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Intention for the journey to Madinah tayyibah

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Question:

 

As-Salam-Alakium,

 

I want to ask that is it permissible to travel ONLY with the intention of visiting the grave of Prophet Muhammad (SAW) or when we go to medina, our primary intention should be to visit the mosque of the Prophet Muhammad (SAW) and in addition we can visit the grave.

 

Answer:

 

In the Name of Allah, the Most Gracious, the Most Merciful.

 

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 

Nabī Sallallāhu Alaihi Wa Sallam was sent to this Dunyā as a Mercy to mankind. Through his presence and efforts, Allāh Ta’ālā eradicated and illuminated the darkness that existed in the world.

 

The reverence and love for Nabī Sallallāhu Alaihi Wa Sallam is a deeply rooted part of a Muslim’s Imān. Because of the uncountable favors of Nabī Sallallāhu Alaihi Wa Sallam upon the Ummah, the Ummah is highly indebted to him.

 

The demand of love is that the lover remains restless in anticipation of visiting his beloved. True lovers experience such an ecstasy and joy in visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam that is beyond the scope of description.

 

Unfortunately, many have the misconception that to visit Medīnah with the Niyyah of only visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is impermissible. Besides the many juridical texts that prove its permissibility, one can logically comprehend its permissibility. When the blessed city of Medīnah and the blessed Masjid of Nabī Sallallāhu Alaihi Wa Sallam gained their sanctity because of the presence of Nabī Sallallāhu Alaihi Wa Sallam, it would be illogical to conclude that the intention of visiting Medīnah Munawwarah and Masjid al-Nabawī is permissible but intending the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is impermissible.

 

In conclusion, to visit Medīna Munawwarah with the intention of visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam is undoubtedly permissible. In fact, the experts and Jurists have stated that it is more appropriate to visit Medīnah Munawwarah only with the Niyyah of visiting the blessed grave of Nabī Sallallāhu Alaihi Wa Sallam as this is to display a higher degree of honor and reverence. [1]

 

And Allah Ta’āla Knows Best

 

Abdul Azīm bin Abdur Rahman,

Student Darul Iftaa

U.S.A.

 

Checked and Approved by,

Mufti Ebrahim Desai.

 

 

 

[1] الأولى في الزيارة تجريد النية لزيارة قبره صلى الله عليه وسلم (حاشية الطحطاوي علي مراقي الفلاح)

 

فتاوي دار العلوم زكريا, ج 3، ص 478، زمزم

 

 

Askimam

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Ibn Hajar al-Haytami on ibn Taymiyya's view of impermissibility on travelling to visit the grave of the Prophet (Sallallahu 'alaihi wa sallam):

 

Shaykh al-Islam ibn Hajar al-Haytami (D. 974AH) on ibn Taymiyya’s view of impermissibility on travelling to visit the grave of the prophet (sallallahu ‘alaihi wa sallam):

 

“If you say: How can you relate that there is a consensus on the permissible and commendable status of visiting and travelling to it (the Prophet’s grave [sallallahu ‘alaihi wa sallam]) when ibn Taymiyya among the later Hanbalis deems all of this inappropriate?

 

I say: Who is ibn Taymiyya so that one takes his words into consideration or relies on them in any religious matter? Is he anything but – in the words of the leading scholars who have followed his rotten statements and unsalable arguments… – a servant whom Allah has forsaken and led astray and clothed in the garments of ignominy… The Shaykh al-Islam, the scholar of the world, concerning whose status, ijtihad, rectitude and prominence there is a consensus, Taqi al-Din al-Subki – may Allah sanctify his soul and cast light on his grave – has dedicated himself to answering him in a separate work (shifa al-saqam fi ziyarat khayr al-anam) in which he has done a great service and shown with dazzling arguments the correct path.”

 

[ibn Hajar al-Haytami, al-Jawhar al-Munazzam fi Ziyarat al-Qabr al-Sharif al-Nabawi al-Mukarram, M. Zaynhum ed. (Cairo: Maktabat Madbuli, 2000), 29-30.]

 

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Ibn Hajr al-'Asqalani on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam):

 

Shaykh al-Islam ibn Hajar al-‘Asqalani (D. 852AH) on ibn Taymiyya’s prohibiting of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam):

 

“Al-Kirmani (D. 786AH) has said: On this issue there has been much discussion in our Syrian lands, and many treatises have been written by both parties. I say: He is referring to Shaykh Taqi al-Din al-Subki and others’ responses to Shaykh Taqi al-Din ibn Taymiyya… and the crux of the matter is that they have pointed out that his position implies that it is prohibited to travel to visit the tomb of the Prophet (sallallahu ‘alaihi wa sallam)… This is one of the ugliest positions that has been reported of ibn Taymiyya. One of the things he has adduced to deny the claim that there is a consensus on the matter is the report that (Imam) Malik disliked people saying: I have visited the tomb of the Prophet. The discerning scholars of the (Maliki) school have replied that he disliked the phrase out of politeness, and not the visiting itself, for it is one of the best actions and the noblest of pious deeds with which one draws near to Allah the Majestic, and it’s legitimacy is a matter of consensus without any doubt, and Allah is the One who leads to truth.”

 

[ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari (Cairo: Mustafa al-Babi al-Halabi, 1959), 3:308]

 

 

 

 

 

Imam al-Khafaji on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam):

 

Imam Ahmad al-Khafaji (D. 1069) on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam):

 

“Know that this is the hadith that led ibn Taymiyya and those who follow him, such as ibn al-Qayyim, to the despicable statement due to which he was declared an unbeliever, and against which al-Subki devoted a separate work, and this is his prohibiting the visit to the tomb of the Prophet (sallallahu ‘alaihi wa sallam) and travelling to it… He imagined that he protected monotheism (tawhid) on the basis of drivel that should not be mentioned, for they do not come from a rational, let alone an eminent, person, may Allah the Exalted forgive him.”

 

[Ahmad al-Khafaji, Nasim al-Riyad, 5:100-101]

 

 

 

 

Mulla 'Ali al-Qari on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave (Sallallahu 'alaihi wa sallam):

 

Mulla ‘Ali al-Qari al-Harawi al-Hanafi (D. 1014AH) on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam):

 

“Amongst the Hanbalis, ibn Taymiyya has gone to an extreme by prohibiting travelling to visit the Prophet (sallallahu ‘alaihi wa sallam), just as others have gone to the opposite extreme in saying: the fact that the visiting is a pious deed is known with certainty and he who denies this is an unbeliever. Perhaps the second position is closer to the truth, for to prohibit something that scholars by consensus deem commendable is unbelief, since it is worse than prohibiting what is (merely) permissible, in regards to which there is agreement (i.e. there is agreement that the prohibition of what is permissible by consensus is unbelief).”

 

[Mulla ‘Ali al-Qari al-Harawi, Sharh al-Shifa (Beirut: Dar al-Kutub al-‘Ilmiyya, 2001), 2:152]

 

From the above-mentioned words of Mulla ‘Ali al-Qari al-Harawi al-Hanafi, it seems he has retracted his statements in praise of ibn Taymiyya, as Jarh Mufassar (Specified Criticism) takes precedence over General Tawthiq/Ta’dil (Praise).

 

Anyone who wishes to object to the above should know that in his sharh (commentary) on the Shifa of al-Qadhi ‘Iyadh he mentioned his al-Mirqat Sharh al-Mishkat (al-Masabih) in 2 places – 1/24 and 1/547. Also, in the same Sharh al-Shifa, he referred to his sharh (commentary) on Shama-il al-Tirmidhi known as Jam’ al-Wasa-il (1/324, 343 and 2/366). This means that his Sharh al-Shifa is later than his sharh (commentary) on Mishkat al-Masabih and his sharh (commentary) on Shama-il al-Tirmidhi, and thus what he mentioned in it, is his last stance on ibn Taymiyya, as it overrides what he thought about him in the earlier two works named, in which he had praiseworthy remarks for ibn Taymiyya.

 

 

 

 

Imam al-Qastallani on ibn Taymiyyah's prohibiting of travelling to visit the Prophet's grave:

 

Imam Ahmad al-Qastallani (D. 923AH) expressing his outrage on ibn Taymiyya’s prohibition of travelling to visit the Prophet’s grave (sallallahu ‘alaihi wa sallam):

 

“The Shaykh Taqi al-Din ibn Taymiyya has abominable and odd statements on this issue to the effect that travelling to visit the Prophet (sallallahu ‘alaihi wa sallam) is prohibited and is not a pious deed but the contrary. Shaykh Taqi al-Din al-Subki has replied to him in Shifa al-Saqam and has gratified the hearts of the believers.”

 

[Muhammad ibn ‘Abd al-Baqi al-Zurqani, Sharh al-Mawahib al-Laduniyya (Cairo 1291AH), 8:343]

 

 

 

 

 

Imam ibn Nasir al-Din al-Dimashqi calling ibn Taymiyyah a Deviant?

 

The Taymiyyun love to quote Imam ibn Nasir al-Din al-Dimashqi (d.846AH) and his book al-Radd al-Wafir in defence of their Imam, ibn Taymiyya. However, the following is a clear cut example of how many of those who defended him weren’t truly aware of all the deviant positions held by him on various issues. Imam ibn Nasir al-Din al-Dimashqi falls into this category as is evident from the following, where he declares anyone who rejects the Hadiths in relation to the reward and virtue of visiting the grave of the Prophet (sallallahu ‘alaihi wa sallam) a deviant. It is well known that ibn Taymiyya is the foremost proponent of the view that travelling out to visit the blessed grave of the Prophet (sallallahu ‘alaihi wa sallam) is a reprehensible innovation – a view which he based on the rejection of the aforementioned narrations. Imam ibn Nasir al-Din al-Dimashqi mentions:

 

 

“Visiting the grave of Rasulullah (sallallahu ‘alayhi wa sallam) is a Sunnah of the Muslims, it is unanimously accepted as an act of reward and it is an act of virtue that is encouraged. The Hadiths on this topic have been accepted and practised upon, even though a few of these Hadiths have weakness. Only a deviant will reject them totally.”

 

(Jami’ al-Athar, vol.8 pg.141)

 

In addition, it is worth noting that Imam ibn Nasir al-Din al-Dimashqi has written extensively on this and has approved several Hadiths on this issue in the book of his which has been quoted from above (Jami’ al-Athar) – see vol.8 pgs. 129-141.

 

 

Source: taymiyyun.worpress.com

Edited by Bint e Aisha

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Questions One and Two:


What is your opinion on an extensive journey (shadd al-rihal) to visit the master of all beings – upon him the most excellent of salutations and greetings and upon his progeny and his companions? Which of the two matters is more desirable to you and more virtuous according to your mashayikh for the visitor: does he intend at the time of travelling for visiting to visit him – upon him be peace – or does he intend the mosque also? The Wahhabis have said that the traveller to Madinah must not intend (visiting anything) besides the Prophetic Mosque.

Answer:


According to us and according to our mashayikh visiting the grave of the master of the Messengers – my soul be his sacrifice – is from the greatest of nearing acts and the most important of rewarded acts and the most fruitful in attaining degrees, rather is close to the obligations, even if its acquisition is by extensive journeying and expending health and wealth and one intends at the time of travel to visit him – upon him a million greetings and peace – and he intends along with it visiting his mosque – Allah bless him and grant him peace – and other than it from the plots of land and noble sites, rather the preferred [intention] is what the valiant ‘Allamah Ibn al-Humam said that is to only intend visiting his grave – upon him blessing and peace – and then visit the mosque once he arrives, because in that is greater respect and admiration of him – Allah bless him and grant him peace – and this agrees with his – Allah bless him and grant him peace – saying,

“Whoever comes to me as a visitor, no need driving him but visiting me, it is a duty upon me that I become an intercessor for him on the Day of Resurrection.”

Such was transmitted by the great Gnostic Mulla Jami that he separated the visit from Hajj, and this is closer to the path of the lovers.

As for what the Wahhabis said that the traveller to the illuminated city – on its resident a million greetings – does not intend but the noble mosque, adducing as evidence his – upon him blessing and peace – saying “Do not extensively journey but to three mosques,” it is rejected because the hadith does not indicate prohibition at all, rather, if a possessor of understanding were to consider carefully, he would know that by indication of the text it proves the permissibility [of intending to visit the grave], because the rationale (‘illah) for which the three mosques are excluded from the generality of mosques and plots of land is the excellence specified to them, and such [excellence] is found in more abundance in the noble plot of land [where he is buried], for the noble plot of land and the lofty area which joins his – Allah bless him and grant him peace – limbs is more virtuous absolutely than even the Ka‘bah and the Throne and the Seat as stated by our jurists – Allah be pleased with them, and since the mosques are excluded due to this special excellence, it is more worthy, and then again more worthy, that the blessed plot of land be excluded for that absolute excellence.

The issue as we mentioned, rather in more detail than it, was expressed by our shaykh, the great scholar, the sun of the practicing ‘ulama, Mawlana Rashid Ahmad al-Gangohi – Allah sanctify his mighty secret – in his treatise Zubdat al-Manasik on the virtue of visiting the illuminated city, and it has been printed several times. Also on this noble subject is a treatise by the shaykh of our mashayikh, Mawlana Mufti Sadr al-Din al-Dihlawi – Allah sanctify his mighty secret – in which he erected a terrible calamity against the Wahhabis and those who agree with them, and he produced definite proofs and shinning evidences which he called Ahsan al-Maqal fi Sharh Hadith La Tashuddu al-Rihal, [which is] printed and well-known, so that should be referred to. And Allah – Exalted is He – knows best.

 

Excerpt taken from: Al-Muhannad ala ‘l-Mufannad

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