This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book The Shariah Status of Blessings.
The blessed grave of the Prophet ﷺ is sacred because it contains the pure body of the Prophet ﷺ, but it cannot be declared a source of blessings, because it is not authentically proven that any companion of the Prophet, any follower (Tabi'i), or follower of the followers (Taba Tabi'i) obtained blessings from the Prophet’s blessed grave with a sound chain of narration. This is an exaggeration in religion, and exaggeration is forbidden in Islam. Similarly, touching and kissing the Prophet’s grave is also not proven.
The true religion is only that which the pious predecessors (Salaf us-Salih) adopted. In Shariah, no importance is given to matters unknown to the Salaf us-Salih.
Sayyiduna Anas bin Malik (RA) narrates:
[إنهم لما فتحوا تستر، قال: فوجد رجلا أنفه ذراع في التابوت، كانوا يستظهرون ويستمطرون به، فكتب أبو موسى إلى عمر بن الخطاب بذلك، فكتب عمر : إن هذا نبي من الأنبياء، والنار لا تأكل الأنبياء، والأرض لا تأكل الأنبياء، فكتب أن انظر أنت وأصحابك، يعني أصحاب أبي موسى، فادفنوه في مكان لا يعلمه أحد غيركما، قال: فذهبت أنا وأبو موسى، فدفناه.]
When the Companions conquered Tustar, they saw the body of a person in a coffin whose nose was as large as one of our hands. The people there used to seek victory and rain through this coffin. Sayyiduna Abu Musa Ash'ari رضي الله عنه wrote a letter to the Commander of the Faithful Sayyiduna Umar ibn al-Khattab رضي الله عنه describing the entire incident. Sayyiduna Umar ibn al-Khattab رضي الله عنه replied that this is one of the Prophets of Allah. Neither fire harms a Prophet nor does the earth. Then he said: You and your companions should find a place known only to the two of you and bury this coffin there. Sayyiduna Anas ibn Malik رضي الله عنه narrates: Abu Musa Ash'ari رضي الله عنه and I went and buried it (in an unknown place).
Reference: Musannif Ibn Abi Shaybah: 33819, and its chain is authentic
Hafiz Ibn Kathir رحمه الله has described its chain as "excellent".
Reference: Al-Bidaya wa'n-Nihaya: 377/2
If it were permissible to seek blessings from the Prophet's grave, then Sayyiduna Umar رضي الله عنه would never have said: "You and your companion find a place unknown to anyone else and bury that coffin there." The Companions would never have done such a thing.
The wisdom is that we have not been given knowledge of the graves of any prophet other than the Prophet Muhammad ﷺ, and the grave of the Prophet ﷺ has been preserved from all kinds of exaggeration. Similarly, we do not have knowledge of the graves of many great Companions, Tabi‘in, and Tabi‘ al-Tabi‘in scholars, because seeking blessings and intercession through graves is not permissible; otherwise, the graves of the noble Prophets would have been made known to us.
When Sayyiduna Abdullah bin Umar رضي الله عنهما visited the Prophet’s ﷺ grave after returning from a journey, he would pray for mercy for the Prophet ﷺ and for Abu Bakr and Umar رضي الله عنهما.
Reference: Al-Muwatta of Imam Malik: 166/1, Hadith: 68, and its chain is authentic
Naafi‘ رحمه الله says about Sayyiduna Abdullah bin Umar رضي الله عنهما:
[إن ابن عمر كان يكره مس قبر النبي صلى الله عليه وسلم]
Sayyiduna Abdullah bin Umar رضي الله عنهما considered touching the blessed grave of the Prophet ﷺ to be disliked.
Reference: Juz Muhammad bin Asim, p. 106, Siyar A'lam al-Nubala by Al-Dhahabi: 378/12, and its chain is authentic
Abu al-Aaliyah رحمه الله states:
[لما افتتحنا «تستر» وجدنا في بيت مال الهرمزان سريرا عليه رجل ميت، عند رأسه مصحف له، فأخذنا المصحف، فحملناه إلى عمر بن الخطاب، رضي الله عنه، فدعا له كعبا فنسخه بالعربية، أنا أول رجل من العرب، قرأه، قرأته مثل ما أقرأ القرآن هذا. فقلت لأبي العالية: ما كان فيه؟ فقال:
سيرتكم، وأموركم، ودينكم، ولحون كلامكم، وما هو كائن بعد. قلت: فما صنعتم بالرجل؟ قال حفرنا بالنهار ثلاثة عشر قبرا متفرقة، فلما كان في الليل دفناه وسوينا القبور كلها، لنعميه على الناس لا ينبشونه، فقلت وما ترجون منه؟ قال: كانت السماء إذا حبست عليهم برزوا بسريره فيمطرون. قلت: من كنتم تظنون الرجل؟ قال: رجل يقال له: دانيال فقلت مذ كم وجدتموه مات؟ قال: مذ ثلاثمائة سنة. فقلت: ما كان تغير شيئا؟ قال: لا، إلا شعيرات من قفاه، إن لحوم الأنبياء لا تبليها الأرض، ولا تأكلها السباع]
When we conquered the city of Tustar, in every treasury of the Mizan, we saw a cot on which a deceased person was lying. Near his head was a book. We took that book and brought it to Sayyiduna Umar ibn al-Khattab, may Allah be pleased with him. He called Ka'b al-Ahbar, the Tabi'i, may Allah have mercy on him, who translated the book into Arabic. I was the first among the Arabs to read this book. I was reading this book as if I were reading the Qur'an.
The student of Abu al-Aaliyah, may Allah have mercy on him, says: I asked him: What was written in this book? He said: It contained the biography, affairs, religion, your dialect, and later conditions of the Ummah of Muhammad. I asked: What did you do with that deceased person? He said: During the day, we dug thirteen (13) graves in different places, then at night we buried him in one of them and leveled all the graves to the ground. The purpose of doing this was so that people would not know the true grave and would not be able to exhume it. I asked: What did those people expect from that deceased person? He said: Their belief was that when they suffered from drought, by taking out his cot, rain would be sent down. I asked: Who do you think that person could have been? He said: He was a man called Daniel. I asked: According to you, how long had he been deceased? He said: Three hundred (300) years (it seems that the words "three thousand years" were changed to "three hundred years"). I said: Was there any change in his body? He said: Only a few hairs had fallen from the mattress, because the bodies of the Prophets are neither affected by the earth nor eaten by beasts.
Reference: Al-Sirah by Ibn Ishaq: 66-67, Dala'il al-Nubuwwah by Al-Bayhaqi: 382/1, and its chain is Hasan
Hafiz Ibn Kathir, may Allah have mercy on him, has called its chain "Sahih" (authentic).
Reference: Al-Bidayah wa al-Nihayah: 377/2
These evidences prove that the Companions considered seeking blessings and intercession from the graves of the Prophets to be impermissible. That is why they took great care to conceal the grave of a Prophet so that neither people would know its location, nor would they seek blessings and intercession from it.
Sheikh al-Islam, Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[في هذه القصة ما فعله المهاجرون والأنصار، من تعمية قبره، لئلا يفتتن به الناس، وهو إنكار منهم لذلك]
In this incident, the Muhajireen and Ansar, the Companions of the Prophet, may Allah be pleased with them, concealed the grave of Daniel, peace be upon him, so that people would not fall into shirk and innovation because of it. This shows that the Companions considered seeking intercession from the graves of Prophets and righteous people to be impermissible.
Reference: Iqtidā’ al-Ṣirāṭ al-Mustaqīm: 200/2
Allama Ibn Qayyim, may Allah have mercy on him (751 AH), says:
[ففى هذه القصة ما فعله المهاجرون والأنصار من تعمية قبره لئلا يفتتن به الناس، ولم يبرزوه للدعاء عنده والتبرك به، ولو ظفر به المتأخرون لجالدوا عليه بالسيوف، ولعبدوه من دون الله، فهم قد اتخذوا من القبور أوثانا من لا يدانى هذا ولا يقاربه، وأقاموا لها سدنة، وجعلوها معابد أعظم من المساجد.
فلو كان الدعاء عند القبور والصلاة عندها والتبرك بها فضيلة أو سنة أو مباحاً، لنصب المهاجرون والأنصار هذا القبر علما لذلك، ودعوا عنده، وسنوا ذلك لمن بعدهم ولكن كانوا أعلم بالله ورسوله ودينه من الخلوف التى خلفت بعدهم، وكذلك التابعون لهم بإحسان راحوا على هذا السبيل، وقد كان عندهم من قبور أصحاب رسول الله صلى الله تعالى وآله وسلم بالأمصار عدد كثير، وهم متوافرون. فما منهم من استغاث عند قبر صاحب، ولا دعاه، ولا دعا به، ولا دعا عنده، ولا استشفى به، ولا استسقى به، ولا استنصر به، ومن المعلوم أن مثل هذا مما تتوفر الهمم والدواعى على نقله، بل على نقل ما هو دونه.
وحينئذ، فلا يخلو، إما أن يكون الدعاء عندها والدعاء بأربابها أفضل منه فى غير تلك البقعة، أولا يكون، فإن كان أفضل، فكيف خفى علما وعملا على الصحابة والتابعين وتابعيهم؟ فتكون القرون الثلاثة الفاضلة جاهلة بهذا الفضل العظيم، وتظفر به الخلوف علما وعملاً؟ ولا يجوز أن يعلموه ويزهدوا فيه، مع حرصهم على كل خير لا سيما الدعاء، فإن المضطر يتشبث بكل سبب، وإن كان فيه كراهة ما، فكيف يكونون مضطرين فى كثير من الدعاء، وهم يعلمون فضل الدعاء عند القبور، ثم لا يقصدونه؟ هذا محال طبعاً وشرعاً.
فتعين القسم الآخر. وهو أنه لا فضل للدعاء عندها، ولا هو مشروع، ولا مأذون فيه بقصد الخصوص، بل تخصيصها بالدعاء عندها ذريعة إلى ما تقدم من المفاسد. ومثل هذا مما لا يشرعه الله ورسوله البتة، بل استحباب الدعاء عندها شرع عبادة لم يشرعها الله، ولم ينزل بها سلطاناً.]
In this incident, the Muhajireen and Ansar, the noble companions, concealed the grave of Sayyiduna Daniel (peace be upon him) so that people would not fall into the trial of polytheism and innovation because of it. They did not reveal the grave for the sake of supplication and seeking blessings. If later polytheists had been there, they would have attacked with swords, worshipped it besides Allah, turned their graves into idol temples, built a dome over it, settled there as neighbors, and made it a place of worship greater than mosques, because they have made the graves of those lower than them places of prostration.
If supplicating near graves, praying there, and obtaining spiritual benefit were virtuous acts, or even Sunnah, or at least permissible, then the Muhajireen and Ansar would have planted a flag on that grave, prayed there for themselves, and established a method for later generations. But they knew the religion of Allah and His Messenger ﷺ better than the later generations. The same was true for the great Tabi‘in, who also followed their path, even though they had countless graves of the companions in various cities. Yet, they neither sought help from any companion’s grave, nor called upon it, nor prayed there, nor sought healing through it, nor asked for rain through it, nor sought help through it. It is established that they had the ability and ample means to transmit such matters, and indeed they transmitted even smaller matters.
Thus, this situation is not free from two possibilities: either supplicating near graves and asking through them is superior to other places or it is not. If it is superior, then how did the knowledge and practice of the companions, the Tabi‘in, and the Tabi‘ al-Tabi‘in remain unaware of this? Were these three best generations ignorant of this great virtue, and did the bad successors discover it? Because it is not possible that they knew but ignored it, while they were eager for every good deed, especially supplication. It is also worth considering that a desperate person uses every means, even if it is disliked. So how is it possible that they were desperate for the acceptance of supplications and yet, knowing the virtue of praying near graves, did not intend to do so? This is naturally and legally impossible.
Now the other determination has been made that there is no virtue or legitimacy in supplicating near those graves, nor is there permission to go there specifically. Rather, praying there with particularity causes the corruptions that have already been explained at the beginning of the book. Considering it permissible and superior to pray there for oneself is a form of worship that is not allowed in the Shariah, nor did Allah Almighty and His Messenger ﷺ permit it, nor was any evidence revealed in its favor.
Reference: Ighathat al-Lahfan min Masa'id al-Shaytan: 203/1-204
The same statement was mentioned by Allama Barkawi (may Allah have mercy on him, 981 AH) in his book
Reference: Ziyarat al-Qubur (pp. 39-40)
.Consider the opinions of Islamic scholars regarding touching and kissing graves:
Allama Ghazali (may Allah have mercy on him) (505 AH) says about touching and kissing graves:
[إنه عادة النصارى واليهود] Doing this is the habit of the Jews and Christians.
Reference: (إحياء علوم الدين:244/1)
Hafiz Nawawi, may Allah have mercy on him (676 AH), regarding kissing the blessed grave of the Prophet ﷺ and touching the forehead to it, says:
[لا يجوز أن يطاف بقبر النبي صلى الله عليه وسلم ويكره إلصاق البطن والظهر بجدار القبر قاله الحليمي وغيره، ويكره مسحه باليد وتقبيله بل الأدب أن يبعد منه كما يبعد منه لو حضر في حياته صلى الله عليه وسلم هذا هو الصواب وهو الذي قاله العلماء وأطبقوا عليه، وينبغي أن لا يغتر بكثير من العوام في مخالفتهم ذلك فإن الاقتداء والعمل إنما يكون بأقوال العلماء ولا يلتفت إلى محدثات العوام وجهالاتهم، ولقد أحسن السيد الجليل أبو علي الفضيل بن عياض رحمه الله تعالى في قوله ما معناه: اتبع طرق الهدى ولا يضرك قلة السالكين، وإياك وطرق الضلالة ولا تغتر بكثرة الهالكين، ومن خطر بباله أن المسح باليد ونحوه أبلغ في البركة فهو من جهالته وغفلته لأن البركة إنما هي فيما وافق الشرع وأقوال العلماء، وكيف يبتغي الفضل في مخالفة الصواب؟]
It is not permissible to circumambulate the blessed grave of the Prophet ﷺ. Similarly, pressing one's stomach or back against the wall of the blessed grave is also disliked, as stated by Allama Halimi and others. Touching the grave (with the intention of seeking blessing) and kissing it is also a disliked act. The proper etiquette of the blessed grave is to keep away from it, just as during the blessed life of the Prophet ﷺ, the etiquette for those who came to him was to keep a distance. This is the correct view, and the scholars have explicitly stated this and agreed upon it. No Muslim should be deceived by the fact that common people act contrary to these instructions, because following is to be based on the unanimous statements of the scholars, not on the innovations and ignorance of the masses. The noble master, Abu Ali Fudail bin Iyad, may Allah have mercy on him, beautifully said: Follow the path of guidance; the scarcity of people on this path is not harmful. Avoid misguidance and do not be deceived by the multitude of misguided people. (We could not verify the chain of this statement). Whoever thinks that touching the blessed grave and other such innovative acts bring more blessings, thinks so out of ignorance and lack of knowledge, because blessings come in accordance with the Shariah and in the light of the statements of the scholars. How is it possible to obtain blessings from actions contrary to the Shariah?
Reference: الإيضاح في مناسك الحج والعمرة، p. 456
Also, it is narrated:
[لا يقبله ولا يمسه فإن ذٰلك عادة النصارٰى]
Do not kiss the grave, nor touch it with your hand; this is the habit of the Christians.
Reference: Al-Majmoo: 311/5
Shaykh al-Islam, Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[أما التمسح بالقبر أو الصلاة عنده، أو قصده لأجل الدعاء عنده، معتقدا أن الدعاء هناك أفضل من الدعاء في غيره، أو النذر له ونحو ذٰلك، فليس هٰذا من دين المسلمين، بل هو مما أحدث من البدع القبيحة التي هي من شعب الشرك، والله أعلم وأحكم]
Touching the grave (with the intention of seeking blessings), praying near it, going to the grave to supplicate, believing that praying there is superior to praying in ordinary places, and making vows and offerings at the grave, etc., are actions that have no connection with the religion of Islam. These acts are among the reprehensible innovations that relate to various branches of polytheism. واللہ اعلم واحکم۔
Reference: Majmoo' al-Fatawa: 321/24
He also says:
[وأما التمسح بالقبر -أي قبر كان- وتقبيله وتمريغ الخد عليه فمنهي عنه باتفاق المسلمين ولو كان ذلك من قبور الأنبياء ولم يفعل هذا أحد من سلف الأمة وأئمتها بل هذا من الشرك قال الله تعالى: ،،وقالوا لا تذرن آلهتكم ولا تذرن ودا ولا سواعا ولا يغوث ويعوق ونسرا،، ،،وقد أضلوا كثيرا،، وقد تقدم أن هؤلاء أسماء قوم صالحين كانوا من قوم نوح وأنهم عكفوا على قبورهم مدة ثم طال عليهم الأمد فصوروا تماثيلهم. لا سيما إذا اقترن بذلك دعاء الميت والاستغاثة به]
Whosever the grave belongs to, it is forbidden to touch it (with the intention of seeking blessings), to kiss it, or to press one's cheek against it, and there is consensus among all Muslims on this matter. If this act is done with the graves of the Prophets as well, the same ruling applies. None of the predecessors of the Ummah or the Imams of the religion ever did such a thing; rather, this act is considered shirk (polytheism), as Allah the Exalted says: [وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا]،[وَقَدْ أَضَلُّوا كَثِيرًا]
Reference: (Noah: 23-24)
They [the polytheists of the people of Noah] said: Do not abandon Wadd, Suwa', Yaghuth, Ya'uq, and Nasr; [thus] they misled many people. It has been explained that all these were the names of the righteous people of the people of Noah. For a long time, people used to prostrate at their graves, then after a long period, they fashioned idols of these righteous personalities. This veneration of graves especially becomes shirk when, along with it, the deceased is called upon and help is sought from them.
Reference: Majmu' al-Fatawa: 91/27-92
He also says:
[اتفق السلف على أنه لا يستلم قبرا من قبور الأنبياء وغيرهم، ولا يتمسح به، ولا يستحب الصلاة عنده، ولا قصده للدعاء عنده، أو به، لأن هٰذه الأمور كانت من أسباب الشرك وعبادة الأوثان]
The righteous predecessors agree that whether the graves belong to the noble Prophets or to common people, it is neither permissible to kiss them nor to touch them (with the intention of seeking blessings). Going to the graves for the purpose of offering prayers or having prayers accepted, or praying through the means of those graves, is not commendable. All these acts lead to polytheism and idol worship.
Reference: Majmoo' al-Fatawa: 31/27
Allama Ibn al-Hajj, may Allah have mercy on him (737 AH), says about the Prophet’s grave:
[ترى من لا علم عنده يطوف بالقبر الشريف، كما يطوف بالكعبة الحرام، ويتمسح به ويقبله، ويلقون عليه مناديلهم وثيابهم، يقصدون به التبرك، وذٰلك كله من البدع، لأن التبرك إنما يكون بالاتباع له عليه الصلاة والسلام، وما كان سبب عبادة الجاهلية للأصنام؛ إلا من هٰذا الباب]
You will see the ignorant people circumambulating the blessed grave of the Noble Prophet ﷺ as if it were the Kaaba, and touching it with the intention of seeking blessings, kissing it, and placing their handkerchiefs and clothes on it. All these acts are innovations, because blessings are obtained only and solely by following him ﷺ. In the era of ignorance, these very acts were the cause of idol worship.
Reference: (Al-Madkhal: 263/1)
Allama Ahmad al-Wansharisi, may Allah have mercy on him (914 AH), says:
[منها تقبيل قبر الرجل الصالح أو العالم، فإن هٰذا كله بدعة]
Among these acts is also kissing the grave of a righteous person or a scholar; all these acts are innovations.
Reference: (Al-Mi'yar al-Mu'rab: 490/2)
Allama Tahtawi, may Allah have mercy on him (1231 AH), says:
[لا يمس القبر، ولا يقبله، فإنه من عادة أهل الكتاب]
The one who visits graves should neither touch the grave nor kiss it, because this is the way of the Jews and Christians.
Reference: Hashiyat al-Tahtawi ala Maraaqi al-Falah: 620
Allama Abdul Ra'oof, Manawi, may Allah have mercy on him (1031 AH), says:
[«فزوروا القبور»، أي بشرط أن لا يقترن بذٰلك تمسح بالقبر، أو تقبيل، أو سجود عليه، أو نحو ذٰلك، فإنه كما قال السبكي: بدعة منكرة، إنما يفعلها الجهال]
You may visit graves, provided that during the visitation you do not touch, kiss, or prostrate on the grave, etc. Because, according to Allama Subki, this is a rejected innovation and the act of the ignorant.
Reference: Faiz al-Qadeer: 55/5, Shifa al-Siqam lil-Subki, p. 313
From this it is understood that the pious predecessors did not seek blessings from the graves of the noble Prophets, but what can be expected from those who oppose the pious predecessors and consider innovations permissible? Observe one example of this:
Allama Ibn Abidin, Shami Hanafi, may Allah have mercy on him (1252 AH), says:
[وضع الستور، والعمائم، والثياب على قبور الصالحين الأولياء كرهه الفقهاء، حتى قال في فتاوى الحجة: وتكره الستور على القبور، ولٰكن نحن الآن نقول: إن كان القصد بذٰلك التعظيم في أعين العامة، حتى لا يحتقروا صاحب هٰذا القبر، فهو أمر جائز لا ينبغي النهي عنه، لأن الأعمال بالنيات، ولكل امرئ ما نوى، فإنه وإن كان بدعة على خلاف ما كان عليه السلف]
Our jurists have declared it undesirable to place sheets, turbans, and cloths on the graves of pious saints. It is even written in Fatawa al-Hijjah: placing sheets on graves is undesirable. However, we now say that if the purpose is to create respect for the owner of the grave in the eyes of the common people so that they do not consider the owner of the grave insignificant, then it is permissible, and preventing this is not correct, because the deeds depend on intentions, and every person receives according to what he intends. Although this practice is an innovation and contrary to the method followed by the pious predecessors.
Reference: Al-‘Uqud ad-Durriyah fi Tanqih al-Fatawa al-Hamidiyah: 325/2, Fatawa Shami: 363/6
It is being declared an innovation and it is also acknowledged that the pious predecessors did not adhere to this practice, yet it is still being called permissible. If there was any concept of this in the Shariah, the pious predecessors would certainly have adopted it. The Companions of the Prophet did not do such a thing with the Prophet’s grave, the great Followers (Tabi‘in) did not do this with the graves of the Companions, and the renowned Followers of the Followers (Tabi‘ al-Tabi‘in) did not do this with the graves of the Followers.
The Fatwa of the Hanafi Scholars is:
[لا يمس القبر ولا يقبله، فإن ذٰلك من عادة النصارٰى، ولا بأس بتقبيل قبر والديه]
The one who goes to the graveyard should neither touch the grave nor kiss it, because this is the custom of the Christians; however, there is no harm in kissing the graves of one's parents.
Reference: Fatawa Alamgiri: 351/5
If kissing graves is the custom of the Christians, then how can this custom gain legitimacy on the graves of parents?
Some consider it permissible to seek blessings from the blessed grave of the Prophet ﷺ; here is a very brief and concise commentary on their arguments:
[1] When Sayyiduna Abu Ubaidah bin Jarrah رضي الله عنه sent a letter, Sayyiduna Umar رضي الله عنه instructed the people to leave the city towards Syria. Sayyiduna Umar ibn al-Khattab رضي الله عنه first went to the Prophet’s Mosque, offered four rak’ahs of prayer, then visited the Prophet’s grave and greeted it.
Reference: Futuh al-Sham by al-Waqidi: 306/1-307
This story is baseless and fabricated by Muhammad bin Umar al-Waqidi.
Imam Ishaq bin Rahwayh رحمه الله says:
[عندي ممن يضع الحديث]
In my view, Muhammad ibn Umar al-Waqidi is counted among those who fabricate hadith.
Reference: Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 21/8, and his chain is authentic
Reference: He has been declared "abandoned hadith" by Imam Abu Hatim (Al-Jarh wa al-Ta'dil: 21/8), Imam Bukhari (Al-Du'afa al-Kabir by Al-Uqaili: 107/4, and his chain is authentic), Imam Muslim (Al-Kuna wa al-Asma: 1952), Imam Nasai (Al-Du'afa: 557), and Hafiz Ibn Hajar (Taqrib al-Tahdhib: 6175).
Imam Muhammad ibn Bashar Bandar (may Allah have mercy on him) says:
[ما رأيت أكذب شفتين من الواقدي]
I have not seen a person with more lying lips than al-Waqidi.
Reference: Tarikh Baghdad by Al-Khatib: 14/3, and his chain is authentic
Reference: He has been declared "weak" by Imam Abu Zur'ah al-Razi (Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 21/8) and Imam Darqutni (Sunan al-Darqutni: 164/2).
Imam Ibn 'Adi (may Allah have mercy on him) says:
[يروي أحاديث غير محفوظة، والبلاء منه، ومتون أخبار الواقدي غير محفوظة، وهو بين الضعف]
This person narrates unpreserved hadith, and this affliction is from himself. Also, the texts of his narrations are unpreserved, and he himself is clearly weak.
Reference: Al-Kamil fi Du'afa al-Rijal: 243/6
Khatib Baghdadi (may Allah have mercy on him) says:
[الواقدي عند أئمة أهل النقل؛ ذاهب الحديث]
Al-Waqidi is a weak narrator according to the leading scholars of hadith.
Reference: (Tarikh Baghdad: 37/1)
Hafiz Haithami (may Allah have mercy on him) says:
[ضعفه الجمهور]
The majority of the noble hadith scholars have declared it weak.
Reference: (Majma' al-Zawa'id: 255/3)
Hafiz Ibn al-Mulqan, may Allah have mercy on him, says:
[قد ضعفه الجمهور]
The majority of the hadith scholars have declared it weak.
Reference: (Al-Badr al-Munir: 324/5)
Hafiz Al-Dhahabi, may Allah have mercy on him, says:
[قد تقرر أن الواقدي ضعيف]
It is an established fact that Al-Waqidi is weak.
Reference: (Siyar A'lam al-Nubala: 454/9)
[2] After Ka'b al-Ahbar, may Allah have mercy on him, accepted Islam, Sayyiduna Umar Farooq, may Allah be pleased with him, said to him: Will you come with me to visit the Prophet's grave? He said: Commander of the Faithful, yes! Then when Ka'b al-Ahbar, may Allah have mercy on him, and Sayyiduna Umar, may Allah be pleased with him, came to Madinah, they first visited the Prophet's grave and greeted it, then stood at Sayyiduna Abu Bakr's grave, greeted it, and performed two rak'ahs of prayer.
Reference: (Futuh al-Sham by Al-Waqidi: 318/1)
This is a fabricated narration by Muhammad ibn Umar Al-Waqidi; such things are not to be trusted.
It is narrated from Abu al-Jawza Aws ibn Abdullah, may Allah have mercy on him:
[قحط أهل المدينة قحطا شديدا، فشكوا إلىٰ عائشة، فقالت: انظروا قبر النبي صلى الله عليه وسلم، فاجعلوا منه كوى إلى السماء، حتىٰ لا يكون بينه وبين السماء سقف، قال: ففعلوا، فمطرنا مطرا حتى نبت العشب، وسمنت الإبل، حتى تفتقت من الشحم، فسمي عام الفتق]
Once the people of Medina suffered from a severe famine. They complained about this condition to Lady Aisha (may Allah be pleased with her). Lady Aisha (may Allah be pleased with her) said: Go to the Prophet's grave and open a window towards the sky in such a way that there is no barrier between the grave and the sky. The people of Medina did so, and then there was heavy rainfall, much greenery grew, and the camels became fat to the extent that it seemed they would burst. Therefore, that year was named "Aam al-Fatq" (the year of bursting bellies).
Reference: Sunan al-Darimi: 58/1, Hadith: 93, Mishkat al-Masabih: 5950
The chain of narration is weak.
[1] Abu Nu'man Muhammad bin Fazl 'Arim suffered from memory deterioration in his later years. Imam Darimi (may Allah have mercy on him) is not among those who heard from him before this deterioration.
Imam Bukhari (may Allah have mercy on him) says:
[تغير بآخرة] His memory deteriorated in his later years.
Reference: Al-Tarikh al-Kabir: 208/1
Imam Abu Hatim (may Allah have mercy on him) says:
[إختلط عارم في آخر عمره وزال عقله، فمن سمع عنه قبل الإختلاط فسماعه صحيح، وكتبت عنه قبل الإختلاط سنة أربع عشرة، ولم أسمع منه بعد ما اختلط فمن كتب عنه قبل سنة عشرين ومائتين فسماعه جيد]
Aram suffered from mental confusion in his later years, and his intellect was lost. Whoever heard the narration from him before his confusion, their narration is correct. I heard from him before the confusion in the year 214 AH; I did not hear from him after the confusion. Therefore, whoever wrote hadith from him before 220 AH, their narration is authentic (meaning Aram became confused in 220 AH).
Reference: Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 59/8
Imam Ibn Hibban, may Allah have mercy on him, says:
[إختلط في آخر عمره وتغير حتى كان لا يدري ما يحدث به فوقع المناكير الكثرة في روايته فما روى عنه القدماء قبل اختلاطه إذا علم أن سماعهم عنه كان قبل تغيره]
He became insane in his later years, his memory deteriorated so much that he did not know what he was narrating, therefore many rejected narrations were included in his reports. Hence, if it is known that someone heard from him before his confusion, (then their narration is correct).
Reference: Kitab al-Majruhin: 294/2
The statement of Imam Darqutni, may Allah have mercy on him, is weak due to Abu Abdur Rahman Salmi.
[2] Abu al-Jawza did not hear from Sayyida Aisha, may Allah be pleased with her.
Hafiz Ibn Abdul Barr, may Allah have mercy on him, says:
[لم يسمع من عائشة وحديثه عنها مرسل]
Abu al-Jawzaa did not hear from Sayyida Aisha (may Allah be pleased with her); his narration from Aisha (may Allah be pleased with her) is a mursal (disconnected) narration.
Reference: At-Tamheed: 206/20
Imam Bukhari (may Allah have mercy on him) also leans towards this view, as Imam Ibn 'Adi (may Allah have mercy on him) has indicated.
Reference: Al-Kamil fi Du'afa ar-Rijal: 331/3
Hafiz Ibn Hajar (may Allah have mercy on him) has said that one narration of Abu al-Jawzaa from Aisha is disconnected.
Reference: At-Talkhees al-Habeer: 559/1
[3] The hadith of 'Amr ibn Malik al-Nakri from Abu al-Jawzaa is not reliable; this narration is also from him.
Hafiz Ibn Hajar (may Allah have mercy on him) says:
[قال ابن عدي: حدث عنه عمرو بن مالك قدر عشرة أحاديث غير محفوظة]
Ibn 'Adi (may Allah have mercy on him) says that 'Amr ibn Malik has narrated about ten unreliable hadiths from Abu al-Jawzaa.
Reference: Tahdheeb at-Tahdheeb: 336/1
This criticism is explanatory; the mentioned narration is also narrated by 'Amr ibn Malik al-Nakri from his teacher Abu al-Jawzaa, therefore it is unreliable.
Shaykh al-Islam, Ibn Taymiyyah (728 AH) says:
[ما روي عن عائشة رضي الله عنها من فتح الكوة من قبره إلى السماء، لينزل المطر، فليس بصحيح، ولا يثبت إسناده، ومما يبين كذب هٰذا أنه في مدة حياة عائشة لم يكن للبيت كوة، بل كان باقيا كما كان على عهد النبي صلى الله عليه وآله وسلم بعضه مسقوف وبعضه مكشوف، وكانت الشمس تنزل فيه، كما ثبت في الصحيحين عن عائشة أن النبي صلى الله عليه وآله وسلم كان يصلي العصر والشمس في حجرتها، لم يظهر الفيء بعد، ولم تزل الحجرة النبوية كذٰلك في مسجد الرسول صلى الله عليه وآله وسلم، ومن حينئذ دخلت الحجرة النبوية في المسجد، ثم إنه بني حول حجرة عائشة التي فيها القبر؛ جدار عال، وبعد ذٰلك جعلت الكوة لينزل منها من ينزل إذا احتيج إلى ذٰلك لأجل كنس أو تنظيف، وأما وجود الكوة في حياة عائشة؛ فكذب بين]
The narration from Sayyida Aisha (may Allah be pleased with her) about opening a window over the Prophet’s grave for rain is not authentic. Its chain of transmission is "weak." One evidence against this is that during the blessed life of Sayyida Aisha (may Allah be pleased with her), there was no window in the blessed chamber. The chamber was exactly as it was during the time of the Prophet ﷺ, with some parts having a roof and some parts open. Sunlight would enter it, as is established in
Reference: Sahih Bukhari (522) and Muslim (611)
. Sayyida Aisha (may Allah be pleased with her) herself narrates that when the Prophet ﷺ would perform the Asr prayer, there was still sunlight in the blessed chamber and no shade had yet appeared. This chamber next to the Prophet’s Mosque remained exactly the same. (Then when the mosque was expanded) from that time the chamber became part of the mosque. Then a high wall was built around the chamber of Aisha, in which the blessed grave of the Prophet ﷺ is located. After that, a window was placed in this wall so that it could be entered for cleaning and other necessities. As for the claim that there was a window during the blessed life of Sayyida Aisha (may Allah be pleased with her), this is clearly false."
Reference: Al-Radd ‘ala al-Bakri, p.68
A Necessary Response:
A necessary response to this narration is that Sayyida Aisha رضي الله عنها states:
[من حدثك أنه يعلم الغيب، فقد كذب، وهو يقول: لا يعلم الغيب إلا الله]
Whoever tells you that our Master Muhammad ﷺ knows the unseen, he is a liar. Allah Almighty says that no one knows the matters of the unseen except Allah.
Reference: Sahih al-Bukhari: 7380, Sahih Muslim: 177
Commentary on this narration:
Her رضي الله عنها statement is her personal opinion; she does not present any Marfu‘ Hadith in support, rather she argues with verses.
Reference: (Jaa al-Haqq: 124/1)
We ask, if Sayyida Aisha رضي الله عنها’s statement about knowledge of the unseen is not accepted, then why is her statement about the Prophet’s ﷺ grave accepted? Especially when she does not present any verse or hadith for that either. Moreover, this statement is not even established.
It is narrated from Muhammad bin Munkadir رحمه الله:
[رأيت جابرا رضي الله عنه، وهو يبكي عند قبر رسول الله صلى الله عليه وسلم، وهو يقول: هٰهنا تسكب العبرات، سمعت رسول الله صلى الله عليه وسلم يقول: ما بين قبري ومنبري روضة من رياض الجنة]
I saw Sayyiduna Jabir رضي الله عنه crying near the blessed grave of the Prophet ﷺ. He was saying: This is the place to shed tears. I heard the Messenger of Allah ﷺ say: The place between my grave and my pulpit is one of the gardens of Paradise.
Reference: Shu'ab al-Iman by Al-Bayhaqi: 3866
The chain of narration is very weak.
[1] Muhammad bin Hussain Abu Abdur Rahman Salmi is weak.
Hafiz Dhahabi رحمه الله says:
[تكلموا فيه، وليس بعمدة]
The noble hadith scholars have criticized him; he was not a trustworthy person.
Reference: Mizan al-I'tidal: 523/3
Muhammad bin Yusuf Qattan Nishapuri رحمه الله says:
[غير ثقة، وكان يضع للصوفية الأحاديث]
He was not a reliable person and he fabricated narrations for the Sufis.
Reference: Tarikh Baghdad by Al-Khatib: 247/2, and its chain is authentic
[2] Muhammad bin Yunus bin Musa Kudaymi is accused of lying.
Imam Ibn Adi رحمه الله says:
[اتهم بوضع الحديث وبسرقته]
The noble hadith scholars accuse him of fabricating and stealing hadith.
Reference: Al-Kamil fi Du'afa' al-Rijal: 292/6
Imam Ibn Hibban رحمه الله says:
[كان يضع على الثقات الحديث وضعا، ولعله قد وضع أكثر من ألف حديث]
This person used to fabricate hadiths by attributing them to trustworthy narrators. Perhaps he fabricated more than a thousand hadiths.
Reference: (Kitab al-Majruhin: 313/2)
Imam Darqutni, may Allah have mercy on him, declared him "abandoned" (matruk).
Reference: Su'alat al-Hakim: 173
He also says:
[كان الكديمي يتهم بوضع الحديث]
Kadimi was accused of fabricating hadiths.
Reference: (Su'alat al-Sahami: 74)
A narration of his was presented before Imam Abu Hatim al-Razi, may Allah have mercy on him, who said:
[ليس هٰذا حديث من أهل الصدق]
This is not a hadith narrated by a truthful person.
Reference: (Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 122/8)
It is narrated from our Master Abu Darda, may Allah be pleased with him:
[إن بلال رأى في منامه النبي صلى الله عليه وسلم وهو يقول ما هذه الجفوة يا بلال أما آن أن تزورني فانتبه حزينا وجلا خائفا فركب راحلته وقصد المدينة فأتى قبر النبي صلى الله عليه وسلم فجعل يبكي عنده وجعل يمرغ وجهه عليه وأقبل الحسن والحسين صلوات الله عليهما فجعل يمهما ويقبلهما فقالا له يا بلال نشتهي نسمع أذانك الذي كنت تؤذنه لروس الله صلى الله عليه وسلم في السحر ففعل فعلا سطح لمسجد فوقف موقفه الذي كان يقف فيه فلما أن قال الله أكبر الله أكبر ارتجت المدينة فلما أن قال أشهد أن لا إله إلا الله زاد تعاجيجها فلما أن قال أشهد أمحمدا رسول الله خرج العواتق من خ دورهن فقالوا أبعث رسول الله صلى الله عليه وسلم فما رؤى يوم أكثر باكيا ولا باكية بعد رسول الله صلى الله عليه وسلم من ذلك اليوم]
Our master Bilal, may Allah be pleased with him, saw the Messenger of Allah ﷺ in a dream. The Prophet ﷺ said to him: O Bilal! What is this indifference? Has the time not come for you to visit me? Upon this, our master Bilal, may Allah be pleased with him, woke up in distress. He turned his mount towards Madinah Munawwarah. He reached the blessed grave of the Noble Prophet ﷺ and began to weep there. He pressed his face against it. When our masters Hasan and Husain, may Allah be pleased with them, came there, Bilal embraced them and kissed them. They said to Bilal: We want to hear the Adhan from you, the one you used to call in the mosque for the Messenger of Allah ﷺ. He agreed. He climbed onto the roof of the mosque and stood at the place where he used to stand during the Prophetic era. When he said الله أكبر، الله أكبر, Madinah echoed with the sound of crying. Then when he said أشهد أن لا إلٰه إلا الله, the voices increased even more. When he reached أشهد أن محمدا رسول الله, the maidens came out from behind their veils and people began to ask each other: Has the Messenger of Allah ﷺ come back to life? After the Messenger of Allah ﷺ, no one in Madinah has seen a day with more weeping by men and women than this.
Reference: Akhbar wa Hikayat lil-Ghassani: 75, Tarikh Ibn Asakir: 137/7
The narration is fabricated.
[1] Abu Ishaq Ibrahim bin Muhammad bin Sulayman bin Bilal is unknown.
Hafiz Dhahabi, may Allah have mercy on him, said "unknown".
Reference: Tarikh al-Islam: 67/17
He also says:
[فيه جهالة] This is an unknown narrator.
Reference: (Mizan al-I'tidal: 64/1, note: 205)
Hafiz Ibn Abdul Hadi, may Allah have mercy on him, says:
[هٰذا شيخ لم يعرف بثقة وأمانة، ولا ضبط وعدالة، بل هو مجهول غير معروف بالنقل، ولا مشهور بالرواية، ولم يرو عنه غير محمد بن الفيض، روى عنه هٰذا الأثر المنكر ]
He is a narrator whose trustworthiness, honesty, memory, and justice are unknown. He is unknown and not well-known in narration. He is also not famous in narration. Except for Muhammad bin Faiz, no one has narrated from him, and he narrated this rejected story from him.
Reference: (As-Saarim al-Munki, p. 314)
[2] Sulaiman bin Bilal bin Abi Darda is unknown.
Hafiz Ibn Abdul Hadi, may Allah have mercy on him, says:
[بل هو مجهول الحال، ولم يوثقه أحد من العلماء، فيما علمناه]
He is unknown. According to us, no one has authenticated him.
Reference: As-Saarim al-Munki: p. 314
[3] It is also not established that Sulaiman bin Bilal heard from Sayyida Umm Darda, may Allah be pleased with her.
Hafiz Ibn Abdul Hadi, may Allah have mercy on him, says:
[لا يعرف له سماع من أم الدرداء]
It is not known that he heard from Sayyida Umm Darda, may Allah be pleased with her.
Reference: As-Saarim al-Munki: p. 314
Hafiz Ibn Hajar, may Allah have mercy on him, says:
[هي قصة بينة الوضع]
This story is clearly fabricated by someone.
Reference: (Lisan al-Mizan: 108/1)
Hafiz Ibn Abdul Hadi, may Allah have mercy on him, says:
[هٰذا الأثر المذكور عن بلال؛ ليس بصحيح]
The mentioned narration attributed to Sayyiduna Bilal رضي الله عنه is not authentic.
Reference: As-Saarim Al-Munki: p.314
He also states:
[هو أثر غريب منكر، وإسناده مجهول، وفيه انقطاع]
This narration is weak and rejected; its chain is unknown, and there is also a discontinuity.
Reference: As-Saarim Al-Munki, p.314
Hafiz Dhahabi رحمه الله says:
[إسناده لين، وهو منكر]
Its chain is weak and this narration is rejected.
Reference: (Siyar A'lam An-Nubala: 358/1)
Ibn Iraq Kanani رحمه الله says:
[هي قصة بينة الوضع]This story is allegedly fabricated.
Reference: Tanzeeh Ash-Shariah: 59
Warning: Hafiz Dhahabi رحمه الله says:
[إسناده جيد، ما فيه ضعيف، لٰكن إبراهيم هٰذا مجهول]
Its chain of narration is authentic. There is no weak narrator in it, however, there is a narrator named Ibrahim who is unknown.
Reference: (Tareekh al-Islam: 373/5)
This is a scholarly leniency of Hafiz Zahbi, may Allah have mercy on him. How can a narration be authentic if its chain contains two unknown narrators and also has discontinuity?
Moreover, he himself has declared its chain weak and this narration as "rejected" in his other book
Reference: (Siyar A'lam al-Nubala: 358/1)
, as we have explained.Regarding this, the statement of Hafiz Ibn Hajar, may Allah have mercy on him, etc., is correct that this story is false and fabricated. It is the work of one of those "unknown" narrators. واللہ اعلم!
Our Master Abu Ayyub, may Allah be pleased with him, and seeking blessings from the Prophet's grave:
Narrated from Dawood bin Abi Saleh Hijazi:
[أقبل مروان يوما، فوجد رجلا واضعا وجهه على القبر، فقال: أتدري ما تصنع؟ فأقبل عليه، فإذا هو أبو أيوب، فقال: نعم، جئت رسول الله صلى الله عليه وسلم ولم آت الحجر، سمعت رسول الله صلى الله عليه وسلم يقول: لا تبكوا على الدين إذا وليه أهله، ولٰكن ابكوا عليه إذا وليه غير أهله]
One day Marwan came and saw a man with his face placed on the blessed grave of the Prophet ﷺ. Marwan said: Do you know what you are doing? The man turned his face towards Marwan, and it was Sayyiduna Abu Ayyub رضي الله عنه. He said: Yes! I know very well. I have come to the Messenger of Allah ﷺ, not to a stone. I heard you ﷺ say that when a pious person becomes the guardian of the religion, do not weep over him. Weep only when unworthy people become the guardians.
Reference: Musnad al-Imam Ahmad: 23585, Al-Mustadrak al-Hakim: 8784
The chain is weak. Dawood bin Abi Saleh Hijazi is unknown.
Hafiz Dhahabi رحمه الله says:
[لا يعرف]This is unknown.
Reference: (Mizan al-I'tidal: 2/9)
Benefit:
This narration, without mention of the grave, is also found in Mu'jam Kabir al-Tabarani
Reference: (189/4, Hadith: 3999)
and Mu'jam Awsat al-Tabarani
Reference: (94/1, Hadith: 284)
, but its chain is also weak.① Sufyan bin Bishr al-Kufi is unknown and not well-known.
Hafiz Haithami رحمه الله says:
He is not recognized in [لم أعرفه].
Reference: (Majma' al-Zawa'id: 130/9)
② Ma'lab bin Abdullah bin Hantab is a fabricator; no clarification of his hearing is found.
③ Ma'lab bin Abdullah's hearing from Sayyiduna Abu Ayyub (may Allah be pleased with him) is also not established.
④ Harun bin Sulayman Abu Dharr is unknown.
⑤ Ahmad bin Muhammad bin Hajjaj bin Rushdain is weak.
Imam Abdul Rahman bin Abi Hatim Razi (may Allah have mercy on him) says:
[سمعت منه بمصر، ولم أحدث عنه، لما تكلموا فيه]
I heard hadiths from him in Egypt, but I do not narrate those hadiths because the great muhaddithin have criticized him.
Reference: (Al-Jarh wa al-Ta'dil: 75/2)
Imam Ibn 'Adi (may Allah have mercy on him) says:
[صاحب حديث كثير، أنكرت عليه أشياء، وهو ممن يكتب حديثه مع ضعفه]
He had many hadiths, many of which were declared rejected by the muhaddithin; despite his weakness, his hadith will be written in the follow-ups and evidences.
Reference: (Al-Kamil fi Du'afa' al-Rijal: 198/1)
Hafiz Haithami (may Allah have mercy on him) also declared him "weak."
Reference: (Majma' al-Zawa'id: 25/2, 694/6)
Benefit:
Its third chain of narration comes in Abu al-Husayn Yahya bin Hasan bin Ja'far bin Ubaid Allah al-Husayni's book Akhbar al-Madina.
Reference: (Shifa al-Siqam lil-Subki, p. 343)
Its chain of narration is weak.
① Umar bin Khalid is unknown.
② Matalib bin Abdullah is an ‘an’anah (repetitive) narrator.
③ Matalib did not hear directly from our master Abu Ayyub al-Ansari, may Allah be pleased with him.
It is narrated from Malik al-Dar:
[أصاب الناس قحط في زمن عمر، فجاء رجل إلىٰ قبر النبي صلى الله عليه وسلم، فقال: يا رسول الله! استسق لأمتك، فإنهم قد هلكوا، فأتي الرجل في المنام، فقيل له: ائت عمر فأقرئه السلام، وأخبره أنكم مستقيمون، وقل له: عليك الكيس، عليك الكيس، فأتى عمر فأخبره، فبكى عمر، ثم قال: يا رب! لا آلو إلا ما عجزت عنه]
During the time of Sayyiduna Umar رضي الله عنه, people were afflicted by famine. A companion came to the grave of the Prophet ﷺ and said: O Messenger of Allah! Please ask Allah to send rain for your Ummah, the Ummah is being destroyed due to the famine. The Prophet ﷺ appeared in this companion's dream and said: Go to Umar and convey my greetings and tell him that rain will come, also tell Umar to act wisely. When they came to Sayyiduna Umar رضي الله عنه and informed him, he wept and said: O Allah! I do not neglect my duties, but this time I was helpless.
Reference: Musannaf Ibn Abi Shaybah: 356/6, Tarikh Ibn Abi Khaythamah: 70/2, Dala'il al-Nubuwwah by al-Bayhaqi: 47/7, al-Isti'ab by Ibn Abd al-Barr: 1149/11, Tarikh Ibn Asakir: 345/44, 489/56
The chain is weak. Al-A'mash is a mudallis, and there is no specification of hearing (sama').
Imam Shafi'i رحمه الله says:
[لا نقبل من مدلس حديثا حتى يقول فيه: حدثني أو سمعت]
We do not accept a hadith from a mudallis until he specifies that he heard it directly.
Reference: (Al-Risalah, p. 380)
Imam Yahya ibn Ma'in رحمه الله says:
[لا يكون حجة فيما دلس]The narration of tadlis by a mudallis is not a proof.
Reference: Al-Kamil by Ibn Adi: 34/1, and its chain is Hasan
Hafiz Sakhawi, may Allah have mercy on him, says:
[ممن ذهب إلى هٰذا التفصيل الشافعي وابن معين وابن المديني]
Among the Imams who hold this position are Imam Shafi'i, Imam Ibn Mu'in, and Imam Ali ibn Madini, may Allah have mercy on them.
Reference: (Fath al-Mughith: 182/1)
Hafiz Alai, may Allah have mercy on him, says:
[الصحيح الذي عليه جمهور أئمة الحديث والفقه والأصول]
The belief of the majority of the Imams of Hadith, Fiqh, and Usul is the correct one.
Reference: Jami' al-Tahsil, p. 111
Hafiz Ibn Abd al-Barr, may Allah have mercy on him, says:
[قالوا: لا يقبل تدليس الأعمش]
The Muhaddithin say that the tadlis of A'mash is not accepted.
Reference: (Al-Tamhid: 30/1)
Allama Ayni Hanafi, may Allah have mercy on him, says:
[إن الأعمش مدلس ، وعنعنة المدلس لا تعتبر إلا إذا علم سماعه]
"A'mash" is a "mudallis" and the narration of a "mudallis" is only reliable when there is explicit indication of hearing (sama').
Reference: Umdat al-Qari, under the hadith: 219
Imam Bayhaqi, may Allah have mercy on him, says about a narration:
[هٰذا الحديث لم يسمعه الأعمش باليقين من أبي صالح وإنما سمعه من رجل، عن أبي صالح]
This hadith was not heard by A'mash from Abu Salih with certainty, rather he heard it through a person who narrates from Abu Salih.
Reference: Al-Sunan al-Kubra: 430/1
Hafiz Ibn Hajar, may Allah have mercy on him, says:
[عندي أن إسناد الحديث الذي صححه ابن القطان معلول، لأنه لا يلزم من كون رجاله ثقات أن يكون صحيحا، لأن الأعمش مدلس، ولم يذكر سماعه من عطاء، وعطاء يحتمل أن يكون هو عطاء الخراساني، فيكون فيه تدليس التسوية بإسقاط نافع بين عطاء وابن عمر]
In my opinion, the hadith that Ibn Qattan has called "Sahih" is defective (weak), because the trustworthiness of the narrators does not necessarily imply the authenticity of the hadith. In it, Al-A'mash is a "Mudallis" and he did not mention hearing from Ata. It is also possible that the Ata mentioned in this chain is a Khorasani, thus Al-A'mash's tadlis would be justified, because in that case, he would have also omitted the intermediary Nafi between Ata and Ibn Umar.
Reference: At-Talkhis Al-Habeer: 19/3
Hafiz Ibn Abd al-Barr, may Allah have mercy on him, says:
[قال علي بن المديني: قال يحيى بن سعيد: قال سفيان وشعبة: لم يسمع الأعمش هٰذا الحديث من إبراهيم التيمي، قال أبو عمر: هٰذه شهادة عدلين إمامين على الأعمش بالتدليس، وأنه كان يحدث عن من لقيه بما لم يسمع منه، وربما كان بينهما رجل أو رجلان، فلمثل هٰذا وشبهه قال ابن معين وغيره في الأعمش: إنه مدلس]
Imam Ali bin Madini, may Allah have mercy on him, narrated from Imam Yahya bin Saeed Qattan, may Allah have mercy on him, that Imam Sufyan, may Allah have mercy on him, and Imam Shu'bah, may Allah have mercy on him, said that Al-A'mash did not hear this hadith from Ibrahim Taymi. I (Ibn Abdul Barr) say that the testimony of these two just Imams about Al-A'mash being a 'Mudallis' is proof that Al-A'mash used to narrate these heard traditions from those whom he met. Sometimes Al-A'mash would narrate through one or two intermediaries from such people. Based on these facts, Ibn Ma'in and others called Al-A'mash a 'Mudallis'.
Reference: At-Tamhid Lema Fi Al-Muwatta Min Al-Ma'ani Wal-Asanid: 32/1
Warning:
Reference: In Tarikh Tabari (98/4) and Al-Bidayah Wan-Nihayah by Ibn Kathir (71/1) it is mentioned:
[حتى أقبل بلال بن الحارث المزني، فاستأذن عليه، فقال: أنا رسول رسول الله إليك، يقول لك رسول الله]
Bilal bin Harith Al-Muzani came, sought permission and said: I am the messenger of the Messenger of Allah ﷺ to you, the Messenger of Allah ﷺ says to you.
This is a false narration.
[1] Shu'aib bin Ibrahim Rifa'i Kufi is unknown.
Imam Ibn 'Adi, may Allah have mercy on him, says:
[شعيب بن إبراهيم هٰذا، له أحاديث وأخبار، وهو ليس بذٰلك المعروف، ومقدار ما يروي من الحديث والأخبار ليست بالكثيرة، وفيه بعض النكرة، لأن في أخباره وأحاديثه ما فيه تحامل على السلف]
Shuaib bin Ibrahim has narrated some ahadith and reports. These are not well-known in the science of hadith. He did not narrate many ahadith, yet there are defects in them; these reports contain disrespect towards the pious predecessors.
Reference: Al-Kamil fi Du'afa ar-Rijal: 7/5
Hafiz Dhahabi, may Allah have mercy on him, says:
[فيه جهالة]There is ignorance in this.
Reference: (Mizan al-I'tidal: 275/2)
Hafiz Ibn Hajar, may Allah have mercy on him, says:
[في ثقات ابن حبان: شعيب بن إبراهيم من أهل الكوفة، يروي عن محمد بن أبان البلخي الجعفي، روى عنه يعقوب بن سفيان، قلت: فيحتمل أن يكون هو، والظاهر أنه غيره]
Reference: Thiqaat Ibn Hibban (309/8)
states: Shuaib bin Ibrahim al-Kufi narrates from Muhammad bin Aban al-Balkhi al-Ja'fari, and from him Ya'qub bin Sufyan narrated. (I say) It is possible that this is the same narrator, but apparently it seems to be someone else.
Reference: Lisan al-Mizan: 145/3
[2] Saif bin Umar is unanimously considered weak, abandoned, and a fabricator by the muhaddithin.
[3] Sahl bin Yusuf bin Sahl bin Malik al-Ansari is unknown.
Reference: Lisan al-Mizan by Ibn Hajar: 122/3
Hafiz Ibn Abdul Barr, may Allah have mercy on him, says:
[لا يعرف]He is unknown.
Reference: (Al-Isti'ab: 667/2)
It has been established that it is not correct to consider the person who saw the dream as Bilal al-Muzani, may Allah be pleased with him.
Narrated from Isma'il bin Ya'qub al-Taymi:
[كان محمد بن المنكدر يجلس مع أصحابه، فكان يصيبه الصمات، فكان يقوم كما هو يضع خده علىٰ قبر النبي صلى الله عليه وسلم، ثم يرجع، فعوتب في ذٰلك، فقال: إنه تصيبني خطر، فإذا وجدت ذٰلك؛ استغثت بقبر النبي صلى الله عليه وسلم، وكان يأتي موضعا في المسجد في الصحن، فيتمرغ ويضطجع، فقيل له في ذٰلك، فقال: إني رأيت النبي صلى الله عليه وسلم في هٰذا الموضع، قال: أراه في النوم]
When Muhammad bin Munkadir used to sit with his companions, he would suffer from deafness. He would then get up and place his cheek on the blessed grave of the Prophet ﷺ, and then return. When he was reprimanded for this act, he said: When I feel the danger of this ailment, I go to the Prophet’s ﷺ grave and supplicate. Similarly, he would roll in the dust in the courtyard of the mosque and lie there. When asked about this, he said: In this place, I saw the Prophet ﷺ in a dream.
Reference: Al-Tarikh al-Kabir by Ibn Abi Khaythama: 258/2-259, T:2778, Tarikh Ibn Asakir: 50/56, Siyar A'lam al-Nubala by al-Dhahabi: 358/5-359
This narration is very weak and rejected. Ismail bin Yaqub al-Taymi is criticized.
Imam Abu Hatim al-Razi, may Allah have mercy on him, says:
[هو ضعيف الحديث] This is a weak hadith.
Reference: Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 204/2
Hafiz Ibn al-Jawzi, may Allah have mercy on him, mentioned it in Al-Du'afa
Reference: (123/1)
.Hafiz al-Dhahabi, may Allah have mercy on him, says:
[ضعفه أبو حاتم، وله حكاية منكرة عن مالك، ساقها الخطيب]
Imam Abu Hatim Razi, may Allah have mercy on him, has declared him weak. He narrated a rejected report from Imam Malik, may Allah have mercy on him, which was mentioned by Khateeb Baghdadi, may Allah have mercy on him.
Reference: Mizan al-I'tidal: 254/1
Warning: Imam Abdullah bin Ahmad bin Hanbal, may Allah have mercy on him, says:
[سألته عن الرجل يمس منبر النبي صلى الله عليه وسلم ويتبرك بمسه ويقبله ويفعل بالقبر مثل ذٰلك أو نحو هٰذا يريد بذٰلك التقرب إلى الله جل وعز، فقال: لا بأس بذٰلك]
I asked Imam Ahmad, may Allah have mercy on him, about the man who seeks blessings by touching the pulpit of the Prophet ﷺ, kisses it, and performs similar acts at the Prophet’s ﷺ grave. If his intention is to seek nearness to Allah, is this permissible? He said: There is no harm in doing so.
Reference: Al-‘Ilal wa Ma’rifat al-Rijal: 294/2, Hadith: 3243
Based on this narration, attributing the act of touching the Prophet’s grave to Imam Ahmad bin Hanbal, may Allah have mercy on him, is not correct; its clarification is found in another narration.
Imam Abu Bakr Athram, may Allah have mercy on him, states:
[قلت لأبي عبد الله يعني أحمد بن حنبل: قبر النبي صلى الله عليه وسلم يمس ويتمسح به؟ فقال: ما أعرف هٰذا، قلت له: فالمنبر؟ فقال: أما المنبر فنعم قد جاء فيه]
I asked Imam Abu Abdullah Ahmad bin Hanbal, may Allah have mercy on him: How is it to touch the Prophet’s grave (for blessing)? He said: I do not know of any narration from the Salaf regarding this. I asked: What do you say about the pulpit of the Messenger ﷺ? He said: Yes, it is permissible to touch the pulpit; there are reports about this.
Reference: Iqtida’ al-Sirat al-Mustaqim by Ibn Taymiyyah: 244/2
The narration from Imam Abu Bakr Athram, may Allah have mercy on him, is explicit that Imam Ahmad bin Hanbal, may Allah have mercy on him, did not consider it permissible to touch the Prophet’s grave, but he considered it correct to touch the pulpit of the Messenger ﷺ. Whereas in the above narration from Imam Abdullah bin Ahmad, may Allah have mercy on him, there is ambiguity.
It is also possible that Imam Ahmad bin Hanbal, may Allah have mercy on him, spoke about permissibility only regarding touching and kissing the pulpit of the Messenger ﷺ, but Imam Abdullah bin Ahmad may have erred and mentioned the Prophet’s grave along with the pulpit.
One way to reconcile both narrations could be that Imam Ahmad bin Hanbal, may Allah have mercy on him, initially considered it permissible to touch the Prophet’s grave but later retracted.
Even if the narration of Imam Abdullah bin Ahmad, may Allah have mercy on him, is accepted as correct, it is still an intellectual and ijtihadi error of Imam Ahmad bin Hanbal, may Allah have mercy on him, and no one among the Salaf agreed with him on this issue. It should be well remembered that every statement will be presented before the Quran, Hadith, and the righteous predecessors of the best generations; if it agrees, it will be accepted, otherwise rejected.
It should also be kept in mind that if any statement from the Imams of Ahl al-Sunnah contradicts the Quran, Hadith, and the righteous Salaf, then it is an ijtihadi error, because that person is a truthful scholar who fears Allah. But if the same statement is said by an extremist, innovator, enemy, or bigot, then it will be an innovation, because that person ignores the truth, rejects the belief of the Quran, Hadith, and Salaf. One is based on piety and knowledge, while the other is based on ignorance and bigotry.
Allama Ibn Muflih, may Allah have mercy on him (763 AH), says:
[إتفقوا أنه لا يقبله ولا يتمسح به]
The consensus of the scholars is that one should neither kiss the Prophet's grave nor touch it (for seeking blessings).
Reference: Al-Furu’ : 66/6
Hafiz Dhahabi, may Allah have mercy on him (748 AH), says:
[عن ابن عمر:أنه كان يكره مس قبر النبي صلى الله عليه وسلم. قلت: كره ذلك لأنه رآه إساءة أدب. وقد سئل أحمد بن حنبل عن مس القبر النبوي وتقبيله فلم ير بذلك بأسا، رواه عنه ولده عبد الله بن أحمد. فإن قيل: فهلا فعل ذلك الصحابة قيل: لأنهم عاينوه حيا وتملوا به وقبلوا يده وكادوا يقتتلون على وضوئه واقتسموا شعره المطهر يوم الحج الأكبر، وكان إذا تنخم لا تكاد نخامته تقع إلا في يد رجل فيدلك بها وجهه، ونحن فلما لم يصح لنا مثل هذا النصيب الأوفر ترامينا على قبره بالالتزام والتبجيل والاستلام والتقبيل، ألا ترى كيف فعل ثابت البناني، كان يقبل يد أنس بن مالك ويضعها على وجهه ويقول: يد مست يد رسول الله صلى الله عليه وسلم. وهذه الأمور لا يحركها من المسلم إلا فرط حبه للنبي صلى الله عليه وسلم، إذ هو مأمور بأن يحب الله ورسوله أشد من حبه لنفسه وولده والناس أجمعين]
It is narrated about Sayyiduna Abdullah bin Umar رضي الله عنهما that he disliked touching the blessed grave of the Prophet ﷺ. I (Hafiz Zahbi رحمه الله) say that the meaning of Sayyiduna Abdullah bin Umar رضي الله عنهما's dislike is that he considered it disrespectful, but when Imam Ahmad bin Hanbal رحمه الله was asked about touching and kissing the Prophet’s grave, he did not see any harm in it. This narration has been reported from him by his son Abdullah bin Ahmad رحمه الله. If someone says: Why did the Companions not do this? It will be said to him: They lived during your ﷺ blessed life, they met you ﷺ. They kissed your blessed hands, they would come close to the water used for ablution by you ﷺ. During the great pilgrimage, they distributed your ﷺ blessed hair; when you ﷺ spat out phlegm, the Companions would collect it on their hands and wipe it on their faces. But how much of this is destined for us? Now what has come to our fate is only the soil of the grave, to cling the body to it, to honor it, to touch it and to kiss it.
Do you not see the practice of Thabit bin Banani رحمه الله who used to kiss the hands of Sayyiduna Anas bin Malik رضي الله عنه and then rub them on his face while saying: These are the hands that touched the blessed hands of the Messenger of Allah ﷺ. All these acts arise from a Muslim’s excessive love for the Prophet ﷺ, because he has been commanded to love Allah and His Messenger more than his own life, children, and all people.
Reference: Mu'jam al-Shuyukh al-Kabir: 73/1
From Hafiz Zahbi رحمه الله’s statement, it is clear that among the Companions and the best generations, there was no human being who considered touching, kissing, and seeking blessings from the Prophet’s ﷺ grave permissible. He says that since the Companions benefited from relics, now for us it is to do such and such with the blessed grave of the Prophet ﷺ.
The basis of the argument on which they said this is not proven, as we are about to mention. When the argument is not proven, the position becomes baseless, and what credibility does a baseless position have?
Secondly, they say that the real blessing is the love of the Prophet ﷺ. Regarding this, we say: Who will determine the method of love for the Prophet ﷺ? Will everyone do whatever comes to their heart in the name of love for the Prophet ﷺ, or will there be some predecessors or some evidence to guide? Love for the Prophet ﷺ by no means means that we start kissing the Prophet’s ﷺ grave and keep pressing our bodies against it. The standard for expressing love for the Prophet ﷺ is the Companions; they did not do this, so we will not do it either, because this is not religion, nor is it a requirement of love for the Prophet ﷺ.
The narration mentioned by Hafiz Zahbi رحمه الله from Thabit bin Banani is found in the hadiths
Reference: Muhammad bin Abdullah al-Ansari (63), Shu'ab al-Iman by al-Bayhaqi (1492), Hilyat al-Awliya by Abu Nu'aym al-Isbahani (327/2), and Tarikh Ibn Asakir (359/9)
.In it, Jamila, the maid of Anas, is unknown, therefore this narration is also not proven.
Many people among us hold beliefs about the Prophets, Messengers, and Saints and Righteous Ones as the chosen custodians of the Divine Treasures, manifestations of Allah Almighty’s essence, refuge of the world, repellers of every calamity, owners of life and wealth, controllers and planners in the universe, bestowers of all blessings of this world and the Hereafter, deputies of Allah Almighty, distributors of Hellfire, rulers over the sun, moon, and the kingdom of the heavens and the earth, holders of the keys of benefit and harm in their grasp, fulfillers of needs, relievers of difficulties, responders to supplications, providers of sustenance, facilitators, helpers beyond causes, grantors of victory and support, givers, helpers, generous, and benefactors of the poor, and hold other similar beliefs.
They also believe that calling out to them from near and far, invoking their names, seeking help from them in difficulties, making them intercessors before Allah Almighty, asking them for prayers, requesting health and healing from them, presenting their needs before them, hoping for goodness, blessings, victory, and success from them, seeking assistance, supplication, and rescue from them is permissible. Along with offering vows in their names, they bow and prostrate before them.
Their beliefs also include that the Saints and Righteous Ones are aware of the secrets of hearts, they are well-informed about our conditions, the entire world is before them, they possess knowledge of the unseen, they hear and know.
They also believe that fortifying the graves of the Saints and Righteous Ones, decorating and beautifying them, building domes over them, traveling to them, holding Urs and fairs at their graves, serving at their graves, establishing water troughs there, covering graves with cloths and flowers, lighting lamps on them, circumambulating the graves, sitting in seclusion at the graves, kissing the graves, touching them, standing respectfully and in a state of ablution before the graves, offering prayers and reciting the Holy Quran at the graves, offering food, and considering the graves as a proven remedy are permissible. They consider this to be the respect and honor of the Saints of Allah, and whoever does not hold this belief is considered such and such.
To justify all these things, the illegitimate door of unlawful Tabrik (seeking blessings) and unlawful Tawassul (intercession) has been opened. Tabrik is specific to the noble person of the Holy Prophet ﷺ; it is a form of respect in which no one shares or participates with him. A reasoned writing has already been presented in this regard. On the contrary, some people also believe in Tabrik from the Saints and Righteous Ones; their arguments may be observed.
Argument No. ①: Sayyiduna Abu Saeed Khudri (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ said:
[يأتي على الناس زمان فيغزو فئام من الناس، فيقولون: فيكم من صاحب رسول الله صلى الله عليه وسلم؟ فيقولون: نعم فيفتح لهم، ثم يأتي على الناس زمان فيغزو فئام من الناس، فيقال: هل فيكم من صاحب أصحاب رسول الله صلى الله عليه وسلم؟، فيقولون: نعم فيفتح لهم، ثم يأتي على الناس زمان فيغزو فئام من الناس، فيقال: هل فيكم من صاحب من صاحب أصحاب رسول الله صلى الله عليه وسلم؟ فيقولون: نعم فيفتح لهم]
A time will come upon the people when groups of people will engage in Jihad. They will be asked: Is there any companion of the Messenger of Allah ﷺ among you? They will say: Yes! Then they will be granted victory. Then a time will come upon the people when groups of people will engage in Jihad, and they will be asked: Is there anyone among you who has kept the company of the companions of the Messenger of Allah ﷺ (a Tabi'i)? They will say: Yes! Then they will be granted victory. Then a time will come upon the people when groups of people will engage in Jihad, and they will be asked: Is there anyone among you who has kept the company of those who kept the company of the companions of the Messenger (a Tabi' al-Tabi'in)? They will say: Yes! Then they will be granted victory.
Reference: Sahih al-Bukhari: 3649, Sahih Muslim: 2532
Commentary:
Something being blessed and auspicious is one thing, and being a means of blessing (mutabarak) is another. Allah grants goodness and blessings to His righteous servants. Due to their righteous deeds, their prayers, and their sincerity, peace prevails in society. Because of the people of goodness, Allah bestows abundant blessings upon mankind, but this does not mean that one should seek blessings from them. Due to the righteous deeds of the Companions and the great Followers, Allah has granted goodness to the Ummah. Because of their prayers and sincerity, Muslims are granted victory and support.
The Prophet Muhammad ﷺ said:
[هل تنصرون وترزقون إلا بضعفائكم]
You are granted victory and provision because of your weak ones.
Reference: Sahih al-Bukhari: 2596
Abu Darda رضي الله عنه narrates that he heard the Prophet ﷺ say:
[ابغوني ضعفاءكم، فإنكم إنما ترزقون وتنصرون بضعفائكم]
Find me among the weak people. Indeed, you are provided sustenance because of the weak, and it is because of them that you are helped.
Reference: Musnad Imam Ahmad: 21731, Sunan Abi Dawood: 2594, Sunan An-Nasa'i: 3181, Sunan At-Tirmidhi: 1702, and its chain is authentic
Imam Tirmidhi, may Allah have mercy on him, classified this hadith as "Hasan Sahih,"
Reference: Imam Ibn Hibban, may Allah have mercy on him (4767), called it "Sahih," and Imam Hakim, may Allah have mercy on him (104/2, 105)
called it "Sahih Al-Isnad."The explanation of these two hadiths comes in another hadith where the Prophet ﷺ said:
[إنما ينصر الله هٰذه الأمة بضعيفها، بدعوتهم وصلاتهم وإخلاصهم]
Allah Almighty helps this Ummah only because of the prayers, supplications, and sincerity of its weak people.
Reference: Sunan an-Nasa'i: 3180, Hilyat al-Awliya by Abu Nu'aym: 26/2, and its chain is authentic
Even after such clarification, if someone proves intercession through the deceased or the living from this hadith, then this act is against scholarly honesty. Proving the permissibility of seeking blessings from saints and righteous people from this hadith is a distortion of the meaning of the Shariah texts. It establishes the means of the prayers of living people, and the Ahl al-Sunnah wa al-Jama'ah Ahl al-Hadith consider it permissible and legitimate.
