Written by: Ghulam Mustafa Zaheer Amanpuri
Some people hold the belief that the Prophet Muhammad (PBUH) hears the Darood (salutations) in his blessed grave. Some believe that the Prophet (PBUH) hears the Darood universally, while others believe that he hears it only when it is recited near his grave. For those who send Darood from a distance, they believe that angels convey the Darood to the Prophet (PBUH).
The notion that the Prophet (PBUH) hears salutations, whether from near or far, is not substantiated. The arguments presented by those who hold such beliefs are critically examined below in light of the principles established by muhaddithin (Hadith scholars).
“Whoever sends salutations upon me at my grave, I hear it, and whoever sends salutations from a distance, it is conveyed to me.”
[Shu’ab al-Iman by Al-Bayhaqi: 1481, Hayat al-Anbiya fi Quburihim by Al-Bayhaqi: 19, Al-Du’afa al-Kabir by Al-‘Aqili: 136/4-137, Tarikh Baghdad by Al-Khatib: 292/3, Al-Targhib wal-Tarhib by Abu al-Qasim Al-Asbahani: 1666]
Commentary:
This narration is extremely weak (da’eef) due to the following reasons:
Muhammad bin Marwan Suddi (Sagheer), one of its narrators, is unanimously regarded by muhaddithin as a fabricator (kadhab) and rejected (matrook). Imams Ahmad bin Hanbal, Abu Hatim Razi, Yahya bin Ma'in, Bukhari, Nasa’i, Jawzajani, and Ibn Adi (RA) have severely criticized him.
Sulaiman bin Mehran A’mash is a narrator in this chain who is known for tadlees (concealing the defects of the narration). He has not explicitly mentioned that he heard it directly. The muhaddithin generally consider A’mash’s narrations from Abu Salih with the word ’an as weak.
Imam ‘Aqili (RA) says regarding this narration:
“There is no foundation for it in A’mash's Hadith; it is not preserved, and the one who follows Muhammad bin Marwan is an even weaker narrator.”
[Al-Du’afa al-Kabir: 137/4]
In the version reported in Sunan al-Bayhaqi, the narrator Abu Abdur Rahman is identified as Muhammad bin Marwan Suddi. Imam Bayhaqi (RA) states:
“I think this Abu Abdur Rahman is Muhammad bin Marwan Suddi, and there is a problem with him.”
[Hayat al-Anbiya fi Quburihim, p. 103]
Imam Ibn Numayr (RA) also said:
“Abandon this (narration), as Muhammad bin Marwan holds no weight.”
[Tarikh Baghdad by Al-Khatib: 292/3]
Hafiz Ibn al-Jawzi (RA) remarked:
"This Hadith is not authentic."
[Al-Mawdu'at: 303/1]
Hafiz Ibn Kathir (RA) commented:
"Its chain is problematic; it is narrated only by Muhammad bin Marwan Suddi Sagheer, who is rejected."
[Tafsir Ibn Kathir: 228/5]
“Whoever sends salutations upon me at my grave, I hear it, and whoever sends salutations from afar, an angel is appointed to convey it to me. This will suffice for his worldly and hereafter matters, and I will be a witness or intercessor for him.”
[Shu’ab al-Iman by Al-Bayhaqi: 1481, Tarikh Baghdad by Al-Khatib: 291/3–292, and Al-Targhib wal-Tarhib by Abu al-Qasim Al-Asbahani: 1698]
Commentary:
This narration is fabricated (mawdu’) because:
In one chain, Muhammad bin Marwan Suddi is followed by Abu Mu'awiyah Muhammad bin Khazim Darir, with the following words:
“Whoever sends salutations upon me at my grave, I will hear it myself, and whoever sends it from a distance, I will be informed.”
[Al-Salat ‘ala al-Nabi by Abu al-Shaikh, quoted in Jala al-Afham by Ibn al-Qayyim, p. 19; Al-Thawab by Abu al-Shaikh, quoted in Al-Lali al-Masnu'ah by Al-Suyuti, p. 283/1]
Commentary:
This chain is also weak because it includes Abdul Rahman bin Al-A’raj, who lacks even the minimal level of reliability. Although Abu al-Shaikh (RA) and Imam Abu Nu'aim Asbahani (RA) have recorded his biography, it does not provide sufficient reliability. Therefore, Hafiz Ibn Hajar (RA) and Hafiz al-Sakhawi's (RA) assessment of this chain as “good” is incorrect and surprising.
“Send abundant salutations upon me on Fridays, for it is a witnessed day, attended by angels. No servant sends salutations upon me except that his voice reaches me wherever he may be.”
We asked: "Even after your death?" He (PBUH) replied:
“Yes, even after my death. Indeed, Allah has forbidden the earth to consume the bodies of the prophets.”
[Al-Tabarani, quoted in Jala al-Afham by Ibn al-Qayyim al-Jawziyyah, p. 63]
Commentary:
This chain is weak due to an interruption (in'qita’). Sa'id bin Abu Hilal’s meeting or hearing from Sayyiduna Abu Darda is not established.
Hafiz Ibn Hajar (RA) listed him in the sixth category of narrators, which implies that he did not meet any companions.
[Taqreeb al-Tahdheeb: 2410]
Hafiz al-Iraqi (RA) says:
"Its chain is not authentic."
[Al-Qawl al-Badi’ fi Salat 'ala al-Habib al-Shafi’, p. 164]
“Are all the salutations sent upon you, whether near or far, and even those to be sent in the future, presented to you?”
He (PBUH) replied:
“I hear the salutations of those who love me, and I recognize them.”
[Dalail al-Khayrat, p. 32]
Commentary:
This narration is without a chain of transmission (sanad) and is baseless. Those who rely on it must provide a chain. A true Muslim should not base their beliefs and actions on baseless narrations.
Similarly, another narration attributed to Sayyiduna Abu Umama (RA) states:
“Indeed, Allah has promised me that when I die, He will let me hear the salutations of those who send them upon me, even though I will be in Madinah and my ummah will be spread across the east and west.”
[“Aab-e-Kausar” by Muhammad Amin Barelvi Faisalabadi, p. 87]
Another baseless narration says:
“And on Friday, I hear with my ears the salutations sent upon me.”
[“Aab-e-Kausar” by Muhammad Amin Barelvi Faisalabadi, p. 88]
These narrations show the audacity of those who, on one hand, claim love for the Prophet Muhammad (PBUH), but on the other hand, fabricate and attribute false narrations to him. Is this the way to show love for the Prophet (PBUH)?
“I saw the Prophet Muhammad (PBUH) in a dream. I asked: ‘O Messenger of Allah! These people come to your grave and offer salutations upon you; do you understand their salutations?’ The Prophet (PBUH) replied: ‘Yes, and I respond to them.’”
[Shu’ab al-Iman by Al-Bayhaqi: 3868, Hayat al-Anbiya fi Quburihim by Al-Bayhaqi: 19]
Commentary:
This narration is severely weak because:
“He was trustworthy in himself, but after becoming blind, he started to accept things not from his own narrations.”
[Taqreeb al-Tahdheeb: 2690]
Imam Ibn Abi Dunya's (RA) taking narrations from Suwaid before his condition worsened is not established.
“Indeed, Allah has appointed an angel at my grave, who has been given the ability to hear the voices of all creation. No one sends salutations upon me until the Day of Judgment, except that the angel conveys it to me by name and the name of the person's father, saying: ‘O Muhammad, so-and-so, the son of so-and-so, has sent salutations upon you.’”
[Musnad al-Bazzar: 254/4, Hadith: 1425, Al-Tarikh al-Kabir by Al-Bukhari: 416/6, Musnad al-Harith: 962/2, Hadith: 1063, Al-Targhib by Abu al-Qasim al-Timi: 319/2, Hadith: 1671]
Commentary:
This narration is also severely weak because:
"No one supports his narrations."
[Al-Tarikh al-Kabir: 416/6]
Imam Ibn Abi Hatim (RA) did not mention any critique or praise of him.
Allama Dhahabi (RA) says:
"He is unknown."
[Mizan al-I'tidal: 236/3]
Hafiz Mundhiri (RA) also states the same.
[Al-Qawl al-Badi’ by Al-Sakhawi, p. 119]
Allama Haythami (RA), relying on Hafiz Dhahabi, says:
"The author of Mizan al-I'tidal (Allama Dhahabi) says that this narrator is unknown."
[Majma’ al-Zawa’id: 162/10]
Allama Abdul Ra'oof Munawi (RA), quoting Allama Haythami, writes:
"I could not identify him."
[Faydh al-Qadeer: 612/2]
"He is weak in Hadith."
[Al-Mughni fi al-Du'afa: 701/2]
Allama Haythami (RA) writes:
"Na’eem bin Dhamdham is weak."
[Majma’ al-Zawa’id: 10 /162]
Note:
Hamam bin Abu Suleiman Kufi (RA) says:
“When a person sends salutations upon the Prophet Muhammad (PBUH), it is presented to him by name.”
[Al-Zuhd wa al-Raqa’iq by Imam Ibn al-Mubarak: 1029, with an authentic chain]
Shirawayh bin Shahrdar al-Daylami narrated to us: My father Shahrdar bin Shirawayh narrated to us: Abu al-Fadl al-Karabisi (Muhammad bin Abdullah bin Hamdawayh) narrated to us: Abu al-Abbas bin Turkan (Al-Faradi) narrated to us: Musa bin Sa'id (possibly Musa bin Sa'id Abu Imran al-Hamdani) narrated to us: Ahmad bin Hammad bin Sufyan narrated to me: Muhammad bin Abdullah bin Salih al-Marwazi narrated to us: Bakr bin Khurash narrated from Fitr bin Khalifa, from Abu Tufayl, from Abu Bakr al-Siddiq, who said that the Prophet (PBUH) said:
"Send abundant salutations upon me, for Allah has appointed an angel at my grave. When a person from my ummah sends salutations upon me, the angel presents it to me by name, saying: O Muhammad (PBUH), so-and-so, the son of so-and-so, has just sent salutations upon you.”
[Al-Lali al-Masnu’ah fi al-Ahadith al-Mawdu’ah by Al-Suyuti: 259/1, Al-Silsilah al-Sahihah by Al-Albani: 1530]
Commentary:
This chain is weak because:
"Its chain is weak."
[Al-Qawl al-Badi’ fi Salat 'ala al-Habib al-Shafi’, p. 161]
These examinations show that the belief in the Prophet (PBUH) hearing Darood in his grave, whether from near or far, is based on weak, fabricated, or baseless narrations. Therefore, Muslims should avoid basing their beliefs on such weak sources and instead rely on authentic teachings.
"Indeed, there are roaming angels of Allah on the earth who convey to me the greetings of my Ummah. My life is beneficial for you, as you speak and I respond to you. And my death is also beneficial for you, as your deeds are presented to me. I praise Allah for whatever good I see, and I seek forgiveness from Allah for any evil I see in your deeds."
[Musnad al-Bazzar: 308/5, Hadith: 1925]
Commentary:
This narration is weak (da'eef) due to the following reasons:
"Indeed, many scholars have declared him weak."
[Al-Mughni 'an Hamal al-Asfar fi Takhreej al-Ihya: 144/4]
Thus, Hafiz al-Busiri's statement that the majority have authenticated him is not correct.
"Whoever sends salutations upon me on Friday and Friday night a hundred times, Allah will fulfill a hundred of his needs, seventy of which pertain to the Hereafter and thirty to this world. Then Allah will appoint an angel for him who will present that salutation to me at my grave just as gifts are presented to you. My knowledge after my death will be the same as my knowledge during my life."
[Al-Fawa’id by Ibn Mandah: 56, Al-Targhib wal-Tarhib by Abu al-Qasim al-Asbahani: 320/2 -321, Hadith: 1674]
Commentary:
This is a false and fabricated narration because:
Regarding Hakama bint Uthman:
Imam Ibn Hibban (RA) writes:
"Her narrations hold no weight."
[Al-Thiqat: 194/7]
Her reliability is not established; hence, she is considered unknown (majhoolah).
Imam Al-'Aqili (RA) states:
"She narrates false and baseless narrations from her father, Uthman bin Dinar, which have no foundation."
[Al-Du’afa al-Kabir: 200/3]
He further says:
"Her narrations resemble the tales of storytellers and have no foundation."
[Al-Du’afa al-Kabir: 200/3]
Her father, Uthman bin Dinar, is mentioned by Imam Ibn Hibban (RA) in Al-Thiqat [7/194], but no other scholar has authenticated him, making him an unknown (majhool al-haal) narrator.
Hafiz al-Dhahabi (RA) writes:
"He holds no value."
[Mizan al-I'tidal: 33/3]
"Indeed, on the Day of Judgment, those who will be closest to me at every station will be those who send the most salutations upon me in this world. Whoever sends salutations upon me on Friday and Friday night, Allah will fulfill a hundred of his needs, seventy of which pertain to the Hereafter and thirty to this world. Then Allah will appoint an angel for him who will present that salutation to me at my grave just as gifts are presented to you. That angel will inform me of the person's name and his lineage, and I will record it in a white scroll."
[Shu’ab al-Iman by Al-Bayhaqi: 2773, Hayat al-Anbiya fi Quburihim by Al-Bayhaqi: 13, Fada’il al-Awqat by Al-Bayhaqi: 276, Tarikh Dimashq by Ibn Asakir: 301/54]
Commentary:
This narration is severely weak, and the reasons for its weakness are the same as those mentioned for the previous narration.
"Umar bin Abdul Aziz would send a special messenger to Madinah with the post, so that he could convey his salutations to the Prophet Muhammad (PBUH)."
[Shu’ab al-Iman by Al-Bayhaqi: 3869]
Commentary:
This narration's chain is weak and baseless because:
"I came to Umar bin Abdul Aziz during his caliphate in Sham. When I took my leave, he said: 'I have a request. When you reach Madinah, visit the grave of the Prophet Muhammad (PBUH) and convey my salutations to him.' "
[Shu’ab al-Iman by Al-Bayhaqi: 3870, Tarikh Dimashq by Ibn Asakir: 203/65]
Commentary:
This statement's chain is weak. The narrator, Rabi'ah bin Bashir, is unknown (majhool).
Imam Abu Hatim Razi (RA) considered him unknown (majhool).
[Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 490/3]
Apart from Imam Ibn Hibban (RA) [Al-Thiqat: 242/8], no one has authenticated him.
[Al-Zuhd by Imam Abdullah bin al-Mubarak: 1600, Musnad al-Darimi: 47/1, Hadith: 94, Fadl al-Salat ala al-Nabi by Isma’il bin Ishaq al-Qadi: 102, Hilyat al-Awliya by Abu Nu’aim al-Asbahani: 390/5]
Commentary:
In this narration, Nabiya bin Wahb narrates from Ka'b al-Ahbar, but their meeting or hearing is not established, making the chain disconnected (munqati’).
Imam al-Tahawi (RA) writes about such disconnected narrations:
"This narration is among the disconnected narrations which the scholars of isnad do not consider as evidence."
[Sharh Mushkil al-Athar by Al-Tahawi: 10/36, Hadith: 4140]
Conclusion:
The religion of Islam is based on the teachings of the Qur’an and authentic Hadith. The isnad (chain of narration) is a distinguishing feature of the Ummah of Muhammad (PBUH). The entire religion is preserved in authentic Hadith, and there is no need for weak or fabricated narrations in Islam. It is unbecoming of a Muslim to base their beliefs on such narrations. The people of truth are content with only those Hadiths that are authentic according to the consensus principles of the muhaddithin.
The idea that the Prophet Muhammad (PBUH) hears salutations in his blessed grave is not established from any authentic and explicit Hadith. If anyone has such an authentic Hadith, they should present it; otherwise, holding such a belief is incorrect.
May Allah grant us the ability to act only upon authentic Hadith. Ameen, Ya Rabb al-'Alamin!
Some people hold the belief that the Prophet Muhammad (PBUH) hears the Darood (salutations) in his blessed grave. Some believe that the Prophet (PBUH) hears the Darood universally, while others believe that he hears it only when it is recited near his grave. For those who send Darood from a distance, they believe that angels convey the Darood to the Prophet (PBUH).
The notion that the Prophet (PBUH) hears salutations, whether from near or far, is not substantiated. The arguments presented by those who hold such beliefs are critically examined below in light of the principles established by muhaddithin (Hadith scholars).
Narration No. 1
It is attributed to Sayyiduna Abu Hurairah (RA) that the Prophet Muhammad (PBUH) said:“Whoever sends salutations upon me at my grave, I hear it, and whoever sends salutations from a distance, it is conveyed to me.”
[Shu’ab al-Iman by Al-Bayhaqi: 1481, Hayat al-Anbiya fi Quburihim by Al-Bayhaqi: 19, Al-Du’afa al-Kabir by Al-‘Aqili: 136/4-137, Tarikh Baghdad by Al-Khatib: 292/3, Al-Targhib wal-Tarhib by Abu al-Qasim Al-Asbahani: 1666]
Commentary:
This narration is extremely weak (da’eef) due to the following reasons:
Muhammad bin Marwan Suddi (Sagheer), one of its narrators, is unanimously regarded by muhaddithin as a fabricator (kadhab) and rejected (matrook). Imams Ahmad bin Hanbal, Abu Hatim Razi, Yahya bin Ma'in, Bukhari, Nasa’i, Jawzajani, and Ibn Adi (RA) have severely criticized him.
Sulaiman bin Mehran A’mash is a narrator in this chain who is known for tadlees (concealing the defects of the narration). He has not explicitly mentioned that he heard it directly. The muhaddithin generally consider A’mash’s narrations from Abu Salih with the word ’an as weak.
Imam ‘Aqili (RA) says regarding this narration:
“There is no foundation for it in A’mash's Hadith; it is not preserved, and the one who follows Muhammad bin Marwan is an even weaker narrator.”
[Al-Du’afa al-Kabir: 137/4]
In the version reported in Sunan al-Bayhaqi, the narrator Abu Abdur Rahman is identified as Muhammad bin Marwan Suddi. Imam Bayhaqi (RA) states:
“I think this Abu Abdur Rahman is Muhammad bin Marwan Suddi, and there is a problem with him.”
[Hayat al-Anbiya fi Quburihim, p. 103]
Imam Ibn Numayr (RA) also said:
“Abandon this (narration), as Muhammad bin Marwan holds no weight.”
[Tarikh Baghdad by Al-Khatib: 292/3]
Hafiz Ibn al-Jawzi (RA) remarked:
"This Hadith is not authentic."
[Al-Mawdu'at: 303/1]
Hafiz Ibn Kathir (RA) commented:
"Its chain is problematic; it is narrated only by Muhammad bin Marwan Suddi Sagheer, who is rejected."
[Tafsir Ibn Kathir: 228/5]
Narration No. 2
Another version of this narration states:“Whoever sends salutations upon me at my grave, I hear it, and whoever sends salutations from afar, an angel is appointed to convey it to me. This will suffice for his worldly and hereafter matters, and I will be a witness or intercessor for him.”
[Shu’ab al-Iman by Al-Bayhaqi: 1481, Tarikh Baghdad by Al-Khatib: 291/3–292, and Al-Targhib wal-Tarhib by Abu al-Qasim Al-Asbahani: 1698]
Commentary:
This narration is fabricated (mawdu’) because:
- Along with Muhammad bin Marwan Suddi, another narrator, Muhammad bin Younis bin Musa Qurashi Kadimi, is a known fabricator (wadda’).
- There is also the issue of tadlees by A’mash.
In one chain, Muhammad bin Marwan Suddi is followed by Abu Mu'awiyah Muhammad bin Khazim Darir, with the following words:
“Whoever sends salutations upon me at my grave, I will hear it myself, and whoever sends it from a distance, I will be informed.”
[Al-Salat ‘ala al-Nabi by Abu al-Shaikh, quoted in Jala al-Afham by Ibn al-Qayyim, p. 19; Al-Thawab by Abu al-Shaikh, quoted in Al-Lali al-Masnu'ah by Al-Suyuti, p. 283/1]
Commentary:
This chain is also weak because it includes Abdul Rahman bin Al-A’raj, who lacks even the minimal level of reliability. Although Abu al-Shaikh (RA) and Imam Abu Nu'aim Asbahani (RA) have recorded his biography, it does not provide sufficient reliability. Therefore, Hafiz Ibn Hajar (RA) and Hafiz al-Sakhawi's (RA) assessment of this chain as “good” is incorrect and surprising.
Narration No. 3
It is attributed to Sayyiduna Abu Darda (RA) that the Prophet Muhammad (PBUH) said:“Send abundant salutations upon me on Fridays, for it is a witnessed day, attended by angels. No servant sends salutations upon me except that his voice reaches me wherever he may be.”
We asked: "Even after your death?" He (PBUH) replied:
“Yes, even after my death. Indeed, Allah has forbidden the earth to consume the bodies of the prophets.”
[Al-Tabarani, quoted in Jala al-Afham by Ibn al-Qayyim al-Jawziyyah, p. 63]
Commentary:
This chain is weak due to an interruption (in'qita’). Sa'id bin Abu Hilal’s meeting or hearing from Sayyiduna Abu Darda is not established.
Hafiz Ibn Hajar (RA) listed him in the sixth category of narrators, which implies that he did not meet any companions.
[Taqreeb al-Tahdheeb: 2410]
Hafiz al-Iraqi (RA) says:
"Its chain is not authentic."
[Al-Qawl al-Badi’ fi Salat 'ala al-Habib al-Shafi’, p. 164]
Narration No. 4
According to a narration, the Prophet Muhammad (PBUH) was asked:“Are all the salutations sent upon you, whether near or far, and even those to be sent in the future, presented to you?”
He (PBUH) replied:
“I hear the salutations of those who love me, and I recognize them.”
[Dalail al-Khayrat, p. 32]
Commentary:
This narration is without a chain of transmission (sanad) and is baseless. Those who rely on it must provide a chain. A true Muslim should not base their beliefs and actions on baseless narrations.
Similarly, another narration attributed to Sayyiduna Abu Umama (RA) states:
“Indeed, Allah has promised me that when I die, He will let me hear the salutations of those who send them upon me, even though I will be in Madinah and my ummah will be spread across the east and west.”
[“Aab-e-Kausar” by Muhammad Amin Barelvi Faisalabadi, p. 87]
Another baseless narration says:
“And on Friday, I hear with my ears the salutations sent upon me.”
[“Aab-e-Kausar” by Muhammad Amin Barelvi Faisalabadi, p. 88]
These narrations show the audacity of those who, on one hand, claim love for the Prophet Muhammad (PBUH), but on the other hand, fabricate and attribute false narrations to him. Is this the way to show love for the Prophet (PBUH)?
Narration No. 5
Sulaiman bin Suhaim reports:“I saw the Prophet Muhammad (PBUH) in a dream. I asked: ‘O Messenger of Allah! These people come to your grave and offer salutations upon you; do you understand their salutations?’ The Prophet (PBUH) replied: ‘Yes, and I respond to them.’”
[Shu’ab al-Iman by Al-Bayhaqi: 3868, Hayat al-Anbiya fi Quburihim by Al-Bayhaqi: 19]
Commentary:
This narration is severely weak because:
- Abdul Rahman bin Abu al-Rijal’s hearing from Sulaiman bin Suhaim is not established.
- Suwaid bin Sa’id Hadathani, about whom:
“He was trustworthy in himself, but after becoming blind, he started to accept things not from his own narrations.”
[Taqreeb al-Tahdheeb: 2690]
Imam Ibn Abi Dunya's (RA) taking narrations from Suwaid before his condition worsened is not established.
Narration No. 6
It is attributed to Sayyiduna Ammar bin Yasir (RA) that the Prophet Muhammad (PBUH) said:“Indeed, Allah has appointed an angel at my grave, who has been given the ability to hear the voices of all creation. No one sends salutations upon me until the Day of Judgment, except that the angel conveys it to me by name and the name of the person's father, saying: ‘O Muhammad, so-and-so, the son of so-and-so, has sent salutations upon you.’”
[Musnad al-Bazzar: 254/4, Hadith: 1425, Al-Tarikh al-Kabir by Al-Bukhari: 416/6, Musnad al-Harith: 962/2, Hadith: 1063, Al-Targhib by Abu al-Qasim al-Timi: 319/2, Hadith: 1671]
Commentary:
This narration is also severely weak because:
- Its narrator, Imran bin Hameeri Ju’fi, is unknown (majhool al-haal). Apart from Imam Ibn Hibban (RA), no one has authenticated him.
"No one supports his narrations."
[Al-Tarikh al-Kabir: 416/6]
Imam Ibn Abi Hatim (RA) did not mention any critique or praise of him.
Allama Dhahabi (RA) says:
"He is unknown."
[Mizan al-I'tidal: 236/3]
Hafiz Mundhiri (RA) also states the same.
[Al-Qawl al-Badi’ by Al-Sakhawi, p. 119]
Allama Haythami (RA), relying on Hafiz Dhahabi, says:
"The author of Mizan al-I'tidal (Allama Dhahabi) says that this narrator is unknown."
[Majma’ al-Zawa’id: 162/10]
Allama Abdul Ra'oof Munawi (RA), quoting Allama Haythami, writes:
"I could not identify him."
[Faydh al-Qadeer: 612/2]
- The narrator Na’eem bin Dhamdham is weak. About him:
"He is weak in Hadith."
[Al-Mughni fi al-Du'afa: 701/2]
Allama Haythami (RA) writes:
"Na’eem bin Dhamdham is weak."
[Majma’ al-Zawa’id: 10 /162]
Note:
Hamam bin Abu Suleiman Kufi (RA) says:
“When a person sends salutations upon the Prophet Muhammad (PBUH), it is presented to him by name.”
[Al-Zuhd wa al-Raqa’iq by Imam Ibn al-Mubarak: 1029, with an authentic chain]
Narration No. 7
Another narration states:Shirawayh bin Shahrdar al-Daylami narrated to us: My father Shahrdar bin Shirawayh narrated to us: Abu al-Fadl al-Karabisi (Muhammad bin Abdullah bin Hamdawayh) narrated to us: Abu al-Abbas bin Turkan (Al-Faradi) narrated to us: Musa bin Sa'id (possibly Musa bin Sa'id Abu Imran al-Hamdani) narrated to us: Ahmad bin Hammad bin Sufyan narrated to me: Muhammad bin Abdullah bin Salih al-Marwazi narrated to us: Bakr bin Khurash narrated from Fitr bin Khalifa, from Abu Tufayl, from Abu Bakr al-Siddiq, who said that the Prophet (PBUH) said:
"Send abundant salutations upon me, for Allah has appointed an angel at my grave. When a person from my ummah sends salutations upon me, the angel presents it to me by name, saying: O Muhammad (PBUH), so-and-so, the son of so-and-so, has just sent salutations upon you.”
[Al-Lali al-Masnu’ah fi al-Ahadith al-Mawdu’ah by Al-Suyuti: 259/1, Al-Silsilah al-Sahihah by Al-Albani: 1530]
Commentary:
This chain is weak because:
- The narrator Bakr bin Khudash is unknown (majhool al-haal). Apart from Imam Ibn Hibban (RA), no one has authenticated him.
- No biographical details are found for Muhammad bin Abdullah bin Salih al-Marwazi.
- No biographical details or authentication for Abu al-Fadl al-Karabisi.
"Its chain is weak."
[Al-Qawl al-Badi’ fi Salat 'ala al-Habib al-Shafi’, p. 161]
These examinations show that the belief in the Prophet (PBUH) hearing Darood in his grave, whether from near or far, is based on weak, fabricated, or baseless narrations. Therefore, Muslims should avoid basing their beliefs on such weak sources and instead rely on authentic teachings.
Narration No. 8
It is narrated from Sayyiduna Ibn Abbas (RA) that the Messenger of Allah (PBUH) said:"Indeed, there are roaming angels of Allah on the earth who convey to me the greetings of my Ummah. My life is beneficial for you, as you speak and I respond to you. And my death is also beneficial for you, as your deeds are presented to me. I praise Allah for whatever good I see, and I seek forgiveness from Allah for any evil I see in your deeds."
[Musnad al-Bazzar: 308/5, Hadith: 1925]
Commentary:
This narration is weak (da'eef) due to the following reasons:
- Imam Sufyan al-Thawri (RA) narrates this with the expression ‘an (from), and it is a principle that when a trustworthy muhaddith uses such ambiguous terms in narrations outside of Sahih Bukhari and Sahih Muslim, the narration is considered weak unless explicit mention of hearing (sama') is found.
- The narrator, Abdul Majeed bin Abi Rawad, is also a known mudallis (one who practices tadlis, i.e., concealing defects in the chain). There is no clear mention that he directly heard this narration.
- Abdul Majeed bin Abi Rawad is considered weak and criticized by the majority of muhaddithin. Severe criticism has been recorded against him by Imam Humaydi [Al-Du’afa al-Kabir by Bukhari: 307], Imam Abu Hatim Razi [Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 65/6], Imam Ibn Hibban [Kitab al-Majroohin: 160/2], Imam al-Daraqutni [Su’alat al-Barqani: 317], Imam Muhammad bin Yahya bin Abu Umar [Al-Du’afa al-Kabir by Al-Aqili: 96/3, with an authentic chain], Imam Ibn Sa’d [Al-Tabaqat al-Kubra: 500/5], Imam Ibn Adi [Al-Kamil fi Du'afa al-Rijal: 346/5], and Imam Abu Zur’ah [Asami al-Du’afa: 637], among others.
"Indeed, many scholars have declared him weak."
[Al-Mughni 'an Hamal al-Asfar fi Takhreej al-Ihya: 144/4]
Thus, Hafiz al-Busiri's statement that the majority have authenticated him is not correct.
Narration No. 9
It is narrated from Sayyiduna Anas bin Malik (RA) that the Messenger of Allah (PBUH) said:"Whoever sends salutations upon me on Friday and Friday night a hundred times, Allah will fulfill a hundred of his needs, seventy of which pertain to the Hereafter and thirty to this world. Then Allah will appoint an angel for him who will present that salutation to me at my grave just as gifts are presented to you. My knowledge after my death will be the same as my knowledge during my life."
[Al-Fawa’id by Ibn Mandah: 56, Al-Targhib wal-Tarhib by Abu al-Qasim al-Asbahani: 320/2 -321, Hadith: 1674]
Commentary:
This is a false and fabricated narration because:
Regarding Hakama bint Uthman:
Imam Ibn Hibban (RA) writes:
"Her narrations hold no weight."
[Al-Thiqat: 194/7]
Her reliability is not established; hence, she is considered unknown (majhoolah).
Imam Al-'Aqili (RA) states:
"She narrates false and baseless narrations from her father, Uthman bin Dinar, which have no foundation."
[Al-Du’afa al-Kabir: 200/3]
He further says:
"Her narrations resemble the tales of storytellers and have no foundation."
[Al-Du’afa al-Kabir: 200/3]
Her father, Uthman bin Dinar, is mentioned by Imam Ibn Hibban (RA) in Al-Thiqat [7/194], but no other scholar has authenticated him, making him an unknown (majhool al-haal) narrator.
Hafiz al-Dhahabi (RA) writes:
"He holds no value."
[Mizan al-I'tidal: 33/3]
Narration No. 10
It is narrated from Sayyiduna Anas bin Malik (RA) that the Messenger of Allah (PBUH) said:"Indeed, on the Day of Judgment, those who will be closest to me at every station will be those who send the most salutations upon me in this world. Whoever sends salutations upon me on Friday and Friday night, Allah will fulfill a hundred of his needs, seventy of which pertain to the Hereafter and thirty to this world. Then Allah will appoint an angel for him who will present that salutation to me at my grave just as gifts are presented to you. That angel will inform me of the person's name and his lineage, and I will record it in a white scroll."
[Shu’ab al-Iman by Al-Bayhaqi: 2773, Hayat al-Anbiya fi Quburihim by Al-Bayhaqi: 13, Fada’il al-Awqat by Al-Bayhaqi: 276, Tarikh Dimashq by Ibn Asakir: 301/54]
Commentary:
This narration is severely weak, and the reasons for its weakness are the same as those mentioned for the previous narration.
Narration No. 11
Hatim bin Wardan reports:"Umar bin Abdul Aziz would send a special messenger to Madinah with the post, so that he could convey his salutations to the Prophet Muhammad (PBUH)."
[Shu’ab al-Iman by Al-Bayhaqi: 3869]
Commentary:
This narration's chain is weak and baseless because:
- The narrator, Ibrahim bin Firas, is not authenticated.
- His teacher, Ahmad bin Sah Razi, is also unknown (majhool).
Narration No. 12
Yazid bin Abu Sa’id Maqburi narrates:"I came to Umar bin Abdul Aziz during his caliphate in Sham. When I took my leave, he said: 'I have a request. When you reach Madinah, visit the grave of the Prophet Muhammad (PBUH) and convey my salutations to him.' "
[Shu’ab al-Iman by Al-Bayhaqi: 3870, Tarikh Dimashq by Ibn Asakir: 203/65]
Commentary:
This statement's chain is weak. The narrator, Rabi'ah bin Bashir, is unknown (majhool).
Imam Abu Hatim Razi (RA) considered him unknown (majhool).
[Al-Jarh wa al-Ta'dil by Ibn Abi Hatim: 490/3]
Apart from Imam Ibn Hibban (RA) [Al-Thiqat: 242/8], no one has authenticated him.
Narration No. 13
It is narrated by Nabiya bin Wahb that Ka'b al-Ahbar (RA) once visited Sayyida Aisha (RA). When Sayyida Aisha (RA) mentioned the Prophet Muhammad (PBUH), Ka'b said: "Every day when the sun rises, seventy thousand angels descend and surround the Prophet's (PBUH) grave. They spread their wings over it and send salutations upon him."[Al-Zuhd by Imam Abdullah bin al-Mubarak: 1600, Musnad al-Darimi: 47/1, Hadith: 94, Fadl al-Salat ala al-Nabi by Isma’il bin Ishaq al-Qadi: 102, Hilyat al-Awliya by Abu Nu’aim al-Asbahani: 390/5]
Commentary:
In this narration, Nabiya bin Wahb narrates from Ka'b al-Ahbar, but their meeting or hearing is not established, making the chain disconnected (munqati’).
Imam al-Tahawi (RA) writes about such disconnected narrations:
"This narration is among the disconnected narrations which the scholars of isnad do not consider as evidence."
[Sharh Mushkil al-Athar by Al-Tahawi: 10/36, Hadith: 4140]
Conclusion:
The religion of Islam is based on the teachings of the Qur’an and authentic Hadith. The isnad (chain of narration) is a distinguishing feature of the Ummah of Muhammad (PBUH). The entire religion is preserved in authentic Hadith, and there is no need for weak or fabricated narrations in Islam. It is unbecoming of a Muslim to base their beliefs on such narrations. The people of truth are content with only those Hadiths that are authentic according to the consensus principles of the muhaddithin.
The idea that the Prophet Muhammad (PBUH) hears salutations in his blessed grave is not established from any authentic and explicit Hadith. If anyone has such an authentic Hadith, they should present it; otherwise, holding such a belief is incorrect.
May Allah grant us the ability to act only upon authentic Hadith. Ameen, Ya Rabb al-'Alamin!