What is the Islamic ruling about a person who insults the Holy Prophet (صلى الله عليه و سلم) by saying “he is dead” and to visit him in Masjid Nabawi is shirk?
To disrespect the Holy Prophet of Allah (صلى الله عليه و سلم) even slightly is blasphemy (kufr) and will lead to destruction and doom in both worlds.
Allah تعالى says in the Holy Qur’an:
“لَا تَعْتَذِرُوْن قَدْ کَفَرْتُمْ بَعْدَ اِيْمَانِکُمْ”
[Al-Taubah verse 66]
Trans: “Do not make excuses, you have become infidels after being Muslims”.
And also:
“ان تحبط اَعْمَالُکُمْ وَاَنْتُمْ لَا تَشْعُرُوْنَ”
[Al-Hujurat verse 2]
Trans: “Your actions might be destroyed and you won’t even know”.
To believe that visiting the grave of the Holy Prophet (صلى الله عليه و سلم) is shirk and there is no benefit in visiting it etc. is clear misguidance, heresy and blind imitation of the strayThis is completely against the command of Allah and his Prophet (صلى الله عليه و سلم).
Allah تعالى says in the Holy Qur’an:
“وَلَوْ اَنَّهُمْ إذ ظَّلَمُوْا اَنْفُسَهُمْ جَاؤُکَ”
[Al-Nisa verse 64]
Trans: “And if they oppress themselves they should come to you O Beloved”.
In this blessed verse we have been clearly instructed to visit the sacred court of the Holy Prophet (صلى الله عليه و سلم) and it clearly proves the immense benefit in this. This command of the Holy Qur’an applies to not just the lifetime of the Holy Prophet (صلى الله عليه و سلم) but also the era succeeding it; this is mentioned by the majority of scholars and Qur’anic commentators. In fact scholars have always believed that visiting the grave of the Holy Prophet (صلى الله عليه و سلم) is one of the greatest acts of worship and obedience. Books of Hadith are full of encouragement for this blessed action. Here I will mention only three examples;
1.
“لا يعمده حاجة الا زيارتي”
Trans: “And he has no other purpose other than to visit me”.
[Tabarani fil-Kabeer, Daru-Qutni, Ibn-Asakir, Abu-Nu’aim ‘an Ibn Umar رضى الله عنهما] Ibn Asakir said that the authenticity (sihhat) of this hadith is agreed (ijmaa’) upon by experts of hadith.
2.
“من زار قبري وجبت له شفاعتي”
Trans: “Whoever visited my grave my intercession is necessary for him”.
Mentioned by Ibn Khuzaimah in his Sahih, Imam Baihaqi, Imam Bazzar and many other Muhaddithin with different chains. MuhaddithAbdul-Haqq Dihlwi (رضى الله عنه) has clarified that this Hadith is Sahih.
3.
“من زار قبر رسول اللّٰه کان في جوار رسول اللّٰه”
Trans: “Whoever visits the grave of the Messenger of Allah (صلى الله عليه و سلم) is in the protection of the Messenger of Allah (صلى الله عليه و سلم)”.
[Ibn Asakir – Fatawa Ridawiyyah vol 10]
How can anyone have the audacity to deny that the Holy Prophet of Allah (صلى الله عليه و سلم) is alive when there are so many Sahih ahadith proving this. In fact even Shaukani believes this.
و قد ثبت في الحديث الانبياء احياء في قبورهم رواه المنذري و صححه البيهقي
[Nail-ul-Autaar v.1 p.651 Abwab-ul-Jumu’ah]
Ibn Majah in the chapter of Jumu’ah and Abu-Daud along with many Muhaddithin have reported:
“ان اللّٰه حرم علي الارض ان تأکل ا جساد الانبياء فنبي اللّٰه حيّ يرزق”
Trans: “Allah has made it haram for the earth to eat the bodies of the Prophets; the Prophets of Allah are alive and receive sustenance”.
Imam Hakim says this Hadith is Sahih:
“هذا حديث صحيح علي شرط البخاري و لم يخرجاه”
[Al-Mustadrak vol 1 page 413 chapter of Jumu’ah]
Regarding the Holy Prophet’s (صلى الله عليه و سلم) power, it is a fact that he helped mankind before he was born, during his life on the earth and even after he passed away. The famous story of the Prophet Adam (عليه السلام) is clear proof of this.
[Al-Khasais-ul-Kubra lil-Suyuti v.1]
Sayyiduna Rabee’ah (رضى الله عنه) asked the Holy Prophet (صلى الله عليه و سلم) for his companionship in Paradise.
[Sahih Muslim vol 1 page 193, Benefits of Sajdah]
Sayyiduna Abu ‘Ayyub Khalid bin Zaid visited the grave of the Holy Prophet (صلى الله عليه و سلم) and said: “I have come to the court of the Messenger of Allah (صلى الله عليه و سلم) not a stone.”
[Ahmad – Tabarani]
Remember, everyone believes that he (صلى الله عليه و سلم) will help the whole of mankind on Judgement Day.
Therefore it is not permissible to appoint a man with such corrupt beliefs as a responsible person in any Masjid for as long as he has such heretic beliefs and opinions, especially paying him to serve in a Masjid. It is necessary to keep away from such people to prevent their evil and corrupt opinions from spreading through the community. If this man’s opinions spread and lead to the deviation of other Muslims then in the court of Allah تعالى and His Messenger (صلى الله عليه و سلم) the committee members will be questionable and responsible for employing him.
It is necessary for us all to fear Allah تعالى and His punishment.
Allah تعالى is most knowing.
Answered by Mufti Shams ul Huda Misbahi
Translated by Mawlana Muhammad Rashid Madani
