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  1. #1
    islamkingdom's Avatar
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    Ruling on Visiting the Mosque of the Prophetﷺ

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    Visiting the Mosque of the Prophet ﷺ is not part of the conditions of Hajj, and neither is it one of its pillars or obligations; rather it is a recommended act (Sunnah) and can be performed at any time.Furthermore, it is compulsory that the intention for the visit should be to pray in the Mosque, and not to visit the grave. On the authority of Abu Hurairah t, who said that the Prophet ﷺsaid:“No one should journey to any Mosque except for three Mosques: the Haram Mosque, the Prophet’s Mosque and al-Aqsaa Mosque.”
    [ Source: Muslim.]
    Shayk al-Islam Ibn Taymiyyah said: “If the intention of traveling is to visit the grave of the Prophet ﷺ , but not to pray therein, then the view of the Imams and majority of scholars is that it is neither a legislated nor a commanded act. The ahadeeth about visiting the grave of the Prophet ﷺ are all weak, according to the consensus of the scholars of ahadeeth, rather they are all fabricated and none of the reliable narrators of the Sunan related any of them, nor have any of the imams used any of them as evidence.” [ Majmoo’ al- Fatawa vol.27, pg 26.]
    source: islamkingdom
    Ruling on Visiting the Mosque of the Prophetﷺ

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    M.I.A.'s Avatar
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    Re: Ruling on Visiting the Mosque of the Prophetﷺ

    Who's grave is it?

    The Quran only allows for pilgrimage to two places,

    Although I cannot entirely define pilgrimage.
    Last edited by M.I.A.; 07-11-2016 at 04:28 PM.

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    syed_z's Avatar
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    Re: Ruling on Visiting the Mosque of the Prophetﷺ

    Visiting the Grave of the Prophet (s)

    Shaykh Gibril Fouad Haddad

    Position of Ahl as-Sunnah wal-Jama’at (al-‘Ashaira) on Visiting the Blessed Grave of the Apostle of Allah (s)

    by Shaykh Muhammad Hisham Kabbani

    Excerpt from the book Encyclopedia of Islamic Doctrine by Shaykh Muhammad Hisham Kabbani al-Ash`ari al-Naqshbandi on the belief and practice of Ahl al-Sunna wal-Jama`at.
    Hadith: “Man zara qabri wajabat lahu shafa`ati.” “Whoever visits my grave, it is incumbent upon me to intercede for him.” Narrated by al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adiyy, Tabarani, and Ibn Khuzaymah. All through various chains going back to Musa ibn Hilal al-`Abdiyy from Ubayd Allah Ibn Umar, both from Nafi`, from Ibn `Umar.

    – Dhahabi declared this chain hasan (fair) as narrated. – al-Sakhawi has confirmed him in the Maqasid al-hasana. – al-Subki declared it sahih according to Samhudi in Sa`adat al-Darayn 1:77.

    This is one of the proof-texts adduced by the ‘ulama of Islam to derive the obligation or recommendation of visiting the Prophet’s grave and seeking him as “wasilat” (intermediary/means). See the chapter on visiting the Prophet’s grave in Nawawi’s book al-Adhkar and in Qadi Iyad’s book al-Shifa.

    See the chapter on visiting the Prophet’s grave in Nawawi’s book al-Adhkar and in Qadi Iyad’s book al-Shifa.

    This is the text of Imam Nawawi in the Book of Pilgrimage which is part of his larger book Kitab al-Adhkar [Book of Invocations and Prayers], according to the original manuscript, published editions (cf. Dar al-fikr in Damascus p. 306), and Ibn ‘Allan’s commentary on the Adhkar:

    Nawawi relates this story of al-`Utbiyy in his book al-Adhkaar:

    “Al-`Utbiyy said:

    “As I was sitting by the grave of the Prophet (s), a Beduin Arab came and said: Peace be upon you, O Messenger of God! I have heard God saying: If they had only, when they were unjust to themselves, come unto thee and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful, (4:64), so I have come to you asking forgiveness (of God) for my sin, seeking your intercession with my Lord [mustashfi`an bika ila rabbi]. “Then he began to recite (poetry):

    ‘O best of those whose bones are buried in the deep earth, And from whose fragrance the depth and the height have become sweet, May I be sacrificed for a grave which thou inhabit, And in which are found purity and bounty and munificence!.'”

    • “Then he left, and I dozed and saw the Prophet (s) in my sleep. He said to me: ‘O `Utbiyy, run after the Beduin and give him glad tidings that God has forgiven him.'” And God Almighty knows best.”

    [From al-Nawawi, Kitab al-Adhkar (Mecca: al-Maktaba al-Tijariyya, 1412/1992) p. 253-254.]

    In the Sunni belief the Prophet is certainly alive in his grave. Ibn al- Qayyim uses the words ratibun matirun (“moist and fresh” i.e. as alive as can be) in his book al-Ruh. His grave is better than paradise. He is returning our greetings of peace and interceding for the Community, and his grave is more blessed than the Kaaba. Ibn `Aqeel al-Hanbali said, according to Ibn al-Qayyim in his Bada’i` al-fu’ad:

    “Nothing is like the Hujra [Prophet’s room] by Allah! not the Kaaba, not the Throne and the Throne-Bearers, not the Sixth Paradise [Jannat `Aden], and not the Revolving Universes, for in that Hujra there is a BODY more precious in the balance than this world and the next.”

    All Ahl as-Sunnah scholars considered it is sunnah to visit Rasulullah’s (s) grave. Some scholars even say it is wajib. The amir in the time of Imam Malik asked him, “when visiting Rasulullah, should one face the qiblah when addressing prayers on his behalf or should one face away from qiblah and towards the Prophet himself?” Imam Malik replied, “You must face the Prophet (s). If not for him you would not have known about the Ka’aba.”

    In his book Musnad, Imam Abu Hanifa wrote this hadith: “Abdullah ibn ‘Umar (r) said, ‘It is sunnah to turn towards the Prophet’s (s) grave, one’s back being towards the qiblah.'” This indicates not only that it is sunnah to visit the grave of the Prophet (s) but it is also sunnah to turn’s one face towards his holy face.

    Narrated Abu Hurayrah (r): The Prophet (s) said: Do not make your houses graves, and do not make my grave a place of festivity. But invoke blessings on me, for your blessings reach me wherever you may be. [Abu Dawud 10: 2037]

    This hadith clearly indicates the acceptability of visiting the grave, the Prophetic stipulation being that it not be made a place of festivity. If the Prophet (s) had wished to prohibit the visit, he would have done so.


    The above is from Shaykh Hisham Kabbani's website. I'm not allowed to post the website of Shaykh Hisham Kabbani as it seems that this website doesn't allow any other views than those held by a few.
    Last edited by syed_z; 07-11-2016 at 10:55 PM.

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