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" Crazy Guy1 "
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1 Abdullah bin Mubaarak R.A. says: “I heard Imaam Abu
Haneefa say:
“When Hazrat Ayyub Sakhi’tiyani R.A. was in Madina, I also was present and I watched to see how he was gong to pay his respects to Rasulullah Sal’am. I saw him standing facing the grave and with his back to the Qiblah. Standing there without saying any words he just cried and cried.” (Wafaa)
“When Hazrat Ayyub Sakhi’tiyani R.A. was in Madina, I also was present and I watched to see how he was gong to pay his respects to Rasulullah Sal’am. I saw him standing facing the grave and with his back to the Qiblah. Standing there without saying any words he just cried and cried.” (Wafaa)
[Story No. 34: (Episode) Read Here ]
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Update:
"Hajj and Umrah Guide 2018 (English)"
Note the Introduction
Note: what they "Noticed" on page 50:
---
---
Sa'ud
came out from his den to the courthouse when the
Damascene caravan went two or three days' way away
from Medina. Without even a tremble
of his dark, stony heart, he let his bandits plunder the precious
gifts; the works of art of great historical value; invaluable pieces
of art gilded with gold and inlaid with jewels and with precious
stones; and select copies of the
Qur'an al-karim and rare books, which had been kept in Rasulullah's
blessed shrine and in the treasure of Masjid an-Nabawi that
had been sent as choice, elaborate gifts by Muslim sultans,
commanders, artists and 'ulama' from the whole Muslim world over a
millennium.
The
fire of hatred in him against the Muslims did
not calm down even after this shameful vileness of his, and he went
on demolishing the remaining graves belonging to the Sahabis and
martyrs. Although he attempted to demolish
the dome of Rasulullah's
blessed shrine, the Muslims' cries and entreaties made him give up;
yet he
ruined the Shabakat as-Saada, fortunately not touching the walls. He
ordered that the walls around Medina should be repaired.
He
assembled the Medinans in Masjid an-Nabi. He closed the gates of the
Masjid and delivered the following speech on the dais:
"Oh
congregation! I have summoned
you here to advise you and to warn you to obey my orders. Oh
people of Medina! Your religion has now been completed. You
became Muslims. You pleased
Allah. Do not ever admire the
false religion of your fathers and grandfathers anymore! Do not pray
to Allah to show mercy upon them! They all died as polytheists. They
all were polytheists. I have
explained how you should worship and pray to Allah in the books which
I gave to your men of religious authority. It
should be known that your possessions, children, wives and blood are
mubah for my soldiers if you do not obey my men of religious
authority! They will chain and
torture all of you to death.
It
is forbidden in the religion of Wahhabism to stand in front of the
Prophet's shrine with an attitude of respect to say salat and salam
as your grandfathers used to do. You must not stand in front of the
shrine, but walk away and say only, 'As-salamu 'ala Muhammad,' while
passing by. According to the ijtihad of our imam Muhammad ibn
'Abd al-Wahhab, this much respect is sufficient for the Prophet."
[Translated,
for the most part, from Ayyub Sabri Pasha's Turkish
work Mir'at al-Haramain: 5
volumes, Matba'a-i Bahriyye, Istanbul, 1301-1306
A.H. (1883-1888CE)]
---
Update:
"Hajj and Umrah Guide 2018 (English)"
Note the Introduction
Note: what they "Noticed" on page 50:
---
Imam Malik (RA) ^ replies:
Once caliph Abū Ja‘far
Mansūr visited Medina
“While supplicating, should I turn my face to the prayer niche [and turn my back
to the Holy Prophet (صلى الله عليه
وآله وسلم) or should I turn my face to the Holy
Prophet (صلى الله عليه وآله وسلم)
(and turn my back to the prayer niche)?”
On this interrogation, Imam Mālik replied:
“(O caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه وآله وسلم), as he is the source of mediation for you and for your ancestor Adam (عليه السلام) on the Day of Judgement? Rather you should (pray and supplicate by) turning towards the Prophet (صلى الله عليه وآله وسلم) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement.
“(O caliph!) Why do you turn your face from the Holy Prophet (صلى الله عليه وآله وسلم), as he is the source of mediation for you and for your ancestor Adam (عليه السلام) on the Day of Judgement? Rather you should (pray and supplicate by) turning towards the Prophet (صلى الله عليه وآله وسلم) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement.
Allah has
declared:
"We sent not an apostle, but to be obeyed, in accordance with the will of Allah. 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)
This incident has been narrated by Qādī ‘Iyād in his ash-Shifā (2:596) with a sound chain of transmission.
"We sent not an apostle, but to be obeyed, in accordance with the will of Allah. 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)
This incident has been narrated by Qādī ‘Iyād in his ash-Shifā (2:596) with a sound chain of transmission.
al-Qadi
`Iyad in al-Shifa (2:92-93) with a sound (sahih) chain, and
also cited by
Samhudi in
Khulasat al-Wafa,
Subkī in
Shifā’-us-siqām fī ziyārat khayr-il-anām,
Qastallani in
al-Mawahib al-laduniyya,
Ibn
Jama`a in Hidayat al-salik, and
Haytami in
al-Jawhar al-munazzam and Tuhfat al-zuwwar.
See
also
Ibn
`Abd al-Hadi in al-Sarim
al-munki p. 244.
Ibn
Jama`a says in Hidayat
al-salik (3:1381): "It is
related by the two hafiz Ibn
Bashkuwal and al-Qadi
`Iyad in al-Shifa' after him,
and no attention is paid to the
words of those who claim that
it is forged purely
on the basis of his idle desires."
The
words "he
is the means (wasilat) of
your and your father
Adam's forgiveness to
Allah"
are confirmed by the verses whereby the Prophet is witness over all
communities and people including their Prophets (2:143, 3:81, 4:41,
33:7) as well as the sound hadith of his intercession over all
prophets on behalf of all believers in Sahih
al-Bukhari (Kitab
al-tawhid).
---
------------------------------------------------
Imam
Ahmad said to Abu Bakr al-Marzawi, “Let
him use the Prophet (may Allah bless him and grant him
peace) as a means of supplication to Allah.” [This is
found in Imam Ahmad’s Manasik narrated by his
student Abu Bakr al-Marzawi.]
----------------------------------------------------
Shaykh
ul Islam Imam Taqi al-Din al-Subki said
in his book Shifa`
al-Saqam :
”… No
one has denied this from the people of religion, nor
has anyone heard about [denying] this in any time until Ibn
Taymiyyah came:
So
he spoke regarding this with words that deceive the weak
inexperienced ones and he innovated that which
no one from the eras before held.
This is the reason why he attacked the story which has been already mentioned from [Imam] Malik - may Allah have mercy upon him - for it contains the statement of [Imam] Malik to al-Mansur: "Seek intercession through him". And we've already made its health/correctness clear. And this is why we've also mentioned Istighathah in this book, because of the attack against it together with [the attack against] the visiting [of the grave of the Prophet - sallallahu 'alayhi wa sallam -] and it should be enough for you [to know] that the denunciation of Ibn Taymiyyah against [performing] Istighathah and Tawassul is a statement that no scholar before him had said and he created dissent among the people of Islam by it." [ Shifa` al-Saqam,p. 357]
This is the reason why he attacked the story which has been already mentioned from [Imam] Malik - may Allah have mercy upon him - for it contains the statement of [Imam] Malik to al-Mansur: "Seek intercession through him". And we've already made its health/correctness clear. And this is why we've also mentioned Istighathah in this book, because of the attack against it together with [the attack against] the visiting [of the grave of the Prophet - sallallahu 'alayhi wa sallam -] and it should be enough for you [to know] that the denunciation of Ibn Taymiyyah against [performing] Istighathah and Tawassul is a statement that no scholar before him had said and he created dissent among the people of Islam by it." [ Shifa` al-Saqam,p. 357]
---
---
Ibn
Qunfudh al-Qusantini al-Maliki
Ibn
Qunfudh (d. 810 H) says in his book Wasilat al-islam bi al-nabi
`alayhi al-salat wa al-salam
[The
Means to Islam With the Prophet, Peace be upon him]
(Beirut:
Dar al-gharb al-islami, 1404/1984) p. 144-145:
The
visit to his grave, Peace be upon him, is a Sunna from among the
Sunnas of prophets, and an excellent
action which is highly desirable. The Prophet said: "Whoso
visits my grave, my intercession for him becomes guaranteed" and
"Whoever [performs the Pilgrimage and then] visits me after my
death, it is as if he visited me in my life." His
visit is a greatly profitable matter for seeking blessings by
standing at his grave, and by praying in his mosque.
The
order of priority is to send blessings upon him before greeting the
mosque (tahiyyat al-masjid)
and before approaching to greet him.
It is permissible to say: "So-and-so sends his greetings to
you."
---
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---
Ibn
Wahb relates from Imam Malik:
"When
one greets the Prophet, let him face the
grave not the Qibla,
and let
him not touch the grave with his hand nor raise
his voice.
The Prophet said: "A prayer in this mosque of mine [in Madina]
is better than a thousand prayers in any other, except the Holy
Mosque [in Mecca]"
(Muslim). Its meaning is that prayer in the Prophet's mosque is
better than that in the Holy Mosque, but not by one thousand times."
---
Shaykh `Abd al-Qadir al-Jilani writes the following in the section on entering Madina at the end of the section on the Pilgrimage in his book:
al-Ghunya
li talibi tariq al-Haqq `azza wa jall:
Entering Madina the Illuminated
If
Allah blesses the pilgrim with prosperity and he is able to come to
Madina, then what is desirable for him is that he come to the mosque
of the Prophet and say upon entering it:
allahumma
salli `ala muhammadin wa `ala ali muhammad, waftah li abwab rahmatik,
wa kaffi `anni abwab `adhabik, al-hamdu lillah rabb al-`alamin.
O
Allah, send blessings upon Muhammad and upon the family of Muhammad,
and stem for me the gates of your mercy, and close for me the gates
of your punishment, all praise belongs to Allah.
Then
let him come to the grave of the Prophet and stand in
its proximity so that he will be between the grave and
the Qibla, and let him stand so that the facade of
the Qibla will be behind him and the grave in
front of him exactly facing his face, and the
minbar to his left...
Let him then say:
Peace
upon you, O Prophet, and Allah's mercy and His blessings!
O
Allah, send blessings upon Muhammad and upon the family of
Muhammad as you have sent blessings upon Ibrahim, praised and
glorified are You!
O
Allah, bestow upon our master Muhammad the Means (al-wasila)
and the Priority (al-fadila) and the high rank (al-daraja al-rafi`a),
and raise him to the exalted station (al-maqam al-mahmud) which You
have promised him!
O
Allah, send blessings upon the spirit of Muhammad among all
spirits, and upon his body upon all bodies, just as he has conveyed
Your Message and recited Your signs and fought according to Your
command and striven in Your path and commanded that You be obeyed and
forbade that You be disobeyed and opposed those who opposed You and
befriended those who befriended You and served You until death came
to him.
O
Allah, You said to Your Prophet
in Your Book: "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), and I have come
to Your House [sic; two other manuscripts have: "and I have come
to You"] in repentence from my sins and seeking forgiveness,
therefore I ask You that you make forgiveness guaranteed for me as
you have made it guaranteed for those who came to him in his lifetime
acknowledging their sins, so that their Prophet invoked You on their
behalf and You forgave them.
O
Allah! I am turning to You with Your Prophet, upon him Your
peace, the Prophet of mercy. O Messenger of Allah! I
am turning with you to my Lord so that He will forgive me my sins.
O
Allah, I am asking You for his sake (bi haqqihi) that You forgive
me and grant me mercy.
O
Allah, grant to Muhammad that he be the first of the
intercessors, the most successful of those who ask, and the most
honorable of the first and the last.
O
Allah, just as we believed in him without seeing him; and just as
we confirmed him without meeting him: enter us where he entered and
raise us in his group and bring us to his pond and quench us with his
cup of a satisfying, pure, fresh, whole drink after which we shall
never thirst , and keep us forever away from disappointment,
betrayal, deviation, negation, and doubt, and make us not of those
You are angered against, nor of the misguided, but place us among the
people of his intercession. […]
---
Al-hafiz
ibn al-Jawzi al-Hanbali
Ibn
al-Jawzi writes in Muthir Al-Gharam Al-Sakin Ila
Ashraf Al-Amakin:
Chapter
on Visiting the Grave of The Prophet
He
who visits the grave of Allah's Messenger should stand while visiting
him with in most respectful manner possible, as if
he were with him in his lifetime.
Ibn
`Umar narrates that Allah's Messenger said: "He who
performs pilgrimage then visits my grave after my death, is like
those who visited me during my lifetime."
Ibn
`Umar narrates: Allah's Messenger said, "He who visits
my grave becomes eligible for my intercession."
Anas narrates:
Allah's Messenger said: "He who visits me in Madina counting on
his visit to me (muhtasiban), I will be his witness and intercessor
on the day of Judgment."
Ibn
Abi Mulayka said: "Whoever
wants to stand facing the Prophet, let
him position himself where the Lamp which is located in the Qibla at
the grave is over his head." There is another mark that is more
easily recognizable than the Lamp, it is a brass nail in the room's
wall. When someone stands besides it, the Lamp would be over his
head.
Ibn
Abi Fudayk said, "I heard some people who lived
duthe same era, we heard that anyone who stands at the Prophet's
grave and recite this verse, Inna
Allaha wa mala'ikatahu yusalluna `ala al-Nabi (Al-Ahzab 56) and then
say: Salla Allahu `alaika ya Muhammad and seventy times, an angel
will call out to him: "May Allah send blessings on you, O
So-and-so! No need of yours will go from hence unfulfilled."
70,000
Angels
---
1 " Look at this crazy old man! " and whenever the time of prayer came, I would hear adhan coming from the Prophet's grave. I would step forward, call iqama and pray, and there would be no one in the Masjid but me."
Then he left, and I dozed and saw the Prophet in my sleep. He said to me: "Run after the Arab and give him glad tidings that Allah has forgiven him through my intercession."
Imām Ibn Qudāmah al-Maqdisī (ra), in his encyclopaedic work; al-Mughnī (3/588), in the section concerning visitation of the Prophet’s (alayhi salaat wa salaam) grave: Then you go to the grave [of the prophet(alayhi salaat wa salaam)] and say: “ Indeed, I have come to you seeking forgiveness for my sins and seeking intercession through you unto my Lord.” This is also mentioned in ash-Sharh al-Kabīr.
It
was related to us [with its chain of transmission] that Ka`b
al-Ahbar said:
"Every dawn, seventy thousand (70,000)
angels descend and encircle the grave, flapping their wings, and
invoking blessings on the Prophet until it is evening time, whereupon
they ascend, and an equal number descend and do the same. And this is
so until the earth breaks open, whereupon he will come out among
seventy thousand (70,000) angels supporting him.
---
`Umar
ibn `Abd al-`Aziz used to send his courier from Syria with
the message: "Convey my greetings to Allah's Messenger."
Chapter
on His Nation's Greeting Reaching Him
`Abd
Allah ibn Mas`ud said: Allah's
Messenger said, "Allah
has angels that roam the earth bringing me the greetings of my
nation."Abu Huraira said, "No
one sends me Salam except Allah has returned my soul to me so that I
can return his Salam."
Chapter
on Some Sayings That Were Retained From the Visitors to his Grave and
States They Have Experienced
Abu
Nasir told us [with his chain of transmission] that
`Ali said: "When
Allah's Messenger was buried, Fatima came and stood in front of his
grave, took a handful of soil, put it on her eyes, cried and recited:
The
one who breathes from the soil of Ahmad
Will
never breathe trouble all his life long
If
the troubles that have been poured on me
Were
poured on days, they would turn into nights
Muhammed
ibn Hibban said: I heard Ibrahim ibn Shayban saying:
"I performed pilgrimage one year, so I came to Madina and
approached the grave of the Prophet and
said Salam to him. I
heard from inside the room: "Wa `aleika
al-Salam."
Abu
Hazim [Salama ibn Dinar] said:
I heard Sa`id ibn
al-Musayyib say: "During
the nights of the heat wave there were no people in the Prophet's
Masjid except myself. The people of Syria would
enter in groups and say:
1 " Look at this crazy old man! " and whenever the time of prayer came, I would hear adhan coming from the Prophet's grave. I would step forward, call iqama and pray, and there would be no one in the Masjid but me."
Muhammad
ibn Harb al-Hilali said: "I entered Madina, and came to
the grave of Allah's Messenger. An Arab came and to visit him and
said: "O best of the Prophets, Allah has
revealed to you a truthful book and said in it: "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 for my sin, seeking your
intercession with my Lord."
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 the ransom for a grave which thou inhabit,
And
in which are found purity, bounty and munificence!
Then he left, and I dozed and saw the Prophet in my sleep. He said to me: "Run after the Arab and give him glad tidings that Allah has forgiven him through my intercession."
Abu
al-Khayr al-Aqta` said: "I entered the city of Allah's
Messenger and I was in material need. I stayed five days without
eating anything. I came toward the grave and said Salam to the
Prophet and to Abu Bakr and `Umar then said: "I am your guest
tonight, O Allah's Messenger!" I then stepped aside and slept
behind the Minbar. I saw the Prophet in my dream, with Abu Bakr to
his Right, `Umar to his left, and `Ali in front of him. `Ali shook
me and said, "Get up, Rasullullah is coming." I got
up and kissed him between his eyes; he gave me a loaf of bread, I ate
half of it; when I woke up I found half a loaf in my hand."
---
Ibn
Qudamah Hanbali, defining the manner of pilgrimage to the shrine
of the Prophet (s), writes in the book al-Mughni:
Stand
beside the tomb of the Prophet (s), and say: I have come to you for
forgiveness of my sins and to seek your intercession with Allah.
[Al-Mughni
ma' al-Sharh, vol. 3, p. 588; al-Sharh al-Kabir ma' al-Mughni, vol.
3, p. 494.]
---
Imām Ibn Qudāmah al-Maqdisī (ra), in his encyclopaedic work; al-Mughnī (3/588), in the section concerning visitation of the Prophet’s (alayhi salaat wa salaam) grave: Then you go to the grave [of the prophet(alayhi salaat wa salaam)] and say: “ Indeed, I have come to you seeking forgiveness for my sins and seeking intercession through you unto my Lord.” This is also mentioned in ash-Sharh al-Kabīr.
---
Dawud
ibn Salih says: "[The
Caliph] Marwan one day saw a man
placing his face on top of the grave of the Prophet.
He said: "Do you know what you are doing?" When he came
near him, he realized it was Abu Ayyub al-Ansari. The latter said:
"Yes; I came to the Prophet, not
to a stone.
References:
►Ahmad (5:422)
►Ibn Hibban in his Sahih,
►Tabarani in his Mu`ja
►al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
►It is also cited by al-Subki in Shifa' al-siqam (p. 126),
►Ibn Taymiyya in al-Muntaqa (2:261f.), and
►Haythami in al-Zawa'id (4:2)
References:
►Ahmad (5:422)
►Ibn Hibban in his Sahih,
►Tabarani in his Mu`ja
►al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih.
►It is also cited by al-Subki in Shifa' al-siqam (p. 126),
►Ibn Taymiyya in al-Muntaqa (2:261f.), and
►Haythami in al-Zawa'id (4:2)
---
NOTE
NOTE
Imam Malik disliked people saying: " We visited the grave of the Prophet."
People have disagreed about the meaning of this statement. It is said that he disliked it because of the Prophet's saying: "Allah curses women who visit graves" [Ahmad, Tirmidhi, Ibn Hibban].
People related that the Prophet then said: "I forbade you to visit graves, but now you can visit them" [Muslim].
People have disagreed about the meaning of this statement. It is said that he disliked it because of the Prophet's saying: "Allah curses women who visit graves" [Ahmad, Tirmidhi, Ibn Hibban].
People related that the Prophet then said: "I forbade you to visit graves, but now you can visit them" [Muslim].
The Prophet said, "Anyone who visits my grave..." [man
zara qabri] and used the word "visit"...
Abu `Imran al-Fasi said, "Malik
disliked anyone saying,
"the tawaf of the visit," or, "we visited the grave of the Prophet,"
because people normally use that for visits between themselves, and
he did not like to put the Prophet on the same level as other people. He
preferred a specific statement like
"We greeted the Prophet, may Allah bless him and grant him peace.""
"We greeted the Prophet, may Allah bless him and grant him peace.""
Moreover, it is merely recommended for people to visit each other
whereas there is a strong obligation to visit the grave of the Prophet.
"Obligation" here means the recommendation and encouragement to do
that, not the obligation which is a legal duty. I think the best interpretation
is that Malik forbade and disliked the
practice of connecting the word "grave" with the Prophet.
.jpg)
He did not dislike the people saying:
" We visited the Prophet, may Allah bless him and grant him peace."
This is because of the Prophet's statement, "O Allah, do not make my grave an idol to be worshipped after me. Allah was angry with people who took the graves of their Prophets as mosques."
So he [Malik] omitted the word "grave" in order to cut off the means and close the door to this wrong action.
In al-Mabsut, Malik says, "I do not think people should stand at the grave
of the Prophet, but should greet and then depart"... and "It is not necessary for the people of
Madina who enter and leave the mosque to stand at the grave. That is for
strangers"... and "There
is no harm in someone who comes from a journey or leaves on a journey standing
at the grave of the Prophet"...
---
The Maliki scholar, Ibn Farhun (d. 799) , in his book “Irshad alSalik” (Pg 592) writes:
وذکر عن مالک أن فی البقیع من الصحابة-رضی الله عنهم- عشرة الاف صحابی و أما کبار التابعین وتابع تابعین فما یحصیهم الا الله تعالی ، فینبغی السلام علیهم والدعاء لهم والتوسل بهم الی الله تعالی
Rough translation:
It is narrated from Imam Malik that in Baqi are thousands of Sahabah, Tabi’in and Taba’ at-Tabi’in.
One should greet them, pray for them and take them as a recourse/intercessor/means (tawassul) to Allah Ta’ala.
It is narrated from Imam Malik that in Baqi are thousands of Sahabah, Tabi’in and Taba’ at-Tabi’in.
One should greet them, pray for them and take them as a recourse/intercessor/means (tawassul) to Allah Ta’ala.
---
(Edited by ADHM)
