Contents > Appendix > 2: Authenticity of the Ahaadeeth about Journeying to the Prophet’s grave


 

Appendix 2: Authenticity of the Ahaadeeth about Journeying to the Prophet’s grave

 

Moulana Zakariyah mentions in the Virtues of Hajj (p.126), “Hazrat Mullah Jamee once undertook a journey for Ziyarah (visiting the Prophet’s grave) only. He did not include Hajj in the same journey. Love for our Rasoolullah warrants this.[1] - He then quotes a number of narrations, all of which have been termed as either Da’eef (weak) or Mawdoo (fabricated) by the scholars of Hadeeth. One of the greatest Hadeeth scholars of our times, Shaikh Nasiruddeen al-Albanee (rahimahullah) has analyzed these Ahaadeeth in his collection of weak and fabricated Hadeeth.[2]

 

1: “The Person who performs Hajj and then visits my grave is like he who has visited me during my lifetime.”[3] [Mawdoo - Fabricated[4]]

Shaikh al-Islam, Ibn Taymiyyah (rahimahullah) says commenting upon this tradition, “This tradition is manifestly a fabrication and is inconsistent with the fundamentals of the religion for he who believes in the Holy Prophet and meets him in his lifetime is one of his companions (Sahabah).[5] And his position becomes very exalted if he has migrated towards the Prophet and fought in the cause of Allah. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Let none of you abuse (slander) my companions, for if you were to spend the like of the Uhud mountain in gold, you would not reach a handful or half of that of what they spent.”[6] How then can a person match a companion in paying a visit to the Holy Prophet when it has not been declared obligatory by any of the Muslim scholars, nor has it been prescribed in the Divine law to undertake a journey to his grave, rather such a journey has been prohibited.”[7]

 

2: “Whoever visits my grave, my intercession becomes obligatory upon him.[8] [Mawdoo - Fabricated[9]]

 

3: “Whoever performs Hajj and does not come to visit me has indeed acted unjustly and persecuted me.[10] [Mawdoo - Fabricated[11]] Acting unjustly or persecuting the Prophet (sallallahu alaihi wa-sallam) are considered in Islam as great sins. This means that the one who does not visit the Prophet’s grave when he comes for Hajj is a great sinner. This means that visiting the Prophet’s grave is as great an obligation as the Hajj and none of the scholars have ever said so.

 

4: “I hear personally the Darood sent to me by anyone near my grave and whoever sends me Darood from afar, his Darood is sent to me.[12] [Mawdoo - Fabricated[13]] It has been transmitted in Sunan Sa’id bin Mansoor that Abdullah bin 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.”[14]

 

5: “Whoever visits me in Medina with the object of gaining spiritual reward shall be in my company and for him shall I be an intercessor on the Day of Qiyaamah.”[15] [Da’eef - Weak[16]] Apart from being Da’eef, this and the next Hadeeth are also not in relation to the subject because they do not mention visiting the grave of Allah’s Messenger (sallallahu alaihi wa-sallam).

 

6) “Whoever undertakes a journey specially to visit me, will be my neighbor on the day of Qiyaamah.”[17] [Da’eef - Weak[18]]

 


 


[1] A question was put to Mufti Lajpuri: “Is according to  the non-Muqallids (those who do not follow blindly, i.e. do Taqleed of a particular Imam), making a journey to Medina to visit the Prophet’s tomb impermissible if this is true, please reply, what is the view of the Ulema of Deoband in this regard?”

Answer: ‘Yes, the non-Muqallids consider it impermissible to undertake a journey to Medina with the aim of visiting the Prophet’s holy tomb. The view of the Ulema of Deoband is not such. Their belief is this that a visit to the holy tomb of the Holy Prophet is the most excellent among meritorious acts (afzal u’l-mustahabat), rather, well-nigh incumbent (wajib). He then quotes the Fatawas of Moulana Khaleel Ahmad of Ambetha, Maulana Husayn Ahmad Madani and Moulana Rasheed Ahmad Gungohi to this effect. [Fatawa Rahimiyah (Eng. Trans.) vol.1, p.53 (Kitaab ul-Iilm)]

[2] Most of the arguments and fabricated traditions have already been refuted by leading scholars of the past, among them being Shaikh ul-Islaam Ibn Taymeeyah.

[3] Fazaail-e-Aamaal, Virtues Hajj, (Eng. Trans.), Chapter.8, p.124, (New Edition 1982, Published by Dini Book Depot - Delhi).

[4] See, As-Silsilat al-Ahaadeeth ad-Daee’fah wal Moudooah, no.47. Two narraters in the sanad (chain of narration) of this Hadeeth have been termed as weak by the scholars of Hadeeth and are well-known for fabricating narrations. This has been mentioned by Ibn Hajr in at-Taqreeb, at-Tabaraanee, al-Baihaqee and Ibn Adee.

[5] See, Saheeh al-Bukharee (Eng. Trans.) vol.5,  p.1.

[6] Saheeh al-Bukharee (7/27-28), Saheeh Muslim  (2541), Sunan Abu Dawood  (4658) and Sunan at-Tirmidhee  (3860).

[7] Shaikh ul-Islaam Ibn Taimeeyah in Kitaab al-Waseelah (Eng. Trans.) p.130.

[8] Fazaail-e-Aamaal, Virtues of Hajj, (Eng. Trans.), Chapter.8, p.125, (New Edition 1982, Published by Dini Book Depot - Delhi).

[9] See Shaikh al-Albanee’s, Da’eef al-Jaami as-Sagheer (5607) and Irwaa al-Ghaleel, vol.4, no.1128. This narration is Munkar (rejected) because it too has the same two narrators as the previous narration.

[10] Fazaail-e-Aamaal, Virtues of Hajj, (Eng. Trans.), Chapter.8, p.128, (New Edition 1982, Published by Dini Book Depot - Delhi).

[11] See, As-Silsilat al-Ahaadeeth ad-Daee’fah wal Moudooah, no.45. All the scholars have collected this Hadeeth in the major collection of weak and fabricated narrations, amongst them are Imaam adh-Dhahabee in al-Meezan (vol.3, p.237) and as-Sagkanee in al-Ahaadeeth al-Moudooah (p.6). Imaam ash-Shawkaanee in his book al-Faawaaid al-Majmooah fil-Ahadeeth al-Moudooah (p.42) mentions az-Zarkashee and Ibn al-Jawzee.

[12] Fazaail-e-Aamaal, Virtues of Hajj, (Eng. Trans.), Chapter.8 (the Ziyarat of Medina), p.131, Hadeeth no. 11, (New Edition 1982, Published by Dini Book Depot - Delhi).

[13] See As-Silsilat al-Ahaadeeth ad-Daee’fah wal Moudooah, no.203. This narration has been termed baseless because it has Aamash who is considered as a weak narrator and his narration is only acceptable if another narrator superior to him in degree narrates similar narrations. A similar narration is also narrated by Muhammed bin Marwan who is a much more weaker narrator than Aamash. The narrations of both these narrators are unacceptable to the Muhaddithoon (scholars of Hadeeth) because Muhammad bin Marwan has been accused of lying and Imaam al-Auqailee has mentioned this narration in his book adh-Dhuaafaa and said Aamash’s narration is not acceptable because he is unreliable. This narration is also mentioned by Ibn al-Jawzee in al-Moudooaat.

[14] Mentioned by Shaikh ul-Islaam Ibn Taimeeyah in Kitaab al-Waseelah (p.136) and al-Iqtidaa p.155-156. Also by al-Albanee in Ahkam al-Janaaiz, p.280.

[15] Fazaail-e-Aamaal, Virtues Hajj, (Eng. Trans.), Chapter.8, p.129, (New Edition 1982, Published by Dini Book Depot - Delhi).

[16] See, Da’eef al-Jaami as-Sagheer (5/5608)

[17] Fazaail-e-Aamaal, Virtues of Hajj, (Eng. Trans.), Chapter.8, p.127, (New Edition 1982, Published by Dini Book Depot - Delhi).

[18] See Shaikh al-Albanee’s checking of Mishkat.