Do Ahl-e-Hadith Consider the Visit to the Prophet’s ﷺ Grave as Haram?

This article is adapted from the book "Tuhfa Hanfiyyah" by Maulana Abu Suhaib Dawood Arshad ( حفظه الله ), written in response to the Deobandi scholar Abu Bilal Jhangvi’s work "Tuhfa Ahl-e-Hadith".

❖ The Allegation by Jhangvi Sahib:​

Abu Bilal Jhangvi boldly claims that Ahl al-Sunnah consider visiting the Prophet’s ﷺ tomb as a virtuous act, while non-Muqallid Ahl-e-Hadith deem it haram.
(Tuhfa Ahl-e-Hadith, p. 54)

❖ The Response:​

① False Attribution:​

Jhangvi attributes to Ahl-e-Hadith the belief that visiting the blessed tomb of the Prophet ﷺ is haram. This is a blatant misrepresentation. We challenge Jhangvi and his supporters who advised and praised the compilation of his book to provide any evidence of this claim. Otherwise, they should fear the curse of Allah:
لَعْنَةُ اللَّهِ عَلَى الْكَاذِبِينَ

❖ The True Position of Ahl-e-Hadith:​

② Visiting the Grave is Not Haram:​

Imam Ibn Taymiyyah (رحمه الله) stated:

"If a traveler goes to the Prophet’s ﷺ mosque, then he should also visit his grave. This is among the best of righteous deeds."
Majmu‘ al-Fatawa, vol. 27, p. 330

③ Difference Is Only Regarding the Intention of the Journey:​

While visiting the Prophet’s ﷺ grave is considered mustahabb (commendable) and a righteous deed, the Ahl-e-Hadith prohibit setting out on a journey solely for the purpose of visiting the grave. The intention should be to visit Masjid al-Nabawi, and once there, one should visit the Prophet’s ﷺ grave as well.

This opinion is based on the well-known Hadith:
"Do not undertake a journey except to three mosques: Al-Masjid al-Haram, this mosque of mine (Masjid al-Nabawi), and Al-Masjid al-Aqsa."
Sahih al-Bukhari, 1189 | Sahih Muslim, 1397

Even the Sahabah understood this Hadith generally, applying it to all sacred journeys. For instance, Abu Hurairah (رضي الله عنه) once returned from Mount Tur. Upon being questioned by Busr ibn Abi Busr (رضي الله عنه), the narrator of the above Hadith, he expressed regret, indicating the Sahaba's deep adherence to this prophetic directive.

Narrations of this are found in:

• Sunan al-Nasa’i (al-Mujtaba, vol. 1, p. 168, Hadith 1431)
• al-Sunan al-Kubra (vol. 1, p. 540, Hadith 1754)
• Muwatta’ Imam Malik (p. 92)
• Musnad Ahmad (vol. 6, p. 7)
• Mushkil al-Athar by al-Tahawi (vol. 1, p. 242)
• Musnad Abu Dawud al-Tayalisi (Hadith 1348, 2506)
• al-Tabarani al-Kabir (vol. 2, p. 276)
• al-Tabarani al-Awsat (vol. 3, p. 378)
• al-Tamhid by Ibn ‘Abd al-Barr (vol. 23, p. 36)

Shaykh al-Albani graded these narrations as Sahih. Irwā’ al-Ghalīl, vol. 3, p. 228

❖ Ibn Taymiyyah and Visiting the Grave:​

Imam Ibn Taymiyyah further elaborates:
"Upon entering Madinah—whether before or after Hajj—one should go to Masjid al-Nabawi, perform prayers, and visit the Prophet ﷺ, sending salutations upon him and upon Abu Bakr and Umar. As the Prophet ﷺ said:‘Whoever sends salutations upon me, Allah returns my soul to me so that I may reply.’"
Abu Dawud

Abdullah ibn Umar (رضي الله عنه) used to say upon entering:
"Peace be upon you, O Messenger of Allah. Peace be upon you, O Abu Bakr. Peace be upon you, O my father (Umar)."
Then he would leave—just like all the other Sahabah.
Majmu‘ al-Fatawa, vol. 26, p. 146

❖ Refuting Misattributions to Ibn Taymiyyah:​

Mawlana Muhammad Bashir Sahb Sihwani (رحمه الله) said:
"There is no dispute in the permissibility of visiting the Prophet’s ﷺ grave according to the Shari'ah. To attribute the opposite opinion to Ibn Taymiyyah is sheer slander."
Ṣiyānat al-Insān, p. 3

❖ Summary of the Ahl-e-Hadith View:​

✔ Visiting the grave of the Prophet ﷺ is mustahabb and among the righteous deeds.
✔ The difference lies only in the intent behind the travel.
✔ One should not intend the journey solely for the grave, but rather for Masjid al-Nabawi.
✔ Once there, visiting the Prophet’s ﷺ grave is highly recommended.

May Allah grant understanding and guidance.
آمین یا رب العالمین