HADEET WHOEVER VISITS MY GRAVE AFTER I DIE, IT IS AS IF HE VISITED ME WHEN I WAS STILL ALIVE.

Allah’s Messenger (P.B.U.H) said: whoever visits my grave after my death it is same he has visited me in my life.

(BAIHAQI SHU’AB UL IMAN VOLUME 3 HADITH 489)
(AD-DARAQUTNI 2/278)

This is a hadeeth which many of the scholars of hadeeth judged to be false and not to have been reported with a saheeh isnaad from the Prophet (peace and blessings of Allaah be upon him). Among the scholars who voiced this opinion was.

AD-DAHABI SAID :-

In his biography of one of the narrators, Haaroon ibn Abi Qaz’ah. Al-Dhahabi said: “…Haaroon ibn Abi Qaz’ah al-Madani [reported] from a man” – about visiting the grave of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari said: “This is not to be accepted or followed.”

(LISAAN AL-MEEZAN 4/285)

HAAFIZ IBN HAJAR SAID :-

“Al-Azdi said: ‘Haaroon Abu Qaz’ah reports mursal ahaadeeth from a man of Aal Haatib.’ I [Ibn Hajar] say: from this we understand that what he is referring to is al-Azdi. Ya’qoob ibn Shaybah also classed him as da’eef (weak).”

(LISAAN AL-MEEZAN 6/217)

FURTHER HAAFIZ IBNE HAJAR SAID :-

He said, “In his isnaad is the unknown [majhool] man” – meaning a man from Aal Haatib.

(ALRAAFAI AL-KABEER 2/266)

SHAYKH AL-ISLAM IBN TAYMIYYAH SAID :-

“All of the ahaadeeth about visiting his grave are da’eef, and are not to be relied upon in matters of religion. For this reason none of the authors of books of Saheeh and Sunan reported them at all; they were only narrated by those who reported da’eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.

(AL-TAWASSUL WA’L-WASEELAH PAGE 133)

“It is obviously a lie that goes against Islam. Anyone who visited him during his lifetime and believed in him, was one of his Companions, especially if he was among those who migrated to join him or fought alongside him. It is proven that he (peace and blessings of Allaah be upon him) said: ‘Do not slander my Companions, for by the One in Whose hand is my soul, if any one of you were to spend gold equal to the size of Uhud, it would not equal the deeds of one of them, not even half of it.’ [Reported by al-Bukhaari and Muslim]. Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), so how can he become equal to them by doing something that is not obligatory according to the consensus of the Muslims? We are not even supposed to travel for this purpose, in fact it is forbidden to do so. However, travelling to the [Prophet’s] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and travelling to the Ka’bah for Hajj is waajib (obligatory). If a person who undertakes a journey that is waajib or mustahabb still cannot be like one of the Sahaabah who travelled to visit the Prophet (peace and blessings of Allaah be upon him) during his lifetime, how can they achieve this by undertaking a journey that is not allowed?”

(AL-TAWASSUL WA’L-WASEELAH PAGE 134)

SHAYKH ALBANI SAID :-

It is baatil (false). He mentioned what is wrong with the hadeeth, namely the man who is not named, and classed Haaroon Abu Qaz’ah as da’eef. There is a third fault with the hadeeth, which is that it causes confusion and contradiction. Then Shaykh al-Albaani said: “In general, the isnaad of this hadeeth is weak.”

(SILSILAH AL-DAEEFAH NO 1021)

________________________________________________________________________________________________

“My intercession become compulsory for the one who visited my grave

(SHU’AB UL IMAN)

IMAM BAIHAQI SAID :-

Right after quoting the narration regarding the narrator Moosa bin Hilaal that whether he said Obaidullah or Ibn Umar, This narration is MUNKAR from Nafe who narrates from Ibn Umar. No one narrates this with the exception of Moosa bin Hilal

(SHU’AB UL IMAN)

SOURCE :-

http://www.islamweb.net/hadith/display_hbook.php?bk_no=682&hid=3854&pid=144561

AL-UQAYLEE SAID :-

Regarding Moosa bin Hilaal that his narrations are not authentic

(DUAFA AL-KABEER VOLUME 4 PAGE 170)

SOURCE:-

http://www.islamweb.net/hadith/display_hbook.php?bk_no=381&hid=1912&pid=80134

Means according to Imam al-Uqaylee all of these type of narrations have some weakness.

IMAM IBN KHUZAIMA SAID :-

“I am out of the custody of this khabr”

(ITTEHAAF AL-MIRRAH IBN HAJAR ASQALANI)

SOURCE:-

http://www.islamweb.net/hadith/display_hbook.php?bk_no=4126&hid=10283&pid=

IBN AL-QATTAAM FASI SAID :-

Narrated this hadeeth in those hadeeth which are not authentic

(BYAAN AL WAHAM WAL AHYAAM VOLUME 4 PAGE 9 HADEET NO 1433)

IMAM AD-DAHABEE SAID :-

He rejected this narration.

(MEEZAN AL-AITEDAAL 6/567)

FURTHER HE SAID :-

He reported this Hadeeth and accepted it as said by Sakhawi.

This statement, which was reported by As-Sakhaawi from Ath-Thahabi was indeed said by Ath-Thahabi himself with the same meaning, in his well-known history book entitled “Taareekh Al-Islam.” He reported this Hadeeth [in the above book] with its chain of narrators while talking about the biography of Abdullaah Ibn ‘Umar Al-‘Umari, the brother of Obaydullaah Ibn ‘Umar (Ibn Hafs Ibn ‘Aasim Ibn ‘Umar), then he said: “It was singularly reported by Moosa (i.e. Ibn Hilaal Al Abdi Al-Basri) was the only one who reported it.” Besides, Ibn ‘Adiyy said: “I hope that it is acceptable.” Moreover, Al-‘Uqayli said: “His Hadeeth is neither Saheeh [authentic] nor is there another narrator for it except him.” Then, he mentioned the Hadeeth with other chains of narrators and then he said: “The same Hadeeth was narrated by Al-Qaadhi Al-Muhaamili from ‘Ubayd, and it is a Munkar (denounced) Hadeeth.

“We have mentioned in this Chapter that weak narrations strengthen each other because none of its narrators was accused of lying…Then he said: “I reported the Ahaadeeth of visiting the Prophet’s grave in a Juz’u (a small book containing a number of Ahaadeeth about a specific subject.”

Hence, the fact that Ath-Thahabi classified this Hadeeth as Dha’eef [weak] does not contradict that he strengthens the Ahaadeeth of visiting the Prophet’s grave due to its other routes of narration that support it, as can be understood from his previous statements.

It should be mentioned here that visiting the Prophet’s grave is something confirmed by the general saying of the Prophet, sallallaahu ‘alayhi wa sallam: “…but you may now visit them (i.e. the graves), for it reminds you of the Hereafter.” [Ahmad and Muslim]

Therefore, visiting the Prophet’s grave is more appropriate to be included in this Hadeeth, as mentioned by Shaykh Ibn ‘Uthaymeen, may Allaah have mercy upon him. Hence, there is no controversy over this issue, in principle, whether or not these Ahaadeeth are authentic.

Nonetheless, it should be mentioned that if this visit [of the grave of the Prophet] necessitates a travel, then it should be as part of the visit of the Prophet’s mosque and not an independent visit, i.e. this travel should not be in order to visit the grave purposely.

__________________________________________________________________________________________________

FATWAS OF SCHOLAR :-

IMAM AD-DAHABEE SAID :-

Some people may claim that ad-Dahabee was on the opinion that it is allowed to ask help from Prophet peace be upon him and we can make him our intermediary because he authenticated this hadith. But this is a baseless claim because ad-Dahabee himself said regarding Sayyeda Nafeesa ra and deviant creed of people regarding her
Due to ignorance of Egyptians the Creed found in them is not correct to talk about it, When shirk found in them, they prostate to others (except Allah), and they seek forgiveness from them

(SEYAR UL-ALAM AN NABUWA 10/106)

IBNE KHATIR SAID :-

Ibn Khilkaan mentioned his (Khidr`s) biography in al-Wafayāt and said: People visit his grave and i have visited his grave and i have seen people visiting his grave and seeking blessings from it. This is what Ibn Khilkaan said. People of knowledge rejected the veneration on his grave and a like.

(AL-BIDAYA WAL-NIHAYA 12/371)

IMAM MALIK SAID :-

Ibn Waddaah al-Qurtubi said:
“Maalik ibn Anas and other scholars of Madeenah regarded it as makrooh to go to those mosques and historical sites connected to the Prophet (peace and blessings of Allaah be upon him), apart from Quba’ and Uhud.”

(AL-BIDAYA WAL-NIHAYA PAGE 43)

SHAYKH UL-ISLAM IBNE TAYMIYAH :-

“Hence the scholars of the salaf among the people of Madeenah and elsewhere did not regard it as mustahabb to set out to visit any places in and around Madeenah after the Mosque of the Prophet (peace and blessings of Allaah be upon him), apart from the mosque of Quba’, because the Prophet (peace and blessings of Allaah be upon him) did not specify any mosque to be visited apart from that.”

(MAJMOO AL-FATAAWA 17/469)

QADI IYAAD SAID :-

He was asked about people of Madeenah who stand by the grave one or more times a day, and they send salaams and make du’aa’ for a while. He said:”I have not heard of this from any of the fuqaha’, and nothing is good for the latter generations of this ummah except that which was good for its first generations. I have not heard that any of the first generations of the ummah used to do that.

(AL-SHIFA BI TA’REEF HUQOOQ AL-MUSTAFA 2/676)

SCAN :-

CONCLUSION :-

Above hadeet is daeef (weak).If this visit [of the grave of the Prophet] necessitates a travel, then it should be as part of the visit of the Prophet’s mosque and not an independent visit, i.e. this travel should not be in order to visit the grave purposely.

Posted on September 11, 2012, in TAWASSUL AND ISTIGATHA REFUTATIONS. Bookmark the permalink. 1 Comment.

  1. Subhanallah ! Alhamdulillah .

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