Ibn Taymiyya About
Tawassul and Shafa'a
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Ibn Taymiyya said in his book " al-qaida al-jaleela fit- tawwasali wal-waseela ", with commentary ofRabi'a bin Hadi 'Umayr al-Mudkhali,professor in the Islamic University of Madinah al-Munawwara, page 6, paragraph 9: “Muslims agreed that the Prophet (saws) is the greatest of creation the highest in rank and superiority, and themost glorified and honored in the presence of Allah subhanahu wa ta’ala, and no other creation is better to Allah than the Prophet ( saws) and no othershafa'ais greater than hisshafa'a . ['aazamu al-khalqi jaahan 'ind-Allahi laa jaahun li- makhluqin 'inda-Allahi 'aazamu min jaahihi wa laa shafa'atun 'aazamu min shafa'atih] He mentioned in the same book, page 4, para. 4: "The Prophet (saws) is the intercessor of all creation [shafi'a al-khala'iq] and the owner of the Maqaam al-Mahmoud , that was the aspiration of those who came before and those who came after, and he is the greatest of intercessors [shufa'a] and the highest in glory and superiority in Allah's Presence."
Ibn Taymiyya says in the same book on page 3, para. 2: “Allah has sent his Prophet (saws) to Jinn and mankind and everyone has to follow him and believe in him and to follow him INWARDLY [BATIN] and OUTWARDLY [DHAHIR] and to believe in the Prophet (saws) and to follow him is the only for Allah subhanahu wa ta'ala and the only way for the religion of Allah and it is the worship of Allah subhanahu wa ta'ala and it is the obedience of Allah subhanahu wa ta'ala, and all these are the way of the Friends of Allah [awliya-Allah], and all this is the the means [waseela] that Allah subhanahu wa ta'ala has ordered His servants to follow when He said in the Holy Qur'an, [35,5] "yaa ayyuhalladheena aamanu ittaqullaha wabtaghaw ilayhi al-waseela” -- “O ye who believe! Fear Allah and seek the means of approach unto Him.” And the means to seek Allah subhanahu wa ta’ala is that one who will ask Allah subhanahu wa ta’ala by the intercession and the means of faith in His Prophet (saws) in and following him.”
Ibn Taymiyya states on page 12, para. 18: "It is agreed between the Sahaba, and the Tabi'een and the Four Imams Maliki, Shafi'i, Hanafi and Hanbali, that the Prophet (saws) will intercede for the sinners of his Ummah."
And Ibn Taymiyya continues on the same page 12, para 20: “And the Sahaba and the Tabi’een and the Four Imams of Islam all of them confirmed the authentic hadith of the Prophet (saws) that Allah will take out from Hell people after He will punish them for whatever length of time he likes with the shafa'a of the Prophet (saws).And ALLAH WILL TAKE OUT OF HELL SOME OTHERS BY THE SHAFA'A OF OTHER THAN THE PROPHET (SAWS)[!!!! ....]"
And on page 17, para 28: ["wa lafdhu at-tawassul qad yuradu bihi thalaathata umoor"] The word intermediation [tawassul] refers to three different meanings. Two of them are agreed upon among the Muslims. and on para 29: “the first of the two is the root of faith and Islam [hua asal al-eemaan wal-islam wa hua at-tawassul bil eemaani bihi] and it is the intercession with the Prophet (saws) by means of the belief in him and to obey him (saws).Second is by means of his supplication [du'a] and by means of his intercession [shafa'a], ...and whoever is denied this he is a kaafir and a renegade [Murtad]. and Ibn Taymiyya on page 17, para 30 says: “His prayer and his intercession and this is also of benefit ...and whoever DENIES TAWASSUL IN ONE OF THESE TWO MEANINGS IS A KAAFIR AND A MURTAD WHICH MEANS HE MUST REPENT OR HE MUST BE KILLED AS A MURTAD." and he says on para 32, of the same page, “whoever denies the intermediation by means of his supplication [du’a] and his intercession [shafa’a] and whoever denies that Muslims will derive benefit from that is a non-believer [kaafir]. And whoever denies out of ignorance must be educated. If he will persist in his denial and is stubborn, he will be considered a renegade [murtad].”
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Imam Ahmad said in his Musnad, Volume 2, page 75: "Abdullah bin 'Umar said that the Prophet (saws) said, 'I have been asked to choose between the Intercession [as-shafa'a] or to enter half my Nation into Paradise, but I chose the shafa'a because it is more inclusive and more perfect.Do you think it is for the pious? No! It is for thefilthyandsinfulpeople."
And
Ibn Majah said, in Volume, page 1444: "Ibn Jaabirsaid he heardSalim bin 'Aamirthat he heard 'Auf bin Maalik saying that theProphet(s) said, 'do you know what Allah subhanahu wa ta'ala has given me a choice in this night?' We said, 'Allah and His Prophet (s) know better.' He said, 'He gave me a choice between two matters:either to send half of my Nation to Paradise or to have the Shafa'a. And I chose theShafa'a.' And we said, 'O Prophet, ask Allah to make us among those who deserve the Shafa'a.' And theProphet(s) said,'’” [Muslim said it is authentic]
Allaama Ibn Qayyim in his book al-Jami` al-Fareed , page 493 , comments on the following hadith of Ibn 'Abbas (r): “In the time before the Prophet (saws) the Jews of Khaybar were fighting with the Ghatfaan tribe When the battle ended the Jews were defeated.They prayed to Allah asking Him, 'for the sake of Muhammad (bi haqqi Muhammad), the Prophet whom you are sending in the last days, make us defeat this tribe. ' again with Ghatfaan they defeated them. Allah mentioned that event in the Qur'an when He said : "From of old they had prayed for victory against the unbelievers" (Baqara, 89), which means they [the Jews] were asking for your sake, O Muhammad, to defeat the unbelievers.”
^ Khaybar lies about 150 km north-west of Madinah and was inhabited by a tribe of Jews
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(Edited by ADHM)
FRIDAY, JANUARY 1, 2016
Ibn Taymiyya's Hatred - Part 2
How much could a man have hated the Prophet (s) so much to go to such deceitful lengths to weaken a hadith which honors the Prophet (s) so magnificently, and showing that Tawassul through him is acceptable!
Ibn Taymiyya said in his book " al-qaida al-jaleela fit- tawwasali wal-waseela ", with commentary ofDr. Rabi'a bin Hadi 'Umayr al-Mudkhali,professorthe Islamic University of Madinah al-Munawwara, on page 166, para 493:
"...and like that is the hadith that is narrated by 'Abd ar-Rahman ibn Zayd ibn Aslam from his father from his grandfather from 'Umar ibn al-Khattaab (ra), marfu'an and mawqufan 'alayh, that when Adam (as) has committed the sin, he said, 'O Lord! I ask you for the sake of Muhammad [bi haqqi Muhammad] to forgive me.' He subhanahu wa ta'ala said, 'How did you know Muhammad?' He said, 'because when you created me with Your Hands and blew into me from Your Spirit, I raised my head and I saw on the legs of Your Throne written, 'laa ilaha ill-Allah Muhammadu Rasulullah' so I knew You would not put next to your name except the one who is the most beloved to You.' He said, 'You have said the truth, O Adam, and if it were not for Muhammad, I would not have created you.'"
And Ibn Taymiyya continues:
And this hadith is narrated by al-Haakim in his Mustadrak, from the hadith of 'Abdillah bin Muslim al-FiHree, from Isma'il bin Salama. And Haakim said, 'and it is the first hadith I have mentioned from 'Abdur -Rahman in this book.And Haakim says that it is sahih.And it is related by Shaykh Abu Bakr al-Aajuri, in the book 'ash-Shari'ah' mawqufan on 'Umar from hadith 'Abdillah bin Isma'il bin Abi Maryam mawqufan from 'Abdur Rahman bin Zayd bin Aslam."
And we see here that Ibn Taymiyya is here presenting a hadith that was verified and certified by al-Haakim as authentic [sahih] and that is the hadith which is related from Allah that “If not for Muhammad I would not have created you [O Adam] ]". And this opposes the many objections to such hadith like the similar hadith of Jaabir which is related about Allah that he said, "law laak maa khalaqtul khalq" - "If not for you [O Muhammad] I would not have created any of the Creation .”
Ibn Taymiyya now goes into a lengthy discussion of the authenticity of the hadith which he just stated was authentic according to al-Haakim.
He attempts, through various arguments and demonstrations by way of similar cases, that this hadith is weak because al-Haakim is not as strong as some other scholars.
Let us examine here some of his arguments.
And on page 172, para 506 Ibn Taymiyya says, in support of his reasoning for weakening the sahih hadith of al-Haakim:
"Muslim has narrated that 'Allah has created soil on Saturday'. And some people who have more knowledge than him disputed that, like Yahya ibn Ma'een and Bukhari and others and they clarified that this was wrong and it was not the words of the Prophet (saws). And the proof is with them, because it has been proved by the Book and the Sunnah and the Consensus [ijma'a] that Allahu ta'ala has created the heavens and earth in six days and His last creation was Adam and his creation was on Friday. And this hadith that has been disagreed upon indicates that He created that in seven days. And it has been narrated a more authentic isnaad than this that the beginning of creation was on Sunday."
Regarding Ibn Taymiyya's Statement regarding the hadith of Yahya bin Ma'een
It is important to note that in the footnote on this paragraph, by Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, says,
"I could not find the words of Yahya bin Ma'een about this hadith after I researched it."
The professor gives another footnote about this, saying:
"al-Bukhari in al-Taarikh al-Kabeer, 1/1/413/414, in the biography of Ayyub ibn Khalid, 'and Isma'il ibn Ummayya narrated from Ayyub ibn Khalid al-Ansaari from 'Abdullah ibn Raf'i from Abi Hurayrah (ra) from the Prophet (saws) said, "khalaq-Allahu at-turbata yawm as-sabt" - ["Allah created soil on Saturday"]'. And some of them relate it from Abi Hurayrah from Ka'b and that is more authentic"
Finally, Dr. Rabi`a bin Hadi `Umayr al-Mudkhali gives a third footnote, saying:
"I did not find a hadith marfu` that is an exact quote that the beginnning of creation was on Sunday.
But there are aathar from Ibn `Abbas, Ibn Mas`ud and `Abdullah ibn Sallaam that have been mentioned by Ibn Jareer in his Tareekh, 1/47. And the athar of Ibn `Abbas and Ibn Mas`ud, in it there is Isma'il ibn Abdur Rahman as-Saddi, trustworthy? but he was accused of being Shi`i.
And regarding the athar of Ibn Sallaam, in its isnad Abu Ma`ashar, Najeeh bin Abdur Rahman as-Sindi is weak [da`eef] and in it 'Abdullah ibn Saalih. I did not know who he is, and I think he is the writer of Layth, and if he is then he is weak [da`eef]...."
Here we see that Ibn Taymiyya is building a house of cards in order to prove that the hadith of al-Haakim "law laa Muhammadan maa khalaqtuk" is weak, through a series of Byzantine arguments whose major foundation here is seen to be without support. And this is to be seen in a major scholar to be a tremendous weakness and serious indication of corruption, and Allah knows best.
We see here that Ibn Taymiyya states that Muslim was wrong based on the fact that "those more knowledgable than him" disputed it, starting with Yahya bin Ma'een.
SURPISE THOUGH IT MAY BE, we find that YAHYA BIN MA'EEN DID NOT SPEAK AGAINST THIS HADITH AT ALL!!!
Ibn Taymiyya then tries to show that A HADITH NARRATED BY Imam Muslim was rejected by other scholars, "more knowledgable than him" and that the hadith Muslim narrated as sahih is not so, because Bukhari rejected it.
We THEN FIND that in fact, Bukhari NARRATED IT HIMSELF.
On the contrary, the "hadith" "that the beginning of creation was on Sunday" which Ibn Taymiyya tries to use to support his argument AGAINST the hadith "Allah created soil on Saturday" is in fact no hadith at all but is an athar with no verifiable authenticity!
And these are the words of a Wahabi muhaqqiq!
Now in a further footnote to this discussion of Ibn Taymiyya, on the hadith of Muslim by the Professor Rabi`a in which he says,
"It was narrated by Muslim in the book 'description of hypocrites and the laws relating to them'/chapter 'the beginning of Creation' hadith 27, and Ahmad 2/327, and Ibn Ma'een in at-Tareekh, 3/52 and Bayhaqi in 'al-'asma was-siffaat', page 364."
Here again we see how Ibn Taymiyya was using misleading arguments against Imam Muslim.
Here it is clearly related by Ibn Ma`een, whereas Ibn Taymiyya said, "And some people who have more knowledge than him disputed that, like Yahya ibn Ma`een..."
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Ibn Taymiyya on Use of Lesser Grades of Hadith
for Encouraging Good Virtues
Ibn Taymiyya said in his book "al-qaida al-jaleela fit- tawwasali wal-waseela",
with commentary of Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, Page 162, para 478:
"But Ahmad ibn Hanbal and other scholars permitted the narration [of hadith] regarding the virtues of good what is not sure as long as it is not known that it is a lie." [laakinna Ahmad ibn Hanbal wa ghayruh min al-'ulama jawwazu an yurwa fee fada'il al-'aamal maa lam yu'lam annahu thaabit idha lam yu'lam annahu kadhib.]
Ibn Taymiyya goes into a full chapter of discussion of this subject from here, Chapter 8 of "al-qaida al-jaleela fit-tawwasuli wal-waseela", where he presents the views of the majority of the 'ulama of Islam and he presents his own views of the subject. And Here we will examine this in detail.
Ibn Taymiyya' Confusion
So we see here that Ibn Taymiyya on one hand is saying, that Ahmad did NOT use WEAK HADITH for encouraging what is ordered by a shari'ah ruling AND that whoever said he did was wrong; whereas four paragraphs later he completely reverses himself and says that Ahmad called a hadith WEAK *and* he ACCEPTED IT to encourage someone to keep what is ordered by a shari'ah ruling!
This is a disturbing method which we will see Ibn Taymiyya employ in numerous other places.
We question here: was it intentional or was he just confused???
Here we quote from the muhaqqiq of Ibn Taymiyya's book, Dr. Rabi'a bin Hadi 'Umayr al-Mudkhali, professor in the Islamic University of Madinah al-Munawwara, in his footnote on paragraph 423, where says,
"I didn't find this hadith and I am afraid that Shaykh ul-Islam's mind has gone to the other hadith of Abu Hurayra (ra), that says "Allah has angels wandering on earth, in addition to what is in the record of deeds of the people; and when they find a group remembering Allah, they call each other 'come unto what you desired' and they come. And they surround them until the lowest sky. Allahs says, 'what were My servants doing when you left them?' They say, 'we left them thanking You, praising You and remembering You.'..." Imam Ahmad, 2/251, Tirmidhi 5/579, 130 Chapter of what has been narrated regarding what Allah has wandering angels on earth. Tirmidhi said the hadith is hasanan sahih, #3600, and Ad-Darimi 2/225, hadith #2777"
So we see here, that even today's scholars of Islam, who follow his own school, the Salafi/Wahabi school, admitted to Ibn Taymiyya's confusion and weakness in hadith knowledge.
And this is surprising in one who so adamantly accuses countless people of being liars and lying in almost every page of his book.
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Edited by ADHM
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MUHAMMAD AL-GHAZALI (b.1917CE)
ON IBN TAYMIYYA
by Dr. Ahmad Hijazi al-Saqqa
Regarding Ibn Taymiyya, Ibn Qayyim, Ibn `Uthaymeen
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MONDAY, JUNE 11, 2012
Ibn Taymiyah's al-qaida al-jaleela fit- tawwasali wal-waseela
Ibn Taymiyah and Satan
Leader of the anthropomorphist, Ibn Taymiyyah writes in his book:
al-qaida al-jaleela fit- tawwasali wal-waseela:
( point number 46)
“The angels do not help people in committing polytheism, whether when people are alive or dead. Angels do not even like this.
In fact the shayateen sometimes help people (in committing polytheism).
These shayateen appear in front of people with human face (image) …
Then these shayateen proclaim that they are (prophet) Ibrahim ( alayhis salam) , (prophet) Isa ( alayhis salam), (prophet) mohammed ( sal allahu alayhi wa aalihi wa sallam)… ’’
This was the Aqidah of Ibn Taymiyah:
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Abu Hurairah(RA) narrates:
The Holy Prophet Muhammad صلى الله عليه وآله وسلم said :
“He who sees me in a dream has certainly seen me, because Satan cannot take my form."
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(Edited by ADHM)
SATURDAY, MAY 7, 2011
Ibn Kathir on Tawassul
Ibn Kathir on Tawassul
Tafsir-ul-Qur'an al-Azim
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآءُوكَ فَاسْتَغْفَرُواْ اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً
Translation: We sent not an apostle, but to be obeyed, in accordance with the will of Allah. 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)
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Ibn Kathir (rah) endorsing Tawassul in tafsir of above verse:
وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول " ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما " وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له "
Translation: Many have stated this tradition. One of them is Abu Mansur al-Sabbagh (some manuscripts say Abu Nasr) who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said,
“Peace be on you, O Allah’s Messenger. I have heard that Allah says:
‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.”
Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.”
Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibn Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64]
Important Note: This report is only shown to reveal the beautiful Aqida of Ibn Kathir (rah) and he has declared it to be narrated by "JAMAAH" and considered it Hikayat al "MASHUR"
Please note that Ibn Kathir (rah) nowhere calls it shirk rather uses it as proof in his magnificent Tafsir. Another reason why this report is shown is to reveal the deceit of Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir. Also note that Many scholars have cited the above report in "Manasik of Hajj and visiting the grave of Prophet (Peace be upon him) and they have done Istadlal from it and none of the classical Imams called this incident as Shirk or Bidah, which proves beyond any shadow of doubt that great Imams of Ahlus Sunnah cited it as Proof and believed in Tawassul, had there been a hint of shirk in such practice then they would have never ignored to refute it let alone citing it in category of recommended deeds.
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Salafis Deny Istighatha and Waseela
It is a common trait of Neo-Khawarij
Example: The Salafi's (wahhabiyyah/najdis) that they apply verses revealed for Idols/Mushrikeen upon Prophets and Awliya in order to deny:
Istighatha and Waseela.
The biggest proof against Istighatha that they use is verse 7:194.
They ignore the context of this verse and also major Tafasir including their highly revered Tafsir Ibn Kathir.
The verse states:
إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِن كُنتُمْ صَادِقِينَ - 7:194
Indeed, those you [polytheists] call upon besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful.
7:194 in context starts from 7:191 and ends at 7:198.
The passage clearly proves that it also refers to idols who do not have comprehension skills whereas according to Islam especially the Prophet in his grave prays and hears us as attested from many authentic hadiths. It is utter ignorance rather Kufr itself to compare Prophets and Awliya with idols or apply verses revealed for disbelievers upon them, this is actually a trait of Khawarij as attested in Sahih Bukhari.
Above all Islam prescribes no ruling to say Salam to idols but does so to graves.
Islam does not allow visiting idols but prescribes visiting graves.
Islam does not say that Idols hear whereas Sahih hadiths of Bukhari and Muslim prove that inhabitants of graves hear even our footsteps.
Ibn Kathir starts the interpretation of this passage (from 7:191-198) as: Allah admonishes the idolators who worshipped idols, rivals and images besides Him, although these objects were created by Allah, and neither own anything nor can they bring harm or benefit. These objects do not see or give aid to those who worship them. They are inanimate objects that neither move, hear, or see. Those who worship these objects are better than they are, for they hear see and have strength of their own [Tafsir Ibn Kathir, Salafi Dar us Salam version. Read from 7:191-198]
Salafis also use 16:20-21 which state: And those they invoke other than Allah create nothing, and they [themselves] are created. They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected. [Sahih International translation]
Ibn Kathir says about these verses: Then Allah tells us that the idols which people call on instead of Him cannot create anything, they are themselves created, as Al-Khalil (Ibrahim) said: ("Do you worship that which you (yourselves) carve While Allah has created you and what you make!'') (37:95-96).
(They are) dead, not alive) means, they are inanimate and lifeless, they do not hear, see, or think.…. Then he says: So how can anyone hope for any benefit or reward from these idols [Tafsir Ibn Kathir under 16:20-21]
Regarding 46:4-6 then the context itself proves that it is referring to idols.
Ibn Kathir explains: (Bring me a scripture prior to this) meaning, `bring a book from among the Books of Allah that have been revealed to the Prophets, that commands you to worship these idols.'… Then Ibn Kathir says: (And who is more astray than those who invokes besides Allah others who will not answer them until the Day of Resurrection, and who are unaware of their invocations to them) meaning, no one is more misguided than those who invoke idols instead of Allah, asking them for things that they cannot give -- until the Day of Judgment. They (the idols) are unaware of what he asks, they can neither hear, see, or act. This is because they are inanimate, senseless stones. [Tafsir Ibn Kathir under 46:4-6]
Regarding 35:14 Ibn Kathir says: The gods upon whom you call instead of Allah, do not hear your supplication, because they are inanimate and have no soul in them.' [Tafsir Ibn Kathir under 35:14]
Due to brevity issue I have not used other verses which Salafis misuse but these are their biggest proofs.
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A.Ibrahim
(Edited by ADHM)
FRIDAY, FEBRUARY 18, 2011
Wahhabi Terror
Pure Najdi Evil
Wahhabi Terror
Hidden Evil
Tausif ur Rahman Rashid
watch video:
“QABAR PARASTI”
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You can fool all the people some of the time, and you can fool some of the people all time, but you can never fool all the people all of the time.
Realise and begin to understand who actually commits these atrocities and why?
Atrocities carried out in the name of Allah!
The profound scholar Sulaiman ibn 'Abd al-Wahhab (rahimah-Allahu ta'ala),the author of
As-sawa'iq al-ilahiyya fi 'r-raddi 'ala 'l-Wahhabiyya,
First published by Nukhbat al-Akbar press in Baghdad in 1306 A.H.(1888).
Second edition was produced by photo-offset in Istanbul, 1395 (1975) was the brother of Mu-hammed ibn 'Abd al-Wahhab an Najdi, the founder of Wahhabism. He proved with documents that the path opened in the name of Wahhabism by his brother was heretical.
He wrote on page 44 of his book:
First published by Nukhbat al-Akbar press in Baghdad in 1306 A.H.(1888). Second edition was produced by photo-offset in Istanbul, 1395 (1975) was the brother of Mu-hammed ibn 'Abd al-Wahhab an Najdi, the founder of Wahhabism. He proved with documents that the path opened in the name of Wahhabism by his brother was heretical. He wrote on page 44 of his book:
"One of the documents showing that your path is heretical is the hadith ash-Sharif written in Sahihain, the two genuine hadith books, one by al-Bukhari and the other by Muslim. 'Uqba ibn Amir (radi-Allahu 'anh), the relater of the hadith ash-Sharif, said, 'Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam), ascended the minbar. It was the last time I saw him on the minbar. He declared:
"I do not fear whether you will become polytheists after I die. I fear that you, because of worldly interests, will kill one another and thus be destroyed like ancient tribes."
' Rasulullah (sall-Allahu ta'ala 'alaihi wa sallam) foretold all that would happen to his umma till the Resurrection.
This sahih hadith states that his umma will never worship idols, that he was assured of it. This hadith ash-Sharif demolishes Wahhabism by the roots, for the Wahhabite book claims that the Ummat al-Muhammadiyya worship idols, that Muslim countries are full of idols, that tombs are idol-houses. It says that one also becomes a disbeliever by not believing that he who expects help or intercession at shrines is a disbeliever.
However, Muslims have visited graves and asked the mediation and intercession of awliya' for centuries. No Islamic scholars have called such Muslims polytheists; they regarded them as Muslims.
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Wahhabi Terror
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On 25 October 2010, six people were killed in a bomb blast at the Baba Farid shrine in Punjab, Pakistan. The attack on this 12th-century Sufi mazar, or sacred tomb-shrine, is not an isolated incident.
Wahabi Terror hit the Abdullah Shah Gazi mazar in Karachi, killing nine civilians. In July 2010, a double suicide attack on the revered Data Darbar, one of the oldest Sufi mazars in the subcontinent, saw the deaths of at least 42 people, with more than 200 injured.
Wahabi Extremists who regard Sufi followers as un-Islamic and their traditions as degenerate and heretical.
Since the 18th century, Islamist revival movements from the Middle East such as Wahhabism,Salafi, ahle hadith...etc and later the puritans of the Indian Deobandi school, have promulgated anti-Sufi movements, attempting to prohibit the worship at mazars.
Violent attacks against mazars have also taken place in neighbouring Bangladesh. In 2004, two separate explosions at the 700-year-old Shah Jalal Mazar in Sylhet left a slew of dead and injured.
Mazars are dedicated to Sufi saints, known as pirs. They are scattered across the Islamic world.
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Evil Wahhabi justification for the destruction of Rahman Baba’s tomb:
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Global Wahhabi Najdi Terror
Video:Here
Al Shabab of Somalia Destroy the Graves of Sufi Saints
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Grave Worship?
Some people in this Present era believe that If somebody visits the graves of Pious people and take them as a means to Allah or seeks blessing through their relics, then this act is either Shirk or Biddah.
Some even claim that this act wasn't done by Sahaba or in past centuries.
Let us now see this in light of Quran and Hadith
وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لاَ رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا
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Quran states: Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (18:21)
Imam Ibn Jarir (Rahimuhullah) writes in his Tafsir at Tabri:
فقال الـمشركون: نبنـي علـيهم بنـياناً، فإنهم أبناء آبـائنا، ونعبد الله فـيها، وقال الـمسلـمون: بل نـحن أحقّ بهم، هم منا، نبنـي علـيهم مسجداً نصلـي فـيه، ونعبد الله فـيه
Translation: The Mushrikeen said: We will build a building over it and worship Allah in it but the Muslims said: We have more right over them and we will surely “BUILD A MOSQUE” so that we can pray there and worship Allah. [Tafsir at-Tabri (15/149)]
Mullah Ali Qari (rah) writes in detail and gives perfect clarification by saying:
أما من اتخذ مسجدا في جوار صالح أو صلى في مقبرة وقصد الإستظهار بروحه أو وصول أثر ما من أثر عبادته إليه لا للتعظيم له والتوجه نحوه فلا حرج عليه ألا ترى أن مرقد إسماعيل عليه السلام في المسجد الحرام عند الحطيم ثم أن ذلك المسجد أفضل مكان يتحرى المصلى لصلاته والنهي عن الصلاة في المقابر مختص بالقبور المنبوشة لما فيها من النجاسة كذا ذكره الطيبي وذكر غيره أن صورة قبر إسماعيل عليه السلام في الحجر تحت الميزاب وإن في الحطيم بين الحجر الأسود وزمزم قبر سبعين نبيا
Translation: Anyone who builds a mosque near the grave of an upright person or prays in the tomb (Maqbara) or intends to ask for help through the Ruh of that upright person or intends to seek barakah from his left overs, If he does all that without the intention of giving him Tazeem or doing tawajuh towards him ( in prayer) “Then there is nothing wrong in that, don't you see that Grave of Hadrat Ismail(A.S) is inside the Masjid ul Harram near the hateem and to Pray there is Superior than anything else ” however to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased… In the Hateem near Hajr al Aswad and Mizaab there are “Graves of 70 Prophets” [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]
Imam Abu Hayyan al Andalusi (rah) said:
وروي أن التي دعت إلى البنيان كانت كافرة أرادت بناء بيعة أو مصنع لكفرهم فمانعهم المؤمنون وبنوا عليهم مسجداً
Translation: The person who told to make a building over them was a Kafir woman, she told to make a Church over them where deeds of Kufr can take place, however the momineen stopped her and made a Masjid over there instead [Tafsir Bahr al Muheet, Volume No. 7, Page No. 158]
Imam Qurtubi had also mentioned this in his Tafsir under 18:21
Allama Ibn Jawzi (rah) who is considered the most strict scholar and revered highly by Salafi Muslims, he states in his Tafsir under 18:21
قال ابن قتيبة: يعني المُطاعين والرؤساء، قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً
Translation: Ibn Qutayba (rah) said that the Mufasireen said: People who made Masjid were the (Muslim) King and his Momineen companions [Tafsir Zaad ul Maseer, Volume No. 5, Page No.124]
وعن ابن عمر أن النبي صلى الله عليه وسلم قال:
"في مسجد الخيف قبر سبعون نبياً".
رواه البزار ورجاله ثقات.
Translation: Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together) –- Imam al Haythami said that it is narrated by Al-Bazzar and “all its narrators are trustworthy” (i.e. Hadith is absolutely sahih) It is narrated by "Imam al-Haythami in Majma az Zawaid, Volume No. 3 Bab fi Masjid al Khayf, Hadith #5769"
These proofs establish from the Nass of Quran and Hadith that to build tombs over graves of Prophets and Saliheen is a righteous act.
The Wahabiyyah declared vast majority of Muslims as Mushrikeen by saying that tombs are Naudhobillah Idol houses and that graves of righteous even the Prophet should be destroyed or flattened, they did this heinous act to the graves of many Sahaba who are buried in Jannat ul Baqi and Muala but due to Muslim pressure they were not able to do this to the blessed grave of Prophet (Peace be upon him)
Proof No:1
Let's settle the score on the issue of "SHAPE OF GRAVE" The great Hanafi Muhadith, Imam Muhammad Ibn al-Hassan Ash-Shaybani (rah) allocates a whole chapter to this with title:
“BUILDING A MOUND OVER THE GRAVE...”
Under it he brings the hadith
Abu Hanifa informed us from Hammad that Ibrahim said: Someone informed me that they had seen the grave of Prophet (Peace be upon him), the grave of Abu Bakr (ra), and the grave of Umar (ra) with “mounds on top of them protruding prominently from the gournd” and on them pieces of white clay.
Imam Muhammad said: We (Ahnaaf) adhere to this, the grave is marked with a prominent mound, but it is not to be made in the form of a square and that is the “Verdict of Abu Hanifa” [Kitab ul Athaar, Page No. 145, Published by Turath Publishing]
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The great Hanafi scholar i.e. Mullah Ali Qari (Rahimuhullah) writes in his magnificent Mirqaat Sharh al Mishqaat:
وقد أباح السلف البناء على قبر المشايخ والعلماء المشهورين ليزورهم الناس ويستريحوا بالجلوس فيه
Translation: The early Muslims (Salaf) have considered it Mubah (i.e. allowed) to build over the graves of famous Mashaikh and Ulama so that people can visit them and sit there (easily) [Mirqaat Sharh al Misshqaat, Volume No. 4, Page No. 69]
The great Shafi scholar and Sufi, Imam Abdul Wahab al-Sharani (rah) writes:
My teacher Ali (rah) and brother Afzal ud din (rah) used to forbid that domes should be build over graves of ordinary people and also to put the deceased in “COFFINS” and also to put sheets over their graves. They used to say that only Prophets and great awliya are deserving for domes and sheets, whereas we should be buried in the feet of people and also in their ways [Al-Anwar al Qudsiya, Page No. 593]
Proof No:3
The famous commentator of Sahih Bukhari and leading scholar in sight of Sunnis and Salafis i.e. Imam Ibn Hajr al Asqalani (rah) writes in his magnificent Fath ul Bari
In view of the fact that the Jews and Christians were taking the graves of their Prophets as their qibla for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. For this reason the Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the prupose of seeking tabarruk and not for worshipping or paying attention towards them, he will never be included in this prohibition.( Ibn Hajr al-‘Asqalani, Fath al-bari, vol. 3, p. 208)
Proof No:4
It is narrated from Dawud bin Abu Salih. He 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 (صلى الله عليه وآله وسلم) and not to a stone. I have heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.
References
►Hakim declared it "SAHIH" while Dhahabi also "AGREED" with his authentication [Hakim, al-Mustadrak Volume 004: Hadith Number 515]
►Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422; Click here for Scanned Page (6)
Proof No:5
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses saying his prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary (peace be upon him) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (peace be upon him) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation.
References
►Sahih Muslim Book 001, Number 0328
►Imam al Hafidh Ibn Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483
Musa (A.S) is alive in his grave and also other Prophets remain alive in their graves
عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب:) مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه
Anas b. malik reported
Allah's Messenger (may peace be upon him) as saying: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him) saying his prayer in his grave.
Reference:Sahih Muslim Book 030, Number 5858
Imam Suyuti (Rehmat'Ullah Aliah)
Imam Suyuti (rah) on Hayat of Anbiya in their graves: The life of the Prophet (Peace be upon him) in his grave, and also that of other Prophets is known to us as "definitive knowledge (ilman qat`iyyan)" the proofs regarding it are in "TAWATUR" Imam Baihaqi (rah) wrote a Juzz on Life of Anbiya in their graves, the proofs regarding it are such as 1) It is narrated in Sahih Muslim by Anas Ibn Malik (ra) that the Messenger of Allah (Peace be upon him) said: “I passed by Moses during my Night journey and saw him offering prayer in his grave, 2) It is narrtaed by Abu Nua'ym in his Hiliya from Ibn Abbas (ra) who heard the Prophet (Peace be upon him) say: I passed by Moses and saw him standing in prayer, 3) It is narrated in Musnad of Abu Yal'a and by Baihaqi in his book "Hayat al Anbiya" from Anas (ra) that the Porphet (Peace be upon him) said: The Prophets are alive in their graves and praying [Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264]
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Imam Haythami (rah) said after the last hadith as mentioned above: رواه أبو يعلى والبزار، ورجال أبو يعلى ثقات (i.e. Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are trustworthy).. Imam al Hafidh Ibn Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483 [and 602-603 in Qadimi Kutab Khana version]
Proof No:6
Imam Qurtubi (rah): Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]
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Mother of All Believers Hazarth Ayesha Siddiquea(R.A)
Proof No:7
حدثنا أبو النعمان حدثنا سعيد بن زيد حدثنا عمرو بن مالك النكري حدثنا أبو الجوزاء أوس بن عبد الله قال قحط أهل المدينة قحطا شديدا فشكوا إلى عائشة فقالت انظروا قبر النبي صلى الله عليه وسلم فاجعلوا منه كوى إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى تفتقت من الشحم فسمي عام الفتق
Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
►Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr--il-‘ibad Page No.153]►Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801)►Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)►Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)
Chain :"“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported it.”
Hadrat Aisha (ra) narrates:
أخبرنا أحمد بن جعفر القطيعي ثنا عبد الله بن أحمد بن حنبل حدثني أبي ثنا حماد بن أسامة أنبأ هشام بن عروة عن أبيه عن عائشة رضي الله عنها قالت : كنت أدخل بيتي الذي فيه رسول الله صلى الله عليه و سلم و أني واضع ثوبي و أقول إنما هو زوجي و أبي فلما دفن عمر معهم فو الله ما دخلت إلا و أنا مشدودة علي ثيابي حياء من عمر رضي الله عنه
Translation: Whenever I entered the house in which Prophet (Peace be upon him) and my father (i.e. Abu Bakr ra) are buried, pmaroon]I used to take off my sheet (from head) thinking that it’s only my father and husband (whom I am visiting), however By Allah! When Umar (ra) got buried with them, I never went inside without being fully covered, this is because of being ashamed of Umar (ra) [Musnad Ahmed bin Hanbal, Volume No. 6, Page No. 202]
Note: Even after the dismissal of Hazarth Umar R.A, Hadrat Aisha R.A fully covered herself as if he is alive.
Proof No:8عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي أَرُدَّ عَلَيْهِ السَّلَامَ
Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting.
Reference: Book 4, Number 2036: Abu Dawood
Imam Nawawi (rah) says of this hadith :رَوَاهُ أبُو دَاوُدَ بإسناد صحيح
Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]
Qadhi Shawkani the leading authority for Ghair Muqalideen says before narrating it:وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً
Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]
Proof No:9
عَنْ أَبِي الدَّرْدَاءِ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : اَکْثِرُوْا الصَّلَاةَ عَلَيَّ يَوْمَ الْجُمُعَةِ فَإِنَّهُ مَشْهُوْدٌ تَشْهَدُهُ الْمَلَائِکَةُ وَإِنَّ أَحَدًا لَنْ يُصَلِّيَ عَلَيَّ إِلَّا عُرِضَتْ عَلَيَّ صَلَاتُهُ حَتَّي يَفْرُغَ مِنْهَا قَالَ : قُلْتُ : وَبَعْدَ الْمَوْتِ؟ قَالَ : وَبَعْدَ الْمَوْتِ إِنَّ اﷲَ حَرَّمَ عَلَي الْأَرْضِ أَنْ تَأْکُلَ أَجْسَادَ الْأَنْبِيَاءِ فَنَبِيُّ اﷲِ حَيٌّ يُرْزَقُ
رَوَاهُ ابْنُ مَاجَه بِإِسْنَادٍ صَحِيْحٍ
Narrated By AbudDarda :
Allah's Messenger (peace be upon him) said, "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked whether that applied also after his death, and he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophet is alive and given provision."
References:►Narrated AbudDarda Al Tirmdhi 1366
►Sunan Ibn Maja Volume 001: Hadith Number 1626►Abu Dawud Book 002, Hadith Number 1526Proof No:10
Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A'lam wa al Nubalah, Volume 012, Page No. 469]
Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim's authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]
Proof No:11
Imam Ibn al-Haaj (rah) states: It is recommended to visit graves of Saliheen in order to obtain Barakah from them, because the benefit which is obtained by them during their lives is also obtained after their deaths. It has been a norm of Ulama and Muhaqiqoon to make dua near the graves of righteous people and also to ask through their intercession...Anyone who has some need, he should go to the (graves of righteous) and make them Waseela. This reasoning should not be given that Prophet (saw) told not to travel except for three mosques i.e. Masjid ul Harram, his mosque and Masjid ul Aqsa. The great Imam Abu Hamid al-Ghazzali (rah) has mentioned in the chapter of “Adaab As-Safr” of his Ihya that traveling should be done for Ibadah like for Hajj or Jihad, after this he said: It includes traveling to visit graves of Prophets, Sahaba, Tabiyeen including all Ulama and Awliya. Every person whose ziyarah to obtain blessing is permissible in his life is also permissible after his death. [Al-Madkhal, Volume No.1, Page No. 216]
Imam Abu Abdullah Ibn al-Haaj al-Maliki also wrote a complete Chapter on visiting Awliyah and Saliheen he Writes: Student (muta-lim) should visit Awliyas and Saliheen and go to see them as seeing them makes the heart alive just as earth becomes alive due to rain, by seeing them the hearts which are stones are turned soft, because they remain present in the Bargah of Allah who is merciful, He never rejects their worship or intentions, and those who attend their Mehfils and those who identity them and those who love them, this is because they are mercy after Allah and his Prophet (Peace Be Upon Him) which remains open for his men, so any one who has these qualities then people should be quick to receive blessing from such people because people who meet these personalities get the blessing,knowledge and memory which cannot be explained, you will know that due to same maani one can see alot of people who got perfection in knowledge and ecstasy,Any one who respects these blessings never gets away from mercy and Barakah, but condition is that the person who should be visited for a look should obey the Sunna'h and protect it and show it from his actions. [Ibn al-Haaj, al-Madkhal Volume 002, Page No. 139] Click here for Scanned Page (78)
Proof No:12عَنِ ابْنِ عُمَرَ رضي اﷲ عنهما قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : مَنْ زَارَ قَبْرِي بَعْدً مَوْتِي کَانَ کَمَنْ زَارَنِي فِي حَيَاتِي
Narrated Abdullah Ibn Umar:
Allah's Messenger (صلى الله عليه وسلم) said: who ever visits my grave after my death it is same he has visited me in my life.Reference►Tibrani Volume 012: Hadith Number 406►Bayhaqi Shab ul Iman Volume 003: Hadith Number 489
Note: This hadith is narrated by Ibn Umar (ra) but the chain of narrators in this case are totally different hence the hadith becomes Hassan
Imam Ibn Quduma (rah) said:ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي
It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [Imam Ibn Quduma in al-Mughni, Volume No. 5, Page No. 381]
►Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]
Qadhi Iyaad (rah) said in his magnificent Ash-Shifaفي حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر
Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.
It should be known that visiting the grave of Prophet (Peace be upon him) is “Masnoon” [Well known] for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him][Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]
Proof No:13
عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال:
"إن لله ملائكة سياحين يبلغون عن أمتي السلام". قال: وقال رسول الله صلى الله عليه وسلم:
"حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم".
It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:
My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.
References►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)►Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) and Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission. It has been endorsed by Khafājī and Mullā ‘Alī Qārī in their commentaries on ash-Shifā, i.e. Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36) respectively.►Hadith-scholar Ibn-ul-Jawzī has reproduced it in al-Wafā bi-ahwāl-il-mustafā (2:809-10) from Bakr bin ‘Abdullāh and Anas bin Mālik. Subkī has copied this tradition in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.34) from Bakr bin ‘Abdullāh Muzanī, and Ibn ‘Abd-ul-Hādī in as-Sārim-ul-munkī (p.266-7) has authenticated its veracity.►Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257).►Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853).►‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904).►Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).
Proof No:14
Hadrat Nafi said, "I saw that Hadrat['Abdullah] ibn Umar used to come to the grave a hundred times or more. He would say,'Peace be upon the Prophet, may Allah bless him and grant him peace. Peace be upon Abu Bakr." Then he would leave. Ibn Umar was also seen to put his hand on the seat of Prophet[SallalLaahu Alayhi Wasallam] at the mimbar and then place his hand on his face [for blessings and Barakah]
[Narrated in Ash-Shifa of Qadi Iyad- Section 9]
Hujjat ul Islam Imam Al-Ghazzali
(Rehmatuallah aliye)
Proof No:15 وقد ذكره الغزالي ولذا قيل - وليس بحديث كما توهم - إذا تحيرتم في الأمور فاستعينوا من أصحاب القبور أي أصحاب النفوس الفاضلة المتوفين ولا شك في أنه يحصل لزائرهم مدد روحاني ببركتهم وكثيراً ما تنحل عقد الأمور بأنامل التوسل إلى الله تعالى بحرمتهم،
Translation: Imam Ghazzali (rah) said and this is not a hadith: Whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24]
Note: For more details especially on Istighatha (Seeking help from Anbiya/Awliya) refer to the article: "Seeking help from Anbiya and Awliya" in the "Fiqh" section.
Imam Shafi
(Rehmatuallah aliye)
Proof No:16
He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.
Reference►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)► Muhammad Zāhid Kawtharī, Maqālāt (p.381)►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).
Sheikh ul-Islam al-Hafiz al-Imam Nawawi
(Rehmatuallah aliye)
Proof No:17
In his Kitab ul Adhkaar:اعلم أنه ينبغي لكل من حجّ أن يتوجه إلى زيارة رسول اللّه صلى اللّه عليه وسلم، سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، فإذا توجَّه للزيارة أكثرَ من الصلاة عليه صلى اللّه عليه وسلم في طريقه، فإذا وقعَ بصرُه على أشجار المدينة وحَرمِها وما يَعرفُ بها زاد من الصلاة والتسليم عليه صلى اللّه عليه وسلم، وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم، وأن يُسعدَه بها في الدارين، وليقلْ: اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول
Section: Chapter regarding Visit to the Tomb of the Messenger of Allah (Salallaho alaihi wasalam), and the Dhikr made there"
It should be known that “EVERYONE” who performs the hajj should set out to visit the Messenger of Allah (Salallaho alaihi wasalam), “WHETHER IT IS ON ONE’S WAY OR NOT” because visiting him (Salallaho alaihi wasalam) is one of the most important acts of worship, the most rewarded of efforts, and best of goals. When one sets out to perform the visit, one should do much of the blessings and peace upon him (salallaho alaihi wasalam) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase sending the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by one’s “VISIT TO HIM” (Allah bless him and give him peace)...and grant one felicity in this world and the next through it. One should say,"O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (Imam Nawawi in Kitab ul Adhkaar, Page No. 178)
Ibn Qayyim al Jawziyyah
(Ibn Qayyim al Jawziyyah is the top ranking scholar of Salafis, He passionately supported, defended and advocated the ideas of his teacher Ibn Taymiyyah due to which he came to be known as his best disciple)
Proof No:18 المسألة الأولى وهي هل تعرف الأموات زيارة الأحياء وسلامهم أم لا قال
ابن عبد البر ثبت عن النبي أنه قال : ما من مسلم يمر على قبر أخيه كان يعرفه في الدنيا فيسلم عليه إلا رد الله عليه روحه حتى يرد عليه السلام فهذا نص في أنه بعينه ويرد عليه السلام وفي الصحيحين عنه من وجوه متعددة أنه أمر بقتلى بدر فألقوا في قليب ثم جاء حتى وقف عليهم وناداهم بأسمائهم يا فلان ابن فلان ويا فلان ابن فلان هل وجدتم ما وعدكم ربكم حقا فإني وجدت ما وعدني ربى حقا فقال له عمر يا رسول الله ما تخاطب من أقوام قد جيفوا فقال والذي بعثنى بالحق ما أنتم بأسمع لما أقول منهم ولكنهم لا يستطيعون جوابا وثبت عنه صلى الله وآله وسلم أن الميت يسمع قرع نعال المشيعين له إذا انصرفوا عنه وقد شرع النبي لأمته إذا سلموا على أهل القبور أن يسلموا عليهم سلام من يخاطبونه فيقول السلام عليكم دار قوم مؤمنين وهذا خطاب لمن يسمع ويعقل ولولا ذلك لكان هذا الخطاب بمنزلة خطاب المعدوم والجماد والسلف مجمعون على هذا وقد تواترت الآثار عنهم بأن الميت يعرف زيارة الحي له ويستبشر به
Translation: “The First Matter”: Do the dead recognize those who visit them and also hear their greetings or not? Ibn Abdul Barr said that It is proven from Prophet (saw) that he said: Any Muslim who passes by the grave of his brother whom he knew in the worldly life and says Salam to him then Allah grants Ruh to him and he even returns the greeting. Hence It is proven that the deceased recognizes the visitor and also replies to the greeting.It is narrated with multiple chains in Sahihayn (i.e. Bukhari and Muslim) that on order of Prophet (Peace be upon him) a well was dug for the dead of Badr, after which Prophet (saw) stood nearby and called them out as: “Ya Fulan ibn Fulan (i.e. O Son of so-and-so”) wa-Ya Fulan ibn Fulan, have you not found what your Lord had promised with you to be correct? As for me, I have found the promises of my Lord to be (perfectly) correct...Umar listened to the words of Allah's Apostle (may peace be upon him) and said: Allah's Messenger, how do they listen and respond to you when they are dead and their bodies have decayed. Thereupon he (the Holy Prophet) said: By Him who has sent me with truth, what I am saying to them, even you cannot hear more distinctly than they, but they lack the power to reply.[Agreed upon]... (Next Page No. 54): It is also proven from Prophet (Salallaho alaihi wasalam) that when people return after burying the dead then he even hears their footsteps. Other than this Prophet (saw) has taught his Ummah to say Salaam to the dead by addressing them (directly) i.e. O Momineen may peace be upon you. This type of addressing is only done to a person who can hear and understand you otherwise this address would have been as if its addressed to someone who is not present and cannot hear (which ofcourse is false).It has come as “Tawatur (i.e. definitely known)” from Islaaf that dead recognize those who visit them and also get happy on their visit. End Quote – [Kitab ar Ruh Page No. 53 (After this Ibn Qayyim quotes sayings of many Islaaf as proof of deceased hearing us in ther graves)]
حدثني محمد بن الحسين حدثنى يحيى بن أبى بكير حدثنى الفضل بن موفق ابن خال سفيان بن عيينة قال لما مات أبى جزعت عليه جزعا شديدا فكنت آتى قبره في كل يوم ثم قصرت عن ذلك ما شاء الله ثم انى اتيته يوما فبينا أنا جالس عند القبر غلبتنى عيناى فنمت فرأيت كأن قبر ابى قد انفرج وكأنه قاعد في قبره متوحشا أكفانه عليه سحنة الموتى قال فكأني بكيت لما رأيته قال يا بنى ما أبطأ بك عني قلت وإنك لتعلم بمجيئي قال ما جئت مرة إلا علمتها وقد كنت تأتينى فآنس بك وأسر بك ويسر من حولى بدعائك قال فكنت آتية بعد ذلك كثيرا
Translation: It is narrated from Ibn Uyaina (rah)’s meternal cousin Fudayl (rah) that he got very sad on death of his father and he used to do Ziyarah of his Qabr everyday, however by the will of Allah after sometime he did not visit it often.once when he came and sat near the grave he fell asleep and saw in the dream that his father’s grave has been opened and he is covered in a sheet with a look which is of dead people. Seeing this he started to cry. (His father) asked: My son why didn’t you visit me everyday? He replied: Are you aware of my visitation? (His father) said: I was aware of your arrival every time,your visitation and your Dua is source of happiness not only for me but also those who are buried near me. After this I (again) started to visit his Qabr very often.
Note: Ibn Qayyim has himself answered a doubt which might arise in somebody's mind i.e. how could dreams be proof of something?, Ibn Qayyim said dreams are indeed not proof, however in this case the dreams have reached us in great number and that too from righteous people therefore this will be equivalent to their literal narration because a thing which is great in their sight is also great in sight of Allah, other than this it is also proven from explicit proofs.[Kitab ar Ruh]
Ibn Qayyim wrote:أيضا ما جرى عليه عمل الناس قديما وإلى الآن
من تلقين الميت في قبره ولولا أنه يسمع ذلك وينتفع به لم يكن فيه فائدة وكان عبثا وقد سئل عنه الإمام أحمد رحمه الله فاستحسنه واحتج عليه بالعمل ويروى فيه حديث ضعيف ذكره الطبرانى في معجمه من حديث أبى أمامة قال قال رسول الله إذا مات أحدكم فسويتم عليه التراب فليقم أحدكم على رأس قبره ثم يقول يا فلان ابن فلانة فإنه يسمع ولايجيب ثم ليقل يا فلان ابن فلانة الثانية فإنه يستوي قاعدا ثم ليقل يا فلان ابن فلانة يقول أرشدنا رحمك الله ولكنكم لاتسمعون فيقول أذكر ما خرجت عليه من الدنيا شهادة أن لا إله إلا الله وان محمد رسول الله وأنك رضيت بالله ربا وبالإسلام دينا وبمحمد نبيا وبالقرآن إماما فان منكرا ونكيرا يتأخر كل واحد منهما ويقول انطلق بنا ما يقعدنا عند هذا وقد لقن حجته ويكون الله ورسوله حجيجه دونهما
Translation: Since old times till today the tradition of people addressing the deceased has been going on at their graves, this proves that the deceased hears us and also takes heed, if not then the (Talqeen) would have been worthless.
Imam Ahmed (rah) was asked about it and he (considered Talqeen) to be recommended by taking the practise of (vast majority of Muslims) as Hujjah (i.e. Proof). In Muj’am al Kabir at Tabrani there is a weak Hadith regarding this from Abu Amama in which it states that Prophet (saw) told to call out the deceased with his and his mother’s name while adding dust in his grave by standing on his head’s side because he hears us whereas we cannot hear him, then upon calling him the second time, he sits straight, and upon third time he will respond which you would not hear. You should then say: May Allah have mercy upon you, take benefit from our address, then remind him of the Tawhid and Risalah upon which he passed away i.e. to keep La Ilaha Il Allah Muhammad ur Rasul Ullah in his mind and also that he was satisfied with the Deen of Allah, Islam, Nabuwah of Muhammad (salallaho alaihi wasalam) and guidance of Quran..Hearing this (Talqeen) the Munkir and Nakeer move aside and say to themselves that they should return as there is no need to stand near this person because he has been reminded of (all necessary) things and Allah and his Apostle (saw) are enough as proof over him.
Proof No:19
Said ibn Musayyab said, "The adhan and iqama were heard being recited in the al-Hujrat an-Nabawiyya when the adhan could not be called and salat could not be performed in Masjid an-Nabi," on the day when the men of Yazid tortured the people of al-Madinat al-munawwara -the 'Harra' event that took place in 61 A.H.
Reference: Ibn Taymiyya [d. 728 A.H. (1328)], too, quoted this in his book Iqtida' as-sirati 'l-mustaqim.
Proof No:20
Ibn al-Qayyim al-Jawziyya quoted, in his book Kitab ar-ruh and on the authority of Ibn Abi 'd-dunya, Sadaqat ibn Sulaiman al-Jafari as saying, "I was a man of bad habits. I repented of them after my father's death. I gave up my impetuosity. Once I committed a fault. Thereupon, I dreamt of my father saying, 'Oh my son! I have been feeling comfortable in my grave with your beautiful deeds. What you do is shown to us. Your deeds have been like those of the sulaha'. But I felt very sad and ashamed of what you did recently. Do not make me feel ashamed among the dead nearby."
Proof No:21
Ibrahim Ibn Shayban said: “One year I went on a pilgrimage then I came to Madinah and approached the grave of the prophet(صلى الله عليه وآله وسلم) 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’aim 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 (pg. 373 to 374)
Proof No:22
Ibn taimiyya was asked if the dead are aware of the living who visit them. Ibn taimiyya replied : “There is no doubt that they are aware of the living that visit them.” And Ibn Taymiyyah quoted the following Hadith in his support: “The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah(alayhi salaat wa salaam) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave.”
(Majma al-Fatawa by Ibn Taymiyyah, vol. 24, page 362 )
Imam Ibn Jawzi
(Rehmatuallah aliye)
Proof No:23
IMAM IBN JAWZI (RAH) WROTE A WHOLE BOOK DISCUSSING THIS IN DETAIL MENTIONING BIOGRAPHIES OF AWLIYA, he writes:
Ma`ruf al-Karkhi (d. 200H): "His grave can be seen in Baghdad, and one seeks blessings with it. al-Hafiz Ibrahim al-Harbi (d. 285H) -- Imam Ahmad's companion -- used to say: Ma`ruf's grave is proven medicine"(2:214) Ibn al-Jawzi adds: "We ourselves go to Ibrahim al-Harbi's grave and seek blessings with it" (2:410)
al-hafiz al-Dhahabi also relates Ibrahim al-Harbi's saying about Ma`ruf al-Karkhi: "Ma`ruf's grave is proven medicine." Siyar a`lam al-nubala' (9:343).
Ibn al-Jawzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin:
Chapter on Visiting the Grave of The Prophet
He who visits the grave of Allah's Messenger should stand while visiting him with in most respectful manner possible, as if he were with him in his lifetime. Ibn `Umar narrates that Allah's Messenger said: "He who performs pilgrimage then visits my grave after my death, is like those who visited me during my lifetime." Ibn `Umar narrates: Allah's Messenger said, "He who visits my grave becomes eligible for my intercession." Anas narrates: Allah's Messenger said: "He who visits me in Madina counting on his visit to me (muhtasiban), I will be his witness and intercessor on the day of Judgment."
Al-Hafidh Ibn Jawzi in Kitab al Wafa
Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and (al-hafiz) Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for `isha, I came to the Prophet's grave and I said: "O Messenger of Allah, we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you.[Al-Hafidh Ibn Jawzi, Kitab al Wafa, Page No. 818, #1536]
Note: Imam Ibn Jawzi (rah) was amongst the most strict scholars of Jirh wa Tadil, and in this book he mentioned in the beginning that he has not mixed false narrations with authentic ones (i.e. he wrote this work on seerah only with true narrations which have reached the stage of Sahih or Hassan either through chain or other Shawahid)
Imam Jalaluddin Suyuti
(Rehmatuallah aliye)
Proof No:24
Imam Ibn al Mubarak in his {Az-Zuhd}, Hakeem Tirimdhi in his {Nawadir al Asool}, Ibn Abi Duniya and Ibn Mundah narrated from Sa'eed Ibn Musayb (rah) who narrated from Salman (al Farsi - Radhi Allah) that theSpirits of momineen reside in the Barzakh of earth and "THEY CAN GO WHEREVER THEY WANT"whereas the spirits of Kufaar are in Sajeen...
Hakeem Tirimdhi narrates from Salman (al Farsi - Radhi Allah, and narrated similar hadith)...
Ibn Abi Duniya narrated form Malik bin Anas (i.e. Imam Malik - Rahimuhullah) who said: This hadith has reached me that Spirits of Momineen are free and they go wherever they want [As-Suyuti in Sharh as Sudoor, Page No. 167]
Also: Ibn Qayyim al Jawziyyah has also proven this in his magnificent Kitab ar Ruh, Page No. 244, Published by Dar Ibn Kathir, Damascus, Syria.
The tomb of Abū Ayyūb al-Ansārī
Proof No:25
He was one of the great Companions. He took part in the battle of Constantinople. Near the enemy border he fell ill. As the illness grew worse, he dictated his will as follows:
When I die, take my dead body with you, when you line up against the enemy, bury me in your feet
►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)So, acting on his will, the Islamic soldiers buried him at the foot of the fort and warned the enemies that in case they tried to desecrate his grave, no church in the Islamic country would remain safe. Thus, even the enemies were forced to revere his grave, and people soon came to know the blessings emanating from the grave. Whatever they prayed for at the grave was immediately granted.
And Abū Ayyūb’s grave lies near the ramparts of the fort and everybody knows it... When people pray for rain there, it starts raining.
►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)
Mujahid says:Whenever there is famine, people expose the grave, so it starts raining
Imam Bayhaqi
Proof No:26
[Hadith Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. --- [Hadith Number 3880] Abu Harb Hilali (ra) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said: O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)" Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep""And from whose fragrance the depth and the height have become sweet" "May I be the ransom for a grave which thou inhabit" "And in which are found purity, bounty and munificence!"
Al-Hafidh Ibn Hibban
Proof No:27
…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين)
Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times
Proof No:28
Abu Hanifa An Nafi An Ibn Umar, Qaal: The appropriate way is that you turn towards the grave of Prophet (salallaho alaihi wasalam) coming from the qibla while HAVING YOUR BACK TOWARDS QIBLA, FACING DIRECTLY TOWARDS THE QABR AND SAY PEACE BE UPON YOU O (YA) PROPHET OF ALLAH AND HIS RAHMAH AND BARAKAH (Musnad Imam Abu Hanifa, Bab Ziyarah Qabr an Nabi Salallaho alaihi wasalam)
Recitation of Quran
وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيْمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ
And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful."[59:10]
Tafsir Ibn Kathir: وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ
(And those who came after them say), meaning, the statement that they utter is,رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ
(Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred), meaning, rage or envy,لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ
(against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) Indeed, it is a beautiful way that Imam Malik used this honorable Ayah to declare that the Rafidah who curse the Companions do not have a share in the Fai' money, because they do not have the good quality of those whom Allah has described here that they say,رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ
(Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) Ibn Abi Hatim recorded that `A'ishah said, "They were commanded to invoke Allah to forgive them, but instead, they cursed them!'' She then recited this Ayah,وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ
(And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed.'')
The above mentioned verse demonstrate that if anyone prays on behalf of another person, the latter will receive the spiritual benefits by Allah's Will.This also demonstrates that if it was the wrong action Allah would not have ordered us to pray for other people, nor would He have stated that those who ask for forgiveness for the deceased receive praises from Allah.
Evidence from Hadith
Proof No 1
Imam al-Bukhari and Imam Muslim write that:
"A man came to the Prophet Muhammad (may Allah bless him and grant him peace) and said 'My mother has suddenly died and she did not leave any will, but I suspect that if she did then she would have told me to give something to charity. Now if I offer something in charity on her behalf, will she get the reward?' Prophet Muhammad (may Allah bless him and grant him peace) replied, 'Yes.'Then the man said, 'I make you, the Prophet, my witness that I offer my garden full of fruits in charity'"►[Bukhari chapter on 'Al-Wasiya' Volume 4, Book 51, Number 19]►[Muslim, chapter on 'Al-Wasiya' Book 13, Number 4003]
This hadith, as can be clearly read, proves that to offer a charity on behalf of the deceased will result in the deceased obtaining a benefit.
Proof No 2
Imam al-Bukhari writes:
"Prophet Muhammad (may Allah bless him and grant him peace) has said, 'The status of the deceased is raised [during their time in the grave], and the deceased ask Allah why this has happened. Allah replies,'Your son has prayed for your forgiveness'"►[al-Bukhari, Al-Adab Al-Mufid, chapter on 'Excellency of Parents']
From this particular hadith it can be understood that not only charity, but the offering of prayers (making duas) and the giving of alms, will also benefit the deceased.
Proof No 3 حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ . حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ ، عَنِ ابْنِ الْمُبَارَكِ ، عَنْ سُلَيْمَانَ التَّيْمِيِّ ، عَنْ أَبِي عُثْمَانَ وَلَيْسَ بِالنَّهْدِيِّ ، عَنْ أَبِيهِ، عَنْ مَعْقِلِ بْنِ يَسَارٍ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «اِقْرَؤُوهَا عِنْدَ مَوْتَاكُمْ» يَعْنِي يَس.
The Prophet of Allah Said: Recite It (Iqarahu) on ('Inda) the deceased/dying that means Surah Yaseen.
(Sunan Ibn Majah, Kitab Al Janaiz #1438)
The commentator of Sunan Ibn Majah further states:قوله ( عند موتاكم )
His saying : On the deceased/dying -- That is to say on the dying or (Aw) after (Ba'ad) death Also.
(Sharh Sunan Ibn Majah Al Sanadi , Ibid)
In the commentary of Sunan Abu Dawud, entitled Awn Al Ma'bud Sharh Sunan Abi Dawud it states:
وعند النسائي من حديث ابن عباس " أنه صلى على جنازة فقرأ بفاتحة الكتاب وسورة وجهر فلما فرغ قال سنة وحق
And in NAsai the hadith from Ibn Abbas: He prayed the funeral prayer and read the Fatiha.
Proof No 4
The Prophet said: iqra'u `ala mawtakum ya seen "Read Ya Seen over those of you who are dying/deceased."
References►Abu Dawud in his Sunan (Jana'iz)►al-Nasa'i in his Sunan (`Amal al-yawm wal-layla),►Ibn Majah in his Sunan (Jana'iz),
►Ibn Hibban in his Sahih (Ihsan), and he declared it sound (sahih).
Proof No 5
Narrated byMa'qil ibn Yasar al-Muzani
The Prophet (peace be upon him) said, "If anyone recites Ya-Sin out of a desire for Allah's favour, his past sins will be forgiven him; so recite it over those of you who are dying."
Bayhaqi transmitted it in Shu'ab al-Iman.►Al-Tirmidhi Hadith No:2178
Imam Nawawi (Rehmatuallah alihe)
Proof No 6
It is narrated in Sahih Muslim from Amr bin al-Aas (RA) that he said: When you have buried me then stand around my grave for a time in which a Camel could be slaughtered and its meat is distributed, so that I may "ENJOY YOUR COMPANY" and ascertain what answer I can give to the messengers (angels) of Allah.
It is narrated in Abu Dawud and Baihaqi with "HASSAN" chain from Uthman (RA) who said: The Prophet (Peace be upon him) after burying the deceased used to stand (on his side) and say: Ask Allah for his forgivenss and that he should stand firm because he is being questioned.
Imam Shafi'i (rah) and his companions said: To recite something from Quran (at the grave) is recommended, If "KHATAM UL QURAN" is done then it is even better.
It is narrated in Sunnan Baihaqi with "HASSAN CHAIN" that Ibn Umar (ra) considered it Mustahab to recite Beginning and ending Ayahs of Surah Baqarah at the grave after burying [Kitab ul Adhkaar, Page No. 278]
Imam Nawawi said: "Whoever visits a grave, let him greet its dweller, recite some Qur'an, and make an invocation for the deceased."►al-Nawawi, Minhaj al-Talibin, end of Kitab al-Jana'iz.
He also said in al-Majmu` sharh al-muhadhdhab: "It is desirable (yustahabb) that one who is visiting the graves recite from the Qur'an what is easy for him to recite, after which, that he invoke Allah on their behalf. Shafi`i stipulated it and his companions all agreed with him." In another place he says: "If they conclude the recitation of the Qur'an over the grave it is better."►Suyuti mentioned both excerpts in his Sharh al-sudur (p. 311)."The scholars have declared desirable -- mustahabb -- the recitation of the Qur'an over the grave."►Imam Nawai Sharh Sahih Muslim (al-Mays ed. 3/4:206)
Proof No 7
It is related that al-`Ala' ibn al-Lajlaj said to his children: "When you bury me, say as you place me in the side-opening (lahd) of the grave: Bismillah wa `ala millati rasulillah -- In the name of Allah and according to the way of Allah's Messenger -- then flatten the earth over me, and read at the head of my grave the beginning of Surat al-Baqara and its end, for I have seen that Ibn `Umar liked it."
References►Narrated by Bayhaqi in al-Sunan al-Kubra (4:56),►Ibn Qudama in al-Mughni (2:474, 2:567, 1994 ed. 2:355)►al-Tabarani in al-Kabir, and Haythami said in Majma` al-zawa'id (3:44) that the latter's narrators were all declared trustworthy.Proof No 8
Ibn Taymiyya writes:
"From the authentic ahadith there is evidence pointing out that the deceased person will gain rewards from all the good deeds carried out on his/her behalf by others. Some people raise the objection that a person can only gain reward from their own actions, and refer to the Qur'an [for evidence]. This is not correct. Firstly, because a Muslim recieves the reward of those deeds that he /she has never done themselves [for example]: like Allah says in the Qur'an that the angels of the Throne of Allah, glorify Allah and ask for forgiveness on behalf of all the Muslims.It is also evident from the Qur'an [that] Allah Most High ordered Prophet Muhammad (may Allah bless him and grant him peace) to pray for his Umma, since his du'a' is the peace of mind for the Umma. In the same way, the du'a is offered in the funeral prayer, when visiting the grave and when praying for the deceased
"Secondly, we know that Allah Most High rewards us through the deeds of other people, which are carried out on our behalf. An example is where the Prophet Muhammad (may Allah bless him and grant him peace) said, 'Whenever a Muslim prays for other Muslims, Allah appoints an angel to say Amin' - i.e. the angel asks Allah for the acceptance of the prayer. Sometimes Allah blesses the participants of the funeral prayer in response to the prayer from the deceased and vice-versa"
Reference:[Ibn Taymiyya, Mujmu' al-Fatawa, Saudia Arabian edition, vol.7, page 500 & vol.24, page 367]
Hafiz Ibn al-Qayyim
Proof No 9وقد ذكر عن جماعة من السلف أنهم أوصوا أن يقرأ عند قبورهم وقت الدفن قال عبد الحق يروى أن عبد الله بن عمر أمر أن يقرأ عند قبره سورة البقرة وممن رأى ذلك المعلى بن عبد الرحمن وكان الامام أحمد ينكر ذلك أولا حيث لم يبلغه فيه أثر ثم رجع عن ذلك وقال الخلال في الجامع كتاب القراءة عند القبور اخبرنا العباس بن محمد الدورى حدثنا يحيى بن معين حدثنا مبشر الحلبى حدثني عبد الرحمن بن العلاء بن اللجلاج عن أبيه قال قال أبى إذا أنامت فضعنى في اللحد وقل بسم الله وعلى سنة رسول الله وسن على التراب سنا واقرأ عند رأسى بفاتحة البقرة فإنى سمعت عبد الله بن عمر يقول ذلك
قال عباس الدورى سألت أحمد بن حنبل قلت تحفظ في القراءة على القبر شيئا فقال لا وسألت يحيى ابن معين فحدثنى بهذا الحديث قال الخلال وأخبرني الحسن بن أحمد الوراق حدثنى على بن موسى الحداد وكان صدوقا قال كنت مع أحمد بن حنبل ومحمد بن قدامة الجوهرى في جنازة فلما دفن الميت جلس رجل ضرير يقرأ عند القبر فقال له أحمد يا هذا إن القراءة عند القبر بدعة فلما خرجنا من المقابر قال محمد بن قدامة لأحمد بن حنبل يا أبا عبد الله ما تقول في مبشر الحلبي قال ثقة قال كتبت عنه شيئا قال نعم فأخبرني مبشر عن عبد الرحمن بن العلاء اللجلاج عن أبيه أنه أوصى إذا دفن أن يقرأ عند رأسه بفاتحة البقرة وخاتمتها وقال سمعت ابن عمر يوصي بذلك فقال له أحمد فارجع وقل للرجل يقرأ
وقال الحسن بن الصباح الزعفراني سألت الشافعي عن القراءة عند القبر فقال لا بأس بها
Translation: It is narrated from a group of Islaaf that they advised to recite (Quran) on their graves at the time of burying them. Abdul Haq has narrated that "Ibn Umar (RA) ordered (others) to recite Surah Baqarah on his grave" A'la bin Abdur Rahman also holds the same opinion. Imam Ahmed (rah) did not agree to this in the beginning because proof had not reached him then, "however later he agreed" Ala’ bin Lajlaaj (Radhi Allaho anho) has narrated that his father advised that when he is to be buried you should recite بسم الله وعلى سنة رسول الله and then add dust, after this stand on the side and recite the beginning of Surah al Baqarah, because he heard Ibn Umar (RA) saying this. (Note: The Hadith is traced as Marfu i.e. from Prophet salallaho alaihi wasalam in Al-Kabir of Imam Tabrani, Imam Haythami called all its narrators to be Thiqa in Majma az Zawaid 3:44)...
Abbas Ad-Dori (rah) narrates that he asked Imam Ahmed bin Hanbal if there is any tradition about reciting (Quran) on the graves? (Imam Ahmed) said No! However when Yahya bin Moin (rah) was asked he narrated that he along with Imam Ahmed (rah) and Ibn Quduma (rah) took part in a funeral procession. After burial a blind person started to recite (Quran) on the Qabr, Imam Ahmed said: It is Bidah to recite (Quran) near the grave, however when we left the graveyard ibn Qudama (rah) asked Imam Ahmed (rah) what his stance was on Mubashar al Halbi (rah)? Imam Ahmed said that "HE IS THIQA" (Ibn Qudama) said: Have you taken his narrations? Imam Ahmed said "Yes" at this Ibn Qudama said: Mubashar narrated from Abdur Rahman bin Ala’ bin Lajlaj (RA) … (and he mentioned the same narration as mentioned above), hearing this "IMAM AHMED ASKED TO CALL THE BLIND MAN BACK FOR RECITING (ON THE GRAVE)"
References►Ibn Qayyim in Kitab ar Ruh, Page Nos. 64-65, Published by Dar Ibn Kathir, Damascus, Syria.
►Narrated by al-Ghazali in his Ihya, book of "The Remembrance of Death and the Afterlife," trans. T.J. Winter [`Abd al-Hakim Murad] (Cambridge: Islamic Texts Society, 1989) p. 117.►al-Khallal narrates it in al-Amr bi al-ma`ruf (p. 122 #240-241)►Ibn Qudama in al-Mughni (2:567, Beirut 1994 ed. 2:355) and Qal`a'ji in Fiqh Ibn `Umar (p. 618).
Ghazali prefaces the relation with the words: "There is no harm in reciting the Qur'an over graves."بها وذكر الخلال عن الشعبي قال كانت الأنصار إذا مات لهم الميت اختلفوا إلى قبره يقرءون عنده القرآن قال وأخبرني أبو يحيى الناقد قال سمعت الحسن بن الجروى يقول مررت على قبر أخت لي فقرأت عندها تبارك لما يذكر فيها فجاءني رجل فقال إنى رأيت أختك في المنام تقول جزى الله أبا على خيرا فقد انتفعت بما قرأ أخبرني الحسن بن الهيثم قال سمعت أبا بكر بن الأطروش ابن بنت أبي نصر بن التمار يقول كان رجل يجيء إلى قبر أمه يوم الجمعة فيقرأ سورة يس فجاء في بعض أيامه فقرأ سورة يس ثم قال اللهم إن كنت قسمت لهذه السورة ثوابا فاجعله في أهل هذه المقابر فلما كان يوم الجمعة التي تليها جاءت امرأة فقالت أنت فلان ابن فلانة قال نعم قالت إن بنتا لي ماتت فرأيتها في النوم جالسة على شفير قبرها فقلت ما أجلسك ها هنا فقالت إن فلان ابن فلانة جاء إلى قبر أمه فقرأ سورة يس وجعل ثوابها لأهل المقابر فأصابنا من روح ذلك أو غفر لنا أو نحو ذلك
Translation: Hassan bin Jarvi (rah) has narrated that he recited Surah al-Mulk at the grave of his sister. A person came to him and said that he saw his sister in dream who said: May Allah give Jaza (to my brother) because his Qir’at has been of benefit to me. One person used to recite Surah Yasin at the grave of his mother every Friday.
Once he recited Surah Yasin and made a dua: O Allah If in your sight this Surah is a source of Thawaab to others then grant Thawaab to all those buried in this graveyard. Next Friday a woman came to him and asked: Are you son of so and so, at which he said Yes. She replied: One of my daughters has recently passed away, I saw her in dream that she is sitting at the corner of her grave, I asked why she was sitting there? She took your name and said that you had came to recite Surah Yasi after which you denoted Thawaab to all of those who are buried, out of this we received thawaab too.
Reference: Ibn Qayyim in Kitab ar Ruh
"If a Muslim recites Qur'an, performs Hajj, offers du'a' or gives in charity on the behalf of the deceased, then the deceased gets the benefits of it. Some innovators say that the deceased do not get any such reward, which is wrong according to the authentic ahadith. The proof is in the Qur'an that Allah Most High has praised those who ask for forgiveness for their Muslim brothers. An authentic hadith proves that Prophet Muhammad (may Allah bless him and grant him peace) replied to a question saying that to offer alms on behalf of a deceased person earns benefit. Some individuals suspect that the earlier Muslims did not do isal ath-thawab. This is because of their own ignorance or lack of knowledge. The earlier Muslims did not do these to show off. The Prophet Muhammad (may Allah bless him and grant him peace) himself gave permission to offer alms, so it is right to say that isal ath-thawab is right. The aya in the Qur'an, which states that only ones own deeds are rewarded, means that if one is righteous enough to get rewarded, which means that one is righteous to receive reward, but a present from someone else is also rewarded to the deceased by Allah Most High"
[Ibn al-Qayyim, Kitab ar-Ruh, Chapter 16]وذكر الخلال عن الشعبي قال كانت الأنصار إذا مات لهم الميت اختلفوا إلى قبره يقرءون عنده القرآن
Al Shu`bi said: "The Ansar, if someone died among them, would go to his grave and recite the Quran there.
(Kitab Al Ruh, Ibn Qayyim (Madani ed. p. 18))وقال الحسن بن الصباح الزعفراني سألت الشافعي عن القراءة عند القبر فقال لا بأس بها
Za`farani said: "I asked Shafii about reciting Qur'an at the graveside and he said: la ba'sa bihi -- There is no harm in it.
(Kitab Al Ruh, Ibn Qayyim)
Qadi Shawkani
Proof No 10
"According to the Sunni creed, a deceased receives reward from others praying, performing Hajj, offering alms, but the Mu'tazilites [a deviant sect]refuse to accept this. If it is wrong to offer these to the deceased, then Islam would not have allowed us to say Salam [greeting of peace] to the deceased when visiting or entering the graveyards"
[Qadi Shawkani, Nayl al-Awtar, chapter on 'Janaiz']
"Let one recite over the grave, after burial, the beginning of Surat al-Baqara and its end." This is based on Ibn `Umar's words narrated by Bayhaqi in his Sunan (4:56): "I like that it be read over the grave the beginning of Surat al-Baqara and its end." Shawkani comments: "Nawawi declared its chain fair (hassana isnadahu), and even if it is only Ibn `Umar's saying, such as this is not uttered on the basis of mere opinion. It is possible that because of what he learned of the benefit of such recitation generally speaking, he then deemed it desirable that it be read over the grave due to its merit, in the hope that the deceased benefit from its recitation."
Shawkani in Tuhfat al-dhakirin (p. 229) cited al-Jazari's instruction in al-Hisn al-hasin
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By A.Ibrahim
(edited by ADHM)
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Dawud ibn Salih said: “The Governor of Medina (The Umayyad Caliph)
Marwan ibn al-Hakam one day saw a man placing his face on top of the grave of the Prophet (PBUH).
He said: "Do you know what you are doing? "
When he came near him, he realized it was Abu Ayyub al-Ansari(RA).
The latter said: "Yes; I came to the Prophet, not to a stone."
Ibn Hibban in his Sahih, Ahmad (5:422), Al-Tabarani in his Mu`jam al-Kabir (4:189) and his 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 saws" and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"), 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) and Ibn Taymiyya in al-Muntaqa (2:261f.).
It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet saws and sat weeping, and the latter rubbed his face against it.
[Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn `Asakir.]
Allamah Samhudi (Ra) states:
Imam Abdullah asked his father, Ahmed bin Hanbal, whether it was permissible to touch and kiss the pulpit and grave of the Prophet (abundant peace and blessings be upon him), he replied: there is no fear in this act la basa bihi. (wafa al-wafa 4:1404)
Imam Subki and Allamah Samhudi both narrate that Marwan (May Allah be pleased with them all) saw a person clinging to the Prophets grave (Peace and blessings be upon him). Marwan in anger gripped the throat of that person and shouted: Do you know what you are doing ?
The man turned to him and replied I have come to the Prophet (May Allah bless him) and not to a stone! (Wafa al-Wafa 4:1359) Allamah Samhudi says: Ahmed narrated it and said it has a sound chain.
Sayyiduna Bilal rubbed his face on the Prophets grave, which was well known amongst the sahabah. (Hafiz Abd al-Ghani, Khatib bin Hamla, Wafa al-Wafa 4:1356, 1406)
Ibn Umar used to place his right hand on the grave of the Prophet (May Allah send abundant peace and blessings upon him). (Wafa al-Wafa 4:1406)
It is narrated that Ibn Abi Saiyf and Muhibb Tabari allowed kissing the graves of pious saliheen. Similarly, it is narrated from Ismael Timi that whenever al-Minkdar (tabii) was afflicted with an illness in his mouth, he used to rub his cheek on the Prophets grave. Somebody objected on this practice to which he replied: I seek cure from this. (Wafa al-Wafa 4:1406)
Qurtabi mentions the famous narration of the Bedouin who came to the grave of the Prophet (May Allahs blessings and peace be upon him) and clung to it. This was narrated from Sayyiduna Ali (May Allah be pleased with him) in which he says that the Bedouin poured the dust of the grave over his head. This story, as well as Utbis narration, is found in the books of Tafseer of Surah al-Nisa v.64.
al-Dhahabi said:
Ahmad ibn Hanbal was asked about, touching the Prophet's (PBUH) grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him.
If it is asked: "Why did the Companions not do this?”
Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought 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, and acceptance, even to kiss it.
Do you not 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 the Messenger of Allah (sallallahu ta`ala alaihi wa aalihi wa`sallam) "
Muslims are not moved to these matters except by their excessive love for the Prophet (PBUH), as they are ordered to love Allah and the Prophet (PBUH) more than their own lives, their children, all human beings, their property, and Paradise and its maids. There are even some believers that love Abu Bakr and 'Umar more than themselves. [Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]
When Imam al-Shafi'i was in Baghdad, he whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah, pray two Rak'ahs there and ask Allah, subhanaHu wa Ta`ala, through the Barakah of Imam Abu Hanifah, and his problem would be immediately solved. He would also make those two Rak'ahs according to the Hanafi Madhab.
When asked why, he replied: "In respect of the person in the Tomb (ie Abu Hanifah)" (Ta'adduban ma'a Sahib al-Qabr).
Narrated by the Great Shafi'i scholar Imam Ibn Hajar al-Makki in in his Book called "al-Khairat al-Hisan fi Manaqib al-Imam al-A'zam Abu Hanifah al-Nu'man ". The great Hanafi scholar Ibn Abidin al-Shami also narrates it in the introduction of his massive work called "Radd al-Muhtar".
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Was Imam Shafi'i making Shirk, and are All these great Ulama who narrated this incident also encouraging Shirk ?
