What about a person who visits the Prophet ﷺ, supplicating in his direction and seeking only his intercession on Judgement Day? There is precedence in a hadith wherein he said that those who pray for his shafa'at will be eligible for it (Bulugh al Maram 67). Also there is the hadith, "Whoever visits my grave, my intercession will be guaranteed for him."
This is in fact how ibn Taymiyyah RH understood the athar of Imam Malik RH and Abu Ja'afar
Once caliph Abū Ja‘far Mansūr visited Medina and he asked Imam Mālik: “While supplicating, should I turn my face to the prayer niche [and turn my back to the Holy Prophet (P.B.U.H) or should I turn my face to the Holy Prophet (P.B.U.H) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied: “(O caliph!) Why do you turn your face from the Holy Prophet (P.B.U.H), as he is the source of mediation for you and for your ancestor Adam (P.B.U.H) ON THE DAY OF JUDGEMENT? Rather you should (pray and supplicate by) turning towards the Prophet (P.B.U.H) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement. Allah has declared:”We sent not an apostle, but to be obeyed, in accordance with the will of Allah. 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”(4:64)
(QADI IYAD IN HIS ASH SHIFA 2/596)
According to the Shaykh this athar is a fabrication regardless. How can we know it's unreliablity?
But would the act be valid? By virtue of those ahadith and 4:64 a person visits the tomb and asks Allah SWT for forgiveness while seeking the Prophet's shafa'at on Judgement Day.
This is different from the seeking of supplication and intercession validated by ibn al-Jazari and others.
I will check out those discussions again insha' Allah.
Once again, we need to ask who validated this and deduced this act from these two separate evidences. How early is this opinion found? Lumping up isolated evidences together to concoct a new act of worship doesn’t always work.
In his book Musnad, Imam Abu Hanifa wrote this hadith: “Abdullah ibn ‘Umar (r) said, ‘It is sunnah to turn towards the Prophet’s (s) grave, one’s back being towards the qiblah.'”
I've forgotten where I found this from but G.F. Haddad quoted from ad-Daraqutni a hadith wherein Rasulullah ﷺ invites anyone who visits his grave ﷺ to ask for his shafa'at; same way Imam Malik supposedly told Abu Ja'afar to do. Can you check whether it's true?
The narration of Utbi and others have been debated and discussed between both sides extensively. One could do his research accessing the best arguments on each side and making up his own mind.
Surely, there should be better evidence than appealing to isolated incidents relayed in narrations whose asaneed or interpretation are debatable to establish that was a common practice of the Salaf.
What about a person who visits the Prophet ﷺ, supplicating in his direction and seeking only his intercession on Judgement Day? There is precedence in a hadith wherein he said that those who pray for his shafa'at will be eligible for it (Bulugh al Maram 67). Also there is the hadith, "Whoever visits my grave, my intercession will be guaranteed for him."
This is in fact how ibn Taymiyyah RH understood the athar of Imam Malik RH and Abu Ja'afar
Once caliph Abū Ja‘far Mansūr visited Medina and he asked Imam Mālik: “While supplicating, should I turn my face to the prayer niche [and turn my back to the Holy Prophet (P.B.U.H) or should I turn my face to the Holy Prophet (P.B.U.H) (and turn my back to the prayer niche)?” On this interrogation, Imam Mālik replied: “(O caliph!) Why do you turn your face from the Holy Prophet (P.B.U.H), as he is the source of mediation for you and for your ancestor Adam (P.B.U.H) ON THE DAY OF JUDGEMENT? Rather you should (pray and supplicate by) turning towards the Prophet (P.B.U.H) and seek his intercession so that he intercedes for you before Allah on the Day of Judgement. Allah has declared:”We sent not an apostle, but to be obeyed, in accordance with the will of Allah. 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”(4:64)
(QADI IYAD IN HIS ASH SHIFA 2/596)
According to the Shaykh this athar is a fabrication regardless. How can we know it's unreliablity?
Ask how we can know it’s reliability, not the other way around.
I encourage you try to do a little more research first, as these things are discussed all over the internet, especially in Arabic.
But would the act be valid? By virtue of those ahadith and 4:64 a person visits the tomb and asks Allah SWT for forgiveness while seeking the Prophet's shafa'at on Judgement Day.
This is different from the seeking of supplication and intercession validated by ibn al-Jazari and others.
I will check out those discussions again insha' Allah.
Once again, we need to ask who validated this and deduced this act from these two separate evidences. How early is this opinion found? Lumping up isolated evidences together to concoct a new act of worship doesn’t always work.
I think the following article has provided early evidence of its validity :
https://sunnah.org/2011/07/02/visiting-the-grave-of-the-prophet-s-2/
In his book Musnad, Imam Abu Hanifa wrote this hadith: “Abdullah ibn ‘Umar (r) said, ‘It is sunnah to turn towards the Prophet’s (s) grave, one’s back being towards the qiblah.'”
I've forgotten where I found this from but G.F. Haddad quoted from ad-Daraqutni a hadith wherein Rasulullah ﷺ invites anyone who visits his grave ﷺ to ask for his shafa'at; same way Imam Malik supposedly told Abu Ja'afar to do. Can you check whether it's true?
The narration of Utbi and others have been debated and discussed between both sides extensively. One could do his research accessing the best arguments on each side and making up his own mind.
Surely, there should be better evidence than appealing to isolated incidents relayed in narrations whose asaneed or interpretation are debatable to establish that was a common practice of the Salaf.