PART 11 – Sending Salat At the Prophet’s Grave, At Any Time & Any Place

Principles & Benefits

of

Sending Salat and Salam on the Prophet

<< Indeed Allaah and His Angels send Salat on the Prophet. O you who believe, Send Salat upon him, and send complete Salam upon him.>>

Part Eleven

At the Prophet’s Grave, At Any Time & Any Place

Translated & Compiled

By

Abbas Abu Yahya


A series on issues regarding sending the Salat and the Salam upon the Prophet.


 

At the Prophet’s Grave, At Any Time & Any Place

Contents for this Section

                  Sending Salat at the Prophet’s Grave

   Visiting the Prophet’s Grave

                        Visiting the graves of the Prophets and the Righteous

Did the Companions use to visit the Grave of the Prophet?

The Prophet sallAllaahu alayhi wa Salam Does not Hear the Salam

The Prophet Returning the Salaam

                        The Prayer of the Prophets in their Graves

Sending Salat at the Prophet’s Grave

1 – From Ali bin al-Hussain bin Ali that a man used to come early every morning to visit the Prophet’s grave and to send Salat upon him. He did this until he became famous for it, so Ali bin al-Hussain said to him: ‘What makes you do this?’

He answered: ‘I love to give Tasleem (send Salam) upon the Prophet sallAllaahu alayhi wa Salam.’

So Ali bin al-Hussain said to him: ‘Would you like me to narrate to you a hadeeth from my father?’

He answered: ‘Yes.’

Ali bin al-Hussain said: ‘My father narrated to me from my grandfather that he said that the Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

لا تجعلوا قبري عيدا ولا تجعلوا بيوتكم قبورا وصلوا علي وسلموا حيثما كنتم فسيبلغني سلامكم وصلاتكم

‘Do not take my grave as a place of Eid (continuously visiting it) and do not make your houses like graves. Send Salat and Salam upon me from wherever you are, since your Salam and Salat will reach me.’[1]

2 – From Abu Hurairah who said: the Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

لا تجعلوا بيوتكم قبورا ولا تجعلوا قبري عيدا وصلوا علي فإن صلاتكم تبلغني

‘Do not make your houses as graves and do not make my grave a place of Eid. Send Salat upon me, since indeed your Salat reaches me wherever you are.’[2]

3 – From Ibn Mas’ood from the Prophet sallAllaahu alayhi wa Salam:

إن لله في الأرض ملائكة سياحين يبلغوني من أمتي السلام

‘Indeed Allaah has Angels on the earth who travel around and convey to me the Salam from my Ummah.’[3]

4 – From Abee Umamah – Radi Allaahu anhu – who said: the Messenger of Allaah sallAllaahu alayhi wa Salam  said:

من صلَّى عليَّ؛ صلَّى الله عليه عشراً، ووكَّل بها ملكٌ حتى يُبَلِّغنيها

‘Whoever sends Salat upon me, Allaah sends Salat upon him ten times. And Allaah has assigned and deputed an Angel with that Salat so the Angel will convey it to me.’[4]

5 – From Abu Hurairah – Radi Allaahu anhu – from the Messenger of Allaah sallAllaahu alayhi wa Salamwho said:

ما مِنْ أحدٍ يُسَلِّم عليَّ؛ إلا ردَّ الله إليَّ روحي حتى أَرُدَّ عليه السلامَ

‘There is none who sends Salam upon me except that Allaah returns my soul to me, and I return the Salam to him.’[5]

6 – From Abu Bakr as-Siddeeq from the Prophet sallAllaahu alayhi wa Salam:

أكثروا الصلاة علي، فإن الله وكل بي ملكا عند قبري، فإذا صل علي رجل من أمتي قال لي ذلك الملك: يا محمد إن فلان بن فلان صلى عليك الساعة

‘Send a lot of Salat upon me, indeed Allaah has delegated an Angel for me at my grave, so if a person from my Ummah sends Salat upon me, the Angel says to me: ‘O Muhammad so and so has just this moment sent Salat upon you.’[6]

Visiting the Prophet’s Grave

Shaykh Muhammad Nasirudeen Albaani commented on this Hadeeth after declaring it to be fabricated:

” من حج فزار قبري بعد موتي كان كمن زارني في حياتي “.

‘Whoever performs Hajj and visits my grave after my death then he will be like the one who visited me during my life.’

Fabricated -Mawdoo’ – Silsilah Ahadeeth Da’eefah no. 47

‘Know that there are other Ahadeeth about visiting the grave of the Messenger sallAllaahu alayhi wa Salam and as-Subki gathered all of them in a book called ‘ash-Shifa’. All of them are baseless and some of them are more baseless than others. This narration is the best of all of those as Shaykh ul Islaam Ibn Taymeeyah said in his book which I will mention.

Hafidh Ibn AbdulHadi took it upon himself to explain these Ahadeeth in the book referred to earlier. He did so with detail and research the like of which is not found with anyone else. So, whoever wishes can refer to it.

Shaykh ul Islaam Ibn Taymeeyah said in ‘al-Qaida al-Jaleelah’ (p.57):

‘The Ahadeeth about visiting the grave of the Prophet sallAllaahu alayhi wa Salam are all weak.  None of them can be relied upon for the Deen whatsoever. This is why the scholars of the Saheeh books and the Sunnan books did not narrate any of this whatsoever. Rather they were narrated by those who collected weak narrations like Daraqutni, Bazaar, etc.’

Then Shaykh ul Islaam mentioned this Hadeeth and said:

‘Indeed the lie in this [narration] is clear in opposition to the Deen of the Muslims. Indeed, whoever visited the Messenger during his lifetime and believed in him, then he was from his Companions, especially if he was one of the Muhajireen  (those who migrated from Makkah to Madinah) and fought alongside him.

It is affirmed from the Prophet sallAllaahu alayhi wa Salam that he said:

“لَا تَسُبُّوا أَصْحَابِي لَا تَسُبُّوا أَصْحَابِي فَوَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا مَا أَدْرَكَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَهُ”

‘Do not curse my Companions.  I swear by Him in Whose Hand is my soul, if one of you spent the like of mount Uhud in gold, you would not reach the equivalent of a Mudd (a certain weight) of one of the Companions, not even half a Mudd.’ [Collected by Bukhari and Muslim.]

A person after the Companions cannot be like the Companions with the obligatory commanded actions like Hajj, Jihad, the five daily prayers and sending Salat upon the Prophet sallAllaahu alayhi wa Salam. So, what about an action which is not obligatory which the Muslims are in agreement about (meaning visiting the Prophet’s grave sallAllaahu alayhi wa Salam) rather it is not allowed according to the Sharia to take a journey to visit it. In fact, it is something which is prohibited. However, taking a journey to his Masjid for the prayer is recommended.’

A point to note: many people think that Shaykh ul Islaam Ibn Taymeeyah and the Salafiyoon who follow his path prohibit visiting the Messenger’s sallAllaahu alayhi wa Salam grave, but this is a lie and a slander. It is not the first slander against Ibn Taymeeyah -Rahimullah Ta’ala- and against the Salafis. Everyone who has come across the books of Ibn Taymeeyah knows that he held the opinion that it is allowed according to the Sharia to visit the Prophet’s grave sallAllaahu alayhi wa Salam and it is recommended as long as it is not associated with any Bida’ and going against the Sharia. For example, undertaking a specific journey and travelling to the grave; this is because of the general prohibition from the Messenger sallAllaahu alayhi wa Salam: ‘Do not undertake a specific journey for worship except to three Masajid.’

The exception from undertaking a specific journey for worship in this hadeeth is not just to a Masajid as many people presume, but to any place where the intent is coming closer to Allaah in that place whether it is a Masjid, a grave or anything else. This is with the evidence what was narrated by Abu Hurairah who said in  a hadeeth of his:

I met Busrah bin Abee Busrah al-Ghafari And Busrah said: ‘Where are you coming from?’ So I said: ‘from the mountain of Tur.’

He said: ‘If I had met you before You had gone to it, you would not have gone there because I heard the Messenger of Allaah sallAllaahu alayhi wa Salam say:

” لا تعمل المطي إلا إلى ثلاثة مساجد ”

‘A person does not ride out for specific worship except to three Masajid.’

The hadeeth is collected by Ahmad and others with an authentic chain, and it is researched in ‘Ahkam al-Janaa’iz’ p. 226.

This is clear proof that the Companions understood the hadeeth with its general meaning. What aids this is that it is not narrated from any of them that they undertook a specific journey for worship to visit any grave. The understanding of the Salaf is the same as the understanding of Ibn Taymeeyah in this issue, so whoever criticises him, has criticised the Salaf as-Salih -may Allaah be pleased with them.

May Allaah have mercy upon the one who said:

كل خير في إتباع  من  سلف  وكل  شر في إتباع  من  خلف

Every good is in the following of the Salaf * and every evil is in the innovations of the Khalaf

[Taken from Silsilah Ahadeeth Da’eefah no. 47]

Visiting the graves of the Prophets and the Righteous – Shaykh al-Islaam Ibn Taymeeyah said:

‘When Imam Ahmad – the most knowledgeable person about the Sunnah at his time – was asked about this issue [visiting the graves of the Prophets and the righteous], he did not have any Ahadeeth to rely upon in this issue except for the Hadeeth of Abu Hurairah – Radi Allaahu anhu – from the Messenger of Allaah sallAllaahu alayhi wa Salamwho said:

‘There is none who sends Salam upon me except that Allaah returns my soul to me and I return the Salam to him.’

This is also what Abu Dawood relied upon in his ‘Sunnan’.

As did Malik in ‘al-Muwatta’.

It was narrated from Abdullaah bin Umar: ‘That if he entered the Masjid he would say: ‘As-Salamu ‘alayka Ya Rasool Allaah, as-Salamu ‘alayka Ya Aba Bakr, as-Salamu ‘alayka Ya Abatee. Then he would leave.’

In ‘Sunnan Abee Dawood’ from the Prophet -sallAllaahu alayhi wa sallam- that he said:

‘Do not make my grave a place of Eid. Send Salat upon me, since indeed your Salat reaches me wherever you are.’

In ‘Sunnan Sa’eed bin Mansoor’: that Abdullaah bin Hasan bin Hasan bin Ali bin Abee Taalib saw a man frequenting the grave of the Prophet -sallAllaahu alayhi wa sallam-, so he said to him: that the Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

‘Do not make my grave a place of Eid. Send Salat upon me, since indeed your Salat reaches me where ever you are.’

So, you and a man who is in al-Andalus in respect to the Prophet’s grave are the same.

In Bukhari and Muslim from the Prophet -sallAllaahu alayhi wa sallam- that he said during illness leading up to his death:

‘Allaah’s curse is upon the Jews and the Christians: they took the graves of their Prophets as Masajid.’

One should warn against what they did. If it was not for what they did, the Prophet’s grave would be on display, but he -sallAllaahu alayhi wa sallam- hated that his grave would be taken as a place of prayer.

The Companions buried him in the house of ‘Aeysha, contrary to what they usual did, which was burying the deceased out in the desert, so that no one would pray at his grave and take it as a Masjid, and so that his grave would not be taken as an object of worship.

When the houses/apartments of the Prophet were separated from the Masjid, which was not until the era of al-Waleed bin AbdulMalik, none of the Companions or their successors would enter upon the grave, not to pray there, nor to touch it and get blessings from it, nor to supplicate there. Rather they used to do these things in the Masjid.

When the Salaf from the Companions and successors sent Salam upon the Prophet, and they wanted to make Dua’, they would face the Qibla, and they did not face the grave.

As for standing to send Salam upon him, then Abu Hanifa said: ‘Also face the Qibla, and do not face the grave.’

Most of the Imams said: ‘Rather you face the grave only when sending Salam, and none of the Imams said face the grave when making Dua’.  There are no narrations regarding this, except a fabricated story ascribed to Malik, while his Madhab opposes it.  The Imams are agreed upon that the Prophet’s grave -sallAllaahu alayhi wa sallam- is not touched nor is it kissed.

All of this is done to protect Tawheed because one of the foundations of associating (Shirk) partners with Allaah Ta’ala is taking graves as Masajid. A group from the Salaf said regarding Allaah’s saying:

<< ‘And they have said: ‘You shall not leave your gods, nor shall you leave Wadd, nor Suwa’, nor Yaghuth, nor Ya’uq, nor Nasr (names of the idols)>>

The Salaf said: ‘These were righteous people from the people of Nuh. When they died, the people began performing Itikaf (staying) at their graves. Then they made images of them into statues. Then after a long time, they began worshipping them.’

This was also mentioned with the same meaning by Bukhari in his ‘Saheeh’ from Ibn Abbas.  It was mentioned by Muhammad bin Jarir at-Tabari and others in ‘Tafseer’ from more than one of the Salaf, and Watheema and others mentioned it in ‘Qasas al-Anbiya’ from many different narrations, and I have elaborated upon the principles of this issue elsewhere.

The first of those who placed these Ahadeeth for travelling to visit shrines which are upon graves were the Ahl-ul-Bida’ from the Rafidah (Shia’) and those similar to them.  They leave the Masajid and they glorify shrines where Shirk takes place, and a false and innovated Deen is made up there for which Allaah did not send down any authority.  Indeed, the Book and the Sunnah surely mention Masajid without mentioning shrines, as Allaah Ta’ala says:

<< Say: My Lord has commanded justice and (said) that you should face Him only (i.e. worship none but Allah and face the Qiblah, i.e. the Ka’bah at Makkah during prayers) in each and every place of worship, in prayers (and not to face other false deities and idols), and invoke Him only making your religion sincere to Him >>

Allaah Ta’ala also says:

<< The Masajid of Allaah shall be maintained only by those who believe in Allaah and the Last Day>>

Allaah Ta’ala also says:

<< And the Masajid are for Allaah (Alone), so invoke not anyone along with Allaah. >>

Allaah Ta’ala says:

<< And do not have sexual relations with them (your wives) while you are in I’tikaf (i.e. confining oneself in a Masjid for prayers and invocations leaving the worldly activities) in the Masajid >>

Allaah Ta’ala said:

<< And who is more unjust than those who forbid that Allaah’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allaah’s Mosques and strive for their ruin? >>

It is affirmed from the Prophet -sallAllaahu alayhi wa sallam- in ‘Saheeh’ that he used to say:

‘Indeed those before you used to take the graves as Masajid. So, do not take graves as Masajid, since indeed I prohibit you from that.’

This is the end of what Shaykh ul-Islaam’s answer to this question.  Allaah –Subhanahu wa Ta’ala- knows best.’

Did the Companions used to frequent the Grave of the Prophet -sallAllaahu alayhi wa sallam?

Shaykh ul-Islaam Ibn Taymeeyah said:

‘Malik said in ‘al-Muwatta’ from the narration of Yahya bin Yahya al-Laythi that Ibn Umar used to stand at the Prophet’s grave and send Salat upon the Prophet, upon Abu Bakr and upon Umar.’

Shaykh Rabia’ bin Hadi al-Mudkhali commented:

‘This has been collected in ‘ash-Shafa’, and it is in ‘al-Muwatta’ in the book of shortening the prayer on a journey.

From Malik from Abdullaah bin Dinar: ‘I saw Ibn Umar stand at the Prophet’s grave and send Salat upon the Prophet, upon Abu Bakr and upon Umar -Radi Allaahu anhuma.’

In the ‘Musanaf’ of AbdurRazzaq in the chapter ‘Sending Salam at the grave of the Prophet’

From AbdurRazzaq from Ma’mar from Ayoob from Nafa’ who said: ‘When Ibn Umar used to come back from a journey, he would attend the Prophet’s grave and say: ‘As-Salamu alayka Ya RasoolAllaah, as-Salamu alayka Ya Aba Bakr, as-Salamu alayka Ya Abata’ (Peace be to you O Messenger of Allaah, peace be to you O Abu Bakr and peace be to you O my father.)

Ma’mar said: I mentioned this to UbaydAllaah bin Umar and he said:

‘We do not know of anyone of the Prophet’s Companions doing this action except Ibn Umar.’

I (Rabia’ al-Madkhali) say: ‘The benefit that one derives from the statement of UbaydAllaah bin Umar, the Imam, from Madina, the trustworthy, reliable, is that the noble Companions – and among them were the rightly guided Khulafaa – would not come to the Prophet’s grave, other than Abdullaah bin Umar -Radi Allaahu anhuma- if he returned from a journey, even though they had a great love for the Messenger of Allaah, respect for them, obedience and compliance for him.

Has the time not arrived for the Muslim Ummah that they return to it the correct way, and follow these great people and the honorable scholars.

We are certain and trust that they only took this stance (of not going to the grave) based upon a strong foundation, and a correct path of authentic Prophetic knowledge, and that they had a clear understanding and awareness of the purpose of the Sharia’ and its goals.

Indeed, they only did this out of implemention of the Prophet’s noble instructions, along with their truthful, ardent love for the Messenger of Allaah, like the Prophet’s command:

‘Do not take my grave as a place of Eid (constantly attending it).’

And like when he said:

‘O Allaah do not turn my grave into an idol which is worshipped.’

And like his –may my father and mother be sacrificed for him- saying:

‘Allaah’s curse is upon the Jews and the Christians; they took the graves of their Prophets as Masajid.’

Implementing these great instructions was done with the goal of protecting Tawheed, and protecting the Islaamic ‘Aqeedah from the stains and blemish of extremism and misguidance, which the people of the book fell into.

That was the correct, heedful stance from the noble Companions, at the forefront of whom were the rightly guided Khulafa and the prominent Fuqaha, the likes of Zayd bin Thabit, Ibn Mas’ood, Ibn Abbas, Ubayy bin Ka’ab and other scholars, great people and leaders from among the Companions.  They were nothing but the soldiers of Allaah, then the soldiers of Muhammad. They were his soldiers during his lifetime, they would guard him, and his message with their lives, their wealth and their souls.  His soldiers were truthful and loyal after his death and his departure to the Most Highest Companion.

Due to the great blessing from Allaah, how great was their understanding, how superior were they and how truthful.

If only the Muslim Ummah would take an example from these great, truthful people and in carrying out these instructions and others with what the seal of the Prophets came with – may Allaah’s praise and peace be upon them all.

How great was the blessing for the Imam of Dar al-Hijra -Rahimullaah- that when some of the people opposed some of these Prophetic instructions and introduced constantly visiting the Prophet’s grave, he said:

‘I do not know this to be a practice of those in the past, and nothing will rectify the latter part of this Ummah except that what rectified the first part.’

[‘Qaida Jaleelah fee Tawassul wal-Waseelah’ by Ibn Taymeeyah researched by Shaykh Rabee al-Madkhali   p.137 Footnote 4]

 

The Prophet  sallAllaahu alayhi wa Salam Does not Hear the Salam

  1. a) From Abu Hurairah who said: the Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

لا تجعلوا بيوتكم قبورا ولا تجعلوا قبري عيدا وصلوا علي فإن صلاتكم تبلغني

‘Do not make your houses as graves and do not make my grave a place of Eid. Send Salat upon me, since indeed your Salat reaches me where ever you are.’[7]

Shaykh Albaani commented on this hadeeth saying:

‘As for the words of the Messenger sallAllaahu alayhi wa Salam: ‘It reaches me’, in this hadeeth and other Ahadeeth, it is clear that he –alayhi salaam- does not hear the Salat of those who send Salat upon him. So, whoever claims that the Prophet sallAllaahu alayhi wa Salam hears it has indeed lied against him sallAllaahu alayhi wa Salam. So what about somebody who claims that the Prophet sallAllaahu alayhi wa Salam also hears things beside the Salat?!’[8]

  1. b) From Abu Hurairah – Radi Allaahu anhu – from the Messenger of Allaah sallAllaahu alayhi wa Salamwho said:

ما من أحد يسلم علي، إلا رد الله علي روحي حتى أرد عليه السلام

‘Not one of you sends Salam upon me except that Allaah returns my soul to me, and I reply to that person.’[9]

Shaykh Albaani commented on this hadeeth saying:

‘As for the hadeeth: ‘Whoever sends Salat upon me at my grave, then I hear it, and whoever sends Salat from a distant place then it is sent to me,’ this is Mawdoo’ (fabricated) as Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- said in ‘Majmoo’ al-Fatawa’ (28/241) and I researched it in ‘Da’eefah’ No. 203.

I have not found any evidence that the Messenger sallAllaahu alayhi wa Salam hears the Salam from the one who sends Salam upon him at his grave, and the hadeeth from Abu Dawood does not mention that expressly.[10]

The Shaykh discusses Hadeeth No. 203 in Da’eefah:

‘Whoever sends Salam upon me at my grave, I hear it; and whoever sends Salat upon me from a far distant place, an Angel is delegated to it to convey it to me, then that Salat would be sufficient for him in the matters of his worldly matters and Hereafter, and I will be a witness for him or an intercessor.’[11]

Shaykh Al-Albaani quotes Shaykhul-Islaam Ibn Taymeeyah saying:

‘If this were to be Saheeh, in the Hadeeth it mentions that the Salat of the one who sends it from a far distant place upon him reaches him -sallAllaahu alayhi wa sallam-, and it does not mention that he -sallAllaahu alayhi wa sallam- hears it. Since this has not been said by anybody of knowledge, and it is not mentioned at all in the Hadeeth but it has been said by ignorant people who came later. They say it is on Thursday night and Friday day; whereby he hears the Salat of the one who sends it with his own ears.

As for him -sallAllaahu alayhi wa sallam- hearing for himself those who send Salat upon him, this is falsehood, because in the well-known Ahadeeth it is mentioned that it is conveyed and it is presented to him. Similarly, the Salam is conveyed to him by the Angels.’

I (Albaani) say: ‘What supports the case that what those ignorant people say is false is that the Messenger -sallAllaahu alayhi wa sallam: ‘Send a lot of Salat upon me on Friday since indeed your Salat reaches me…’ to the end of the Hadeeth. This is authentic as mentioned previously.’  It is clear that this Salat on Friday reaches him and he does not hear it from the one sending it upon him -sallAllaahu alayhi wa sallam.[12]

The Prophet Returning the Salaam

Shaykh Al-Albaani researches a Hadeeth and gives the verdict that it is Mawdoo’ (fabricated). He quotes the scholars of Jarh wa Ta’adeel[13] proving that the Hadeeth is fabricated. The text of the narration is as follows:

‘There is no Prophet who dies and stays in his grave except for forty mornings until his soul is returned to him.  I passed by Musa on the night of my ascension and he was standing in his grave among his family and his Ummah.’[14]

After discussing the problems of the chain of this Hadeeth in detail, the Shaykh says:

‘I hold the opinion that this Hadeeth contradicts the saying of the Messenger sallAllaahu alayhi wa sallam:

ما من أحد يسلم علي، إلا رد الله علي روحي حتى أرد عليه السلام

‘There is none who sends Salam upon me except that Allaah returns to me my soul so that I can return that Salam to him.’[15]

How the contradiction occurs is that this Hadeeth shows that the Messenger’s soul sallAllaahu alayhi wa sallam- is not stable and firm in his noble body, but it is returned to him so that he can return the Salam of the Muslims when they send it to him -sallAllaahu alayhi wa sallam.  Meanwhile, the Mawdoo’ (fabricated) Hadeeth clearly states that the soul of every Prophet is returned to him after forty mornings from the time of his death.  Therefore, if this were to be true, how would the Messenger’s soul -sallAllaahu alayhi wa sallam- keep returning to his body so that he could give the Salam?  This matter is not conceivable, and is in reality a clear contradiction.

Therefore, it is necessary to reject one of them, and it is none other than this hadeeth, which is Munkar[16], so that the stronger Hadeeth can be saved from being contradicted.

Reflect upon this, this is from what I have been inspired with. I do not remember having seen this understanding from anyone before me. So, if it is correct, it is from Allaah; otherwise it is from myself.

What also shows the falsehood of this fabricated Hadeeth with this wording is that the Messenger -sallAllaahu alayhi wa sallam- saw Musa praying in his grave which is authentic, however it does not contain this extra wording of:

‘among his family and his Ummah’

Muslim collected from the Hadeeth of Anas from the Prophet -sallAllaahu alayhi wa sallam:

مررت على موسى ليلة أسري بي عند الكثيب الأحمر وهو قائم يصلي في قبره

‘I passed by Musa when I was taken on the night journey at the red sand dune while he was standing and praying in his grave.’[17]

Then the Shaykh presents another wording which he declares as weak, the meaning of which is:

‘that a Prophet will not stay in his grave for more than forty days and will be taken up.’

Then, during the discussion, the Shaykh says:

‘Then indeed what invalidates this extra wording is the Hadeeth:

إنَّ الله عزَّ وجلَّ حرَّم على الأرض أن تأكل أجْسادَ الأنبياء

‘Indeed Allaah prohibited the earth from eating up the bodies of the Prophets.’

This is an authentic Hadeeth collected by Abu Dawood, Ibn Hibban in his book ‘Saheeh’, al-Hakim, and others.  Indeed this Hadeeth is clear, one matter specific to the Prophets is that the earth does not eat up their bodies.  This distinguished matter is invalidated if we affirm that the bodies of the Prophets are taken up from their graves, as is mentioned in the extra wording of the weak hadeeth, therefore, this authentic Hadeeth affirms the invalidity of the Prophets been taken up from their graves.  If this extra wording of the weak hadeeth was affirmed then it would negate another distinction for Isa –alayhi as-Salam, which is that he exists above the Heavens alive with his soul and body. So, reflect upon the evil and the effects of Ahadeeth which are feeble and weak.’

The Shaykh continues:

‘As for other supporting evidence, it is better if we discuss it in detail separately, as follows:

‘Indeed the Prophets are not left in their graves after forty nights, but they pray in front of Allaah until the trumpet will be blown.’[18] [Fabricated]

[After a detailed discussion showing why the narration is Fabricated, the Shaykh mentions that this narration cannot be used for two reasons: firstly because it is Mawdoo’ (fabricated) and the other:]

‘… is that the Hadeeth opposes the issue for which it is used as an evidence, since it is clear, that here it says the Prophets are not left in their graves after forty, – even though it is also a fabricated Hadeeth – and that we have from the Prophet -sallAllaahu alayhi wa sallam-  who said that the soul is returned to him while he is in his grave! So where is that statement in comparison to this one?!

Moreover, this fabricated Hadeeth contradicts an authentic Hadeeth which was previously mentioned – [‘There is none who sends Salam upon me except that Allaah returns to me my soul so that I can return that Salam to him.’] This also indicates that this Hadeeth is fabricated. Another thing that contradicts this fabricated hadeeth is the statement of the Messenger -sallAllaahu alayhi wa sallam-:

الأنبياء – صلوات الله عليهم – أحياء في قبورهم يصلون

‘The Prophets are alive praying in their graves.’[19]

Which is an authentic Hadeeth.’[20]

The Prayer of the Prophets in their Graves

By Shaykh Muhammad Nasir uddeen al-Albaani

‘The Shaykh was asked: ‘Noble Shaykh – may Allaah protect you- you mentioned in one of your works a hadeeth that the Prophets pray in their graves, please could you explain that and may Allaah reward you with good?’

The Shaykh answered: ‘This hadeeth is information of the unseen of which it is not permissible for the Muslims to apply their intellect to.  What is obligatory upon them is to completely submit to it.

Even if there did occur a difference between some of the scholars – by which I mean the scholars of hadeeth – whether this hadeeth was Saheeh or Da’eef, the strongest opinion to me is that it is Saheeh.  It is mentioned in ‘Silsilah Ahadeeth as-Saheehah’ and it has been researched thoroughly.

However, if some of those scholars doubt the authenticity of this hadeeth, there is another hadeeth about which there is no doubt in its authenticity.  This hadeeth has been collected by Imam Muslim in his book ‘Saheeh’ from the hadeeth of Abu Hurairah -Radi Allaahu anhu- who said: ‘the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘On the night of ascension I passed by Musa who was standing praying in his grave.’

Therefore, the prayer of the Prophets in their graves is an authentic ‘Aqeedah (belief) which is obligatory upon the Muslims, however they cannot say how it is, in trying to understand how this prayer is.  So, they do not say: ‘How does Musa pray in his grave, since a grave is not spacious enough for Musa to stand in?’

This is because we say: the unseen world is not measured against the physical world. Likewise, the life of the Barzakh is not measured against the life of the Hereafter, since every type has its nature and its specialties.  Therefore, if the most truthful of those who are truthful informed us that he saw Musa –alayhi Sallam- standing praying in his grave, then we testify to it and believe it, and we delegate the knowledge of the reality of this prayer to Allaah Tabaraka wa Ta’ala.

So the saying of the Prophet -sallAllaahu alayhi wa sallam: ‘Indeed the Prophets are alive in their graves praying’ is upon this scale.  This type of life is not the worldly type of life, whereby if we address them they will reply to us, or that they hear our speech like they used to hear the speech of people in the Dunyaa when they were alive. We do not delve into these types of explanations, because as we said earlier, the unseen world is not measured against the worldly type of life.’

[From: ‘Rhalaat an-Noor Tape 33 (B) at 29 mins & transcribed in ‘Mawsooa al-Aqeedah’ Albaani 8/p.153-155]

 

[1] [Collected in ‘Fadl as-Salat ala Nabi sallAllaahu alayhi wa Salam‘ (p.34) (20) & Albaani said: ‘The hadeeth is Saheeh due to its many narrations and supporting evidence.]

[2] [Collected by Abu Dawood and Ahmad, Albaani said its Sanad is Hasan in ‘Tadheer as-Sajid’ p.96]

[3] [Collected by Ahmad, Nisa’ee & Ibn Hibban and  in ‘Fadl as-Salat ala Nabi sallAllaahu alayhi wa Salam‘ (p.34) (21) & Albaani said: ‘Its Isnaad is Saheeh.’ And also in ‘al-Ayaat al-Bayinnaat’ p.80 : ‘It has an authentic Isnaad, researched in ‘Saheeh Abee Dawood’ No.924]

[4] [Collected by Tabraani – Albaani graded it Hasan lighayrihi in ‘Saheeh Targheeb wa Tarheeb’ 2/292/1663]

[5] [Collected by Ahmad, Abu Dawood, Tabraani & al-Bayhaqi. Declared ‘Hasan’ by Albaani in Saheeh Targheeb wa Tarheeb 2/293/1666]

[6] [Collected by Daylami and Albaani declared it to be Hasan in Saheehah No. 1530 & Saheeh al-Jama no. 1207 Shaykh Albaani said in conclusion to his research of this Hadeeth: ‘So the hadeeth with this supporting narration and others with the same meaning make this hadeeth Hasan In Shaa Allaah Ta’ala.]

[7] [Collected by Abu Dawood and Ahmad, Albaani said its Sanad is Hasan in ‘Tadheer as-Sajid’ p.96]

[8] [Taken from ‘Tadheer as-Sajid’ (p.96) by Shaykh Albaani]

[9] [Collected by Abu Dawood and its wording is ‘. . . my soul until I return the Salam to him’ and its Isnaad is Hasan as I have explained in ‘as-Saheehah’ (2266). And its Isnaad is Hasan.]

[10] [Taken from: ‘al-Ayaat al-Bayinnaat fee adam Sima’ al-Amwaat’ p.80 footnote no.3]

[11] [Mawdoo’ with this complete wording – Fabricated collected in ‘Silsilah Da’eefah’ No.203]

[12] [From Da’eefah no. 203]

[13] Scholars who research the science of the criticism and proving the trustworthiness of a narrator.

[14] [Mawdoo’- Fabricated, collected in ‘Silsilah Da’eefah’ No.201]

[15] [Collected by Abu Dawood, Bayhaqi, Ahmad with a Hasan chain from Abu Hurairah and it has been researched in the other book ‘Silsilah as-Saheehah’ no. 2266]

[16]  (A Hadeeth which is weaker than another Hadeeth)

[17] This Hadeeth has been researched in ‘as-Saheehah’ No. 2627.’

[18] [Mawdoo’ – Fabricated collected in ‘Silsilah Da’eefah’ No.202]

[19] [Saheehah No.621]

[20]  [Da’eefah 201 /vol.1/ p.360-369]

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