Contents > Chapter 5: Visiting Graves > Refutation and Clarifying Doubts (Doubt 3)


Refutation and Clarifying Doubts


Doubt (3): Moulana Zakariyah says, ‘and the blessings of the tomb are another issue. I ask if visiting the graves of the Prophets will be prohibited? Then when visiting them is not prohibited, then the graves of the righteous are like them.”[1]


(a) Even if traveling to the graves of the Prophets were true, it would not be a proof for traveling to the graves and tombs of the Sufi saints.


(b) Al-Medina is visited with the intentions of visiting the Prophet’s mosque and to take benefit from the reward that prayer has in the Prophet’s mosque,. Allah’s Messenger (sallallahu alaihi wa-sallam) said: “A single Salaat (prayer) in this Masjid of mine, is better than 1,000 Salaat elsewhere, except al-Masjid al-Haraam.”[2]


Thus, traveling to al-Medina is only with the intention of visiting the Prophet’s mosque and not his grave because Allah’s Messenger (sallallahu alaihi wa-sallam) said, “Do not make your houses graves, and do not make my grave an ‘Eid’[3] (place of gathering). But invoke blessings on me, for your blessings reach me wherever you may be.”[4]


Visiting the Prophet’s grave and sending Allah’s blessings upon him and his two Companions (radhi allahu anhuma) is part of the visit to the Prophet’s mosque, and not its sole purpose. It has been transmitted in Sunan Saeed Ibn Mansoor that Abdullah Ibn Hussain, the grandson of Alee saw a man paying frequent visits to the grave of the Holy Prophet and said to him, “O you person, Verily Allah’s Messenger (sallallahu alaihi wa-sallam) said, “Do not take my grave as a place of worship and invoke blessings upon me wherever you are, for your blessings will reach me.’ Thus, you and a person in Spain are equal.”[5]


(c) The narrations mentioned in Fazaail-e-Aamaal to support ‘traveling to Medina with the intention of visiting the Prophet’s grave’ are either all fabricated or weak. Shaikh al-Islam Ibn Taymiyyah says, “All Ahaadeeth related to the visiting of the Prophet’s grave are weak. None of them can be trusted in the matter of the Deen. This is why reporters of authentic Hadeeth (like Imam Bukharee, Imam Muslim, etc.) have not quoted any such Hadeeth. Such Hadeeth have only been reported by reporters of weak Hadeeth like Dar Qutni, Bazzar, etc. [6] For a detailed analysis of the Hadeeth mentioned in Fazaail-e-Aamaal in support of traveling to visit graves, see Appendix no. 2.


[1] Fazaail-e-Aamaal (Hindi Trans.) Virtues of Hajj, Chapter. Ziyarat of Medina, p.150, Explanation of Hadeeth no.12, (Idara Ishaat Diniyat, First Edition (1984).

[2] Saheeh al-Bukharee (Eng. Trans.) vol.2, p.157, no.282, Saheeh Muslim (Eng. Trans.) vol.2, p.697, no.3209), Sunan at-Tirmidhi (As-salaat – the Prayer), Sunan an-Nasa’ee (al-Masaajid – the Mosques), Sunan Ibn Majah (Iqamatis-Salaat – Extablishing Prayer), Musnad Imaam Ahmad and Muwatta Imaam Maalik (an-Nida as-Salaat – The Call for Prayer).

[3] The Arabic word ‘Eed’ has two meanings;

·         visiting a place repeatedly,

·         the place or a day of festivals or celebrations.

Both these meanings assist in the understanding of the Hadeeth. This Hadeeth, therefore, prohibits all unnecessary traveling to the Prophet’s grave and all festivities and celebrations at the grave of Allah’s Messenger (sallallahu alaihi wa-sallam).

[4] Sunan Abu Dawood (Eng. Trans.) vol.2, p.542-543, no.2037, and Musnad Ahmad. See Saheeh Sunan Abu Dawood vol.1, no.1796.

[5] Mentioned by Shaikh al-Islam Ibn Taymiyyah in Kitaab al-Waseelah (p.136) and al-Iqtidaa p.155-156. Also by Shaikh al-Albanee in Ahkam al-Janaaiz, p.280.

[6] Shaikh ul-Islam Ibn Taymiyyah in Kitaab al-Waseelah (Eng. Trans.) p.130.