Commentary on Hadeeth, - Dought & clear, - * How sound is the hadeeth “Whoever visits my grave after I die, it is as if he visited me when I was still alive”?

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I was once told that Rasulullah(saw) has said that visiting his grave after his death is the same as visiting him when he was alive and that, therefore, when we visit his grave in Madinah, there is no harm in speaking to him as if he were alive and requesting him to intercede on our behalf with Allah. But I'm worried that this might be 'shirk'. Please answer soon; I hope to go for an Umrah in the near future and visit his grave too, insya Allah.
Al-Daaraqutni reported in hisSunan(2/278) with an isnaad from Haatib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever visits me after I die, it is as if he visited me when I was still alive…” This is a hadeeth which many of the scholars of hadeeth judged to be false and not to have been reported with a saheeh isnaad from the Prophet (peace and blessings of Allaah be upon him). Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi inLisaan al-Meezaan(4/285), in his biography of one of the narrators, Haaroon ibn Abi Qaz’ah. Al-Dhahabi said: “…Haaroon ibn Abi Qaz’ah al-Madani [reported] from a man” – about visiting the grave of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari said: “This is not to be accepted or followed.”
Al-Haafiz Ibn Hajar said inLisaan al-Meezaan(6/217): “Al-Azdi said: ‘Haaroon Abu Qaz’ah reports mursal ahaadeeth from a man of Aal Haatib.’ I [Ibn Hajar] say: from this we understand that what he is referring to is al-Azdi. Ya’qoob ibn Shaybah also classed him as da’eef (weak).”
Al-Haafiz ibn Hajar also mentioned him inal-Talkhees al-Habeer, in his comment on the ahaadeeth of al-Raafa’i al-Kabeer (2/266). He said, “In his isnaad is the unknown [majhool] man” – meaning a man from Aal Haatib.
Shaykh al-Islam Ibn Taymiyyah said inal-Tawassul wa’l-Waseelah(p. 134) about this hadeeth: “It is obviously a lie that goes against Islam. Anyone who visited him during his lifetime and believed in him, was one of his Companions, especially if he was among those who migrated to join him or fought alongside him. It is proven that he (peace and blessings of Allaah be upon him) said: ‘Do not slander my Companions, for by the One in Whose hand is my soul, if any one of you were to spend gold equal to the size of Uhud, it would not equal the deeds of one of them, not even half of it.’ [Reported by al-Bukhaari and Muslim]. Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), so how can he become equal to them by doing something that is not obligatory according to the consensus of the Muslims? We are not even supposed to travel for this purpose, in fact it is forbidden to do so. However, travelling to the [Prophet’s] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and travelling to the Ka’bah for Hajj is waajib (obligatory). If a person who undertakes a journey that is waajib or mustahabb still cannot be like one of the Sahaabah who travelled to visit the Prophet (peace and blessings of Allaah be upon him) during his lifetime, how can they achieve this by undertaking a journey that is not allowed?”
He also said (p. 133): “All of the ahaadeeth about visiting his grave are da’eef, and are not to be relied upon in matters of religion. For this reason none of the authors of books ofSaheehandSunanreported them at all; they were only narrated by those who reported da’eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.
Shaykh al-Albaani said inal-Da’eefah(no. 1021) about this hadeeth: it is baatil (false). He mentioned what is wrong with the hadeeth, namely the man who is not named, and classed Haaroon Abu Qaz’ah as da’eef. There is a third fault with the hadeeth, which is that it causes confusion and contradiction. Then Shaykh al-Albaani said: “In general, the isnaad of this hadeeth is weak.”
He also said inal-Da’eefah(no. 47): “many people think that Shaykh al-Islam Ibn Taymiyah and those who follow him among the Salafis forbid visiting the grave of the Prophet (peace and blessings of Allaah be upon him) altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah, may Allaah have mercy on him, or about the Salafis. Everyone who reads the books of Ibn Taymiyah will see that he says it is permissible to visit his grave (peace and blessings of Allaah be upon him), and that doing so is recommended (mustahabb), so long as it is not associated with any objectionable practices or innovations (bid’ah), such as travelling solely for that purpose, because of the hadeeth “No one should set out purposely except to visit three mosques.” The hadeeth does not describe a ban only on travelling to visit other mosques, as many people think; it also includes a ban on setting out to visit any place which people think will bring them closer to Allaah, whether it is a mosque, a grave or any other place. This is indicated by the hadeeth narrated by Abu Hurayrah who said: ‘I met Basrah ibn Abi Basrah al-Ghifaari and he asked me, ‘Where are you coming from?’ I said, ‘From al-Toor [Sinai].’ He said, ‘If I had met you before you left, you would not have gone there! I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Do not travel except to three mosques.’” (Reported by Ahmad and others with a saheeh isnaad).
This clearly indicates that the Sahaabah understood the hadeeth to be general in application [i.e., it did not apply only to mosques]. This is supported by the fact that it is not reported that any of them ever set out with the intention of visiting a grave. They are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn Taymiyah is in effect condemning the salaf (the righteous predecessors), may Allaah be pleased with them. May Allaah have mercy on the one who said:
“All goodness is in following those who went before (the salaf)
and all evil is in following the innovations of those who came later.”
In conclusion, travelling with the intention of visiting the grave of the Prophet (peace and blessings of Allaah be upon him) is bid’ah and is haraam, because of the hadeeth which forbids travelling to worship in any place except the three mosques. As for visiting the grave of the Prophet (peace and blessings of Allaah be upon him) when one happens to be in Madeenah, this is perfectly acceptable, as is travelling with the intention of praying in the Prophet’s Mosque as an act of worship and seeking to draw close to Allaah. Those that are confused about this issue are those who do not understand the difference between what is permitted and what is forbidden. And Allaah knows best.

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Quraanic Exegesis, Dought&clear, - * Why does the worshipper prostrate twice in each rak‘ah?

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When I was a kid I was told that when God sent Iblis out of the Heavens and looking at the rage of Allah, the Angels bowed a second time thus the reason for us to Bow twice in our prayers. Is there any truth in it ? as I can't find any references. Could you please clarify ?.
Praise be to Allaah.
What you say is not correct and it is not permissible to mention it or speak of it for a number of reasons:
Firstly:
It is a claim for which there is no evidence. The books of tafseer are readily available and none of their authors said such a thing.
Secondly:
In His Book Allah, may He be exalted, only mentioned one command to prostrate to Adam, then He said that the angels all prostrated except Iblees, who was one of the jinn; he rebelled against the command of his Lord and refused and was arrogant, and thus the test was completed.
Allah says (interpretation of the meaning):
“And (remember) when We said to the angels: "Prostrate yourselves before Adam.". Snd they prostrated except Iblîs (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allâh)”
[al-Baqarah 2:34]
“And (remember) when We said to the angels;"Prostrate yourselves unto Adam." So they prostrated themselves except Iblîs (Satan). He was one of the jinn; he disobeyed the Command of his Lord”
[al-Kahf 18:50].
Thirdly:
The prostration of the angels was to Adam (peace be upon him): “‘Prostrate before Adam’”. As for our prostration in prayer, it is to Allah, may He be exalted. There is no connection between the prostration of the worshipper in his prayer and the prostration of the angels before Adam (peace be upon him).
Fourthly:
There is nothing in the Qur’aan or in the Sunnah to suggest that when Iblees refused to prostrate to Adam, Allah got very angry in a way that alarmed the angels. So it is not permissible to attribute such anger to Him in this situation. It is not permissible to claim such a thing except with sound evidence.
It should be noted that Allah, may He be exalted, has forbidden us to speak of Him and His religion without knowledge. He says (interpretation of the meaning):
“He [Shaitân (Satan)] commands you only what is evil and Fahshâ (sinful), and that you should say against Allâh what you know not”
[al-Baqarah 2:169]
“Say (O Muhammad ): "(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins, every kind of unlawful sexual intercourse,) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge”
[al-A‘raaf 7:33].
Al-Daarimi (174) narrated from Abu Moosa (may Allah be pleased with him) that he said in his khutbah: Whoever has some knowledge let him teach it to the people, but let him beware of saying that of which he has no knowledge, lest he transgress the limits and go beyond the pale of Islam.
And Allah knows best.







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Quraanic Exegesis, Dought&clear, - * What is meant by “jinn and men” in Soorat al-Naas

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What is meant by “jinn and men” in Soorat al-Naas? Are they the devils among mankind and the jinn, or what?.
Praise be to Allaah.
Allaah says (interpretation of the meaning):
Say: I seek refuge with (Allaah) the Lord of mankind,
2. The King of mankind —
3. The Ilaah (God) of mankind,
4. From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in one’s heart after one remembers Allaah).
5. Who whispers in the hearts of mankind.
6. Of jinn and men.”
[al-Naas 114:1-6]
In these verses is the command to seek refuge with Allaah from the whisperer who withdraws, who whispers into the hearts of mankind.
It also tells us how that whisperer is, that he may be from among the jinn or he may be from among mankind. Al-Hasan said: both are devils; the devil from among the jinn whispers into people’s hearts, and the devil from among mankind comes openly.
Qataadah said: among the jinn are devils and among mankind are devils, so seek refuge with Allaah from the devils of mankind and the jinn.
This is the correct meaning of this verse.
Ibn al-Qayyim (may Allaah have mercy on him) said:
The correct view concerning the meaning of this verse is that the words “Of jinn and men” refer to the waswaas or whisper; there are two kinds of waswaas, one which comes from the jinn and one which comes from humans. The jinni whispers into the hearts of man and the human also whispers into the hearts of man…
Similar to their having this whispering in common is the fact that they have devilish inspiration in common too. Allaah says (interpretation of the meaning):
“And so We have appointed for every Prophet enemies — Shayaateen (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception)”
[al-An’aam 6:112]
The Shaytaan whispers his falsehood to a human being and the human being conveys it to other humans like him, so the devils of mankind and the jinn both share in the devilish inspiration and in the whispering…
The verse indicates that we should seek refuge with Allaah from the evil of both types of devils – the devils among mankind and the devils among the jinn. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inTafseer Juz’ ‘Amma:
The words “Of jinn and men” refer to the whispers that may come from the jinn or may come from the sons of Adam.
The whispers of the jinn are clear, because they flow through the son of Adam like his blood.
The whispers of the sons of Adam often come to a person and inspire him to do evil, making it appear attractive to him until these ideas gain control of him and he acts upon them. End quote.
And Allaah knows best.

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Quraanic Exegesis, Dought&clear, - * Tafseer of the verse “He has let loose the two seas (the salt water and the sweet) meeting together. Between them is a barrier which none of them can transgress” [ar-Rahmaan 55:19-20]

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In verses 19-22 in surah Ar-Rahman, Allah refers to two seas meeting side by side, and both of them having a barrier. What does this refer to?.
Praise be to Allaah.
Firstly:
What we have seen according to most of the authors of books of tafseer (Qur’aanic commentary) is that what is meant by the two seas here is the two well-known types of water that are found on earth:
(i) rivers of fresh water
(ii) seas of salty water
The evidence for this interpretation is the verse in which Allah says, describing the two seas (interpretation of the meaning):“one palatable and sweet, and the other salt and bitter” [al-Furqaan 25:53].
The evidence supports the view of the majority, unlike those who say that it refers to two seas, a sea in heaven and a sea on earth, or the seas of the Persians and Byzantines, or other strange opinions of which it cannot truly be said that one of them is palatable and sweet and the other is salt and bitter.
Secondly:
With regard to the barrier between the two seas that is mentioned in these verses, there are two scholarly views concerning it:
-1-
That what is meant by the barrier between the two seas (i.e., between rivers and seas) is the vast lands that separate the rivers from the seas, so that there is no mixing of their waters; rather each of them has its own course and destination that is separate from that of the other.
This is the literalist interpretation that we find with many of the commentators.
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:“and He has set a barrier and a complete partition between them” [al-Furqaan 25:53]means: between the sweet water and the salty water
“a barrier”, i.e., the dry land
“a complete partition” i.e., an obstacle that prevents one of them reaching the other.
End quote fromTafseer al-Qur’aan al-Azeem, 6/117
-2-
That between the two “seas”, the fresh and the salty, there is a barrier that is not visible to human eyes. Allah created it by His decree and it prevents mixing of the fresh water with the salty water even though the two waters meet at the mouths of rivers. This was narrated by al-Qurtubi from Ibn ‘Abbaas, and as-Suyooti attributed it to a report from ‘Abd ibn Humayyid from Qataadah. Seead-Durr al-Manthoor, 6/371
Imam al-Qurtubi (may Allah have mercy on him) said:“and has set a barrier between the two seas (of salt and sweet water)” [an-Naml 27:61]i.e., a barrier by His will, lest the salty mix with the fresh water. Ibn ‘Abbaas said: A barrier by His decree, so one does not change the other. End quote fromTafseer al-Qurtubi, 13/222
Al-‘Allaamah at-Taahir ibn ‘Aashoor (may Allah have mercy on him) said:
He created the barrier between the two seas in His great wisdom. It is a virtual barrier resulting from each type of water pushing against the other so that they do not get mixed, because of the relative difference in density due to the different components of salt water and fresh water.
So the barrier is made of both types, and it is not something different that separates them.
End quote fromat-Tahreer wa’t-Tanweer, 20/13
There is no reason not to adopt both opinions in interpreting this verse, because each is correct and there is no contradiction between them. The barrier may indeed be dry land that separates rivers and seas, and it may be a virtual barrier (resulting from differences in density) which oceanographers speak of today. This is a different understanding, but there is no contradiction.
Dr Husayn al-Harbi says:
… The first type of different interpretation of the verse, which applies if all the different interpretations are possible for a particular verse and are supported by texts of the Qur’aan and Sunnah. This type of differences is possible and all the views are true and of equal worth because they are correct, and all these views are what the verse is referring to, and the Qur’aan testifies to each of these views.
End quote fromQawaa‘id at-Tarjeeh ‘inda al-Mufassireen, 1/42-45
And Allah knows best.

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