The Prophet's (s.a.w.) Intercession from the Grave

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Shaykh al-‘Utbi Muhammad ibn ‘Ubaydullah (r.a.) was a tabi’un narrator of ahadits, and he took from his father, Shaykh ‘Ubaydullah ibn ‘Amru (r.a.) and Imam Sufyan ibn ‘Uyaynah (r.a.).  He said, “As I was sitting by the grave of the Prophet (s.a.w.), a Bedouin came and said, ‘Peace be upon you, O Messenger of Allah!  I have heard Allah Saying:

... If they had only, when they were unjust to themselves, come unto thee and asked Allah’s Forgiveness and the Messenger had asked Forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful. (Surah an-Nisa’:64)

So, I have come to you asking forgiveness for my sin, seeking your intercession with my Lord.’  Then he began to recite poetry:

‘O best of those whose bones are buried in the deep earth,
And from whose fragrance the depths,
And the heights have become sweet.
May I be the ransom for a grave which you inhabit,
And in which are found purity, bounty and munificence!’

Then he left, and I slept and saw the Prophet (s.a.w.) in my sleep.  He said to me. ‘O `Utbi, run after the Bedouin and give him glad tidings that Allah has Forgiven him.’”  This was recorded by Imam an-Nawawi (r.a.), in his Kitab al-Adzkar and his Majmu’.

Hafizh ibn Katsir (r.a.) stated, in his Tafsir, concerning this narration, “Allah Instructs the sinners, when they commit a sin, to come to the Messenger of Allah (s.a.w.) and seek Forgiveness in his presence and then they ask him to request Forgiveness.  And, certainly, if they did that, Allah would Relent towards them and have Mercy on them, and for that reason He Says “they would have found Allah indeed Oft-Returning, Most Merciful.”

And Shaykh Manswur as-Sabbagh (r.a.) recorded the same atsar with, essentially the same matn, but a different poem:

“O you, best of those whose bones are buried in al-Qa’a,
From the sweet scents of those bones,
The whole area of al-Qa’a and Akamu became perfumed.
My self, I sacrifice to the grave that you live.
In it, is purity and in it, is incredible generosity.”

Imam Sufyan ibn ‘Uyaynah (r.a.) and Imam Abu Sa’id as-Sam’ani (r.a.) also mentioned it, as did Imam ibn Qudamah (r.a.) in his al-Mughni’.  Additionally, the following are more of our scholars who narrated this atsar: Imam al-Bayhaqi (r.a.), in his Shu’ab al-Iman; Imam al-Qurthubi (r.a.), in his Ahkam al-Qur’an; Imam ibn al-Jawzi (r.a.), in his Mutsir al-Gharam; Imam ibn ‘Asakir (r.a.), in his Mukhtaswar Tarikh Dimashq; Imam Taqi’ ad-Din as-Subki (r.a.), in his Shifa’ as-Siqam; Imam ibn ‘Aqil (r.a.), in his at-Tadzkirah; Imam ibn Jama’ah (r.a.), in his Hidayat as-Salik; Imam as-Samhudi (r.a.), in his Khulaswat al-Wafa’; Imam ad-Dahlan (r.a.), in his Khulaswat al-Kalam; Imam Abu al-Faraj ibn Qudamah (r.a.), in his ash-Sharh al-Kabir; Imam al-Bahuti al-Hanbali (r.a.), in his Kashshf al-Qina’; Imam ibn Hajr al-Haytsami (r.a.), in his al-Jawhar al-Munazhzham; and Imam ibn an-Najjar (r.a.), in his Akhbar al-Madina.


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