Chapter 8: Ziyyaarat of Madinah (Visiting the Grave of Rasulullah ⟦AR:hsaw⟧)

Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "The Jihaad of the aged, the weak and the females is to perform Haj and umrah'. (At-Targheeb)

In the eleventh Hadith of chapter one this theme has already been discussed. Hazrat Aa'isha رَضِيَ اللّٰهُ عَنْهُ asked Rasulullah ﷺ whether Jihaad is also compulsory on woman? Rasulullah ﷺ replied: "Such a form of Jihaad has been laid upon their shoulders wherein there is no fighting and no killing; that is Haj and umrah'. (Targheeb)

A companion once asked Rasulullah ﷺ : "I am a man of little courage, having no strength to appear before the enemy". Rasulullah ﷺ answered: "Shall I show you a Jihaad in which there is no fighting?' He replied: "Yes". Rasulullah ﷺ said: "Perform Haj and umrah". (Durre Mansoor)

Hazrat Um Salmah رَضِيَ اللّٰهُ عَنْهَا reports that Rasulullah ﷺ said: "Whosoever puts on his ihraam for an umrah from Baitul Muqaddas, shall be forgiven'. (Ibn Maja)

This Hadith speaks for itself. One Tabi'iyya, (A Muslim woman who saw the Prophet ﷺ ). Hazrat Um Hakeem رَضِيَ اللّٰهُ عَنْهُ hearing this hadith from hazrat Um Salmah رَضِيَ اللّٰهُ عَنْهَا undertook a special journey to Baitul Muqaddas to put on her ihraam there, for an umrah to Makkah. (Targheeb)

That was the spirit of those people that whenever they heard the commands and advices of Rasulullah ﷺ they immediately endeavored to put them into action, according to their means. They never cared about the hardship they had to undergo.

Hazrat Um Salmah رَضِيَ اللّٰهُ عَنْهَا also reports another hadith: 'whosoever travels from the Masjidul Aqsaa to the Masjidul Haraam in Makkah with the intention of performing umrah, shall have his previous and future sins forgiven and he shall enter paradise'. (Durre Mansoor)

Chapter 8: Ziyyaarat of Madinah (Visiting the Grave of Rasulullah ﷺ )

Hazrat Mullah Ali Qaari Rah, the famous aalim and Muhaddith has written that besides a few that are not authoritative who hold a different view the consensus of the Muslims is that to visit (Ziyaarat) Rasulullah ﷺ is an important act of piety. It is also a most desirable form of Ibaadat, a very successful way of way of attaining spiritual heights and an encouraging reason for an acceptable intercession. Some ulama have said that it is waajib (obligatory) upon that person who has the means to reach there. Hazrat Allama Shaami Rah, relates this same view from Hazrat Ibn Hajar Rah. To avoid going there is sheer negligence and carelessness. Some Maalikis have said that to go to reside in Madinah is more desirable than to go to stay in Makkah. In Durre Mansoor it is stated: 'to visit the tomb of Rasulullah ﷺ is desirable. In view of Rasulullah ﷺ 's countless favors on the Ummat and the hopes that are expected from Rasulullah ﷺ after death, it is indeed unfortunate if his ziyaarat is not made inspite of having the means. To miss the great honor of Ziyaarat and to offer excuses is being neglectful and careless. In view of certain ahaadith some ulama have said that the intention made for the journey must be to visit the Masjid-un-Nabawi and not the grave of Rasulullah ﷺ . The consensus of the four Mazhabs is that is mustahab to visit the grave of Rasulullah ﷺ . We have already quoted Hazrat Mullah Ali Qaari Rah, reference from authoritative Hanafi books at the outset of this chapter.

Hazrat Imaam Nawawi Rah, the famous Shafi'ee Imaam write s in his book on Haj: 'when Haj had been performed then with the intention of Ziyaarat of Rasulullah ﷺ tomb one should proceed to Madinah, because of Rasulullah ﷺ grave is from the important forms of worship and is most rewardful.

The Maaliki mazhab mentions in 'Anwaar-Saati'aa' that to visit the tomb of Nabi ﷺ is a desirable sunnah, which is required and approved by the Shariat. It is very highly esteemed as a means to gaining the nearness of Allah: Hazrat Qazi Iyaaz Maaliki Rah, has written in the 'Shifa' that he Ziyaaarat of the tomb of Rasulullah ﷺ is a unanimously accepted sunnah. Some Maaliki ulama have said it is waajib. Qastalani Rah has quoted Hazrat Abu Imraan Faarsi Rah in 'Mawaahib' of holding this opinion.

'Mughni' the famous book of the Hanabla mazhab states it is mustahab to visit the tomb of Rasulullah ﷺ because Hazrat Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا has related that Rasulullah ﷺ said: "The person who performs Haj then visits my grave, is like he who has visited me during my lifetime". In another hadith it is said: 'Whoever visits my grave, my intercession for him becomes obligatory'. Hazrat Imaam Ahmad رَضِيَ اللّٰهُ عَنْهُ has quoted this hadith of Rasulullah ﷺ in which he has said: 'Whoever says salaam to me at my grave, I answer his salaam (salutation)'. In 'Sharh-e-Kabeer' which is an authoritative book of the Hanbali mazhab it is written: 'When Haj has been performed then it is mustahab that the tomb of Rasulullah ﷺ and the tombs of his two companions (Hazrat Abu Bakr رَضِيَ اللّٰهُ عَنْهُمْ and Hazrat Umar R.A) be visited. Thereafter the same ahaadith were quoted as are quoted in the 'Mughni'.

In the famous Hanbali text 'Daleel-al-Taalib' after the chapter on Haj it is stated: " it is masnoon (sunnat) to visit the tomb of Rasulullah ﷺ and his two companions". In 'Nailul Ma'aarib' which is the commentary of the above work it is explained: 'obviously to visit these tombs it is mustahab to travel to Madinah. Because how will it be possible for a Haji to perform this Ziyaarat without travelling to Madinah. Similarly in the Hanbali kitaab 'Rowdhul Murabbaa' it is written: 'It is mustahab to visit the sacred tomb of Rasulullah ﷺ and the tombs of his two companions, because it is related in the Hadith: "The person who performs Haj then visits my grave, is like he who has visited me during my life time."

From the above it is clear that this matter has the consensus of the four Imaams. Many ahaadith encouraging this Ziyaarat are related from Rasulullah ﷺ .

Hazrat Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا relates that Rasulullah ﷺ said: "Whosoever visits my grave, my intercession becomes obligatory for him." (Bazaar-Dar-Qutni)

Hazrat Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا relates that Rasulullah ﷺ said: 'whosoever visits me and has no other motive, has a right over me that I intercede on his behalf'. (Tabraani)

Who is there amongst us who does not require Rasulullah ﷺ 's Shafaa'at (intercession) on the fearful day of Qiyaamat. And how fortunate is that person for whom Rasulullah ﷺ has said that his Shafaa'at is obligatory on me. Hazrat Allama Zarqani Rah writes in 'Sharhe Mawaahib' that this could mean a special intercession which would to be to raise him in rank, give him security on that frightful day or grant him entrance into Jannat without accounting for his deeds or grant him entrance into Jannat without accounting for his deeds (hisaab). It could also mean that besides a general intercession he will have a special intercession Hazrat Ibn Hajar Makki Rah writes in the commentary of 'Manaasik of Nawawi' on the above hadith that 'he has no other motive or intention' will mean that he has no other intention that is not related to the Ziyaarat. Thus to perform I'tikaaf in the Masjid-an-Nabawi, or perform increase Ibaadat there, or to make Ziyaarat of the Hazrat Sahaaba رَضِيَ اللّٰهُ عَنْهُمْ will not be contradictory. In explaining this our ulama have said that when the niyyat for Ziyaarat is made then the niyyat to visit the Masjid-un-Nabawi should also be made. The author of 'Durre Mukhtaar' is the same opinion from amongst the Hanafi ulama. However Hazrat Ibn Humaan Rah has written in view of this Hadith if it is the first journey to Madinah then the niyyat for visiting the grave only should be made. If a second opportunity arises then the niyyat for both the grave and the masjid should be made. Hazrat Mullah Jaami Rah once undertook a journey for Ziyaarat only. He did not include Haj in the same journey. Love for our Rasulullah ﷺ surely warrants this.

Hazrat Ibn Umar R.A relates that Rasulullah ﷺ said: 'Whosoever visits me after my death is like he who had visited me during my life.' (Tabraani-Dar-Qutni)

It is stated in a Hadith in 'Mishkaat' that; 'The person who performs Haj then visits my grave, is like he who visited me during my lifetime'. The term 'is like he' does not mean that he becomes a Sahaabi, but because the Ambiyaa are alive in their graves, he is like that person who comes to Rasulullah ﷺ during his life and greets him from the outside of his house. In this hadith it is stated that he visits me after Haj. The ulama have different views about the visit to Madinah Munawwarah; whether it should be before going to Makkah or after. Hazrat Ibn Hajar Rah has written that the opinion of most Masha'ikh is that Haj should be performed first. The more acceptable view is that if there is sufficient time before Haj, then the Ziyaarat should be made with comfort and ease before Haj, thereafter Haj could be performed without haste. It is possible that for some reason or the other after Haj the visit to Madinah has to be called off. If the time before Haj is not sufficient for a Ziyaarat then it should be preformed after Haj.

Hazrat Mullah Ali Qari Rah has written that if the Haj is a fardh, then Haj should be made first, provided Madinah Munawwarah is not on the route. If Madinah is on the way then it will be treacherous to continue without performing Ziyaarat. If it is a nafl Haj then it is optional to visit Madinah before or after Haj. It could be better in this instance also to perform Haj, first, by which one is made paak (sins are forgiven) before visiting the paak tomb of Rasulullah ﷺ .

It is related by a person from the family of Khattab that Rasulullah ﷺ said; "Who ever undertakes a journey specially to visit my grave, will be my neighbor on the day of Qiyaamat; and who ever lives in Madinah Munawwarah and bears with patience its hardships and trial, for him will I be a witness and intercessor on the day of Qiyaamat; and, who ever dies in either of the Haramain (Makkah or Madinah) will be raised on the day of Qiyaamat with those who have been granted safety." (Baihaqi)

The theme contained in this (viz: that who ever makes the intention to visit the Nabi ﷺ in Madinah, shall be his neighbor in the hereafter) has been contained in so many other ahaadith. It is however important that the intention should be solely the visiting of his grave. It should not be a journey with another aim, which takes one to Madinah with Ziyaarat being just by the way. In Hadith number two we have already quoted similar points. As for the point raised above, about living in Madinah this shall be discussed in the following Hadith;

Hazrat Ibn Umar رَضِيَ اللّٰهُ عَنْهُمَا relates that Rasulullah ﷺ said: 'Whosoever performs Haj and does not come to visit me, has indeed acted unjustly and persecuted me.'

This seems like a strict warning. And why not? The great favors which Rasool ﷺ had bestowed on this Ummat are of such a nature that a person who neglects to visit him or negligently fails to do so in spite of having the means to do so, has treated him shabbily. Had it not been for the fact that some ulama of hadith had objected to the correctness and authenticity of this Hadith, Ziyaarat would have been waajib. Allama Qastalani wrote in his book 'Mawa-Hibul-Ladun niyya': 'Who ever in spite of wealth and means does not perform Ziyaarat has indeed acted unjustly.'

Hazrat Anas رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ left Makkah in such a Manner that everything in Makkah became enveloped in darkness; and when he entered Madinah everything became enlightened and he said: 'My home shall be in Madinah and there shall be my grave. It is a duty upon every Muslim to visit Madinah.' Undoubtedly it is a duty on every Muslim to visit that Holy place. How fortunate indeed is that person who has the great honor to reside in Madinah permanently; that at all times he is able to gain this great blessing of Ziyaarat and to perform this duty to his heart delight. (Abu Daud)

Hazrat Anass رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: 'who ever visits me in Madinah with the object of gaining spiritual reward, shall be in my company and for him shall I be an intercessor on the day of Qiyaamat.' (Baihaqi)

We have already mentioned the contents of this Hadith under Hadith number four. Some people read the word 'Jawaari' with a dhamma, so that it now means that visitors to Nabi ﷺ shall be in his security; promise of safety and protection. What greater fortune can there be then this?'

Hazrat Abbaas رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: ' Who ever performs his Haj in Makkah, then comes to Madinah with the sole aim of visiting me in my mosque, for him shall be written the rewards of two accepted Hajs.' (Dailami-Ithaaf)

Two Hajs here means the reward for his Haj will be double.

Hazrat Abu Huraira رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: 'whenever anyone greets me at my grave, Allah returns my soul to my body so that I reply his greetings.' (Ahmed)

In 'Sharh-e-Manaasik', Hazrat Ibn Hajar Rah writes that the meaning of the return of the soul is that Allah grants him the ability to speak. Hazrat Qazi Iyaaz Rah writes that the soul of the Nabi remains absorbed in the presence of Allah and on being greeted inclines towards the greeting. (Baz1) The majority of ulama are of the opinion (as Ibn Hajar, Allama Zurqani) that the meaning of the return of the soul is not that a body without a soul has now been given one. Being after the death of the Rasool ﷺ the soul had already returned once and for all. Hence what actually now happens is that the Nabi ﷺ returns the greetings.

It is reported that when a person stands at the grave of Rasulullah ﷺ and recites the verse:

Innallaha wa Malaa-Ikatahoo you Salloona Alan Nabee, and then says seventy times: Sallallahu Alayka ya Muhammad, an angel says: 'May Allah's blessings be on you too, and then Allah fulfills his every need.' (Ash-shifa)

Hazrat Mullah Ali Qaari Rah is of the opinion that if in place of 'Ya Muhammad', once says 'ya Rasulullah' it would be better. Qastalani reported a similar opinion from Hazrat Shaikh Zainud-deen Maraghi Rah and others. The reason for this is that we have been prohibited from calling on the Holy Nabi by his name. (see Sharhi Mawaahib by Mullah Ali Qaari). However if in the Hadith quoted it says ya Muhammad, this should be taken into consideration and it then does not remain prohibited. I personally feel that a visitor to the grave should at every visit recite seventy times will complete humility: 'Assalaatu Wassalaanu Alaika ya Rasulullah. This is best and better than to continue reciting in parrot fashion without understanding anything as s the custom.

Zurqaani says that seventy times have been chosen because the number is more likely to lead to acceptance. In the Qur'an Allah also mentioned the hypocrites in addressing the Nabi ﷺ : 'Even though you should beg for forgiveness for them seventy times Allah will not forgive them.'

Hazrat Abu Hurairah رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: 'when a person stands at my grave reciting blessings on me, I hear it; and whoever calls for blessings on me in any other place, his every need in this world and in the hereafter becomes fulfilled. And on the day of Qiyaamat I shall be his witness and intercession.' (Bayhaqi) According to another hadith, Allah had appointed a special angel whose duty is to take the recited 'Durood' to the Nabi ﷺ , so that no matter where the Durood is being recited, it reaches him in Madinah. How much more virtues is it not if one should stand reciting the 'Durood' at the grave where the Holy Nabi ﷺ can directly hear it personally. And how much more fortunate are those people who live in Madinah and whose greetings Rasulullah ﷺ hears at all times without any go between. Hazrat Sulaiman bin Sahim Rah says: 'I once saw the Rasool of Allah in my dream and inquired of him: "O Messenger of Allah, are you aware of when people came before your grave to recite Durood (salawaat) on you?" Rasulullah ﷺ replied: "Yes, I am quite aware of it and I reply to their greetings." (Ithaaf)

Hazrat Abu Huraira رَضِيَ اللّٰهُ عَنْهُ reports that Rasulullah ﷺ said: "It is not permissible that a journey should be undertaken towards any mosque except one of the following three: the Masjid-ul-Haraam, Masjid-ul-Aqsaa and this Masjid of mine." (Mishkaat)

In this hadith one is prohibited from undertaking a journey for visiting any mosque any of the three. For this reason some ulama stated that one is not allowed undertaking a journey to visit the grave of Rasulullah ﷺ . They even go so far as to state that one should visit Madinah only with the intention of visiting the mosque, not the grave. If after visiting the mosque, they do visit the grave of the Nabi ﷺ , it is not prohibited. According to the vast majority of ulama, that is not the meaning of this Hadith. This Hadith in fact means that apart from the three mosques, a journey may not be undertaken to visit any other mosque because whereas mosques are of great importance and significance, other mosques do not have any special significance. (see hadith No. 6 in chapter 4). The view of these learned scholars is substantiated by this same Hadith as reported in some versions thereof that to no other mosques other than these three may one undertake a journey.

Hence it is prohibited to visit a certain town specifically in order to visit the mosque as is the custom these days when from all over e.g. Bombay, Calcutta etc. people come to Delhi to perform the last Jum'aa of Ramdhaan in the Delhi Jum'aa Masjid. This is a mere waste of money. Hazrat Imaam Ghazaali Rah says: "Some ulama, had prohibited the Ziyaarat of the graves of sahaaba and ulama because of this hadith, even though the Rasool ﷺ is reported to have said: "Previously I prohibited you from visiting the graves. Now I permit you to do so. Visit then graves." The hadith under discussion points out that all mosques (apart from the three mentioned) are equal in virtue. Not one of them have anything special lifting it above the rest, and thus giving rise to their being specially visited. As for the graves of the holy ones and blessings derived there this is a matter apart from that. I now ask: 'is it then also prohibited to visit the graves of the Prophets? No. And as the visiting of the graves of the Prophets cannot be prohibited, so also visiting of the graves of the saints too cannot be prohibited.

Now, there is another point. The ulama are not agreed as to whether it is permissible to undertake a journey to the graves of saints. However, there is no doubt that apart from travelling to these mosques, many other journeys too are permissible and in fact compulsory e.g. traveling for Jihaad, traveling in search of knowledge, traveling on Hijrat, business journeys etc. Hence everyone must come to the conclusion that the Hadith does not set out to prohibit all journeys except towards three masjids.

Hazrat Allama Qastalaani Rah tells the following story: Hazrat 'Shaikh Waliyud-deen Iraaqui Rah says: "My father Hazrat Zain Iraaqi and Shaikh Abdur Rahman bin Rajab Hanbali Rah once went on a journey to visit the grave of Hazrat Nabi Ibrahim A.S., when they approached the city, Ibn Rajab thought within himself and said: "I have made the niyyat to perform two rak'aats salaat in the masjid of Khalil (hazrat Ibrahim A.S) so that the niyyat may not be that I came solely to visit the grave." Zain Iraaqi replied: "In that case you have definitely acted not in accordance with the saying of Rasulullah ﷺ , because he said one should not travel in order to visit a masjid other than one of the three masjids and now you have made the intention to visit a fourth. As for myself, I have done as he commanded for he said: "visit the graves and no where did he say one should only visit the graves of Prophets. Hence I have done as the Nabi ﷺ wishes". (Zurqaani) The Sahaaba and the Taabi'een have practically illustrated that it is permissible to undertake a journey to visit the sacred tomb of Rasulullah ﷺ in Madinah.

1) Hazrat Allama Subki Rah writes: 'Reliable sources have related how Hazrat Bilaal رَضِيَ اللّٰهُ عَنْهُ used to travel from Syria to visit the grave of Rasulullah ﷺ . Once after the conquest of Damascus, he begged of Hazrat Khalifa Umar رَضِيَ اللّٰهُ عَنْهُ to allow him to reside there, which Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ granted. He then remained there and married there until he once saw Rasulullah ﷺ in his dream saying to him: "O Bilaal, how unfaithful; does the time not dawn for you to visit me occasionally?"

Immediately after seeing this dream Hazrat Bilaal رَضِيَ اللّٰهُ عَنْهُ woke up greatly distressed ad frightened. In quick time he traveled by camel to Madinah. Hazrat Hasan رَضِيَ اللّٰهُ عَنْهُ and Hazrat Husain رَضِيَ اللّٰهُ عَنْهُ came to know of his presence and begged of him to recite the Azaan. Seeing them made Hazrat رَضِيَ اللّٰهُ عَنْهُ very happy and he recited the Azaan. When the people of Madinah heard him, men, women and children came out of their houses crying and sobbing, for Hazrat Bilaal رَضِيَ اللّٰهُ عَنْهُ had brought back to memory the days of Rasulullah ﷺ among them. In this we see Hazrat Bilaal رَضِيَ اللّٰهُ عَنْهُ traveling from Syria to Madinah for the sole purpose of visiting Nabi ﷺ 's grave.

2) In 'Shifa-ul-Asqaam' we read that from numerous sources it is reported that Hazrat Umar bin Abdul Aziz رَضِيَ اللّٰهُ عَنْهُ used to dispatch a man on camel to Madinah on various occasions just to greet Nabi ﷺ on his behalf.

3) When Hazrat Umar رَضِيَ اللّٰهُ عَنْهُ visited Baitul Maqdis he was very pleased at the conversation to Islam to a Jewish scholar, Kaab Ahbaar. He thereupon invited him to accompany him to Madinah to visit the grave of Rasulullah ﷺ which he did.

4) Once a Taabi'ee, Muhammad bin Ubaidullah bin amr Al Atabi visited the grave of Rasulullah ﷺ in Madinah. After the greeting at the grave he sat down in one part of the mosque and saw a person, appearing to be a desert Arab saying: "O you most honored of all Messengers; Allah had revealed to you the verse: 'And if when they had wronged themselves, they had come to you asked forgiveness of sins from Allah; and the Messenger had asked forgiveness for them; they would have found Allah Forgiving, Merciful. (Nissa-65)

then this person cried bitterly and read a poem