[14] Regarding the rulings and etiquettes of visitation of the Prophet’s Masjid
Shaykh Abdurrazzaq al-Badr [Video|Ar-En Subtitles]
https://youtu.be/Yzgv9XPjt7I [44 min]
Explanation of The book “Clarification and explanation of many issues related to Hajj, Umrah, and visitation in light of the Qur’an and the Sunnah“ by Shaykh Abdul-Aziz bin Abdullah bin Baz rahimahullah
He (Ibn Baz rahimahullah), may Allah have mercy on him, said:
Chapter: Regarding the rulings and etiquettes of visitation
He, may Allah have mercy on him, said: It is recommended to visit the Masjid of the Prophet (sallallaahu alaihi wasallam) before Hajj or after it, due to what is established in the Sahihayn from Abu Hurayrah, may Allah be pleased with him, who said: the Messenger of Allah (sallallaahu alaihi wasallam) said:
«صَلَاةٌ في مَسْجِدِي هذا خَيْرٌ مِن أَلْفِ صَلَاةٍ فِيما سِوَاهُ، إِلَّا المَسْجِدَ الحَرَامَ»
“A prayer in this masjid of mine is better than a thousand prayers in any other masjid except al-Masjid al-Harām.”
And from Abdullah ibn Umar, may Allah be pleased with them, that the Prophet (sallallaahu alaihi wasallam) said:
«صَلَاةٌ في مَسْجِدِي هذا أَفْضَلُ مِن أَلْفِ صَلَاةٍ فِيما سِوَاهُ، إِلَّا المَسْجِدَ الحَرَامَ»
“A prayer in this masjid of mine is superior to a thousand prayers elsewhere except al-Masjid al-Harām. Narrated by Muslim.”
And from Abdullah ibn al-Zubayr, may Allah be pleased with him, who said: the Messenger of Allah (sallallaahu alaihi wasallam) said:
«صَلَاةٌ في مَسْجِدِي هذا أَفْضَلُ مِن أَلْفِ صَلَاةٍ فِيما سِوَاهُ، إِلَّا المَسْجِدَ الحَرَامَ، وَصَلَاةٌ فِي المَسْجِدِ الْحَرَامِ أَفْضَلُ مِنْ مِائَةِ صَلَاةٍ فِي مَسْجِدِي هَذَا»
“A prayer in this masjid of mine is superior to a thousand prayers elsewhere except al-Masjid al-Harām, and a prayer in al-Masjid al-Harām is superior to one hundred prayers in my masjid. Narrated by Ahmad ibn Hanbal, ibn Khuzaymah, and ibn Hibban.”
And from Jabir, may Allah be pleased with him, that the Messenger of Allah (sallallaahu alaihi wasallam) said:
«صَلَاةٌ في مَسْجِدِي هذا أَفْضَلُ مِن أَلْفِ صَلَاةٍ فِيما سِوَاهُ، إِلَّا المَسْجِدَ الحَرَامَ، وَصَلَاةٌ فِي المَسْجِدِ الْحَرَامِ أَفْضَلُ مِنْ مِائَةِ أَلْفِ صَلَاةٍ فِيما سِوَاهُ»
“A prayer in this masjid of mine is superior to a thousand prayers elsewhere except al-Masjid al-Harām, and a prayer in al-Masjid al-Harām is superior to one hundred thousand prayers elsewhere. Narrated by Ahmad ibn Hanbal and ibn Majah.” The hadiths carrying this meaning are numerous.
This chapter concerns the rulings and etiquettes of visitation – meaning the visitation of the Masjid of the noble Prophet (sallallaahu alaihi wasallam). As we know, the author, may Allah have mercy upon him, authored this book concerning Hajj, ‘Umrah, and visitation. He titled it: Clarification and explanation of many issues related to Hajj, Umrah, and visitation in light of the Qur’an and the Sunnah. So this is the final chapter. After finishing the rites of Hajj, he began this chapter concerning the rulings and etiquettes of visitation.
He first mentioned that visiting the Masjid of the Prophet (sallallaahu alaihi wasallam) and undertaking a journey for it – meaning that a person travels to Madinah intending to visit the noble Prophet’s Masjid (sallallaahu alaihi wasallam) – is among the great deeds, noble acts of worship, and righteous acts which is recommended for the Muslim in order to attain nearness to Allah, if it is made easy for him. There is the hadith:
«لَا تُشَدُّ الرِّحَالُ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ: المَسْجِدِ الحَرَامِ، وَمَسْجِدِي هَذَا، وَالمَسْجِدِ الْأَقْصَى»
“No journeys are to be undertaken except to three masajid: al-Masjid al-Harām, this masjid of mine, and al-Masjid al-Aqsā.”
May Allah cleanse it (masjid al-Aqsa) from the filth of the Jews. These three masajid are the ones for which it is recommended for a Muslim to travel in order to pray in them. This is a great act of worship and among the greatest means of nearness to Allah.
This visitation to the Masjid of the Prophet (sallallaahu alaihi wasallam) is not part of the rites of Hajj itself. It is not one of the acts of Hajj. But many people, when they come for Hajj, include it within their journey – since Allah has facilitated for them coming to this blessed land – so they combine the two virtues together: Hajj and visiting the Masjid of the noble Prophet (sallallaahu alaihi wasallam). Whether they visit before Hajj or after Hajj depends on what is easiest for them. Thus many people take advantage of the opportunity of coming for Hajj to also attain the blessing of visiting the Prophet’s Masjid (sallallaahu alaihi wasallam).
However, they must not believe that it is part of Hajj itself. At this point there are narrations circulated which are not authentic, whose meaning suggests that visitation is part of Hajj and that a Hajj without it is deficient. Such narrations should not be given attention. The author may later mention some warning concerning them so ordinary people are not deceived by them.
In summary: visiting the Prophet’s Masjid (sallallaahu alaihi wasallam) is among the righteous deeds, noble acts of worship, and means of drawing near to Allah, but it is an independent act of worship and not a component of the rites of Hajj. So if a person performs Hajj and is not able to make this visit, it is not said that his Hajj is deficient so long as he fulfilled its conditions, obligations, and completed it properly – whether this visitation occurred or not. However, if he is able to make the visit, then that is goodness upon goodness, and virtue upon virtue.
It is recommended to visit the Masjid of the Prophet (sallallaahu alaihi wasallam) before Hajj or after it, due to what is established in the Sahihayn from Abu Hurayrah, may Allah be pleased with him, who said: the Messenger of Allah (sallallaahu alaihi wasallam) said:
«صَلَاةٌ في مَسْجِدِي هذا خَيْرٌ مِن أَلْفِ صَلَاةٍ فِيما سِوَاهُ، إِلَّا المَسْجِدَ الحَرَامَ»
“A prayer in this masjid of mine is better than a thousand prayers in any other masjid except al-Masjid al-Harām.”
This is a special virtue specific to the Prophet’s Masjid (sallallaahu alaihi wasallam). Even the other masajid in Madinah do not share in this virtue. It is exclusive to the Prophet’s Masjid (sallallaahu alaihi wasallam); that prayer in it is better than one thousand prayers elsewhere except al-Masjid al-Harām.
Now, this multiplication of reward for the prayer in the Prophet’s Masjid – is it only for obligatory prayers, or for both obligatory and voluntary prayers? The Prophet (sallallaahu alaihi wasallam) said: «صَلَاةٌ» “A prayer…” in indefinite form, which includes both obligatory and voluntary prayers. For example: if you enter an ordinary masjid anywhere in the world and pray two rak’ahs for tahiyyat al-masjid, they are not counted as a thousand prayers. But here they are counted as a thousand. Likewise all prayers – obligatory and voluntary – are better than one thousand prayers elsewhere except al-Masjid al-Harām.
And from Abdullah ibn Umar, may Allah be pleased with them, that the Prophet (sallallaahu alaihi wasallam) said:
«صَلَاةٌ في مَسْجِدِي هذا أَفْضَلُ مِن أَلْفِ صَلَاةٍ فِيما سِوَاهُ، إِلَّا المَسْجِدَ الحَرَامَ. رَوَاهُ مُسْلِمٌ»
“A prayer in this masjid of mine is superior to a thousand prayers elsewhere except al-Masjid al-Harām.” [Narrated by Muslim]
In the hadith of Abdullah ibn al-Zubayr, may Allah be pleased with him, who said: the Messenger of Allah (sallallaahu alaihi wasallam) said:
«صَلَاةٌ في مَسْجِدِي هذا أَفْضَلُ مِن أَلْفِ صَلَاةٍ فِيما سِوَاهُ، إِلَّا المَسْجِدَ الحَرَامَ، وَصَلَاةٌ فِي المَسْجِدِ الْحَرَامِ أَفْضَلُ مِنْ مِائَةِ صَلَاةٍ فِي مَسْجِدِي هَذَا. أَخْرَجَهُ أَحْمَدُ وَابْنُ خُزَيْمَةَ وَابْنُ حِبَّانَ»
“A prayer in this masjid of mine is superior to a thousand prayers elsewhere except al-Masjid al-Harām, and a prayer in al-Masjid al-Harām is superior to one hundred prayers in my masjid.” [Narrated by Ahmad ibn Hanbal, ibn Khuzaymah, and ibn Hibban]
This masjid of his (sallallaahu alaihi wasallam) is multiplied by one thousand, and al-Masjid al-Harām is superior by one hundred times that amount. Meaning: one hundred multiplied by one thousand equals one hundred thousand. 100,000 – this is the virtue of prayer in al-Masjid al-Harām.
And from Jabir ibn Abd Allah, may Allah be pleased with him, that the Messenger of Allah (sallallaahu alaihi wasallam) said:
«صَلَاةٌ في مَسْجِدِي هذا أَفْضَلُ مِن أَلْفِ صَلَاةٍ فِيما سِوَاهُ، إِلَّا المَسْجِدَ الحَرَامَ، وَصَلَاةٌ فِي المَسْجِدِ الْحَرَامِ أَفْضَلُ مِنْ مِائَةِ أَلْفِ صَلَاةٍ فِيما سِوَاهُ. أَخْرَجَهُ أَحْمَدُ وَابْنُ مَاجَة»
“A prayer in this masjid of mine is superior to a thousand prayers elsewhere except al-Masjid al-Harām, and a prayer in al-Masjid al-Harām is superior to one hundred thousand prayers elsewhere.” [Narrated by Ahmad ibn Hanbal and ibn Majah]
So these hadiths establish the virtue of the Prophet’s Masjid: that prayer here equals one thousand prayers. And because of this immense virtue and multiplied reward, traveling specifically to the Prophet’s Masjid (sallallaahu alaihi wasallam) was legislated. For this reason, pilgrims who are honored by Allah with visiting Madinah should be advised not to busy themselves with things that distract them from attaining this immense profit. And they should make this their greatest concern. Meaning: they should strive to perform the five daily prayers in this masjid so that they leave with an enormous gain of reward from their visit and journey to the Masjid of the Noble Prophet (sallallaahu alaihi wasallam).
He, may Allah have mercy on him, said: When the visitor arrives at the masjid, it is recommended for him to enter with his right foot first and say:
«بِسْمِ اللهِ وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِ اللهِ أَعُوذُ بِاللهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ وَسُلْطَانِهِ الْقَدِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ»
“In the name of Allah, and peace and blessings be upon the Messenger of Allah. I seek refuge in Allah the Magnificent, and in His Noble Face, and His Eternal Authority from Shaytan the accursed. O Allah, open for me the doors of Your mercy.”
This is the same supplication said when entering any masjid. There is no special supplication specifically for entering the Prophet’s Masjid (sallallaahu alaihi wasallam). Then he should pray two rak’ahs and supplicate to Allah during them with whatever he wishes from the good of this world and the Hereafter. If he prays them in the Noble Rawdhah, then that is better, due to the Prophet’s (sallallaahu alaihi wasallam) statement:
«مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ»
“What is between my house and my pulpit is a garden from the gardens of Paradise.”
When the visitor arrives in Madinah – having undertaken the journey to Madinah intending to visit the Prophet’s Masjid (sallallaahu alaihi wasallam), acting upon the hadith of the Prophet (sallallaahu alaihi wasallam):
«لَا تُشَدُّ الرِّحَالُ إِلَّا إِلَى ثَلَاثَةِ مَسَاجِدَ…»
“No journeys are to be undertaken except to three masajid…”
The meaning of “no journeys are to be undertaken” is: no journey should be specifically made to a place or piece of land for the purpose of worship and drawing near to Allah except to these three masajid. So when a person travels to Madinah intending to visit the Prophet’s Masjid (sallallaahu alaihi wasallam), the very first thing he should begin with upon arrival is prayer in the masjid. If he reaches the masjid while the obligatory prayer is being established, he joins the congregation. If the prayer is not being established, then he prays voluntary prayer. Once he does that, he has attained the reward connected to traveling to the Prophet’s Masjid (sallallaahu alaihi wasallam) and praying in it.
When the visitor arrives at the masjid, it is recommended for him to enter with his right foot first… Here the shaykh is clarifying that this matter applies to all masajid in the world, not specifically the Prophet’s Masjid (sallallaahu alaihi wasallam). Whenever a person enters any masjid, it is recommended that he enter with the right foot first. The Prophet (sallallaahu alaihi wasallam) loved beginning with the right side. And the masjid is a noble place – a place of worship and obedience to Allah. Therefore it is recommended upon entering to put forward the right foot, and upon leaving to put forward the left foot. Thus the right foot is first when entering and last when exiting, due to the honor of the place. So it is recommended for him to enter with his right foot first and say:
«بِسْمِ اللهِ وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِ اللهِ أَعُوذُ بِاللهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ وَسُلْطَانِهِ الْقَدِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ»
“In the name of Allah, and peace and blessings be upon the Messenger of Allah. I seek refuge in Allah the Magnificent, and in His Noble Face, and His Eternal Authority from Shaytan the accursed. O Allah, open for me the doors of Your mercy.”
The Shaykh here combined several narrations reported regarding this topic into one remembrance. So it is recommended to say this. But if he only says:
«بِسْمِ اللهِ وَالصَّلَاةُ وَالسَّلَامُ عَلَى رَسُولِ اللهِ»
“In the name of Allah, and peace and blessings be upon the Messenger of Allah.” as occurs in some hadiths, or only says:
«أَعُوذُ بِاللهِ الْعَظِيمِ وَبِوَجْهِهِ الْكَرِيمِ…»
“I seek refuge in Allah the Magnificent, and in His Noble Face…” that is sufficient.
But combining them all together, as the author did here, is even better. So when entering he begins with “Bismillāh,” then sends prayers upon the Prophet (sallallaahu alaihi wasallam), then seeks refuge in Allah from Shaytān, then asks Allah to open for him the doors of mercy.
Upon entering he says:
«اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ»
“O Allah, open for me the doors of Your mercy.”
And upon leaving he says:
«اللَّهُمَّ افْتَحْ لِي أَبْوَابَ فَضْلِكَ»
“O Allah, open for me the doors of Your bounty.”
This indicates that masajid are places where mercy descends and doors of mercy are opened. Therefore a person should enter eagerly seeking a plentiful share of Allah’s mercy through prayer, remembrance, supplication, and circles of knowledge. Circles of knowledge in the masajid are surrounded by mercy, as authentically reported from the Messenger of Allah (sallallaahu alaihi wasallam).
This is the same supplication said when entering any masjid. There is no special supplication specifically for entering the Prophet’s Masjid (sallallaahu alaihi wasallam)… So one should not be deceived by what is found in some books where they write: Supplication for entering the Prophet’s Masjid, and then the author invents phrases that have no basis in the Sunnah of the Prophet (sallallaahu alaihi wasallam). People come carrying such books and recite these supplications, thinking that this is a righteous deed and a means of drawing closer to Allah. But there is no special remembrance specific to the Prophet’s Masjid (sallallaahu alaihi wasallam). The same supplication said upon entering any masjid in the world is what should be said upon entering the noble Prophet’s Masjid (sallallaahu alaihi wasallam).
After entering the Masjid, one begins with prayer. The author says: Then he should pray two rak’ahs and supplicate to Allah during them with whatever he wishes from the good of this world and the Hereafter. If he prays them in the Noble Rawdhah, then that is better… because of its special virtue and honor, since the Prophet (sallallaahu alaihi wasallam) explicitly mentioned its virtue when he said:
«مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ»
“What is between my house and my pulpit is a garden from the gardens of Paradise.”
He, may Allah have mercy on him, said: Then after praying, he visits the grave of the Prophet (sallallaahu alaihi wasallam) and the graves of his two companions, Abu Bakr and Umar, may Allah be pleased with them. He stands facing the grave of the Prophet (sallallaahu alaihi wasallam) with proper etiquette and a lowered voice, then greets him saying:
«السَّلامُ عَلَيْكَ يَا رَسُولَ اللهِ وَرَحْمَةُ اللهِ وَبَرَكَاتُه»
“Peace be upon you, O Messenger of Allah, and the mercy of Allah and His blessings.”
This is based on what is reported in Sunan Abi Dāwūd with a good chain from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah (sallallaahu alaihi wasallam) said:
«مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اللَّهُ عَلَيَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلَامَ»
“No one sends salutations upon me except that Allah returns my soul to me so that I may return his salutations.”
If the visitor says in his greeting:
«السَّلامُ عَلَيْكَ يَا نَبِيَّ اللهِ، السَّلامُ عَلَيْكَ يَا خِيْرَةَ اللهِ مِنْ خَلْقِهِ، السَّلامُ عَلَيْكَ يَا سَيِّدَ المُرْسَلِينَ وَإِمَامَ المُتَّقِينَ، أَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ الرِّسَالَةَ وَأَدَّيْتَ الأَمَانَةَ وَنَصَحْتَ الأُمَّةَ وَجَاهَدْتَ فِي اللهِ حَقَّ جِهَادِهِ»
“Peace be upon you, O Prophet of Allah. Peace be upon you, O best of Allah’s creation. Peace be upon you, O leader of the messengers and imam of mankind and jinn. I testify that you conveyed the message, fulfilled the trust, sincerely advised the Ummah, and strove in the cause of Allah with true striving,”
then there is no harm in that, because all of these are among his true descriptions (sallallaahu alaihi wasallam).
He should also send prayers upon him (sallallaahu alaihi wasallam) and supplicate for him, because it is established in the shari’ah that prayers and salutations upon him are to be combined, acting upon the statement of Allah:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
“O you who believe, send prayers upon him and salutations of peace.” (al-Ahzāb 33:56)
Then he greets Abu Bakr and Umar, may Allah be pleased with them both, supplicates for them, and asks Allah to be pleased with them. Ibn Umar, may Allah be pleased with them both, when he would greet the Messenger of Allah (sallallaahu alaihi wasallam) and his two companions, would usually not add more than saying:
«السَّلامُ عَلَيْكَ يَا رَسُولَ اللهِ، السَّلامُ عَلَيْكَ يَا أَبَا بَكْرٍ، السَّلامُ عَلَيْكَ يَا أَبَتَاه»
“Peace be upon you, O Messenger of Allah. Peace be upon you, O Abu Bakr. Peace be upon you, O my father.”
Then he would leave.
He, may Allah have mercy on him, said: Then after praying, he visits the grave of the Prophet (sallallaahu alaihi wasallam) and the graves of his two companions, Abu Bakr and Umar, may Allah be pleased with them both.
He then explains the manner of visitation to the grave: He stands facing the grave of the Prophet (sallallaahu alaihi wasallam)… in front of with him with the qiblah behind him in order to greet him, because visiting graves is fundamentally for greeting the deceased with peace, by saying:
«السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ»
“Peace be upon you, O inhabitants of these dwellings.”
The Prophet (sallallaahu alaihi wasallam) was asked: “What should we say when visiting graves?” and he replied, say:
«السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ»
“Peace be upon you, O inhabitants of these dwellings.” Now some people do not know this, even though the Prophet (sallallaahu alaihi wasallam) himself taught it clearly to his Ummah.
The Prophet (sallallaahu alaihi wasallam) was explicitly asked: “What should we say when visiting graves?” and he replied, say:
«السَّلَامُ عَلَيْكُمْ أَهْلَ الدِّيَارِ»
“Peace be upon you, O inhabitants of these dwellings.”
There are people that do not know this. They were taught something other than what the Prophet (sallallaahu alaihi wasallam) taught. So some people when they arrive at graves, do not say what was legislated. Instead they begin reciting al-Fātihah. Reciting al-Fātihah upon arriving at graves has no basis. And the Prophet (sallallaahu alaihi wasallam) was explicitly asked: “What should we say?” He said say: “Peace be upon you.” So some people neglect the Sunnah, fall short regarding it, and instead practice things that have no basis in his guidance (sallallaahu alaihi wasallam). Thus graves are visited in order to greet the deceased with salām.
So when the visitor comes to the grave of the Prophet (sallallaahu alaihi wasallam), he comes with this intention: to greet the Prophet (sallallaahu alaihi wasallam) with salām. He stands facing the grave of the Prophet (sallallaahu alaihi wasallam) with proper etiquette and a lowered voice… Allah says:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ
“O you who believe, do not raise your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another…” (al-Hujurāt 49:2)
The scholars mention that the Prophet (sallallaahu alaihi wasallam) is to be honored both in life and after death. Therefore one should not raise his voice near the grave. He stands facing the grave of the Prophet (sallallaahu alaihi wasallam) with proper etiquette and a lowered voice, then greets him saying:
«السَّلامُ عَلَيْكَ يَا رَسُولَ اللهِ وَرَحْمَةُ اللهِ وَبَرَكَاتُه»
“May the peace, mercy and blessings of Allah be upon you, O Messenger of Allah.”
This is based on what is reported in Sunan Abi Dāwūd with a good chain from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah (sallallaahu alaihi wasallam) said:
«مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اللَّهُ عَلَيَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلَامَ»
“No one sends salutations upon me except that Allah returns my soul to me so that I may return his salutations.”
If the visitor says in his greeting:
«السَّلامُ عَلَيْكَ يَا نَبِيَّ اللهِ، السَّلامُ عَلَيْكَ يَا خِيْرَةَ اللهِ مِنْ خَلْقِهِ، السَّلامُ عَلَيْكَ يَا سَيِّدَ المُرْسَلِينَ وَإِمَامَ الثَّقَلَيْنِ، أَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ الرِّسَالَةَ وَأَدَّيْتَ الأَمَانَةَ وَنَصَحْتَ الأُمَّةَ وَجَاهَدْتَ فِي اللهِ حَقَّ جِهَادِهِ»
“Peace be upon you, O Prophet of Allah. Peace be upon you, O best of Allah’s creation. Peace be upon you, O leader of the messengers and imam of mankind and jinn. I testify that you conveyed the message, fulfilled the trust, sincerely advised the Ummah, and strove in the cause of Allah with true striving,”
then there is no harm in that, because all of these are among his true descriptions (sallallaahu alaihi wasallam). However, limiting oneself to the shorter greeting first mentioned by the author is better. That is what has been authentically reported from Ibn Umar. When he would visit, he would simply say:
«السَّلامُ عَلَيْكَ يَا رَسُولَ اللهِ، السَّلامُ عَلَيْكَ يَا أَبَا بَكْرٍ، السَّلامُ عَلَيْكَ يَا أَبَتَاه»
“Peace be upon you, O Messenger of Allah. Peace be upon you, O Abu Bakr. Peace be upon you, O my father.”
Then he would leave. So there was no lengthy standing, crowding, or extended staying. Rather, he would stand only for a few moments, give salām “Peace be upon you, O Messenger of Allah. Peace be upon you, O Abu Bakr. Peace be upon you, O my father,” Then he would leave.
This is how he used to do it, may Allah be pleased with him. because all of these are among his true descriptions (sallallaahu alaihi wasallam). He should also send prayers upon him (sallallaahu alaihi wasallam) and supplicate for him… The one for whom supplication is made is not to be supplicated to besides Allah, nor together with Allah. Pay attention to this point now. A person comes to supplicate for the Prophet (sallallaahu alaihi wasallam) – by greeting him with salām and sending prayers upon him. This is supplication for him.
The Prophet (sallallaahu alaihi wasallam) also said regarding supplication: “Then ask Allah to grant me al-Wasilah.” This too is supplication for him. And the one for whom supplication is made must not be supplicated to alongside Allah. So a person must not stand at the grave – and this is a tremendous calamity – and begin calling upon the Prophet (sallallaahu alaihi wasallam) besides Allah, invoking him together with Allah, asking him for his needs. This is an enormous calamity. It is an enormous calamity because this is precisely the shirk for which the Prophet (sallallaahu alaihi wasallam) was sent to forbid and warn against. This is shirk: that someone is called upon together with Allah. This calamity has been caused by ignorance, and also by misguided callers who have deceived common people and the ignorant.
Indeed, what I fear most for my Ummah is misguided leaders. Some people who follow this ignorant way cannot even come themselves, so they send letters. I once personally saw a letter sent with some visitors, addressed to the Prophet (sallallaahu alaihi wasallam). In the letter, the person listed his needs, asking the Prophet (sallallaahu alaihi wasallam) for them. Among the things he asked for – I read it myself in his letter – was that he be granted a villa, along with other requests he mentioned. At the end of the letter he even wrote his address. Look at how such poor people are deceived and manipulated into these matters.
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
“And your Lord said: Call upon Me; I will respond to you.” (Ghafir 40:60)
وَإِذَا سأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ
“And when My servants ask you concerning Me – indeed I am near. I answer the supplication of the supplicant when he calls upon Me.” (al-Baqarah 2:186)
إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ
“Indeed, my Lord is the Hearer of supplication.” (Ibrahim 14:39)
So the Prophet (sallallaahu alaihi wasallam) is supplicated for and he is not supplicated to alongside Allah. He is supplicated for, not invoked together with Allah. Supplication is for Allah alone. Supplication is worship. The Prophet (sallallaahu alaihi wasallam) said:
«الدُّعَاءُ هُوَ العِبَادَةُ»
“Supplication is worship.” Then he recited:
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
“And your Lord said: Call upon Me; I will respond to you.” (Ghafir 40:60)
So how can a person come and destroy his religion by calling upon other than Allah? For supplication is for Allah, and none is to be supplicated to except Allah. The Prophet (sallallaahu alaihi wasallam) taught Abdullah ibn Abbas and said to him:
«إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ»
“When you ask, ask Allah; and when you seek help, seek help from Allah.”
Once he heard a man say: “Whatever Allah wills and you will.” So he said: “Have you made me a rival to Allah? Rather say: ‘Whatever Allah alone wills.’” And when he heard a woman say: “Among us is the Messenger of Allah who knows what tomorrow will bring,” he became upset and said: “None knows what tomorrow will bring except Allah.” The rights of Allah belong to Allah alone, and supplication is among Allah’s rights over His servants. Therefore it must not be directed to anyone else. So the visitor must be careful – truly careful – and not be deceived by misguided callers. He must not stand weeping at the grave saying: “O Messenger of Allah, I want this; I want that; I want such-and-such.” All your needs are to be asked from Allah. When a sick person was brought to the Prophet (sallallaahu alaihi wasallam), he himself would say:
«اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَأْسِ اشْفِ أَنْتَ الشَّافِي لَا شِفَاءَ إِلَّا شِفَاؤُكَ شِفَاءً لَا يُغَادِرُ سَقَمًا»
“O Allah, Lord of mankind, Remover of harm. Cure him, You are the Curer. There is no cure except Your cure – a cure that leaves no illness behind.”
Yet some people come and stand at the grave asking the Prophet (sallallaahu alaihi wasallam) for curing. The Khalil of the Most Merciful, used to say – as Allah mentioned in the Qur’an:
وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
“And when I become ill, it is He who cures me.” (al-Shu’ara 26:80)
And the Prophet (sallallaahu alaihi wasallam) if a sick person was brought to him said:
«اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَأْسِ اشْفِ أَنْتَ الشَّافِي لَا شِفَاءَ إِلَّا شِفَاؤُكَ»
“O Allah, Lord of mankind, Remover of harm. Cure him, You are the Curer. There is no cure except Your cure.”
Yet some people come and stand at the grave asking the Prophet (sallallaahu alaihi wasallam) for curing, seeking well-being, relief from hardship, or entry into Paradise – all of this is sought only from Allah. None of it is to be requested except from Allah. Supplication is worship, and all worship is for Allah.
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ
“And who is more astray than one who calls upon, besides Allah, those who will not answer him until the Day of Resurrection?” (al-Ahqaf 46:5)
Therefore the visitor must be extremely attentive and understand the true purpose of the visit. He should not go beyond that purpose. He gives salām and then leaves. “Peace be upon you, O Messenger of Allah. Peace be upon you, O Abu Bakr.” You say: “Peace be upon you, O Umar.” Some scholars said that if a person adds some additional honorable descriptions, there is no harm in that. But if he limits himself to these words, they are sufficient. Then he greets Abu Bakr and Umar, may Allah be pleased with them both, supplicates for them, and asks Allah to be pleased with them. Ibn Umar, may Allah be pleased with them both, when he would greet the Messenger of Allah (sallallaahu alaihi wasallam) and his two companions, would usually not add more than saying:
«السَّلامُ عَلَيْكَ يَا رَسُولَ اللهِ، السَّلامُ عَلَيْكَ يَا أَبَا بَكْرٍ، السَّلامُ عَلَيْكَ يَا أَبَتَاه»
“Peace be upon you, O Messenger of Allah. Peace be upon you, O Abu Bakr. Peace be upon you, O my father.” Then he would leave.
He, may Allah have mercy on him, said:
This visitation is prescribed specifically for men. As for women, they are not permitted to visit graves, as it is authentically reported from the Prophet (sallallaahu alaihi wasallam) that he cursed the women who visit graves, and those who take them as masajid and place lamps over them. However, intending to travel to Madinah for the purpose of praying in the Masjid of the Messenger (sallallaahu alaihi wasallam), supplicating there, and similar acts that are legislated in all masajid – this is prescribed for everyone, men and women alike, based on the previously mentioned hadiths concerning that. It is recommended for the visitor to perform the five daily prayers in the Masjid of the Messenger (sallallaahu alaihi wasallam), and to increase therein in remembrance of Allah, supplication, and voluntary prayers, seeking the immense reward found in that.
This visitation… meaning the visitation of the grave of the Prophet (sallallaahu alaihi wasallam) and the graves of his two companions is prescribed specifically for men. As for women, they are not permitted to visit graves… This is the stronger of the two scholarly opinions on this issue, which is that grave visitation is not legislated for women, because it is authentically reported from the Prophet (sallallaahu alaihi wasallam) that he said:
لَعَنَ اللَّهُ زَوَّارَاتِ الْقُبُورِ
“May Allah curse the zawwarāt of the graves.” The intent behind the word: “zawwarāt” is not necessarily ‘the women who visit frequently,’ even though the Arabic form may suggest repetition or excess. Sometimes this form simply indicates the action itself, not repetition or excess. Like Allah’s statement:
وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ
“And Your Lord is never (dhallam) unjust to the servants.” (Fussilat 41:46)
Meaning: He does not commit injustice at all. This form comes but doesn’t suggest repetition or excess. So the phrase “zawwarāt” means: women who visit graves.
When a woman reflects on this issue where the scholars differ: One group says: ‘It is not permissible, and there is a curse mentioned regarding it.’ Another group says: ‘It is recommended.’ Without entering into the issue of weighing the evidences, if a woman wants to be cautious regarding her religion; if she does not visit graves, then according to one opinion she has only left something recommended. But if she does visit, then according to another opinion she may have fallen into something connected to a curse. Therefore, it is safer and more precautionary for her religion to avoid visiting graves.
The woman should avoid grave visitation because it is authentically established from the Prophet (sallallaahu alaihi wasallam) that he said: “May Allah curse the women who visit graves.” As for the hadiths some people use as evidence for permissibility, there is nothing in them clearly showing that women intentionally visited graves. However, if a woman passes by a grave during her normal route and gives salām, there is no problem with that. But she should not deliberately go to graves for visitation. The woman is emotionally delicate and may not easily bear such situations; therefore the prohibition came regarding women visiting graves.
However, intending to travel to Madinah for the purpose of praying in the Masjid of the Messenger (sallallaahu alaihi wasallam), supplicating there, and similar acts that are legislated in all masajid – this is prescribed for everyone, men and women alike, based on the previously mentioned hadiths concerning that. A woman may come to the masjid, and she may also enter the Rawdhah and pray there but she should not intentionally go to visit the grave of the Prophet (sallallaahu alaihi wasallam), nor the grave of his two companions, nor the graves of al-Baqī’, nor the graves of the martyrs for the purpose of visitation. This is what women are prohibited from doing.
It is recommended for the visitor to perform the five daily prayers in the Masjid of the Messenger (sallallaahu alaihi wasallam)… Meaning: during his stay in Madinah, he should strive not to miss any prayer in the Masjid of the Messenger (sallallaahu alaihi wasallam).
Here I want to point out something explained by the Shaykh. The Shaykh holds the view that if you are a traveler and you pray behind a resident imam – and you know that whoever prays behind a resident completes the prayer even if he is traveling – then it is recommended for you to perform the regular Sunnah prayers (rawātib). This is the position the Shaykh affirms. So if you pray in the Prophet’s Masjid (sallallaahu alaihi wasallam), you should perform the Sunnah prayers connected to the obligatory prayers: the prayers before and after. As for the Sunnah of Fajr, the Prophet (sallallaahu alaihi wasallam) never abandoned it whether traveling or resident. Likewise, the Sunnah before Dhuhr, after Maghrib, and after ‘Ishā’ – these should be prayed so long as you are praying the obligatory prayers in full in the masjid. Therefore, pray the regular Sunnah prayers. And as long as you are in the masjid, also perform unrestricted voluntary prayers, such as Dhuha and other voluntary prayers.
As the Shaykh mentioned – to increase in remembrance of Allah, supplication, voluntary prayer, recitation of the Qur’an, and sitting in gatherings of knowledge. T
he Prophet (sallallaahu alaihi wasallam) said:
«إِذَا مَرَرْتُمْ بِرِيَاضِ الْجَنَّةِ فَارْتَعُوا»
“When you pass by the gardens of Paradise, then graze therein.”
They said: “What are the gardens of Paradise?”
He replied:
«حِلَقُ الذِّكْرِ»
“The circles of remembrance.”
Meaning: the gatherings of knowledge in which the religion, the lawful and unlawful, and religious rulings are explained.
He, may Allah have mercy on him, said:
It is recommended to increase voluntary prayers in the noble Rawdhah, due to what has been mentioned in the authentic hadith regarding its virtue, where the Prophet (sallallaahu alaihi wasallam) said:
«مَا بَيْنَ بَيْتِي وَمِنْبَرِي رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ»
“Between my house and my pulpit is a garden from the gardens of Paradise.”
As for the obligatory prayers, it is appropriate for the visitor and others to go early to them and to strive to maintain the first row as much as possible, even if that means going to the front rows outside the Rawdhah area. This is based on the authentic hadiths of the Prophet (sallallaahu alaihi wasallam) encouraging the first row, such as his saying:
«لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الْأَوَّلِ ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا»
“If people knew what is in the call to prayer and the first row, and they could not get it except by drawing lots, they would do so. Agreed upon.”
And his saying to his companions:
«تَقَدَّمُوا فَأْتَمُّوا بِي وَلْيَأْتَمَّ بِكُمْ مَنْ بَعْدَكُمْ»
“Move forward and complete the prayer behind me, and let those after you follow you.”
«وَلَا يَزَالُ الرَّجُلُ يَتأَخَّرُ حَتَّى يُؤَخِّرَهُ اللَّهُ»
“And a man will continue to keep himself away from the prayer until Allah keeps him away.” Narrated by Muslim, and Abu Dawood narrated from Aishah, may Allah be pleased with her, with a Hasan chain that the Prophet (sallallaahu alaihi wasallam) said:
«لَا يَزَالُ الرَّجُلُ يَتأَخَّرُ عَنِ الصَّفِّ الْمُقَدَّمِ حَتَّى يُؤَخِّرَهُ اللَّهُ فِي النَّارِ»
“A man will continue to keep himself away from the front rows until Allah keeps him away in the Fire.”
It is also authentically reported that the Prophet (sallallaahu alaihi wasallam) said to his companions:
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهَا؟»
“Why do you not line up as the angels line up before their Lord?”
They said: “O Messenger of Allah, how do the angels line up?” He replied:
«يُتِمُّونَ الصُّفُوفَ الْأُوَلَ وَيَتَرَاصُّونَ فِي الصَّفِّ»
“They complete the first rows and stand closely together in the rows. Narrated by Muslim.” The hadiths in this meaning are numerous, and they apply generally to his masjid (sallallaahu alaihi wasallam) and other masajid, both before and after its expansion.
It is authentically reported that the Prophet (sallallaahu alaihi wasallam) used to encourage his Companions to stand on the right sides of the rows… such as his saying:
«إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى مَيَامِنِ الصُّفُوفِ»
“Indeed Allah and His angels send blessings upon those on the right sides of the rows.”
And it is known that the right side of the row in the original masjid of the Prophet (sallallaahu alaihi wasallam) lies outside the Rawdhah. From this it becomes clear that concern for the first rows and the right side of the rows takes priority over praying specifically in the noble Rawdhah. And praying there is better than insisting on praying in the Rawdhah. This is clear and evident for whoever reflects on the authentic narrations on this topic. And Allah is the grantor of success.
He, may Allah have mercy on him, said:
It is recommended to increase voluntary prayers in the noble Rawdhah, due to what has been mentioned in the authentic hadith regarding its virtue, where the Prophet (sallallaahu alaihi wasallam) said: “Between my house and my pulpit is a garden from the gardens of Paradise.”
He said: This applies to voluntary prayers.
As for the obligatory prayers, it is appropriate for the visitor and others to go early to them and to strive to maintain the first row as much as possible, even if that means going to the front rows outside the Rawdhah area.
When the Shaykh wrote this, he wrote it at a time when the imam was positioned outside of the Rawdhah area. But now the imam prays in the Rawdhah, so the discussion he mentions here is no longer needed, because the first row is now in the Rawdhah. In the past, when the imam used to pray in the extended area outside the Rawdhah, the first row would be ahead of the Rawdhah. So some people would go and pray in the Rawdhah and leave the first row because of that preference. The Shaykh therefore warns against a person leaving the first row to go to the Rawdhah.
This is based on the authentic hadiths of the Prophet (sallallaahu alaihi wasallam) encouraging the first row, such as his saying: “If people knew what is in the call to prayer and the first row, and they could not get it except by drawing lots, they would do so.” Agreed upon.
Then the mentions the hadith regarding the virtue of the first row and the importance of being keen on it and avoid keeping away from it. The hadith reported in Sunan Abi Dawood is something a Muslim should pay attention to.
And his saying to his companions: “Move forward and complete the prayer behind me, and let those after you follow you.”
«وَلَا يَزَالُ الرَّجُلُ يَتَأَخَّرُ عَنِ الصَّلَاةِ حَتَّى يُؤَخِّرَهُ اللَّهُ» أَخْرَجَهُ مُسْلِمٌ.
“And a man will continue to keep himself away from the prayer until Allah keeps him away.” [Narrated by Muslim]
And Abu Dawood narrated from Aishah, may Allah be pleased with her, with a Hasan chain that the Prophet (sallallaahu alaihi wasallam) said: “A man will continue to keep himself away from the front rows until Allah keeps him away in the Fire.”
He prays, and goes to the masjid, but he always keeps himself away from the front row. The Prophet (sallallaahu alaihi wasallam) said: “A man will continue to keep himself away from the front rows until Allah keeps him away in the Fire.” So a person should not be careless, but rather should be eager to come early and move forward.
It is also authentically reported that the Prophet (sallallaahu alaihi wasallam) said to his companions: “Why do you not line up as the angels line up before their Lord?” They said: O Messenger of Allah, how do the angels line up? He replied: “They complete the first rows and stand closely together in the rows.” [Narrated by Muslim]
The hadiths in this meaning are numerous, and they apply generally to his masjid (sallallaahu alaihi wasallam) and other masajid, both before and after its expansion.
It is authentically reported that the Prophet (sallallaahu alaihi wasallam) used to encourage his Companions to stand on the right sides of the rows… such as his saying: “Indeed Allah and His angels send blessings upon those on the right sides of the rows.” And it is known that the right side of the row in the original masjid of the Prophet (sallallaahu alaihi wasallam) lies outside the Rawdhah.
According to what I alluded to… From this it becomes clear that concern for the first rows and the right side of the rows takes priority over praying specifically in the noble Rawdhah. And praying there is better than insisting on praying in the Rawdhah. This is clear and evident for whoever reflects on the authentic narrations on this topic. And Allah is the grantor of success.
This entire discussion was needed at the time the Shaykh wrote this book. So the discussion here relates to the situation that existed previously, not the current one. This is clear and evident for whoever reflects on the authentic narrations on this topic. And Allah is the grantor of success.
AbdurRahman.Org 