Thursday, 30 October 2014

GRAVES: VISITING THE GRAVES OR MAZARS OF BLESSED PEOPLE

LAST UPDATE: 25/AUGUST/2015

GRAVES: VISITING THE GRAVES OR MAZARS OF BLESSED PEOPLE
                                                 


*****

ثنا القاضي المحاملي نا عبيد الله ابن محمد الوراق نا موسى ابن هلال العبدي عن عبيد الله ابن عمر عن نافع ، عن ابن عمر قال

:
قال رسول الله صلى الله عليه وسلم: من زار قبري وجبت له شفاعتي

Translation: Narrated by Ibn Umar (ra) that the Prophet (Peace be upon him) said: 
Whosoever visits my grave then my intercession becomes Wajib for him [Sunnan al-Daraqutni Volume No. 2, Page No. 244, Imam al-Bayhaqi in Shu‘ab al-Iman (3/490) and others]

*****

من حج البيت، ولم يزرني فقد جفاني رواه ابن عدي بسند حسن


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

*****

Imam Shafi's Tawasul through Grave of Abu Hanifah

Shaykh Ali ibn Maymun, one of the students of Imam Shafi’i, stated that he heard his teacher the Imam say: “I swear that I seek the blessing of Abu Hanifa and come to his grave every day (as a visitor). Whenever I have a certain need, I pray two rak’as (according to the Hanafi madhhab), then come to his grave and ask Allah for my need at his grave, and littletime passes until it is fulfilled.”
Narrated by Hafiz al-Khatib in his Tarikh Baghdad (1:123)
*****





CONTENTS:

PART 1: SHORT VIDEO CLIPS IN ENGLISH AND URDU
PART 2: VIDEOS
PART 3: BOOKS IN ENGLISH AND URDU
PART 4: ARTICLES




PART 1: SHORT VIDEO CLIPS IN ENGLISH AND URDU


ENGLISH VIDEO: 005 Imam Bukhari(rah) finalised Sahih Bukhari near the Grave of Prophet Muhammad(saw) | 7 MINS 27 SECS

URDU  VIDEO: 006 Imam Bukhari(rah) aur Ziyarat e Qabr e Nabi(saw) | 3mins

URDU  VIDEO: 021 Imam Muslim ke Mazaar per Qiraat e Sahih Muslim aur Imam Bukhari(rah) k Roza e Rasool(saw) per jaana | 17 MINS 13 SECS

URDU  VIDEO: 029 Qabar e Mustafa(saw) ki barqat ki wajah se vo jagah Jannat ban gayi aur Ziyarat e Qabr e Mustafa(saw) | 10 MINS 16 SECS

URDU VIDEO: 031 Nabi(a.s) ki wafat, uska maqam, qabar ka maqam, Unki(a.s) ki pasand ka hi hota he aur Allah ki mehboobtariin jagah hi Qabar un Nabi(saw) he | 21 MINS 48 SECS

URDU VIDEO: 035 ( Sahih Bukhari) Ziyarat E Auliya K Liye Safar Karna Sunnat He | 6mins 50secs

URDU VIDEO: 078 Ijtimayi Taur Per Ziyarat E Mazaar E Auliya Allah Karna ( Urs Karna), Sunnat E Rasool(saw) Wa Sahaba(r.a) He | 5mins 26secs

URDU VIDEO: 700 or 300 Ambiya(a.s) ki ziyarat | 5 MINS 20 SECS

ENGLISH VIDEO: Abu Musab misquoting Hadees to say seeking barakah is impermissible | 7 MINS 54 SECS

URDU VIDEO: Auliya Allah apne mazaar par baar baar aane jane wale logo ko pehchante hai! Aane jaane se pehchan badhti hai aur pehchan qayamat mai kaam aati hai | 4 MINS 45 SECS

ENGLISH VIDEO: Clarifying the confusion surrounding the womens visitation of Mazaars and Graves | 8 MINS 32 SECS
                     
URDU VIDEO: Holy Prophet PBUH is alive  Listens to Durood Shareef directly | 8 MINS 39 SECS

URDU VIDEO: Huzur(saw) ki qabr ko eid na bana lo se matlab hai ki sirf ek baar ziyarat k liye na aaya karo, balki baar baar ziyarat ko aaya karo | 7 MINS 12 SECS

URDU VIDEO: Imam Malik(rah) ne kaha k kisiko ye nai kehna chahiye k 'Qabr e Rasool ki ziyarat karke aaya hu', balki yeh kahe 'Ziyarat e Rasool(saw) karke aaya hu' | 5 MINS 45 SECS

URDU VIDEO: Its Sunnah to Visit Graves Mazarat-e-Auliya_ Authentic Hadiths Sahih Bukhari & Muslim | 6 MINS 6 SECS

ENGLISH VIDEO: Reciting(Qira) of Sahih Muslim at the grave of Imam Muslim (from Muqadma Ibn Salah of Imam Ibn Salah Imam of Usool e Hadith) | 5 MINS 54 SECS

URDU VIDEO: Sajda Tazeemi is Haram | 8 MINS 4 SECS

ENGLISH VIDEO: Will deviants put shirk fatwa upon upon thier Imam Ibn Hibban because he visits mazar of Auliya Allah and do dua there | 53 SECS

URDU VIDEO: Ziyarat e Roza e Rasool(saw) ka saboot Qur'an(4;64) se aur iis Ayat k Shaan e Nuzool k etbar se kiye jaane wale etraz ka jawab | 21 MINS 51 SECS


CLARIFYING THE ISSUE  RELATED TO THAT HADITH WHICH TALKS ABOUT GOING OUT WITH THE INTENTION  OF VISITING THE THREE BLESSED MASJIDS

URDU VIDEO: 071 Teen Masjids K Elawa Safar Karne Wali Hadith Ki Ilmi Tehqiq Aur Ziyarat E Roza E Rasool(saw) Wa Mazaar E Auliya Allah # LONG |39mins 16secs

URDU VIDEO: 072 Teen Masjids K Elawa Safar Karne Wali Hadith Ki Ilmi Tehqiq Aur Ziyarat E Roza E Rasool(saw) Wa Mazaar E Auliya Allah # SHORT | 22mins 39secs

URDU VIDEO: 3 Masjido k elawa k liye safar kerna | 7 MINS 36 SECS


CORRECTING ZAKIR NAIK ABOUT VISITING THE MAZAARS

0048 CORRECTING ZAKIR NAIK ABOUT VISITING MAZAARS #ENGLISH | Duration: 34mins 26secs

0049 CORRECTING ZAKIR NAIK ABOUT VISITING MAZAARS #URDU #SHORT | Duration: 17mins 48secs

0050 CORRECTING ZAKIR NAIK ABOUT VISITING MAZAARS #URDU #LONG | Duration: 1hour 1mins 30secs



Series 1
001 Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Karne Ke Baare Mai Ek Ilmi Nukta | 6min 24secs

002 Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Karne Ka Qur'an Se Saboot | 45mins 17secs

003 Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Karne Ka Qur'an( 4, 100) Se Saboot | 1min 34secs

004 Hazrat Aisha(r.a) Aur Saare Sahaba(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Kari | 3min 49secs

005 Umar(r.a) K Zamane Me Bi Sahaba(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Kari | 2mins 54secs

006 Ayub Al Ansari(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Ki | 3mins 12secs

007 Ek Sahabiya(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Kari | 1min 39secs

008 Ek Aarabi Sahabi(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Kari | 2min 58secs

009 Ibn Qadama Al Hanbali(rah) Ne Niyyat Aur Ziyarat E Roza E Rasool(saw) Ka Tarika Seekhaya | 1min 59secs

010 Jb Abdullah Ibn Umar(r.a) Apne Safar Se Aate To Seedha Vaha Se Chalte To Roza E Rasool(saw) Per Aate | 1min 25secs

011 Anas Ibn Malik(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Kari Aur SALAM Padha | 30secs

012 Qazi Iyaaz(rah) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Karne Ka Bayan Kiya | 38secs

013 Umar Bin Abdul Aziz(r.a) Hamesha Kehte The Ke Jo Roza E Rasool(saw) Ki Ziyarat Kare Vo Mere Aaka(saw) Ki Bargah Mai Salam Pesh Kare | 1min 59secs

014 Unlogo Ki Galatfehmi K Jawab Jo Roza E Rasool(saw) Ki Ziyarat K Liye Safar Karne Se Rokte Hue Kehte Hai K Sirf 3 Masjido Ki Ziyarat K Liye Safar Karo | 8mins 10secs

015 Jisne Roza E Rasool(saw) Ki Ziyarat Kari Uspar Huzur(saw) Ki Shafaat Wajib Ho Gayi | 6mins 10secs

016 Syedana Farooq(r.a) Aur Kaab(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Kari | 2mins 2secs

017 Ali(r.a) Aur Saare Sahaba(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Kari | 1min 32secs

018 Kul ULEMA Likhte Hai K Iispe Ijma Hai K Roza E Rasool(saw) Ki Ziyarat Ki Niyyat Se Nikla Jaye | 12mins 35secs

019 Imam Gazzali(rah) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Karne Ki Taleem Di | 3mins 30secs

020 Sheikh Abdul Qadir Jilani(r.a) Ne Roza E Rasool(saw) Per Haziri Ki Niyyat Se Jaake Ziyarat Karne Ki Taleem Di | 7mins 5secs






PART 2: VIDEOS


URDU VIDEO: Eid Millad un Nabi(saw) awr Ziyarate Qabr un Nabi(saw) By Dr. Tahir Ul Qadri | 1 1 Hour 44 minutes

URDU VIDEO: Roza e Rasool (S.A.W) per Hazri ki Niyyat by Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 1 HOUR 48 MINS

URDU VIDEO: Adab e Ziyaraat - Qtv - Speech given by Peer Saqib Shami | 38 MINUTES
Ziyarat e Roza e Rasool(saw) ka saboot Qur'an(4;64) se aur iis Ayat per kiye jaane wale etraz ka jawab

URDU VIDEO: ZIYARAT UN NABI(saw) - Mufakkir e Islam Pir Syed Abdul Qadir Jilani | 48 minutes

URDU VIDEO: Reply to Tauseef ur Rehman on Lal Shabaz Qalandar Ka Hajj in Pakistan - Sunni Sufi Scholars | 56 MINUTES





PART 3: BOOKS IN ENGLISH AND URDU
                    
URDU BOOK: The City of Medina and Visit to the Prophet’s Mausoleum by Dr. Tahir Ul Qadri | Pages: 176


URDU BOOK: Visitation of Graves By Dr. Tahir ul Qadri | Pages: 189


URDU HADITH BOOK: Al-Manhal-us-Safi fi Ziarat e Qabr-in-Nabi (PBUH) (Ziarat e Qabr e Nabi (PBUH) per 40 Ahadith e Mubarka) by Dr. Tahir ul Qadri | Pages: 80

URDU HADITH BOOK: The Faith-Inspiring Visitation of Graves (41 Hadiths) By Dr. Tahir ul Qadri | Pages: 95 

URDU HADITH BOOK: (Azmat-un-Nabviyyah fi khasais al barzakhiya) The Prophetic Majesty in the Pre-resurrection Attributes (160 Hadiths) By Dr. Tahir ul Qadri | Pages: 192




ARABIC BOOK: Shafa-ul-Sqam Fi Ziyarat Khair-ul-Inam By Imam Taqi ud Din Al Subki(rah) [756 A.H] | Pages: 550
This is a Classical Refutation of Ibn Taymiyya on Visiting Graves

URDU TRANSLATION WITH ARABIC TEXT: Shafa-ul-Sqam Fi Ziyarat Khair-ul-Inam By Imam Taqi ud Din Al Subki(rah) [756 A.H] | Pages: 560
This is the Urdu Translation of the Classical Refutation of Ibn Taymiyya on Visiting Graves


URDU BOOK: Al Jauhar al Manzur fi ziyarat al qaboor al sheriff al Nabvi al Mukarram (Darbar e Nabvi(saw) me hazri) by Ibn Hajar Makki(rah) [974 A.H] | Pages: 285


This is a very good refutation. But Ibn Taymiyya’s student known as Ibn Abd al-Hadi [744 A.H] violently attacked Shaykh ul Islam Al-Subki in a refutation entitled  “al sarim al munki fi nahr al subki (The Hurtful blade in the throat of Al-Subki)” in which he  “adopted the manner of fanatics and departed from the norms of the scholars of hadith” (Abd Al Aziz al-Ghumari, Al-Tahani fil-Ta’qib Ala Mawdu at al-Saghani p.49), filling his book with unfounded accusations “in order to defend the innovations of his teacher […]. It would have been better titled al-shatim al ifki (The Mendacious Abuser)” (Al-Nbhani, Shawahid al-Haqq p. 275-276). He falsely accuses al-subki of encouraging pilgrimage to the Prophet’s(saw) grave, prostration to it, circumambulating around it, and the belief that the Prophet(saw) removes difficulty, grants ease, and causes whoever he wishes to enter paradise, all independently of Allah!

Nu’man al-Alusi also wrote an attack on both al-Haytami and al-Subki titled Jala al Aynayn which he dedicated to the Indian Wahhabi Sufi, Siddiq Hasan Khan al- Qinnawji and in which according to al-Nibhani, he went even further than Ibn Abd al-Hadi.

Note also, Among the counter refutations of these two works:

1: ARABIC BOOK: Imam ibn Allan al-Siddiqui [d. 1057 A.H] refuted them in his “Al-Mibrad Al-Mubki bi radd al-sarim al-munki”

                                                                              
2: ARABIC BOOK: Shaykh Ibrahim ibn Uthman al Samnudi refuted them in his “Nusra al Imam al Subki bi-radd al sarim al munki” | Pages: 241


3: ARABIC BOOK: Raf’ al-Mināra bi-Aḥadīth al-Tawassul Wa al-Ziyāra (Raising the Lighthouse with the Ḥadīths of Seeking Means and Visitation [of the Prophet(saw)] by Sheikh Mahmud Sayeed Mamduh | Pages: 398
This book besides  consisting of refutation of those two books, it also consists of the Authenticity of the Hadiths on Ziyarat as well reply to other objections



URDU TRANSLATION PART 1: Ahadees-e-Waseela Par Etrazaat Ka Ilmi Muhakma by Sheikh Mahmud Sayeed Mamduh | Pages: 276

URDU TRANSLATION PART 2: Ziyarat e Roza e Rasool(saw) (Hadiths e Ziyarat ki Sehat per naqabile tardeed dalail by Sheikh Mahmud Sayeed Mamduh | Pages: 180

ENGLISH BOOK: The Objection of Al Uthayman and the answer to it about Qur’an(4:64) by Sheikh Mahmud Sayeed Mamduh | Pages: 6
Excerpted From: Raf’ al-Mināra bi-Aḥadīth al-Tawassul Wa al-Ziyāra (Raising the Lighthouse with the Ḥadīths of Seeking Means and Visitation [of the Prophet(saw)]


4: A monograph by Al-Akhani


5: Al- Nabhani’s Shawahid al-Haq (Arabic book page. 241-247, 275-298)

URDU TRANSLATION: Of  Al- Nabhani’s “Shawahid al-Haq” | Pages: 648


The Latter cites the poems of two other critics of al-subki – the Hanbali Abu al-Muzaffar Yusuf ibn Muhammad ibn Ma’sud al-Ubadi al-Uqayli al-Saramri and Muhammad ibn Yusuf al-Yumni al-Yafi, “who claimed to follow the Sha’fi school” – then proceeds to refute them together with Ibn Abd al-Hadi’s book.

Ibn Abdul al-Hadi, the fanatical student of Ibn Taymiyyah went to the extent of saying that Ibn Taymiyyah knew of Ghayb and future events (Naudhobillah):

 “Such as this wise man he could cite the commandments that came down from the heavens and earth.”
(See: Al-Uqood al-Duria by ibn Abdul al-hadi, page 326)

"To him, Ibn Taymiyyah knew all the divine commandments from Adam (as) to Muhammad (pbuh). But, we think that is unseen knowledge!"

(See: Al-Uqood al-Duria by ibn Abdul al-hadi, page 326)


 Ibn Abdul al-Hadi while being fanatical student of Ibn Tayyimah believed that:
 “ANGELS CIRCULATE AROUND THE GRAVE OF IBN TAYYIMAH”
(see: Al-Uqud Ad-Durriyyah of Ibn Abdul Hadi, 1/434)

…AstaghfirUllah!


Belief in the infallibility of Ibn Tayyimah typifies a good deal of his supporters. Shaykh Abd al-Fattah Abu Ghudda said: “My teacher Shaykh Muhammad Raghib al-Tabbakh treated ibn  Taymiyyah as if he were a Prophet”.
(See: The Refutation of Him who attributes direction to Allah translated by G.F Haddad, Page: 58, - As Related to the translator by Shaykh Mu’Tazz al-Subayni and others)

The Hanbali Jusrist Abu Hafs al-Bazzar (688-749) went so far as to claim it impossible for anyone but an “ostentatious world-crazed lier” to find fault with Ibn Taymiyyah!
(In His Al-Alam al-Aliyya fi Manaqib Ibn Taymiyyah page. 82. Salafis confuse him – unwittingly or otherwise – with Hafiz Al-Bazzar, the author of the Musnad, who died four and a half centuries earlier)

Having said this much about Ibn Taymiyyah’s fatwa, have a look to more books:



URDU BOOK: Dar e Rasool(saw) ki hazri, Quran wa Sunnat ki roshni me By Shaykh Alwi Al Malki | Pages: 350

ENGLISH BOOK: Visiting Graves And Isaaluth Thawaab For The Dead | Pages: 89

URDU BOOK: Mazarat ko choomna | Pages: 39

URDU BOOK: Hadith Shadh e Rihal ki sharah – Roza e Rasool(Saw) pe Hazri | Pages: 63

URDU BOOK: Ziyarat e Roza e Rasool(saw) by Shah Fazle Rasool Qadri Badauni | Pages: 55

URDU BOOK: Shehansha(saw) Ka Roza Dekho by Maulana Sarwar Qadri | Pages: 142

URDU BOOK: Ziyarat e Qaboor | Pages: 30




PART 4: ARTICLES

 Visiting the Prophet's(saw) Grave
 
Analysis on visiting the Grave of Prophet (Peace be upon him)


TRAVELLING TO VISIT THE GRAVE OF PROPHET (PEACE BE UPON HIM) ? http://mrehan786.blogspot.com/2015/05/travelling-to-visit-grave-of-prophet.html 


The Tree at Hudayibiyyah and Refutation to Shaykh Faaik Gamieldien 


Complete refutation of Shaykh Faaik 


"The Grave Worshippers..." ? 


REFUTING THE CHARGE OF GRAVE WORSHIP 


Visiting and Kissing of Awliya Allah Graves 


Visiting of Graves 


Misquoted Verses and Ahadith 


Journeying to visit the burial places of Saints | Ja-Al Haq (Beliefs of AhleSunnah) | 


The Hadith " Whoever visits my grave..." 


Sajda, prostration to Ghair Ullah from Quran and sahih hadiths - It is haram according to Ahle sunnah


 How Auliya-Allah help From Grave ?      



Refuting Najdi- On Imam Ahmed kissing of Prophet [saw] Grave issue and other sahaba
Hadith Of Hadrat Aisha [ra] and wasila


THE HADITH OF THE MAN IN NEED After Death of Prophet [salehalawaalihi wasalam]

Getting help by intercession [tawassul] by going to Prophet's (صلّى الله عليه وآله وسلّم) grave during Khilafat of Umar (رضّى الله عنه)

Imam Shafi's Tawasul through Grave of Imam Abu Hanifah

FakhrudDiin Ar-Raaziyy on getting blessings from dead souls by their graves


Healing power !
 
Ahkam tamanni al mawt

 
About Shah Waliullah al dehlawi


Al-Tafhimat al-Ilahiyyah: About the Fabricated statement in the book of Shah Waliullah Dehlawi


The young man who spoke from the grave


Visiting the Martyrs of Uhud
 





INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE UPON HIM) BA HALT E BEDARI! AMIIN!
                 
COMPILED BY: MUHAMMAD REHAN SIDDIQUI








Analysis on visiting the Grave of Prophet (Peace be upon him)

Every believer has a desire to visit the Blessed Grave of Prophet Muhammad (صلى الله عليه وسلم) during his life time. Some even spend their entire earning just to have a glimpse of it. But unfortunately some people from the minority sect have started corrupting the innocent minds of Muslim ummah and thereby misleading them with false information. These extremists declare the act of traveling to visit the Blessed Grave of Prophet (صلى الله عليه وسلم)as Biddah (Innovation) and Haram. This was propagated by Ibn Taymiyyah al-Mubtadi whose verdict Imam Ibn Hajr al Asqalani (rah) rightly refutes


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

"THIS IS ONE OF THE MOST UGLY THINGS REPORTED FROM IBN TAYMIYYAH"


ألزموا ابن تيمية بتحريم شد الرحل إلى زيارة قبر سيدنا رسول الله صلى الله عليه وسلّم وأنكرنا صورة ذلك، وفي شرح ذلك من الطرفين طول، وهي من أبشع المسائل المنقولة عن ابن تيمية


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


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


فيبطل بذلك قول من منع شد الرحال إلى زيارة القبر الشريف وغيره من قبور الصالحين والله أعلم


So the Qawl (saying) of him is proven Batil (فيبطل) who says it is forbidden to make journey towards ‘’Qabr Shareef’’(Please note how Ibn Hajr calls the grave of Prophet as Qabr Shareef with utter respect, whereas Salafis have problem even with the word Shareef when it comes to graves) and other graves of ‘’Saliheen’’ (قبور الصالحين), and Allah knows the best. [Fath ul Bari, ibid]


Hadith # 1

ثنا القاضي المحاملي نا عبيد الله ابن محمد الوراق نا موسى ابن هلال العبدي عن عبيد الله ابن عمر عن نافع ، عن ابن عمر قال

: قال رسول الله صلى الله عليه وسلم: من زار قبري وجبت له شفاعتي


Translation: Narrated by Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever visits my grave then my intercession becomes Wajib for him [Sunnan al-Daraqutni Volume No. 2, Page No. 244, Imam al-Bayhaqi in Shu‘ab al-Iman (3/490) and others]
In this hadith Jarah [criticism] is done on 2 narrators

1) Musa bin Hilal
2) Ubayd Ullah ibn Umar 

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

1) Regarding Musa bin Hilaal, Imam Ibn Hajr al-Asqalani (rah) while doing Tadil on him said:

وقال ابن عدي: أرجو أنه لا بأس به. قلت: وهو (صالح) الحديث، روى عنه أحمد، والفَضْلُ بن سَهْلٍ


Translation:Ibn Adi (rah) said: There is no harm in him and he said he is “SALIH UL HADITH” i.e. upright in Hadith.  From him have narrated Imam Ahmed and Fudhayl bin Sahl [Lisan ul Mizan, Volume No. 8, Page No. 157]

2) Regarding Ubayd Ullah Ibn Umar (ra) Sheikh ul Islam Imam Taqi ud din Subki (rah) said:

Imam Abu Hatim said that he saw Imam Ahmed praising him a lot. And Yahya bin Ma’een said: There is no harm in him and his ahadith are written. Ibn Adi said: There is no harm in him and he “Truthful” [Shifa us Siqaam fi Ziyaratal Khayr al Anaam, Page No.9]

A) Qadhi Shawkani said:


وقد صحح هذا الحديث ابن السكن وعبد الحق وتقي الدين السبكي

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

He also said:


قال الذهبي طرقه كلها لينة لكن يتقوى بعضها ببعض لأن ما في روايتها متهم بالكذب


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

Hadith # 2

حدثنا عبد الله ابن محمد ابن عبد العزيز نا أبو الربيع الزهراني نا حفص ابن أبي داود ، عن ليث ابن أبي سليم عن مجاهد عن ابن عمر قال

: قال رسول الله صلى الله عليه وسلم: من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي 


Narrated Abdullah Ibn Umar:

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

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

A) Imam Ibn Qudama (rah) said:

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 Qudama in al-Mughni, Volume No. 5, Page No. 381]

B) Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]


C) Qadhi al-Iyaad (rah) the magnificent lover of Prophet (Peace be upon him) said in his world renowned and top most Seerah book ever i.e. Ash-Shifa


في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر


Translation: Chapter:
 The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.It should be known that visiting the grave of Prophet (Peace be upon him) is“Masnoon” for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]


Hadith # 3 

حدثنا عبدان بن احمد، قال: حدثنا عبد الله بن محمد العبادى البصري، قال: حدثنا مسلمة بن سالم الجهنى قال حدثنى عبيد الله بن عمر عن نافع عن سالم عن بن عمر قال

قال رسول الله صلى الله عليه وسلم من جاءني زائرا لا تعمله حاجة إلا زيارتى كان حقا على أن اكون له شفيعا يوم القيامة

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

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


Hadith # 4


من حج البيت، ولم يزرني فقد جفاني رواه ابن عدي بسند حسن


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

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



View of Modern Day Scholars Vs Classical Scholars


Modern Day Scholar: The famous Wahabite modern day scholar i.e Nasiruddin Albani was known for his Bughz for the blessed grave of Prophet (Peace be upon him), but he went few steps ahead and even declared sahih ahadith about praying 40 prayers in Masjid an-Nabwi as Da'eef and the practise as Bidah (Audhobillah Min Dhalik), he said in his book Hujjat al-Nabi [Page: 185]: It is an innovation (bid’ah) to visit Madeenah and tell the visitors to Madeenah to stay there for a week so that they will be able to offer forty prayers in the Prophet’s Mosque so that they will be free from hypocrisy and saved from the Fire.”

Actually the hadith of 40 prayers in Masjid an-Nabwi is authentic and it is Dajl/lie of Albani to call it weak. None of the classical Muhaditheen called this report as weak rather they called it "SAHIH/HASAN" 
عن أنس بن مالك ، عن النبي صلى الله عليه وسلّم قال: «مَنْ صَلَّى في مَسْجِدِي أَرْبَعينَ صَلاةً لا تَفُوْتُهُ صَلاةٌ كَتَبَ له بَرَاءَةً مِنَ النَّارِ وَبَرَاءَةً مِنَ العَذَابِ، وَبَرِىءَ مِنَ النِّفَاقِ».
قلت: روى الترمذي بعضه.

رواه أحمد والطبراني في الأوسط ورجاله ثقات.

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

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

Imam al-Mundhiri (rah) said in his Targheeb wa Tarheeb:

رواه أحمد، ورواته رواة الصحيح،

Translation: It is narrated by Ahmed and It is amongst Sahih narrations [Targheeb wa Tarheeb 2/139]

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



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

VS



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

He writes in his Kitab ul Adhkaar:

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 an-Nawawi in Kitab ul Adhkaar, Page No. 178)


Click here for Scanned Page (30)

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





Imam Shafi's
Tawasul through Grave of
Imam Abu Hanifah
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Quote:
Imam Shafi -Tabarruk from Abu Hanifas grave
"Quotes below are taken from the book “Mawsu’ah Ahlus Sunnah” of Shaykh Abdur Rahman Ad-Dimashqi written in refutation of the Ahbash.
The Ahbash have claimed that Tabarruk with the graves is correct and they justified this by what Khateeb Al-Baghdadi narrated that Ash-Shafi’i said:
“I do Tabarruk with Abu Hanifah and I go to his grave every day -meaning for visit- and when I have a need I pray two Rak’ah and I go to his grave and ask my need to Allah (Ta’ala) and I do not leave it until it is fulfilled” (Tarikh Baghdad v 1 p 123)
Quote:
This Sanad to Ash-Shafi’i contains Majhul (unknown) narrators as said by ‘Allamah Al-Mu’allimi. Shaykh Albani said in his “Silsilah Ad-Da’ifah” (1/31): “This narration is weak, rather Batil (pure falsehood), because ‘Umar ibn Ishaq ibn Ibrahim is not known and there is no mention of him in books of narrators. And it is possible that he is ‘Amr ibn Ishaq ibn Ibrahim ibn Humayd ibn us-Sakan Abu Muhammad At-Tunsi, and Al-Khateeb mentioned him (12/226) and mentioned that he was from Bukhara and he went for Hajj in 341H and he did not mention any Jarh nor Ta’dil (criticism or praise) so he is Mahlul ul Hal, and it is unlikely that he (the narrator Umar ibn Ishaq) is him (‘Amr ibn Ishaq) because the death of his Shaykh Ali Maymun is in latest case in 247H, so there is between their death approximately 100 years, so it is unlikely that he reached him (meaning ‘Amr ibn Ishaq did Hajj in 341 and it is difficult for him to narrate from Ali Maymun who died in 247, so the narrator of this narration is unlikely to be ‘Amr ibn Ishaq)”


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Imam Shafi and grave of Abu Hanifah
Quote:
Hatib al-Baghdadi narrated in his Tarih Baghdad via chain: Qadi al-Husayn ibn Ali al-Saymari – Umar ibn Ibrahim ibn Ahmad al-Muqri – Makram ibn Ahmad – Umar ibn Ishaq ibn Ibrahim that Ali ibn Maymun said him:

I heard Shafi say: “I swear I seek the blessing of Abu Hanifah and come to his grave every day, whenever I have a certain need I pray two rakahs then I come to his grave and ask Allah Most High for my need at his grave and little time passes until it is fulfilled”.
Quote:
Albani in “Silsila ad-Daifa” (1/31) said: “This narration is weak rather it is false. For verily Umar ibn Ishaq ibn Ibrahim isunknown, and he isn’t mentioned in any books of Rijaal..”
Quote:

"Sheikhul Islam weakened this report in “Iqtida Siratul-Mustagim” p 165.

Imam of hanafis of his time, al-Alusi said regarding this report: “This is a lie and it is obvious that it is a lie to anyone who has knowledge of transmission, because when ash-Shafi came to Baghdad there was no grave present in Baghdad at that time that was turned for dua whatsoever.
Rather, Abu Hanifah wasn’t well known during his time and ash-Shafi had visited Hijaz, Yemen, Sham, al-Iraq, Egypt which were all places wherein the graves of the Prophets, the Sahabah and the Tabiin were to be found and all of these were better than Abu Hanifah and other scholars of his level.
So why dua only be to made to ABu Hanifah? Furthermore, the companions of Abu Hanifah who met him such as Abu Yusuf, Muhammad, Zufar, al-Hasan ibn Ziyad and others their like were all not known to go to the grave of Abu Hanifah and dua there.
Ash-Shafi made expressly clear in some of his books that it’s disliked to exalt and glorify graves out of fear of the fitnah that it would lead to. The one who popularised the likes of these stories are those who have scant knowledge and Deen and these stories are only transmitted from those who are unknown”. See “Fath al-Mannan” pp 372-373. Quoted from book by Muhammad al-Humays.
Quote:
It has been argued by some that the narrator you refer to is, in fact,
Amr ibn Ishaq ibn Ibrahim al-Himsi who is not unknown [cf. Ibn Hajar in Nata'ij al-Afkar (2:28)]

Amr is established to narrate from his father Ishaq ibn Ibrahim ibn al-`Ala' (d. 238) and from his grandfather Abu Ishaq Ibrahim ibn al- `Ala' ibn al-Dahhak (d. 235). From Amrnarrate Sulayman ibn Ahmad al-Tabarani (260-360) and Abu Ja`far Muhammad ibn Muhammad ibn `Abd Allah al-Baghdadi (d. 346).

In al-Khatib's report, the unassessed link (`Umar or `Amr) narrates from `Ali ibn Maymun (d. 246), and from the unassessed link narrates Makram ibn Ahmad (d. 345).

If the link is indeed `Amr, then the chain is strong since he is muwaththaq as stated by Ibn Hajar in Nata'ij al-Afkar (2:28),and the rest of al-Khatib's chain is solid."
For the record, from Ibn Hajar's Nata'ij:

قرئ على فاطمة بنت محمد المقدسية بالصالحية ونحن نسمع، عن أبي نصر محمد بن محمد الفارسي، أنا أبو محمد سبط الحافظ أبي العلاء الهمداني، في كتابه، أنا جدي للأم أنا الحسن بن أحمد، أنا أحمد بن عبد الله، أنا سليمان بن أحمد، ثنا عمرو بن إسحاق، يعني: ابن إبراهيم بن العلاء، ثنا أبي، ثنا عمرو بن الحارث، ثنا عبد الله بن سالم، عن الزبيدي، أنا عيسى بن يزيد، أن طاووساً أخبره، أن منبهاً أبا وهب حدثه يرده إلى معاذ رضي الله عنه، أن النبي صلى الله عليه وسلم جلس في بيت من بيوت أزواجه، وعنده عائشة رضي الله عنها فدخل عليه نفر من اليهود فذكر الحديث، وفيه فقال لها النبي صلى الله عليه وسلم: ((إن اليهود قومٌ حسدٌ ولم يحسدوا المسلمين على أفضل من ثلاثٍ من رد السلام، وعلى إقامة الصف، وعلى قولهم خلف إمامهم: آمين)).وبه قال الطبراني: لا يروى عن معاذ إلا بهذا الإسناد، ولا نعلم منبهاً والد وهب أسند غير هذا الحديث.قلت: رواته موثقون إلا عيسى، وفي طبقته عيسى بن يزيد بن بكر بن داب، فإن كان هو فهو ضعيف، وإلا فمجهول.

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Imam Shafi's Tawasul through Grave of Abu Hanifah

Shaykh Ali ibn Maymun, one of the students of Imam Shafi’i, stated that he heard his teacher the Imam say: “I swear that I seek the blessing of Abu Hanifa and come to his grave every day (as a visitor). Whenever I have a certain need, I pray two rak’as (according to the Hanafi madhhab), then come to his grave and ask Allah for my need at his grave, and littletime passes until it is fulfilled.”

Narrated by Hafiz al-Khatib in his Tarikh Baghdad (1:123)
Read more here
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When Imam al-Shafi'i was in Baghdad, 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 be solved.
Abu Bakr Ahmad ibn `Ali ibn Thabit ibn Ahmad ibn Mahdi al-Shafi`i, commonly known as al-Khatib al-Baghdadi or the lecturer from Baghdad (b.392 AH - d.463 AH)
Hafidh al-Khatib katika Tarikh Baghdad (1:123)
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Ibn Hajar al-Haytami al-Makki was a Shafi`i scholar, born in 909 AH (1503CE).
Shaykh al-Islam Ibn Hajar al-Haytami was a student of Zakariyya al-Ansari. He represents the foremost resource for legal opinion (fatwa) in the entire late Shafi`i school. He died in 974 AH (CE 1566).
Ibn Hajar al-Haytami mentioned in the thirty-fifth chapter (35th) of his book on Imam Abu Hanifa entitled al-Khayrat al-Hisan:
"When Imam al-Shafi`i was in Baghdad, he would visit the grave of Imam Abu Hanifa, greet him, and then ask Allah for the fulfillment of his need through his means."
Al-Khayrat al-Hisan fi Manaqib Abi Hanifah an-Numan
When Imam al-Shafi'i was in Baghdad, 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 be 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 (i.e. Abu Hanifah)"

Narrated by the Great Shafi'i scholar Imam Ibn Hajar al-Makkiin in his Book called "al-Khairat al-Hisan fi Manaqib al-Imam al-A'zam Abu Hanifah al-Nu'man".
Ibn Hajar al-Haythami, al-Khayrat al-Hisan (Ch. 35, p. 129)
Narrated by
Allamah Sayyid Muhammad Ameen ibn `Aabideen ash-Shaami
The great Hanafi scholar Ibn Aabidin al-Shami also narrates it in the introduction of his massive work called "Radd al-Muhtar".
Muhammad Amin ibn Abidin (1198–1252 AH / 1783–1836 AD) lived in the city of Damascus in Syria during the Ottoman era. He was the authority of the fiqh (Islamic jurisprudence) of theHanafi madhhab (school of law). He was a state employee with the title of Amin al-fatwa. This meant that he was the mufti that people would go to when they had legal questions in Damascus. He composed over 50 works consisting of a major fatwa (legal statement) collection, many treatises, poems, and several commentaries on the works of others. (an-Nubala, 2011)
His most famous work was the Radd al-Muhtar ala Ad-Durr al-Mukhtar. This is still considered the authoritative text of Hanafi fiqh today. (an-Nubala, 2011)

Ibn ‘Ibidin Shimi in Radd-ul-muhtir ‘ali Durr-il-mukhtir(1:41)]

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Also narrated by
Ibn Abil Wafa in his Tabaqat al-Hanafiyya (p. 519) through another chain of narrators
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Muhammad Zihid KawthariMaqilit (p.381)
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Quote:
^Albani in “Silsila ad-Daifa” (1/31) said:
“This narration is weak rather it is false. For verily Umar ibn Ishaq ibn Ibrahim is unknown, and he isn’t mentioned in any books of Rijaal..”
But!
Great scholars such as Ibn Hajar al-Haytami and Ibn Âbidîn did not see anything wrong with this narration fromImam Shâfi’î?
We ask, was Imam Shafi'i making Shirk, and are these greatUlama who narrated this incident also encouraging Shirk?
Quote:
`Amr is established to narrate from his father Ishaq ibn Ibrahim ibn al-`Ala' (d. 238) and from his grandfather Abu Ishaq Ibrahim ibn al-`Ala' ibn al-Dahhak (d. 235).
From `Amr narrate Sulayman ibn Ahmad al-Tabarani (260-360) and Abu Ja`far Muhammad ibn Muhammad ibn `Abd Allah al-Baghdadi (d. 346).

-In al-Khatib's report, the unassessed link (`Umar or `Amr) narrates from `Ali ibn Maymun (d. 246), and from the unassessed link narrates Makram ibn Ahmad (d. 345)

the narration is also recorded by Ibn Hajar al-Haytami in his book on Imam Abu Hanifa entitled al-Khayrat al-Hisan (Ch. 35, p. 129, with a Sahih chain), and by Ibn Abil Wafa in his Tabaqat al-Hanafiyya (p. 519) through another chain of narrators
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Mausoleum of Imam Shafi'i

to ^view clickHere

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Mullah Ali Qari (Rehmatullah Alaih) writes:

“Anyone who builds a mosque near the grave of an upright person or prays in the tomb, or intends to ask for help through the Ruh (soul) of that upright person or intends to seek barakah (blessing) from his leftovers, 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 the Grave of Hazrat Ismail (A.S) is inside the Masjid ul Haram 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 the graves of 70 Prophets.” 

[Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]


1. The Black Stone (Al Hajar Al Aswad)الحجر الأسود 
2. Door of the Kaaba (Baab Al Kab'ah)
باب الكعبة

3. Gutter to remove rainwater (Al Mizabالميزاب
4. Base of the Kaaba (Shaadharwaan) 
الشاذوران

5. Al-Hatim الحاطم
6. Al-Multazam (The wall between the door of the Kaaba and black stone) 
الملتزم
7. The Station of Ibrahim (Maqaam Ibrahim) 
مقام إبراهيم
8. Angle of the Black Stone (Rukn Al Hajar Al Aswad) 
ركن الحجر الأسود
9. Angle of Yemen (Rukn Yamaani) 
الركن اليماني
10. Angle of Syria (Rukn Shami) 
الركن الشامي
11. Angle of Iraq (Rukn Iraqi) 
الركن العراقي
12. Veil covering the Kaaba (Kiswa ) 
كسوة الكعبة



محمد قال :اخبرنا ابو حنيفة قال حدثنا
عطاء بن الساءب قال :قبر حود وصالح وثعيب عليحم السلام في المسجد الحرام

Muhammad said: Abu Hanifa informed us saying that Ata ibn as Saib narrated to us saying the graves of Prophet Hud, Salih and Shuaib [aleh islam] is in Masjid Al Haram 
[In pg 150,
Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London]

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^Masjid Khayf - Mina – 1326AH (1908CE)

5769- وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there isQabr of 70 Prophets (together)
Imam al Hafidh Ibn Hajr al Haythami (rah) said: 
رواه البزار ورجاله ثقات‏

It is narrated by Al-Bazzar and all its narrators are "THIQA" (i.e. Hadith is absolutely sahih) [Majma az Zawaid Volume No.3, Page No.640 Bab fi Masjid al Khayf, Hadith #5769]
Quote:
“If possible, pray in Masjid al Khayf while in Mina as it is said that 70 prophets prayed in this masjid (mentioned by Sh. Al Albani)

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Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it. Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn `Asakir
Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone., Ibn Hibban in his Sahih, Ahmad (5:422), 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 " 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.)
al-Dhahabi said: "Ahmad ibn Hanbal was asked abouttouching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ] We reply: "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 "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves. [Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).] 


"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?

It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said:"I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!

Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ahmad, section entitled Min adabih]

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Imam Shafi'ee visits Abu Hanifa's grave Every Day!


Imam al Haafith Khteeb al-Baghdadi(d.463AH) in his book : “History of Baghdad
First Volume, First Edition on page 135, Narrates from Imam Shafi.



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REFUTING THE CHARGE OF
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NOTE : Imam Ahmed Raza Khan (rah)
Imam Ahmed Raza khan (rah) said

He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect. Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah.
Though, it is better for the general public to be precautious.] Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!?
(Fatwa Ridhwiyah, 9:528)
Fatwa from Ala Hadrat Imam Ahmed Raza Khan (rah)

QUESTION: What do the Ulamaa-e-Deen and Muftiyaane Share-Matin say regarding kissing the grave of Awliyaa-e-Kiraam and doing the tawaaf of the grave and doing sajdah before the grave (give written answer and earn sawaab) 

ANSWER: No doubt doing the tawaaf of anything else except the Kaabah Muazzamah is unlawful [haram] Sajdah (prostration) in front of anyone else except Allah is forbidden in our Shariat and about kissing the grave there are differences about it among the Ulamaas it is better not to do it (Do not kiss).Especially about the grave of the Awliyaa-e-Kiraam our Ulamaa have clearly described that we should stand quite far from the grave, the distance between us and the grave should be of four feet. This is the real respect then how can kissing of the grave be even thought of?

(Ahkaame Shariat part 3 pg.3-4)

For scanned Pages ( Click Here )

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ADHM










CHAPTER SIXTEEN
JOURNEYING TO VISIT THE BURIAL PLACES OF SAINTS
Traveling for the Urs of the Friends of Allah and visting (ziyaarat) graves is permissible and a means of reward. However, Deobandis, etc. label this Haraam as well.
IN PROOF OF TRA YELING FOR URS
The ruling of traveling is related to its aim. In other words, it is Haraam to travel for something that is Haraam, permissible for something that is permissible, Sunnah for something that is Sunnah and Fardh for something that is Fardh. For example, Hajj is Fardh, so journeying for it is also Fardh. At times, traveling for Jihad or business becomes Sunnah because they are Sunnah practices themselves. Traveling to visit (ziyaarat) the Holy Prophet’sصلی اللہ علیہ وسلم. Rauza Sharif is Waajib because the visting itself is Waajib. Traveling to meet friends, join functions of weddings, etc. of family and friends or to consult doctors, etc. is permissible as these things are allowed. And finally, traveling to steal or vandalize is Haraam because these acts are Haraam. In short, if you want 10 know the ruling of a journey, you should look at the intention behind it. Urs is chiefly defined as visiting the grave, and visiting graves is Sunnah. Therefore, it will be counted as Sunnah.
The Holy Quran has spoken of traveling in several places,
“[For] He who leaves his home to migrate (hijrat) towards Allahعزوجل and His Rasoolصلی اللہ علیہ وسلم but was then apprehended by death, his reward is established by Allahعزوجل “16.1- Surah Nisaa, Verse 100
"Traveling in both seasons of winter and summer has dirtied the Quraish."16.2_ Surah Quraish, Verses 1-2
The above two verses verify the permissibility of traveling for either hijrat or business.
"And remember when Musa said to his servant, "I will not stop until 1 reach the place where two oceans meet." 16.3 Hadrat Musa علیہ السلام went to meet Hadrat Khidr علیہ السلام Journeying to meet the Mashaaikh is proven from this.
"O My sons! Go and search for Yusuf علیہ السلام and his brother and do not become hopeless of the mercy of Allahعزوجل," 16.4 Hadrat Yaqoob علیہ السلام ordered his sons to search for Hadrat Yusuf علیہ السلام. Traveling in search of a beloved is proven from this.
Hadrat Yusuf علیہ السلام said, "Take this cloth of mine and place it on the face of my father. His eyesight will be restored," 16.5 The above verifies traveling to either gain or give treatment to the sick,
"Thereafter, when they all reached Hadrat Yusuf علیہ السلام, he made place for his mother and father”16.6 this proves journeying to meet children.
The children of Hadrat Yaqoob علیہ السلام said to their father "Send our brother with us. We shall bring grain and definitely protect him,’6.1 This proves traveling to gain sustenance (rizq).
Hadrat Musa علیہ السلام was instructed, "Go to Firaun because he has become tyrannical." 16.8 From this, journeying for the propagation of Islam (tabligh) is confirmed.
The Holy Prophetصلی اللہ علیہ وسلم state? "The person who comes out in search of knowledge is on the path of Allahعزوجل.16.8a - Mishkaat, Kitaabul-Ilm
The Ahadith state, "Seek knowledge even if it is in China." 16.8b
The book Kareema has the following stanza, "To seek knowledge is Fardh on you, and traveling for it is compulsory." This establishes traveling to gain knowledge,
Shaikh Saadi Shiraazi states. "Go and tour the world before death," (Gulistaan) Journeying to tour the world is proven by this. Similarly, the Holy Quran states, "O My Beloved, say to the Disbelievers, ''Tour the earth and see the result of the Kuffaar,' 16.11 Traveling to places that were struck with Divine punishment so that we may learn from them is also proven here.
When such an excessive amount of reasons for traveling have been proven, then surely traveling to visit the tombs (Mazaars) of the Friends of Allahعزوجل has been established more effectively. The Saints are spiritual doctors whose guidance is different. Divine glory can be seen when visiting their Mazaars because those who are close to Allahعزوجلrule the world even after their demise. Visiting Mazaars causes an urge to make ibaadat more excessively and dna is accepted more quickly.
Shaami رضی اللہ تعالٰی عنہ states, "Is traveling to visit the graves, just as how the people of today practice journeying to visit Khalilur-Rahman (i.e. Hadrat Ibrahim علیہ السلام ) and Sayed Badawi , Mustahab? I haven't seen any elucidation on this by any of our Imams. Some Shafee Ulama have prohibited this, deducing it (qiyaas) from journeying to too far Musjids. However Imam Ghazzali رضی اللہ تعالٰی عنہ has refuted this prohibition and clearly explained the difference between them," 16.11. - Vol. I, Discussion of Ziyaarat of Graves
Shaami رضی اللہ تعالٰی عنہ further states, "However, the Friends of Allahعزوجل are different in relation to nearness to Allahعزوجل and giving benefit to those who visit them. This difference is based on their Divine Secrets and knowledge.,,16.11 - Ibid
Discussing the relevance of Imam Abu Hanifa رضی اللہ تعالٰی عنہ, Allama Shaami رضی اللہ تعالٰی عنہ quotes this statement of Imam Shafee رضی اللہ تعالٰی عنہ , "I attain benefit from Imam Abu Hanifa رضی اللہ تعالٰی عنہ and also go to his place of burial. Whenever I am faced with a need, I perform two rakaats of Namaaz, to his Mazaar and make dua to Allahعزوجل. My need is then swiftly completed." 6.14 Introduction of Shaami رضی اللہ تعالٰی عنہ .
This extract proves a few things,
1. Traveling to visit graves is permissible because Imam Shafee رضی اللہ تعالٰی عنہ left his home in Palestine and went to Baghdad to visit the burial place of Imam Abu Hanifa رضی اللہ تعالٰی عنہ.
2. It is also permissible to attain barkat from the inmate of a Mazaar .
3. Go to their burial places and make dua .
4. And accept the irunate to be one who can fulfill one's needs.
5. Traveling to visit the Rauza of Rasoolullahصلی اللہ علیہ وسلم being necessary is also proven here.
Maulwi Rashid Ahmed writes, ''The Ulama of the Able-Sunnah differ about traveling to visit the Buzurgs. Some rule it to be allowed while others negate its validity. Both groups are from the AhIe-Sunnah. The ruling is contrasting and arguing about it is incorrect. It is impossible for us Muqallids to decide upon a ruling about this." - Fataawa Rashidia, Vol. I, Pg. 59


Based on this, no Deobandi has the right to prohibit a person from traveling for Urs gatherings because Maulwi Rashid has prohibited disputing this and says that none can decide upon a ruling regarding it.
Traveling should also be permitted according to rational thinking. We have already submitted that the prohibition and permissibility of traveling is known from the intention behind it. Here, the intention behind journeying is to visit the grave, and this is not prohibited. Rather, permission to visit the graves is absolute. The Hadith states Alaa fa Zooroo haa So how will traveling become Haraam? Also, traveling for worldly trade or religious work occurs day and night. This is traveling for the latter.
Can it still be forbidden?
OBJECTIONS and ANSWERS
TO VISITING THE BURIAL PLACES OF SAINTS
OBJECTION 1: ,The Holy Prophetصلی اللہ علیہ وسلم" states, "Do not journey to any direction except for three Musjids, Le, Musjid-e-Haraam (Makkah Sharif), BaituI-Muaddas (Jerusalem) and my Musjid (Musjidun-Nabawl in Madinl Sharif)," 16. 5-Mishkaat, Baabul-Masaajid
This Hadith proves that it is not permissible to travel to any place except towards these three Musjids, Visiting of graves is not amongst these.
We journey to the friends of Allahعزوجل because they are doors to His mercy. Why does a sick person travel to a doctor to regain health when Allahعزوجل is the Curer?
Answer - This Hadith means that a person attains more thawaab for Namaaz in these three Musjids. A good deed in Musjid-e-Haraam is equal in reward to 100,000 and a good deed in both Baitul-Muqaddas and Musjidun-Nabawi is equal to 50,000.
Therefore, coming to these Musjids from afar with this intention is allowed because doing so is beneficial. However, traveling to any other Musjid besides these (thinking that thawaab is more there) is totally baseless and impermissible because the reward in all Musjids is equal. An example of this is how people travel from far towards the Jaame-Musjid of Dehli for the last Juma of Rarnadaan thinking that reward is more there. This is not allowed.
So, traveling to another Musjid with the intention of increased reward is what is being stopped. If the Hadith is not interpreted in this manner, then all of the traveling we have proven from the Holy Quran in the chapter prior to this will become Haraam. Today, journeys are undertaken for business, in search of knowledge, worldly affairs and other reasons. Will they all become Haraam? Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes in the commentary of this Hadith, "Some Ulama have said that Musjids are what are being discussed here. In other words, journeying to any other Musjid besides these three is not permitted. Places other than Musjids are separate from the discussion of this Hadith." - Ashiatul-Lam 'aat
And Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, "It is reported in the Sharah of Muslim by Imam Nawawi رضی اللہ تعالٰی عنہ that Abu Muhanunad has said, "Traveling to any place besides these three Musjids is Haraam." This is incorrect. lliyaul-Uloom states, "Some Ularna have disallowed journeying to visit the burial places of Ulama and several blessed sites. My research into this is that their disallowing of it is incorrect. It is based on the Hadith 'Alaa fa Zooroo faa' (i.e. the instruction to visit graves). Traveling to another Musjid besides these three has been prohibited because all Musjids are equal (in reward). However, blessed sites are not. Their barkat is according to rank Will this prohibition also prevent traveling to visit the graves of the Prophets like Hadrat Ibrahim علیہ السلام ,
Hadrat Musa علیہ السلام,Hadrat Yahya علیہ السلام etc? The Friends of Allahعزوجل are included in the ruling of the Prophetsصلی اللہ علیہ وسلم. Thus, it will not be impossible that there is a special intention behind journeying them, just as how the visiting of the Learned Scholars are made 10 their lifetimes." 16. - Mirqaatul-Mafaateeh
Another Hadith states, ''The oceans shouldn't be traveled on except for those who go for Hajj, Umrah and Jihad." 16.18 - Mishkaat, Kiiaabul-Jihad fi Fadhaailihi
So, is traveling by sea for a purpose besides these three things Haraam?
In short, the meaning of the Hadith would have to be taken as per our explanation, or else worldly life would be very problematic.
OBJECTION 2: Allahعزوجل and His mercy are in every place. Why do people travel to the burial places of the Saints in search of their needs being fulfilled when Allahعزوجل is The Giver and is constantly 'With us?
Answer - The friends of Allahعزوجل are doors to His mercy. A train travels along the entire railway line but, in order to board it, you have to go to the station. If you stand anywhere else, it will simply pass you by. Why do you journey for worldly affairs like work, business, etc when Allahعزوجل is The Sustainer? Why does a sick person travel to a doctor to regain health when Allahعزوجل is the Curer? People travel to mountainous regions like Kashmir for a change in climate because this is supportive of good health, but to you the burial places of the Saints are not beneficial for Imaan? How is this?! Why was Hadrat Musa علیہ السلام sent to Hadrat Khidr علیہ السلام? He could have remained as he was.
The Holy Quran states, “ھنالک دعا زکریا ربہ ” 16.19 This proves that Hadrat Zakaria علیہ السلام stood by Sayyidah Maryam رضی اللہ تعالٰی عنہا and supplicated for a child. We learn that making dua near a Saint (Sayyidah Maryamرضی اللہ تعالٰی عنہا) is a means of it being accepted. For this reason, we make dua at the burial sites of the Friends of Allahعزوجل so that they may be quickly accepted.
OBJECTION 3: People made the tree beneath which the Baltur-Rldhweaa occurred a place of visiting. Hadrat Umarرضی اللہ تعالٰی عنہ cut it down for this reason. So, taking the burial sites of the Friends of Allahعزوجل as places of visiting is contrary to the practice of Hadrat Umar رضی اللہ تعالٰی عنہ,
Answer - This is totally wrong. Hadrat Umar رضی اللہ تعالٰی عنہ didn't cut the tree dowp. What happened was that people forgot which tree it was and began to visit (ziyaarat) another in this confusion. To save them from this, Hadrat Umar رضی اللہ تعالٰی عنہ cut down the second tree. If he was against visiting sacred relics, why didn't he do anything to the blessed hair of the Holy Prophetصلی اللہ علیہ وسلم his tahband and Qabr Sharif! They too were all made objects and places of visit?
Hadrat Ibn Musayab رضی اللہ تعالٰی عنہ states, "My father, who made bai'at (pledged allegiance) to the Prophetصلی اللہ علیہ وسلم at the tree, said. "We went for Hajj the following year but the area (where the bai'at took place) was obscured to us." 16.20 - Muslim, Vol. 2, Kttaabul-Imaaraat, Baabu Bayaani Bat'attr-Ridhwoan and Bukhari, Vol. 2, Baabu Ghazwatil-Ambiya
Bukhari also states, “فلما خرجنا من العام المقبل نسینا ھا فلم نقدر علیھا” When we went there the following year, we forgot and couldn't find it." - Ibid
If they couldn't find the original tree, how could Hadrat Umar رضی اللہ تعالٰی عنہ have chopped it down?



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