Hadiths regarding visiting the Graves

[Algazel]

Here are some Hadiths regarding "visiting the graves or shrines". I will not comment anything, I just want to present the Ahadith. Some say "there's nothing in the grave" and "visiting the grave is a shirk". In fact, visiting simply the graves is not a shirk. Some members were even speaking about demolishing the graves and shrines.

1. “Whoever visits my grave after my death is as those who visited me in my life.”

Narrated by al-Tabarānī in al-Kabīr (12:406) and al-Awsat. (1:94) with a chain containing ‘Ā’isha bint Yūnus, whose status is uncertain, and from H. āt.
ib by al-Dāraqutnī (2:278) with another chain which al-Dhahabī said
was one of the best chains in that chapter.

“Whoever makes pilgrimage then visits me after my death it is as if he visited me in my life.”

Narrated by al-T. abarānī in al-Kabīr (12:406), al-Dāraqut.nī (2:278), and al-Bayhaqī, Sunan, (5:246#10054-10055)all through H.afs. ibn Abī Dāwūd al-Qārī whom only Ahmad declared passable (sālih).


1. "Allah has defended the earth from consuming the bodies of Prophets".

A sound (sahih) tradition related on the authority of Aws ibn Aws al-Thaqafi by: Ahmad in his Musnad, Ibn Abi Shaybah in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzaymah in his Sahih, ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-anbiya', Suyuti in Anba' al-adkhiya, Dhahabi who confirmed Hâkim's grading, and Nawawi in the Adhkar.

Another version in Ibn Maja has this addition:

"And the Prophet of Allah is alive and provided for."

Bayhaqi mentions it also in the Sunan al-kubra.

2. "The Prophets are alive in their graves, praying to their Lord".

A sound (sahih) tradition related on the authority of Anas ibn Malik (r) by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad, Ibn `Adi in al-Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Târeekh Dimashq, al-Haythami in Majma` al-zawa'id (8:211), al-Suyuti in Anbâ' al-adhkiya' bi-hayat al-anbiya' (#5), and al-Albani, in Silsilat al-ahadith al-sahihah (#621).

3. "No-one greets me except Allah has returned my soul to me so that I can return his salâm".

From Abu Hurayra, in Abu Dawud with a sound (SaHeeH) chain. This hadith has been adduced by the scholars as the legal proof for the validity and modality of visiting and greeting the Prophet , although the hadith does not mention the necessity of physically visiting the Prophet in Madina.

A note about the translation of "has returned": Suyuti said that "radda" means `ala al-dawâm," i.e. permanently, and not temporarily: in other words, Allah does not return the rûH and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently.

Sakhawi, Ibn Hajar al-`Asqalâni's student, said: "As for us (Muslims) we believe and we confirm that he is alive and provided for IN HIS GRAVE" (al-qawl al-badee` p. 161). Ibn al-Qayyim said in al-RûH p. 58: "It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: 'How is our greeting presented to you after you have turned to dust' he replied:
'Allah has defended the earth from consuming the flesh of Prophets,'
and if his body was not in his grave he would not have given this answer."

4. "Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."

Ibn Hajar says in FatH al-Bâri 6:379: "Abu al-Shaykh cites it with a good chain (sanad jayyid)," and Bayhaqi mentions it in Hayât al-anbiyâ with "ublightuhu" in the end.

5. "Whoever visits my grave, it becomes incumbent upon me to intercede for him."

Narrated by al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adiy, Tabarani, and Ibn Khuzaymah in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdiyy from Ubayd Allah Ibn Umar, both from Nafi`, from Ibn `Umar.

Dhahabi declared this chain hasan (fair) as narrated, in "Mizan al- i`tidal," vol. 4, p. 226: "Huwa salih al-hadith" which means:"He -- Musa ibn Hilal -- is good in his narrations." Al-Sakhawi confirmed him in the "Maqasid al-hasana", while al-Subki declared it sahih according to Samhudi in Sa`adat al-dârayn 1:77. Ibn `Adiyy said: "He [Musa ibn Hilal] is most likely acceptable; other people have called him 'unknown' and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." al-Kamil fi al-Du`afa (6:2350). Albani declared him "thabit al-riwaya" (of established reliability) in his Irwa' 4:338. About `Ubayd Allah ibn `Umar al-`Umari: - Dhahabi calls him "saduq hasan al-hadith" [truthful, of fair narrations] al-Mughni 1:348; - Sakhawi says of him "salih al-hadith" [of sound narrations] al-tuhfat al-latifat 3:366; - Ibn Mu`in said to Darimi about him: "salih thiqat" [sound and reliable] al-kamil 4:1459.

6. The Prophet said: "I forbade you to visit the graves but [now] do visit them!"
Narrated as part of a longer hadith: from Burayda by Muslim, al-Tirmidhi (hasan sahîh), Abu Dawud, al-Nasa'i, `Abd al-Razzaq (3:569), and others; from Abu Sa`id al-Khudri by Ahmad with a chain of sound narrators as stated by al-Haythami (3:58), Malik, al-Hakim (1990 ed. 1:530) who declared it sound by Muslim's criterion, al-Bayhaqi in al-Sunan al-Kubra (4:77 #6984), and al-Bazzar with a chain of sound narrators as stated by al-Haythami (3:58); from Ibn Mas`ud by Ibn Majah, al-Daraqutni in his Sunan (4:259), `Abd al-Razzaq (3:572-573), Ibn Hibban (3:261), al-Hakim (1990 ed. 1:531), and al-Bayhaqi in al-Sunan al-Kubra (4:77 #6983) all with weak chains according to al-Arna'ut; from Anas by Ahmad and al-Bazzar with chains containing al-Harith ibn Nabhan who is weak according to al-Haythami (4:27), al-Hakim (1990 ed. 1:531-532), and al-Bayhaqi in al-Sunan al-Kubra (4:77 #6984)

7. `A'isha - Allah be well-pleased with her - said: "The Prophet forbade the visitation of graves then permitted it, and I think he said: `For, truly, they remind you of the hereafter.'"

Narrated by al-Bazzar with a chain of trustworthy narrators as stated by al-Haythami (3:58).

8. `A'isha asked: "What should I say, O Messenger of Allah [at al-Baqi`]?" He replied: "Say: `Greeting to you, O people of the abodes among the men and women believers! May Allah grant mercy to those of you and us who went ahead and those who tarried back! Truly we shall - if Allah wills - join up with you.'"

Al-Bayhaqi, al-Sunan al-Kubra (4:78), Ibn Hajar, Fath al-Bari (1959 ed. 3:184); al-Nawawi, Sharh Sahih Muslim (7:41-42)

9. The Prophet said: "I had forbidden you to visit the graves but Muhammad has been permitted to visit the grave of his mother, so visit them, for truly, they remind you of the hereafter."

Narated from Burayda by al-Tirmidhi (hasan sahîh). Also confirmed by Ahmad, ibn Majah and al-Nisai.

10. Another version states: "I forbade you to visit the graves then it appeared to me that they soften the heart, bring tears to the eyes, and remind one of the hereafter. Therefore, visit them, but do not say reprehensible things!"

Part of a longer hadith narrated from Anas by Ahmad.



STORIES OF SAHABIS AND PROPHET MOHAMMAD (PBUH)

11. Prophet placed a rock on top of `Uthman ibn Maz`un's (ra) grave saying: "With it I shall designate the grave of my [milk-]brother and later bury in it whoever dies among my relatives."

The hadith is narrated from an unnamed Companion by Abu Dawud and al-Bayhaqi in al-Kubra (3:412) with fair chains cf. Ibn Hajar, Talkhis al-Habir (2:134); Ibn al-Mulaqqin, Tuhfat al-Muhtaj (2:29). The complete report states that the Prophet asked a man to place a rock on top of Ibn Maz`un's grave; when he was unable to move it, he rolled up his sleeves and helped him and the whiteness of his arms was visible. Ibn Maz`un was the first of the Muhâjirûn buried in Baqi` al-Gharqad. Ibrahim, the Prophet's son, was buried next to him.

12. Dawud ibn Salih says: "[The Umayyad Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet . He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet , not to a stone. I heard the Prophet say:
Do not weep on religion if its people assume its leadership (walyahu), but weep on it if other than its people assume it."
Ahmad 5:422, Hakim (Mustadrak 4:515); both the latter and al-Dhahabi said it was sahih. It is thus cited by as-Subki (Shifa' as-siqam p. 126), Ibn Taymiyya (al-Muntaqa 2:261f.), and al-Haythami (al-Zawa'id 4:2).

13. Imam Muslim relates in his Sahih, in the first chapter of the book of clothing, that Asma' bint Abi Bakr said: "Here is the cloak (jubba) of Allah's Messenger... [which] was with `A'isha until she died, then I got possession of it. The Apostle of Allah used to wear it, and we washed it for the sick so that they could seek cure thereby." Al-Nawawi comments in Sharh sahih Muslim (Book 37 Chapter 2 #10): "In this hadith is a proof that it is recommended to seek blessings through the relics of the righteous and their clothes (wa fi hadha al-hadith dalil `ala istihbab al-tabarruk bi aathaar al-salihin wa thiyabihim)."

14. Al-Bukhari narrates in his Sahih, Book of Jana'iz:

When `Umar was stabbed he sent his son `Abd Allah with a message to `A'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet and Abu Bakr. `A'isha replied: "I wanted the spot for myself, but I shall put him [`Umar] before me today." It had been her habit that if a man from among the Companions asked her that spot she would always refuse. She herself gave the following instructions before her death: "Bury me with my lady-friends (the wives of the Prophet MHMD in al-Baqi`) and do not bury me with the Prophet in the house, for I dislike to be held in reverence (inni akrahu an uzakka)." Ibn `Umar came back with the news, whereupon `Umar said: "NOTHING IN THE WORLD WAS MORE IMPORTANT TO ME THAN THAT RESTING-PLACE." Narrated by al-Bukhari in his Sahih.

15. `A'isha came to Mecca after her brother's death saying, "Where is the grave of my brother?" Then she came to the grave and prayed over him, a month after his death.7 Another version states that Ibn Abi Mulayka said: "`A'isha's brother died six miles away from Makka, so we carried him until we reached Makka and buried him there. `A'isha came to us after that and reproached us for doing so. Then she said: 'Where is the grave of my brother?' We showed it to her and she alighted in her howdah and prayed at his grave."

Narrated by `Abd al-Razzaq (3:518) and Ibn `Abd al-Barr in al-Tamhid (6:261)

16. Imam Ja`far al-Sadiq narrated with his chain from al-Hasan ibn `Ali that Fatima the daughter of the Prophet - may Allah be well-pleased with all of them! - used to visit the grave of her uncle Hamza ibn `Abd al-Muttalib every Jumu`a 21 and she used to pray and weep there.22 Another version adds that she had marked the grave with a rock in order to recognize it.

Al-Athram and Ibn `Abd al-Barr narrated it as mentioned by al-Qurtubi in his Tafsir (10:381); also `Abd al-Razzaq (3:574) with a very weak chain because of al-Asbagh ibn Nubata, who is discarded (matrûk) as a narrator.


Sources:
http://www.livingislam.org/n/tsvv_e.html
http://www.livingislam.org/n/lpg_e.html

[conscious-sedation]

Visiting is far different from calling out to and asking of bro Afghan-Knight.

Using "general" proofs in allowing VISITATION has caused people to fully worship and CALL to 'saints' and 'prophets.'

http://www.mohdy.name/pdfs/e102.pdf

Page 222
Chapter 19. Exaggerated Praise of the Righteous People is the Reason of Mankind's Disbelief and Rejection of their Religion

Page 230
Chapter 20. Condemnation of One who worships Allah at the Grave of a Righteous Man and of one who worships its Inhabitants.

Please if you can read those chapters.

The book itself if you read with an open mind and open heart is itself a gem.

[Algazel]

Visiting is far different from calling out to and asking of bro Afghan-Knight.

Asking for the shefaa'at (intercession) of a prophet or a pious man is Jaayez. We conclude this from the following Ahadith:

al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adi, Tabarani, and Ibn Khuzayma in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdi from `Ubayd Allah Ibn `Umar, both from Nafi`, From Ibn`Umar:

“Whoever visits my grave, my intercession will be guaranteed for him.”
( Man zāra qabrī wajabat lahu shafā‘atī )

or from another version/rawayah: "Whoever visits my grave, it becomes incumbent upon me to intercede for him."


Tirmidhi (hasan sahih), Ibn Maja, and al-Hakim (sahih): Abu Abi al-Jad`a narrated that the Prophet said: "More men will enter Paradise through the intercession of one man than there are people in the tribe of Banu Tamim." They asked him: "Other than you?" He said: "Other than me," and it was said Uways al-Qarani was meant.

[conscious-sedation]

al-Bayhaqi, Ibn Khuzayma, and al-Suyuti, as well as ibn taymiyyah and ibn Baz rahimahumullah, and many others SHOWED why the hadith "whoever visits my grave, my intercession will be guarenteed for him" was weak.



Now besides copying and pasting brother,

Please define for me
a Munqati' hadith.
Mursal
Mawdoo'
Mawqoof


What are the conditions for a hadith to be Sahih?
What differentiates from a Sahih and a Hasan?

What are the things we look at when grading a hadith?



and have you read the 2 chapters i posted?

[Algazel]

There are other Muhadditheen that called this Hadith as "hassan", although some like ibn Taymiyyah said it was "weak".

Imam Dhahabi called the chain as "jayyid" (good): [Mizan al-i`tidal, vol. 4, p. 226] "Huwa salih al-hadith" ("He (Musa ibn Hilal) is good in his narrations."). So the Hadith is "hassan".

Sakhawi says of him salih al-hadith [of sound narrations] in al-Tuhfa al latifa 3:366

al-Subki declared it sahih according to Samhudi in "Sa`adat al darayn" 1:77

Ibn Ma`in said about Musa ibn Hilal: salih thiqa [sound and reliable] in al-Kamil 4:1459


Now if you think that we have the permission to call the Hadith as Munqate' (broken) and Weak, although some other scholars of elm-e Hadith declared it as Hassan (although not a Sahih), that's another thing. And sure, we don't have the permission to do such a judgment.

And, no, i haven't read that chapters. I will, after my exams, insha'allah.

[Algazel]

Tirmidhi (hasan sahih), Ibn Maja, and al-Hakim (sahih): Abu Abi al-Jad`a narrated that the Prophet said: "More men will enter Paradise through the intercession of one man than there are people in the tribe of Banu Tamim." They asked him: "Other than you?" He said: "Other than me," and it was said Uways al-Qarani was meant.

Here's the exact reference of this Hadith from Sunan ibn Majah (Chapter: az-Zuhd, Dhikrush-shafaa'a, Hadith No. 4307):
http://hadith.al-islam.com/Display/D...Doc=5&Rec=5908

[Miss Adorable]

thank you for sharing AK

[Baktash]

Asking for the shefaa'at (intercession) of a prophet or a pious man is Jaayez.

1. How do you know all those pious people were indeed pious. Was it written on their foreheads? Did Allah tell you that they are pious? Are you judging them before the day of Judgement and before Allah? Isn't that a huge sin itself?

2. You quoted a few weak Hadith. All your other claims were either your personal opinion or things like this sheikh said this and that Sheikh said that. Here are two verses of Quran regarding intercession:

the pagans of Makkah who called upon deities other than Allah are cited as saying, "we only worship them in order to bring us closer to Allah." (Az-Zumar: 3) And "They are our intercessors before Allah." (Yunus: 18) That is what Pagans did as Allah says in the Quran. Do you think Muslims should do that too?


You ignored the following:

3. *{You alone do we worship, and You alone do we ask for assistance.}* (Al-Fatihah 1:5)

{It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.} 050.016


*{There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the false deities and believes in Allah, he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.}*



The Prophet (peace be upon him) said to his cousin Ibn `Abbas, "If you ask, ask of Allah. And, if you seek assistance, seek assistance from Allah" (At-Tirmidhi).


4. You are confusing two different things. There is nothing wrong in Islam if one visits a grave. In fact Prophet Peace Be Upon Him has encouraged us to visit graves of parents, relatives, other muslms because that reminds us of our own death. But to go to a grave and ask something from the dead person or make that person intercessor is shirk (associating partners with Allah). Anyone who knowingly does that commits one of the biggest sins ever...worst than adultery. This is exactly what Satan wants. He wants to deceive people so they stop worshipping Allah directly.

5. When you go and find yourself an intercessor, it means you have weak faith in Allah. And you have doubts that Allah is Merciful. So it seems to you that Allah will forgive you because of someone else. That is a myth. Prophet Noah (peace be upon him) tried to get his son to become Muslim. But his son did not and his son perished along with others. So if the son of a Prophet is not saved because his dad was a Prophet. Why do you think Allah will grant you something because of a so called "pious" person.

6. If you go to a so called "Ziarat" and ask for something, you may or may not get it. If you get it, that is Allah's test. Rember that Hindus also pray and they also sometimes get what they want. That could be Allah's test to see how much you go towards shirk.

7. The Hadiths are about visiting graves. But you also added "shrines" in your first sentence to make sound like a shrine is something Islamic. The Prophet Peace Be Upon Him ALWAYS said worship ALLAH ONLY. He never said worship Allah through someone else.


8. Misinterpretation is a huge sin:

It is He Who sent down the Book to you from Him: verses containing clear judgements-they are the core of the Book-and others which are open to interpretation. Those with deviation in their hearts follow what is open to interpretation in it, desiring conflict, seeking its inner meaning. No one knows its inner meaning but Allah. Those firmly rooted in knowledge say, 'We believe in it. All of it is from our Lord.' But only people of intelligence pay heed. (Qur'an, 3:7)

[Feroza_Banu]

as a young girl.. around 7 8 or 9, i used to go to different mazaars or shrines with family members. they would sometimes take nazr or khairat and go for haajat. everyone would walk around touch the pillars or kiss them and start praying or ask for things. i was so little but i would just look at them and none of the made sense. so i would raise my hands and read surah fatiha and ikhlas, and keep saying Allah i only want from you.

now i wonder how did i know not to follow what others did :unsure:

[Baktash]

^^ you are right. People go to shrines and graves of dead people and ask the dead person about a "haajat" or problem. They just assume that the dead person is supposedly pious. They just believe in myths. Even if the dead person is a pious and even if the dead person buried there is a Prophet we are not supposed to ask that person for help. We are supposed to ask Only Allah otherwise we will commit shirk (associating partners with Allah)

[Feroza_Banu]

^^ yes indeed. as i said in my other post... we are not allowed to judge people as pious or not pious. its for Allah swt to decide that. and then being muslims we believe in the direct connection and the ability to directly contact and ask Allah swt for everything we want. we dont have to go through the worldly system of going through the secretary to meet the boss. Thanks Allah for that.




one more thing is that, if doing so is ok, then why doesnt hinduism make sense to us. they also believe in One devine existence, that holds all the power. the statues and idols they worship are a way for them to get to the divine existence. they believe their idols are their way to reach God.




All power belongs to Allah swt, there is no one that has the power to move a single leaf on earth.

[Baktash]

^^ yes indeed. as i said in my other post... we are not allowed to judge people as pious or not pious. its for Allah swt to decide that. and then being muslims we believe in the direct connection and the ability to directly contact and ask Allah swt for everything we want. we dont have to go through the worldly system of going through the secretary to meet the boss. Thanks Allah for that.




one more thing is that, if doing so is ok, then why doesnt hinduism make sense to us. they also believe in One devine existence, that holds all the power. the statues and idols they worship are a way for them to get to the divine existence. they believe their idols are their way to reach God.



All power belongs to Allah swt, there is no one that has the power to move a single leaf on earth.

You are right. Apparently Satan wants Muslims to be like Hindus. Sadly, many people intentionally or unintentionally have made a mockery of Islam by building shrines and worshipping graves or even living human beings. May Allah save us from such dark pagan beliefs, practices and absurd rituals.

[Feroza_Banu]

Agree with you!



Aameen

[Algazel]

Dear Baktash, simple and short, I don't have much time for a long discussion while I am having my exams now.

I said "shefaa'at of a prophet or a wali'ullah" and you are presenting me the Aayats or verses for Kuffaar and Munaafeqeen who worshiped the idols. Is that coherent? Follow the logic, please.

Just tell me how do you interpret the following verses and Hadiths:

1. Who is there can intercede in His presence except as He permitteth? (Quran 2:255)

2. Abu Abi al-Jad`a narrated that the Prophet said: "More men will enter Paradise through the intercession of one man than there are people in the tribe of Banu Tamim." They asked him: "Other than you?" He said: "Other than me," and it was said Uways al-Qarani was meant. (Sunan Ibn Majah, Chapter: az-Zuhd, Dhikrush-shafaa'a, Hadith No. 4307)

3. “Whoever visits my grave, my intercession will be guaranteed for him.” (some called this Hadith as Hassan while some called it as Weak)

I did not present the Hadiths and Ayahs that Mohammad (saw) will intercede for his Ummah during the day of judgment.

Regarding your first question: I did not say to go to each grave and ask for the shefaa'at of that dead person. or I did NOT say to ask for their help. No, truly it is only Allah from whom we must ask assistance. The graves of Mohammad (saw), Sahabas, some well-known pious persons and scholars are well-known. Please do not generalize my statement. I emphasize it once again: not all dead persons out there, only the prophet (PBUH) and some well-known pious persons. For the rest, as Mohammad (saw) said, when you go visiting them or when you pass by, just pray for them so that Allah (jal) forgive them.

Wallahu A'lam, wassalam



P.S. Baktash, I found out that you have a different understanding from the word "Shefaa'at". Please tell me, what is shefaa'at? How do you define shefaa'a?

Please check this out. It is the Chapter Shefaa'ah of Sunan ibn Majah.
http://hadith.al-islam.com/Display/H...p?Doc=5&n=5897

[Algazel]

I once again re-clarify that I do NOT support the way or the manner that common people go to graves, and do some actions which are completely out of Islam.

I observed that some members have the attitude of generalizing one's statement.