This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book The Shariah Status of Blessings.
Blessings from the blessed relics of the Messenger of Allah ﷺ were only attained by those who lived close to his time, namely the noble Companions, the great Followers, and the Followers of the Followers. After fourteen hundred years have passed, it is not possible to obtain blessings from these relics because all these relics have been lost. They do not exist anywhere in the world. Some people have fabricated relics attributed to the Prophet ﷺ. They have no authentic chain of narration for them.
Just as attributing any saying, action, or silence to the Messenger of Allah ﷺ requires great caution, because falsely attributing something to the Noble Prophet ﷺ is addressed in this authentic hadith:
[من کذب علی، فلیتبوا مقعدہ من النار]
Whoever lies about me deliberately, let him take his seat in Hell.
Reference: Sahih al-Bukhari: 107, Sahih Muslim: 3
Similarly, attributing any relic, such as sandals, hair, cloak, or turban, to the Prophet ﷺ, which in reality does not belong to him ﷺ, undoubtedly makes that person subject to the above-mentioned warning of the Noble Prophet ﷺ. Therefore, such people should fear the punishment of Allah Almighty, who introduce fabricated Prophetic relics among people or cause their promotion.
If anyone claims, after fourteen hundred years, to possess relics attributed to the Noble Prophet ﷺ, they should present an authentic chain of narration for their claim.
If someone says that these noble sandals belong to the Noble Prophet ﷺ or these blessed hairs are his, will they start venerating and honoring these sandals and hairs on such a mere claim? Will they begin to seek blessings from them, or will they demand an authentic chain of narration for this attribution? If they cannot provide authentic evidence, then attributing these items to the Noble Prophet ﷺ is, in fact, lying about his noble person. Therefore, the sensitivity of this matter must be understood.
It is true that if something attributed to the Noble Prophet ﷺ is proven through reliable sources, then denying blessings from it is sheer misfortune. But the tragedy is that some people take the matter of the Prophet ﷺ very lightly, whereas it is an extremely sensitive issue.
It is an undeniable fact that the Prophetic relics ﷺ have been lost; their existence no longer remains in the world.
The pulpit of the Prophet ﷺ was burned in the year 654 AH.
The funeral of Imam Yahya bin Ma'in, may Allah have mercy on him, was carried on the bed of the Holy Prophet ﷺ.
Reference: Tarikh Yahya bin Ma'in, narrated by al-Duri: 3/67
What happened to that blessed bed afterwards? No one knows.
The Blessed Staff:
Similarly, Abdullah bin Anis, may Allah be pleased with him, had the blessed staff of the Holy Prophet ﷺ, which he used to tie with his sword at all times. His will was that this staff be placed with his shroud, and accordingly, it was buried with him.
Reference: Musnad Imam Ahmad: 3/486, and its chain of narration is Hasan
Reference: Imam Ibn Khuzaymah (982) and Imam Ibn Hibban, may Allah have mercy on them (7160), have authenticated this hadith, and Hafiz Ibn Hajar, may Allah have mercy on him (Fath al-Bari: 2/437), has called its chain of narration "Sahih".
The Blessed Cloak:
Sayyiduna Suhail bin Saad رضي الله عنه narrates that a companion asked the Prophet ﷺ for his blessed cloak, and that very cloak became his shroud.
Reference: (Sahih al-Bukhari: 1277)
Blessed Ring:
The blessed ring of the Prophet ﷺ, on which "محمد رسول اللہ" was inscribed, came into the possession of Sayyiduna Abu Bakr Siddiq رضي الله عنه after him. After him, it adorned the finger of Sayyiduna Umar رضي الله عنه, and then Sayyiduna Uthman رضي الله عنه. Eventually, this ring fell into a well from Sayyiduna Uthman رضي الله عنه’s hand and despite extensive efforts, it could not be found.
Reference: (Sahih al-Bukhari: 5866-5879)
Sayyiduna Abdullah bin Umar رضي الله عنهما narrates:
[رجعنا من العام المقبل، فما اجتمع منا اثنان على الشجرة التي بايعنا تحتها، كانت رحمة من الله]
When we came (to the place of Hudaybiyyah) in the second year of the Treaty of Hudaybiyyah, two of us could not even agree on the exact tree under which we pledged allegiance to the Messenger of Allah ﷺ. This is the mercy of Allah Almighty.
Reference: Sahih al-Bukhari: 2958
Hafiz Ibn Hajar رحمه الله (852 AH) states:
[أن لا يحصل بها افتتان لما وقع تحتها من الخير، فلو بقيت لما أمن تعظيم بعض الجهال لها، حتى ربما أفضى بهم إلى اعتقاد أن لها قوة نفع أو ضر، كما نراه الآن مشاهدا فيما هو دونها، وإلى ذلك أشار ابن عمر بقوله: كانت رحمة من الله، أي كان خفاؤها عليهم بعد ذلك رحمة من الله تعالى]
(The wisdom in explaining this is) so that people do not fall into discord because of the good event that took place under this tree. If it had remained, it could not be denied that some ignorant people might have revered it. To the extent that people might have developed the belief that the tree is the owner of benefit and harm, as we observe in our experience that even lesser things are treated this way. Sayyiduna Abdullah bin Umar رضي الله عنهما pointed to this when he said that the disappearance of this tree after that year is a mercy from Allah Almighty.
Reference: Fath al-Bari: 6/118
Imam Saeed bin Musayyib, may Allah have mercy on him, states:
[كان أبي ممن بايع رسول الله صلى الله عليه وسلم عند الشجرة، قال: فانطلقنا في قابل حاجين، فخفي علينا مكانها، فإن كانت تبينت لكم، فأنتم أعلم۔]
My honorable father was among those who pledged allegiance on the blessed hand of the Prophet ﷺ under the tree. He said that the next year when we went for Hajj, we did not find the place with the tree. If it appears before you, then you are more knowledgeable.
Reference: (Sahih Muslim: 1859)
Hafiz Nawawi, may Allah have mercy on him (676 AH), says:
[قال العلماء: سبب خفائها ألا يفتتن الناس بها لما جرى تحتها من الخير ونزول الرضوان والسكينة وغير ذلك، فلو بقيت ظاهرة معلومة لخيف تعظيم الأعراب والجهال إياها وعبادتهم لها، فكان خفاؤها رحمة من الله تعالى۔]
The scholars have stated the reason for its disappearance is that the goodness, pleasure, and tranquility found under that tree were so that people would not fall into trials. If it had remained apparent and known, then villagers and ignorant people would have started venerating and worshipping it. Therefore, its concealment is a mercy from Allah Almighty.
Reference: Sharh Muslim: 13/5
When a visible piece of land was hidden from the Companions, then in our time it is not possible to claim with certainty and conviction the attribution of blessings to the Messenger of Allah ﷺ. These have not reached us through trustworthy and reliable narrators generation after generation, nor is there a claim of mutawatir (mass transmission) regarding them. How can one trust the words of merely false and misguided people? Allah, the Lord of Glory, has not made us responsible for baseless claims of such people who are reckless in lying.
Regarding the existing relics, the opinion of Allama Lakhnawi Hanafi, may Allah have mercy on him:
Regarding the blessed relics of the Prophets, the famous Hanafi scholar of the Indian subcontinent, Allama Abdul Hayy Lakhnawi (1304 AH), has written the following admonitory text:
From all these ahadith and narrations, it is well established in the eyes of the believers that deriving blessings from the relics and observations of the Prophet and honoring them is one of the excellent blessings of Allah. The proof of such blessings and reverence is found in the actions of the Holy Prophet, may my soul be sacrificed for him, and the noble Companions, may Allah be pleased with them. However, Muslims should consider that just as these ahadith prove the blessings and reverence of the Prophetic relics, they also indicate the proper method of honoring and deriving blessings from them. Thus, just as a person who denies the blessings of the Prophetic relics is considered irreligious and sinful, similarly, a person who innovates a special method of reverence contrary to the established method of the hadith narration will be regarded as an innovator and opponent of the Sunnah. Both are equal in opposing the Sunnah, and this applies provided that the invented method does not include any explicit prohibitions or certain forbidden acts according to Shariah. If the invented method includes any Shariah prohibitions, then two harms occur: first, the innovation of a special method, and second, the commission of Shariah prohibitions. The ruling on both is that the doer is an unlawful sinner and an unlawful disbeliever.
Secondly, it should be considered that the blessings and reverence proven for the relics of the Master of the Prophets, peace and blessings be upon him, are specific to his relics. It is forbidden to treat the relics of others in the same manner as his relics. Therefore, if a claim is made that a particular garment, special clothing, or specific hair belongs to the Prophet, may my soul be sacrificed for him, first it must be certain that these relics truly belong to him and not to another person, to whom they have been attributed out of desire. This certainty is necessary so that the treatment reserved for the Prophet’s relics is not mistakenly applied to others’ relics. Such certainty regarding these matters is difficult to obtain without proper methodology, which the scholars of hadith, may Allah have mercy on them, have adopted in hadith narration. Since the affirmation of the Prophetic relics is also a hadith narrated from the Messenger, and the method followed in the hadith of the Messenger is the same, it is clear that when the proof of these relics depends on such a method of narration, their authenticity or lack thereof also depends on the authenticity or weakness of the chain of narration. When even a weak chain is not available, only the testimonies of ignorant people cannot establish it.
In summary, undoubtedly, the reverence of the Prophetic relics is among the signs of faith, proven by authentic ahadith. However, that reverence and deriving blessings depend on the methods established by the ahadith. This reverence is contingent upon the correct attribution of these relics and blessings to the sacred person of the Master of the Universe, peace and blessings be upon him, and the authenticity of the attribution depends on the authenticity of the narration. Therefore, the relics proven by authentic narration should undoubtedly be honored in accordance with the method of the noble Companions, may Allah be pleased with them, and there is no doubt in deriving blessings from them. Those not proven by authentic narration should not be treated in the manner reserved for the proven relics without investigation, as it is like calling baseless statements hadith and acting upon them, for which severe warnings have been revealed.
Reference: Majmu‘ al-Fatawa: 175/3-176
Opinion of a Barelvi Mufti Sahib:
Allama Muhammad Sharif-ul-Haq Amjadi Barelvi Sahib (Mubarakpur, Azamgarh, U.P) has written:
Merely being kept in the Shahi Mosque is not proof that a certain item was used by the Holy Prophet ﷺ; evidence is required for that, so the burden of proof is on you.
Reference: (Fatawa Sharh Bukhari: 1/479)
Sheikh al-Islam, Ibn Taymiyyah, may Allah have mercy on him (728 AH) says:
[هذا إذا كان النعل صحيحا، فكيف بما لا يعلم صحته، أو بما يعلم أنه مكذوب، كحجارة كثيرة يأخذها الكذابون وينحتون فيها موضع قدم، ويزعمون عند الجهال أن هذا الموضع قدم النبي صلى الله عليه وسلم۔]
This (matter of veneration) can only be discussed when the attribution of these shoes to the Holy Prophet ﷺ is established. But if their authenticity is not known or it is clearly false, just as some false people take stones and make the imprint of the Prophet’s ﷺ feet on them and then claim before the ignorant that these are the footprints of the Holy Prophet ﷺ at that place, then in such a situation how can their veneration be correct?
Reference: Iqtidā’ al-Ṣirāṭ al-Mustaqīm: 2/337
Hafiz Dhahabi, may Allah have mercy on him (748 AH) says:
[مثل هذا يقوله هذا الإمام بعد النبي صلى الله عليه وسلم بخمسين سنة، فما الذي نقوله نحن في وقتنا لو وجدنا بعض شعره بإسناد ثابت، أو شسع نعل كان له، أو قلامة ظفر، أو شقفة من إناء شرب فيه، فلو بذل الغني معظم أمواله في تحصيل شيء من ذلك عنده، أكنت تعده مبذرا أو سفيها؟ كلا]
This same statement was made by this Imam (Muhammad ibn Sirin, may Allah have mercy on him) fifty years after the Prophet Muhammad ﷺ. Now, if in our time we were to obtain authentic evidence with a sound chain of narration for the hair of the Prophet ﷺ, the strap of his shoe, his nail, or a piece of the vessel from which he ﷺ used to drink water, what would we say? If a wealthy person were to spend a large sum of money to acquire it, would we call him wasteful and foolish? No! Certainly not.
Reference: (Siyar A'lam al-Nubala: 4/42)
It is proven that the scholars base the authenticity of Prophetic relics on the chain of narration.
The Muhaddith of the era, Allama Al-Albani, may Allah have mercy on him (1420 AH), says:
[هذا ولا بد من الإشارة إلى أننا نؤمن بجواز التبرك بآثاره صلى الله عليه وسلم، ولا ننكره خلافا لما يوهمه صنيع خصومنا، ولكن لهذا التبرك شروطا؛ منها الإيمان الشرعي المقبول عند الله، فمن لم يكن مسلما صادق الإسلام؛ فلن يحقق الله له أي خير بتبركه هذا، كما يشترط للراغب في التبرك أن يكون حاصلا على أثر من آثاره صلى الله عليه وسلم ويستعمله، ونحن نعلم أن آثاره صلى الله عليه وسلم من ثياب أو شعر أو فضلات قد فقدت، وليس بإمكان أحد إثبات وجود شيء منها على وجه القطع واليقين، وإذا كان الأمر كذلك؛ فإن التبرك بهذه الآثار يصبح أمرا غير ذي موضوع في زماننا هذا، ويكون أمرا نظريا محضا، فلا ينبغي إطالة القول فيه۔]
We certainly believe in the permissibility of seeking blessings through the relics of the Prophet, and we do not deny it, but opponents propagate against us. According to us, there are some conditions for obtaining blessings, one of which is having faith in the Shariah that is accepted by Allah Almighty. A person who is not a true Muslim is not granted any benefit by Allah Almighty from seeking blessings through the relics of the Prophet. Similarly, it is necessary for the one seeking blessings to possess some relics of the Prophet ﷺ from which he takes blessings. However, we know that the hair, clothing, and other relics of the Holy Prophet ﷺ have been lost. Now it is beyond anyone’s capability to prove them with certainty and definiteness. When the matter is like this, seeking blessings from the relics of the Prophet in our time is unnecessary. It is merely an imaginary matter, and it is inappropriate to engage in lengthy discussions on it.
Reference: Al-Tawassul wa Anwa'uhu wa Ahkamuhu, p. 144, and in one copy, pp. 161-162
Position of Allama Ahmad Raza Khan Barelvi Sahib:
Imam Barelvi, Ahmad Raza Khan Sahib writes:
In such a case, there is absolutely no need for certain proof with a hadith-based chain of narration; pursuing its investigation and verification and refraining from reverence and seeking blessings without it is a severe deprivation and misfortune. The Imams of the religion have considered the mere recognition of that thing by the noble presence (Prophet) sufficient.
Reference: (Fatawa Razawiyya: 21/412)
It is unknown which Imams of the religion do not base the Prophetic relics on a chain of narration but are content with mere fame. We have explained with proofs that the scholars consider a chain of narration necessary for this. We say that not pursuing investigation and verification and engaging in reverence and seeking blessings without investigation is misfortune and deprivation.
Mufti Ahmad Yar Khan Naeemi Barelvi Sahib writes:
For the proof of blessings, it is sufficient among Muslims that it is famous that these are the blessings of the Prophet.
Reference: (Jaa al-Haq: 1/376)
He also writes:
We say that so-and-so is the son of so-and-so, the grandson of so-and-so; there is no proof of this in the Quran, nor in the Hadith, nor do we have witnesses to our mother's marriage, yet it is famous among Muslims, and that is enough. Similarly, for the proof of relics, only fame is considered valid.
Reference: (Jaa al-Haqq: 1/376)
But we say that the matter of attribution to the Messenger of Allah ﷺ is different from ordinary claims. Attributing anything to the Messenger of Allah ﷺ requires evidence and caution. To attribute any effect to the Messenger of Allah ﷺ means attributing an action to him ﷺ. For example, attributing a shoe to the Prophet ﷺ means that he ﷺ used to wear that shoe. Thus, this is a Hadith, and the consequence of attributing a false Hadith to him ﷺ is:
[من كذب علي متعمدا؛ فليتبوأ مقعده من النار۔]
Whoever deliberately attributes falsehood to me, let him take his place in Hell.
Reference: Sahih al-Bukhari: 1291, Sahih Muslim: 3
As for relics, those relics about which incidents are present in the Quran and Hadith or are established through mutawatir (continuous transmission), there can be no doubt about them. But relics attributed to anyone without proof will also be doubtful.
The fake relics of the present era are also not established through mutawatir, so attributing them to the Prophet ﷺ is a great audacity.
Regarding the matter of marriage, Shariah has made the presence of witnesses a necessary and essential condition so that there is no difficulty in proving it. Obviously, marriage is done publicly, and besides the two specific witnesses, all other people are also witnesses to this marriage. Two people are made special witnesses so that if there is any legal complication, these people can satisfy the court regarding it. When the entire community witnesses the marriage, this testimony reaches the present and future generations as well. If both witnesses of a person's marriage have passed away, will it not be possible to present proof of his marriage in court?
On the contrary, it is not possible to prove relics attributed to the Prophet ﷺ. Muhaddithin and scholars have set the condition of mutawatir or authentic chain of narration for this, and the current relics have been rejected even by the Hanafi scholars, as we have already explained.
Mufti Naeemi Barelvi Sahib, while narrating an incident, writes:
He was asked what his honorable name is. He replied: Abdul Rahman. Then he was asked what the honorable name of his kind father is. He said Abdul Rahim. We asked what is the proof that you are the son of Abdul Rahim Sahib? Firstly, there is no witness to this marriage; even if there were, they would only testify to the marriage contract. How was it known that your honorable birth is from his very drop? He paused and said that Muslims say I am his son, and the testimony of Muslims is reliable. We said: When Muslims say this is the noble hair of the Messenger of Allah and the testimony of Muslims is reliable, they became embarrassed.
Reference: (Jaa al-Haqq: 1/378)
Mufti Naeemi Sahib is here mixing up the issue. The matter is about attributing something to the Holy Prophet ﷺ, about which it has been clearly and explicitly stated that falsely attributing anything to the Prophet ﷺ is a cause for going to Hell. On the contrary, the Shariah has explained that if a child is born in someone's house, the child will be attributed to that person. Even if someone claims that he committed adultery with the child's mother and that the child is his, his claim will be rejected. The child will belong to the one on whose bed he was born, while the one claiming adultery will be punished for adultery.
Sayyida Aisha (may Allah be pleased with her) narrates that the Messenger of Allah ﷺ said:
[الولد للفراش، وللعاهر الحجر۔]
The child belongs to the owner of the bed, but the adulterer (if married) will receive the punishment of stoning.
Reference: (Sahih al-Bukhari: 6749, Sahih Muslim: 1457)
If someone says that a certain person is not the son of so-and-so, then he has claimed that the person is illegitimate. For this claim, he must present four witnesses; otherwise, he will be punished with lashes. However, if someone claims regarding relics that these relics are not genuine, then there is no need for him to present witnesses. On the other hand, it is necessary for the claimant of the authenticity of the relics to provide evidence.
Therefore, it is a mistake to assume relics based on claims about marriage or whether someone is legitimate or illegitimate.
The story of a false footprint:
A recent incident occurred in the village of "Dharabi," district Chakwal, where a person claimed that the Holy Prophet ﷺ had visited his house and that the blessed footprint of the Prophet ﷺ remained there. People who venerate graves arrived there in caravans, but very soon this false claim was exposed.
Every Muslim should know that the matter of blessings (tabarrukat) is an issue of religion and belief; it should not be left to the mercy of false people. The necessity is to keep in mind the fear and reverence of Allah Almighty regarding the relics of the Prophet, and not to abandon caution. The issue of accountability before Allah Almighty is very severe; these false claims will become a source of torment on the Day of Judgment.
The analogy of the Prophetic blessings:
It is right to seek blessings from the relics of the Prophet, but blessings should be sought in the manner that the noble Companions, great Successors, and the followers of the Successors used to do. Nowadays, some people have made images of the relics. Similarly, fabricated and artificial pictures of the noble Prophet’s sandals are used as decorations on flags.
First: The attribution of these sandals to the Holy Prophet ﷺ is not established. Second: Seeking blessings through fabricated pictures and images of the Prophet’s relics is an innovation. The Companions, great Successors, and the followers of the Successors were unaware of this. There is no evidence of this in the best of eras.
The love for the Holy Prophet ﷺ does not at all require or mean that an image of his relics be made, and that the same respect and reverence be shown to this fabricated image as is not even permissible for the real relics. Pictures of relics are an innovation and a reprehensible act. This is equivalent to paving the way towards polytheism. If anyone asks these extremists for proof, they are called blasphemers. If anyone calls these pictures and images artificial and fabricated, they face various fatwas, and if anyone removes the fabricated pictures, they are declared an enemy of the Prophet, and a storm of abuse is unleashed against them.
From beginning to end, these people’s only effort is to make people ignore the facts and follow these fabricated pictures.
Imam Barelvi Ahmad Raza Khan Sahib writes:
In summary, the map of the sacred shrine is established from the noble followers (Tabi‘in) and the image of the blessed sandals is proven from the followers of the followers (Taba‘ Tabi‘in) and has been customary and prevalent among the scholars and pious of every century and class from then until today. The elders of the religion have always sought blessings from them and held them in reverence and respect.
Reference: Shifa al-Walah fi Suwar al-Habib wa Mazarih wa Na‘alah, included in Fatawa Razawiyya: 456/2
If the attribution of this matter to the Tabi‘in and the elders of the religion is expressed even in the mildest terms, it can only be said that this is a lie. Proof of this is impossible until the Day of Judgment.
An Examination of an Argument Regarding the Image of the Sandals:
Some people present an incident as evidence for the permissibility of making an image of the sandals, which Hafiz Ibn Asakir, may Allah have mercy on him, mentioned with his chain of narration. Please observe:
[قال عبد العزيز: وأخرج إلي أبو طالب عبد الله بن الحسن تمثالا، فذكر أن أبا بكر محمد بن عدي بن علي بن زحر المنقري أخرج إليه تمثالا، فذكر أن أبا عثمان سعيد بن الحسن بن علي التستري أخرج إليه تمثالا، فذكر أنه تمثال لنعل رسول الله صلى الله عليه وسلم، وأن أحمد بن محمد الفزاري أخرج ذلك إليه بأصبهان وحدثه به، قال: ونا أبو طالب، قال: وحدثني محمد بن عدي بن علي بن زحر المنقري: حدثني سعيد بن الحسن التستري بتستر: أنا أحمد بن محمد الفزاري، قال: قال أبو إسحاق إبراهيم بن الحسن، قال: قال أبو عبد الله إسماعيل ابن أبي أويس، واسم أبي أويس؛ عبد الله بن عبد الله بن أويس ابن مالك بن أبي عامر الأصبحي، قال: كانت نعل رسول الله صلى الله عليه وسلم الذي حذيت هذه النعل على مثالها؛ عند إسماعيل بن عبد الله بن أويس الحذاء، فحذا مثال هذا النعل بحضرته على مثال نعل رسول الله صلى الله عليه وسلم مثلها سواء، ولها قبالان۔]
Abu Abdullah Ismail Asbahi narrates that the blessed sandals of the Prophet ﷺ were like the ones that Ismail bin Abdullah bin Owais, the cobbler, had made as a replica. This (Ismail the cobbler) made shoes in front of them similar to the Prophet’s ﷺ shoes, which had two straps.
Reference: (Tarikh Dimashq: 362/27)
The narration is false.
① Abu Talib Abdullah bin Hasan bin Ahmad bin Hasan bin Muthanna Basri is not authenticated.
② Abu Bakr Muhammad bin Uddi bin Ali bin Uddi bin Zahr Munqari Basri requires authentication.
③ The biography of Abu Uthman Saeed bin Hasan bin Ali Tustari is not found.
④ The identification and authentication of Ahmad bin Muhammad Fazzari is needed.
There are unknown and obscure narrators in this chain, so it is not permissible to take proof from it.
These were some people's arguments in favor of the permissibility of images of the Prophetic relics, which have been reviewed before you. If anyone has anything else besides this, let them present it; otherwise, accept that making pictures attributed to the Prophet Muhammad ﷺ's footwear and describing false benefits from them is an interference in religion.
Making an image of the Prophet Muhammad ﷺ's grave or the chamber of Aisha (may Allah be pleased with her) and venerating it is an ugly innovation. Who invented this? It is unknown; it is absolutely not proven from any trustworthy Muslim to do such a thing.
Imam Barelvi Ahmad Raza Khan Sahib writes:
As for the map of the blessed shrine, there is essentially no scope for discussion or argument in its permissibility; just as the sanctity of these images is certain, similarly its permissibility is by consensus.
Reference: Fatawa Razawiyya: 439/21
But this claim of consensus is false. Leaving consensus aside, it is impossible to prove its permissibility from any one Sunni Muslim of sound belief.
It should also be remembered here that the blessed grave of the Prophet ﷺ is not among the objects of seeking blessings (tabarrukat). It is certainly blessed because the Prophet ﷺ is buried in it, but it is not considered a source of blessings because none of the Companions or the best of generations (khair al-qurun) accepted this.
Some people try to justify seeking blessings from the blessed grave without any evidence.
Qadi Abu al-Hasan Ali bin Abdul Kafi Sabki (756 AH) wrote:
[إن معلوما من الدين وسير السلف الصالحين التبرك ببعض الموتىٰ من الصالحين، فكيف بالأنبياء والمرسلين، ومن ادعىٰ أن قبور الأنبياء وغيرهم من أموات المسلمين سواء؛ فقد أتىٰ أمرا عظيما نقطع ببطلانه وخطئه فيه، وفيه حط لمرتبة النبي إلىٰ درجة من سواه من المؤمنين، وذٰلك كفر بیقين، فإن من حط رتبة النبي عما يجب له؛ فقد كفر، فإن قال: إن هٰذا ليس بحط، ولكنه منع من التعظيم خوفا كما يجب له، قلت: هٰذا جهل وسوء أدب۔]
From the religion and the conduct of the pious predecessors, it is understood that it is permissible to seek blessings from some righteous deceased, so why is it not permissible from the Prophets and Messengers? Whoever claims that the graves of the Prophets and Messengers hold the same status as the graves of ordinary Muslims has made such a great statement that we are certain is false and invalid. Whoever equates the status of the Prophet ﷺ with that of an ordinary Muslim is certainly committing disbelief, and whoever diminishes the rank and status of the Prophet ﷺ is also certainly committing disbelief. If someone says that this is not to belittle the status of the Prophet ﷺ but rather to prevent exaggeration in reverence, then I say this is ignorance and disrespect.
Reference: Shifa al-Siqam fi Ziyarat Khayr al-Anam, p. 312
It is not established from the religion of Islam or the pious predecessors of the best generations that seeking blessings from graves is permissible. Some people do believe in seeking blessings from graves, but they are unable to provide evidence or proof. As for seeking blessings from the graves of the Prophets and Messengers, this is also a new matter in the religion. It is not proven from the Companions, the great Followers, or the scholars of the generation after them. What kind of religion is it that was not present in the best generations? Mere baseless claims are of no benefit.
No Muslim considers the grave of the Prophet Muhammad ﷺ and the grave of an ordinary Muslim equal. This is merely a misconception. How can a true Muslim think that a grave containing the sacred body of the Prophet is equal in status to another grave containing an ordinary follower? Yes! Regarding the issue of not seeking blessings from the grave, the matter is the same for the Prophet’s grave and the grave of a follower: the Prophet’s grave is blessed, but not to be sought blessings from. This does not detract from the honor of the Prophet ﷺ; the respect is that which is described in the Quran and Hadith and was adopted by the best generations. There is not even a hint of ignorance or disrespect in this matter.
Accusing those who hold the view of not seeking blessings from the Prophet’s grave of ignorance or disrespect is actually an attempt to criticize the pious predecessors. Name even one person among the pious predecessors who believed in and practiced seeking blessings from the Prophet’s grave. If this is not possible, then it should be justly stated whether the theory of seeking blessings from graves contradicts the unanimous belief of the pious predecessors.
Seeking blessing from the imprint of the sandals is also an innovation, because the imprint of the sandals itself is a denial and an innovation, as you have understood.
The noble sandals of the Prophet ﷺ were preserved with our master Anas bin Malik, may Allah be pleased with him.
Isa bin Tahman, may Allah have mercy on him, states:
[أخرج إلينا أنس نعلين جرداوين، لهما قبالان، فحدثني ثابت البناني بعد، عن أنس، أنهما نعلا النبي صلى الله عليه وسلم۔]
Our master Anas bin Malik, may Allah be pleased with him, brought us two shoes made of hairless leather, which had two straps. After that, I was informed by Thabit bin Nafi, may Allah have mercy on him, on the authority of our master Anas bin Malik, may Allah be pleased with him, that those noble sandals belonged to the Prophet ﷺ.
Reference: Sahih al-Bukhari: 3107
After our master Anas bin Malik, may Allah be pleased with him, there is no mention anywhere of who possessed these blessed shoes. Therefore, those who nowadays attribute sandals to the Prophet ﷺ, this attribution is false. When this attribution itself is not established, then making an imprint of the sandals and declaring it as the imprint of the blessed shoes of the Prophet ﷺ is a great sin.
The second point is that just as the Companions of the Prophet obtained blessings from the relics of the Prophet, similarly it is permissible to seek blessings. The irony is that some people have fabricated a footprint of the Prophet Muhammad’s ﷺ sandals, which is false and artificial. False benefits are attributed to it, and false experiences are narrated, for example: the army that has this footprint will be victorious, the caravan that carries it will safely reach its destination, the ship that has it will be protected from sinking, the house that contains it will be safe from fire, the wealth in which it is kept will be safe from theft, and if anyone seeks intercession through the owner of the sandals for any need, it will be fulfilled, and this intercession will turn hardship into ease.
Among the benefits and blessings of the footprint of the sandals, it is also mentioned that whoever keeps it with the intention of obtaining blessings will be protected by its blessing from the oppression of tyrants, the dominance of enemies, the evil of devils, and the evil eye of the envious. Similarly, if a pregnant woman in severe labor pain places it on her right side, Allah Almighty will, by His power and will, ease her. Among the blessings of this footprint, it is also stated that it protects a person from the evil eye and witchcraft, and it is also called an elixir for protection from accidents.
All these are self-invented and false claims. Who among the predecessors sought blessings from the footprint of the sandals? What kind of religion is it to say about an artificial footprint that it is the footprint of the blessed shoes of the Prophet Muhammad ﷺ and then to describe its benefits and blessings?
We say, what is the evidence for these attributed sandals? But instead of presenting evidence, they call us misguided, godless, weak-hearted, and impure. We leave the resolution of this disagreement to Allah, the Lord of the Worlds, who will judge on the Day of Resurrection, ان شاء اللہ!
The reverence for the Prophet Muhammad ﷺ and his relics is only that which is established by the religion and adopted by the Muslims of the best generations.
False relics attributed to the Holy Prophet ﷺ are displayed, with announcements for specific months, specific dates, and specific occasions, and advertisements are published. What happens there is not hidden from anyone. These relics are touched, kissed, applied to the body, and their sight is considered a cause of goodness, blessing, and a deed of reward. Morally, many vices and corruptions are found as well; men and women mix, immodesty and lack of modesty reach their peak, young boys and girls gather together, photographs are taken, the funeral of shame and modesty is carried out, and nudity and obscenity are promoted in the name of religion.
Allama Abdul Hayy Lakhnawi Hanafi, may Allah have mercy on him (1304 AH), says:
When all this has become clear and evident, it should be understood that those who arrange the visitation of the blessed hair in accordance with the mentioned question are bound by innovations and fabrications. According to the above-mentioned narration, when the water of the blessed hair was requested from Hazrat Umm Salama for a patient, she neither played drums and tambourines, nor recited the Quran, nor arranged a gathering, nor fixed a time, nor specified a date. In short, she did not make it beneficial through any special arrangements, but considered its blessing to be beneficial at all times. This is contrary to the situation described by the questioner, in which specifying the month, day, and date is considered necessary and effective for increasing reward, which has no basis in the Prophetic tradition. Moreover, the calling together and holding of special gatherings is considered necessary, in which drums, trumpets, and all kinds of musical instruments are provided, which are entirely the actions of devils. The blessed hair is also offered as a votive offering to others besides Allah and distributed as a means of blessing, whereas benefiting from this is absolutely forbidden. They sing ghazals, although such melodies are unanimously considered forbidden. Thus, obtaining blessings, which at most would be recommended, has become a cause for committing legal prohibitions from which avoidance is obligatory. It is clear that if the performance of a recommended act leads to abandoning an obligatory act, then abandoning it is obligatory. Therefore, in this case, the Shariah will never permit that the performance of such a recommended act be correct along with such innovations, and its very recommendation is established only when it is proven that this blessed hair truly belongs to the Prophet himself. And if this matter does not reach the level of proof, then attending such gatherings with the intention of seeking blessings is not permissible, and making votive offerings and sacrifices on the blessed hair is forbidden, because a votive offering is an act of worship, and worship of anyone other than Allah is forbidden.
Reference: Majmu‘ al-Fatawa: 177/3-178
The pulpit of the Prophet ﷺ was blessed because it had the touch of the sacred body of the Noble Prophet ﷺ. The Companions used to touch it and pray.
Yazid bin Abdullah bin Qusait, may Allah have mercy on him, narrates:
[رأيت نفرا من أصحاب النبي صلى الله عليه وسلم، إذا خلا لهم المسجد؛ قاموا إلى رمانة المنبر القرعاء، فمسحوها ودعوا، قال: ورأيت يزيد يفعل ذلك۔]
I saw the Companions of the Noble Prophet ﷺ, when the mosque would become empty, they would go to the worn-out pulpit, touch it from around, and supplicate. Yazid bin Abdullah, may Allah have mercy on him, also used to do this.
Reference: Musannif Ibn Abi Shaybah: 120/4, Tabaqat Ibn Sa’d: 196/1, and its chain is authentic
It is also necessary to remember here that, like other common blessings, this matter was specific only to the blessed pulpit of the Noble Prophet ﷺ. The pulpit or sitting place of any pious elder cannot be compared to this.
It is narrated from Ibrahim bin Abdul Rahman bin Abdul Qari:
[إنه نظر إلى ابن عمر وضع يده على مقعد النبي صلى الله عليه وسلم من المنبر، ثم وضعها على وجهه۔]
I saw Sayyiduna Abdullah bin Umar, may Allah be pleased with both of them, place his hand on the sitting place of the pulpit of the Noble Prophet ﷺ, then rub it on his face.
Reference: Al-Tabaqat by Ibn Sa’d: 196/1, and in one copy: 254/1
The chain is weak.
Ibrahim bin Abdul Rahman bin Abdul Qari is unknown; he has only been mentioned by Imam Ibn Hibban, may Allah have mercy on him, in
Reference: “Al-Thiqat: Vol. 4, p. 9”
.It should also be remembered that the pulpit of the Prophet ﷺ no longer exists in this world, as it was burned, as has already been explained. Therefore, it is not possible to seek blessings from the pulpit of the Prophet ﷺ now.
The desire to be buried near the Prophet ﷺ for obtaining blessings:
There is no basis for the desire to be buried near the Prophet Muhammad ﷺ for the sake of blessing. Sayyida Aisha رضي الله عنها wished to be buried in her chamber beside the Prophet Muhammad ﷺ and her noble father Sayyiduna Abu Bakr Siddiq رضي الله عنه.
On the other hand, Sayyiduna Umar رضي الله عنه also expressed the desire to be allowed to be buried there. Sayyida Aisha رضي الله عنها granted permission. Sayyiduna Umar رضي الله عنه praised Allah and at the time of his death said that if his body is taken and permission is sought again from Aisha رضي الله عنها, and if she grants permission, then he should be buried alongside the Prophet Muhammad ﷺ and Abu Bakr Siddiq رضي الله عنه. When permission was granted, Sayyiduna Umar رضي الله عنه said the following words:
[ما كان شيء أهم إلي من ذلك المضجع، فإذا قبضت؛ فاحملوني، ثم سلموا، ثم قل : يستأذن عمر بن الخطاب، فإن أذنت لي، فادفنوني، وإلا ؛ فردوني إلى مقابر المسلمين۔]
Nothing is more beloved to me than being buried in this place. When my soul is taken, take me and again convey my Islam to Sayyida Aisha رضي الله عنها and request permission: Umar (رضي الله عنه) has asked for your permission. If she grants it at that time, then bury me there; otherwise, bury me in the general Muslim cemetery.
Reference: (Sahih al-Bukhari: 1392)
Sayyiduna Umar رضي الله عنه expressed the desire to be buried with the Prophet Muhammad ﷺ and Abu Bakr Siddiq رضي الله عنه not for the sake of blessing, but for honor and dignity, so that he might attain the honor of being buried alongside the Prophet ﷺ and Sayyiduna Abu Bakr رضي الله عنه. This is a matter of great honor. Sayyida Aisha رضي الله عنها had the same intention.
The words of the hadith also indicate this:
[أذنت له، حيث أكرمه الله مع رسول الله صلى الله عليه وسلم ومع أبي بكر۔]
Sayyida Aisha رضي الله عنها granted Sayyiduna Umar رضي الله عنه permission to be buried in the Prophet’s chamber. Thus, Allah Almighty granted Sayyiduna Umar رضي الله عنه the honor of being buried with the Messenger of Allah ﷺ and Sayyiduna Abu Bakr رضي الله عنه.
Reference: Musannaf Ibn Abi Shaybah: 576/14, and its chain is authentic
Saying that the burial with the Holy Prophet ﷺ was for the purpose of seeking blessings is baseless, and this understanding is also against the view of the pious predecessors.
It is narrated from Sayyiduna Ali رضي الله عنه:
[لما حضرت أبا بكر الوفاة أقعدني عند رأسه، وقال لي: يا علي، إذا أنا مت؛ فاغسلني بالكف الذي غسلت به رسول الله صلى الله عليه وسلم، وحنطوني، واذهبوا بي إلى البيت الذي فيه رسول الله صلى الله عليه وسلم، فاستأذنوا، فإن رأيتم الباب قد يفتح؛ فادخلوا بي، وإلا فردوني إلى مقابر المسلمين، حتىٰ يحكم الله بين عباده، قال: فغسل وكفن، وكنت أول من يأذن إلى الباب، فقلت: يا رسول الله، هٰذا أبو بكر مستأذن، فرأيت الباب قد تفتح، وسمعت قائلا يقول: أدخلوا الحبيب إلىٰ حبيبه، فإن الحبيب إلى الحبيب مشتاق۔]
When the time of the death of Sayyiduna Abu Bakr رضي الله عنه came, he had me sit by his head. He said: Ali! When I pass away, wash me with the palm with which you washed the Messenger of Allah ﷺ. Then apply perfume to me and take me to the house where the Messenger of Allah ﷺ is resting. Go and seek permission. If you see the door opening, then take me inside; otherwise, take me to the general Muslim cemetery until Allah Almighty decides among the servants. Sayyiduna Ali رضي الله عنه says: He was given the ritual washing and shrouding. First, I went to the door and sought permission, saying: O Messenger of Allah! This is Sayyiduna Abu Bakr رضي الله عنه, who seeks your permission. At that moment, I saw the door beginning to open. I heard someone saying: Take the friend to his friend, for the beloved desires his beloved.
Reference: Tarikh Dimashq by Ibn Asakir: 436/30
The narration is false.
Hafiz Ibn Asakir, may Allah have mercy on him, says:
[هٰذا منكر، وراويه أبو الطاهر موسى بن محمد بن عطاء المقدسي وعبد الجليل مجهول۔]
This is a false narration; its narrators Abu Tahir Musa bin Muhammad bin Ata Al-Maqdisi and Abdul Jalil are both unknown.
Hafiz Suyuti, may Allah have mercy on him, says:
[في إسناده أبو الطاهر موسى بن محمد بن عطاء المقدسي كذاب، عن عبد الجليل المري، وهو مجهول۔]
In the chain of this narration, Abu Tahir Musa bin Muhammad bin Ata Al-Maqdisi is a liar, and Abdul Jalil is unknown.
Reference: (Al-Khasais Al-Kubra: 492/2)
Hafiz Ibn Hajar, may Allah have mercy on him, says:
[موسى بن محمد بن عطاء، كذاب، وعبد الجليل مجهول۔]
Musa bin Muhammad bin Ata Al-Maqdisi is a liar and Abdul Jalil is unknown.
Reference: Lisan al-Mizan: 391/3
Khatib Baghdadi, may Allah have mercy on him, says about this narration:
[غريب جدا۔]
This narration is extremely weak.
Reference: (Al-Khasais Al-Kubra by Suyuti: 492/2)
Hafiz Ibn Hajar, may Allah have mercy on him, says:
[خبر باطل۔] This narration is false.
Reference: (Lisan al-Mizan: 391/3)
Our master Jundub bin Abdullah Bajali, may Allah be pleased with him, narrates that he heard the Prophet ﷺ say this five days before his death:
[إني أبرأ إلى الله أن يكون لي منكم خليل، فإن الله تعالىٰ قد اتخذني خليلا، كما اتخذ إبراهيم خليلا، ولو كنت متخذا من أمتي خليلا؛ لاتخذت أبا بكر خليلا، ألا، وإن من كان قبلكم كانوا يتخذون قبور أنبيائهم وصالحيهم مساجد، ألا فلا تتخذوا القبور مساجد، إني أنهاكم عن ذٰلك.]
I am far from being the one among you who is my close friend (Khalil) with Allah. My Lord has made Me His close friend, just as He made Ibrahim (peace be upon him) His close friend. If I were to make anyone from my Ummah my close friend, I would have made Abu Bakr my close friend. Beware! Indeed, the people before you made the graves of their Prophets and righteous ones places of prostration. Do not make graves places of prostration; I forbid you from that.
Reference: Sahih Muslim: 532
Allama Shawkani (may Allah have mercy on him, 1250 AH) says:
[استنبط البيضاوي من علة التعظيم جواز اتخاذ القبور في جوار الصلحاء لقصد التبرك دون التعظيم، ورد بأن قصد التبرك تعظيم۔]
Baydawi has deduced from the reason of reverence that it is not permissible to show reverence in the proximity of the righteous, but it is permissible to build a grave for blessing (tabarruk). However, this has been refuted by saying that blessing (tabarruk) is itself a form of reverence.
Reference: (Nail al-Awtar: 159/2)
Dr. Tahir-ul-Qadri Barelvi Sahib, the preacher of knowledge:
Dr. Muhammad Tahir-ul-Qadri Sahib translates this phrase as follows:
Imam Baydawi, deducing from the reason of reverence, has declared it permissible to build a grave near the righteous for seeking blessings, not for reverence, and he has rejected the notion that seeking blessings is also reverence (worship).
Reference: The Legal Status of Seeking Blessings, p.123
Dr. Sahib failed to translate the phrase correctly and attempted to exploit the naivety of the common people.
As for Baydawi’s deduction, it is insignificant compared to the predecessors of the Ummah.
All such places and locations where the Holy Prophet ﷺ offered prayer, stayed, camped, or was present, it is not permissible to seek blessings from them; rather, it is an innovation.
There is no support for this in the Quran, Hadith, or the practices of the pious predecessors, except that where the Prophet ﷺ frequently prayed, some Companions also tried to pray there in following the Sunnah.
Yazid bin Abi Ubaid (may Allah have mercy on him) states:
[كنت آتي مع سلمة بن الأكوع ، فيصلي عند الأسطوانة التي عند المصحف ، فقلت : يا أبا مسلم، أراك تتحرى الصلاة عند هذه الأسطوانة ، قال : فإني رأيت النبي صلى الله عليه وسلم يتحرى الصلاة عندها.]
I used to come to the Prophet's Mosque with Sayyiduna Salmah bin Aku' رضي الله عنه. He always used to stand and pray in front of that pillar where the Quran was kept. I said to him: Abu Muslim! I see that you always stand and pray in front of that same pillar. He said that I saw the Holy Prophet ﷺ specifically standing and praying in front of that pillar.
Reference: (Sahih al-Bukhari: 502, Sahih Muslim: 509)
Sheikh al-Islam Ibn Taymiyyah رحمه الله (728 AH) says:
[أما الأمكنة التي كان النبي صلى الله عليه وسلم يقصد الصلاة أو الدعاء عندها؛ فقصد الصلاة فيها أو الدعاء سنة، اقتداء برسول الله صلى الله عليه وسلم واتباعا له، كما إذا تحرى الصلاة أو الدعاء في وقت من الأوقات؛ فإن قصد الصلاة أو الدعاء في ذلك الوقت سنة، كسائر عباداته، وسائر الأفعال التي فعلها علىٰ وجه التقرب.]
Those places where the Holy Prophet ﷺ used to go for supplication and prayer, it is Sunnah to go there and pray and supplicate, and in this there is following and imitating of the Prophet ﷺ, just as in the times when the Prophet ﷺ used to pray or supplicate, praying or supplicating at those times is Sunnah like all other acts of worship and actions which the Prophet ﷺ used to perform for nearness to Allah.
Reference: Iqtidāʼ aṣ-Ṣirāṭ al-Mustaqīm: 276/2
The places where the Holy Prophet ﷺ happened to pray, Sayyiduna Abdullah bin Umar رضي الله عنهما would also pray there following the Sunnah.
Musa bin Uqbah, may Allah have mercy on him, narrates:
[رأيت سالم بن عبد الله يتحرى أماكن من الطريق، فيصلي فيها، ويحدث أن أباه كان يصلي فيها، وأنه رأى النبي صلى الله عليه وسلم يصلي في تلك الأمكنة.]
I saw Salim bin Abdullah, may Allah have mercy on him, searching for several places on the way from Madinah to Makkah and praying there, and he said that his respected father Sayyiduna Abdullah bin Umar رضي الله عنهما also used to pray at those places because he had seen the Messenger of Allah ﷺ praying at those places.
Reference: (Sahih al-Bukhari: 483)
Nafi, may Allah have mercy on him, narrates from our master Abdullah bin Umar, may Allah be pleased with them both:
[إن رسول الله صلى الله عليه وسلم أناخ بالبطحاء بذي الحليفة، فصلى بها، وكان عبد الله بن عمر رضي الله عنهما يفعل ذلك.]
The Messenger of Allah ﷺ stopped his mount in the rocky field of Dhu al-Hulayfah and performed prayer. The narrator of the hadith, Nafi, may Allah have mercy on him, says: Our master Abdullah bin Umar, may Allah be pleased with them both, used to do the same.
Reference: (Sahih al-Bukhari: 1532, Sahih Muslim: 1257)
Nafi, may Allah have mercy on him, states:
[إن عبد الله بن عمر كان إذا دخل الكعبة؛ مشى قبل وجهه حين يدخل، وجعل الباب قبل ظهره، فمشى حتى يكون بينه وبين الجدار الذي قبل وجهه قريبا من ثلاثة أذرع، صلى يتوخى المكان الذي أخبره به بلال أن النبي صلى الله عليه وسلم صلىٰ فيه، قال : وليس علىٰ أحدنا بأس إن صلىٰ في أي نواحي البيت شاء۔]
When Abdullah bin Umar, may Allah be pleased with them both, would enter the Kaaba, he would turn his back to the door and walk straight towards the direction of the face, until there remained a distance of three hands between him and the wall in front, then he would pray, because he, may Allah be pleased with him, wanted to pray at the place about which Bilal, may Allah be pleased with him, had informed him that the Prophet ﷺ had prayed there. Abdullah bin Umar, may Allah be pleased with them both, also said that wherever we pray in the House of Allah, there is no harm in it.
Reference: (Sahih al-Bukhari: 506)
(It means) there is no harm in praying in any corner of the Kaaba, however, Sayyiduna Abdullah bin Umar رضي الله عنهما, inspired by the spirit of following the Sunnah, sought the place where the Prophet ﷺ had prayed.
Abdullah bin Dinar رحمه الله narrates from Sayyiduna Abdullah bin Umar رضي الله عنهما:
[كان النبي صلى الله عليه وسلم يأتي مسجد قباء كل سبت، ماشيا وراكبا، وكان عبد الله بن عمر رضي الله عنهما يفعله]
The Noble Prophet ﷺ used to go to the Quba Mosque every week, either on foot or mounted, and Sayyiduna Abdullah bin Umar رضي الله عنهما used to do the same.
Reference: (Sahih al-Bukhari: 1193)
From these examples, it is clear that Sayyiduna Abdullah bin Umar رضي الله عنهما acted out of the spirit of following the Sunnah, not for seeking blessings. His sole purpose was only to follow the Noble Prophet ﷺ and to emulate him ﷺ.
Shaykh al-Islam Ibn Taymiyyah رحمه الله (728 AH) states:
[هذا من ابن عمر تحر لمثل فعله، فإنه قصد أن يفعل مثل فعله، في نزوله وصلاته]
Our master Abdullah bin Umar, may Allah be pleased with them both, used to seek such actions because his purpose was the perfect following of the Prophet ﷺ, to know at which place the Prophet ﷺ had camped and at which location he ﷺ had offered prayer.
Reference: Iqtidāʼ aṣ-Ṣirāṭ al-Mustaqīm: 330/2
When our master Ali, may Allah be pleased with him, mounted a mount, he placed his foot on the stirrup while reciting ”بسم اللہ“, then sat on the back of the mount and recited the supplication ”الحمد للہ“, then he smiled. He was asked:
ما يضحكك يا أمير المؤمنين؟ Commander of the Faithful! Why did you smile?
He replied:
رأيت رسول الله صلى الله عليه وسلم فعل مثل ما فعلت.
I saw the Messenger of Allah ﷺ doing this.
Reference: Ad-Du‘āʼ by At-Tabarani: 778, and its chain is Hasan
Reference: This hadith was declared "Sahih" by Imam Ibn Hibban, may Allah have mercy on him (2697), and Imam Hakim, may Allah have mercy on him (2482), said it is Sahih according to the condition of Imam Muslim, may Allah have mercy on him. Hafiz Dhahabi, may Allah have mercy on him, agreed with this.
The Prophet Muhammad ﷺ's laughter caused Sayyidina Ali رضي الله عنه to laugh as well, and there was no other reason. Similarly, Sayyidina Abdullah bin Umar رضي الله عنهما also prayed and camped wherever the Prophet ﷺ had coincidentally prayed and camped, following his leadership and example.
Nafi’ رحمه الله states:
[رأيت ابن عمر، إذا ذهب إلىٰ قبور الشهداء علىٰ ناقته؛ ردها هكذا وهكذا، فقيل له في ذٰلك، فقال: إني رأيت رسول الله صلىٰ الله عليه وسلم في هٰذا الطريق علىٰ ناقته، فقلت: لعل خفي يقع علىٰ خفه]
I saw Sayyidina Ibn Umar رضي الله عنهما when he used to go towards the graves of the martyrs, he would turn his she-camel. When asked about this, he said: I had seen the Messenger of Allah ﷺ on this path on his she-camel. I thought that perhaps the foot of my she-camel might step on the foot of the Prophet’s ﷺ she-camel.
Reference: Musannif Ibn Abi Shaybah:13/327, Al-Sunan al-Kubra by Al-Bayhaqi:5/249, and the wording is his, Hilyat al-Awliya by Abu Nu'aym:1/310, and its chain is Hasan
Sayyidina Abdullah bin Umar رضي الله عنهما was always filled with the spirit of following the Sunnah in every matter.
Commentary on a narration:
Imran Ansari narrates:
[عدل إلي عبد الله بن عمر رضي الله تعالى عنه، وأنا نازل تحت سرحة بطريق مكة، فقال: ما أنزلك تحت هذه السرحة؟ قال: فقلت: أردت ظلها، فقال: هل غير ذلك؟ فقلت: أردت ظلها، فقال: هل غير ذلك؟ فقلت: لا، ما أنزلني غير ذلك، فقال عبد الله بن عمر رضي الله عنه: قال رسول الله صلى الله عليه وسلم: إذا كنت بين الأخشبين من منى، ونفخ بيده نحو المشرق، فإن هنالك واديا يقال له السرر، به سرحة، سر تحتها سبعون نبيا.]
I was resting under a tree on the way to Makkah. Sayyiduna Abdullah bin Umar رضي الله عنهما addressed me and asked: Why are you resting under this tree? I replied: Because of its shade. He asked: Any other reason? I again replied: Only because of its shade. Then he asked: Any other reason? I again replied: Only because of its shade. Then Sayyiduna Abdullah bin Umar رضي الله عنهما narrated that the Prophet ﷺ pointed towards the east and said: When you are between these two mountains of Mina, there is a valley between them called Sarar. There is a tree there where the navels of seventy Prophets were cut (meaning they were born there).
Reference: Muwatta Imam Malik: 1/423-424, Musnad Imam Ahmad: 138/2, Sunan an-Nasa'i: 2995
The narration is weak and rejected.
① Muhammad bin Imran al-Ansari is unknown; he is only mentioned by Imam Ibn Hibban رحمه الله in
Reference: “Al-Thiqat: 411/7”
.Hafiz Dhahabi رحمه الله says:
[لا يدرى من هو، ولا أبوه]
There is no information about him or his father.
Reference: Mizan al-I'tidal: 672/3
Hafiz Ibn Hajar, may Allah have mercy on him, has declared him "unknown".
Reference: Taqreeb al-Tahdheeb: 6198
② His father, Imran Ansari, is also unknown.
Hafiz Ibn Abdul Barr, may Allah have mercy on him, says:
لا أدري من هو؟ I do not know who he is?
Reference: Al-Tamhid: 64/13
Hafiz Zahbi, may Allah have mercy on him, says:
[لا يدرى من هو، تفرد عنه ابنه محمد، وحديثه في الموطأ، وهو منكر]
There is no information about who he is? Only his son Muhammad narrates from him; his narration is in Al-Muwatta, which is rejected.
Reference: Mizan al-I'tidal: 245/3, T: 6325
Reference: Musnad Abi Ya'la (5723)
contains the narration:[لقد سر في ظل سرحة سبعون نبيا، لا تسرف ولا تجرد ولا تعبل]
In the shade of this tree, the navels of seventy noble Prophets were cut. It does not get infested by insects, nor do its leaves dry or fall.
The chain of narration is weak.
① Abu Muawiyah is a blind man’s transmission.
② A'mash is a fabricator.
③ Abdullah bin Zakwān did not live in the time of Sayyiduna Abdullah bin Umar, may Allah be pleased with them.
Reference: Al-Marasil by Ibn Abi Hatim, p. 111
Therefore, this chain is "mudallis" and "munqati'".
The chain in
Reference: Akhbar Makkah by Al-Fakihi (2333)
is also weak.① Sufyan ibn 'Uyaynah is a mudallis; he did not clarify the source of his hearing.
② Muhammad ibn Ajlan's narration is 'an'anah (continuous chain).
Mu'ammar ibn Rashid followed Muhammad ibn Ajlan in
Reference: Musannaf Abd al-Razzaq (20975)
, but Abd al-Razzaq's narration is 'an'anah, so this following is not beneficial.③ There is also an ambiguous narrator.
Benefit:
There is nothing about seeking blessings (tabarruk) in this weak and rejected narration, yet some people present it as evidence for tabarrukat.
Warning: ① Our master 'Utban ibn Malik (may Allah be pleased with him) states:
[كنت أصلي لقومي ببني سالم وكان يحول بيني وبينهم واد، إذا جاءت الأمطار فيشق علي اجتيازه قبل مسجدهم، فجئت رسول الله صلى الله عليه وسلم فقلت له: إني أنكرت بصري وإن الوادي الذي بيني وبين قومي يسيل، إذا جاءت الأمطار فيشق علي اجتيازه فوددت أنك تأتي فتصلي من بيتي مكانا أتخذه مصلى، فقال رسول الله صلى الله عليه وسلم: سأفعل، فغدا علي رسول الله صلى الله عليه وسلم وأبو بكر رضي الله عنه بعد ما اشتد النهار فاستأذن رسول الله صلى الله عليه وسلم فأذنت له، فلم يجلس حتى قال: أين تحب أن أصلي من بيتك؟ فأشرت له إلى المكان الذي أحب أن أصلي فيه، فقام رسول الله صلى الله عليه وسلم فكبر وصففنا وراءه، فصلى ركعتين ثم سلم وسلمنا حين سلم]
I used to lead my tribe in prayer in the Banu Salim tribe. There was a stream between my house and the people of my tribe. When it rained, crossing it to reach the mosque became difficult for me. Therefore, I presented myself before the Messenger of Allah ﷺ and said: My eyes have become weak, and there is a seasonal stream between me and my people that flows during the rainy days, making it difficult for me to cross it. I wish that you would come to my house and pray in some place so that I can designate it as a place of prayer. The Messenger of Allah ﷺ said: I will fulfill your wish soon. Then, the very next day, near the time of Dhuhr, you ﷺ came accompanied by Sayyiduna Abu Bakr Siddiq رضي الله عنه. When you ﷺ sought permission, I granted it. Before sitting, you ﷺ asked: In your house, at which place would you prefer me to pray? I pointed to the place where I wished you ﷺ to pray. The Messenger of Allah ﷺ stood there and said Takbir al-Tahrimah, and we lined up behind you ﷺ. You ﷺ led us in two rak'ahs of prayer and then concluded with salam. We also returned the salam with you ﷺ.
Reference: Sahih al-Bukhari: 1186
From this hadith, it appears that the Companion of the Prophet wished that the Noble Prophet ﷺ designate a place in his house for prayer so that he could pray there in the future. Extracting the issue of seeking blessings (tabarruk) from this is against the understanding of the Salaf.
Warning ②: Sayyiduna Shaddad bin Aws رضي الله عنه narrates:
[قلت: يا رسول الله، كيف أسري بك ليلة أسري بك؟ قال: " صليت لأصحابي صلاة العتمة بمكة معتما، فأتاني جبريل صلى الله عليه وسلم، بدابة بيضاء فوق الحمار ، ودون البغل، فقال: اركب، فاستصعب علي ، فدارها بأذنها، ثم حملني عليها، فانطلقت تهوي بنا، يقع حافرها حيث أدرك طرفها، حتى بلغنا أرضا ذات نخل، فقال: انزل، فنزلت، ثم قال: صل، فصليت، ثم ركبنا، فقال: أتدري أين صليت؟ قلت: الله أعلم، قال: صليت بيثرب، صليت بطيبة، ثم انطلقت تهوي بنا ، يقع حافرها حيث أدرك طرفها ، حتى بلغنا أرضا بيضاء، فقال: انزل فنزلت، ثم قال: صل، فصليت ، ثم ركبنا، فقال: تدري أين صليت؟ قلت: الله أعلم، قال: صليت بمدين، صليت عند شجرة موسى، ثم انطلقت تهوي بنا ، يقع حافرها حيث أدرك طرفها، ثم بلغنا أرضا بدت لنا قصورها، فقال: انزل، فنزلت، ثم قال: صل، فصليت، فقال: أتدري أين صليت؟ قلت: الله ورسوله أعلم، قال: صليت ببيت لحم حيث ولد عيسى عليه السلام المسيح ابن مريم]
I led my companions in the Isha prayer at midnight. Jibril (peace be upon him) came to me with a white animal, which was larger than a donkey and smaller than a mule, and said: Mount it. I had difficulty mounting, so Jibril (peace be upon him) took it by the ear and turned it, then helped me mount it. The animal took us on our journey. Its feet touched the ground as far as its sight could reach. As we traveled, we reached a land of date palms, and Jibril (peace be upon him) said: Descend. I dismounted, and he said: Perform the prayer. I prayed, then we mounted again. Jibril (peace be upon him) asked: Do you know where you have prayed? I said: Allah knows best. He informed me that I had prayed in Yathrib, Taybah. Then the mount took us on again. Its feet touched the ground as far as its sight could reach. Until we reached a white land. Jibril (peace be upon him) said: Descend. I dismounted. Then he said: Perform the prayer. I prayed, then we mounted again. Jibril (peace be upon him) asked me: Do you know where you have prayed? I said: Allah knows best. Jibril (peace be upon him) informed me that I had prayed in Madinah near the Tree of Moses. Then the animal took us on. Its feet touched the ground as far as its sight could reach. Until we reached a place where palaces were visible to us. Jibril (peace be upon him) said: Descend. I dismounted, and he said: Perform the prayer. I prayed. He asked: Do you know where you have prayed? I said: Allah and His Messenger (the Messenger) know best. He then informed me that I had prayed in Bethlehem, where Jesus Christ, son of Mary (peace be upon him), was born.
Reference: Al-Mu'jam al-Kabir by al-Tabarani: 282/7, Hadith: 7142, Musnad al-Bazzar: 3484, Dala'il al-Nubuwwah by al-Bayhaqi: 355/2, and its chain is authentic
Imam Bayhaqi (may Allah have mercy on him) has declared its chain of narration "authentic".
Similarly,
Reference: Sunan Nasai (450)
contains an authentic hadith of Anas (may Allah be pleased with him). Some people have tried to justify taking blessings from the residences, places of worship, birthplaces, and graves of the righteous and organizing prayers there based on this narration.
But their reasoning is flawed in many respects:
[1] When the Prophet ﷺ offered prayer, he did not even know where he was praying. How can this be considered taking blessings? Blessing is established only when the Prophet ﷺ knew that this was a blessed place and he prayed there with the intention of seeking blessings. There is nothing like this in the narration; rather, it states that later Angel Jibril asked the Prophet ﷺ where he had prayed, and the Prophet ﷺ expressed ignorance. It was only after Jibril informed him that he came to know the place. After that, the Prophet ﷺ never desired or arranged to pray at those places during his lifetime.
[2] The very first place where the Prophet ﷺ prayed was Yathrib. The event of Mi'raj occurred during the Meccan period, and at that time Yathrib was a place afflicted with diseases. It was only after the migration that Allah made it blessed because of the Prophet ﷺ. Therefore, before the migration, that place was neither blessed nor sanctified. How could there be any blessing in praying there at that time?
[3] To argue from this hadith is an insult to the Prophet ﷺ because to say that the place, which was a center of diseases and only became blessed after the migration due to the Prophet ﷺ, was a source of blessings for him before the migration, is it respectful to the Prophet ﷺ?
[4] The Prophet ﷺ himself was the most blessed and sanctified personality in this universe. To say that he sought blessings from these places is a very unreasonable statement.
Warning ③: It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah ﷺ said:
[لما أسري بي إلىٰ بيت المقدس؛ مر بي جبريل بقبر أبي إبراهيم عليه السلام، فقال يا محمد، انزل، فصل هنا ركعتين، هذا قبر أبيك إبراهيم، ثم مر بي ببيت لحم، فقال: انزل، فصل ها هنا ركعتين، فإنه هنا ولد أخوك عيسىٰ عليه السلام، ثم أتىٰ بي إلى الصخرة، فقال: يا محمد، من هنا عرج ربك إلى السماء]
When I was taken in the Isra and Mi'raj to Bayt al-Maqdis, Jibril passed by the grave of my grandfather Ibrahim (peace be upon him) with me. He said: Muhammad (ﷺ)! Pray two rak'ahs here, this is the grave of your grandfather Ibrahim (peace be upon him). Then he passed by Bethlehem with me and said: Descend here and pray two rak'ahs, for here your brother Isa (peace be upon him) was born. Then he took me to Bayt al-Maqdis and said: Muhammad (ﷺ)! From here your Lord ascended to the heavens.
Reference: Kitab al-Majruhin by Ibn Hibban: 197/1, Fada'il Bayt al-Maqdis by al-Dhiya al-Maqdisi: 30
This is a fabricated narration. Bakr ibn Ziyad al-Bahili is a liar and fabricator.
Imam Ibn Hibban (may Allah have mercy on him) says:
[شيخ دجال، يضع الحديث على الثقات، لا يحل ذكره في الكتب إلا على سبيل القدح فيه]
He was a Dajjal (deceiver), fabricating false hadiths attributed to trustworthy narrators. Mentioning him in books is only permissible when criticizing him.
Reference: Kitab al-Majruhin: 196/1-197
Hafiz al-Dhahabi (may Allah have mercy on him) says:
[صدق ابن حبان] Ibn Hibban (may Allah have mercy on him) spoke the truth.
Reference: Mizan al-I'tidal: 345/1
Imam Hibban, may Allah have mercy on him, says:
[هذا شيء لا يشك عوام أصحاب الحديث أنه موضوع، فكيف البزل في هذا الشأن]
There is no doubt among the students of Hadith that this narration is fabricated, unless experts in the science of Hadith have any doubt about it.
Reference: This Hadith has been declared fabricated (man gharrat) by Hafiz Ibn al-Jawzi (Al-Mawdu'at: 113/1), Shaykh al-Islam Ibn Taymiyyah (Iqtidā’ al-Ṣirāṭ al-Mustaqīm: 352/2), and Hafiz Ibn Hajar, may Allah have mercy on them (Lisan al-Mizan: 51/2), etc.
Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates:
[لقيت بصرة بن أبي بصرة الغفاري، فقال: من أين أقبلت؟ فقلت: من الطور، فقال: لو أدركتك قبل أن تخرج إليه؛ ما خرجت، سمعت رسول الله صلى الله عليه وسلم يقول: لا تعمل المطي إلا إلى ثلاثة مساجد؛ إلى المسجد الحرام، وإلى مسجدي هذا، وإلى مسجد إيلياء، أو بيت المقدس].
I met Basrah ibn Abi Basrah, may Allah be pleased with him, and he asked me: From where are you coming? I replied: From Mount Tur. He said: If we had met before you left, you would not have gone. I heard the Messenger of Allah ﷺ say: Do not set out on a journey with the intention of seeking blessings except to three mosques: the Sacred Mosque (Masjid al-Haram), my mosque (the Prophet’s Mosque), and Al-Aqsa Mosque.
Reference: Al-Muwatta of Imam Malik: 1/108-109, Sunan an-Nasa’i: 1430, Musnad of Imam Ahmad: 248/2, 6/7, and its chain is authentic
This Hadith has been declared "Sahih" by
Reference: Imam Ibn Hibban, may Allah have mercy on him (2772)
.Sayyiduna Basrah bin Abi Basrah Ghafari (may Allah be pleased with him) narrates:
[لقيت أبا هريرة، وهو يسير إلىٰ مسجد الطور ليصلي فيه، قال: فقلت له: لو أدركتك قبل أن ترتحل؛ ما ارتحلت، قال: فقال: ولم؟ قال: قال: فقلت: إني سمعت رسول الله صلىٰ الله عليه وسلم يقول: لا تشد الرحال إلا إلىٰ ثلاثة مساجد؛ المسجد الحرام، والمسجد الأقصىٰ، ومسجدي]
I met Sayyiduna Abu Hurairah (may Allah be pleased with him) when he was going to pray in Masjid al-Tur. I said to him: If we had met before you left, you would not have gone towards Masjid al-Tur. He asked: Why? I told him that I heard the Messenger of Allah ﷺ say: Except for three mosques, no journey should be undertaken with the intention of seeking blessings; these are Masjid al-Haram, Masjid al-Aqsa, and my mosque.
Reference: Musnad al-Imam Ahmad: 397/6, and its chain is Hasan
Shahr bin Hawshab (may Allah have mercy on him) narrates:
[سمعت أبا سعيد الخدري، وذكرت عنده صلاة في الطور، فقال: قال رسول الله صلىٰ الله عليه وسلم: لا ينبغي للمطي أن تشد رحاله إلىٰ مسجد تبتغىٰ فيه الصلاة؛ غير المسجد الحرام، والمسجد الأقصىٰ، ومسجدي هٰذا.]
I heard from Sayyiduna Abu Saeed Khudri (may Allah be pleased with him). When the topic of praying at Mount Tur was mentioned to him, he stated: The Messenger of Allah ﷺ said: It is not permissible to set out for travel to any mosque except for three mosques; Masjid al-Haram, Masjid al-Aqsa, and my mosque.
Reference: (Musnad Imam Ahmad: 64/3, and its chain is Hasan)
From these ahadith, it is understood that except for the three mosques, it is not permissible to travel to any mosque with the intention of performing prayer for special reward or to seek blessings from any place. Sayyiduna Basrah bin Abi Basrah, Sayyiduna Abu Saeed Khudri, and Sayyiduna Abu Hurairah (may Allah be pleased with them) applied the hadith about setting out for travel generally, as when Sayyiduna Abu Saeed Khudri was asked about praying at Mount Tur, he presented this hadith and issued a ruling forbidding it.
Hafiz Ibn Hajar (may Allah have mercy on him) (852 AH) says:
[المراد النهي عن السفر إلى غيرها، قال الطيبي: هو أبلغ من صريح النهي، كأنه قال: لا يستقيم أن يقصد بالزيارة إلا هذه البقاع، لاختصاصها بما اختصت به]
This means that traveling to any place other than these mosques (as a means of seeking blessing) is prohibited. Allama Tayyibi, may Allah have mercy on him, says: The words of this hadith are even stronger than an explicit prohibition, as if the Prophet ﷺ is saying that intending to visit any place other than these three is not permissible, because this distinction belongs only to these places.
Reference: (Fath al-Bari: 64/3, Sharh al-Taybi: 929/3)
Allama Amir San'ani, may Allah have mercy on him (1182 AH), says:
[قد خالف الناس هذا النهي، فما يزالون في شد للرحال إلى القبور، والمشاهد، واجتماع لذلك على محرمات لا تحل، فإنا لله وإنا إليه راجعون].
Indeed, people have violated the prohibition of the Messenger of Allah ﷺ. They continuously set out for graves and shrines and hold festivals and gatherings based on prohibitions there. Indeed, to Allah we belong and to Him we shall return.
Reference: Al-Tanweer Sharh al-Jami' al-Saghir: 112/11
Warning ④: Sayyiduna Jabir bin Abdullah, may Allah be pleased with them both, narrates:
[دعا رسول الله صلى الله عليه وسلم في مسجد الأحزاب يوم الاثنين ويوم الثلاثاء ويوم الأربعاء، فاستجيب له يوم الأربعاء بين الصلاتين؛ الظهر والعصر، فعرفنا البشر في وجهه، قال جابر : فلم ينزل بي أمر مهم غائظ؛ إلا توخيت تلك الساعة من ذلك اليوم، فدعوت الله، فأعرف الإجابة]
Once the Prophet Muhammad ﷺ prayed continuously for three days—Monday, Tuesday, and Wednesday—in the Mosque of the Confederates. On Wednesday, between the Zuhr and Asr prayers, the prayer was accepted. The radiant light was shining on the Prophet’s ﷺ blessed face. After that, whenever I faced an important issue, I chose that time to pray, and I saw signs of acceptance in it.
Reference: Al-Tabaqat al-Kubra by Ibn Sa’d: 56/2, and in another version: 73/2, Al-Adab al-Mufrad by Bukhari: 704, Musnad of Imam Ahmad: 332/3, Shu’ab al-Iman by Al-Bayhaqi: 3874, and its chain is Hasan
Some have even tried to prove the issue of the sanctity of the times chosen by the pious, but this does not prove anything at all, because according to Sayyiduna Jabir bin Abdullah رضي الله عنهما, the matter was that the Prophet ﷺ found this particular moment after praying for many days, during which Allah accepts prayers. Therefore, he remembered this moment and made it a point to pray at that time. If there had been any notion of sanctity in Sayyiduna Jabir bin Abdullah رضي الله عنهما’s mind, he would have also made arrangements for the place in the Mosque of the Confederates where he had seen the Messenger of Allah ﷺ praying, along with the time, for supplication.
Warning ⑤: Thabit bin Banani رحمه الله states:
[إن أنسا دفع إلى أبي العالية تفاحة؛ فجعلها في كفه، وجعل يمسحها، ويقبلها، ويمسحها بوجهه، وقال : تفاحة مست كفا مس كف النبي صلى الله تعالى عليه وسلم]
Sayyiduna Anas bin Malik رضي الله عنه gave Abu al-Aliyyah رحمه الله a apple, he took it in his hand, touched it, kissed it, rubbed it on his face and said: This apple has been touched by a palm which has had the honor of touching the blessed palm of the Prophet ﷺ.
Reference: Al-Qibla wal-Mu'anaqah wal-Musafahah li Ibn al-A'rabi: 35, and its chain is authentic
This act of Abu al-Aliyyah رحمه الله was out of respect, not for seeking blessing (tabarruk).
