Ibn Hajar reported the disapproval of Shaykh al-Islam Ibn Taymiyyah regarding traveling specifically to the grave of the Prophet (peace and blessings be upon him); does this imply that he relies on
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The questioner : A scholar in a question!
The Shaykh : Please proceed.
The questioner : Ibn Hajar (may Allah have mercy on him) reported in *al-Fath*, volume three, that he said: "One of the strangest issues mentioned regarding Shaykh al-Islam Ibn Taymiyyah is that he means prohibiting traveling specifically to the grave of the Prophet (peace and blessings be upon him)" He ended his words with some variation.
It is understood from this that Ibn Hajar relies, meaning, on this statement with hadiths and sayings!
The Shaykh : Quote it?
The questioner : The one who quoted it, the strange quote he quoted from Shaykh al-Islam, said that he!
The Shaykh : Do you want to say in response to the statement of Ibn Taymiyyah?
The questioner : That he said: that it is one of the strangest issues reported from Ibn Taymiyyah that he prohibited!
The Shaykh : My brother, what did I say? I understood what Ibn Taymiyyah did not report.
The questioner : It seems to me that I have now understood, for my part, that Ibn Hajar relies on hadiths, good, and considers it permissible to travel specifically to the grave of the Prophet (peace and blessings be upon him).
The Shaykh : What are the hadiths?
The questioner : I do not know what is understood from this now?
The Shaykh : No.
The questioner : So what is understood?
The Shaykh : It is understood that this statement is strange, and it does not mean that there are hadiths, because we must keep in mind that legal rulings are not established by explicit hadiths all the time, sometimes it is like this, and sometimes by deduction, right? And sometimes by analogy.
The questioner : Yes.
The Shaykh : Good, so if there is deduction and analogy, and you see a person who went to a certain statement and you found it strange, it is not necessary that you imagine that there is a hadith for this statement; it may be by analogy.
The questioner : Yes.
The Shaykh : Is that okay?
The questioner : Yes.
The Shaykh : Good, and now your question: Are there hadiths that permit traveling specifically to the grave of the Messenger (peace and blessings be upon him) or not, or do you want to ask what is your position regarding the strangeness felt by al-Hafiz Ibn Hajar of the statement of Ibn Taymiyyah: that it is not permissible to travel specifically to the grave of the Prophet (peace and blessings be upon him)?
The questioner : The second one, O Shaykh.
The Shaykh : And what is it?
The questioner : The strangeness of Ibn Hajar.
The Shaykh : I say: His statement is the strange one, the statement of Ibn Hajar is the strange one to me?
Because he knows the saying of the Prophet (peace and blessings be upon him and his family):Jami` at-Tirmidhi 326Sahih (Darussalam) and he mentioned them, and in a narration by Muslim: Sahih Muslim 827d .
So now, the Prophet's Mosque did not have the grave in it, do you know this fact?
The questioner : Yes, I do.
The Shaykh : Good, so was traveling specifically to it prescribed before his burial (peace be upon him) and after he said this hadith, or not?!
I repeat what I said: When the Messenger (peace and blessings be upon him) said:Jami` at-Tirmidhi 326Sahih (Darussalam) was he dead or was he alive?
The questioner : Alive.
The Shaykh : Was his grave in the mosque?
The questioner : No.
The Shaykh : No, was traveling specifically to the mosque prescribed?
The questioner : Yes.
The Shaykh : Yes, good, when the grave became in the mosque after his death (peace be upon him) for a time and after they carried out the expansion, the grave is now in the mosque, did the previous ruling change?
The questioner : No, it did not change.
The Shaykh : So the previous ruling remained as it was, and therefore Ibn Taymiyyah or others say: that the one who travels to Madinah must make his intention pure for traveling specifically to his mosque (peace and blessings be upon him), because prayer in it is a thousand prayers, so when he reaches that place or station, he can visit the grave of the Messenger (peace and blessings be upon him) as he visits any grave of the awliya (close friends of Allah) or the prophets or the righteous, whereas if he reverses the intention and intends to travel specifically to visit his grave (peace and blessings be upon him), this first has no hadith at all, and secondly: it reverses the legal ruling, so the legal ruling said:Jami` at-Tirmidhi 326Sahih (Darussalam) , so how is it the opposite of the subject and traveling specifically to the grave?!
Clear?!
The questioner : Clear, O Shaykh.
The Shaykh : So the statement of Ibn Hajar is the strange one, so I think you know his saying (peace and blessings be upon him and his family):Sahih al-Bukhari 1 , and in the hadith of the poor people which contains: then he concluded the hadith with his saying: : everyone who came to the lawful or came to the unlawful satisfied his desire, but where is the difference?
In the intention, so the same act differs by the difference of intention, so the one who travels specifically to the Prophet's Mosque, this is one who feared Allah and was rewarded, then he has after that the right to visit the grave of the Messenger and the grave of Abu Bakr al-Siddiq and Uhud and al-Baqi' which is beside the mosque, and it is not so for the one who reverses the ruling and travels specifically to visit the grave of the Messenger and the grave of Abu Bakr and Umar, this is clear, if Allah wills?
The questioner : Clear, if Allah wills.
Another questioner: Good, my brothers, if we go, pray, catch up with the prayer, and the one who is traveling, let us pray in Uhud, is there a traveler?
They say good, and the rest catch up with the prayer in the mosque.
The Shaykh : So, the adhan, where is the qiblah?
The questioner : Here is the qiblah.
The Shaykh : Please proceed.
The questioner : Ibn Hajar (may Allah have mercy on him) reported in *al-Fath*, volume three, that he said: "One of the strangest issues mentioned regarding Shaykh al-Islam Ibn Taymiyyah is that he means prohibiting traveling specifically to the grave of the Prophet (peace and blessings be upon him)" He ended his words with some variation.
It is understood from this that Ibn Hajar relies, meaning, on this statement with hadiths and sayings!
The Shaykh : Quote it?
The questioner : The one who quoted it, the strange quote he quoted from Shaykh al-Islam, said that he!
The Shaykh : Do you want to say in response to the statement of Ibn Taymiyyah?
The questioner : That he said: that it is one of the strangest issues reported from Ibn Taymiyyah that he prohibited!
The Shaykh : My brother, what did I say? I understood what Ibn Taymiyyah did not report.
The questioner : It seems to me that I have now understood, for my part, that Ibn Hajar relies on hadiths, good, and considers it permissible to travel specifically to the grave of the Prophet (peace and blessings be upon him).
The Shaykh : What are the hadiths?
The questioner : I do not know what is understood from this now?
The Shaykh : No.
The questioner : So what is understood?
The Shaykh : It is understood that this statement is strange, and it does not mean that there are hadiths, because we must keep in mind that legal rulings are not established by explicit hadiths all the time, sometimes it is like this, and sometimes by deduction, right? And sometimes by analogy.
The questioner : Yes.
The Shaykh : Good, so if there is deduction and analogy, and you see a person who went to a certain statement and you found it strange, it is not necessary that you imagine that there is a hadith for this statement; it may be by analogy.
The questioner : Yes.
The Shaykh : Is that okay?
The questioner : Yes.
The Shaykh : Good, and now your question: Are there hadiths that permit traveling specifically to the grave of the Messenger (peace and blessings be upon him) or not, or do you want to ask what is your position regarding the strangeness felt by al-Hafiz Ibn Hajar of the statement of Ibn Taymiyyah: that it is not permissible to travel specifically to the grave of the Prophet (peace and blessings be upon him)?
The questioner : The second one, O Shaykh.
The Shaykh : And what is it?
The questioner : The strangeness of Ibn Hajar.
The Shaykh : I say: His statement is the strange one, the statement of Ibn Hajar is the strange one to me?
Because he knows the saying of the Prophet (peace and blessings be upon him and his family):
A mount is not saddled (for a journey) except to three Masajid
لا تُشد الرحال إلا إلى ثلاثة مساجدDo not set out on a journey (for religious devotion) but for the three mosques
لا تشدُّوا الرِّحال إلا إلى ثلاثة مساجدSo now, the Prophet's Mosque did not have the grave in it, do you know this fact?
The questioner : Yes, I do.
The Shaykh : Good, so was traveling specifically to it prescribed before his burial (peace be upon him) and after he said this hadith, or not?!
I repeat what I said: When the Messenger (peace and blessings be upon him) said:
A mount is not saddled (for a journey) except to three Masajid
لا تشد الرحال إلا إلى ثلاثة مساجدThe questioner : Alive.
The Shaykh : Was his grave in the mosque?
The questioner : No.
The Shaykh : No, was traveling specifically to the mosque prescribed?
The questioner : Yes.
The Shaykh : Yes, good, when the grave became in the mosque after his death (peace be upon him) for a time and after they carried out the expansion, the grave is now in the mosque, did the previous ruling change?
The questioner : No, it did not change.
The Shaykh : So the previous ruling remained as it was, and therefore Ibn Taymiyyah or others say: that the one who travels to Madinah must make his intention pure for traveling specifically to his mosque (peace and blessings be upon him), because prayer in it is a thousand prayers, so when he reaches that place or station, he can visit the grave of the Messenger (peace and blessings be upon him) as he visits any grave of the awliya (close friends of Allah) or the prophets or the righteous, whereas if he reverses the intention and intends to travel specifically to visit his grave (peace and blessings be upon him), this first has no hadith at all, and secondly: it reverses the legal ruling, so the legal ruling said:
A mount is not saddled (for a journey) except to
لا تشد الرحال إلا إلى المسجدClear?!
The questioner : Clear, O Shaykh.
The Shaykh : So the statement of Ibn Hajar is the strange one, so I think you know his saying (peace and blessings be upon him and his family):
The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.
إنما الأعمال بالنيات وإنما لكلِّ امرئٍ ما نوىYou have charity in every tasbih and every tahmid and enjoining good and forbidding evil
إن لكم في كل تسبيحةٍ صدقة وتحميدةٍ صدقة وأمر بالمعروف ونهي عن المنكرAnd in the sexual intercourse of one of you is charity, they said: O Messenger of Allah, does one of us satisfy his desire and have a reward for it? He said: Is it not that if he places it in the unlawful, he has a burden? They said: Yes, he said: So likewise, if he places it in the lawful, he has a reward for it
وفي بُضع أحدكم صدقة ، قالوا : يا رسول الله أيأتي أحدنا شهوته وله عليها أجر ؟ قال : أليس إذا وضعها في حرام يكون عليه وزر ؟ قالوا : نعم ، قال : فكذلك إذا وضعها في الحلال يكون له عليها أجرIn the intention, so the same act differs by the difference of intention, so the one who travels specifically to the Prophet's Mosque, this is one who feared Allah and was rewarded, then he has after that the right to visit the grave of the Messenger and the grave of Abu Bakr al-Siddiq and Uhud and al-Baqi' which is beside the mosque, and it is not so for the one who reverses the ruling and travels specifically to visit the grave of the Messenger and the grave of Abu Bakr and Umar, this is clear, if Allah wills?
The questioner : Clear, if Allah wills.
Another questioner: Good, my brothers, if we go, pray, catch up with the prayer, and the one who is traveling, let us pray in Uhud, is there a traveler?
They say good, and the rest catch up with the prayer in the mosque.
The Shaykh : So, the adhan, where is the qiblah?
The questioner : Here is the qiblah.