Weak Report of Ibn al-Munkadir at the Prophet’s Grave

✍ Written by: Abu Hamzah Salafi

This article discusses a report attributed to the Tābiʿī scholar of ḥadīth, Muḥammad ibn al-Munkadir, in which it is mentioned that he would go to the blessed grave of the Messenger of Allah ﷺ, place his cheek upon it, and supplicate there. This narration has been cited by Ibn Abī Khaythamah and others; however, in its chain of transmission appears a narrator named Ismāʿīl ibn Yaʿqūb al-Taymī, concerning whom the leading scholars have issued severe criticism. For this reason, the scholars of ḥadīth have declared this narration to be severely weak and munkar (rejected).

In this writing, we shall present the text of the narration, the statements of the scholars regarding its chain, the technical meaning of the terms of criticism such as “فِيهِ لِين / لين الحديث”, and clarify certain contemporary objections—so that it becomes evident that this narration is not suitable for evidence, and using it as proof in matters of tawassul or istighāthah is not academically sound.

Original Narration: Text, Translation, and References​

Text of the Narration​

Ibn Abī Khaythamah recorded this report in his Tārīkh as follows:

«كان محمد بن المنكدر يجلس مع أصحابه، فكان يصيبه الصمات، فكان يقوم كما هو، يضع خده على قبر النبي ﷺ، ثم يرجع، فعوتب في ذلك، فقال: إنه تصيبني خطرة، فإذا وجدت ذلك استغثت بقبر النبي ﷺ. وكان يأتي موضعًا في المسجد في الصحن فيتمرغ ويضطجع، فقيل له في ذلك، فقال: إني رأيت النبي ﷺ في هذا الموضع؛ قال: أراه في النوم.»

Translation​

Muḥammad ibn al-Munkadir would sit with his companions, and sometimes silence would overtake him. Then he would rise as he was, place his cheek upon the grave of the Prophet ﷺ, and return. When he was reproached for this, he said: “A certain state overcomes my heart, and when I experience it, I seek relief at the grave of the Prophet ﷺ.”

He would also come to a place in the mosque courtyard and roll upon the ground and lie down there. When he was asked about this, he said: “I saw the Prophet ﷺ in this place,” meaning: “I saw him in a dream.”

Reference: Tārīkh al-Kabīr by Ibn Abī Khaythamah 2/258–259, no. 2777–2778

Reference: Tārīkh Dimashq by Ibn ʿAsākir 50/56

Reference: Siyar Aʿlām al-Nubalāʾ by al-Dhahabī 5/358–359

Status of the Chain of Transmission​

This report is not authentic in terms of its chain, because it revolves around Ismāʿīl ibn Yaʿqūb al-Taymī, concerning whom the scholars have explicitly declared weakness, as will be detailed below.

Scholarly Criticism of Ismāʿīl ibn Yaʿqūb al-Taymī​

The narrator upon whom this report depends is Ismāʿīl ibn Yaʿqūb al-Taymī. The scholars of ḥadīth have issued multiple statements of criticism regarding him, clearly indicating that his narrations are not reliable.

① Imām Abū Ḥātim al-Rāzī​

Arabic Text:

«إسماعيل بن يعقوب التيمي … هو ضعيف الحديث.»

Reference: Al-Jarḥ wa al-Taʿdīl by Ibn Abī Ḥātim 2/204, no. 690

Translation:
Ismāʿīl ibn Yaʿqūb al-Taymī is weak in ḥadīth.

✔ Clarification: This is an explicit statement of weakness; his narrations cannot be relied upon.

② Ḥāfiẓ al-Dhahabī​

After mentioning this incident in Tārīkh al-Islām, he stated:

Arabic Text:

«إسماعيل: فيه لين.»

Reference: Tārīkh al-Islām (biography of Muḥammad ibn al-Munkadir)

Translation:
Ismāʿīl has weakness in him.

✔ Clarification: The term “فِيهِ لِين” is a term of criticism among the scholars of ḥadīth. It means that his solitary narrations are not proof; at most, they may be cited for corroboration.

③ Imām Ibn al-Jawzī​

In al-Ḍuʿafāʾ wa al-Matrūkūn, he wrote:

Arabic Text:

«إسماعيل بن يعقوب التيمي … ضعيف الحديث.»

Reference: Al-Ḍuʿafāʾ wa al-Matrūkūn, no. 429

Translation:
Ismāʿīl ibn Yaʿqūb al-Taymī is weak in ḥadīth.

✔ Clarification: Ibn al-Jawzī included him among the weak narrators, affirming Abū Ḥātim’s criticism.

④ Other Statements​

In Mizān al-Iʿtidāl, al-Dhahabī maintained the criticism of Abū Ḥātim and did not establish any معتبر (reliable) authentication for him.

No معتبر Imām has authentically declared him trustworthy.

Conclusion Regarding the Narrator​

The scholars are agreed in their criticism of Ismāʿīl ibn Yaʿqūb al-Taymī:

• “ضعيف الحديث”
• “فِيهِ لِين”

Therefore, the report attributed to Muḥammad ibn al-Munkadir is fundamentally unreliable and cannot be used as evidence.

The Technical Meaning of “فِيهِ لِين / لين الحديث”​

Some scholars used the terms “فِيهِ لِين” or “لين الحديث” for Ismāʿīl ibn Yaʿqūb. These are recognized terms of criticism in the science of ḥadīth.

① Mullā ʿAlī al-Qārī al-Ḥanafī​

«فكل من قيل فيه هذه المراتب الأربعة بل الخمسة لا يُحتج به، ولا يستشهد به، ولا يُكتب حديثه.»

Reference: Sharḥ Nukhbat al-Fikr

Translation:
Whoever is described with these levels (including weakness, “fīhi khilāf”, “fīhi layn”, “layn al-ḥadīth”, etc.)—his narration is not used as proof, nor for corroboration, nor is his ḥadīth written.

② Ibn al-Mulaqqin​

«لَين الحديث: يُكتب حديثه ويُنظَر فيه اعتباراً.»

Reference: Al-Muqniʿ fī ʿUlūm al-Ḥadīth

Translation:
“Layyin al-ḥadīth” means his narration is recorded and considered only for corroboration, not as proof.

③ Jalāl al-Dīn al-Suyūṭī​

«فإذا قالوا: لين الحديث كُتِب حديثه ويُنظَر فيه اعتباراً.»

Reference: Tadrīb al-Rāwī

Translation:
When they say “layyin al-ḥadīth,” his narration is recorded only for corroboration.

④ Ḥāfiẓ al-ʿIrāqī​

«المرتبة الخامسة: فلان فيه مقال … أو لين الحديث … فإنّه يُخرج حديثه للاعتبار.»

Reference: Sharḥ al-Tabsirah wa al-Tadhkirah (Alfiyyah al-ʿIrāqī)

Translation:
The fifth level of criticism includes “layyin al-ḥadīth”; such a narrator’s ḥadīth is cited only for consideration.

⑤ Imām Abū Ḥātim al-Rāzī​

«لين الحديث: يكتب حديثه ولا يُحتج به.»

Reference: Al-Jarḥ wa al-Taʿdīl

Translation:
“Layyin al-ḥadīth”: his narration is recorded but not used as proof.

Summary of the Technical Term​

“فِيهِ لِين / لين الحديث” means that such a narrator’s solitary narration is not حجّة (authoritative proof). It may only be mentioned for corroboration. Since Ismāʿīl ibn Yaʿqūb falls under this ruling, the narration depending on him is weak and unsuitable as evidence.

Clarification of Certain Objections and Final Conclusion​

① Objection: Abū Ḥātim was Strict​

Response: The criticism is not limited to Abū Ḥātim alone. Al-Dhahabī described him as “فِيهِ لِين”, and Ibn al-Jawzī included him among the weak narrators. When multiple scholars agree, dismissing it as “strictness” is invalid.

② Objection: “فِيهِ لِين” Means He is Truthful (Ṣadūq)​

This is incorrect. As clarified by Mullā ʿAlī al-Qārī, Ibn al-Mulaqqin, al-Suyūṭī, al-ʿIrāqī, and Abū Ḥātim, “layyin al-ḥadīth” is a term of criticism, not authentication. His narration is not suitable for proof.

③ Objection: Ibn Ḥibbān Mentioned Him in al-Thiqāt​

Scholars have noted that Ibn Ḥibbān was expansive in authentication and sometimes included weak or unknown narrators in al-Thiqāt. Therefore, his solitary authentication cannot override explicit criticism from the majority of ḥadīth scholars.

④ Proper Etiquette at the Prophet’s Grave​

ʿAllāmah al-Samhūdī wrote in Wafāʾ al-Wafāʾ that one should avoid bowing or kissing the ground before the grave, as this is an innovation not established from the Salaf. Goodness lies in following the righteous predecessors.

Comprehensive Conclusion​

① The report of Muḥammad ibn al-Munkadir placing his cheek on the Prophet’s grave comes through Ibn Abī Khaythamah and others, but its chain contains Ismāʿīl ibn Yaʿqūb al-Taymī.

② The scholars have agreed in criticizing him:

• Abū Ḥātim: “ضعيف الحديث”
• Al-Dhahabī: “فِيهِ لِين”
• Ibn al-Jawzī: Included him among the weak narrators.

③ “لين الحديث / فِيهِ لِين” are recognized terms of criticism; such a narrator’s solitary narration is not proof.

④ Preferring Ibn Ḥibbān’s authentication over explicit criticism from the majority contradicts scholarly integrity.

✔ Therefore, this report is severely weak and munkar. It cannot be used as legal evidence for istighāthah or tawassul.

Final Ruling:
The correct etiquette in visiting the Prophet’s grave is to convey salām and supplicate. Acting upon weak and rejected reports of this nature and using them as proof is not correct.