The Sunni Path

sword in its sheath. After his death, his influence becomes more
effective like that of a sword out of its sheath.’ This statement is
also quoted by Abû ’Alî Sanjî in his book Nûr al-hidâya. It is
certified in the light of the Book (Qur’ân al-kerîm), the Sunna and
ijmâ’ al-Umma that karâma is true. Hundreds of thousands of the
karâmât of the Awliyâ’ have been reported in many valuable
books.” [1] Translation from the book Berîqa ends here.
And, a sahîh hadîth conveyed by the hadîth scholars Ibn
Hudhaima, ad-Dâra Qutnî and at-Tabarânî on the authority of
’Abdullah ibn ’Umar ‘radiy-Allâhu ta’âlâ ’anhumâ’ states: “It has
become wâjib for me to intercede for those who will visit my
grave.” Imâm al-Manâwî, too, quoted this hadîth in Kunûz addaqâ’iq.
In addition, he wrote the hadîth ash-sherîf, “After my
death, visiting my shrine is like visiting me when I am alive,” from
Ibn Hibbân; and the hadîth ash-sherîf, “I will intercede for a
person who visits my grave,” from at-Tabarânî. The following two
hadîths, which are marfû’, the first one quoted by Imâm al-Bazzâr
and the second one written in the Sahîh of Muslim and both on
the authority of ’Abdullah ibn ’Umar ‘radiy-Allâhu ta’âlâ
’anhumâ’, are known by almost every Muslim: “It has become
halâl for me to intercede for those who will visit my grave”; “On
the Day of Judgment I shall intercede for those who come to al-
Madînat al-munawwara to visit my grave.” [2]
It is great news that is quoted in this hadîth ash-sherîf: “A
person who performs hajj and then visits my grave will have
visited me when I was alive,” which was quoted by at-Tabarânî,
ad-dâra Qutnî and [’Abd ar-Rahmân] Ibn al-Jawzî. The hadîth
ash-sherîf, “A person who does not visit me after performing the
hajj will have hurt me,” which ad-Dâra Qutnî quotes, alludes to
those who neglect to visit the Prophet’s ‘’alaihis-salâm’ grave after
hajj although they do not have an excuse (not to do so).
’Abd al-’Azîz, Rector of the Islamic University of al-Madînat
al-munawwara, wrote in his Tahqîq wa Îdhâh: “None of the
[above] hadîths [recommending the visit] has any support or
document. Shaikh al-Islâm Ibn Taymiyya said that all of them
were mawdû’.” However, their sanads (documents) are written in
detail in the eighth volume of az-Zarkânî’s commentary to al-
Mawâhib and at the end of the fourth volume of as-Samûdî’s
Wafâ’ al-wafâ’. In these books, it is also written that these hadîths
[1] Berîqa, p. 269.
[2] Mir’ât al-Madîna (Mir’ât al-Haramain) p. 106.
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