AlBaqir:



# Imam Dhahabi (R) narrates:

Translation: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (Rahimuhullah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam
Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles

Source: [As Siyar al Alam An Nabula Volume 12, Page No. 469]


* Like I said, hold your breathe more are still coming. Omo toni oun oni lakaye, ati ita ni won ti nko iru won.

This is sheer folly. It is you actually who is devoid of what you accused...
.
Even if this report is true, can it be ascribed to the prophet?

Rashduct4luv:


You should be wiser than this by now! We follow whatever is proven in our books not individual(s).

# So all of my submissions are from Shia and Sufi books abi?!


# And I say: Indeed you follow "whatever is proven in your books". Do you accept Tawassul despite being ordered by the Qur'an and enjoined by Nabi and practised by the Sahabah during and after the demise of Nabi?

Obviously the rigid no brain follow-follow of wahabi cult creed have buried your ways of truthfulness.

Rashduct4luv:

Only the Prophet salallahu alayhi wasalam is infallible (under Allah's guidance) while others are fallible! I think you would bring a report saying the prophet did ziyarah and encouraged it the way you and the sufees do!

# Your case as usual is like someone whose fingers is being cut off yet he's putting on ring. Now you are desperate to denounce your salaf (including the Sahabah who used to do Ziyarat to the graves of Rasul and do tawassul there) and label them bid'atic in the false disguise of "we only follow Rasul".


And I ask: do you really follow Rasul? Absolutely No. If you do, you will obey his command which clearly ordered everyone to follow Quran and his itrah, the ahl al-bayt after him. The fact that you have totally abandoned the ahl al-bayt, and will equally not accept Shia traditions, how will you know that Ziyarat was part of their noble Sunnah?

* Is Ziyarat to the Qabr part of Sunnah of Muhammad or not? Tell me it is not and I will show you your ahadith where Nabi used to do Ziyarat of Shuhadah (martyrs).

* Question: what is being expected of you during Ziyarat? No doubt you don't have problem with sending salam to the dead but your ONLY headache is "Tawassul" with the dead even with the Prophet. Even if we (again) show to you that your salaf including sahabah used the "dead" Nabi as wasila, stubborn you will again deceitfully shout "we only follow Rasul".

* The fact that it is proven that Nabi did Ziyarat to the graves of dead believers and send Du'a upon them, do you expect him to use them as wasila unto Allah when he is the best of mankind for wasila even to those dead?

Ponder on sura al-Israi: 57 and ask yourself who, for example, Nabi Isa (as) who was the best during his lifetime, performing Tawassul with?

Rashduct4luv:


This is sheer folly. It is you actually who is devoid of what you accused...
.
Even if this report is true, can it be ascribed to the prophet?

# We have given you reports of Imam Ibn Hibban, Ash-Shafi'i and others. Why did you handpick that of Bukhari? Was he more pious and Sunnatic than those? or It hit you real hard that it was Bukhari, the prophet of the wahabi/salafi?


# Shall we show you recorded tradition of Imam Muslim performing Ziyarat to the grave of his teacher Bukhari? Oh its gonna be same silly excuse as before.

AlBaqir:


# We have given you reports of Imam Ibn Hibban, Ash-Shafi'i and others. Why did you handpick that of Bukhari? Was he more pious and Sunnatic than those? or It hit you real hard that it was Bukhari, the prophet of the wahabi/salafi?


# Shall we show you recorded tradition of Imam Muslim performing Ziyarat to the grave of his teacher Bukhari? Oh its gonna be same silly excuse as before.

I need reports of the Ali performing Ziyara of the Prophet! And Muhammad is the seal of prophet is a widely known verse from the Qur'an! Why will a Shiite say Bukhari is the prophet of some again!
.
Awon oniro osi.

Empiree:

I think say na only me dey laugh ni o. Bunch of fanatical ignorant.

Empiree:

I think say na only me dey laugh ni o. Bunch of fanatical ignorant.

Empiree:

Salaam Alaikum brother. I hope you're doing fine?

Albaqir

Rilwayne001:


Salaam Alaikum brother. I hope you're doing fine?

Alhamdululah, I'm okay. How about yourself?. I hope you are having much fun in school

Empiree:
Alhamdululah, I'm okay. How about yourself?. I hope you are having much fun in school

I'm fine, thank you sir

Much fun ke? Nothing fun here o. Stress, sleepless nights, very long semester that has refused to end, that's all that's here o. But alhamdulillah, we are coping.

Rilwayne001:


I'm fine, thank you sir

Much fun ke? Nothing fun here o. Stress, sleepless nights, very long semester that has refused to end, that's all that's here o. But alhamdulillah, we are coping.

lol.. nothing's funny in higher institution but stress and "face your studies"

# Imam Muslim documents:

Ibn Buraida reported on the authority of his father that the Messenger of Allah (s) said:

I forbade you to visit graves, but you may now visit (ZIYARAT) them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but you must not drink anything intoxicating.

Reference : Sahih Muslim 977 a
In-book reference : Book 11, Hadith 136
USC-MSA web (English) reference : Book 4, Hadith 2131
https://sunnah.com/muslim/11/136



# Ibn Majah documents:

It was narrated from ‘Aishah that the Messenger of Allah (s) gave permission for visiting the graves (Ziyarati Qabr).

Grade : Sahih (Darussalam)
English reference : Vol. 1, Book 6, Hadith 1570
Arabic reference : Book 6, Hadith 1637
https://sunnah.com/ibnmajah/6

AlBaqir:
Imam Muslim documents:

Ibn Buraida reported on the authority of his father that the Messenger of Allah (s) said:

I forbade you to visit graves, but you may now visit (ZIYARAT) them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but you must not drink anything intoxicating.

Reference : Sahih Muslim 977 a
In-book reference : Book 11, Hadith 136
USC-MSA web (English) reference : Book 4, Hadith 2131
https://sunnah.com/muslim/11/136

You dey mind Rashduct4luv. Hadith he quoted has nothing to o with ziyara to graves. Hadith only mentioned masajid. How's that translate to al-maqabir (s, qabr)

Empiree:
You dey mind Rashduct4luv. Hadith he quoted has nothing to o with ziyara to graves. Hadith only mentioned masajid. How's that translate to al-maqabir (s, qabr)

# What do you expect from wahabi brain? Don't you know "masjid" is "grave" in their dictionary ni

Now in light of the above hadith, see his flaws:

Rashduct4luv:


Visiting the grave to offer prayers for the dead Muslims is permitted. [s]But offering acts of worship at the grave of a dead Imam, praying to the dead Imam[/s] and Traveling to visit graves are forbidden in Islam.

# If visitation (Ziyarat) to Graves is permitted, how come travelling to do Ziyarat to a grave forbidden?!

Is Ziyarat to Qabr only restricted to inhabitants of a particular city and that people of another city cannot travel to do Ziyarat to a particular Qabr?

# During hajj, the hujjaj travel from Makkah to Madina to do Ziyarat to the holy grave of Nabi. And never forget, Abubakar and Umar's graves are very near to Rasul's.

Hujjaj from different part of the world do Ziyarat to Jannatil Baqi where Sahabah and Aimmah were buried.

AlBaqir:


# What do you expect from wahabi brain? Don't you know "masjid" is "grave" in their dictionary ni

Now in light of the above hadith, see his flaws:



# If visitation (Ziyarat) to Graves is permitted, how come travelling to do Ziyarat to a grave forbidden?!

Is Ziyarat to Qabr only restricted to inhabitants of a particular city and that people of another city cannot travel to do Ziyarat to a particular Qabr?

# During hajj, the hujjaj travel from Makkah to Madina to do Ziyarat to the holy grave of Nabi. And never forget, Abubakar and Umar's graves are very near to Rasul's.

Hujjaj from different part of the world do Ziyarat to Jannatil Baqi where Sahabah and Aimmah were buried.

He will be back here to twist. He probably thought "travel" means not to travel anywhere for religious reason except those 3 masajid. I can see that where he was trying hard to lump them together. His explanation when he returns will have no "kola rosul" in it. Watchout

AlBaqir:


# What do you expect from wahabi brain? Don't you know "masjid" is "grave" in their dictionary ni

Now in light of the above hadith, see his flaws:



# If visitation (Ziyarat) to Graves is permitted, how come travelling to do Ziyarat to a grave forbidden?!

Is Ziyarat to Qabr only restricted to inhabitants of a particular city and that people of another city cannot travel to do Ziyarat to a particular Qabr?

# During hajj, the hujjaj travel from Makkah to Madina to do Ziyarat to the holy grave of Nabi. And never forget, Abubakar and Umar's graves are very near to Rasul's.

Hujjaj from different part of the world do Ziyarat to Jannatil Baqi where Sahabah and Aimmah were buried.

.
You talk about the Sahabahs as if you even have an atom of love for them. Anyways hear is my final submission on this matter!
Mr. Shia-Brain and Suffy Empiree.
.
It is not permissible to travel with the intention of visiting the grave of the Prophet (peace and blessings of Allaah be upon him) or the grave of any other person, according to the more correct of the two scholarly opinions, because the Prophet (peace and blessings of Allaah be upon him) said:
“No one should travel for the purpose of visiting (any mosque) except three: al-Masjid al-Haraam (in Makkah), this mosque of mine (in Madeenah) and al-Masjid al-Aqsaa (in al-Quds/Jerusalem).” Agreed upon).
.
It is prescribed for the one who wants to visit the grave of the Prophet (peace and blessings of Allaah be upon him) and who lives far from Madeenah to have the intention of travelling to visit al-Masjid al-Nabawi; that will include by implication visiting the grave of the Prophet (peace and blessings of Allaah be upon him), the graves of Abu Bakr and ‘Umar, and the graves of the martyrs and people of al-Baqee’.
.
If he has the intention of visiting both (the mosque and the grave), this is permissible, because things may be permissible as part of something else which are not permissible on their own. But having the intention only to visit the grave and travelling for that purpose is not permissible. Intending to visit the grave only is not permissible if it involves travelling. But if a person lives close by and does not need to travel, and his going to the grave is not regarded as “travel” or a “journey”, then it is OK, because visiting the grave of the Prophet (peace and blessings of Allaah be upon him) and the graves of his two companions without having to travel is Sunnah and is an act of worship. The same applies to visiting the graves of the martyrs and of the people of al-Baqee’. Similarly, visiting the graves of Muslims in all places is Sunnah and is an act of worship, but without travelling for that purpose, because the Prophet (peace and blessings of Allaah be upon him) said: “Visit graves, for they will remind you of the Hereafter.” (Narrated by Muslim in his Saheeh ).
.
The Prophet (peace and blessings of Allaah be upon him) used to teach his Sahaabah, when they visited graves, to say, “ Al-salaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, wa innaa in shaa’ Allaah bikum laahiqoon, nas’al Allaaha lana wa lakum al-‘aafiyah (Peace be upon you, O believing and Muslim dwellers of this place. We will join you soon, if Allaah wills. We ask Allaah to keep us and you safe).” (Narrated by Muslim in his
Saheeh ).
.
Odigba o!

Rashduct4luv:

.
You talk about the Sahabahs as if you even have an atom of love for them. Anyways hear is my final submission on this matter!
Mr. Shia-Brain and Suffy Empi.ree.
.
It is not permissible to travel with the intention of visiting the grave of the Prophet (peace and blessings of Allaah be upon him) or the grave of any other person, according to the more correct of the two scholarly opinions, because the Prophet (peace and blessings of Allaah be upon him) said:
“No one should travel for the purpose of visiting (any mosque) except three: al-Masjid al-Haraam (in Makkah), this mosque of mine (in Madeenah) and al-Masjid al-Aqsaa (in al-Quds/Jerusalem).” Agreed upon).
.
It is prescribed for the one who wants to visit the grave of the Prophet (peace and blessings of Allaah be upon him) and who lives far from Madeenah to have the intention of travelling to visit al-Masjid al-Nabawi; that will include by implication visiting the grave of the Prophet (peace and blessings of Allaah be upon him), the graves of Abu Bakr and ‘Umar, and the graves of the martyrs and people of al-Baqee’.
.
If he has the intention of visiting both (the mosque and the grave), this is permissible, because things may be permissible as part of something else which are not permissible on their own. But having the intention only to visit the grave and travelling for that purpose is not permissible. Intending to visit the grave only is not permissible if it involves travelling. But if a person lives close by and does not need to travel, and his going to the grave is not regarded as “travel” or a “journey”, then it is OK, because visiting the grave of the Prophet (peace and blessings of Allaah be upon him) and the graves of his two companions without having to travel is Sunnah and is an act of worship. The same applies to visiting the graves of the martyrs and of the people of al-Baqee’. Similarly, visiting the graves of Muslims in all places is Sunnah and is an act of worship, but without travelling for that purpose, because the Prophet (peace and blessings of Allaah be upon him) said: “Visit graves, for they will remind you of the Hereafter.” (Narrated by Muslim in his Saheeh ).
.
The Prophet (peace and blessings of Allaah be upon him) used to teach his Sahaabah, when they visited graves, to say, “ Al-salaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, wa innaa in shaa’ Allaah bikum laahiqoon, nas’al Allaaha lana wa lakum al-‘aafiyah (Peace be upon you, O believing and Muslim dwellers of this place. We will join you soon, if Allaah wills. We ask Allaah to keep us and you safe).” (Narrated by Muslim in his
Saheeh ).
.
Odigba o!

Sorry akhi for this winded lopsided argument. What i am looking for is "Qola rosul" where he(saw) specifically haram muslims from travelling SOLELY to visit his grave, that of his companions and fellow muslims. I get what you are saying but kindly provide proof(s). What you posted is opinion of certain people. This is why, in your earliest post, Sheikh Taymiyyah said 'opinions vary' on travelling with intention to visit grave of the prophet. I am yet to see dalil that prohibits that. The hadith you cited only mentioned masajid.

AlBaqir:
# During hajj, the hujjaj travel from Makkah to Madina to do Ziyarat to the holy grave of Nabi. And never forget, Abubakar and Umar's graves are very near to Rasul's.

^^^

Hujjaj travelled from Makkah to Medina. Driving distance from Medina to Mecca is 439 kilometers (273 miles). They travel for the PURPOSE and INTENTION ONLY to visit grave of nabi(saw) You can not call fellow muslims 'misguided' if they do this so long as you can not provide evidence to prove them wrong. By your logic, only residents of Yathrib should visit the grave, not hujjaj from Makkah.

Ko di gba kan kan

Empiree:
Sorry akhi for this winded lopsided argument.

I am yet to see dalil that prohibits that. The hadith you cited only mentioned masajid.

# Really that's the best word to use - lopsided argument. Twisting a clear hadith to justify wahabi ideology.

Till now, wahabi brain simply can't get it that there is no difference between Muhammad being alive and the "dead" Muhammad. You visit his grave is synonymous to visiting him while alive. You send salam to him saying "as-Salam alayka ya Rasulullah", and he reply you. You ask him to request for you from Allah. This was repeatedly practised by the sahabah, Tabi'ieen et al after the demise of Nabi; and early Sunni Ulama understood this clearly without ambiguity (until the emergence of the wahabi cult). Interestingly, those with right sense to this Ziyarat to Prophet's Qabr used to cite this timeless ayah:

Surah An-Nisa, Verse 64:

"And We did not send any apostle but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful."

* In the tafsir of the above ayah, Ibn Kathir documents:

Jama'at (Many scholars) have stated this tradition. One of them is Abu Mansur al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you,
O Allah’s Messenger. I have heard that Allah
says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’

I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.”

Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.”

Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins."

http://library.islamweb.net/newlibrary/display_book.php?idfrom=327&idto=327&bk_no=49&ID=333


# In short, a person that failed to agree one can do Ziyarat of Nabi at anytime, how will he agree the Ziyarat of other than Nabi?!

What a sick head!

AlBaqir:


# Really that's the best word to use - lopsided argument. Twisting a clear hadith to justify wahabi ideology.

Till now, wahabi brain simply can't get it that there is no difference between Muhammad being alive and the "dead" Muhammad. You visit his grave is synonymous to visiting him while alive. You send salam to him saying "as-Salam alayka ya Rasulullah", and he reply you. You ask him to request for you from Allah. This was repeatedly practised by the sahabah, Tabi'ieen et al after the demise of Nabi; and early Sunni Ulama understood this clearly without ambiguity (until the emergence of the wahabi cult). Interestingly, those with right sense to this Ziyarat to Prophet's Qabr used to cite this timeless ayah:

Surah An-Nisa, Verse 64:

"And We did not send any apostle but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful."

* In the tafsir of the above ayah, Ibn Kathir documents:

Jama'at (Many scholars) have stated this tradition. One of them is Abu Mansur al-Sabbagh who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a bedouin came and he said, “Peace be on you,
O Allah’s Messenger. I have heard that Allah
says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’

I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.”

Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.”

Then the bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the bedouin is right, go and give him the good news that Allah has forgiven his sins."

http://library.islamweb.net/newlibrary/display_book.php?idfrom=327&idto=327&bk_no=49&ID=333


# In short, a person that failed to agree one can do Ziyarat of Nabi at anytime, how will he agree the Ziyarat of other than Nabi?!

What a sick head!

Sheikh Rabiu Adebayo quoted this ayah severally in a lecture explaining the ayah just as you did. Said they simply bilittled nabi(saw).

That's the problem they have. Another hadith clearly says “My life is better for you and my death is better for you . . .” . I guess they would say it is daif. If Quran acknowledges shuhada aren't dead but alive, are shuhada greater and better than the prophet(saw).

Empiree:
Sheikh Rabiu Adebayo quoted this ayah severally in a lecture explaining the ayah just as you did. Said they simply bilittled nabi(saw).

That's the problem they have. Another hadith clearly says “My life is better for you and my death is better for you . . .” . I guess they would say it is daif. If Quran acknowledges shuhada aren't dead but alive, are shuhada greater and better than the prophet(saw).

# Absolutely. No difference. Unfortunately those ignoramus are of the that Muhammad is dead and can not hear or answer despite clear evidences from their so-called reliable sources.

# Same hadith quoted by Ibn Kathir is also documents by Qur'tubi from Ali (as).
http://library.islamweb.net/newlibrary/display_book.php?idfrom=1079&idto=1079&bk_no=48&ID=500

Of course in order to uphold the fanatical declaration of their cult master, the terrorist Muhammad Ibn Abdulwahab, by all means they will oppose anything.

Really, there is no need going back and forth on visiting graves or masjid, all we need to know is how the shi’a take this visit, and what they do at this visit. Do they have the backing from the Qur’an?!

Sometimes it really doesn’t take much to see the humongous lies in what is not legislated in Islam, because when man tries to play God, he fumbles woefully, let me furnish our readers with some of the alleged merits of this ziyarat of Husein (ra)…

Merit of visiting the grave of Imam Husayn (a.s.)

Visiting the grave of Imam Husayn (a.s.) is recommended, while emphasis upon visiting his grave is among the necessities of the Religion. It is related that the visitation to his grave is essential upon every believer and is obligatory upon every man and woman. While one who abandons it, in fact has abandoned the rights of Allah and His Prophet, while abandoning it is ungratefulness with the Prophet of Allah (S) and is a result of a defect in his belief and Religion. And the one who deliberately avoids it, he shall be among the dwellers of hell.

Imam Muhammad al Baqir (a.s.) told Muhammad bin Muslim that, “Direct our Shi’ah to visit the grave of Husayn bin Ali (a.s.), for it has been made obligatory by Allah, the Mighty, the Sublime, upon every believer who considers Husayn (a.s.) to be his Imam”.

Imam Ja’far as Sadiq (a.s.) says that,
“Whenever anyone amongst you go for the Hajj and then do not go for the pilgrimage of Imam Husayn (a.s.) has abandoned the right from among the rights of the Prophet of Allah (S). For the right of Husayn (a.s.) is made obligatory upon every Muslim by Allah”.

He says that, “The one who dies without going to the head of the grave of Husayn (a.s.), while he still considers himself to be our Shi’ah, is in fact not our Shi’ah, and even if he goes to Paradise, he will remain as a guest of the inhabitants of Paradise”.

He (Imam Sadiq) asked Aban bin Taghlib,
“O Aban! When did you go for the pilgrimage to the grave of Imam Husayn (a.s.)?”
Aban replied, “By Allah, O son of the Prophet of Allah! A lengthy time has passed since I did not renew the pledge”. Imam (a.s.) replied,
“Glory be to my Lord, the Sublime, and praise to Him! Inspite of being a nobleman among the Shi’ah you have abandoned the visitation to the grave of Husayn (a.s.)? The one who visits the grave of Imam Husayn (a.s.), Allah writes down good deeds for him at every step, and forgives his sins at each step. Then He forgives all of his past and future sins”.

Imam Ja’far as Sadiq (a.s.) said, that when the day of Qiyamah approaches, an announcer will call out, “Where are the pilgrims of Husayn (a.s.)?” A large multitude will arise, computing whose numbers would not be possible by anyone except Allah, the Mighty, the Sublime. Allah will ask them,
“Why did you visit the grave of Husayn?”

They will reply, “O Lord! We did that due to the friendship with the Prophet of Allah (a.s.) and for the sake of Ali (a.s.) and Fatemah (a.s.), and due to the sorrow that befell him”. It will be said to them,

“Here are Muhammad (S), Ali (a.s.), Fatemah (a.s.), Hasan (a.s.) and Husayn (a.s.). Go and unite with them, you shall remain along with them in their status. Unite under the standard of the Prophet of Allah (S) and remain under its shade, that is in the hands of Ali (a.s.) until all of you enter Paradise”.

Imam Ja’far as Sadiq (a.s.) says that,

“If I relate to you the merit of visiting his grave, you shall abandon the Hajj, while a group from among you would not go for the Hajj. Woe be to you! Do you not know that Allah preferred Karbala to be the Sanctuary of His peace and affluence before He chose Makkah to be His Sanctuary?”

Imam (a.s.) continued, “One day Imam Husayn (a.s.) was seated in the lap of his grandfather, while he was caressing him and smiling.”
Seeing this Ayesha said, “O Prophet of Allah! How much do you love this child?” He (S) replied,

“Woe be to you! How should I not cherish him and not be pleased with him? He is the fruit of my heart and the light of my eyes. Beware! Verily my nation will kill him, then whoever visits him (his grave) after his death, Allah will write down one of my Hajj in his account”.
Ayesha asked, “One of your Hajj?” He (S) replied, “Yes, rather two of my Hajj”. Ayesha asked, “Two of your Hajj?” and he replied, “Yes”. And as much as Ayesha started inquiring, he started increasing the amount of reward (of Hajj) until he reached ninety Hajj along with his Umrah.

Qaddah says, that I asked Imam Ja’far as Sadiq (a.s.) that, “The one who goes for the pilgrimage to the grave of Imam Husayn (a.s.), while being cognizant of his rights, and is neither an arrogant nor a denier, what has he earned?” Imam (a.s.) replied, “
One thousand accepted Hajj will be written down in his record, as also one thousand pious Umrah. And if he is a damned one, he shall be noted down as a felicitous one, and shall remain saturated eternally in the blessings of Allah”.
Source

If we are to get all this by just visiting the grave of the Prophet's grandson, one would have thought the Qur'an would have stated this categorically, since hajj is mentioned, and also one wonders, what merits are associated with visiting the Prophet's grave (SAW) abi, is the Prophet (SAW) less important than Hussein (ra)?!

Empiree:
Sheikh Rabiu Adebayo quoted this ayah severally in a lecture explaining the ayah just as you did. Said they simply bilittled nabi(saw).

That's the problem they have. Another hadith clearly says “My life is better for you and my death is better for you . . .” . I guess they would say it is daif. If Quran acknowledges shuhada aren't dead but alive, are shuhada greater and better than the prophet(saw).

The story Albaqir quoted is not evidence, it is unsubstantiated and at best, it is just a story, it can never stand as an evidence in issues of the shari'ah. I will quote the Qur'an, then I would want you to tell me what it means...

"I said not to them except what You commanded me - to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness." (Q 5:117)

sino:


The story Albaqir quoted is not evidence, it is unsubstantiated and at best, it is just a story, it can never stand as an evidence in issues of the shari'ah. I will quote the Qur'an, then I would want you to tell me what it means...

"I said not to them except what You commanded me - to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness." (Q 5:117)

# How is this ayah apply to the status of Muhammad (saws)?!

Do I need to remind you that ayah is in reference to Eesa (as) who will deny those so-called followers of his for corrupting religion after him.

# In the case of Muhammad, apart from Q.4:64, there are sahih ahadith which firmly established that the death of Nabi Muhammad is as beneficial to the believers as his being alive. This is a fact you need to deal with.

# The story I quoted from ya book is sahih, and it was in the presence or from Ali who never rebuke the "Bedouin Arab" that "travel" to do the Ziyarat of Nabi. Besides, there are other ahadith which revealed Sahabah too did Ziyarat to the Qabr of Nabi.

sino:
Really, there is no need going back and forth on visiting graves or masjid, all we need to know is how the shi’a take this visit, and what they do at this visit. Do they have the backing from the Qur’an?!

Sometimes it really doesn’t take much to see the humongous lies in what is not legislated in Islam, because when man tries to play God, he fumbles woefully, let me furnish our readers with some of the alleged merits of this ziyarat of Husein (ra)…

Merit of visiting the grave of Imam Husayn (a.s.)

Visiting the grave of Imam Husayn (a.s.) is recommended, while emphasis upon visiting his grave is among the necessities of the Religion. It is related that the visitation to his grave is essential upon every believer and is obligatory upon every man and woman. While one who abandons it, in fact has abandoned the rights of Allah and His Prophet, while abandoning it is ungratefulness with the Prophet of Allah (S) and is a result of a defect in his belief and Religion. And the one who deliberately avoids it, he shall be among the dwellers of hell.

Imam Muhammad al Baqir (a.s.) told Muhammad bin Muslim that, “Direct our Shi’ah to visit the grave of Husayn bin Ali (a.s.), for it has been made obligatory by Allah, the Mighty, the Sublime, upon every believer who considers Husayn (a.s.) to be his Imam”.

Imam Ja’far as Sadiq (a.s.) says that,
“Whenever anyone amongst you go for the Hajj and then do not go for the pilgrimage of Imam Husayn (a.s.) has abandoned the right from among the rights of the Prophet of Allah (S). For the right of Husayn (a.s.) is made obligatory upon every Muslim by Allah”.

He says that, “The one who dies without going to the head of the grave of Husayn (a.s.), while he still considers himself to be our Shi’ah, is in fact not our Shi’ah, and even if he goes to Paradise, he will remain as a guest of the inhabitants of Paradise”.

He (Imam Sadiq) asked Aban bin Taghlib,
“O Aban! When did you go for the pilgrimage to the grave of Imam Husayn (a.s.)?”
Aban replied, “By Allah, O son of the Prophet of Allah! A lengthy time has passed since I did not renew the pledge”. Imam (a.s.) replied,
“Glory be to my Lord, the Sublime, and praise to Him! Inspite of being a nobleman among the Shi’ah you have abandoned the visitation to the grave of Husayn (a.s.)? The one who visits the grave of Imam Husayn (a.s.), Allah writes down good deeds for him at every step, and forgives his sins at each step. Then He forgives all of his past and future sins”.

Imam Ja’far as Sadiq (a.s.) said, that when the day of Qiyamah approaches, an announcer will call out, “Where are the pilgrims of Husayn (a.s.)?” A large multitude will arise, computing whose numbers would not be possible by anyone except Allah, the Mighty, the Sublime. Allah will ask them,
“Why did you visit the grave of Husayn?”

They will reply, “O Lord! We did that due to the friendship with the Prophet of Allah (a.s.) and for the sake of Ali (a.s.) and Fatemah (a.s.), and due to the sorrow that befell him”. It will be said to them,

“Here are Muhammad (S), Ali (a.s.), Fatemah (a.s.), Hasan (a.s.) and Husayn (a.s.). Go and unite with them, you shall remain along with them in their status. Unite under the standard of the Prophet of Allah (S) and remain under its shade, that is in the hands of Ali (a.s.) until all of you enter Paradise”.

Imam Ja’far as Sadiq (a.s.) says that,

“If I relate to you the merit of visiting his grave, you shall abandon the Hajj, while a group from among you would not go for the Hajj. Woe be to you! Do you not know that Allah preferred Karbala to be the Sanctuary of His peace and affluence before He chose Makkah to be His Sanctuary?”

Imam (a.s.) continued, “One day Imam Husayn (a.s.) was seated in the lap of his grandfather, while he was caressing him and smiling.”
Seeing this Ayesha said, “O Prophet of Allah! How much do you love this child?” He (S) replied,

“Woe be to you! How should I not cherish him and not be pleased with him? He is the fruit of my heart and the light of my eyes. Beware! Verily my nation will kill him, then whoever visits him (his grave) after his death, Allah will write down one of my Hajj in his account”.
Ayesha asked, “One of your Hajj?” He (S) replied, “Yes, rather two of my Hajj”. Ayesha asked, “Two of your Hajj?” and he replied, “Yes”. And as much as Ayesha started inquiring, he started increasing the amount of reward (of Hajj) until he reached ninety Hajj along with his Umrah.

Qaddah says, that I asked Imam Ja’far as Sadiq (a.s.) that, “The one who goes for the pilgrimage to the grave of Imam Husayn (a.s.), while being cognizant of his rights, and is neither an arrogant nor a denier, what has he earned?” Imam (a.s.) replied, “
One thousand accepted Hajj will be written down in his record, as also one thousand pious Umrah. And if he is a damned one, he shall be noted down as a felicitous one, and shall remain saturated eternally in the blessings of Allah”.
Source

If we are to get all this by just visiting the grave of the Prophet's grandson, one would have thought the Qur'an would have stated this categorically, since hajj is mentioned, and also one wonders, what merits are associated with visiting the Prophet's grave (SAW) abi, is the Prophet (SAW) less important than Hussein (ra)?!

# All that are rewards for the Ziyarat to the grave of Imam Hussain. And the hajj there is not meant Hajj wajib.

And do I need to remind you as greater as Ziyarat to the grave of Imam Hussein in Karbala, even Nabi that will not physically present, kept some soil of that holy place.

# Again, what does Shia do in Ziyarat?

sino:


The story Albaqir quoted is not evidence, it is unsubstantiated and at best, it is just a story, it can never stand as an evidence in issues of the shari'ah. I will quote the Qur'an, then I would want you to tell me what it means...

"I said not to them except what You commanded me - to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness." (Q 5:117)

I believe you are referencing another verse entirely. The ayah he quoted was specific to nabi Muhammad ibn Abdullah (saw). We aren't using shariah of Isa in Maryam (as) now, abi?. . I'm I right?

Empiree:
I believe you are referencing another verse entirely. The ayah he quoted was specific to nabi Muhammad ibn Abdullah (saw). We aren't using shariah of Isa in Maryam (as) now, abi?. . I'm I right?

Brother, I am sure of the verse I quoted, and I know that it is about Prophet Isa (AS), for there is a similar information in an authentic narration which shows the fact that the Prophet (SAW) does not know what you all are doing after his demise.

From Sahih Bukhari

Volume 8, Book 76, Number 533:

Narrated Ibn ‘Abbas: The Prophet stood up among us and addressed (saying) “You will be gathered, barefooted, Unclad, and uncircumcised (as Allah said): ‘As We began the first creation, We shall repeat it.’ (21.104) And the first human being to be dressed on the Day of Resurrection will be (the Prophet) Ibrahim Al-Khalil.
Then will be brought some men of my community who will be taken towards the left (i.e., to the Fire), and I will say: ‘O Lord! My companions whereupon Allah will say: You do not know what they did after you left them. I will then say as the pious slave, ‘Isa (Jesus) said, “And I was witness over them while I dwelt amongst them………. (up to) …the All-Wise.” (5.117-118).

The narrator added: Then it will be said that those people (relegated from Islam, that is) kept on turning on their heels (deserted Islam).

This is the words of the Prophet (SAW) himself, and nowhere did he command that you come visit his grave for your needs, rather what we have on record is about his strict warning not to take his grave as a place of festivity or worship! Except you can fault this narration, and by extension, explain the Qur'anic verse, then I see no substantive evidence for your claims.

For your information, everyone would come back to "life" after death, or what did all the questioning in the grave is all about?! And yes, the dead can hear and there is a limit to that too, not to mention that the Prophet (SAW) had given us the proper thing to do at the graves when we visit, he didn't inform us to seek forgiveness when we come to his grave, did you all think that the sahabas never read the verse (4:64), that they wouldn't have besieged the Prophet's grave every night and day?! Or they had no need to seek forgiveness?!

And with regards to the benefit of the Prophet dead or alive, that is already established, we send salams to him and Allah (SWT) rewards us in manifold, it has nothing to do with seeking for our needs from Allah (SWT), it is better we follow his teachings so as to get our needs fulfilled by Allah (SWT)!

AlBaqir:


# How is this ayah apply to the status of Muhammad (saws)?!

Do I need to remind you that ayah is in reference to Eesa (as) who will deny those so-called followers of his for corrupting religion after him.

# In the case of Muhammad, apart from Q.4:64, there are sahih ahadith which firmly established that the death of Nabi Muhammad is as beneficial to the believers as his being alive. This is a fact you need to deal with.

I have addressed these in my above response to empiree

AlBaqir:

# The story I quoted from ya book is sahih, and it was in the presence or from Ali who never rebuke the "Bedouin Arab" that "travel" to do the Ziyarat of Nabi. Besides, there are other ahadith which revealed Sahabah too did Ziyarat to the Qabr of Nabi.

It is still a story, in fact it is said to be fabricated, and Ibn Kathir called it a hikaya (a story that can be real or fictional). Even if it is authentic, it is still not a proof in a matter of legislated act of worship. Where did the Qur'an or Prophet (SAW) asked us to make pilgrimage to visit graves?! Do you have any authentic evidence?! Where did Allah (SWT) or the Prophet (SAW) directed us to seek our needs as well as forgiveness at graves of Prophets or Imams?!

For your information, all the pilgrims do visit the qabr of the Prophet (SAW) during hajj and Umrah, but that isn't their major objective, and you do not go to the grave to be asking for your needs, rather you send salaam and salawaat, this is the sunnah!

Have you guys ever thought about what you even say?! You want all Muslims to be going to the grave of the Prophet (SAW) to be asking him to help you interface with Allah (SWT) on your behalf, man and his ever increasing wants and needs?! What do you even take the Prophet(SAW) for?!

AlBaqir:


# All that are rewards for the Ziyarat to the grave of Imam Hussain. And the hajj there is not meant Hajj wajib.

And do I need to remind you as greater as Ziyarat to the grave of Imam Hussein in Karbala, even Nabi that will not physically present, kept some soil of that holy place.

# Again, what does Shia do in Ziyarat?

Yeah right, it is not hajj wajib, it is hajj makrooh! Go tell that to a learner, not me!

sino:


Yeah right, it is not hajj wajib, it is hajj makrooh! Go tell that to a learner, not me!

May Allah bless you. An innovator will always find something to support his innovations. Their wrong analogy shows how dull their brain is.

sino:

It is still a story, in fact it is said to be fabricated, and Ibn Kathir called it a hikaya (a story that can be real or fictional). Even if it is authentic, it is still not a proof in a matter of legislated act of worship. Where did the Qur'an or Prophet (SAW) asked us to make pilgrimage to visit graves?! Do you have any authentic evidence?! Where did Allah (SWT) or the Prophet (SAW) directed us to seek our needs as well as forgiveness at graves of Prophets or Imams?!

# What do you mean a story?! It is an athar with an authentic sanad. None of your Imam ever doubt that report. That single report is a dead blow to your belief.

# @underline, The command of Nabi as we have stated earlier is that " it is permissible to perform Ziyarat to the Qabr". It doesn't matter where you come from. That authentic athar revealed a Bedouin Arab who of course "travel" to Medina to visit Nabi. Last time I check, you still regard Ali as a rightly guided Caliph, therefore, if what the man did was wrong, Ali would have corrected him on that spot (just as he used to correct improper practices in his presence irrespective of who did it).


# The onus is rather on you guys to give us your "authentic" hadith where Nabi exclusively forbid making Ziyarat to Qabr for the sole purpose of Ziyarat to Qabr of whoever.

sino:

For your information, all the pilgrims do visit the qabr of the Prophet (SAW) during hajj and Umrah, but that isn't their major objective, and you do not go to the grave to be asking for your needs, rather you send salaam and salawaat, this is the sunnah!

# @underline, you mean people of your ideology?!

# What is the aim of going to Madina? To visit Nabi's mosque, and not to meet the owner of the mosque per se?


# Who told you I don't need to go to Nabi's Qabr to ask my needs? Ibn Abdulwahab or Ibn Taymiyyah or Ibn Baz?!

Again, Q.4:64 has clear the air.

# Of course, even courtesy demand you first greet the owner of a house/city before you request. Therefore, you say "as-Salam alayka Ya Rasulullah!" This is adab, and it is also proven from the authentic athar of that Bedouin Arab.

sino:

Have you guys ever thought about what you even say?! You want all Muslims to be going to the grave of the Prophet (SAW) to be asking him to help you interface with Allah (SWT) on your behalf, man and his ever increasing wants and needs?! What do you even take the Prophet(SAW) for?!

# You don't need to exaggerate Mr man. For a fact, it is not possible for every Muslims (over 1.6 billion still counting) to be going to Nabi's Qabr to fulfil their need. The point is whoever has the opportunity to visit Nabi and ask him to intercede for you before Allah (just like Q.4:64 puts it); SURELY, your request will be granted.

* Imagine! Salat in Makkah is more rewardable than Salat in any masjid. Asking Allah via Muhammad and in the presence of Muhammad (sallahu alayhi wa ahli) is far more guaranteed. We have seen this in the case of the hadith of Uthman Ibn Hunaif about the blind man.

sino:


Yeah right, it is not hajj wajib, it is hajj makrooh! Go tell that to a learner, not me!

# Makrooh ko, Mubah ni.

On a more serious note, there are few points:

1. There are lots of amal specify both in Sunni and Shii traditions with "extraordinary reward" that doesn't make sense (at least to my understanding).

2. Not every tom, dick and harry hadith (even if its graded sahih) in Sunni or Shi'a hadith make any sense. Many of them are nothing but fabrications.

3. Wajibat vs Mustahabat (obligatory vs recommended):

# Surprisingly there are rewards specify in books of ahadith both in Sunni and Shi'a ahadith whose rewards are far greater than rewards of some Wajibat amal. For example, we read in Sunni book, an authentic hadith from Imam Hussain himself, that whoever weep for the ahl al-bayt, al-Jannah is sure for him


# The only thing understood is if you fail to do Wajibat amal, there is retribution which is not in Mustahabat. Reward of both could be same in daraja. The rationality behind this is Allah does not want to bore us with too many amal therefore, some were specified to be Wajibat which are just enough for success here in duniya and akhira. But that doesn't mean their reward should be highest.

* A good example is reward for Tahajjud - it is said that one could be raised to maqam Mahmud. Five daily prayer cannot give that. Yet Tahajjud is just mustahab.


Therefore, in my humble opinion, many ahadith on the Ziyarat to Imam Hussain's Qabr could fall in one of those 3 highlighted points. So, don't be terrify with its magnificent reward.