Also i heard that Imam
Ibn Taymiyyah in Iqtida as-Sirat al Mustaqim p. 373 has authenticated the narration. he said "he was personally aware of such incidents" when he was referring to a man visiting the grave of nabi saw.
I would be grateful if you check this up. jazakallah
Salaam Alaikum
Subhan Allah... never ever trust anything you read from the people of innovation. How many times have I personally come across their misquoting and even blatant lying against the scholars of Islam, wAllahu al-Musta'aan.
This statement is such a gross exaggeration; almost unbelievable! Shaykh al-Islaam, in this work, dedicates over 150 pages in refuting the concept that certain places, such as graves, should be taken as places of worship. He has an excellent discusison of the hadeeth of the Prophet salla Alllahu alayhi wa salam in which he said, "Do not take my grave as a place of regular visitation..." and he also mentions numerous athaar from the early scholars (including two great-grandsons of the beloved Rasool) who forbade turning the blessed qabr into a place of worship. And he explains that the reason for this is NOT because the people in these graves do not deserve respect, but rather because it is the primary stepping stone to shirk. He also disucussed the numerous ahadeeth that the Prophet said on his death bed cursing the people of other religions when they took the graves of their prophets as places of worship.
(Side note here: notice as I've said many times before, Ahl as-Sunnah base their religion on Quran and hadeeth. Even if it is mentioned that some unknown person came to the grave of the beloved Rasool and made du'aa to Allah, the blessed Prophet himself forbade this, in his life! One needs to ponder over *WHY* the Prophet salla Alllahu alayhi wa salam, on his death bed, made numerous references to other religions who deviated in this regard; on why he made a du'aa, on his death bed, 'O Allah, do not make my grave an idol that is worshipped' )
Then, Ibn Taymiyyah begins explaining some of the evidences that are used by these people to justify their deviant practices, and of course of these evidences is this story.
Ibn Taymiyyah *DOES NOT* anywhere pronounce a verdict on the authenticity of this narration; rather he actually hints at its inauthenticity by using the phrase 'wa yurwa'. As the student of hadeeth knows, when a muhaddith says, 'yurwa' (it has been narrated) this usually is a sign that it is not authentic. However, as I said, Ibn Taymiyyah DOES NOT explicitly pronounce any verdict on this narration.
He then states that this story does not prove what they are trying to prove, simply because the action of an unknown person cannot be used to establish a precedent or belief in our religion. He explains that it is possible that such an instance can occur to someone even other than the Rasool, and he then says, '...and I personally know such instances,' meaning that he knows of people who have made du'aa to Allah at the graves of other people and seen their du'aas responded to. He then states that the fact that such a du'aa is responded to DOES NOT imply that it is recommened to make du'aa there, how can it (he says) when the Prophet salla Alllahu alayhi wa salam himself forbade them from doing so? Rather, sometimes Allah responds to poeple's du'aas merely becuase He knows their state and situation, and He realizes that it is in their best interest to respond.
Shaykh al-Islam also says that much has been narrated of miraculous occurrences around graves; of Allah protecting the graves of prophets, and punishing those who try to harm them, and of some poeple seeing lights over them, and of animals and beasts of prey being diverted away from them, and he states, '...and the basis of this (protection) is true.... and the actual sanctity that these places occupy in the sight of Allah is even greater than what most of men can realize, and this is not the place to discuss this issue in detail,
BUT ALL OF THIS DOES NOT NECISSITATE THAT PRAYER , OR DU'AA, OR ACTS OF WORSHIP BE DONE AT THESE LOCATIONS."
And he continues discussing this in greater detail.
The point is that no Muslim can ever deny the sanctity and holiness of the blessed grave, but this is a separate issue from travelling to visit it and intending to make du'aa at it (much less TO it). And perhaps it has indeed occurred that throughout the history of Islam some du'aas have miraculously been accepted at such locations, and this is something that Ibn Taymiyyah is not denying, but again this does not mean we should make a point of going there. Ibn Taymiyyah points out that this act has not been narrated by any of the scholars of the pious predecessors, in fact quite the opposite has been narrated. He also points out that the early scholars of the four mad-habs all held the same opinion - that du'aa should not be made facing the grave.
And he goes on and on in his usual academic style...
I hope that clarifies this issue, wa Allah ta'3ala alam.
Yasir
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