Ibn Hajar (may Allah have mercy on him) quoted in "al-Fath" his statement
Machine translationRead the Arabic original
The questioner : Ibn Hajar (may Allah have mercy on him) quoted in "al-Fath," in the third volume, that he said: "One of the strangest issues mentioned regarding Shaykh al-Islam Ibn Taymiyyah is that he forbade traveling specifically to the grave of the Prophet (peace and blessings be upon him)." This is the end of his statement, with some modification. From this, it is understood that Ibn Hajar relies on this statement based on hadiths and sayings.
The Shaykh : ... .
The questioner : The strange report he quoted from Shaykh al-Islam, he said: it is.
The Shaykh : Do you want to state the saying of Ibn Taymiyyah?
The questioner : That he said: One of the strangest issues reported about Ibn Taymiyyah is that he forbade.
The Shaykh : What did you say? Who reported it from Ibn Taymiyyah.
The questioner : Yes, from your words that I understood just now, I understand, as for me: that Ibn Hajar relies on hadiths, okay; and he 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 as an expression of astonishment at this statement, and it does not mean that there are hadiths; because we must keep in mind that legal rulings are not established by explicit hadiths in all cases, sometimes... and sometimes by derivation, correct? And sometimes by analogy.
The questioner: Yes.
The Shaykh : Okay; so if there is a text, derivation, and analogy, and you see a person who adopted a certain statement and you found it strange; it is not necessary to assume that there is a hadith regarding this statement, it may be by analogy; okay?
The questioner: Yes.
The Shaykh : Okay; and now: your question: are they 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 al-Hafiz Ibn Hajar's astonishment at 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 : Ibn Hajar's astonishment.
The Shaykh : I say: his statement is the strange one, Ibn Hajar's statement is the strange one, why? 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.
The Shaykh : Good; 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, okay; when the grave became in the mosque after his death (peace be upon him) for a period, 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 sincere for traveling specifically to his mosque (peace be upon him); because prayer in it is a thousand times better, so when he reaches that place or station, he can visit the grave of the Messenger (peace be upon him) just 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 be upon him), this is first: there is no hadith about it at all, and second: he reversed the legal ruling, so the legal ruling said: do not travel specifically except to the mosque; so how did he reverse the subject and travel specifically to the grave? Is that clear?
The questioner : Is that clear?
The Shaykh : So: Ibn Hajar's statement is the strange one, and 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: Sahih Muslim 1006. They said: O Messenger of Allah, does one of us fulfill his desire and have a reward for it? He said: . They said: Yes. He said: . Everyone who approached the lawful or the unlawful fulfilled his desire, but where is the difference? In the intention, the same action differs by the intention, so the one who travels specifically to the Prophet's Mosque has feared Allah and was rewarded, then he has the right after that to visit the grave of the Messenger and the grave of Abu Bakr al-Siddiq and Uhud and Quba and - excuse me, what is it? - al-Baqi' next to the mosque, and it is not so for the one who reversed the ruling and traveled specifically to visit the grave of the Messenger and the grave of Abu Bakr and Umar, this is clear, if Allah wills.
The questioner : Is that clear?
The Shaykh: All right.
The Shaykh : ... .
The questioner : The strange report he quoted from Shaykh al-Islam, he said: it is.
The Shaykh : Do you want to state the saying of Ibn Taymiyyah?
The questioner : That he said: One of the strangest issues reported about Ibn Taymiyyah is that he forbade.
The Shaykh : What did you say? Who reported it from Ibn Taymiyyah.
The questioner : Yes, from your words that I understood just now, I understand, as for me: that Ibn Hajar relies on hadiths, okay; and he 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 as an expression of astonishment at this statement, and it does not mean that there are hadiths; because we must keep in mind that legal rulings are not established by explicit hadiths in all cases, sometimes... and sometimes by derivation, correct? And sometimes by analogy.
The questioner: Yes.
The Shaykh : Okay; so if there is a text, derivation, and analogy, and you see a person who adopted a certain statement and you found it strange; it is not necessary to assume that there is a hadith regarding this statement, it may be by analogy; okay?
The questioner: Yes.
The Shaykh : Okay; and now: your question: are they 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 al-Hafiz Ibn Hajar's astonishment at 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 : Ibn Hajar's astonishment.
The Shaykh : I say: his statement is the strange one, Ibn Hajar's statement is the strange one, why? 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 تُشدُّ الرحال إلا إلى ثلاثة مساجدDo not set out on a journey (for religious devotion) but for the three mosques
لا تشدُّوا الرحال إلا إلى ثلاثة مساجدThe questioner: Yes.
The Shaykh : Good; 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 تُشدُّ 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, okay; when the grave became in the mosque after his death (peace be upon him) for a period, 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 sincere for traveling specifically to his mosque (peace be upon him); because prayer in it is a thousand times better, so when he reaches that place or station, he can visit the grave of the Messenger (peace be upon him) just 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 be upon him), this is first: there is no hadith about it at all, and second: he reversed the legal ruling, so the legal ruling said: do not travel specifically except to the mosque; so how did he reverse the subject and travel specifically to the grave? Is that clear?
The questioner : Is that clear?
The Shaykh : So: Ibn Hajar's statement is the strange one, and 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.
إنَّما الأعمال بالنيات ، وإنَّما لكلِّ امرئ ما نوىVerily, for you in every glorification is a charity, and in every praise is a charity, and in enjoining good and forbidding evil
إنَّ لكم في كلِّ تسبيحة صدقة ، وتحميدة صدقة ، وأمر بمعروف ونهي عن منكرand in man's sexual Intercourse (with his wife, ) there is a Sadaqa
وفي بُضْعِ أحدكم صدقةIs it not that if he places it in the unlawful, he will have a burden of sin?!
أليس إذا وضعها في حرام يكون عليه وزر ؟!So likewise, if he places it in the lawful, he will have a reward for it
فكذلك إذا وضعها في حلال يكون له عليها أجرThe questioner : Is that clear?
The Shaykh: All right.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.