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Chapter Four

There are two types of people who report ḥadīth from the Prophet (ﷺ): the trustworthy and precise; and those who are not trustworthy and precise.

From amongst this second category are those who deliberate lies while most of them do not do this but it is possible that one of them narrate a lie due to having weak memory. The scholars have criticized both these types of people [in this second category] in order to preserve the religion from addition and subtraction.

As for those who speak based upon their opinions, research, understanding, and what their hearts find contentment with then their words are of two types: whatsoever agrees with the Messenger (ﷺ) then it is the truth and whatsoever opposes him is in error. Most of these people do not deliberately err but do so unintentionally but there are some who deliberately say something that is not true knowing that the truth lies elsewhere.

Chapter Five

The best of creation after the Prophets, those with the most complete knowledge and religion, those who clung firmest to the rope of Allāh and who followed the religion of Islām most closely were the Companions of the Messenger of Allāh (ﷺ).

Indeed the nation of Muḥammad (ﷺ) is the best of nations, and the Companions are the best of the nation of Muḥammad (ﷺ) as is established in the Ṣaḥīḥ with a number of different wordings that the Prophet (ﷺ) said, “the best of generations is the generation in which I have been sent, then those who follow them, then those who follow them.”⁶

Allāh, the Glorious, has informed us that He is Pleased with the fore-runners and is Pleased with those who follow them in good saying,

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ ‎﴿١٠٠﴾‏

“The fore-runners, the first to embrace Islām of the Muhājirūn and the Ansār, and those who followed them in good. Allāh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow, to dwell therein forever. That is the supreme success.”
[al-Tawbah, 9:100]

These fore-runners are those who gave the pledge of allegiance under the tree and they were the one who gave in charity from the beginning and they were the ones who fought (alongside the Messenger) in all the battles before the conquest of Hudaybiyyah.

Allāh said,

لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ‎﴿١٠﴾‏

“Not equal among you are those who spent and fought before the conquest (with those among you who did so after). Such are higher in degree than those who spent and fought afterwards. But to all Allāh has promised the best reward and Allāh is All-Aware of what you do.”
[al-Ḥadīd, 57:10]

It is established in Ṣaḥīḥ Muslim that the Prophet (ﷺ) said, “whosoever gave the pledge of allegiance under the tree shall not enter the Fire.”⁷

In Ṣaḥīḥ Bukhārī and Muslim from Jābir that “the Messenger of Allāh (ﷺ) said to us on the Day of Hudaybiyyah, ‘you are the best people on the face of the earth,’ and we numbered fourteen hundred and if I could see now I would show you the place under the Tree (where we gave our pledge of allegiance).”⁸

It was these people and those who followed them that Allāh promised the best reward.

The way of the Companions of the Prophet (ﷺ) was that they would worship Allāh Alone in the way they were commanded by their Prophet. Therefore the lawful was what he made to be lawful, the unlawful was what he prohibited and the religion comprised of only what he legislated. They prayed the five daily prayers at their correct times in congregation in the Mosques as they had been ordered to do so by Allāh. They fasted the month of Ramaḍān, they performed the Ḥajj to the Ancient House, they gave in Zakāh, they enjoined the good and forbade the evil and they performed Jihād in the Way of Allāh. They worshipped Allāh through doing everything that their Prophet ordered them to do, they did not worship any save Allāh and they did not supplicate to anything else alongside Allāh – not anything in the heavens or the earth, not the Angels, the stars, the Prophets and those who resembled them most after them. Rather they knew that doing any of this was from associating partners with Allāh which Allāh and His Messenger had explicitly forbidden.

They did not supplicate to a created object, nor an Angel, or a Jinn, or a man be he a Prophet or other than a Prophet – neither at his grave nor in his absence. They did not seek help except with Allāh and they did not seek victory except with Allāh. They did not put their trust in anything other than Allāh and they did not supplicate to any created being be he absent or dead, neither did they seek succour and relief with him, they did not complain to him and they did not seek forgiveness, guidance or victory from him. Rather they sought all of this from Allāh Alone.

They did not do what the Christians used to do and seek intercession with the Angels or the Prophets and the righteous who have passed away at their graves or away from their graves. Not one of them called out saying, “O Jibrīl, O Mīkāʾīl intercede for me with Allāh,” just as they did not say, “O Ibrāhīm, O Mūsá, O ʿĪsá, intercede for me with Allāh,” as was done by the Christians. Instead they knew that nothing is to be sought from the absent and the one who has died. They knew that the Angels do nothing except that which Allāh commanded them to do and they do not intercede except for the one with whom the Lord is Pleased. The same being true for the Prophets and the righteous. However it is possible to seek supplication or intercession from them during their lifetimes as the Companions used to so with the Prophet (ﷺ) and as the creation will seek intercession from him on the Day of Judgement. Abūndant peace and blessings be upon him.

Chapter Six

They used to pray the five daily prayers behind the Prophet (ﷺ) and behind others from the Imāms. There used to be a mosque for every inhabitation of the Ansār and they used to have an Imām behind whom they prayed the prayers with the exception of Jumuʿah and ʿEid which they prayed behind the Prophet (ﷺ). These were the inhabitants of Madīnah. Madīnah was a large area having no defined boundary, rather it consisted of places dispersed over an area, each tribe had their own area with a Mosque, graveyard and homes that were used to differentiate between the area of another tribe. The title ‘Madīnah’ included all of this and the only people that were not included under this name were the Bedouin Arabs. Allāh said,

وَمِمَّنْ حَوْلَكُم مِّنَ الْأَعْرَابِ مُنَافِقُونَ ۖ وَمِنْ أَهْلِ الْمَدِينَةِ ۖ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ ۚ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَىٰ عَذَابٍ عَظِيمٍ ‎﴿١٠١﴾

“Certain of the desert Arabs round about you are hypocrites as well as among the inhabitants of Madīnah.”
[al-Tawbah, 9:101]

Those who tilled the land were from amongst the inhabitants of Madīnah and they were none other than the Ansār. The living area of each tribe was called ‘home’ (daar) and the meaning of ‘home’ here referred to the tribe itself. The Prophet (ﷺ) ordered that Mosques be built in each of these ‘homes’ and that they should be cleaned and scented.

In the authentic ḥadīth there occurs, “Madīnah is sanctified between ʿAyr and Thawr.”⁹ Ayr is a mountain near Dhul Haleefah and its rear side resembles the back of an ʿayr which is a donkey. Thawr is a small mountain near Uhud and it does not refer to Mount Thawr that is in Mecca. This ḥadīth fooled some scholars into thinking that Madīnah constituted everything from ʿAyr to Mount Thawr in Mecca. He (ﷺ) said, “I sanctify whatsoever lies between its two mountains”¹⁰ And the Arab said to him, “there is no family between the two mountains of Madīnah who is poorer than us.”¹¹

Hence everything between its two mountains constitutes Madīnah and that is what lies between ʿAyr and Thawr.

The Companions used to invoke prayers (ṣalāh) and peace (salām) upon the Prophet (ﷺ) in their daily prayers as ordered by Allāh and His Messenger (ﷺ) saying in their tashahhud, “peace be upon you O Prophet, and the Mercy of Allāh and His Blessings.”12

They used to invoke blessings upon him in the way that he (ﷺ) taught them, for example their saying, “O Allāh send Your prayers upon Muḥammad and upon the family of Muḥammad just as You sent your prayers upon the family of Abraham, indeed you are the Praiseworthy, the Glorious. And send Your blessings upon Muḥammad and the family of Muḥammad just as you sent Your blessings upon the family of Abraham, indeed you are the Praiseworthy, the Glorious.”¹³

This ḥadīth as also been reported with the wording, “just as You sent Your prayers upon Abraham”¹⁴

It has also been reported with the wording, “just as You sent Your prayers upon Abraham and the family of Abraham.”¹⁵

It is established from him (ﷺ) in the Ṣaḥīḥ that he said, “whosoever invokes prayers upon me once, Allāh sends prayers upon him ten times.”¹⁶

A similar ḥadīth is reported with regards to sending peace upon him that whosoever sends peace upon him once, Allāh sends peace upon him ten times.¹⁷

Therefore when they invoked prayers and peace upon him (ﷺ), Allāh sent prayers and peace upon them (ten times).

This invocation of peace (salām) [said in the prayer and in the absence of the Prophet] was not of the type that the Prophet (ﷺ) would reply to, rather the type of salām that he replied to was when they met him and greeted him. As for the salām said in the prayer then this was like the invocation of prayers (ṣalāh) upon him in the prayer – it was Allāh who replied to them tenfold.

When the Allāh caused His Prophet (ﷺ) to pass away the Companions continued upon what they were upon during his lifetime. They and the Tābiʿīn used to pray behind Abū Bakr, ʿUmar, ʿUthmān and ʿAlī in his (ﷺ) Mosque just as they used to pray behind others. However these four led the prayers in his Mosque – Abū Bakr and ʿUmar until they died, ʿUthmān until he was besieged and ʿAlī before he moved to Iraq. The pledge of allegiance was given to these four in his Mosque and this is why Imām Aḥmad ibn Ḥanbal said, “every pledge of allegiance that was given in Madīnah was for the Khilāfah upon the Prophetic way.”

They continued praying the five daily prayers and invoking ṣalāh and salām upon him in them. They used to supplicate to Allāh during the prayers and outside of the prayers knowing that this was sufficient for them and in fact sufficed them from anything else from those matters that the Prophet (ﷺ) had not commanded or legislated.

When he (ﷺ) died, he was buried in the room of Āʿishah, in the same room in which he became ill. The rooms of his wives were to the east and to the rear of his Mosque, joining on to the Mosque. Allāh mentioned them in His saying,

إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ ‎﴿٤﴾‏

“Those who call out to you from without the Inner Apartments, most of them lack understanding.”
[al-Ḥujurāt, 49:4]

These houses belonged to him and his wives. Allāh mentioned this in His sayings,

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَن يُؤْذَنَ لَكُمْ ‎﴿٥٣﴾

“O you who believe! Do not enter the houses of the Prophet until leave is given you.”
[al-Aḥzāb, 33:53]

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَىٰ ۖ وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ ۚ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ‎﴿٣٣﴾

“And stay quietly in your houses…”
[al-Aḥzāb, 33:33]

In Two Ṣaḥīḥs from Āʿishah (raḍī Allāhu ʿanhū) that the Prophet (ﷺ) said during the illness from which he died, “Allāh cursed the Jews and the Christians, they took the graves of their Prophets as Mosques.”¹⁸ And via another route, “except that he feared that it would be taken as a Mosque.”¹⁹

Āʿishah said, “had it not been for this his grave would have been raised but it was feared that it would be taken as a Mosque,”²⁰ the wording of Bukhārī has, “except that I feared it would be taken as a Mosque.”²¹

In Ṣaḥīḥ Muslim from the ḥadīth of Jundub ibn ʿAbdullāh that he heard the Prophet (ﷺ) saying five days before he died, “I stand acquitted before Allāh that I should take a beloved friend (khaleel) from amongst you for indeed Allāh has taken me as His beloved friend just as He took Abraham as a beloved friend. If I had taken a beloved friend from my nation then I would have taken Abū Bakr. Indeed those who came before you took the graves of their Prophets and Righteous as Mosques, do not take graves as Mosques for indeed I forbid you from this.”²²

In the Two Ṣaḥīḥs from Āʿishah and ibn ʿAbbās that they said, “when the Messenger of Allāh (ﷺ) was about to breathe his last he drew his sheet upon his face. When he felt uneasy he uncovered his face and said, ‘the curse of Allāh be upon the Jews and Christians, they took the graves of their Prophets as Mosques,’ warning from their practice.”²³

In the Two Ṣaḥīḥs from Abū Hurayrah that the Messenger of Allāh (ﷺ) said, “may Allāh destroy the Jews and Christians, they took the graves of their Prophets as Mosques.”²⁴ The wording of Muslim has, “Allāh cursed the Jews and Christians, they took the graves of their Prophets as Mosques.”²⁵

In the Musnad and Ṣaḥīḥ Abī Ḥātim that he said, “from the worst of people are those upon whom the Hour will be established and those who took graves as Mosques.”²⁶

In the Muwaṭṭa of Mālik that he (ﷺ) said, “O Allāh do not make my grave an idol that is worshipped. The Anger of Allāh was severe upon a people who took the graves of their Prophets as Mosques.”²⁷

In the Sunan of Abū Dāwūd and other from the Prophet (ﷺ) that he said, “do not take my grave as a place of festivity and invoke prayers upon me wheresoever you may be for indeed they are conveyed to me.”²⁸

In the Sunan of Saʿīd ibn Mansoor that ʿAbdullāh ibn Ḥasan ibn Ḥasan ibn [ʿAlī ibn] Abī Ṭālib²⁹ – and he is from the most noble Ḥasans during the period of the tabʿa tābiʿīn – that he saw a person frequenting the grave of the Prophet (ﷺ) and said, “O person indeed the Messenger of Allāh said, “do not take my grave as a place of festivity and invoke prayers upon me wheresoever you may be for indeed they are conveyed to me.” You and a person in Andulus are equivalent with regards to this.”³⁰

In the Sunan of Abū Dāwūd and others from Aws ibn Aws ath-Thaqafī that the Prophet (ﷺ) said, “frequent the ṣalāh upon me on the day and night of Jumuʿah for indeed your ṣalāh is presented to me.” They said, ‘O Messenger of Allāh how can our ṣalāh be presented to you after you have passed away?’ He replied, “indeed Allāh has forbidden the earth from eating the flesh of the Prophets.”³¹

In al-Nasāʿī and ibn Hibbān and others from ibn Masʿūd from the Prophet (ﷺ) that he said, “indeed Allāh has Angels roaming the earth who convey to me the salām of my nation.”³²

We have been informed that the ṣalāh and salām reaches him from near and far through his saying, “send ṣalāh upon me from wheresoever you may be for indeed your ṣalāh is conveyed to me,” and his saying, “do not take my grave as a place of festivity.” Similarly the salām reaches him from near and far as in his saying, “indeed Allāh has Angels roaming the earth who convey to me the salām of my nation.”

So when every Muslim says in his prayer, “peace be upon you O Prophet, and the blessings and mercy of Allāh” then this reaches him (ﷺ).

The Companions and the Tābiʿīn knew that this salām was better and more virtuous then the salām said to him (ﷺ) at his grave to which he replied because the salām said upon greeting is shared by the Muslims as occurs in the ḥadīth, “there is not a person who passes by the grave of someone who he knew while alive except that Allāh returns his soul to him so that he may reply to the salām.”³³

However the salām through which one worships in the prayer, which in fact one has been commanded to say in prayer, is answered by Allāh tenfold whereas this other type of salām that is said is answered by him (ﷺ) just as he would have answered during his lifetime.

All of the Companions used to send salām upon him in every prayer and on some occasions used to go to him and extend the salām to him. So the first salām has been ordered by Allāh to be said in every prayer whereas the second type of salām has only been legislated upon meeting him. The reward of the first type of salām is greater because Allāh returns the salām tenfold whereas only the Messenger answers the second type.

He also taught them to say upon entering the Mosque, “with the Name of Allāh, peace be upon the Messenger of Allāh, O Allāh forgive me my sins and open for me the gates of Your Mercy,” and upon leaving the Mosque to say, “with the Name of Allāh, peace be upon the Messenger of Allāh, and open for me the gates of Your Bounty.”³⁴

Many people took the graves of their Prophets as places of festivities and as objects of worship and through them committed shirk with Allāh after their death whereas during their lifetimes it was impossible for any of them to commit shirk through them or to take them as lords (besides Allāh). This is why the Companions of the Messenger of Allāh (ﷺ) and those who followed them strictly adhered to the tawḥīd with which Allāh sent His Messenger, they avoided all that he forbade them from such as shirk and the means of falling into it. They followed his command to prohibit people (from doing this) by his grave so that shirk would not occur through him. Therefore the performance of evil near him was prevented after his death just as it was prevented during his (ﷺ) lifetime.

This is one of his excellent qualities and one of the excellent qualities of his nation for there is no Prophet after him and his nation cannot gather and unite upon misguidance. If his grave were to be raised then many ignorant people would desire to take it as a Mosque, an idol and a place of festivity. Instead he was buried in the room, hidden away from the people and therefore no one was able to commit shirk through him and neither to take him as an idol or perform any evil near his grave. Hence this situation became specific to him – not shared by anyone else (who was righteous for shirk was committed through them). This is because his Mosque was built upon taqwá, and it is legislated to make a journey to it, and performing worship in it is of extra merit and there is no Mosque near the grave of any other to which it is legislated journey to, indeed many of those other Mosques have been built as a result of graves and this is prohibited, the Prophet (ﷺ) warned his nation from this, cursing those who did it.

The Mosque of the Prophet (ﷺ) was built upon taqwá, and it is the best of Mosques after the Holy Mosque and it is said: rather it is the best of all Mosques. To perform prayer in it is better than a thousand prayers in any other Mosque (except the Holy Mosque) and journeying to it is legislated and recommended.

As for enacting the prohibited matters then this is not possible to be done by his grave. It is not possible for anyone to visit his grave and travel to it as it is possible for them to visit any other grave such that they can do whatever (prohibited matter) they desire. It is established in the Ṣaḥīḥ that he (ﷺ) said, “do not sit on the graves and do not pray towards them.”³⁵ Also he forbade people from taking the graves as Mosques as has just preceded. The reason for all of this is because the basis for the shirk that occurred amongst the children of Ādam was by their committing shirk through the graves of their righteous. The first shirk that appeared was amongst the people of Nūḥ. ʿAbdullāh ibn ʿAbbās (raḍī Allāhu ʿanhū) said, “between Ādam and Nūḥ were ten generations all of them upon Islām.”³⁶ It is also established in the Ṣaḥīḥ that the people will say on the Day of Judgement (while asking for intercession), “O Nūḥ you are the first Messenger that Allāh sent to the inhabitants of the earth.”³⁷

This is why Allāh did not mention a Messenger who came before Nūḥ and neither did He mention a nation that was destroyed before the nation of Nūḥ. Allāh said, while narrating his story,

وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا ‎﴿٢٣﴾‏ وَقَدْ أَضَلُّوا كَثِيرًا ۖ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا ‎﴿٢٤﴾

“They said: ‘do not abandon your gods, abandon not Wadd, Suwa, Yaguth, Yaʿūq and Naṣr.’ They have already misled many; and do not increase the wrong-doers in anything save misguidance.”
[Nūḥ 71:23-24]

A group of the Salaf said, from amongst them Muḥammad ibn Kaʿb al-Qardhee, “these were the names of a righteous people who lived some time between Ādam and Nūḥ. When they died they had a following who followed them and took to their way of worship. Then Iblīs came to them and said, ‘if only you depicted forms for them then this would increase your eagerness to worship.’ They did this, then a people arose after them and Satan came to them and said, ‘indeed those who came before you used to worship them’ and so they worshipped them.” Reported by Abd ibn Humaid in his tafsīr from Muḥammad ibn Kaʿb.³⁸

This then was the beginning of the worship of statues and these statues were called by these names (mentioned in the verse) because these statues were made in the forms of those Muslims.

Bukhārī mentions in his Ṣaḥīḥ from ʿAtaa from ibn ʿAbbās who said, “the idols that were worshipped by the People of Nūḥ also came to be worshipped by the Arab who came after. As for the idol Wadd, it was worshipped by the tribe of Kalb at Dawmatul Jandal. Suwa was the idol of Bani Hudhayl and Yagūth was the idol of the tribe of Murād and then by Bani Ghutaif at al-Jurf near Saba. Yaʿūq was the idol of Himyr.”³⁹

Endnotes:

2. Excerpts from the book by Shaykh al-Islām “Qaaʿidatun Adheematun fī al-Farq bayn ʿĪbādah Ahl al-Īmān wa la-Islām wa Ahl ash-Shirk wa an-Nifaaq.”
3. {Ṣaḥīḥ Muslim [Eng. Trans. 1/267 no.’s 1071-1075 ]
4. Ṣaḥīḥ Bukhārī [Eng. Trans. 4/434 no.’s 651,652], Ṣaḥīḥ Muslim [Eng. Trans. 4/1260 no.’s 5834-5836]
5. Refer to ‘ad-Durr al-Manthoor’ [4/189-190]
6. ibid.
7. A similar wording has been reported by Bukhārī [Eng. Trans. 5/2 no. 3] and Muslim [Eng. Trans. 4/1345 no.’s 6150-6159]
8. A similar wording has been reported by Muslim [Eng. Trans. 4/1332 no. 6090] and al-Tirmidhī [5/357]
9. Reported by Bukhārī [Eng. Trans. 5/337 no. 475] and a similar wording has been reported by Muslim [Eng. Trans. 3/1035 no. 4580]
10. Reported by Bukhārī [Eng. Trans. 3/56 no. 97] with similar wording and Muslim [Eng. Trans. 2/688 no. 3163]
11. A similar wording is reported by Bukhārī [Eng. Trans. 3/54 no. 93] and the wording given is that of Muslim [Eng. Trans. 2/686 no. 3153]
12. Reported by Bukhārī [Eng. Trans. 3/89 no.157] with the words ‘Ahwaj’ instead of ‘Afqar’ and Muslim [Eng. Trans. 2/540 no. 2457]
13. Reported by Bukhārī [Eng. Trans. 1/441 no. 794] and Muslim [Eng. Trans. 1/221 no. 793]
14. Reported by Bukhārī [Eng. Trans. 6/302 no. 320] and Muslim [Eng. Trans. 1/223 no.’s 803-808]
15. Reported by Bukhārī [Eng. Trans. 6/303 no. 321] and Muslim [Eng. Trans. 1/223 no. 807]
16. Reported by Bukhārī [Eng. Trans. 6/303 no. 322]
17. Reported by Muslim [Eng. Trans. 1/224 no. 808]
18. Reported by al-Nasāʿī [3/44] with the wording, “no one sends peace upon you except that I send peace upon him ten times,” and it was declared ḥasan by al-Albānī in ‘Ṣaḥīḥ al-Nasāʿī’ [1/274]
19. Reported by Bukhārī [Eng. Trans. 2/267 no. 472] and Muslim [Eng. Trans. 1/268 no. 1079]
20. Reported by Bukhārī [Eng. Trans. 2/267 no. 472]
21. A similar wording is reported by Muslim [Eng. Trans. 1/268 no. 1079]
22. Reported by Bukhārī [Eng. Trans. 2/232 no. 414]
23. Reported by Muslim [Eng. Trans. 1/269 no. 1083]
24. Reported by Bukhārī [Eng. Trans. 1/255 no. 427] and Muslim [Eng. Trans. 1/269 no. 1082]
25. Reported by Bukhārī [Eng. Trans. 1/255 no. 428] and Muslim [Eng. Trans. 1/269 no. 1080]
26. Reported by Muslim [Eng. Trans. 1/269 no. 1081]
27. Aḥmad [1/435] and Aḥmad Shākir said in his notes to the Musnad, “its isnād is ṣaḥīḥ.”[5/324]
28. al-Muwaṭṭa [1/244]. Aḥmad [2/246] also reports the ḥadīth from Abū Hurayrah with the words, “O Allāh do not make my grave an idol that is worshipped. Allāh cursed a people who took the graves of their Prophets as Mosques.” Aḥmad Shākir said in his notes upon the Musnad, “its isnād is ṣaḥīḥ.” [13/86]
29. Abū Dāwūd [Eng. Trans. 2/542 no. 2037] and it was declared ṣaḥīḥ by al-Albānī in Ṣaḥīḥ al-Jāmiʿ [2/1211]
30. He is the noble, trustworthy and precise scholar. He died in the year 145H at the age of 75. Refer to ‘Taqreeb at-Tahdheeb’ [no. 3292]
31. Shaykh al-Islām said in his book, ‘ar-Radd ʿalá al-Akhnaa`ee’ [pg. 93], “and Saʿīd also said – i.e. Saʿīd ibn Mansoor – ʿAbd al ʿAzīz ibn Muḥammad reported to us that Suhail ibn Abī Suhail said, ‘al-Ḥasan ibn Ḥasan ibn ʿAlī ibn Abī Ṭālib saw me at the grave and called to me from the house of Fāṭimah when it was close to the time of ʿIshāʾ saying, “come to ʿIshāʾ!” I replied, “I do not wish to.” He said, “why do I see you by the grave?” I said, “I sent my salām upon the Prophet (ﷺ).” He replied, “when you enter the Mosque then send your salām upon him for the Messenger of Allāh (ﷺ) said, “do not take my grave as a place of festivities and invoke prayers upon me wheresoever you may be for indeed they are conveyed to me.” Therefore you and a person in Andulus are equivalent (with regards to this).’ Qaadee Ismāʿīl ibn Ishāq reported this in his ‘Fadl al-al-Ṣalāh ʿalá an-Nabī (ﷺ)’ without mentioning the addition, “you and a person in Andulus are equivalent (with regards to this).” This is because his opinion is that it is better for the one who is leaving or returning from a journey to send the salām upon him from the side of the grave and that those outside of Madīnah send their salāms upon him when entering and leaving the Mosque and therefore the people of Madīnah have a ranking above those outside Madīnah with regard to this. As for al-Ḥasan ibn al-Ḥasan and others then they did not differentiate between the inhabitants of Madīnah and those outside Madīnah and neither between the traveler and the resident.” Refer to ‘Fadl al-al-Ṣalāh ʿalá an-Nabī (ﷺ)’ [no. 20, 30] of Qaadee Ismāʿīl ibn Ishāq. Ibn Abī Shaybah [4/345] reported a similar wording without the addition, “you and a person…” and likewise Abdur Razzaaq [3/577] in his ‘Mūsánnaf’.
32. Reported by Abū Dāwūd [Eng. Trans. 1/269 no. 1042], ibn Mājah [1/524], Aḥmad [4/2] and al-Ḥākim [1/278] who said, ‘it is ṣaḥīḥ, meeting the criteria of Bukhārī’ and al-Dhahabī agreed.
33. Reported by al-Nasāʿī [2/43], ibn Hibbān [2/134] and declared ṣaḥīḥ by al-Albānī in ‘Ṣaḥīḥ al-Jāmiʿ [1/434]
34. A similar ḥadīth is reported by al-Bayḥaqī in ‘ash-Shuʿab’, ibn Abī ad-Dunya in ‘al-Quboor’, as-Saaboonee in ‘al-Miʿatayn’, ibn ʿAbd al Barr in ‘al-Istidhkaar’ and ‘al-Tamhīd’ and was declared ṣaḥīḥ by ʿAbd al Ḥaqq as mentioned by al-Ṣuyutī in ‘Sharḥ as-Sudoor’ [pg. 84]. Ibn al-Qayyim mentioned that ibn ʿAbd al Barr declared it ṣaḥīḥ in ‘ar-Ruh’ [pg. 8]
35. Reported by ibn Mājah [1/253] and Aḥmad [6/283]. The ḥadīth was declared ṣaḥīḥ by al-Albānī in ‘Ṣaḥīḥ ibn Mājah’ [1/128-129]
36. Reported by Muslim [Eng. Trans. 2/460 no. 2121]
37. Ibn Jarīr reports a similar narration in his tafsīr [4/275] and al-Ḥākim [2/546] who said that it was ṣaḥīḥ according to the conditions of Bukhārī and Muslim and al-Dhahabī agreed.
38. Bukhārī reports a similar ḥadīth to this [Eng. Trans. 6/198 no. 236] and Muslim [Eng. Trans.]
39. Mentioned by al-Ṣuyutī in ‘ad-Durr al-Munthoor’ [6/269]
40. Reported by Bukhārī [Eng. Trans. 6/198 no. 236]. Al-Ḥāfiẓ ibn Hajr al-Asqʿalánee said in ‘Fath’ [6/83]