Traditions Regarding Paying Homage to the Holy Prophet (s)

The Islamic traditions (hadiths) about ziyara of the Holy Prophet (s) are so many from the Sunni muhaddithun  that we don’t feel need to pay attention to their references. The great Sunni scholars from each of the sects have narrated these in their books and it shows that ziyara of the shrine of the Holy Prophet (s) has been one of their indisputable matters. Now we shall narrate only a few of them as mentioning all of the traditions will lengthen our discussion. First Tradition:

                                                                   

“Anyone who visits my grave, will never be deprived of my intercession”.

This tradition has come down in the book of Al-Fiqh 'ala al-madhahib al-arba'a in volume l page 590 and the Sunni scholars of the four schools of thought have given fatwa

 (verdict) based on them. For reference consult the book of Wafa' al-wafa' vol. 4 page 1336.

Certainly, such a tradition which the scholars have recorded right from the middle of the 2nd century till now, cannot be said to be unfounded. For completion of the matter, Taqi al-Din Ali bin Abdl al-Kafi al-Subki (d. 756 AH) has discussed and investigated this matter and isnad of the traditions in his valuable book Shifa' al-saqam on pages 3 to 11 and has proved the verity and accuracy of the methods of this tradition.

Second Tradition:

                                          

“Anyone who comes to me with the intention of paying homage to me will be having a right upon me to intercede for him on the Day of Judgement”.

Sixteen memorizers (of Qur’an) and muhaddithun have brought this tradition in their books and Taqi al-Din al-Subki (d. 756 AH) has discussed the narrators and isnad of the traditions in his book Shifa' al-saqam page no.13. Also refer to the book Wafa' al-wafa'  vo1. 4, page 1340.

Third Tradition:

                                                                    

“Anyone who visits the House of Allah and then visits my grave is like one who has visited me during my life-time.”

This tradition has been recorded by twenty-five of the renowned muhaddithun and huffaz in their books and Taqi al-Din al-Subki has spoken extensively about the references of this tradition in his book Shifa' al-saqam pages 12 to 16. Also refer to Wafa' al-wafa'  volume 4 page 1340.

Fourth Tradition:

                                                                                              

“Anyone who visits the House of Allah and does not visit me has done injustice upon me”.

This tradition has been narrated by nine men from the shuyukh and memorizers of tradition. Also refer to Wafa' al-wafa' volume 4 page 1342.

Fifth Tradition:

                                                                                                                

                                                                                    

“I will become an intercessor for anyone who pays homage to me by coming to my shrine.”

This tradition has been narrated by thirteen muhaddithun  and  huffaz . Refer to Wafa' al-wafa'  volume 4 page 1347.

Sixth Tradition:

                                                                                      

“Anyone who visits me after my demise is like one who has visited me during my lifetime”.

These are the examples from various traditions in which the Holy Prophet (s) has invited the people for his ziyara and the number of such traditions according to research of al-Ghadir amounts to twenty-two.

Al-Samhudi has collected seventeen traditions in his book Wafa' al-wafa' volume 4 pages 1336-1348 and has discussed their references in detail.

If the Holy Prophet (s) has invited the people for his ziyara, it is because of a series of material and spiritual benefits which are hidden in the ziyarat of great Islamic personalities.

By paying homage to the grave of the Holy Prophet (s), people become acquainted with the propagation of religion of Islam and receive the correct traditions and knowledge and spread them around the world.

Reasonings of Wahhabis about Prohibition of Journey towards Ziyarat of Graves

Apparently, the Wahhabis permit the ziyara of the Holy Prophet (s) but do not consider the journey for ziyara of graves (of others) to be permissible.

Muhammad ibn ’Abd al-Wahhab writes in the second treatise in al-Rasa'il al-hadiyya al-saniyya [1] as follows:

                                             

“Ziyara of the Holy Prophet (s) is mustahab (recommended) but journey specifically undertaken for ziyara of mosques and reciting prayer there in is not allowed”.

Their main reasoning for ziyara being forbidden is the following tradition which has been narrated in the Sihah. The narrator of this tradition is Abu Hurayra who says that the Holy Prophet (s) said:

                                         

“The load of journey cannot be fastened except for (journey towards) three mosques - my own Mosque, Masjid al-Haram and Masjid al-'Aqsa”

The text of this tradition is narrated in some other way too and that is:

                                                           

Still this text has been narrated in a third way:

                                                                                                                     

                                                                                                                      

[2]

That the tradition has come in the books of Sihah is undoubtful and we never dispute that its narrator is Abu Hurayra. However what is important is to understand the context of the tradition.

Let us suppose the text of the tradition is as such:

                                                                                                            

Indisputably the word of is an exception and requires  (that from which the exception is made) and before refering to the evidences we can presume the  in two ways:

                                                                                                                                                                                                                                                              

Understanding the context of the tradition depends on selecting one of the two assumptions.

If we assume the context of the tradition to be the first one, then in such a case it would mean that no luggage for journey will be fastened towards any mosque except these three mosques and it does not mean that () is not permissible for any place even if it is not a mosque.

Anyone who fastens the luggage of journey for ziyara of the Holy Prophet (s), Imams and virtuous men will never be included in the prohibition of this tradition since the topic of discussion is journey (only) towards mosque and amongst all the mosques these three mosques have been excluded. But going to journey for ziyara of shrines which is out of our topic of discussion is not included in this prohibition.

If we assume the context of the tradition to be the second case, it would mean that except for the journey towards these three places, all spiritual journeys are prohibited, whether the journey is for ziyara of mosque or for ziyarat of other places.

However by paying attention to the decisive evidences it will become clear that the context of the tradition is the same as the first one.

Firstly the  (the thing excepted) is of the three mosques; in as much as the exception is a linked exception certainly  will be related to the mosque and not place. [3]

Secondly, if the aim is prohibition of all the spiritual journeys, it will not be a correct restriction because, in the Hajj ceremonies people do () and fasten their luggage for Arafat, Mash'ar and Mina. If religious journey (other than to these three places) is not allowed, then why it has been permitted for these three places?

Thirdly, journeys undertaken for jihad in the path of Allah, seeking knowledge, establishing bonds of relationship or visiting parents are such journeys which have been emphasised in Qur’an and traditions. Qur’an says:

                    

“Why should not then a company from every party from among them go forth that they may apply themselves obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?” (Tawba: 122)

Therefore great research scholars have interpreted the tradition in the way which we have mentioned.

Al-Gazzali in his book Ihya' 'ulum al-din says:

“The second type of journey is to go on journey for worship like journey for jihad, hajj, ziyara of the grave of Holy Prophet (s), his companions and the awliya.

Anyone whose ziyara is the source of tabarruk during life-time will also be the same during his death-time and  for these motives is no problem and is not contradictory to the tradition which prohibits  (other than the three mosques).

This is because the matter under discussion is about the mosques and since other mosques are all equal as far as superiority is concerned it is said that journey towards these mosques are not permitted. However, if we overlook the matter of mosques, the ziyarat of Prophets and awliya are having a great virtue although they possess ranks and grades. [4]

Therefore what is prohibited is  towards the mosques (other than the three mosques) and not “” for ziyarat and or other spiritual works.

Here we dont have an alternative but to mention that when the Holy Prophet (s) says that no luggage can be fastened for other than the three mosques, it does not mean  is forbidden (haram). Instead it means that it is not having any merit that a person fastens his luggage towards them and takes the trouble of visiting them as all the mosques (other than the three mosques) are not having any difference as far as their superiority is concerned.  The general mosque, the district mosque and the community mosque are all having equal rewards; it is needless that with the presence of the general mosque in a near locality a person fastens his luggage for the general mosque situated in another far-away locality. But it does not mean that if he does so, his action will be haram and his journey will be a sinful one.

The proof of this matter is what the writers of Sihah and Sunans narrate that the Holy Prophet (s) and his companions would visit Masjid Quba on Saturdays and recite prayer at that place. Here is the text of Sahih Bukhari:

                                        

“The Holy Prophet (s) used to go for ziyara of Masjid Quba on every Saturday either on foot or on a mount. The son of ‘Umar too would do the same.” [5]

Fundamentally, how can travelling distances for performing salat for Allah in one of the divine mosques without the least taint of sham be considered as haram and unlawful? While establishing prayers in mosque is mustahab (recommended) its preliminary steps too, as a rule, will take the same colour.

Notes : 

[1] It is the best book which has been written by any of the Sunni writers against the fatwa (verdict) of Ibn Taymiyya regarding the prohibition of journey for ziyara of the Holy Prophet's grave.

[2] These three texts have been narrated by Muslim in his Sahih vol. 4 page 126 book of Hajj, chapter of . It can also be found in Sunan Abu Dawud, vol. 1 page 469, book of Hajj and Sunan al-Nasa'i with Sharh of al-Suyuti vol. 2 pages 37-38.

[3] If someone says: “” , then we have to say that  is the word for human-beings and its like for example tribe etc. and it is not referring to a more comprehensive meaning by the name of “things” and “existence” which is either human-beings or other things.

[4] al-Ghazzali, Ihya' 'ulum al-din, book of manners of journey, vol. 2 page 247 printed by Dar al-Ma'arifa (Beirut). Also refer to al-Fatawa al-kubra, vol. 2 page 24.

[5] Sahih al-Bukhari, vol. 2 page 76. Sahih Muslim (with Sharh of al-Nawawi) vol. 9 pages 169-171; Sunan al-Nasa'i (with Sharh of al-Suyuti) vol. 2 page 37.