It is not obligatory to visit the Prophet's Mosque
Visiting
the Prophet's grave is neither
obligatory nor a condition for Hajj, as
it is erroneously held by some people.
Rather, for those who visit the
Prophet's grave or are in its vicinity,
it is desirable for them to visit both
his mosque and his
grave. It is not, however, lawful for
those living far away from Madinah to
take a journey to Al-Madinah with the
intention to visit the Prophet's grave.
They are, however, free to do so for
visiting the Prophet's Mosque. When they
arrive in Al-Madinah they should visit
the grave of the Prophet
صلى
الله
عليه
وسلم and of his
Companions. In both the Hadith
collections of Bukhari and Muslim, it is
recorded that the Prophetصلى
الله
عليه
وسلم said: لا
تشد
الرحال
إلا
إلى
ثلاثةمساجد:
المسجد
الحرام
ومسجدي
هذا
والمسجد
الأقصى
One
should take a religious journey to only
three mosques: the Sacred Mosque, my
Mosque and Al-Aqsa Mosque.
Had it been lawful to take a journey to
visit the Prophet's or someone's grave,
the Prophet صلى
الله
عليه
وسلم would have
certainly instructed his Ummah to do so.
For he was most sincere towards them,
feared Allah most and knew Him the best.
He fully discharged
the duty of his Messengership, directed
the Ummah to every goodness and warned
them against every sin. He forbade
taking a journey for a purpose other
than visiting the three above mentioned
mosques. He صلى
الله
عليه
وسلم said: Do
not make my grave a place of festival.
Nor turn your houses into graveyards.
Send blessings upon me. Your blessing,
no matter where you live, would reach
me.
To
describe the visit to the Prophet's
grave as an act of the Shari'ah amounts
to making it as a place of festival and
indulging in excessive veneration, which
he feared. This has now become a reality
in that many people indulge in it, in
the belief that visiting his grave is
part of the Shari'ah.
As
to the Ahadith on this point which these
people cite in support of presenting the
visit to the Prophet's grave as an act
of the Shari'ah, all these Ahadith are
not only weak in terms of their chain of
narrators, but they are all fabricated
ones. Leading Hadith scholars, for
example Darqutni, Baihaqi and Hafizh Ibn
Hajar, cautioned against their weakness.
Therefore it is not at all proper that
such weak reports be cited in the face
of authentic Ahadith which forbid a
journey for any purpose other than
visiting the three mosques. For the
information of readers some of these
false reports are reproduced below so as
to help them recognize and be safe from
being misled: "One who performs
Hajj and does not visit me, wrongs me.
False! "Who visits me after my
death is as if he visited me during my
life." -False! "One who visits
me and my ancestor Ibrahim within a
year, I guarantee for him Jannah with
Allah." -False!
"One who visits my grave, my
intercession for him is certainly
due." False! Such reports are not
traceable to the Prophet
صلى
الله
عليه
وسلم .
According to Hafizh Ibn Hajar, their
chain of narrators is fabricated. Hafizh
`Uqaili says: "No such report is
valid." According to Ibn Taimiyah,
all such reports are concocted. It is
hoped that this account is sufficient
for your information and protection. Had
any of the above reports been true, the
Companions would have acted on them
before us, directed the Ummah to do so
and invited everyone to follow him. For
the Companions are the best people, next
only to the Messengers and they knew
most about the limits set by Allah. They
knew best about the Shari'ah which Allah
has prescribed for His slaves. And they
were most sincere towards Allah and His
slaves. Since there is no report from
them
regarding the above, we know that these
reports are false. Had any of the
reports been authentic, it would have
provided a Shari'ah sanction. It
clinches the issue regarding such
Ahadith. Glory is to Allah the Exalted
Who knows best.
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