The Prophet further said to his Companions : “Proceed (for the first row) follow me (in prayer), then those who would stand behind you should follow you. A person would keep coming late to prayer until Allah The Almighty delays him.” [Muslim and Abu Daawood] ‘Aa’ishah narrated that the Prophet said: “Man would keep coming late and miss the first row until Allah delays him in Hell." [Hasan] It was narrated that the Prophet said to his Companions : “Why do you not draw yourselves up in rows as the Angels do in the presence of their Lord?” ‎They said, “O Messenger of Allah, how do the Angels draw themselves up in rows in the presence of their Lord?” ‎The Prophet said: “They make the first rows complete and keep close together in the row.” [Muslim]

There are many Ahadeeth that indicate this meaning and these apply to the mosque of the Prophet and to any other mosque either before or after its extension. It was also authentically narrated that the Prophet used to urge his Companions to pray on the right side of the row, and it is well-known that the right side of the row was outside the Rawdhah in the old mosque. This indicates that one’s keenness on joining the first rows is worthier than keenness on praying in Ar-Rawdhah Ash-Shareefah. This is clear for anyone who thinks about the Ahadeeth that were narrated in this regard.‎

‎It is impermissible to kiss the grave of the Prophet circumambulate it or touch it, as this was never done by the righteous predecessors. It is also impermissible to supplicate to the Prophet to achieve something, relieve one's distress or cure a diseased person and so forth as one should only supplicate Allah The Almighty and ask Him Alone. Supplicating to the dead or seeking their help is Shirk (polytheism).‎ ‎The religion of Islam is built upon two basic principles:‎ ‎The first ‎‎is to worship Allah The Almighty Alone, and the second is to worship Allah The Almighty according to what the Messenger of Allah legislated. This is the meaning of testifying that none is worthy of worship except Allah and that Muhammad is His Messenger. Thus, it is impermissible to ask for the intercession of the Messenger of Allah as it is owned by Allah. Allah The Almighty Says (what means): {Say, "To Allah belongs [the right to allow] intercession entirely…..} [Quran 39:44] Therefore, what one should actually say is: "O Allah, let Your Prophet, the righteous people and my children who passed away before me intercede on my behalf."

One should not supplicate to the dead, whether they were Prophets or not, as this is impermissible and because the deeds of the dead cease except for what the Legislator specified. It was narrated on the authority of Abu Hurayrah that ‎ ‎‎the Messenger of Allah said: “When the son of Aadam dies, all his good deeds cease except for three: ‎a continuous charity, beneficial knowledge or a righteous child who supplicates for him.” It was permissible to ask the Prophet for intercession ‎during his lifetime and on the Day of Judgment, because he is capable of granting such a person his intercession. Intercession in the worldly life is permissible and any person can ask his fellow Muslim to supplicate to ‎Allah The Almighty for him. It is also permissible for the person who was asked to supplicate Allah The Almighty, if his fellow Muslim asks for something lawful. Thus, intercession is not peculiar to the Prophet in his worldly life.

However, on the Day of Judgment, no one can intercede with Allah The Almighty except with His permission. Allah The Almighty Says (what means): {…Who is it that can intercede with Him except by His permission?.....} [Quran 2:255] Death is a special case and is different from man’s state before death and from his state after resurrection as the deeds of the dead cease except for what the Legislator specified. Seeking the intercession of the dead is not one of the matters specified by the Legislator, so it is impermissible to include it among matters specified by Him. There is no doubt that the Prophet after his death, is alive in his grave; living in Barzakh (life in the grave after death), a life that is more perfect than that of martyrs. His life after death is different from the worldly life and only Allah The Almighty Knows its reality. This indicates that the Prophet is dead and his soul is separated from his body, but it is returned to him when someone greets him.

The texts that indicate the death of the Prophet in the Quran and the Sunnah are well-known ‎and his death is agreed upon among scholars. However, this does not contradict life after death in the Barzakh, just like the martyrs, as Allah The Almighty Says (what means): ‎{And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision.} [Quran 3:169]

The Rulings and Etiquettes of Visiting Madeenah - III