REFUTING THE CHARGE OF GRAVE WORSHIP
Wahhbi creed is clear cut about those who seek tawassul through the “dead” by calling upon them. (nullify a person’s Islam - is an infidel )
Mu-hammed Ibn ‘Abdul Wahhab’s
"Nawaaqid ul-Islaam"
[the factors in which Wahhabis claim nullify a person’s Islam],
p. 308
where Ibn ‘Abdul Wahhab Najdi said:
“He who sets up intermediaries between him and Allah, calling unto them and asking them to intercede on his behalf with Allah, and putting trust in them is an infidel [i.e. a Kaafir, a disbeliever] according to the consensus of the scholars”.
This is exactly what Muslims do when we make tawassul through the Messenger of Allah
صلى الله عليه وسلم”
We “call unto them” addressing him with the vocative particle [harf an-nidaa]
“Yaa Muhammad (صلى الله عليه وسلم”).
Wahhabis need an ‘Arabic lesson in al-Munaada .
The Wahhabi cult teaches that calling unto [du’a] to other than Allah (سبحانه وتعالى) is worship, and they misuse the hadeeth which says “du’a is worship”, so when any Sunni Muslim is caught saying “Yaa Muhammad (صلى الله عليه وسلم”) at his grave, he is then automatically accused of worshipping the Prophet (صلى الله عليه وسلم) by calling unto him, thus deemed a mushrik [a pagan] for doing so –
He is then accused of calling unto other than Allah (سبحانه وتعالى) and deemed a Kaafir.
To demonstrate this point further then let us return to the statement of Ibn ‘Abdul Wahhab Najd's book:
Nawaaqid ul-Islam
Ibn ‘Abdul Wahhab Najdi said in point number two:
“Man ja’ala baynahu wa bayna Allah wa saa’itaa yad’uwhum wa yas’aluhum wa yatawakkaulu alyhim. Kafara ijmaa’a”
Now take special note that Ibn ‘Abdul Wahhab Najdi used the imperfect verb “yad’u-hum” meaning “they are calling or will call upon them” this verb derives from the same root as du’a which simply means to call upon see p. 282 of the Hans Wehr ‘Arabic dictionary.
The Sahaabah addressed the Messenger of Allah (صلى الله عليه وسلم) respectfully by saying “Yaa Muhammad (صلى الله عليه وسلم”, “Yaa RasulAllah (صلى الله عليه وسلم” and why?
Take note of the following Qur’anic passage from Surah an-Nur [24] ayah 63:
“la taj’alu du’a ar-Rasul baynakum ka- du’a ba’dikum ba’da”
Which translates as:
“Do not make the calling [du’a] of the Messenger between you like the calling [du’a] of each other”
Meaning address the Prophet (صلى الله عليه وسلم) respectfully! This is why they used “Yaa RasulAllah” in his very lifetime out of respect. But more importantly also notice that the Allah (سبحانه وتعالى) used the word du’a!
Wahhabis make a distinction here. They argue that when the Messenger was alive, then its permissible to call upon him [du’a] using the vocative noun “Yaa” but now he is “dead”, calling unto him [du’a] is now considered as worship, thus calling unto the Messenger (صلى الله عليه وسلم) is shirk [i.e. idolatry].
So according to Ibn ‘Abdul Wahhab Najdi, to yad’u-hum [to call upon them] by saying “Ya RasulAllah” is indeed an act that is considered by the Wahhabi’s to take one out of the fold of Islam whether you are doing tawssaul, asking for Shifaa’a or istighathah. This can be further seen by the fact Wahhabi scholar Bilal Phillips wrote in his book:
Fundamentals of Tawheed p. 27-28:
“The Prophet Muhammad (صلى الله عليه وسلم) said in no uncertain terms “prayer (du’a) is worship…If somebody prays to the Prophet, to so called saints [remember Bilal Phillips means by this calling upon them]…asking for help or asking them to request help from Allah, they have also committed shirk [i.e. they have became a Kaafir Mushrik]”
It is then clear that Wahhabis deem such tawaasul as calling upon the Messenger of Allah (صلى الله عليه وسلم) by directly addressing him “Yaa RasulAllah” as major shirk, regardless if we are asking for help, or for them to supplicate to Allah (سبحانه وتعالى) for us.
However the big burning question here is this the stance of Muslim orthodoxy?
Is this the position that the scholars of the Ahl us-Sunnah wal-Jamaa’a hold?
Do the Ahl us-Sunnah wal-Jamaa’ah believe that it is an act of idolatry to address the Prophet (صلى الله عليه وسلم) in his grave?
According to Tafseer Ibn Katheer Surah an-Nisa [4] ayah 64 it is not shirk to call upon [du’a] the Messenger (صلى الله عليه وسلم) whilst he is in his grave.
Before we go to Tafseer Ibn Katheer and look at the evidence [scans available] I would like to mention that this cannot be found in the ‘Arabic versions, nor is it translated in the Dar us-Salaam versions that are published by any Wahhabi publisher.
It is purposefully whitewashed for the very reason that it defies the Wahhabi creed and they cannot have that as prove against them.
So what they have done is they have put out “Saheeh Tafseer Ibn Katheer”, but when they say “Saheeh” they do not mean authentic, they mean that they have corrected Ibn Katheer’s (رحمه الله) tafseer as they deemed that what he(رحمه الله) mentioned was dalaalah [misguidance].
This is one of the many reasons many new converts remain blind to the tricks of the Wahhabi organization.
I have tried to tell them they are being deceived and they need to learn ‘Arabic so they can analyze these things for themselves, but I find that many Wahhabi converts are too huffed up with pride and are too far gone to even sincerely speak too. The once sincere conversation soon turns sour.
However, it is my challenge to them to study the following in ‘Arabic and then turn to the Dar us-Salaam and ask themselves why do Wahhabis keep white washing Sunni texts which clearly display evidences against their own creed?
Let us now quote from Tafseer Ibn Katheer:
“Ataabi raltes that he was sitting at the grave of the Prophet (صلى الله عليه وسلم when an Arab came and said “As-Salaamu Alayka YAA RASULALLAH” then he quoted the related ayah about seeking forgiveness.”
See Tafseer Ibn Katheer, vol. 1, p. 328
Before my readership starts calling me a misleading Barelwi prentending to be a Hanbali, let us look to the Hanbali scholars and see what they have to offer.
There is no doubt to the authenticity of this narration used by Ibn Kathher as Imaam Muwaffaq ud-Deen Ibn Qudaamah al-Maqdasi (رحمه الله) included this is his al-Mughni, vol. 3, pp. 599-601 [scan available].
The Shaafi Master, Imaam Nawawi (رحمه الله) also included this narration in his book al-Adhkaar pp. 218-221 [evidence here]
The Maaliki Master Qadi Iyaad also documented this is his classical text Ash-Shifaa’a and other countless Imaams from the Ahl us-Sunnah wal-Jamaa’ah have used this as an evidence as seeking a need.
For example, the great relied upon Hanbali scholar Ibn Qudaamah al-Maqdasi wrote in his al-Wasiyyah:
“When seeking for a need to be fulfilled from Allah ta’ala then perform the ablution and two units of nawafil prayer, relying on Allah ta’alaa and sending salutations on the Prophet sal Allahu alayhi wasallam and say the following ….“O Allah, I ask you and turn to you by Your Prophet Muhammad [sal Allahu alayhi wasallam], the Prophet of Mercy. YAA MUHAMMAD!!! I turn by you to my Lord and your Lord aza wajjal for Him to settle my need for me”
Imaam Muwaffaq ud-Deen (رحمه الله) then says after quoting this du’a “The early Muslims [i.e. the Salaf] had their needs fulfilled by saying this”
Imaam Muwaffaq ud-Deen Ibn Qudaamah’s (رحمه الله) work al-Wassiyah has been translated by Abu Ja’far al-Hanbali and is available for people to read here:
http://thinkhanbali.files.wordpress.com/2009/11/word-of-advice.pdf and it has also been translated by Aisha Bewly.
You will also be able to find this hadeeth in Sunan at-tirmidhi and Ibn Maajah, Imaam Suyuti (رحمه الله) classified this hadeeth as saheeh in his al-Jami us-Saghir hadeeth no. 1279; and again Imaam Ahmad Bin Hanbal (رحمه الله) testifies to this hadeeth in his Mansik: Kash-Shaaf ul-Qinaa, vol. 2, pp. 70-73.
Now this is the interesting part, we can see from the above reference that Imaam Ahmad Bin Hanbal (رحمه الله) allowed tawassul through the Prophet by addressing the Prophet in his grave with the vocative noun “Yaa” as in “Yaa Muhammad” or “Yaa RasulAllah”.
However, look what the Wahhabi scholar Albani had to say about this in the book Tawassul: Seeking a means of nearness to Allah By Nasir ud-Deen Albani, Al-Hidaayah publising. -p. 38:
“Imam Ahmad allowed tawwasul by means of the Messenger saaws alone,…However, WE (he means we as in WE i.e. the Ahl us-Sunnah wal-Jamaa’ah, the Ahle Hadeeth) follow what is supported by proof and not the blind opinions of men.”
Notice carefully how Albani used the pronoun “We” distinctly to differ from Imam Ahmad Bin Hanbal. Imaam Tahaawi and other great scholars of Islamic creed only used the pronoun “we” in reference to the Ahlus-Sunnah wal jamaa’ah and their methodlogy.
Therefore not only does Albani demonstrate to us that Wahhabis are on a different path than Imaam Ahmad Bin Hanbal (رحمه الله) but it also demonstrates to us that the deeper implications reflect the Khawwaarij theology at work by differing from the Imaams of theAhl us-Sunnah wal-Jamaa’ah.
Albani’s statement therefore reflects nothing but bad opinion towards the Imaam.
Especially given the fact that he describes Imaam Ahmad’s ijtihaad regarding this issue as a “blind opinion”.
Wahhabi’s should take special attention to what Imaam Tahaawi has to say in his
al-Aqeedah ut-Tahaawiyah:
“The learned men of the first community and those that followed in their footsteps – the people of virtue, the narrators of hadeeth, the jurists and analysts – must only be spoken about in the best way. Anyone who speaks ill of them, then he is on other than the path (of guidance)”. point no. 97"
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The whole Wahhabi madh-hab is flawed as it teaches that every (Sunni) scholar, common Muslim,... is a Kaafir, and the whole world is on the path of idolatry all except for them.
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originally written by
Abu Muhammad Ibraheem al-Hanbali
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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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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
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.
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]
Click here for Scanned Page (74)
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]
Click here for Scanned Page (74)
The Wahabi sect claims that all graves should be flattened or destroyed, this is directly in opposition to Sunnah. The Hadith which they misuse refers to flattening the graves of Mushrikeen not momineen because the graves of Prophet, Abu Bakr, Umar and other sahaba is proven to be built in "MOUNDED SHAPE"
Proof No:2
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]
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)
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)
Imam Ibn Kathir (Rehmat'Ullah Aliah)
Ibn Kathir writes: Ibn Asakir narrated in biography of Amr Ibn Jamah: "A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house. When he was in her house, he recited a verse from the Qur'an (إِنَّ ٱلَّذِينَ ٱتَّقَوْاْ إِذَا مَسَّهُمْ طَـٰئِفٌ مِّنَ ٱلشَّيْطَـٰنِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ) loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. 'Umar (may Allah be well pleased with him) asked: 'Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. 'Umar (may Allah be well pleased with him) went to his grave and called out to him and recited a verse from the Holy Qur'an: 'But for him who fears to stand before his Lord there are two Paradises' (Sura al-Rahman, 46) The young man replied from his grave 'Indeed Allah has given me two Paradises' [Tafsir Ibn Kathir Volume 006, Page No. 496, Under 7:202]
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
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
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]
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]
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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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.
References
►Sunan Darimi Volume 001, Page 227, Hadith Number 093 Click here for Scanned Page (11)
►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.”
►Sunan Darimi Volume 001, Page 227, Hadith Number 093 Click here for Scanned Page (11)
►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:8
عَنْ 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]
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 1526
Proof No:10
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 1526
Proof 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]
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]
Click here for Scanned Page (20)
Click here for Scanned Page (20)
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:12
عَنِ 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
Proof No:12
عَنِ 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]
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-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
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]
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
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).
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]
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
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)
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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)]
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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
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)
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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)]
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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.
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)
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 )
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)
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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)
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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.
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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
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.
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 )
"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)
(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)
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]
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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]
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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 9
وقد 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.
Click here for Scanned Page (29)
►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)
►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 9
وقد 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.
Click here for Scanned Page (29)
►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 maidens. 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, 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)" (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 Aabidin al-Shami also narrates it in the introduction of his massive work called "Radd al-Muhtar".
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FOR MORE INFO ABOUT THIS TOPIC , VISIT THESE LINKS:
Read these books whch proves d auliya allah scientificaly, ThroughQur'an ,ahadith, logicaly etc
1) Islamic Library - Spiritualism and Magnetism
http://www.minhajbooks.com/english/control/btext/bid/256/cid/19/read/txt/Spiritualism%20and%20Magnetism.html
2) Beseeching for Help - Istighathah
http://www.minhajbooks.com/english/control/btext/bid/252/cid/4/read/txt/Beseech
3) Islamic Concept of Intermediation - Tawassul
http://www.minhajbooks.com/english/control/btext/bid/253/cid/4/read/txt/Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html
READ THESE ARTICLES :
Wahhabism and it's Refutation
http://www.ummah.net/Al_adaab/suwahhab.html
Answering Wahhabism And Salafismhttp://answeringwhabismandsalafism.wordpress.com/
End Wahhabism!
http://endwahhabism.blogspot.com/
read this book
http://www.hizmetbooks.org/Advice_for_the_Muslim/index.html
Clarifying the authenticity of the hadith used as proof for Tawassul
http://www.sunniforum.com/forum/showthread.php?8214-Clarifying-the-authenticity-of-the-hadith-used-as-proof-for-Tawassul
Short refutation of Al-Albani's translated book on Tawassul
http://www.sunniforum.com/forum/showthread.php?7912-Short-refutation-of-Al-Albani-s-translated-book-on-Tawassul
Full Reply to Wahabi scholar Albani objection on all hadiths of
Tawassul,intercession - SunniForum.net
http://sunniforum.net/showthread.php?t=1149
read this book:
Ahl as Sunnah vs the "Salafi" Movement
http://www.al-adaab.org/home/index.php?option=com_content&view=article&id=90%3Aahl-as-sunnah-vs-the-qsalafqi-movement&catid=40%3Arefutations&Itemid=65&showall=1
Refuting Ibn Taymiyya
http://www.sunnah.org/fiqh/refuting.htm
A Profile of Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri -
Minhaj-ul-Quran International
http://www.minhaj.org/english/tid/8718/A-Profile-of-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri.html
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