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Sunday, October 24, 2010

Why do we need an Imam ?? Isn't Taqleed = Blind Following ?? Please explain the statements of Mujtahid Imams.

Why
do we need an
Imam ?? Isn't
Taqleed = Blind
Following ??
Please explain
the
statements of
Mujtahid
Imams.

Answer)
Extracting Law
and Taqleed:
There are certain
commandments in the
Quran and Sunnah
which a lay person
can understand. For
example:
"Do not back
bite" (Surah al-
Hujaraat: 12)
There are some
statements which
seem to contradict
other verses of the
Quran or a
Hadith. For example,
the Prophet S.A.W
said in a Hadith:
"Whoever has an
Imam, then the
Imam's recitation is
his recitation."
This seems to
indicate while the
Imam is reciting in
Salaat, the follower
should remain
silent.
However, another
Hadith says:
"There is no salaat
for he who does not
recite Surah Al-
Fatiha."
This seems to
indicate that
everyone should
recite Surah
Fatiha. The question
arises whether the
first Hadith should be
taken as the primary
sourch referring to
the Imam or the one
who offers salaat
individually and the
second Hadith
explained as a
corrobborating
evidence; or should
we make the second
hadith the base and
the first Hadith
refers to the Imam's
recitation after he
recites Surah Fatiha.
Needless to say from
the above examples,
the process of
extrapolating rules
from the Quran and
Sunnah can be
complicated. One
soultion is that we
exercise our
understanding and
insight in such issues
in order to make our
judgments and
rulings. Another
solution could be
that instead of
making independent
rulings ourselves, we
look into what the
predecessors ruled
concering these
issues.
Visit this link for
more details on this:
http://www.cometoislam.com/fiqh/legal/8-9.htm


The concept of
Taqleed in the
Quran:

"O you who believe!
Follow Allah' follow
the Messenger and
those of authority
(Amr) amongst you."
"And when there
comes to them a
matter concerning
(public) safety or
fear, they relay
it. If they had only
referred it to the
Messenger and to
those of authority
(Amr), those who can
investigate and
extract (information)
among them would
know (the rumor's
validity)..."
Visit this link for
more details on this:
http://www.cometoislam.com/fiqh/legal/14-15.htm


Blind
Following:

Ibn Hamam and Ibn
Nujaim, both define
Taqleed thus:
"Taqleed is to follow
the opinion of a
person - whose
opinion is not a
proof in Islamic law -
without asking for
his [the person
followed] proof."
This statement has
clarified the fact
that a person who
practices Taqleed
(the Muqallid) does
not hold the opinion
of the one whom he
follows (the Mujtahid)
as a source of Islamic
law because the
source for Islamic law
are confined to the
Quran and Sunnah
(both Ijma and Qiyas
[analogy] are derived
from the Quran and
Sunnah). The only
reason why a
Muqallid follows an
Imam is because of
the conviction that
the Mujtahid has
inisights into the
Quran and Sunnah
(which he, the
follower, does not
posses) by which the
Mujtahid is able to
understand their
meanings, in this
regard the follower
has relied upon the
Imams'
opinion. Perceived in
this perspective
Taqleed cannot in all
fairness, perceived
be equaled with shirk
nor blind following.
Visit this link for
more details on this:
http://www.cometoislam.com/fiqh/legal/12-13.htm


The
Statements of
Mujtahid
Imams
themselves:

Contentions that the
Imams themselves
have prohibited the
following of their
opinions until they
have discovered the
proofs and that if
their opinions conflict
with any Hadith,
they should smite
their opinions against
the wall and practice
the Hadith, are of
course true.
However, to do
justice to such
statements, one
would have to
conclude that they
are NOT addressed
to people who do
not possess the
faculty of
Ijtihad. Rather, they
were appealing to
those scholars who
were capable of
Ijtihad. Shah
Waliyyullah of Delhi
has summarized such
statements thus:
"These statements
can be assessed
against those who
have some ability to
exercise Ijtihad......."
Visit this link for
more details on this:
http://www.cometoislam.com/fiqh/legal/94-95.htm


Imam Abu
Hanifa RUA:

Imam Abu Hanifa RUA
was a Tabi, who met
4 Sahaba RAU. He
was born in one of
the Best
generations. His time
was very close to
Prophet SAW.
Opinions of MODERN
DAY scholars hold NO
weight against the
rulings of the people
of "Khair ul
Quroon" (the best 3
generations).

Following an
Imam:

Everyone has to do
the Taqleed of
someone. There is
not a single person
who doesn't do the
Taqleed. As of those
who deny the
Taqleed of four
Imams, they do the
Taqleed of Ibn
Tamiya. We always
need someone to
guide us.
The way of "Ahle-
Sunnah Wal Jamaat"
is that we follow the
opinions and
practices of the Best
of the Generations.
Sahaba RAU directly
learned from Prophet
S.A.W and understood
the meaning far
better than anyone
can understand now.


Conclusion:

I once began to
believe that it was
not necessary to
follow an
Imam. However, I
only held this view
until I learned the
other side. After
reading the books of
both Ahle-Hadees
and Ahle-Sunnah I,
personally, came to
the conclusion that
Ahle-sunnah wal
Jamaat is the way.
Therefore, I can only
invite and ask
brothers and sisters
to do thorough
research on this
subject. Read the
books that support
and explain why we
should do Taqleed of
one of the Imams
and answer all the
questions raised by
Ahle-Hadees.
Well, at least look at
both sides. This link
contains books that
explain the
importance of
Taqleed:
http://www.cometoislam.com/fiqh/fiqh.htm


SOURCE:
http://www.cometoislam.com/fiqh/question2.htm

Saturday, October 23, 2010

Why is it Wajib to follow only one Imam or Madhab and stick to it ? Why can ’t we follow all four at the same time ?

Why is it
Wajib to follow only
one Imam or Madhab
and stick to it ? Why
can ’t we follow all
four at the same
time ?


Answer) Taqleed was
made Wajib during the 3rd
Hijri. There was an Ijma of
Scholars on this subject,
where all the Scholars
unanimously agreed upon it.
It was made compulsory
because a similar incident
occurred in the Past, in Islamic
history. As we know there
are 7 Dialects of the Quran.
But during the Khilafah of
Hadhrat Usman RAU, he
collected all the written Quran
and burned them and kept
only one dialect. The reason
behind that was to prevent
the Ummah from destruction
in future as people would not
be able to understand the
difference and it would raise
significant "ikhtilaaf" among
the Ummah. Therefore,
realizing that, only one dialect
was used even though
Prophet S.A.W. had approved
7.
This was explained by Hazrat
Shah Waliyyullah RUA in great
detail: http://
www.cometoislam.com/fiqh/
legal/58-59.htm(Last
paragraph of page 59).
I can quote a personal
experience. When I was in
States, I prayed behind an
Imam who receited "Malik e yo
midden.." instead of "Maalik e
yo ....." and i thought this
Imam was not a learned
person. But alhamdolillah later
I learned it was a different
dialect. So, not doing so and
not making the Ummah to
have one dialect would have
definitely created confusion.
The same thing happened and
in the light of above
mentioned incident, it was
made compulsory for people
to stick to one Imam only.
Otherwise people would seek
easiness, instead of following
the rulings they would get.
For example, in Fiqh Hanfi, if
you bleed, your Wudu breaks.
But in Shafi'i it doesn't. In
Fiqh Hanfi, if you touch a
Woman who is not a Mehram,
your Wudu doesn't break.
But in Shafi'i it does. So, let's
suppose a person in Wudu
starts bleeding and he likes
mixing all the Imams, he would
go for Imam Shafi'i's ruling and
keep his Wudu intact. Then
let's say he goes outside and
touches a woman accidentally,
he would then, this time, go
for Imam Abu Hanifa RUA's
ruling. This finding easiness
would eventually lead him
astray and he would lose his
Iman, and 'Ulama are
"Muttafiq" on that.
Read the example and
explanation by Ibn Taymiyah in
detail: http://
www.cometoislam.com/fiqh/
legal/50-51.htm
Also, one more point to
remember. All Madhaib are
based on certain principles
and those principles prevent
us from mixing them. For
Example, In British English the
last alphabet is "Zad" and in
American English it's "Zee".
So, British say "Zabra" (I am
talking about the
pronunciation here) and
Americans say "Zebra". If an
American says "Zee" as the
alphabet but says the word
"Zabra" instead of "Zebra", he
would contradict himself. I
hope you understood the
example.
So, as one dialect was
allowed, even though we had
seven, the same way,
following only one Imam was
made permissible by the
scholars, even though we had
more than one.


SOURCE:
Why is it Wajib to follow only one Imam or Madhab and stick to it?
http://www.cometoislam.com/fiqh/question1.htm

Friday, October 22, 2010

Why is it necessary to follow Taqleed of one Madhab ?

Why is it necessary to
follow Taqleed of one
Madhab ?


Is it necessary to follow Madhab
… at times we are told just to
follow just Quran & Sunnah?
This is a strange kind of
confusion & misunderstanding ..”
to just follow Quran & sunnah ” I
will give u very simple answer so
that everybody can understand
and appreciate it.

why all of you
people come here tonight? to
listen some one why you want to
listen him? We want to learn .so
what you want to learn …we
want to learn Quran & Sunnah.
.off course basic sources are
quran & sunnah.. but everybody
cant understand everything
from quran & sunnah.

How many
people amongst you are in
position to read Arabic &
understand Quran without any
translation or help of Tafseer or
with out help of any Scholar?
how many of you are in position
to understand the holy
prophets ’s thousands of Hadiths
which are written in Arabic?
without help of any scholar?
How many people in the whole
Ummah can understand directly
the text of Quran & sunnah? do
they undersatnd ? No
so those who say you should
follow Quran and Sunnah & not
follow madab or any imam of
Fiqh. what will happen
practically?


lets put these 4 hypothesis in
practice



...Read the complete article from the comments

Wednesday, October 13, 2010

The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 4: Relief from distress through the holy Prophet (SAW) on the Day of Judgement>PART11

The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 4: Relief
from distress through the
holy Prophet (SAW) on the
Day of Judgement>PART11

The Holy Prophet ( صلى الله
عليه وآله وسلم ) is the
dearest of Almighty Allah.
That’s why He blesses him the
most. As it is stated:
Soon your Lord shall appoint
you to the highest station in
Paradise (that is, that high
place of intercession where the
former and the latter ones will
return to him and glorify him).
[8]
[8]. Qur’ān (al-Isrā’) 17:79.


Maqām mahmūd is the high and
exalted place which is specified
for the Holy Prophet (صلى
الله عليه وآله وسلم ) on
the Day of Judgement as a
divine acknowledgement of his
glory and excellence. The
purpose of his elevation to the
high station is his intercession
for the believers. It is proved
by the Qur’ān and hadith that
this form of intercession is the
exclusive prerogative of the
Holy Prophet ( صلى الله
عليه وآله وسلم ). On the
Day of Judgement all the
people, suffering from the
agony of pain, will rally round
the Prophet ( صلى الله عليه
وآله وسلم ). They will
request him to plead their
case before Allah in order to
expedite the process of their
accountability to relieve them
of the agonizing punishment.
The undoubted and authentic
traditions support the view
that Allah, for the sake of His
Prophet ( صلى الله عليه
وآله وسلم ), will accelerate
the act of accountability. Thus
it is clear that even on the
Day of Judgement all the
people will make him as their
intermediary to place their plea
before Allah. This is the main
object of his appointment to
the specified high station in
Paradise which is mentioned in
this verse.


SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html

The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 3: Intermediation through the holy Prophet (SAW)>PART10

The Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 3:
Intermediation through the
holy Prophet (SAW)>PART10

There is another verse, which
makes permissible to seek
means of approach to Allah. As
it is said:
(O beloved!) And if they had
come to you, when they had
wronged their souls, and asked
forgiveness of Allah, and the
Messenger also had asked
forgiveness for them, they (on
the basis of this means and
intercession) would have found
Allah the Granter of
repentance, extremely Merciful.
[7]
[7]. Qur’ān (an-Nisā’) 4:64.


This Qur’ānic verse commands
all the believers to rely on the
mediation of the Holy Prophet
( صلى الله عليه وآله
وسلم) in order to have their
sins and lapses condoned by
Allah. The relevance of this
verse is not limited to his
actual life on this earth but it
also applies to his life after
death. The exegetes and other
leading scholars have also
explained the meanings of the
verse at length which will be
dealt with elaborately in the
third section of fifth chapter.


SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html

Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 2: Search for means of approach is a valid act>PART9

Doctrine of Tawassul (In the Light of Qur’ān)>>Argument No. 2: Search for
means of approach is a
valid act>PART9


The holy Qur’ān has stated in
another context:
Those, whom they worship
(that is, the angels, jinn, ‘Īsā
( عليه السلام ) and ‘Uzayr
( عليه السلام ) etc., - they
make their portraits and
statues and worship them),
they (themselves) seek
nearness to their Lord,
through those who among
them are the nearest (to
Allah’s presence), and they
(themselves) hope for His
mercy, and (themselves) fear
His punishment. (Now you tell
how can they deserve to be
worshipped, they themselves
are bowing before the truthful
Lord.) Surely, the punishment
of your Lord is a thing to be
feared.[5]
During the era of ignorance,
the non-believers used to
worship the angels, the jinn,
‘Īsā ( عليه السلام ) and
‘Uzayr ( عليه السلام ) by
making their statues and
portraits. Before the advent of
Islam, the jinn had spared no
effort to misguide human
beings. They entered the
statues and played bizarre
tricks. The simple and naive
people worshipped the statues
when they saw them moving
and smiling. But when the light
of Islam dawned, the jinn
sought forgiveness of Allah for
their deeds of deviance and
embraced Islam. They discarded
their false notions and
practices and followed the
right path. They turned into
loyal and obedient followers of
Allah and were constantly in
search of finding means of
access to Him.
‘Abdullāh bin Mas‘ūd comments
that this Qur’ānic verse was
specifically revealed in favour
of an Arab community who
worshipped a particular group
of jinn. When these jinn
converted to Islam and their
worshippers were unaware of
the fact of their conversion,
Allah reminded them that those
they used to worship were
now prostrated before Him and
were seeking means of
approach to gain His nearness.
[6]
This elaboration makes it clear
that it is valid to rely on
those who are near to Allah
through their obedience and
acts of virtue. And those who
are near to Allah further rely
on those who are even nearer
to Him, and it is a continuous
process because the quest for
nearness to Allah is an
unending process. This also
clearly implies that there are
different degrees of nearness
to Allah, the nearest degree
enjoyed by the Holy Prophet
( صلى الله عليه وآله
وسلم).
This Qur’ānic verse clarifies
beyond any particle of doubt
that the gods worshipped by
the non-believers and who
called on them in their hour of
distress are not in fact gods
because they themselves are
busy seeking the pleasure of
Allah. If they had been gods
themselves, as the non-
believers ignorantly believed,
they would not have been in
need of worshipping someone
else to seek his goodwill. In
fact, they are as helpless as
their worshippers and the
obvious proof of their
helplessness is their lack of
self-reliance. The verse also
clarifies the point that to seek
access to Allah through those
who have already attained
nearness to Him is a valid act
as this has also been the
teaching and practice of these
divine favourites. A question
arises here how can those who
themselves are seeking means
of access to Allah possibly
serve as means of approach to
Him? A reflection on this
Qur’ānic verse itself provides
the answer: to worship anyone
except Allah is forbidden but
to rely on Allah’s favourites
and to request them to pray
to Him for the fulfilment of
one’s needs is quite valid. It is
a negation of worship, not a
negation of means of approach
to Allah. While it is valid only
to worship Allah and no one
else, it is also valid to seek
the means of coming close to
Him. Allah’s favourites serve
only as the means; they are
not substitutes for Him.
Therefore, it is correct to
believe that all favourites of
Allah are only means of access
to Him as it is Allah Alone Who
is to be worshipped.


REFERENCES:
[5]. Qur’ān (al-Isrā’) 17:57.
[6]. Bukhārī narrated it in his
as-Sahīh, b. of tafsīr
(interpretation of the Qur’ān)
ch.205 (4:1747-8#4437-8);
Muslim in as-Sahīh, b. of tafsīr,
ch.4 (4:2321#3030); Hākim in al-
Mustadrak (2:362); and
Baghawī cites it in tafsīr of
17:57 in Ma‘ālim-ut-tanzīl
(3:120).

SOURCE:
The Doctrine of Tawassul (In the Light of Qur’ān)
http://www.minhajbooks.com/english/control/btext/cid/4/bid/253/btid/783/read/txt/The%20Doctrine%20of%20Tawassul%20(In%20the%20Light%20of%20Qur’ān)-Islamic%20Concept%20of%20Intermediation%20-%20Tawassul.html

Doctrine of Tawassul (In the Light of Qur’ān)>>Qur'an(5:35) :Proof for seeking means of approach>PART8

In the last chapter it was
discussed that tawassul and
wasīlah, semantically speaking,
are a means of approach to
something; they are also
instrumental in achieving
nearness to someone. Since the
object of life of a believer is
to attain the proximity and
pleasure of Allah, He has
guided them at many occasions
in the Holy Qur’ān to gain
access to Him; and in the
process, not only to satisfy
their quest for truth but also
to seek His pleasure. The
search for truth and Allah’s
pleasure are interrelated. It
obviously implies that the
believer is not seeking the
philosopher’s truth, which is
more or less abstract and
lacks personal involvement. The
truth that a believer is
seeking must reflect his
emotional involvement. This is a
precondition for any favourable
divine response, and when this
condition is fulfilled, his quest is
positively rewarded. He
achieves three targets in a
single leap of faith; he comes
closer to truth, he satisfies his
own craze for truth and at
the same time he is able to
receive Allah’s pleasure, which
is the ultimate aim of his life.
Some of the Qur’ānic verses
given below clearly prove how
explicitly and without any
ambiguity Allah has enjoined
upon the believers to seek
means of accessibility to Him
for the fulfilment of their
needs and desires and for
leading a contented life on this
earth.


...READ THE COMPLETE PART FROM THE COMMENTS

Tuesday, October 12, 2010

Reality of Intermediation>>Kinds of tawassul (توسل)-PART7

Kinds of tawassul (توسل)

tawassul (توسل) may be
divided into the following kinds:
1. at-Tawassul lid-du‘ā’
2. at-Tawassul fid-du‘ā’
3. at-Tawassul bid-du‘ā’
4. at-Tawassul bin-nidā’
5. at-Tawassul bil-a‘māl-is-sālihah
6. at-Tawassul bi-āthār-is-sālihīn


...Read the complete article from the comments

Reality of Intermediation>>Technical meaning of tawassul (توسل)-PART6

Technical meaning of
tawassul (توسل)

tawassul (توسل) carries
multiple meanings. It is used in
the sense of need, inclination,
stature and nearness; three of
these senses are consistent
with its technical usage:

1. Highest station
Wasīlah is the highest station
in Paradise, which is reserved
for the intercessor – the holy
Prophet ( صلى الله عليه
وآله وسلم ) – on the Day of
Judgement. It is usual for
Muslims to pray, after the call
to prayer, that Muhammad
( صلى الله عليه وآله
وسلم) may obtain this
station. It is related to Bukhārī
that the Prophet ( صلى الله
عليه وآله وسلم ) himself
persuaded his followers to
offer the following prayer:
Allah’s Messenger ( صلى الله
عليه وآله وسلم ) said as
reported by Jābir bin ‘Abdullāh:
Anyone who prays after the
call to prayer, “O Lord, in
exchange for this complete
invitation and standing prayer,
make Muhammad ( صلى الله
عليه وآله وسلم ) a source
of intermediation and
superiority and appoint him to
the highest station in Paradise
as promised by You,” my
intercession for him on the Day
of Judgement will be obligatory.
[11]


In this supplication (du‘ā’), al-
wasīlah means ‘a spot which is
a special grade of excellence in
Paradise,’ this is also the
highest station reserved for
the Prophet ( صلى الله عليه
وآله وسلم ). Whenever we
invoke the mediation of the
holy Prophet ( صلى الله
عليه وآله وسلم ), we have
in mind this specific place in
Paradise.

2. Proximity to Allah
The nearness to Allah is in
itself a source of
intermediation. When a creature
comes close to Allah through
the perfection of his faith,
obedience to His rules and
prescriptions, observance of
forms of worship, following the
sunnah and avoiding sins, this
nearness to Allah in itself
becomes a source of
intermediation. Similarly those
who work with sincerity of
intention acquire close access
to Allah and are elevated to
the stature of His favourites.
Their sincerity and affiliation
keep them steadily glued to
the right path and serve as
an mediation to counter the
tricks of the devil. According to
Allah Himself, Satan has sworn
to lead the believers astray:
(Satan) said, “I swear by Your
honour that I will mislead all of
them.”[12]
But he will never be able to
mislead those who have
attained nearness to Allah.
3. Source of intermediation
All objects, which are a means
to attain the nearness of
Allah, also serve as sources of
intermediation whether they
are related to individuals or
deeds. The Qur’ān has made it
permissible to seek the means
of approach, and what is
permitted cannot be waived
without proper shar‘ī argument
or convincing proof. The Qur’ān
says:
O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility).[13]
This verse does not stress any
specific application and includes
both acts and individuals. The
same verse acts as an explicit
justification of intermediation.
Shāh Ismā‘īl Dihlawī interprets
the Qur’ānic verse as the
direction provided by the
spiritual guide:
People who are in search of
the true conduct mean by
wasīlah a kind of guide. Search
for the guide should necessarily
precede the hard struggle that
is required for the attainment
of true success, and Allah has
prescribed this method for the
seekers of the true path.
Therefore, without the
direction of the guide, its
acquisition is almost impossible.
[14]

References:
[11]. Bukhārī, as-Sahīh, b. of
adhān (the call to prayer) ch.8
(1:222#589); Nasā’ī, Sunan, b.
of adhān (2:27); Ahmad bin
Hambal, Musnad (3:354); Ibn
Hajar ‘Asqalānī, Fath-ul-bārī
(2:94; 8:399); Bayhaqī, as-
Sunan-ul-kubrā (1:410);
Baghawī, Sharh-us-sunnah
(2:283-4#420); Muhammad
Khatīb Tabrīzī, Mishkāt-ul-
masābīh, b. of salāt (prayer)
ch.4 (1:216#659).
[12]. Qur’ān (Sād) 38:82.
[13]. Qur’ān (al-Mā’idah) 5:35.
[14]. Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58).



Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Sunday, October 10, 2010

Reality of Intermediation>>Literal meaning of tawassul -PART5

Literal meaning of tawassul
(توسل)


Tawassul (intermediation) and
wasīlah (means) are similarly
used. Lexicologists think that
wasīlah is a means of achieving
an objective.

1. Imam Rāghib Asfahānī
comments:
Wasīlah means to seek willingly
access to something and since
it is based on willingness, it is
related to wasīlah, the means
of approach.[8]
[8]. Rāghib Asfahānī, Mufradāt
alfāz al-Qur’ān (p.871).


2. Ibn Manzūr, in his research
conducted on the word
wasīlah, writes:
In fact, wasīlah is a means of
approach to something to
attain nearness to it.[9]
[9]. Ibn Manzūr, Lisān-ul-Arab
(11:725).



3. Imam Zamakhsharī says:
Everything that helps in
seeking means of approach,
that is, nearness to Allah, is
wasīlah.[10]
[10]. Zamakhsharī, al-Kashshāf
‘an haqā’iq ghawāmid-it-tanzīl
(1:488).


Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Reality of Intermediation>>Important terminology about tawassul (توسل)-PART4

Important terminology
about tawassul (توسل)

Whenever we discuss the
concept of intermediation we
should take into account four
factors, which are interlinked:
1. Wasīlah: mediation; the means
of approach.
2. Mutawassil: intermediatee; the
prayee who chooses his own
pious deed or a personage or
a place as a source of
intermediation in his prayer.
3. Mutawassal bihī:
intermediary; intermediator; an
object that is offered as a
source of intermediation to
Allah, for example, virtuous
deeds, saintly personages and
hallowed signs and acts
associated with them.
4. Mutawassal ilayh: Allah is the
Focus of all intermediation
because it is submitted to Him
Alone.


Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Reality of Intermediation>>True sense of the concept of intermediation (توسل)-PART3

True sense of the concept
of intermediation (توسل)

Some people are reluctant to
pray through the mediation of
the holy Prophet ( صلى الله
عليه وآله وسلم ) on
account of lack of knowledge.
They think that praying
through mediation is
incompatible with praying
directly to Allah. This attitude
is grounded in a
misunderstanding of the
Qur’ānic verses, which enjoin
upon the believers to pray
directly to Allah and to eschew
associating partners with Him.

As a result of misinterpretation
they believe that to approach
Allah through an intermediary
amounts to a denial of divine
unity. This conception is based
on ignorance and
misunderstanding and we should
try to correct it. To approach
Allah while praying, through a
prophet or a messenger, a
holy person or a pious deed, is
neither a denial of the oneness
of Allah nor is it inconsistent
with an unmediated appeal to
Him.


..Read the article from the comments

Reality of Intermediation>>Different views about intermediation (توسل)-PART2

Different views about
intermediation (توسل)

There is complete agreement
on some aspects of
intermediation while a fractious
climate of opinion marks its
other aspects.
The Muslim scholars agree that
virtuous deeds like prayer,
fasting, pilgrimage to Makkah,
zakat and recitation of the
holy Qur’ān can serve as
legitimate means of
intermediation. There are, of
course, some people who deny
intermediation without action
(passive intermediation) i.e.
through prophets, righteous
ones, saints and relics, though
the Muslim scholars have
affirmed the possibility of
intermediation through these
means.

These differences have
been eloquently highlighted by
Muhammad bin ‘Alawī al-Mālikī:
“The conflicting view relates to
intermediation without action
(passive intermediation), i.e.
when individuals and
personalities are taken as
means, for example, to say, “O
God, I take Your Prophet
Muhammad ( صلى الله عليه
وآله وسلم ) as an
intermediary to You,” or “I
take Abū Bakr as-Siddīq or
‘Umar bin al-Khattāb or
‘Uthmān or ‘Alī as
intermediaries to You.”

Some
scholars treat it as forbidden. I
believe that this difference is
only superficial because in
intermediation through an
individual, the intermediary
powers are vested in that
individual on the basis of his
deeds and intermediation
through action is unanimously
acceptable. People who deny
intermediation have adopted a
stubborn posture. If they had
cared to look at the problem
perceptibly, it would have
cleared up, the doubts would
have vanished and the conflict
would have resolved which has
led them to hurl unsavoury
allegations against the Muslims.
Intermediation without action is
actually attributed to the
intermediary and he has
acquired this status on the
basis of his actions. A man
tends to choose someone as
his intermediary because he
loves him and reposes
unqualified trust in his spiritual
superiority as a consequence
of this love, or he believes the
intermediary is loved by Allah
Himself.
As He says:
(Allah) loves them and they
love Him.[3]
[3]. Qur’ān (al-Mā’idah) 5:54.

Or he believes that all these
qualities are found in the
intermediary. If you reflect on
it, you are bound to find this
matrix of love. And this belief
is the action of the
intermediary because belief is a
form of action, which grips his
heart. The intermediatee seems
to say:
“O, my Lord! Undoubtedly, I
love such and such person and
I truly believe that he also
loves You, he is Your loyal
servant and he wages jihad
for Your sake, and I believe
You love him too, and You are
pleased with him, and I offer
him as an intermediary on
account of my love for him,
and I believe You will grant my
prayer.”

“But there are a number of
religious scholars
(intermediationists) who limit its
scope to the One Whose
knowledge spans the secrets
of the heavens and the earth
and Who can detect the
waywardness of the eyes and
penetrate the secrets of the
hearts. A person who says, “I
take the Prophet ( صلى الله
عليه وآله وسلم ) as my
intermediary,” and the other
who says, “I take the Prophet
( صلى الله عليه وآله
وسلم) as my intermediary
because I love him,” are both
on the same footing because
he has chosen the first source
of intermediation on the basis
of his trust in the Prophet
( صلى الله عليه وآله
وسلم) and his love for him. If
the prayee had not loved and
trusted the Prophet (صلى
الله عليه وآله وسلم ), he
would not have chosen him as
his intermediary. The same
applies to the saints and the
holy personages.
“This discussion lifts the haze
off of the concept of
intermediation. It clearly shows
that the difference is only
superficial and does in no way
insinuate that the prayees
(intermediatees) should be
maligned as non-believers and
chucked out of the fold of
Islam. It is a moral stigma.”[4]
[4]. Muhammad bin ‘Alawī al-
Mālikī, Mafāhīm yajib an
tusahhah, (pp.117-8).



Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Islamic Concept of Intermediation - Tawassul >Basic conceptions of intermediation (توسل)-PART1

Basic
conceptions of
intermediation (توسل)

The relevance and
wholesomeness of the concept
of intermediation is an
established fact. The negation
of this reality is in fact the
negation of the Qur’ānic
injunctions. This attitude is
simply inconceivable for any
Muslim, irrespective of his
group affiliation. Intermediation
is a twofold act: on the one
hand, it acknowledges the
humility and helplessness of the
creature who has a pressing
need to be fulfilled; on the
other hand, it asserts the
superiority of an act which has
been hallowed by divine
sanction, or of a personage
who enjoys divine approval
through a series of noble
deeds. The idea behind
intermediation is not to vitiate
or supplant divine authority
but to facilitate the
acceptance of human needs
through the act of prayer.
Thus the act of intermediation
involves a sliding-scale of
graded functions: at the
bottom is the humble creature
who hopes for a favourable
divine response; in the middle
is the sanctified act or the
personage who has developed
closer affiliation with God
through meditation, prayer and
human service and at the top
is God Himself Who Alone
possesses the power to grant
the prayer.

The concept does not imply
that the intermediary will
grant the prayer or that he
will pressurize God to grant
the prayer of an individual or
condone his sins. This is an
egregious misconception, which
haunts the minds of a number
of people. In fact, the prayee
believes that when he mediates
his prayer through divinely
blessed persons, after positing
his own helplessness and after
articulating the praise of God,
He will fulfil his need as a
token of courtesy to the
intermediary. He does not even
have the creeping notion that
the intermediary is a partner
in divinity. It is, therefore,
vitally significant to grasp the
reality of intermediation to
obviate any misunderstanding,
especially on the part of those
who are prone to interpreting
it in a characteristically un-
Islamic sense.

It should be understood at the
very outset that intermediation
is only a form of prayer to be
answered by God Alone. The
intermediary is only a medium
who serves as a means to
activate the process of its
fulfilment.
It should also be noted that
the choice of an intermediary
depends on two vital factors;
first he is loved by the prayee
and secondly he is also loved
by God. Therefore, to love
someone simply because he is
loved by God is in itself a
virtuous act, so his choice as
an intermediary becomes
indisputable. This is the factual
position and if someone harps
on another string, he is not
only mistaken but is also
committing an ignominious deed.
This contention is easily
endorsed by the logic of
commonsense. If the prayee
believes that the intermediary
can harm or benefit like God,
he is guilty of a heinous sin
and will be dismissed as a
believer on the basis of this
erroneous belief.
Besides, it is not necessary
that mediation alone should
serve as a guarantee for the
realization of prayer, because
Allah says:
"And (O beloved,) when My
servants ask you about Me,
(tell them,) “I am Near.” "[1]
[1]. Qur’ān (al-Baqarah) 2:186.

"(O beloved,) say, “Call upon
Allah or call upon ar-Rahmān
(the most Merciful), by
whichever name you call on
Him, His are the most beautiful
names.” " [2]
[2]. Qur’ān (al-Isrā’) 17:110.

The misunderstanding that
intermediation is a form of
coercion should end now as
the intermediary cannot force
God to grant a prayer against
His Own will. No one can dictate
to Him, we can only beseech
Him. It is only an expression of
His infinite mercy that he has
upscaled some of His creatures
on the grounds of their love
and obedience and turned
them into agents of
redemption for millions of
ordinary people who, without
their mediation, might have
drifted in sheer hopelessness
and frustration. This is an
indirect divine recognition of
their services that God puts a
positive spin on whatever is
associated with them. It is for
the same reason that sacred
places and objects are offered
as means. The purpose is to
boost human expectation for
the divine reprieve.

Source:
Islamic Concept of Intermediation - Tawassul > Reality of Intermediation
http://mrehan.wapath.com/AULIYA+ALLAH/ISLAMIC+CONCEPT+OF+INTERMEDIATIO/___/CHAPTER+1

Saturday, October 9, 2010

Qur'an(5:35) :Proof for seeking means of approach

Qur'an(5:35) :Proof for seeking means of
approach

It is commanded by Almighty
Allah as the holy Qur’ān states:
"O believers! Fear Allah and seek
means (of approach to) His
(presence and to His nearness
and accessibility) and strive in
His way so that you may
prosper." [1]
[1]. Qur’ān (al-Baqarah) 2:186.
[1]. Qur’ān ( al-Mā’idah) 5:35.


The Qur’ānic verse stresses
four things:
1. faith,
2. piety,
3. search for means of approach,
and
4. struggle for Allah’s sake.

First of all, the Qur’ān
mentions faith. After faith it
enjoins piety upon the
believers because a heart laced
with fear of Allah, is in fact a
heart laced with His obedience.
A man who possesses piety
never disobeys Allah. Each
moment of his life is spent in
pleasing Him and, incidentally, all
of his other concerns are
pushed into the background. As
a matter of fact, obeying the
divine regulations becomes a
part and parcel of his
existence. Virtue and good
deeds shape up as inseparable
parts of his character and
conduct. His desire to be close
to Allah elevates him in His
eyes. He is always engaged in
acts that will earn him the
pleasure of Allah and nearness
to Him. The word ittaqū
[derivative of taqwā (piety)] is
a comprehensive word and it
embodies all acts that save him
from Allah’s displeasure and
bring him closer to Him.
The third regulation stresses
the search for means of
approach. The Qur’ān says,
“Seek means (of approach to)
His (presence and to His
nearness and accessibility).”
Some of the religious scholars
have interpreted wasīlah (the
means of approach) mentioned
in the Qur’ānic verse as faith
and good deeds while others,
who are in the majority, have
explained the word as the
prophets, the righteous and
the favourites of Allah. They
argue that the expression
ittaqullāh subsumes faith, good
deeds and all forms of worship.

But the fact is that the verse
enjoins upon the believers to
search means of approach to
Allah’s presence. As far as faith
and virtuous acts are the
means of drawing close to
Allah, the prophets and His
favourites are ranked above all
others.
Thus, Shāh Walī Allah
Muhaddith Dihlawī has explained
wasīlah as allegiance to the
guide[Shāh Walī Allah Muhaddith
Dihlawī, al-Qawl-ul-jamīl (p.34).] while Shāh Ismā‘īl
Dihlawī believes that wasīlah is
the guide himself. He says:
"It is almost impossible to
receive (divine) guidance
without the direction (provided)
by the guide."[Ismā‘īl Dihlawī, Sirāt
mustaqīm (p.58)]

Referring to the same
situation, Mawlānā Rūm believes
that he has attained nearness
to Allah on account of the
company of Shams Tabrīzī.[Mawlānā Rūm, Mathnawī
ma‘nawī.
]

The fourth regulation relates
to jihad. Jihad also serves as a
means to promote Islam, to
strengthen and consolidate it
and to implement divine
injunctions. When, in the same
Qur’ānic verse, faith, piety and
struggle in the way of Allah
are vested with legitimacy, the
fourth regulation relating to
wasīlah becomes automatically
legitimate. Thus wasīlah does
not amount to associating
partners with Allah. Instead of
encouraging polytheism among
the believers, it rather
reaffirms the Oneness of Allah.
And, besides, when reliance on
it is being confirmed by the
Qur’ān itself, any objections or
reservations against it are in
fact a denial of the Qur’ānic
truth.

Answering Objection : Hadith of Sahih muslim on Building over the grave

Answering Objection : Hadith
of Sahih muslim on Building
over the grave

Regarding Hadith of Sahih muslim
And it was narrated that Jaabir
(may Allaah be pleased with him)
said: The Prophet (peace and
blessings of Allaah be upon him)
forbade plastering over graves,
or sitting on them or building
over them. Both reports were
narrated by Muslim in his Saheeh
Sitting over not around ,the
graves is forbidden and no one
sits on as grave, I never saw a
sane muslim doing it ,Similarly the
Dome is like a room build around
not over a grave and this has
been proved from above what
Prophet ( صلی اللہ علیھ
وآلھ وسلم ) and first two
caliphs(ra) of Islam were
themselves buried in a room not
in a open grave.
,By building over them it means
structures made over them (not
around ) during time of
ignorance, Muslims build tomb or
shrine around it


Examples of building over
the grave by Christians and
Jews, Muslims donot do it

click on the links below to view the pictures:

http://images.orkut.com/orkut/photos/OgAAAMLYrwK0NzcMYb53ophnRkVeVljSAPsBHVDRT2W94T92aMip-jMoKnQoLyzGTUVsMQi7odp3ORe5dBYp4mBxDAMAm1T1UKZb7zrpstl5M_QbRF8a2oS0wr9-.jpg

http://images.orkut.com/orkut/photos/OgAAAMLYrwK0NzcMYb53ophnRkVeVljSAPsBHVDRT2W94T92aMip-jMoKnQoLyzGTUVsMQi7odp3ORe5dBYp4mBxDAMAm1T1UKZb7zrpstl5M_QbRF8a2oS0wr9-.jpg

http://images.orkut.com/orkut/photos/OgAAAPkv9ygAW4CGBdS0RhGfGTp2fg-9FjiV0JVPcZQZFTERVlw_tRByLw4s0eZiNxKzgBHBdwwzHWy0p94ZjlofjYAAm1T1UIbG9yzU_zrBrX4QWimFlIKLprxI.jpg

http://images.orkut.com/orkut/photos/OgAAADIXaN0FKvy5khsS7T5oeth3CB6WDeD2K9ucUscjA3j6W2xTVpNp8-VOCEja7jkTJyp-6lNyhS5GxkiRQppBA5oAm1T1UBKfiKRslHOIEbJxT01qBxJtl8rI.jpg

http://images.orkut.com/orkut/photos/OgAAAASKA4xwxE2GTvmeH-bbZPtICnMVTHsxhG-EEn54qB-N52BrWGYDuPgbpMhq09PXx7vwRtLbzUOx-Ln6WYDLPZcAm1T1UAm6a6hWjRX0yORFqX29ec3rRjoB.jpg

http://images.orkut.com/orkut/photos/OgAAALr6EFipQuCuEcp_Feydk9oonP9II7s5d_9aqXDNyMCwrHWX4G034sAYPrl0TyXRZUka-yAcFT9ZMtVtIJLY2gAAm1T1UKmJ0wYAd3cyFdCPCPIYO_bOxaHK.jpg

http://images.orkut.com/orkut/photos/OgAAAIwSRX_dPJSfRp8YR3Euwwa1UPaOoI09e3VUjFtdRgXO-mHm4OrixmdeyyDhsGeMnC-txIbJ5aitgYHPfV0UXTQAm1T1UBidUzkFd1SfbbYYL3MQKpBSMrlo.jpg

http://images.orkut.com/orkut/photos/OgAAALfa-ZA2YOSf0L70qdF8DV-TugoJQ8nwVYuta5PNqyPKr1R3jsYtF-GE3r9igOXj-FpxvJPaegRMbgzS0vAJylsAm1T1UBrFJl7fSPX4p4d9MKeee74eYslC.jpg

http://images.orkut.com/orkut/photos/OgAAAHMc3Xce7Rad2xgNnz2j-PGt6KbB_cj2mhJ2HjJMBcl5vW14hzIOYLT9xs3rCVn34NDOfQwF4Cquj2XULvrRB2YAm1T1ULCliWH4tTmG-vC2BGTYJCQiInlp.jpg

http://images.orkut.com/orkut/photos/OgAAAHudM3C-QAfmvho8oUBUsy0cz6xoAWvgMKO8G9liIHPCAd-HUOrDcSIG9MMP6ZodqwY7OkVyeNUfGWxjB4pgymsAm1T1UBAgwRFZ8Gh0HmztkpoRwlabvIHE.jpg

http://images.orkut.com/orkut/photos/OgAAAE1N94iyREK7bysuUnJRJ9xDIXPTr9wApcZXUR1_d-OOBSrZXeCJkF6Cz4alFLXgJG7ksjcUxvu4jRqj6WuQgjAAm1T1UACVt1-Kb7vJs3U-QQVzqSv2EpJj.jpg


This is what is meant by building
over graves, Muslims build
shrines around not over the
graves , This is how Shrine of
our Prophet Muhammad
(salehalawaalihiwasalam) is, And
this is how all shrines are
built.Wahabis (salafis) need to
take English and Arabic lessons
to understand the difference
between Over and Around

PROOF OF WASEELA/INTERCESSION FROM QUR'AN(19:87)

PROOF OF WASEELA/INTERCESSION FROM QUR'AN(19:87)

We find another evidence for
tawassul in the Qur'anic verse:
"They do not possess
intercession save those
who have made a covenant with
their Lord" (19:87).
Some of the commentators on
Qur'an say that the "covenant"
(al-`ahd) is the phrase: "There is
no god but God and Muhammad
is the Messenger of God." The
meaning of the verse would be:
"Intercessors will not intercede
except for those who say: There
is no god but God," that is, the
believers, like what we find
where the Qur'an says: "They
only intercede for one who is
accepted" (21:28). However, the
resulting meaning: they do not
possess intercession for anyone
except those who made a
covenant etc. is far-fetched and
somewhat constrained.
The best commentary of God's
statement "They do not possess"
is "They do not obtain." Then,
the expression of the exception
"save those who..." is admissible
without implying something in
addition, and the meaning is
asserted: "He does not possess
intercession except the one who
says: There is no god but God."
That is, only the believers
intercede. This is like the verse
"And those unto whom they call
instead of Him possess no power
of intercession except him who
bears witness to the
Truth" (43:86). The bearing
witness to the Truth is the
phrase: "There is no god but
God."
Since what is meant by imploring
God with the prophets, the
saints, and the pious and by
asking them for help is a request
for their intercession, and since
God has related that they
possess intercession, then who
can prevent anyone from
seeking by permission of God
what they possess by permission
of God? Thus, it is permissible to
ask from them that they give
you what God has given to them.
The only thing forbidden is
asking intercession from idols
which do not possess anything
at all.


SOURCE:
Ahl as Sunnah vs the "Salafi" Movement - Tawassul (Using means): Evidence for its Permissibility
http://www.al-adaab.org/home/index.php?option=com_content&view=article&id=90%3Aahl-as-sunnah-vs-the-qsalafqi-movement&catid=40%3Arefutations&Itemid=65&limitstart=17

Friday, October 8, 2010

Albani's cheating and forgery in the Hadith of the Man in Need

Albani's
cheating and forgery in the Hadith of the Man in Need

As Salamu Alaykum
Although there are many
examples of Nasir ud-din Albani
doing Tehreef and forgeries to
classical literature but I recently
came across a big deception of
Albani regarding the "ABSOLUTELY
RELIABLE" narrator Shabeeb bin
Sa'eed (Rahimuhullah) who is
present in the hadith of Man in
need i.e. the hadith which Proves
Tawassul.
Nasir ud-Din Albani in order to let
down Shabeeb bin Sa'eed
misquotes from Meezan ul A'itidal
قال ابن المديني: كان يختلف
في تجارة إلى مصر، وكتابه
صحيح قد كتبته عن ابنه أحمد
Translation: Ibn al-Mudayni said:
[deletion]He used to go to
Egypt for trade. His book was
authentic (sahih). and from him
wrote his son Ahmed [deletion]
[Albani al Bidati in his book At-
Tawassul, Page No. 75]
Maybe ordinary people cannot
trace the clever deception and
fraud of Albani, but here is the
fraud which Albani did and
hypocritically removed the
wording "SHABEEB BIN SA ’EED
THIQA" from inbetween in order
to put doubts over him and also
the last part where Ibn al-
Mudayni mentions that Ibn Wahb
narrated from him.
The original text says:
قال ابن المدينى. شبيب بن
سعيد ثقة، كان يختلف في
تجارة إلى مصر، وكتابه
صحيح، قد كتبته عن ابنه
أحمد. وقد روى ابن وهب عنه
Translation: Ibn al-Mudayni said:
"SHABEEB BIN SA'EED IS
THIQA" He used to go to Egypt
for trade. His book was
authentic (sahih). and from him
wrote his son Ahmed and "FROM
HIM NARRATED IBN
WAHB" [Meezan ul A'itidal
(3/361)]
Remember Albani did not put any
dots (…) in this specific passage
and attributed a lie to Imam Ibn
al Mudayni, plus he joined the
next passage without mentioning
that "Ibn Wahb narrated
from him" This is pure
deception and forgery done by
Albani in order to ridicule the
great Muhadith Shabeeb bin
Sa ’eed (Rahimuhullah)


Source:
Nasir ud-din Albani Salafi
wahabi scholar doing
cheating and forgery again
http://sunniforum.net/showthread.php?t=5517

Sunday, October 3, 2010

Albani

Nasiral-Albani is the arch-
innovator of the Wahhabis and
"Salafis" in ourtime. A watch
repairman by trade, al-Albani is a
self-taught claimantto hadith
scholarship who has no known
teacher in any of the
Islamicsciences and has admitted
not to have memorized the Book
of Allah norany book of hadith,
fiqh, `aqîda, usûl, or grammar. He
achieved fame byattacking the
great scholars of Ahl al-Sunna
and reviling the scienceof fiqh
with especial malice towards the
school of his father who was
aHanafi jurist.
A rabid reviler of the Friends of
Allah and theSufis, he was
expelled from Syria then Saudi
Arabia and lived in Amman,Jordan
under house arrest until his
death in 1999. He remains the
qiblaof the people of Innovation,
self-styled re-formers of Islam,
and other"Salafi" and Wahhabi
sympathizers, and the preferred
author of bookmerchants and
many uneducated Muslims.

..Read the complete article from the comments

Quran and Sunnah on Prostration(Sajdah) Controversy

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Quran and Sunnah on Prostration Controversy

There has been a lot of controversy regarding visitation to the graves of Prophets and Saliheen (righteous) and some practices which take place there, there are 2 extremes in this regard

(1) Those who do blatant takfir without understanding the Shariah and rulings properly, but what they fail to realize is that their false takfir would actually bounce back (i.e. to the accuser). Both scholars of the extremist sect and Awaam are included in this

(2)
Those who really do ignoramus acts on graves (such as clinging to it, throwing papers and it has been heard that some even prostrate towards the grave). Only some ignorant people are included in this but not the scholars.


To start with let us clear the basic point i.e Sajdah at-Tazeem (Prostration of Respect) to anyone other than Allah Ta’ala is totally Haraam. To make Sajdah al-Ibadah (Prostration of Worship) to anyone other than Allah Ta’ala is undoubtedly Shirk

The point is that false accusations are hurled towards Muslims generally that they are Mushrikeen/Kafirs (although in reality the Muslims are not rather the false takfir returns back to the accuser as Sahih ahadith proves it), some innocent people are even fooled by clever pictures/videos which some deceivers make in order to spread propaganda of comparing Muslims with hindus (Naudhobillah).


This was was pioneered by the leader of an extremist sect (name not mentioned) who emerged exactly from the place where the Khawarji fitnah always emerged which was and is renowned for declaring other Muslims as kafirs by applying ayahs revealed for disbelievers upon Muslims. He falsely accused Muslims of being Mushrikeen/Kufaar and waged war on them even in Haramayn Sharefayn (where it is forbidden by Prophet to wage war rather there is Lanah on the people who frighten the two holy places) these view points still echo in this sect which gives verdicts like blessed dome of Prophet (Peace be upon him) should be destroyed/demolished (Naudhobillah) they had already used their evil minds upon blessed graves of many Sahaba Ikraam which they bulldozed due to their wrong concept of Tawhid and Shirk.


Angels prostrated to Adam (a.s) but Shaytan denied

.
Qur'an states about Adam (a.s): And when We said unto the angels: “PROSTRATE” yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever. (The Glorious Quran 2:34)

Now two very important points are derived from this verse:

(1). Had prostration to Pious people been shirk in Mutlaqqan (all) terms then Allah would have never ordered angels to prostrate to Adam (a.s) because Allah never orders Shirk and It is illogical to attribute to Allah that he can order something wrong (Naudhobillah)

(2). All Angels prostrated and earned a great reward whereas the Iblees (Shaytan) became proud and failed to understand the “VIRTUE/STATUS” of Adam (a.s) thus Iblees not only became cursed but rather a “DISBELIEVER” this also proves that people who persist too much upon declaring other Muslims as Mushrikeen by misusing the Islamic rulings are actually following the footsteps of Shaytan who got cursed by “degrading Anbiya”

Remember this is “Nass (explicit proof)” of Quran and Nass of Quran cannot ever be overruled. So from this the Usool of “Sajdah at-Tazeemi (Prostration of reverence) and Sajdah al Ibadah (Prostration of worship) are derived, The former could “NEVER BE SHIRK” whereas the latter is shirk, the Ummah is saved from Shirk in this regard and the people who put false takfir upon other Muslims have takfir returned back upon themselves (as sahih hadith in Bukhari, Muslim and other books of ahadith prove)

Qur'an on Family of Yusuf (A.S) Prostrating to him

Some people say in stubbornness that it was order of Allah to prostrate so it had to be followed, although this is a pseudo and batil Qiyaas (as Allah never orders shirk or wrong deeds) but still Let us move forward and prove their logic completely false.

Qur'an states at another place: Behold! Joseph said to his father: "O my father! I did see eleven stars and the sun and the moon: I saw them prostrate themselves to me!" [The Glorious Quran 12:4]

The Quran does not do Nafi of this therefore it means that it was not considered as Shirk.

Qur'an then states: And he raised his parents high on the throne (of dignity), ”AND THEY FELL DOWN IN PROSTRATION (ALL), BEFORE HIM”. He said: "O my father! this is the fulfilment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom. [The Glorious Quran 12:100]

Now this clearly proves that family of Yusuf (a.s) prostrated before him.From this it could be conclusively derived that Sajdah at-Tazeemi even if done to Ghayr Ullah cannot be shirk.

In Shariah of Muhammad (Peace be upon him) such Sajdah is declared Haram (not shirk). It will be shirk only if the intention was of worshiping the person. We need to beware that only Allah knows the intentions therefore the Takfir which ignorant people blatantly make, it definitely returns back upon them thus they should stop creating this fitnah in the Ummah of Muhammad (Salallaho alaihi wasalam).

Animals and trees Prostrating to Prophet (saw)

There are many ahadith which prove that Trees, animals etc used to prostrate infront of Prophet Muhammad (Peace be upon him), this was miracle of Prophet (Peace be upon him) and he never said that these things were shirk, however he did forbid the Sahaba R.A from prostrating to him which proves prohibitivness of it but “NOT SHIRK” and he has nowhere called this “Amr (matter)” as shirk in any hadith.

Hadith # 1


ثمَّ سِرْنا ورسولُ الله صلى الله عليه وسلّم بَيْنَنَا كأنما علينا الطيرُ تُظِلُّنا، فإذا جملٌ نادٌّ حتَّى إذا كانَ بينَ سماطينِ خرَّ ساجداً، فجلسَ رسولُ اللَّهِ صلى الله عليه وسلّم وَقَالَ: «عليَّ الناسُ مَنْ صاحبُ الجملِ»، فإذا فتيةٌ مِنَ الأنصارِ قالوا: هُوَ لَنَا يا رَسُولَ اللَّهِ قالَ: «فما شأنُهُ» قالوا استنَّيْنَا عليهِ منذُ عشرينَ سنةً وكانتْ بِهِ شُحَيْمَةٌ فأردنَا أَنْ ننحرَهُ فنقسِمَهُ بينَ غلمانِنَا فانفلتَ منَّا قالَ: «بيعونيه» قالوا لا بلْ هُوَ لَكَ يا رسولَ اللَّهِ قالَ: «أَمّا لي فَاحسِنوا إليهِ حتَّى يأتِيَهُ أجلُهُ» قالَ المسلمونَ عِنْدَ ذلكَ: يا رسولَ اللَّهِ نحنُ أَحقُّ بالسجودِ لَكَ من البهائِمِ قَالَ: «لاَ ينبغي لشيءٍ أَنْ يَسجدَ لشيءٍ ولو كانَ ذَلِكَ كانَ النساءُ لأزواجهنَّ».

Translation: We were travelling with the Prophet (Peace be upon him) when suddenly a camel came near “and prostrated to the Prophet (Peace be upon him)” The Prophet (Peace be upon him) asked: Who is the owner of this camel? At this some youngsters from Ansaar said that it belongs to them. The Prophet asked them: What have you done with it? They replied: We have been putting load (of water) on it since the past 20 years, now when he has become old and gathered excessive mass on itself so we made up our minds to slaughter him and distribute the meat amongst our friends. The Prophet (Peace be upon him) asked: Would you sell it to me? They replied: Ah! It is yours O dear Prophet (salallaho alaihi wasalam). The Prophet said, keep it but take good care of it until natural death reaches it.The Sahaba asked: O Prophet (Peace be upon him) we are more deserving of prostrating to you than the animals. The Prophet (Peace be upon him) replied: It is not allowed for anyone, “IF IT WAS ALLOWED I WOULD HAVE ASKED WOMEN TO PROSTRATE TO THEIR HUSBANDS” [Sunnan Darimi, Volume No. 1, Page No. 10, Sahih Ibn Hibban (4/335), Imam al-Mundhri narrated another variant of camel prostrating to Prophet and he declared the chain as “Jayyid (strong) having famous thiqa narrators” (3/35)]
Again two points are to be noted from this hadith:

(1). The Animals prostrated to the Prophet (Peace be upon him) and he did not deem it wrong

(2). Sahaba asked to prostrate to Prophet
(Peace be upon him) but the Prophet(Peace be upon him) did not say that It is shirk rather told not to do so. He said that If this was allowed then wives should have prostrated to husbands (i.e. the issue is not so severe provided it is done with intention of Ibadah)

Now Muslims and many blessed Awliya Ikraam do visit the shrine of Prophet Muhammad (Peace be upon him) and this has been practice of eminent scholars, The Prophet (Peace be upon him) has explicitly told to visit the graves himself and Sahaba R.A took the grave of Prophet (Peace be upon him) as a blessed place not an idol as some people falsely assert.


عن داود بن أبي صالح ، قال: أقبل مروان يوماً فوجد رجلاً واضعاً وجهه على القبر فأخذ برقبته، وقال: أتدري ما تصنع؟ قال: نعم، فأقبل عليه فإذا هو أبو أيوب الأنصاري رضي الله عنه فقال: جئت رسول الله ولم آتِ الحجر، سمعت رسول الله يقول: «لا تَبْكوا علَى الدّينِ إِذا وَلِيَهُ أَهْلُهُ وَلكِنِ ابْكوا عَلَيْهِ إِذا وَلِيَهُ غَيْرُ أَهْلِهِ».

هذا حديث صحيح الإسناد


Translation: Dawud ibn Salih said: "[The governor of Madina] Marwan one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone."
[Musnad Ahmed Bin Hanbal 5:466, Imam Hakim in his Al-Mustadrak 4:520, Hadith # 8571, Where he declared the chain as “SAHIH” and Imam Dahahbi also called the Hadith as Sahih]
.

Now this proves from the amal of Sahaba R.A that they did not considere the grave of Prophet (Peace be upon him) as a mere-stone as some people say that Prophet is dead and blessings cannot be taken from his Dhaat anymore (Naudhobillah). Some people dispute over this hadith due to their pseudo knowledge, please note that both Imam Hakim and Imam Dhahabi (latter was very strict in authenticating ahadith) have agreed upon soundness of this report. Had there been a hint of Shirk in touching or putting the head on grave of Prophets/Saliheen then Imam Hakim and Imam Dhahabi would have mentioned so, secondly there is a huge difference between sajda and kissing. On the contrary Imam Dhahabi (rah) who was student of Ibn Taymiyyah has proudly proven the lovers of Prophet(صلى الله عليه وسلم) as right and those who accuse these things as Shirk to be “KHAWARJI'TES”

He states in his famous Siyaar A'lam al Nubala:


قال عبدالله بن أحمد: رأيت أبي يأخذ شعرة من شعر النبي، صلى الله عليه وسلم، فيضعها على فيه يقبلها.
وأحسب أني رأيته يضعها على عينه، ويغمسها في الماء ويشربه يستشفي به.

ورأيته أخذ قصعة النبي، صلى الله عليه وسلم فغسلها في حب الماء، ثم شرب فيها ورأيته يشرب من ماء زمزم يستشفي به، ويمسح به يديه ووجهه.

قلت: أين المتنطع المنكر على أحمد، وقد ثبت أن عبدالله سأل أباه عمن يلمس رمانة منبر النبي، صلى الله عليه وسلم، ويمس الحجرة النبوية، فقال: لا أرى بذلك بأسا.
أعاذنا الله وإياكم من رأي الخوارج ومن البدع

Translation: Abdullah Ibn Ahmed (rah) narrates: "I saw my father (Imam Ahmed) take the hair of Prophet (Peace be upon him), put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to “OBTAIN SHAFA”. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I now ask: ”WHERE IS THE MUNKAR OF IMAM AHMED NOW? (i.e. Munkareen would be jeleous to know about such things which Imam Ahmed did) It is also authentically established that 'AbdUllah (rah) asked his father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room (in order to obtain barakah), and he said: "”I DO NOT SEE ANY HARM IN IT” May Allah protect us and you from the “OPINION OF THE KHAWARIJ” and from innovations! [Al-Dhahabi, Siyar A'lam al-Nubala' (9:457)]



Subhan Allah look how boldly does son of Imam Ahmed asks: Where are the Munkareen of Imam Ahmed now!!! This proves that taking Tabbaruk from the graves of Prophets and righteous was practice of great scholars of Islam.

Things do not just stop here, Imam Dhahabi (rah) clarifies another important usool i.e. ruling regarding “PROSTRATION” to grave of Prophet (Peace be upon him)

لاَ سُجودَ عِبـادة كما قد سَجَد إخْوَة يوسف ـ علـيه السلام ـ لـيُوسف. وكذلك القول فـي سجود الـمسْلـم لِقَبْر النّبـيّ علـى سَبـيـل التَّعْظيـم والتَّبْجيـل لاَ يُكَفَّرُ به أَصْلاً بل يكون عاصياً فلْـيُعَرَّف أنّ هذا مَنْهِيّ عنه، وكذلك الصلاة إلـى القبر.


Translation: The prostration done to Yusuf (a.s) by his brothers (and family) was "NOT PROSTRATION OF WORSHIP" (Therefore) the prostration of a Muslim to the grave of the Prophet is for the intention of respect (Tazeem) and reverence. "One is “NOT” doing Kufr because of it whatsoever (la yukaffaru aslan)" but he is being disobedient [to the Prophet's injunction to the Companions]. Let him therefore be informed that this is forbidden. Similarly in the case of one who offers Salaat towards the grave." [Imam Dhahabi in Mu`jam al-Shuyukh, Volume No.1, Page No. 45]

This proves that to call Sajdah as Shirk straight away is ignorance and against the teachings of Qur'an and Sunnah. Accusation of Shirk and Bidah is a very serious matter, If the accusation is incorrect then the person making it will become more deserving of the Kufr!

Here let’s understand from this hadith

Narrated Usama bin Zaid:

Allah's Apostle sent us towards Al-Huruqa, and in the morning we attacked them and defeated them. I and an Ansari man followed a man from among them
and when we took him over, he said, "La ilaha illal-Lah." On hearing that, the Ansari man stopped, but I killed him by stabbing him with my spear. When we returned, the Prophet came to know about that and he said, "O Usama! Did you kill him after he had said "La ilaha ilal-Lah?" I said, "But he said so only to save himself." The Prophet kept on repeating that so often that I wished I had not embraced Islam before that day.
[Volume 5, Book 59, Number 568: (Sahih Bukhari)]

In another hadith it says: "Did you open his heart and look inside it?"


‏ ‏عن ‏ ‏أنس بن مالك ‏ ‏قال ‏

‏قال رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏ثلاث من ‏ ‏أصل ‏ ‏الإيمان ‏ ‏الكف ‏ ‏عمن قال لا إله إلا الله ولا نكفره بذنب ولا نخرجه من الإسلام بعمل والجهاد ماض منذ بعثني الله إلى أن يقاتل آخر أمتي ‏ ‏الدجال ‏ ‏لا يبطله ‏ ‏جور ‏ ‏جائر ‏ ‏ولا عدل عادل والإيمان بالأقدار ‏

Translation: Anas bin Malik (ra) narrates from the Prophet (Peace be upon him) who said: Three things are the roots of faith (1) To refrain from (killing) a person who says “La ILaha IL Allah” (2) Not to declare him unbeliever whatever sin he commits (3) and also not to declare him out of Islam due to any of his deed...[Sunnan Abu Dawud, Volume No. 2, Hadith # 2170]

The Prophet (صلى الله عليه وسلم) called the "accuser" wrong!

Let us see another explicit hadith which actually proves the accuser to be indulged in Kufr himself.

أن حذيفة يعني ابن اليمان رضي الله عنه حدثه قال: قال رسول الله صلى الله عليه وسلّم «إن مما أتخوف عليكم رجل قرأ القرآن حتى إذا رؤيت بهجته عليه وكان رداؤه الإسلام اعتراه إلى ما شاء الله انسلخ منه ونبذه وراء ظهره وسعى على جاره بالسيف ورماه بالشرك» قال قلت يانبي الله أيهما أولى بالشرك المرمي أو الرامي ؟ قال «بل الرامي»
إسناد جيد

Translation: Hadrat Hudhaifa i.e. Ibn al Yaman (ra) said that the Prophet (saw) said: Verily, I fear about a man from you who will read the Qur'an so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind his back and will attack his neighbor with the sword ”ACCUSING HIM OF SHIRK” The Prophet was asked - which of the two will be deserving of such an accusation? - The attacker or the attacked? The Prophet replied - the attacker (the one accusing the other of Shirk) [Narrated by Ibn Hibban in his Sahih, Volume No. 1, Page No. 282, Bukhari in his Tarikh ul Kabir, Volume No. 4, Page No. 301, Haythami in Majma Az Zawaid, where he declared its chain to be “Hassan (Fair)”, Imam Ibn Kathir declared the Chain as “Jayyid (strong)” in his Tafsir al Quran al Azim, Volume No. 2, Page No. 266]

Let us look at another hadith

أن النبي ‏ ‏صلى الله عليه وسلم ‏ ‏خرج يوما فصلى على أهل ‏ ‏أحد ‏ ‏صلاته على الميت ثم انصرف إلى المنبر فقال ‏ ‏إني ‏ ‏فرط ‏ ‏لكم وأنا شهيد عليكم وإني والله لأنظر إلى حوضي الآن وإني أعطيت مفاتيح خزائن الأرض ‏ ‏أو مفاتيح الأرض ‏ ‏وإني والله ما أخاف عليكم أن تشركوا بعدي ولكن أخاف عليكم أن تنافسوا فيها ‏

Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth) “BY ALLAH! I AM NOT AFRAID THAT YOU WILL WORSHIP OTHERS ALONG WITH ALLAH AFTER MY DEATH” but I am afraid that you will fight with one another for the worldly thing. [ Volume 2, Book 23, Number 428: (Sahih Bukhari) ]


Please note that Prophet (Peace be upon him) “TOOK AN OATH UPON ALLAH” and said that he is not afraid that Muslims will worship other than Allah after him but that they will fight with one another. This is a beautiful saying of Prophet
(صلى الله عليه وسلم) and it has been totally fulfilled because when the misguided extremist sect accuses majority of Muslims being Mushrikeen then it creates fitnah in Ummah and intense in-fighting. Now from the hadith it is proven that we Muslims will not be in shirk but rather the accusers will cause fighting between us.

Let us look at another beautiful hadith from Prophet (Peace be upon him) which exposes the Batil viewpoint of these extremist Takfirists.


Jabir reported: I heard Allah's Apostle (may peace be upon him) as saying:
Verily, the Satan has lost all hopes that the worshippers would ever worship (him) in the peninsula of Arabia, but he (is hopeful) that he would sow the seed of dissension amongst them [Book 039, Number 6752: (Sahih Muslim)]


That is exactly what Satan did through the hands of misguided sect which emerged about 2 centuries back. The Pioneer of it just like his former counterparts i.e. Khawarjis misapplied the ayahs revealed for Kufaar on Muslims and declared them Kafirs, he waged war upon the Arabian Peninsula and brutally martyred many Muslims (including scholars).

The Pre-requisites of Sajda - Conclusion

After seeing all these proofs it is important to embed in our minds that many scholars have clarified the clear difference between a Sajda and mere kissing. For sajda there needs to be 8 parts of body touching the ground i.e. both hands, both feet, both knees, nose and the forehead. Plus on top of that the Sajda could only be declared as Sajdah of Ibadah (worship) to ghayr Ullah if the person is doing it with intention of Ibadah (worship), If only these conditions are met and the person doing Sajdah is confirmed to be doing it for Ibdah “THEN AND ONLY THEN” could the person be declared as Mushrik otherwise not and the false takfir will for sure bounce back on the accuser.

May Allah save the Ummah from this Fitnah and save the innocent Muslims from getting misguided by their misinterpretation of Tawhid, Shirk and Bidah.

Saturday, October 2, 2010

Proofs of building Shrines/ Tombs of Prophets


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Proofs of building Shrines/Tombs of Prophets



It is a Sunnah to build tombs/shrines around the graves of Prophets (alaih salam) ,Salafs (RA) and Awliya al-Ikraam (rah). Although for public graveyards and ordinary muslims it is not allowed.



The First tomb in islam

Grave of Prophet Muhammad (Peace be upon him) is "INSIDE" room of the house of Ayesha (ra)

The Second tomb in islam

Grave of Sayyidna Abu Bakr (RA) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him)

The Third tomb in islam

Grave of Sayyidna Umar Ibnul Khattab (ra) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him) and Abu Bakr (ra)

So it was a practice of Sahaba to bury Prophet (As) and Caliphs not openly but inside a Room or in other words a "CONSTRUCTED SHRINE"



Answering misquotation of Hadith and Objections

Hadith states Sahih Muslim Volume 2, Book 23, Number 414

Narrated 'Urwa:

Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."

' Aisha added, " Had it not been for that the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.

The above hadith is quoted for jews and christians not for muslims who took their Prophets as God, Son/daughter of God. Lets see how the classical scholars view it.

Imam Ibn Hajar al - Haytami(in his Zawajir) quotes the hadith from Ahmad, Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said: "May Allah curse the Jews and Christians; they have taken the tombs of their prophets as places of worship."


He said, "The reason for considering it an enormity is obvious


He explains, however, that, “Taking a grave as a place of worship means to pray on the grave or towards it. The prohibition, moreover, applies exclusively to the grave of someone venerated... under the two conditions:

A) that the grave is of someone who is honored and venerated;

B) and that the prayer is performed towards or on the grave with the intention of gaining the blessing of it, or out of reverence for it. (from: al-Zawajir, Reliance w21)

And this is only if one prays so close to it that if praying the prayer of those attentive (looking down), the grave would be within one's sight.
[end quote ]


Hence praying salat towards the grave or doing sajda infront of it as christians/jews used to do it is haram.No one is history of Islam took this hadith as proof of prohibiting building of tombs/shrines over Pious muslims graves.





Proof 1 of building of tombs around a grave


Quran states:

Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said,"Let us surely build a place of worship over them." (Quran 18:21)




Authentic classical Tafsir for this verse




Tafsir Number 1

Qadhi Thana Ullah Panipatti (Rahimuhullah) writes in his great Tafsir al Mazhari: After the death of Ashaab al Kahf a dispute occurred between Muslims and non-muslims, The Muslims said that they will make a Masjid over them because they were of our faith whereas the disbelievers said they will build other buildings on it where people will live….This Ayah is proving that Mosques could be made near graves of Awliya in order to say salaat in them, Tabarruk is also attained through the tombs of Awliya [Tafsir al Mazhari Volume No.7, Page No. 123-124]




Tafsir Number 2

Tafsir by Imam Bayzawi (rah) says: "From this it is understood that to erect a Mausoleum for the special people, i.e. Pious Saints and Ulema, is permissible".


Tafsir Number 3


Tafsir by Imam Fakhrud'deen Razi (rah) writes:

أن بعضهم قال: الأولى أن يسد باب الكهف لئلا يدخل عليهم أحد ولا يقف على أحوالهم إنسان. وقال آخرون: بل الأولى أن يبني على باب الكهف مسجد وهذا القول يدل على أن أولئك الأقوام كانوا عارفين بالله معترفين بالعبادة والصلاة


Translation:
Some people said that the door of the cave should be closed so that nobody can enter it and the Ahwaal (of Ashab e Kahf) are kept hidden. Some people said that It is better to build a mosque at the door, this saying proves that these people were “ARIFEEN OF ALLAH WHO BELIEVED IN WORSHIPPING AND PRAYER”[Tafsir al Kabeer, Volume No. 5, Page No. 475]



Imam al-Razi also said:

ثم قال تعالى: {قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} قيل المراد به الملك المسلم، وقيل: أولياء أصحاب الكهف، وقيل: رؤساء البلد: {لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا} نعبد الله فيه ونستبقي آثار أصحاب الكهف بسبب ذلك المسجد

Translation: And when Allah said {Those who prevailed over their affair} this refers to the “MUSLIM RULER” or the Awliya of Ashaab al Kahf (i.e. their momineen friends) or the leaders of town. {We will surely build a Mosque over them} so that we can “WORSHIP ALLAH” in it and due to it we will “PRESERVE THE RELICS OF ASHAAB AL KAHF”[Tafsir al-Kabeer, 5/475]





Tafsir Number 4

In "Tafseer Roohul Bayaan", Vol. 3, according to the verse: "To build over the graves of the Ulema, Awliya and the Saliheen is a permissible act with this condition that the motive is that the greatness of these pious people must be made apparent so that the people don't think that it is an ordinary grave."





Tafsir Number 5


Imam Hakim (Rehmatullah Alaih) said in his Tafsir

قال الذين غلبوا على أمرهم} وهم المؤمنون, وكانوا غالبين في ذلك الوقت


Translation:
{Those who prevailed over their affair} refers to the “MOMINEEN” and they prevailed over this matter in that time [Tafsir al Wahidi under 18:21]



Tafsir Number 6


Imam Jalal ud-din Suyuti (Rehmatullah Alaih) and Al Muhalli (Rehmatullah Alaih) explain in Tafsir al Jalalyn:

يَتَنَـٰزَعُونَ} أي المؤمنون والكفار {بَيْنَهُمْ أَمْرَهُمْۖ} أمر الفتية في البناء حولهم {فَقَالُوۤا۴} أي الكفار {ٱبْنُوا۴ عَلَيْهِم} أي حولهم {بُنْيَـٰنًاۖ} يسترهم {رَّبُّهُمْ أَعْلَمُ بِهِمْۚ قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} أمر الفتية وهم المؤمنون {لَنَتَّخِذَنَّ عَلَيْهِم} حولهم {مَّسْجِدًا} يصلى فيه، وفعل ذلك على باب الكهف.


Translation: They were disputing, that is, the believers and the disbelievers, among themselves their affair, the affair of the youths, with regard to building something around them [as a monument]; so they, the disbelievers, said, ‘Build over them, that is, around them, a building, to cover them up; their Lord knows them best.’ Those who prevailed regarding their affair, the affair of the youths, “NAMELY THE BELIEVERS"


We will verily set up over them, around them, a place of worship’, for prayers to be performed therein. And this indeed took place at the entrance of the cave.[Tafsir al Jalalyn, Volume No.1, Page No. 389]



Tafsir Number 7


Imam Nasafi (Rehmatullah Alaih) writes in his Tafsir al Nasafi:

قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} من المسلمين وملكهم
وكانوا أولى بهم وبالبناء عليهم {لَنَتَّخِذَنَّ عَلَيْهِم} على باب الكهف {مَّسْجِدًا} يصلي فيه المسلمون ويتبركون


Translation: {Those who prevailed over their affair} these are the “MUSLIMS AND THE RULERS” who said to build over them i.e. on the door of cave a Masjid so that “MUSLIMS CAN PRAY IN IT AND SEEK TABARRUK” [Tafsir al Nasafi, Volume No.3, Page No. 18]





Tafsir Number 8


Imam Abu Hayyan al Andalusi (Rehmatullah Alaih) said:


وروي أن التي دعت إلى البنيان كانت كافرة أرادت بناء بيعة أو مصنع لكفرهم فمانعهم المؤمنون وبنوا عليهم مسجداً


Translation:
The person who told to make a building over them was a Kafir woman, she told to make a Church over them where deeds of Kufr can take place, however the momineen stopped her and made a Masjid over there instead [Tafsir Bahr al Muheet, Volume No. 7, Page No. 158]




Tafsir Number 9


Allama Ibn Jawzi (Rehmatullah Alaih) who is considered the most strict scholar and revered highly by Salafi Muslims, he states in his Tafsir under 18:21


قال ابن قتيبة: يعني المُطاعين والرؤساء، قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً


Translation: Ibn Qutayba (Rehmatullah Alaih) said that the Mufasireen said: People who made Masjid were the (Muslim) King and his Momineen companions [Tafsir Zaad ul Maseer, Volume No. 5, Page No.124]






Tafsir Number 10



Imam Shahab ud-din Khafaji (Rehmatullah Alaih) wrote:

مسجد ايدل على جوازا لبناء على قبور الصلحاء ونحوهم كما اشار الي فى الكشاف وجواز الصلوة فى ذلك البناء

Translation: (Making mosque on cave) ”IS PROOF OF MAKING MOSQUES OVER THE GRAVES OF SALIHEEN” just like It is mentioned in Tafsir al Kashaaf and It is “PERMITTED” to pray inside this construction [Imam Khafaji in Inayatul Qadhi, Volume No. 6, Page No. 87, Published by Dar us Sadir, Beirut, Lebanon]





Tafsir Number 11


Mullah Ali Qari (Rehmatullah Alaih) writes:

أما من اتخذ مسجدا في جوار صالح أو صلى في مقبرة وقصد الإستظهار بروحه أو وصول أثر ما من أثر عبادته إليه لا للتعظيم له والتوجه نحوه فلا حرج عليه ألا ترى أن مرقد إسماعيل عليه السلام في المسجد الحرام عند الحطيم ثم أن ذلك المسجد أفضل مكان يتحرى المصلى لصلاته والنهي عن الصلاة في المقابر مختص بالقبور المنبوشة لما فيها من النجاسة كذا ذكره الطيبي وذكر غيره أن صورة قبر إسماعيل عليه السلام في الحجر تحت الميزاب وإن في الحطيم بين الحجر الأسود وزمزم قبر سبعين نبيا



Translation: Anyone who builds a mosque near the grave of an upright person or prays in the tomb (Maqbara) or intends to ask for help through the Ruh of that upright person or intends to seek barakah from his left overs, If he does all that without the intention of giving him Tazeem or doing tawajuh towards him ( in prayer) “Then there is nothing wrong in that, don't you see that Grave of Hadrat Ismail(A.S) is inside the Masjid ul Harram near the hateem and to Pray there is Superior than anything else ” however to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased… In the Hateem near Hajr al Aswad and Mizaab there are “Graves of 70 Prophets” [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]





Mullah Ali Qari (Rehmatullah Alaih) also said:

وقد أباح السلف البناء على قبر المشايخ والعلماء المشهورين ليزورهم الناس ويستريحوا بالجلوس فيه


Translation: The early Muslims (Salaf) have considered it Mubah (i.e. allowed) to build over the graves of famous Mashaikh and Ulama so that people can visit them and sit there (easily) [Mirqaat Sharh al Misshqaat, Volume No. 4, Page No. 69]


So Indeed the Prophets, Mashaikh and Saliheen do not come under the prohibition because the grave of Prophet (Peace be upon him), Abu Bakr (Radhi’Allah anho), Umar (Radhi’Allah anho) and many other Prophets and Saliheen have remained “BUILT OVER”



Tafsir Number 12


Ibn khatir in his tafsir writes.


م { قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا } حكى ابن جرير في القائلين ذلك قولين: [أحدهما] أنهم المسلمون منهم.


Translation: "When the people of the cave went into the cave, some people close to the entrance of the cave said, 'Build a mosque so we can worship Allah.' The people who said this were Muslims" [Tafsir Tabari, Tafsir Ibn Kathir, Sura al-Kahf, verse 21]






Tafsir Number 13

The famous commentator of Sahih Bukhari and leading scholar in sight of Sunnis and Salafis/wahabisies.



Imam Ibn Hajr al Asqalani (rah) writes in his magnificent Fath ul Bari

In view of the fact that the Jews and Christians were taking the graves of their Prophets as their qibla for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. For this reason the Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the prupose of seeking tabarruk and not for prostration or paying attention towards them, he will never be included in this prohibition.( Ibn Hajr al-‘Asqalani, Fath al-bari, vol. 3, p. 208)





Proof 2 of building of tombs around a grave



Hadrat Umar (Ra) wish to get buried beside Tomb of Prophet(saw) in a Room


Al-Bukhari narrates in his Sahih, Book of Jana'iz:

When `Umar was stabbed he sent his son `Abd Allah with a message to `A'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet and Abu Bakr. `A'isha replied: "I wanted the spot for myself, but I shall put him [`Umar] before me today." It had been her habit that if a man from among the Companions asked her that spot she would always refuse. She herself gave the following instructions before her death: "Bury me with my lady-friends (the wives of the Prophet in al-Baqi`) [but do not bury me with the Prophet in the house, for I dislike to be held in reverence (inni akrahu an uzakka)." Ibn `Umar came back with the news, whereupon `Umar said: "NOTHING IN THE WORLD WAS MORE IMPORTANT TO ME THAN THAT RESTING-PLACE." [Narrated by al-Bukhari in his Sahih.]

Why did Hadrat Umar (ra) wanted to get buried in a room and not outside , Why is Hadrat Abu Baker (Ra) buried in a Room , A tomb is also a room built around the grave ,and it proves its a sunnah


The Tomb of Aqah Karim (صلی اللہ علیھ وآلھ وسلم) is the greatest proof of this practice , Other tombs of Sahabas (Ra) were demolished by Al saud otherwise they too were present throughout history of islam.






Proof 3


Hadiths proving tombs of 70 Prophets (as) Tomb



5769- وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together)

Imam al Haythami said that it is narrated by Al-Bazzar and all its narrators are trustworthy (i.e. Hadith is absolutely sahih)





Proof 4

Jesus Will Be Burried Next to our Prophet's (may God bless him and grant him peace) Tomb


Jesus, son of Mary, will come down to the world… He will marry, . . . live for 45 years and then die. He will be buried with me [Mohammed] in my grave. Then I and Jesus, son of Mary, will stand up in one grave between Abu Bakr and `Umar. (Mishkat-ul-Masabih, 40:4)

Jesus will marry and have a child after he returns. After he dies, the Muslims will perform his funeral prayer and bury him at the Rauza-i-Aqdas (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, 65)


This hadith itself proves that Hadrat Esa (aleh islam) will be buried in Prophet (صلی اللہ علیھ وآلھ وسلم) Tomb along with him





Imam Shafi(Rehmatuallah aliye) visiting Tomb of Imam abu Hanifa (Rah)


Proof No:5

He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

Reference

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).






Sheikh ul-Islam al-Hafiz al-Imam Nawawi (Rehmatuallah aliye)

Proof No:6


اعلم أنه ينبغي لكل من حجّ أن يتوجه إلى زيارة رسول اللّه صلى اللّه عليه وسلم، سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، فإذا توجَّه للزيارة أكثرَ من الصلاة عليه صلى اللّه عليه وسلم في طريقه، فإذا وقعَ بصرُه على أشجار المدينة وحَرمِها وما يَعرفُ بها زاد من الصلاة والتسليم عليه صلى اللّه عليه وسلم، وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم، وأن يُسعدَه بها في الدارين، وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول


Section: Chapter regarding Visit to the Tomb of the Messenger of Allah (Salallaho alaihi wasalam), and the Dhikr made there"

It should be known that “EVERYONE” who performs the hajj should set out to visit the Messenger of Allah (Salallaho alaihi wasalam), “WHETHER IT IS ON ONE’S WAY OR NOT” because visiting him (Salallaho alaihi wasalam) is one of the most important acts of worship, the most rewarded of efforts, and best of goals. When one sets out to perform the visit, one should do much of the blessings and peace upon him (salallaho alaihi wasalam) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase sending the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by one’s “VISIT TO HIM” (Allah bless him and give him peace)...and grant one felicity in this world and the next through it. One should say,"O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (Imam Nawawi in Kitab ul Adhkaar, Page No. 178)


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Kharija ibn Zayd said: I can see myself when we were young men [boys] in the time of Uthman [ibn `Affan](ra)The strongest one of us in high jump was he who could jump over the grave of `Uthman ibn Maz`un and clear it


► cited by al-Bukhari in his Sahih chapter-title, "[Placing] a Stalk on Top of the Grave."

► Ibn Hajar said in Fath al-Bari (3:256=1959 ed. 3:223 cf. Taghliq al-Ta`liq):

► "Al-Bukhari narrated it with its chain in al-Tarikh al-Saghir (1:42

It contains a proof for the licitness of raising high the grave and elevating it above the surface of the earth,

In second hadith it says high jump by sahabas (Ra) which is only possible if grave is high

Now according to above hadith Amir al-San`ani in Subul al-Salam said: "The Jumhur - vast majority - hold that the prohibition of building up and plastering graves is one of preference (tanzih) [i.e. not strictness (tahrim)] and that preference is for Qaboor of Laymen as Grave of Prophet (صلی اللہ علیھ وآلھ وسلم) himself is elevated as stated in Sahih bukhari above ,



“BUILDING A MOUND OVER THE GRAVE...”

Under it he brings the hadith

Abu Hanifa informed us from Hammad that Ibrahim said: Someone informed me that they had seen the grave of Prophet (Peace be upon him), the grave of Abu Bakr (ra), and the grave of Umar (ra) with “mounds on top of them protruding prominently from the gournd” and on them pieces of white clay.

Imam Muhammad said: We (Ahnaaf) adhere to this, the grave is marked with a prominent mound, but it is not to be made in the form of a square and that is the “Verdict of Abu Hanifa” [Kitab ul Athaar, Page No. 145, Published by Turath Publishing]

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The Wahabi sect claims that all graves should be flattened or destroyed, this is directly in opposition to Sunnah. The Hadith which they misuse refers to flattening the graves of Mushrikeen not momineen because the graves of Prophet, Abu Bakr, Umar and other sahaba is proven to be built in "MOUNDED SHAPE"



Shafi classical point of view for public graves


The great Shafi scholar and Sufi, Imam Abdul Wahab al-Sharani (rah) writes:
My teacher Ali (rah) and brother Afzal ud din (rah) used to forbid that domes should be build over graves of ordinary people and also to put the deceased in “COFFINS” and also to put sheets over their graves. They used to say that only Prophets and great awliya are deserving for domes and sheets, whereas we should be buried in the feet of people and also in their ways [Al-Anwar al Qudsiya, Page No. 593]



Imam Ibn Hibban (rah) the great Muhadith from Islaaf as Saliheen (rah) [d. 354 AH] said regarding visitation to tomb of Imam Ali Raza bin Musa (ra):



قد زرته مراراً کثيرة، وما حلّت بي شدّة في وقت مقامي بطوس، وزرت قبر علي بن موسي الرضا صلوات اﷲ علي جده وعليه، ودعوت اﷲ تعالي إزالتها عنّي إلا استجيب لي، وزالت عنّي تلک الشدّة وهذا شئ جرّبته مراراً فوجدته کذلک، أماتنا اﷲ علي محبة المصطفي وأهل بيته صلي اﷲ وسلم عليه وعليهم أجمعين.


I have done ziyarah of his tomb many times, during my stay at Tus, whenever I got into any difficulty I went to the grave of Imam Musa raza (ra) and asked Allah for the fulfillment of my need, every time I was answered and my difficulty was removed. This is such a reality that I found it to be true nomatter how many times I did it May Allah grant us death in the true love for Prophet (Peace be upon him) and his blessed Ahlul Bayt. [Ibn Abi Hatim Razi, Kitab al Thiqat, Volume No. 8, Page No. 457, Number: 14411]





Answering Objection : Prostrating towards a grave(doing sajda)



This is clearly haram even if sajda e tazeemi , Sunni muslims donot believe in doing Sajda towards a grave as Shariah prohibits it ,

it has already in miskat ul mabasih page 161 Vol 1 hadith 694


و عن عطا ء بن ىسار قال قال رسؤل الله صلی اللہ علیھ وآلھ وسلمااللهما كا تجعل قبرى وثنا يعبد اشتد غضب الله علئ قوم اتخز وا قبور انبيا حى ام مسا جد رواحما لق مرسلق

Hadrat Ata Bin Siyar narrated that Prophet (صلی اللہ علیھ وآلھ وسلم) said that donot make my grave an idol after I die may Allah curse this nation who made graves of their Prophets (as) into prostration places (worship places)

Scan page: http://www.razanw.org/modules/sunnibooks/item.php?itemid=18&page=162



Here above strictness forbidding prostration is narrated in the hadith , and by making places of worshipping it means making it prostration place, this has already been mentioned by imam ibn e hajar (Rah) in same thread

so any one who does Sajda to is haram, any muslims who does it is not follow ahle sunnah wal jammat



On the issue of kissing a Shrine/grave Or putting head on grave.


PROOF 1


It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

► Ibn Majah 2:1320,

►Ahmad,

►al-Tabarani,

►al-Subki, and Ibn `Asakir

PROOF 2

Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone.,

► Ibn Hibban in his Sahih,

►Ahmad (5:422),

►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"),

►al-Hakim in his Mustadrak (4:515);

► both the latter and al-Dhahabi said it was sahih.

► It is also cited by al-Subki in Shifa' al-siqam (p. 126)

►and Ibn Taymiyya in al-Muntaqa (2:261f.)



Prophet's (صلی اللہ علیھ وآلھ وسلم) Grave

Imam al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ]We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves.
[Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]


"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?

It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!

[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]

NOTE from Ala Hadrat Imam Ahmed Raza Khan (rah)

Even after above Sahih hadiths and opinion of salafs Mujadad Ala Hadrat Imam Ahmed Raza khan (rah) said


He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect. Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah. Though, it is better for the general public to be precautious.] Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!?

(Fatwa Ridhwiyah, 9:528)


Answering Objection To put pictures near grave




Narrated Aisha


Um Salama told Allah's Apostle about a church which she had seen in Ethiopia and which was called Mariya.She told him about the pictures which she had seen in it. Allah's Apostle said, "If any righteous pious man dies amongst them, they would build a place of worship at his grave and make these pictures in it; they are theworst creatures in the sight of Allah."

[sahih bukhari volume 1, number 426]

First thing to be noted is ahle sunnah wal jammat considers putting pictures at graves as haram and No muslim at any part of world does it, Worshipping (means doing sajda) according to hadith of Miskat and even Imam Ibn e Hajar (Rah) , there is no a single imam who took worshpiing as building shrines except some deviated people, As QURAN ITSELF SAYS THEY BUILD A PLACE OF WORSHIP AND EVEN MASJID R NABWI (صلی اللہ علیھ وآلھ وسلم) is a Place of Worship ,

Making pictures is haram and has no justification

Secondly this hadith is stated for Christians and non muslims, And some people blindly quote such hadiths and verses for muslims



Answering Objection Hadith of Visiting only 3 mosques is allowed



Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for three mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa (Mosque of Jerusalem)." [Sahih bukhari volume 2,number 281]

Some people take this hadith literally to claim that going to any mosque or Shrine is Haram , According to this childish logic we see

► All scholars who go to any mosque in the world to give lectures or pay visits (which many do every year including wahabi(ghair muqaled) school scholars) are doing a haram act

Now let us see what Classical imams (rah) said regarding this issue

IMAM NAWAWI ON THIS HADITH quoting Salafs

Imam Nawawi write in Sharah of hadith 'Not to travel (for visiting) except for three mosques (Bukhari)' the true meaning of hadith, He (Nawawi) Write: In this haidth the Three Mosques status and thier high status as compaired to other mosques in the world is mentioned, because these are mosques of the Prophets (may Peace Be Upon Him) and this is why offering salat in them has greater blessing. (he writes more that many ulemas have different viewpoint regarding going to Graves and going to these three Mosques)

Near our Masters (i.e Shafi'I) right Concept is that those to whom Imam al-Harmain (Abu al-Mali Abdul Malik al-Jiyoni) and other researches of islam have permitted for them its neither Haram not Makruh to visit grave (qaboor) for Ziyarah,

According to them it means that to go for a journey for Sawab having intentions of complete and utmost blessing is only permissible for these three mosques. [Sharah Sahih Muslim, Nawawi, Volume 009, Page No. 106]



Ibn e taymiyah said

He said “It is also mustahabb (recommended) to visit the graves of the people of al-Baqee’ and the martyrs of Uhud, to pray for them and ask for forgiveness for them, because the Prophet (peace and blessings of Allaah be upon him) used to do this, but this is prescribed for all the Muslim graves.” (Majmoo’ al-Fataawa, 17/470)



Also Visiting mosque of Quba apart from 3 mosques

For those who still after views of Imam Nawawi Rah take that hadith literally ,

The hadeeth narrated in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) used to come to Quba’ riding and walking.” According to another report: “and he would pray two rak’ahs there.” (narrated by al-Bukhaari and Muslim).

The Prophet (peace and blessings of Allaah be upon him) also said, “Whoever purifies himself in his house then comes to the mosque of Quba’ and prays there, he will have a reward like that for ‘Umrah.”

►Narrated by Ahmad,

►al-Nasaa’i,

► Ibn Maajah

►and al-Haakim. Al-Haakim classed it as saheeh and al-Dhahabi agreed with him

► Also classed as saheeh by al-Albaani in Saheeh al-Jaami’, 6154
,
this proves that the hadith of only visiting three moques if taken literally is illogical , As Sahabas (Ra) used to Visit janat ul baqi and also visiting Masjid e Quba is recommended



Answering ObjectionOmer (radhiallah) cutting Tree where Prophet (صلی اللہ علیھ وآلھ وسلم) took biyah fearing people will worship it

It states it is narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) heard that some people were visiting the tree under which the Prophet (peace and blessings of Allaah be upon him) had accepted the bay’ah of people, so he commanded that it should be cut down.”
[Narrated by Ibn Waddaah in his book al-Bida’ wa’l-Nahiy ‘anhaa, and by Ibn Abi Shaybah in al-Musannaf, 2/375. Its isnaad was classed as saheeh by Ibn Hajar in Fath al-Baari, 7/448]

people quote this narration to prove visiting dargahs are haram as people may worship graves so lets demolish them,

Reply

Some use this Hadith, wrongly, to prove that praying under the blessed tree was Shirk. Also, to search for Tabarruk and blessings of Nabi Muhammad (s) and pious people is Shirk and it is for this reason that Sayyidina Umar chopped the tree down.

This is a great lie and some people fabricate this to suit their own ideas and Sayyidina Umar (r) did chop the tree down, because he thought the people praying there were mushriks. (naoozbila)




That kind of a silly thought did not even occur his mind.

This incident -“as recorded in Sahih Bukhari (Kitab al-Maghazi) and Muslim (Kitab al-Imamah) -“ took place because there was controversy over which tree was the one where ba'yah was taken and reliable sources from amongst the Sahabah held that that tree was definitely the wrong tree and the original tree could no longer be located and had vanished .

Sahih Bukhari Book 52 Hadith 205
Narrated Ibn 'Umar:


When we reached (Hudaibiya) in the next year (of the treaty of Hudaibiya), not even two men amongst us agreed unanimously as to which was the tree under which we had given the pledge of allegiance, and that was out of Allah's Mercy.

The tree that the Tabi'een were visiting at the Hudaybiyyah , in the the time of Sayyidina Umar was not the real one, but it was in the same valley where the real one was.


Hence, the real reason Umar had the tree chopped down (because it was wrongly attributed to the Prophet (s).

In fact, the mysterious vanishing of the real tree by Allah (swt) shows how important it was

In the last moments of Jabir Bin Abdullah he had lost his sight he use to say: 'If I could see today I would show you where the tree was, where the Prophet (May Allah bless him and grant him peace) received the Ba’ya of the companions”.

[Sahih Bukhari chap,Al-Magazi]

Imam Ibn Hajar Asqalani says in the commentry: “Some people forgot where this place was like Sa’eed Bin Al-Musayib’s Father, and some knew where it was like Jabir Bin Abdullah”.


[Fathul bari, chapter Bay'a Ridwan]


Imam Tabari said:

During the period of Umar (Radiall hu anhu’s) Khalifet, he went for pilgrimage, when he passed Hudaiba' he asked:“Where is the tree under which the bay’a took place?” A person replied: 'This one”. Someone said: 'This one”. Umar (Radiall hu anhu) said: “Forget the inconvenience”.

[Tafsir Tafhemul Qur’an Surah Fata’h under verse 18 by Sayyid Maududi].





Answering Objection : Hadith of Sahih muslim on Building over the grave


Regarding Hadith of Sahih muslim And it was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, or sitting on them or building over them. Both reports were narrated by Muslim in his Saheeh

Sitting over not around ,the graves is forbidden and no one sits on as grave, I never saw a sane muslim doing it ,Similarly the Dome is like a room build around not over a grave and this has been proved from above what Prophet (صلی اللہ علیھ وآلھ وسلم) and first two caliphs(ra) of Islam were themselves buried in a room not in a open grave.
,By building over them it means structures made over them (not around ) during time of ignorance, Muslims build tomb or shrine around it



Examples of building over the grave by Christians and Jews, Muslims donot do it



This is what is meant by building over graves, Muslims build shrines around not over the graves , This is how Shrine of our Prophet Muhammad (salehalawaalihiwasalam) is, And this is how all shrines are built.Wahabis (salafis) need to take English and Arabic lessons to understand the difference between Over and Around





answering Objection: Issue of building mosque over a grave



Dawud Book 20 Hadith 3230

Narrated Abdullah ibn Abbas:

The Apostle of Allah (peace_be_upon_him) cursed women who visit graves those who built mosques over them and erected lamps



This hadith can be explained by a simple logic that even Prophet Muhammad's grave is inside a mosque.Not in the main hall where Salat is offered but according to the most famous and respect Wahabi (salafi) historian Ibn khateer




Imam at-Tabari and Hafiz Ibn Kathir write, in 88 AH,
that the room of 'A'isha (may Allah be pleased with her) - where there are graves of the Prophet Muhammad (may Allah bless him and grant him peace), Abu Bakr and 'Umar (may Allah be pleased with them)- was joined to the mosque of the Prophet

[Tareeh Tabari and Tar'ikh Hafiz Ibn Kathir, Chapter of Government of Walid ibn 'abd al-Malik]

This does not only answers right from Sunnah point of view but also fully refutes the Wahabi claims , Ahlus sunnah doesn't believes in building mosques over a grave or graves inside mosques but attaches graves to the mosque and main prayer and salat hall is still sepeared from the mosque which is a sunnah practice.



May Allah guide us all, Ameen.