Last updated
Last updated
Fakhr of Islām, in his “Baḥr al-Madhhab” (which is a very important reference book in the Shāfiʿī Madhhab), mentions the narration of al-ʿUtbī in which a man sought intercession from the Messenger, and calls it a “beautiful incident”
It is recommended that when someone performs Hajj, they visit the Prophet's grave, as he said, "Whoever visits me after my death, it is as if they visited me during my lifetime." It is narrated that Ibn Umar reported that the Prophet said, "Whoever visits my grave, Paradise is guaranteed for him." It is also narrated that my intercession is guaranteed for him. It is recommended to pray in the Mosque of the Prophet, as he said, "A prayer in my mosque is equivalent to a thousand prayers in other mosques," as mentioned by our scholars. Al-'Ayni narrated a good story in this regard: "I was at the Prophet's grave when a Bedouin came and said, 'Peace be upon you, O Messenger of Allah.' Then he said, 'I heard Allah say, "And when they wrong themselves, they come to you, then seek forgiveness of Allah and the Messenger seeks forgiveness for them, they would find Allah Oft-Returning, Most Merciful." (Quran 4:64) I have come to you seeking forgiveness for my sins, seeking your intercession with my Lord.' Then he recited, 'O best of those buried in the ground, the earth is made pure by your presence. My soul is the ransom for the grave where you reside, in it is chastity, generosity, and kindness.' Then the Bedouin left, and I felt drowsy and slept. I saw the Prophet in my dream, and he said, 'O truthful man, inform him that Allah has forgiven him.'
"The book "Juz Al-Madhhab Fi Furou' Al-Madhhab Al-Shafi'i" is authored by the eminent judge Sheikh Al-Shafi'i, Imam Abu Al-Mu'ash Abdul Wahid bin Isma'il Al-Ruwaini"
Commentary:
The use of Quran 4:64 in this narration is a misinterpretation of the verse. The verse speaks of individuals seeking God's forgiveness during the Prophet’s lifetime, and the Prophet, of his own accord, prays for their forgiveness. However, it does not imply or support seeking intercession after the Prophet’s death. The critical phrase in the verse, “they come to you,” refers explicitly to the living Prophet, not to his grave or posthumous presence.
Moreover, the verse emphasizes seeking forgiveness from God, with the Prophet acting as a mediator while alive. After his death, this role ceases to be applicable, and the believer must directly seek forgiveness from God without the Prophet’s involvement, as established in 5:109-111, where the Prophet declares his lack of knowledge regarding earthly matters after his death.
The story of al-ʿUtbī claims that a man approached the Prophet's grave, recited Quran 4:64, and saw the Prophet in a dream where forgiveness was supposedly granted. However, such a concept of intercession after the Prophet's death contradicts Quranic teachings.
Quran 5:109-111 clearly shows that, on the Day of Judgment, the messengers will say they have no knowledge of what their followers did after their departure. This affirms that prophets, including Muhammad, are unaware of the actions of their people after their death. Thus, posthumous intercession is unfounded, as the Prophet is not privy to events on earth after his passing.
Quran 35:14 makes it explicit that those who are called upon after their death cannot hear or respond. This verse applies directly to the notion of addressing deceased individuals, including prophets, with the expectation of receiving help, forgiveness, or intercession. The Quran negates such practices, emphasizing that only God has the power to hear and respond to prayers.
The hadiths referenced in support of visiting the Prophet’s grave, such as "Whoever visits me after my death, it is as if he visited me during my lifetime" and "Whoever visits my grave, Paradise is guaranteed for him," are widely regarded as weak or fabricated by hadith scholars. These narrations are not found in the most reliable hadith collections and lack the chain of authenticity required for theological and legal application.
The Shāfiʿī madhhab’s endorsement of such practices, based on these weak reports, is more a matter of tradition and less rooted in strong textual evidence from the Quran or hadith.
The narration of al-ʿUtbī, and the accompanying hadiths about visiting the Prophet’s grave and seeking intercession, represents a distortion of Quranic teachings and sound hadith methodology. The Quran provides clear guidance that forgiveness is sought from God alone, and the role of the Prophet in praying for forgiveness was restricted to his lifetime. After his death, the Prophet has no knowledge of worldly events, as affirmed in multiple Quranic verses. Thus, the concept of posthumous intercession, as presented in these stories, does not align with the foundational principles of Islamic monotheism and the Quranic call to direct repentance and prayer to God alone.
al-Rūyānī (d. 502), mentions the narration of al-ʿUtbī in which a man sought intercession from the Messenger, and calls it a “beautiful incident”
