Fawa’id 2:147); Ibn Muflih in Mubdi’, 3:70.]
Some (e.g. Ibn ‘Abidin al-Hanafi, Ibn ‘Aqil al-Hanbali, Salim an-Nafrawi al-Maliki) added that it is even superior to the Divine ‘Arsh.
(Fakhr-al-Din al-Razi’s Tafsir Kabeer; Imam Jalaludin as-Suyuti’s Khasais al-Kubra; Nabhani’s Jami’ Karamat al-Awliya).
At this stage, we need to slightly digress since the deviant sects hold that our Prophet (sal Allahu alayhi wasallam) has mixed up with the soil after his death. How they belie the many ahadith! But this being not our subject here, we will just cite couple or so against their false beliefs as cited by Shaykh G.F. Haddad:
1. "Allah has defended the earth from consuming the bodies of Prophets". A sound (sahih) tradition related on the authority of Aws ibn Aws al-Thaqafi by: Ahmad in his Musnad, Ibn Abi Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzaymah in his Sahih, ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-Anbiya', Suyuti in Anba' al-Adkhiya, Dhahabi who confirmed Hâkim's grading, and Nawawi in the Adhkar.
2. Another version in Ibn Maja has this addition: "And the Prophet of Allah is alive and provided for." fa nabiyyallahi Hayyun yurzaq. Bayhaqi mentions it also in the Sunan al-kubra.
3. al-anbiyâ'u aHyâ'un fi qubûrihim yuSallûn
"The Prophets are alive in their graves, praying to their Lord".
A sound (sahih) tradition related on the authority of Anas ibn Malik (r) by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad, Ibn `Adi in al-Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Târeekh Dimashq, al-Haythami in Majma` al-zawa'id (8:211), al-Suyuti in Anbâ' al-adhkiya' bi-hayat al-anbiya' (#5), and al-Albani, in Silsilat al-ahadith al-sahihah (#621).
Suyuti adds: "The life of the Prophet, may Allah bless him and give him peace, in his grave, and [also] that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan)."
Sakhawi, Ibn Hajar al-`Asqalâni's student, said: "As for us (Muslims) we believe and we confirm that he is alive and provided for IN HIS GRAVE" (al-qawl al-badee` p. 161). Ibn al-Qayyim said in al-RûH p. 58: "It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: 'How is our greeting presented to you after you have turned to dust' he replied:
'Allah has defended the earth from consuming the flesh of Prophets,' and if his body was not in his grave he would not have given this answer."
Ibn Hajar al-Haythami wrote in al-jawhar al-munaZZam (?):
"tawâtarat al-adillatu wa al-nuqûlu bi anna al-MuSTafa Hayyun Tariyyu... wa Sawmun thumma Hajjun kulla `âmin yaTTahhiru li al-Salâti bi mâ'i ghaythi" which means:
"The proofs and the transmitted texts have been established as authentic in the highest degree that the Prophet is alive and tender... that he fasts and performs pilgrimage every year, and that he purifies himself with water which rains on him."
4. Hayâti khayrun lakum tuHaddithuna wa yuHaddathu lakum fa idha muttu kânat wafâti khayran lakum tu`raDu `alayya a`mâlukum fa in ra'aytu khayran hamidtu allaha wa in ra'aytu ghayra dhâlik istaghfartu Allaha lakum
"My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of him (for you)."
Qadi `Iyad cites it in "al-Shifa" (1:56 of the Amman edition) and Suyuti said in his "Manahil al-safa fi takhrij ahadith al-shifa" (Beirut 1988/1408) p. 31 (#8): "Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (Sahih) chain."
It is cited in Subki's Shifa' al-siqâm fi ziyarat khayr al-anâm
[The Healing of the Sick Concerning the Visit of the Best of Creation], where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. However, Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. He also mentions the version through Aws ibn Aws: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday." See also FatH al-Bâri 10:415, al-Mundhiri's Targheeb wa al-Tarheeb 3:343, and Ahmad 4:484.
Then, of course there are many other ahadith to show that those who visit the Holy Prophet (sal Allahu alayhi wasallam) are ensured about his intercession and also about the Durud and Salwat reaching him and the rewards involved. To point out just one more hadith Shareef cited by Shaykh G.F. Haddad:
Man zara qabri wajabat lahu shafa`ati.
"Whoever visits my grave, it becomes incumbent upon me to intercede for him."
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.
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.
This is one of the proof-texts 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 Nawawi's bûk "al-Adhkar" and in Qadi `Iyad's bûk "al-Shifa." Sakhawi said in "al-qawl al-badee`" p. 160: "The emphasis and encouragement on visiting his noble grave are mentioned in numerous ahadith, 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 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."
Blessings and Peace on the Prophet, his Family, and his Companions.
Next, there is direct evidence to show that the Sahaba indeed used to visit the holy grave of Prophet [sal Allahu alayhi wasallam]. To name a few randomly, they are Hazrat Umar ® and his son Abdullah ibn Umar ®, Bilal ibn Harith ®, Bilal ibn Rabah ®, Muhammad ibn Harb Hilali ®, Ayub Ansari ®, Muadh ibn Jabal ®, Hazrat Ali ®, and Fatima az-Zahra ®.
Hadrat Abu Bakr Siddique ® had requested that when he leaves this world, for the realm of Divine Beauty, he should be shrouded, the Funeral Prayer prayed and then taken to the Sacred Burial Chamber of the Holy Prophet (sal Allahu alayhi wassallam). He said salutations should be offered to the Holy Prophet and then it should be proclaimed, ‘O Messenger of Allah! Your companion of the cave, Abu Bakr Siddique is present’. He said if the door to the Holy Prophet’s Burial Chamber automatically opens then he should be buried inside or he should be buried at Jannat al-Baqi, the Sacred Cemetery. When his blessed funeral bier was taken to the Holy Prophet’s (sal Allahu alayhi wassallam) Burial Chamber and the Companions had presented their greeting, they said, ‘O Messenger of Allah (sal Allahu alayhi wassallam)! Hadrat Abu Bakr ® is at your door. The door of the Holy Prophet’s (sal Allahu alayhi wassallam) Burial Chamber opened on its own and a voice was heard: Bring my beloved to his beloved; bring my friend to his friend; For the Beloved is longing for his beloved! Hadrat Abu Bakr Siddique ® was buried within the Sacred Burial Chamber.
Narrated Hisham's father: 'Aisha said to 'Abdullah bin Az-Zubair, "Bury me with my female companions (i.e. the wives of the Prophet) and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there).''
The words of Aisha ®: "and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there), " go to prove beyond doubt that the Sahaba Karam regarded the grave of Rasool Allah (sal Allahu alayhi wasallam) as sanctified. This is in direct contravention of the doctrine of the Salafi who regard the grave of Rasool Allah [sal Allahu alayhi wasallam] as almost an idol and a source of ““shirk””. Naudobillah.
Husayn bin ‘Abd-ur-Rahmān from ‘Amr bin Maymūn al-Awdī has narrated: He said: I saw ‘Umar bin al-Khattāb, he said: ‘O ‘Abdullāh bin ‘Umar! Go over to the Mother of the Believers, ‘Ā’ishah, and give her my regards and then ask her if I am permitted to be buried beside my companions.’ ‘Ā’ishah replied: ‘I had this spot marked for myself and today I prefer ‘Umar to myself.’ When he came back, ‘Umar asked him: ‘What news have you brought?’ He replied: ‘O leader of the believers! She has given you the permission.’ At this ‘Umar said: ‘today nothing matters to me more than this resting place (Ma Kaan Shai Ahamm ilayya min Zaalik) . When I pass away, take me to (this place), give my regards, and request that ‘Umar bin al-Khattāb seeks permission. If I am given the permission, then bury me there, otherwise bury me in an ordinary graveyard for the Muslims.’ [ Bukhārī transmitted it in his as-Sahīh, b. of janā’iz (funerals) ch.94 (1:469#1328), b. of fadā’il-us-sahābah (virtues of the Companions) ch.8 (3:1355#3497).]
The only interpretation of the desire expressed by both ‘Umar and ‘Ā’ishah is that they wanted to receive divine blessings through the mediation of the Holy Prophet (sal Allahu alayhi wasallam) by being buried close to him.
Narrated Hisham's father: 'Umar sent a message to 'Aisha, saying, "Will you allow me to be buried with my two companions (the Prophet and Abu Bakr) ?" She said, "Yes, by Allah." though it was her habit that if a man from among the companions (of the Prophet ) sent her a message asking her to allow him to be buried there, she would say, "No, by Allah, I will never give permission to anyone to be buried with them." [Sahih Bukhari, Volume 9, Book 92, Number 428]
Aisha ® was in fact located in the room where Prophet [sal Allahu alayhi wasallam] was buried and this evident from the following hadith:
It is narrated by Imam Ahmad bin Hanbal that before Umar ® was buried in Aisha's room, she would go there without Hijab, as Rasool Allah [sal Allahu alaihi wasallam] was her husband and Abu Bakr ® was her father. However, when Umar ® got buried there, she would only go into the room with Hijab. (al-Mishkat: Bab ziyarat al-Qubur)
Abdul Rahman ibn al-Jauzi Hanbali (d.597 A.H), was a prolific writer of some 700 books and he came heavily down on the anthropomorphists in the Hanbali madhab. He mentions in his al-Wafa bi ahwalil Mustafa, that Fatimah ® would get blessings from the grave of her father, Prophet (sal Allahu alayhi wasallam), and she would put the soil of the grave on her eyes. Narrated by Ali ®, that when the Prophet [sal Allahu alayhi wasallam] passed away, Fatimah ® went and took a grasp of the soil of the grave and put it on her eyes. She cried and said in a poetical form:
One who smells Ahmad’s soil (from the grave) will never smell such greatness; Such calamities fell upon me that if they fell upon the day it would turn into night.
Abu Nasir told us [with his chain of transmission] that `Ali said: "When Allah's Messenger was buried, Fatimah 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,
If the troubles that have been poured on me were poured on days,
they would turn into nights.
( Ibn al-Jauzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin.)
Many of the research writers have narrated this incident such as al-Shabrawi in al-Tuhaf page 9 and al-Samhudi in Wafa' al-wafa', vol. 2 page 444 and al-Khalidi in Sulh al-'Ikhwan, page 57 and others.
Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone."
[Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was Sahih. It is also cited by al-Subki in Shifa' al-siqam(p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id (4:2)].
It is important to note that ad-Dahabi and Ibn Taymiyya have quoted this Hadith in their books which confirms that one can kiss the Grave and place his head on the Grave of Prophet Mohammad (sal Allahu alayhi wasallam) and Awliya Allah and request their mediation (Waseelah) after the death.
Hazrat Ali ® says: “Three days had elapsed from the burial of the Holy Prophet (s) when a Bedouin Arab came and threw himself over the grave of the Holy Prophet (s). He sprinkled the soil of his grave over his head and started to converse with the Holy Prophet (s). He said: ‘O Prophet of Allah, you spoke and we listened. You received the truth from Allah and we too received it from you. From the things which Allah revealed to you is this:
ولو أنهم إذ ظلموا أنفسهم
I have done injustice upon myself. So seek forgiveness for me from Allah. Suddenly he heard a voice saying: Your sins have been forgiven.”
This incident has been narrated by most of the historians mainly al-Samhudi in Wafa' al-wafa', vol. 2 page 612 and Shaykh Dawud al-Khalidi (died in 1299 AH) in Sulh al-'Ikhwan and others.
The Prophet (صلى الله عليه و آله وسلم) told Mu'adh Ibn Jabal (رضئ اللہ تعالی عنہ) to visit his Grave whenever he would return from Yemen. And he (صلى الله عليه و آله وسلم) promised his intercession to those who would do so. (Musnad Ahmad with two sound chains as stated by al-Haythami, al-Bazzar, al-Tabarani in al-Kabir and Musnad al-Shamiyeen. Ibn Abi Asim in al-Ahad wal-Mathani and as-Sunna. Ibn Hibban in his Sahih, Bayhaqi in al-Sunan al-Kubra).
Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
[Ibn Maja 2:1320, Ahmad, Tabarani, Subki, Ibn `Asakir and Ibn Taymiyya.]
Yahya ® related from Imam Maalik ® that he heard that AIi Ibn Abi Talib ® used to rest his head on Graves and lie on them [meaning holding the grave with his stretched hands while his head, entire face and chest is rested on the Grave]. Imam Maalik said, “As far as we can see, it is only forbidden to sit on the Graves to relieve oneself.” (Muatta’ Imâm Malik – Book #16, Hadith #16.11.34)
It may be recalled that the great companion Bilal ® who had left Madina Shareef for some reason and settled by order of the frontier guards, in the districts of Syria, dreamt that the Holy Prophet (sal Allahu alayhi wasallam) was saying: “What kind of injustice is this, O Bilal? Has not the time come that you visit us?” He woke up from his sleep in sadness and sat on his horse and left for Madina Munawwara. When he reached the grave of the Holy Prophet (sal Allahu alayhi wasallam) he started to cry and rubbed his face over it. Later he saw al-Hasan and al-Husayn and kissed both of them.
[This incident has been narrated by a group of great Islamic scholars like al-Subki in Shifa al-Saqam narrating from Ibn 'Asakir, and Ibn al-'Athir in Usd al-ghaba, vol. 1 page 28.]
Why Salafies don’t issue the fatwa of ““shirk”” against all these Sahaba, who considered the Rawdah of Rasool Allah (sal Alahu alayhi wasallam) as a sanctuary? Moreover, they have to tell us why Abu Bakr and Umar wished to be buried along with Rasool Allah (sal Allahu alayhi wasallam)!
Hafiz al-Dhahabi writes in the compendium of his shaykhs entitled Mu`jam al-shuyukh (1:73) in the entry devoted to his shaykh Ahmad ibn `Abd al-Mun`im al-Qazwini (#58): "Ahmad ibn al-Mun`im related to us... [with his chain of transmission] from Ibn `Umar that the latter disliked to touch the Prophet's grave. I say: He disliked it because he considered it disrespectful. Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son `Abd Allah related this from him. If it is said: "Why did the Companions not do this?" It is replied: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, almost fought with each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, acceptance, and kissing. Don't you see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of Allah's Messenger"? Muslims are not moved to these matters except by their excessive love for the Prophet, as they are ordered to love Allah and the Prophet more than they love their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and `Umar more than themselves...
Al-Dhahabi elsewhere relates that Imam Ahmad himself used to seek blessings from the relics of the Prophet (sal Allahu alayhi wasallam) then he lambasts whoever would fault the practice of tabarruk or seeking blessings from blessed objects:
"`Abd Allah ibn Ahmad said: -I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain a cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it.' I say: Where is the quibbling critic of Imam Ah.mad now?! It is also authentically established that `Abd Allah asked is father about those who touch the pommel of the Prophet's pulpit and touch the wall of the Prophet's room, and he said: -I do not see any harm in it.' May Allah protect us and you from the opinion of the Khawarij and from innovations!!" Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, the section entitled Min Aadaabih.
Don't you see that the Companions, in the excess of their love for the Prophet, asked him: "Should we not prostrate to you?" and he replied no, and if he had allowed them, they would have prostrated to him as a mark of utter veneration and respect, not as a mark of worship, just as the Prophet Yusuf's brothers prostrated to Yusuf. Similarly the prostration of the Muslim to the grave of the Prophet is for the intention of magnification and reverence. One is not imputed disbelief because of it whatsoever (la yukaffaru aslan), but he is being disobedient [to the Prophet's reply to the Companions]: let him therefore be informed that this is forbidden. Similarly in the case of one who prays towards the grave."
Imam Ahmad's son `Abd Allah said: "I asked my father about the man who touches and kisses the pommel of the Prophet's minbar to obtain the blessing, or touches the grave of the Prophet. He responded by saying: "There is nothing wrong with it."" `Abd Allah also asked Imam Ahmad about the man who touches the Prophet's minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: "There is nothing wrong with it." This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492).
In our previous articles in this Blog:
• We already mentioned the authentic account whereby in the time of `Umar there was a drought during which Bilal ibn Harith came to the grave and said: "O Messenger of Allah, ask Allah for rain on behalf of your Community."
• We already mentioned `A'isha's account whereby she instructed that the roof be opened over the Prophet's grave in times of drought, and it would rain.
• `Umar sent a message to `A'isha saying: "Will you allow me to be buried with my two companions (the Prophet and Abu Bakr)?" She said, "Yes, by Allah," though it was her habit that if a man from among the Companions asked her that she would always refuse. [Bukhari].
Reader must honestly answer why did the Companions, especially Abu Bakr ® and Umar ®, wish to be buried near the Holy Prophet (sal Allahu alayhi wassallam)? The foremost of the Companions would never indulge in any polytheistic act or ““shirk””, would they? As in life, they sought his (s) company in death knowing full well that the Holy Prophet (sal Allahu alayhi wassallam) is alive in his grave. If there is no Barakah in the Rawdah of Rasool Allah (sal Allahu alayhi wassallam), then why all the Companions wanted to get buried near him (s) in the house of Aisha? Why all Sahaba considered the Rawdah of Rasool Allah (sal Allah alayhi wassallam) as the sanctuary, instead of an idol place? Now do you see of the lies that are being perpetrated against Rasool-Allah (sal Allahu alayhi wassallam) and his Noble Companions ®?
Imam Bukhari
Ibn Adee narrated and many others have quoted this " Imam Bukhari completed his Book by sitting near the Blessed Grave of Prophet(sal Allahu alayhi wasallam)"
[Muqadama Fathul Bari By Imam Hajr Asqalani page # 656]
In any case, the deviants' false claims in relation to Visits, Tawassul and Tabarruk at the Rauza-e-Rasool have been given a fitting reply by Shaykh Mahmud Mamduh's superb documentation work titled Raf` al-Minara fi Takhrij Ahadith al-Tawassul wa al-Ziyara ("Raising the Lighthouse: Documentation of the Narrations Pertaining to Using an Intermediary and Visitation").
Blessing through the Prophet’s blanket:
The Mother of Believers, ‘Ā’ishah lovingly guarded a blanket in which the Holy Prophet (sal Allahu alayhi wasallam) had passed away as is attributed to Abū Hurayrah that ‘Ā’ishah took out a thick blanket and showed it to us. She said: The Holy Prophet (sal Allahu alayhi wasallam) had breathed his last in this blanket.
[Related by Bukhārī in his as-Sahīh, b. of khumus (fifth part) ch.5 (3:1131#2941)].
Tabarruk with the Prophet's minbar:
• Ibn `Umar used to touch the seat of the Prophet's minbar and then wipe his face for the blessing. [al-Mughni 3:559; al-Shifa' 2:54; Ibn Sa`d, Tabaqat 1:13; Mawsu`at Fiqh `Abdullah ibn `Umar p. 52].
• From Abu Hurayra, Jabir, Abu Imama, and Malik: The Prophet made it a Sunna to swear to the truth on top of his minbar. [Nisa'i, Ahmad, Abu Dawud, Ibn Maja, and others.]
Bukhari confirms it. Ibn Hajar says: and in Makkah, one swears between the Yemeni corner and Maqam Ibrahim. (Fath al-Bari)
• Ibn Abi Shayba narrated in his Musannaf (4:121), in the chapter entitled: "Touching the grave of the Prophet" with a sahih chain as judged by Ibn Hajar al-`Asqalani, and Qadi `Iyad in his book al-Shifa', in the chapter entitled: "Concerning the visit to the Prophet's grave, the excellence of those who visit it and how he should be greeted": Yazid ibn `Abd al-Malik ibn Qusayt and al-`Utbi narrated that it was the practice of the Companions in the masjid of the Prophet to place their hands on the pommel of the hand rail (rummana) of the pulpit (minbar) where the Prophet used to place his hand. There they would face the qibla and supplicate (make du`a) to Allah hoping He would answer their supplication because they were placing their hands where the Prophet placed his while making their supplication. Abu Mawduda said: "And I saw Yazid ibn `Abd al-Malik do the same." This practice of the Companions clarifies two matters. The first is the permissibility of asking Allah for things by the Prophet (tawassul) after his death since by their act the Companions were truly making tawassul. Likewise it is permissible to ask Allah for things by other pious Muslims. The second is the permissibility of seeking blessings (Baraka) from the objects the Prophet touched.
Abu Nu’aym writes in Hilya al-Awliya that Harun al-Rashid intended to demolish the minbar of the Prophet (peace and blessings of Allah be upon him) and replace it with one made of gold, silver and expensive jewels. Imam Malik advised him: I do not want you to deprive people of the relics (athar) of the Prophet (peace and blessings of Allah be upon him). [Tabarruk al-Sahaba bi Athar Rasul Allah. Sheikh Muhammad Tahir ibn Abd al-Qadir ibn Mahmud al-Kurdi. (p. 52)]
In other words, something that the Prophet had touched could never match all the gold and silver in the world.
Imam Ahmad also said it was a liked thing to make Tawassul by the Prophet when there is drought. Furthermore, Imam Ahmad said that blessings would descend on those present in a session when the name of Safwan Ibn Sulaym (Safwan Ibn Sulaym was a pious man at the time of the salaf) was mentioned.
How can Ibn Taymiyah and his followers claim to follow the school of Imam Ahmad? Imam Ahmad is in one valley and they are in another valley altogether.
Continued in Part 7….
In the Name of Allah, Most Beneficent, Most Merciful.
Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family, and all his Companions.
Tabarruk with the Prophet's (sal Allahu alayhi wasallam) Grave:
Allah made Prophet Muhammad the best of the creation and he made him the most blessed, this means that wherever the Prophet (sal Allahu alayhi wasallam) is in, the place will also have the blessings. As stated by Shaykh Muhammad ibn `Alawi in Manhaj al-Salaf, Prophet Muhammad (sal Allahu alayhi wasallam) "is alive with a complete isthmus-life (hayât barzakhiyya) which is greater and better and more perfect than worldly life - indeed, higher, dearer, sweeter, more perfect, and more beneficial than worldly life."
Ka’b al-Ahbar ® (died 32 AH) said: “Not a day goes by without seventy thousand (70,000) angels descending upon the grave of the Prophet (sal Allahu alayhi wasallam), surrounding him and sending Salawat upon him until night falls. When they ascend another such group of angels take their place and do the same; until when the earth splits open before him (sal Allahu alayhi wasallam), he comes out with seventy thousand (70,000) angels in procession around him.” [Recorded with Saheeh (authentic) chains to Ka’b by Darimi Volume 1, Page 57, Hadeeth number 94), Bayhaqi (Shu’ab, Volume 3, Page 492), Ibn al-Mubarak in Kitab az-Zuhd (Volume 1, Page 558), Abu Nu’aym in Hilya (Volume 5, Page 390), Qadi Isma’il in Fadl As-Salat (#102).]
Related to this, there is consensus among the scholars of the four Madhahib (Schools of Thought) that the blessed place which contains the blessed fragrant body of Prophet Muhammad ﷺ is superior to any other place on earth.*
*[Consensus on this is documented by:
Hanafi: Ibn ‘Abidin in Hashiya, 2:626; Tahtawi in Hashiya Maraqi Falah, p. 70.
Maliki: Qadi ‘Iyad in ash-Shifa’, 2:58; Hattab in Mawahib Jalil, 3:344-45; al-Qarafi in Dhakhira, 3:378, 381; an-Nafrawi in Fawakih Dawani, 1:45.
Shafi’i: Nawawi in Majmu’, 7:389; Ibn Kathir in al-Bidaya, 3:205; as-Suyuti in Khasa’is, 2:351; al-Munawi in Fayd Qadir, 6:264.
Hanbali: Ibn ‘Aqil (see: Subki’s Shifa’ Siqam and Ibn Qayyim’s Bada’i Fawa’id 2:147); Ibn Muflih in Mubdi’, 3:70.]
Some (e.g. Ibn ‘Abidin al-Hanafi, Ibn ‘Aqil al-Hanbali, Salim an-Nafrawi al-Maliki) added that it is even superior to the Divine ‘Arsh.
(Fakhr-al-Din al-Razi’s Tafsir Kabeer; Imam Jalaludin as-Suyuti’s Khasais al-Kubra; Nabhani’s Jami’ Karamat al-Awliya).
At this stage, we need to slightly digress since the deviant sects hold that our Prophet (sal Allahu alayhi wasallam) has mixed up with the soil after his death. How they belie the many ahadith! But this being not our subject here, we will just cite couple or so against their false beliefs as cited by Shaykh G.F. Haddad:
1. "Allah has defended the earth from consuming the bodies of Prophets". A sound (sahih) tradition related on the authority of Aws ibn Aws al-Thaqafi by: Ahmad in his Musnad, Ibn Abi Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzaymah in his Sahih, ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-Anbiya', Suyuti in Anba' al-Adkhiya, Dhahabi who confirmed Hâkim's grading, and Nawawi in the Adhkar.
2. Another version in Ibn Maja has this addition: "And the Prophet of Allah is alive and provided for." fa nabiyyallahi Hayyun yurzaq. Bayhaqi mentions it also in the Sunan al-kubra.
"The Prophets are alive in their graves, praying to their Lord".
A sound (sahih) tradition related on the authority of Anas ibn Malik (r) by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad, Ibn `Adi in al-Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Târeekh Dimashq, al-Haythami in Majma` al-zawa'id (8:211), al-Suyuti in Anbâ' al-adhkiya' bi-hayat al-anbiya' (#5), and al-Albani, in Silsilat al-ahadith al-sahihah (#621).
Suyuti adds: "The life of the Prophet, may Allah bless him and give him peace, in his grave, and [also] that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan)."
Sakhawi, Ibn Hajar al-`Asqalâni's student, said: "As for us (Muslims) we believe and we confirm that he is alive and provided for IN HIS GRAVE" (al-qawl al-badee` p. 161). Ibn al-Qayyim said in al-RûH p. 58: "It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: 'How is our greeting presented to you after you have turned to dust' he replied:
'Allah has defended the earth from consuming the flesh of Prophets,' and if his body was not in his grave he would not have given this answer."
Ibn Hajar al-Haythami wrote in al-jawhar al-munaZZam (?):
"tawâtarat al-adillatu wa al-nuqûlu bi anna al-MuSTafa Hayyun Tariyyu... wa Sawmun thumma Hajjun kulla `âmin yaTTahhiru li al-Salâti bi mâ'i ghaythi" which means:
"The proofs and the transmitted texts have been established as authentic in the highest degree that the Prophet is alive and tender... that he fasts and performs pilgrimage every year, and that he purifies himself with water which rains on him."
4. Hayâti khayrun lakum tuHaddithuna wa yuHaddathu lakum fa idha muttu kânat wafâti khayran lakum tu`raDu `alayya a`mâlukum fa in ra'aytu khayran hamidtu allaha wa in ra'aytu ghayra dhâlik istaghfartu Allaha lakum
"My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of him (for you)."
Qadi `Iyad cites it in "al-Shifa" (1:56 of the Amman edition) and Suyuti said in his "Manahil al-safa fi takhrij ahadith al-shifa" (Beirut 1988/1408) p. 31 (#8): "Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (Sahih) chain."
It is cited in Subki's Shifa' al-siqâm fi ziyarat khayr al-anâm
[The Healing of the Sick Concerning the Visit of the Best of Creation], where he mentions that Bakr ibn Abd Allah al-Mazini reported it, and Ibn al-Jawzi mentions it through Bakr and then again through Anas ibn Malik in the penultimate chapter of the penultimate section of al-Wafa, both huffaz without giving the isnad. However, Ibn al-Jawzi specifies in the introduction of al-Wafa that he only included sound traditions in his book. He also mentions the version through Aws ibn Aws: "The actions of human beings are shown to me every Thursday on the night of (i.e. preceding) Friday." See also FatH al-Bâri 10:415, al-Mundhiri's Targheeb wa al-Tarheeb 3:343, and Ahmad 4:484.
Then, of course there are many other ahadith to show that those who visit the Holy Prophet (sal Allahu alayhi wasallam) are ensured about his intercession and also about the Durud and Salwat reaching him and the rewards involved. To point out just one more hadith Shareef cited by Shaykh G.F. Haddad:
Man zara qabri wajabat lahu shafa`ati.
"Whoever visits my grave, it becomes incumbent upon me to intercede for him."
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.
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.
This is one of the proof-texts 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 Nawawi's bûk "al-Adhkar" and in Qadi `Iyad's bûk "al-Shifa." Sakhawi said in "al-qawl al-badee`" p. 160: "The emphasis and encouragement on visiting his noble grave are mentioned in numerous ahadith, 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 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."
Blessings and Peace on the Prophet, his Family, and his Companions.
Next, there is direct evidence to show that the Sahaba indeed used to visit the holy grave of Prophet [sal Allahu alayhi wasallam]. To name a few randomly, they are Hazrat Umar ® and his son Abdullah ibn Umar ®, Bilal ibn Harith ®, Bilal ibn Rabah ®, Muhammad ibn Harb Hilali ®, Ayub Ansari ®, Muadh ibn Jabal ®, Hazrat Ali ®, and Fatima az-Zahra ®.
Hadrat Abu Bakr Siddique ® had requested that when he leaves this world, for the realm of Divine Beauty, he should be shrouded, the Funeral Prayer prayed and then taken to the Sacred Burial Chamber of the Holy Prophet (sal Allahu alayhi wassallam). He said salutations should be offered to the Holy Prophet and then it should be proclaimed, ‘O Messenger of Allah! Your companion of the cave, Abu Bakr Siddique is present’. He said if the door to the Holy Prophet’s Burial Chamber automatically opens then he should be buried inside or he should be buried at Jannat al-Baqi, the Sacred Cemetery. When his blessed funeral bier was taken to the Holy Prophet’s (sal Allahu alayhi wassallam) Burial Chamber and the Companions had presented their greeting, they said, ‘O Messenger of Allah (sal Allahu alayhi wassallam)! Hadrat Abu Bakr ® is at your door. The door of the Holy Prophet’s (sal Allahu alayhi wassallam) Burial Chamber opened on its own and a voice was heard: Bring my beloved to his beloved; bring my friend to his friend; For the Beloved is longing for his beloved! Hadrat Abu Bakr Siddique ® was buried within the Sacred Burial Chamber.
Narrated Hisham's father: 'Aisha said to 'Abdullah bin Az-Zubair, "Bury me with my female companions (i.e. the wives of the Prophet) and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there).''
The words of Aisha ®: "and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there), " go to prove beyond doubt that the Sahaba Karam regarded the grave of Rasool Allah (sal Allahu alayhi wasallam) as sanctified. This is in direct contravention of the doctrine of the Salafi who regard the grave of Rasool Allah [sal Allahu alayhi wasallam] as almost an idol and a source of ““shirk””. Naudobillah.
Husayn bin ‘Abd-ur-Rahmān from ‘Amr bin Maymūn al-Awdī has narrated: He said: I saw ‘Umar bin al-Khattāb, he said: ‘O ‘Abdullāh bin ‘Umar! Go over to the Mother of the Believers, ‘Ā’ishah, and give her my regards and then ask her if I am permitted to be buried beside my companions.’ ‘Ā’ishah replied: ‘I had this spot marked for myself and today I prefer ‘Umar to myself.’ When he came back, ‘Umar asked him: ‘What news have you brought?’ He replied: ‘O leader of the believers! She has given you the permission.’ At this ‘Umar said: ‘today nothing matters to me more than this resting place (Ma Kaan Shai Ahamm ilayya min Zaalik) . When I pass away, take me to (this place), give my regards, and request that ‘Umar bin al-Khattāb seeks permission. If I am given the permission, then bury me there, otherwise bury me in an ordinary graveyard for the Muslims.’ [ Bukhārī transmitted it in his as-Sahīh, b. of janā’iz (funerals) ch.94 (1:469#1328), b. of fadā’il-us-sahābah (virtues of the Companions) ch.8 (3:1355#3497).]
The only interpretation of the desire expressed by both ‘Umar and ‘Ā’ishah is that they wanted to receive divine blessings through the mediation of the Holy Prophet (sal Allahu alayhi wasallam) by being buried close to him.
Narrated Hisham's father: 'Umar sent a message to 'Aisha, saying, "Will you allow me to be buried with my two companions (the Prophet and Abu Bakr) ?" She said, "Yes, by Allah." though it was her habit that if a man from among the companions (of the Prophet ) sent her a message asking her to allow him to be buried there, she would say, "No, by Allah, I will never give permission to anyone to be buried with them." [Sahih Bukhari, Volume 9, Book 92, Number 428]
Aisha ® was in fact located in the room where Prophet [sal Allahu alayhi wasallam] was buried and this evident from the following hadith:
It is narrated by Imam Ahmad bin Hanbal that before Umar ® was buried in Aisha's room, she would go there without Hijab, as Rasool Allah [sal Allahu alaihi wasallam] was her husband and Abu Bakr ® was her father. However, when Umar ® got buried there, she would only go into the room with Hijab. (al-Mishkat: Bab ziyarat al-Qubur)
Abdul Rahman ibn al-Jauzi Hanbali (d.597 A.H), was a prolific writer of some 700 books and he came heavily down on the anthropomorphists in the Hanbali madhab. He mentions in his al-Wafa bi ahwalil Mustafa, that Fatimah ® would get blessings from the grave of her father, Prophet (sal Allahu alayhi wasallam), and she would put the soil of the grave on her eyes. Narrated by Ali ®, that when the Prophet [sal Allahu alayhi wasallam] passed away, Fatimah ® went and took a grasp of the soil of the grave and put it on her eyes. She cried and said in a poetical form:
One who smells Ahmad’s soil (from the grave) will never smell such greatness; Such calamities fell upon me that if they fell upon the day it would turn into night.
Abu Nasir told us [with his chain of transmission] that `Ali said: "When Allah's Messenger was buried, Fatimah 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,
If the troubles that have been poured on me were poured on days,
they would turn into nights.
( Ibn al-Jauzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin.)
Many of the research writers have narrated this incident such as al-Shabrawi in al-Tuhaf page 9 and al-Samhudi in Wafa' al-wafa', vol. 2 page 444 and al-Khalidi in Sulh al-'Ikhwan, page 57 and others.
Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone."
[Ibn Hibban in his Sahih, Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was Sahih. It is also cited by al-Subki in Shifa' al-siqam(p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id (4:2)].
It is important to note that ad-Dahabi and Ibn Taymiyya have quoted this Hadith in their books which confirms that one can kiss the Grave and place his head on the Grave of Prophet Mohammad (sal Allahu alayhi wasallam) and Awliya Allah and request their mediation (Waseelah) after the death.
Hazrat Ali ® says: “Three days had elapsed from the burial of the Holy Prophet (s) when a Bedouin Arab came and threw himself over the grave of the Holy Prophet (s). He sprinkled the soil of his grave over his head and started to converse with the Holy Prophet (s). He said: ‘O Prophet of Allah, you spoke and we listened. You received the truth from Allah and we too received it from you. From the things which Allah revealed to you is this:
ولو أنهم إذ ظلموا أنفسهم
I have done injustice upon myself. So seek forgiveness for me from Allah. Suddenly he heard a voice saying: Your sins have been forgiven.”
This incident has been narrated by most of the historians mainly al-Samhudi in Wafa' al-wafa', vol. 2 page 612 and Shaykh Dawud al-Khalidi (died in 1299 AH) in Sulh al-'Ikhwan and others.
The Prophet (صلى الله عليه و آله وسلم) told Mu'adh Ibn Jabal (رضئ اللہ تعالی عنہ) to visit his Grave whenever he would return from Yemen. And he (صلى الله عليه و آله وسلم) promised his intercession to those who would do so. (Musnad Ahmad with two sound chains as stated by al-Haythami, al-Bazzar, al-Tabarani in al-Kabir and Musnad al-Shamiyeen. Ibn Abi Asim in al-Ahad wal-Mathani and as-Sunna. Ibn Hibban in his Sahih, Bayhaqi in al-Sunan al-Kubra).
Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
[Ibn Maja 2:1320, Ahmad, Tabarani, Subki, Ibn `Asakir and Ibn Taymiyya.]
Yahya ® related from Imam Maalik ® that he heard that AIi Ibn Abi Talib ® used to rest his head on Graves and lie on them [meaning holding the grave with his stretched hands while his head, entire face and chest is rested on the Grave]. Imam Maalik said, “As far as we can see, it is only forbidden to sit on the Graves to relieve oneself.” (Muatta’ Imâm Malik – Book #16, Hadith #16.11.34)
It may be recalled that the great companion Bilal ® who had left Madina Shareef for some reason and settled by order of the frontier guards, in the districts of Syria, dreamt that the Holy Prophet (sal Allahu alayhi wasallam) was saying: “What kind of injustice is this, O Bilal? Has not the time come that you visit us?” He woke up from his sleep in sadness and sat on his horse and left for Madina Munawwara. When he reached the grave of the Holy Prophet (sal Allahu alayhi wasallam) he started to cry and rubbed his face over it. Later he saw al-Hasan and al-Husayn and kissed both of them.
[This incident has been narrated by a group of great Islamic scholars like al-Subki in Shifa al-Saqam narrating from Ibn 'Asakir, and Ibn al-'Athir in Usd al-ghaba, vol. 1 page 28.]
Why Salafies don’t issue the fatwa of ““shirk”” against all these Sahaba, who considered the Rawdah of Rasool Allah (sal Alahu alayhi wasallam) as a sanctuary? Moreover, they have to tell us why Abu Bakr and Umar wished to be buried along with Rasool Allah (sal Allahu alayhi wasallam)!
Hafiz al-Dhahabi writes in the compendium of his shaykhs entitled Mu`jam al-shuyukh (1:73) in the entry devoted to his shaykh Ahmad ibn `Abd al-Mun`im al-Qazwini (#58): "Ahmad ibn al-Mun`im related to us... [with his chain of transmission] from Ibn `Umar that the latter disliked to touch the Prophet's grave. I say: He disliked it because he considered it disrespectful. Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son `Abd Allah related this from him. If it is said: "Why did the Companions not do this?" It is replied: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, almost fought with each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, acceptance, and kissing. Don't you see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of Allah's Messenger"? Muslims are not moved to these matters except by their excessive love for the Prophet, as they are ordered to love Allah and the Prophet more than they love their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and `Umar more than themselves...
Al-Dhahabi elsewhere relates that Imam Ahmad himself used to seek blessings from the relics of the Prophet (sal Allahu alayhi wasallam) then he lambasts whoever would fault the practice of tabarruk or seeking blessings from blessed objects:
"`Abd Allah ibn Ahmad said: -I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain a cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it.' I say: Where is the quibbling critic of Imam Ah.mad now?! It is also authentically established that `Abd Allah asked is father about those who touch the pommel of the Prophet's pulpit and touch the wall of the Prophet's room, and he said: -I do not see any harm in it.' May Allah protect us and you from the opinion of the Khawarij and from innovations!!" Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, the section entitled Min Aadaabih.
Imam Ahmad's son `Abd Allah said: "I asked my father about the man who touches and kisses the pommel of the Prophet's minbar to obtain the blessing, or touches the grave of the Prophet. He responded by saying: "There is nothing wrong with it."" `Abd Allah also asked Imam Ahmad about the man who touches the Prophet's minbar and kisses it for blessing, and who does the same with the grave, or something to that effect, intending thereby to draw closer to Allah. He replied: "There is nothing wrong with it." This was narrated by `Abdullah ibn Ahmad ibn Hanbal in his book entitled al-`Ilal fi ma`rifat al-rijal (2:492).
In our previous articles in this Blog:
• We already mentioned the authentic account whereby in the time of `Umar there was a drought during which Bilal ibn Harith came to the grave and said: "O Messenger of Allah, ask Allah for rain on behalf of your Community."
• We already mentioned `A'isha's account whereby she instructed that the roof be opened over the Prophet's grave in times of drought, and it would rain.
• `Umar sent a message to `A'isha saying: "Will you allow me to be buried with my two companions (the Prophet and Abu Bakr)?" She said, "Yes, by Allah," though it was her habit that if a man from among the Companions asked her that she would always refuse. [Bukhari].
Reader must honestly answer why did the Companions, especially Abu Bakr ® and Umar ®, wish to be buried near the Holy Prophet (sal Allahu alayhi wassallam)? The foremost of the Companions would never indulge in any polytheistic act or ““shirk””, would they? As in life, they sought his (s) company in death knowing full well that the Holy Prophet (sal Allahu alayhi wassallam) is alive in his grave. If there is no Barakah in the Rawdah of Rasool Allah (sal Allahu alayhi wassallam), then why all the Companions wanted to get buried near him (s) in the house of Aisha? Why all Sahaba considered the Rawdah of Rasool Allah (sal Allah alayhi wassallam) as the sanctuary, instead of an idol place? Now do you see of the lies that are being perpetrated against Rasool-Allah (sal Allahu alayhi wassallam) and his Noble Companions ®?
Imam Bukhari
Ibn Adee narrated and many others have quoted this " Imam Bukhari completed his Book by sitting near the Blessed Grave of Prophet(sal Allahu alayhi wasallam)"
[Muqadama Fathul Bari By Imam Hajr Asqalani page # 656]
In any case, the deviants' false claims in relation to Visits, Tawassul and Tabarruk at the Rauza-e-Rasool have been given a fitting reply by Shaykh Mahmud Mamduh's superb documentation work titled Raf` al-Minara fi Takhrij Ahadith al-Tawassul wa al-Ziyara ("Raising the Lighthouse: Documentation of the Narrations Pertaining to Using an Intermediary and Visitation").
Blessing through the Prophet’s blanket:
The Mother of Believers, ‘Ā’ishah lovingly guarded a blanket in which the Holy Prophet (sal Allahu alayhi wasallam) had passed away as is attributed to Abū Hurayrah that ‘Ā’ishah took out a thick blanket and showed it to us. She said: The Holy Prophet (sal Allahu alayhi wasallam) had breathed his last in this blanket.
[Related by Bukhārī in his as-Sahīh, b. of khumus (fifth part) ch.5 (3:1131#2941)].
Tabarruk with the Prophet's minbar:
• Ibn `Umar used to touch the seat of the Prophet's minbar and then wipe his face for the blessing. [al-Mughni 3:559; al-Shifa' 2:54; Ibn Sa`d, Tabaqat 1:13; Mawsu`at Fiqh `Abdullah ibn `Umar p. 52].
• From Abu Hurayra, Jabir, Abu Imama, and Malik: The Prophet made it a Sunna to swear to the truth on top of his minbar. [Nisa'i, Ahmad, Abu Dawud, Ibn Maja, and others.]
Bukhari confirms it. Ibn Hajar says: and in Makkah, one swears between the Yemeni corner and Maqam Ibrahim. (Fath al-Bari)
• Ibn Abi Shayba narrated in his Musannaf (4:121), in the chapter entitled: "Touching the grave of the Prophet" with a sahih chain as judged by Ibn Hajar al-`Asqalani, and Qadi `Iyad in his book al-Shifa', in the chapter entitled: "Concerning the visit to the Prophet's grave, the excellence of those who visit it and how he should be greeted": Yazid ibn `Abd al-Malik ibn Qusayt and al-`Utbi narrated that it was the practice of the Companions in the masjid of the Prophet to place their hands on the pommel of the hand rail (rummana) of the pulpit (minbar) where the Prophet used to place his hand. There they would face the qibla and supplicate (make du`a) to Allah hoping He would answer their supplication because they were placing their hands where the Prophet placed his while making their supplication. Abu Mawduda said: "And I saw Yazid ibn `Abd al-Malik do the same." This practice of the Companions clarifies two matters. The first is the permissibility of asking Allah for things by the Prophet (tawassul) after his death since by their act the Companions were truly making tawassul. Likewise it is permissible to ask Allah for things by other pious Muslims. The second is the permissibility of seeking blessings (Baraka) from the objects the Prophet touched.
Abu Nu’aym writes in Hilya al-Awliya that Harun al-Rashid intended to demolish the minbar of the Prophet (peace and blessings of Allah be upon him) and replace it with one made of gold, silver and expensive jewels. Imam Malik advised him: I do not want you to deprive people of the relics (athar) of the Prophet (peace and blessings of Allah be upon him). [Tabarruk al-Sahaba bi Athar Rasul Allah. Sheikh Muhammad Tahir ibn Abd al-Qadir ibn Mahmud al-Kurdi. (p. 52)]
In other words, something that the Prophet had touched could never match all the gold and silver in the world.
Imam Ahmad also said it was a liked thing to make Tawassul by the Prophet when there is drought. Furthermore, Imam Ahmad said that blessings would descend on those present in a session when the name of Safwan Ibn Sulaym (Safwan Ibn Sulaym was a pious man at the time of the salaf) was mentioned.
How can Ibn Taymiyah and his followers claim to follow the school of Imam Ahmad? Imam Ahmad is in one valley and they are in another valley altogether.
Continued in Part 7….
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