Bismillahir Rahmanir Raheem
Ziyaarah of Madina
(Visiting the grave of Rasulullah )
Mulla Ali Quari Rehmatullah Alehi the famous Aalim and Muhaddith has written that besides a few (that are not authoritative and hold a different view) the consensus of the Muslims is that to visit (Ziyarah) Rasulullah Sallallahu Alehi wassalm (grave) is an important act of piety. It is also a very desirable form of ibaadah, a very successful way of attaining spiritual elevation and an encouraging reason for an acceptable intercession. Some Scholars have said that it is waajib (obligatory) upon that person who has the means to reach there. AlIamah Shaami relates this same view from Ibn Hajar that to avoid going for ziyaarah is sheer negligence and carelessness. In Durre Manthoor it is stated that to visit the tomb of Rasulullah Sallallahu Alehi wassalm is desirable.
In view of Rasulullah Sallallahu Alehi wassalm countless favors on the Ummah and the hopes that are expected from Rasulullah Sallallahu Alehi wassalm after death, it is indeed unfortunate if his ziyaarah is not made in spite of having the means. To miss the great honor of ziyaarah and to offer excuses is being neglectful and careless.
In view of certain ahaadith some Ulama have said that the intention made for this journey must be to visit the Musjid-an-Nabawi and not the grave of Rasulullah. The consensus of the four Mazhabs is that it is mustahab to visit the grave of Rasulullah Sallallahu Alehi wassalm. We have already quoted Mulla Ali Quari's reference from authoritative Hanafi books at the outset of this chapter.
Imaam Nawawi Rehmatullah Alehi the famous Shafi'ee Imaam writes in his book on hajj: "When hajj has been performed then with the intention of ziyaarah of Rasulullah's tomb one should proceed to Madina, because ziyaarah of Rasulullah's grave is considered to be important among acts of righteousness and is most rewardful." [Manasik of Imam Nawawi]
The Maaliki mazhab mentions in Anwaari Saati' aa that to visit the tomb of Nabi Sallallahu Alehi wassalm is a desirable sunnah, which is required and approved of by the Shariah. It is very highly esteemed as a means to gaining the nearness of Allah. Qadhi Ayaadh Maaliki Rehmatullah Alehi has written in the Shifa that the ziyaarah of the tomb of Rasulullah Sallallahu Alehi wassalm is a unanimously accepted sunnah. Some Maaliki Ulama have said it is waajib. Qastalaani has quoted Abu Imraan Faarsi Rehmatullah Alehi in Mawaahib of holding this opinion.
Mughni the famous Book of the Hambali mazhab states it is mustahab to visit the tomb of Rasulullah Sallallahu Alehi wassalm. In one hadith it is said: "Whoever visits my grave, my intercession for him becomes obligatory." Imaam Ahmad Rehmatullah Alehi has quoted this hadith of Rasulullah in which he has said: "Whenever anyone says salaam to me at my grave, I answer his salaam (salutation)." In Sharhi Kabier which is an authoritative book of the Hambali mazhab it is written: 'When haj has been performed, it is mustahab that the tomb of Rasulullah Sallallahu Alehi wassalm and the tomb of his two companions (Abu Bakr and Umar radhiallahu anhum) be visited." Thereafter the same haadith were quoted as are quoted in the Mughni.
In the famous Hambali text Daliel-at-Taalib, after the chapter on hajj it is stated: "It is masnoon (sunnah) to visit the tomb of Rasulullah Sallallahu Alehi wassalm and his two companions." In Nailul Ma'aarib which is the commentary of the above work it is explained: If to visit these tombs are mustahab then it is obvious that to travel to Madina is mustahab too. Otherwise how will it be possible for a haji to perform this ziyaarah without travelling to Madina. Similarly in the Hambali kitaab Rowdhul Murabba' it is written: "It is mustahab to visit the sacred tomb of Rasulullah Sallallahu Alehi wassalm and the tombs of his two companions, because it is related in the hadith.
From the above it is clear that this matter has the consensus of the four Imaams and many other scholars. Many ahaadith encouraging this ziyaarah are related from Rasulullah Sallallahu Alehi wassalm. Now lets ponder over the below hadith:
Abu Hurairah RA reports that Rasulullah Sallallahu Alehi wassalm said: "It is not permissible that a journey should be undertaken towards any mosque except one of the following three: the Masjid-al-Haraam, Masjid-al-Aqsaa and this Masjid of mine." [Mishkaat]
In this hadith one is prohibited from undertaking a journey for visiting any mosque except any of the three. For this reason some Ulama stated that one is not allowed undertaking a journey to visit the grave of Rasulullah Sallallahu Alehi wassalm. They even go so far as to state that one should visit Madina only with the intention of visiting the mosque and not the grave. If after visiting the mosque, they do visit the grave of the Nabi Sallallahu Alehi wassalm it is then not prohibited. According to the vast majority of ulama, that is not the meaning of this hadith. This hadith in fact means that apart from the three mosques, a journey may not be undertaken to visit any other mosque because whereas these mosques are of great importance and significance, other mosques do not have any special significance.
The view of these learned scholars is substantiated by this same hadith as reported in some versions thereof that to no other mosques other than these three may one undertake a journey. Hence it is prohibited to visit a certain town specifically in order to visit the mosque as is the custom these days when from all over e.g. Bombay, Calcutta etc. people come to Delhi to perform the last Jumu'ah of Ramadhaan in the Delhi Jumu'ah Masjid. This is a mere waste of money.
Imaam Ghazaali Rehmatullah Alehi says: "Some ulama had prohibited the ziyaarah of the graves of sahaabah and ulama because of this hadith, even though the Rasul Sallallahu Alehi wassalm is reported to have said: 'Previously I prohibited you from visiting the graves. Now I permit you to do so. Visit the graves'." The hadith under discussion points out that all mosques (apart from three mentioned ) are equal in virtue. Not one of them has anything special lifting it above the rest. and thus giving cause to their being specially visited. As for the graves of the holy ones and blessings derived there, this is a matter apart. I now ask: "Is it then also prohibited to visit the graves of the Prophets? No."
However, there is no doubt that apart from traveling to these mosques, many other journeys too are permissible and in fact compulsory, e.g. traveling for Jihaad, travelling in search of knowledge, traveling on Hijrah, business journeys, etc. Hence everyone must come to the conclusion that the hadith does not set out to prohibit all journeys except towards three Masjids.
The Sahaabah and the Taabi'een have practically illustrated that it is permissible to undertake a journey to visit the sacred tomb of Rasulullah Sallallahu Alehi wassalm in Madina.
1. Allamah Subki Rehmatullah Alehi writes: Reliable sources have related how Bilaal Radhiallahu anhu used to travel from Syria to visit the grave of Rasulullah Sallallahu Alehi wassalm . Once after the conquest of Damascus, he begged of Khalifa Umar Radhiallahu anhu to allow him to reside there, which Umar granted. He then remained there and married there until he once saw Rasulullah Sallallahu Alehi wassalm in his dream saying to him: "0 Bilaal, how unfaithful: Does the time not dawn for you to visit me occasionally?" Immediately after seeing this dream Bilaal radhiallahu anhu woke up, greatly distressed and frightened. In quick time he traveled by camel to Madina. Hasan and Husain radhiallahu anhum came to know of his presence and begged of him to recite the Azaan. Seeing them made Bilaal radhiallah very happy and he recited the Azaan. When the people of Madina heard him, men, women and children came out of their houses crying and sobbing, for Bilaal radhiallahu anhu had brought back to memory the days of Rasulullah Sallallahu Alehi wassalm among them. In this we see Bilaal radhiallahu traveling from Syria to Madina for the sole purpose of visiting Nabi Sallallahu Alehi wassalm grave.
2. In Shifa-ul-Asqaam we read that from numerous sources it is reported that Umar bin Abdul Aziz Rehmatullah alehi used to dispatch a man on camel to Madina on various occasions just to greet Nabi Sallallahu Alehi wassalm on his behalf.
3. When Umar Radhiallahu anhu visited Baitul Muqaddas, he was very pleased at the conversion to Islam of a Jewish scholar, Kaab Ahbaar. He thereupon invited him to accompany him to Madina to visit the grave of Rasulullah Sallallahu Alehi wassalm which he did.
4. Once a Taabi'ee, Muhammad bin Ubaidullah bin Amr Al Atabi Rehamatullah alehi visited the grave of Rasulullah Sallallahu Alehi wassalm in Madina. After the greeting at the grave he sat down in one part of the mosque and saw a person, appearing to be a desert Arab, saying: "0 you most honored of all Messengers; Allah had revealed to you the verse: (translation) "And if, when they had wronged themselves, they had come to you and asked forgiveness of sins from Allah; and the Messenger had asked forgiveness for them; they would have found Allah Forgiving; Merciful." [Nisaa:64]
Then this person cried bitterly and read a poem: (translation) "O Thou best of those buried in the earth,
Through whom that every earth became honored;
May my life be a sacrifice for that grave wherein thou dwellest
For therein lies virtue and therein lies generosity and goodness."
After this he begged for forgiveness and departed. Muhammed al Atabi says further: "Thereafter, I fell asleep on that spot and in a vision I saw the Messenger of Allah Sallallahu Alehi wassalm. He said to me: 'Go and find that person and tell him that through my intercession Allah has forgiven him'."
[Shifa-al-Asqaam, Mawaahib]
The above poem is mentioned by several writers. Imam Nawawi in his book Manaasik added another couplet:
"Thou art the intercessor whose intercession is desired,
On that bridge when feet are sure to slip;
As for your two companions, them shall I never forget,
Salaam to you Dear Rasulullah for as long as pens can write."
Our Duty is only to deliver the message….
--
Asadullah Syed
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