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Abdullah Yusuf

اراکین
  • کل پوسٹس

    266
  • تاریخِ رجسٹریشن

  • آخری تشریف آوری

  • جیتے ہوئے دن

    4

سب کچھ Abdullah Yusuf نے پوسٹ کیا

  1. Jazakallah Bhai jaan Apka bohaaat bohaaat shukriya shia hazrat ne is maslah per bohat aitrazat kiye they tung kr k rakha tha apka bohat shukriya
  2. Gee Raza Asqalani Bhai jaan bohaaaaaat bohaaat shukriya apka Allah Apko Lambi Zindagi Ata kre Or Ilm ata kre Ap jab bhi free ho jayen ap tahqeeq se jawab de den main intezaar kron ga ap k jawabat se bohaat sare logon k shak o shubuhat door ho jayen ge
  3. Yeh aitrazat hain OR Inhi 2 kitabon per imam jalalud din sayuti ki Tafseer dur e mansoor Al Itqan
  4. Gee raza Asqalani bhai jaan main abhi post kr deta hon scan pages Imam jalalud din Sayuti ki in 2 kitab TAFSEER DUR E MANSOOR AL ITQAN FI ULOOM UL QURAN In per yeh bohtan hai k in main quran per tafreefat sabit hotin hain or imam jalalud din sayuti per yeh bohtan hai k woh tahreef e quran k qail they is liye aesi riwayaten naqal keen Main yeh soch raha tha k in kitabon per hashiya ya sharah dekh kr pata chal jaye ga asal mamla kya hai AL ITQAN KA HASHIYA OR TAFSEER E DUR E MANSOOR KA HASHIYA MAIN SCAN PAGES LAGA DETA HON MAINE AIK OR SECTION MAIN BHI LAGAYE THEY LEKIN KISI NE DHYAAN NAI DIYA
  5. AP k HAR SAWAAL KA JAWAB IS TOPIC SE RELATED FAROOQ KHAN RAZVI SAHAB NE DE DIYA HUWA HAI WOH tamaam riwayaten jo Ahle hadees late hain un ka jawab in 2 videos main mojood hai or doosri baat yeh k FATAWA NAZEERIYA MAIN NAzeer Hussain dehlvi ne NOUZUBILLAH KAFIR O MUSHRIK LIKHA HAI NABI kareem k waldein ko LANAT ULLLAH ALEH AL KAZIBEEN
  6. answering Objection: Issue of building mosque over a grave : Sahih Bukhari ,, Volume 1, Book 8, Number 471 : [/size][/font] Complete hadith with accurate translation حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، قَالَ حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، قَالَ حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ، أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَنْزِلُ بِذِي الْحُلَيْفَةِ حِينَ يَعْتَمِرُ، وَفِي حَجَّتِهِ حِينَ حَجَّ، تَحْتَ سَمُرَةٍ فِي مَوْضِعِ الْمَسْجِدِ الَّذِي بِذِي الْحُلَيْفَةِ، وَكَانَ إِذَا رَجَعَ مِنْ غَزْوٍ كَانَ فِي تِلْكَ الطَّرِيقِ أَوْ حَجٍّ أَوْ عُمْرَةٍ هَبَطَ مِنْ بَطْنِ وَادٍ، فَإِذَا ظَهَرَ مِنْ بَطْنِ وَادٍ أَنَاخَ بِالْبَطْحَاءِ الَّتِي عَلَى شَفِيرِ الْوَادِي الشَّرْقِيَّةِ، فَعَرَّسَ ثَمَّ حَتَّى يُصْبِحَ، لَيْسَ عِنْدَ الْمَسْجِدِ الَّذِي بِحِجَارَةٍ، وَلاَ عَلَى الأَكَمَةِ الَّتِي عَلَيْهَا الْمَسْجِدُ، كَانَ ثَمَّ خَلِيجٌ يُصَلِّي عَبْدُ اللَّهِ عِنْدَهُ، فِي بَطْنِهِ كُثُبٌ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم ثَمَّ يُصَلِّي، فَدَحَا السَّيْلُ فِيهِ بِالْبَطْحَاءِ حَتَّى دَفَنَ ذَلِكَ الْمَكَانَ الَّذِي كَانَ عَبْدُ اللَّهِ يُصَلِّي فِيهِ‏.‏ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى حَيْثُ الْمَسْجِدُ الصَّغِيرُ الَّذِي دُونَ الْمَسْجِدِ الَّذِي بِشَرَفِ الرَّوْحَاءِ، وَقَدْ كَانَ عَبْدُ اللَّهِ يَعْلَمُ الْمَكَانَ الَّذِي كَانَ صَلَّى فِيهِ النَّبِيُّ صلى الله عليه وسلم يَقُولُ ثَمَّ عَنْ يَمِينِكَ حِينَ تَقُومُ فِي الْمَسْجِدِ تُصَلِّي، وَذَلِكَ الْمَسْجِدُ عَلَى حَافَةِ الطَّرِيقِ الْيُمْنَى، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ، بَيْنَهُ وَبَيْنَ الْمَسْجِدِ الأَكْبَرِ رَمْيَةٌ بِحَجَرٍ أَوْ نَحْوُ ذَلِكَ‏.‏ وَأَنَّ ابْنَ عُمَرَ كَانَ يُصَلِّي إِلَى الْعِرْقِ الَّذِي عِنْدَ مُنْصَرَفِ الرَّوْحَاءِ، وَذَلِكَ الْعِرْقُ انْتِهَاءُ طَرَفِهِ عَلَى حَافَةِ الطَّرِيقِ، دُونَ الْمَسْجِدِ الَّذِي بَيْنَهُ وَبَيْنَ الْمُنْصَرَفِ، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ‏.‏ وَقَدِ ابْتُنِيَ ثَمَّ مَسْجِدٌ، فَلَمْ يَكُنْ عَبْدُ اللَّهِ يُصَلِّي فِي ذَلِكَ الْمَسْجِدِ، كَانَ يَتْرُكُهُ عَنْ يَسَارِهِ وَوَرَاءَهُ، وَيُصَلِّي أَمَامَهُ إِلَى الْعِرْقِ نَفْسِهِ، وَكَانَ عَبْدُ اللَّهِ يَرُوحُ مِنَ الرَّوْحَاءِ، فَلاَ يُصَلِّي الظُّهْرَ حَتَّى يَأْتِيَ ذَلِكَ الْمَكَانَ فَيُصَلِّي فِيهِ الظُّهْرَ، وَإِذَا أَقْبَلَ مِنْ مَكَّةَ فَإِنْ مَرَّ بِهِ قَبْلَ الصُّبْحِ بِسَاعَةٍ أَوْ مِنْ آخِرِ السَّحَرِ عَرَّسَ حَتَّى يُصَلِّيَ بِهَا الصُّبْحَ‏.‏ وَأَنَّ عَبْدَ اللَّهِ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَنْزِلُ تَحْتَ سَرْحَةٍ ضَخْمَةٍ دُونَ الرُّوَيْثَةِ عَنْ يَمِينِ الطَّرِيقِ، وَوِجَاهَ الطَّرِيقِ فِي مَكَانٍ بَطْحٍ سَهْلٍ، حَتَّى يُفْضِيَ مِنْ أَكَمَةٍ دُوَيْنَ بَرِيدِ الرُّوَيْثَةِ بِمِيلَيْنِ، وَقَدِ انْكَسَرَ أَعْلاَهَا، فَانْثَنَى فِي جَوْفِهَا، وَهِيَ قَائِمَةٌ عَلَى سَاقٍ، وَفِي سَاقِهَا كُثُبٌ كَثِيرَةٌ‏.‏ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى فِي طَرَفِ تَلْعَةٍ مِنْ وَرَاءِ الْعَرْجِ وَأَنْتَ ذَاهِبٌ إِلَى هَضْبَةٍ عِنْدَ ذَلِكَ الْمَسْجِدِ قَبْرَانِ أَوْ ثَلاَثَةٌ، عَلَى الْقُبُورِ رَضْمٌ مِنْ حِجَارَةٍ عَنْ يَمِينِ الطَّرِيقِ، عِنْدَ سَلِمَاتِ الطَّرِيقِ، بَيْنَ أُولَئِكَ السَّلِمَاتِ كَانَ عَبْدُ اللَّهِ يَرُوحُ مِنَ الْعَرْجِ بَعْدَ أَنْ تَمِيلَ الشَّمْسُ بِالْهَاجِرَةِ، فَيُصَلِّي الظُّهْرَ فِي ذَلِكَ الْمَسْجِدِ‏.‏وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَزَلَ عِنْدَ سَرَحَاتٍ عَنْ يَسَارِ الطَّرِيقِ، فِي مَسِيلٍ دُونَ هَرْشَى، ذَلِكَ الْمَسِيلُ لاَصِقٌ بِكُرَاعِ هَرْشَى، بَيْنَهُ وَبَيْنَ الطَّرِيقِ قَرِيبٌ مِنْ غَلْوَةٍ، وَكَانَ عَبْدُ اللَّهِ يُصَلِّي إِلَى سَرْحَةٍ، هِيَ أَقْرَبُ السَّرَحَاتِ إِلَى الطَّرِيقِ وَهْىَ أَطْوَلُهُنَّ‏.‏ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَنْزِلُ فِي الْمَسِيلِ الَّذِي فِي أَدْنَى مَرِّ الظَّهْرَانِ، قِبَلَ الْمَدِينَةِ حِينَ يَهْبِطُ مِنَ الصَّفْرَاوَاتِ يَنْزِلُ فِي بَطْنِ ذَلِكَ الْمَسِيلِ عَنْ يَسَارِ الطَّرِيقِ، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ، لَيْسَ بَيْنَ مَنْزِلِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَبَيْنَ الطَّرِيقِ إِلاَّ رَمْيَةٌ بِحَجَرٍ‏.‏ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَنْزِلُ بِذِي طُوًى وَيَبِيتُ حَتَّى يُصْبِحَ، يُصَلِّي الصُّبْحَ حِينَ يَقْدَمُ مَكَّةَ، وَمُصَلَّى رَسُولِ اللَّهِ صلى الله عليه وسلم ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ، لَيْسَ فِي الْمَسْجِدِ الَّذِي بُنِيَ ثَمَّ، وَلَكِنْ أَسْفَلَ مِنْ ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ‏.‏ وَأَنَّ عَبْدَ اللَّهِ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم اسْتَقْبَلَ فُرْضَتَىِ الْجَبَلِ الَّذِي بَيْنَهُ وَبَيْنَ الْجَبَلِ الطَّوِيلِ نَحْوَ الْكَعْبَةِ، فَجَعَلَ الْمَسْجِدَ الَّذِي بُنِيَ ثَمَّ يَسَارَ الْمَسْجِدِ بِطَرَفِ الأَكَمَةِ، وَمُصَلَّى النَّبِيِّ صلى الله عليه وسلم أَسْفَلَ مِنْهُ عَلَى الأَكَمَةِ السَّوْدَاءِ، تَدَعُ مِنَ الأَكَمَةِ عَشَرَةَ أَذْرُعٍ أَوْ نَحْوَهَا، ثُمَّ تُصَلِّي مُسْتَقْبِلَ الْفُرْضَتَيْنِ مِنَ الْجَبَلِ الَّذِي بَيْنَكَ وَبَيْنَ الْكَعْبَةِ‏.‏ Vol. 1, Book 8, Hadith 471 (Sahih Bukhari): It is related from 'Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, used to stop at Dhu'l-Hulayfa when he performed 'umra or hajj under an acacia tree at the spot where the mosque is in Dhu'l-Hulayfa. When he returned from an expedition or was coming from hajj or 'umra and was on that road, he came down along the riverbed and emerged from it and would make his camel kneel at the dip which is on the eastern side of the riverbed. He stayed there until morning, not at the mosque which is by the rocks nor on the hill with the mosque on it. There was a water channel there, where 'Abdullah prayed, with sand heaps in it. The Messenger of Allah, may Allah bless him and grant him peace, used to pray there. The floodwater drove the pebbles down until the place where 'Abdullah used to pray was buried. 'Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the site of the small mosque which is below the mosque at the hill at ar-Rawha'. 'Abdullah knew the place where the Prophet, may Allah bless him and grant him peace, had prayed. He said, "It is on your right when you are standing in prayer in the mosque." That mosque is on the right hand side of the road when you are going to Makka, a stone's throw or thereabouts from the largest mosque. Ibn 'Umar used to pray towards the small mountain which is at the end of ar-Rawha'. That mountain ends at the side of the road near the mosque, between it and al-Munsaraf when you are going to Makka. A mosque was built there. 'Abdullah did not pray in that mosque. He left it to his left and behind him. He prayed in front of it towards the mountain itself. 'Abdullah came back from ar-Rawha' and did not pray Dhuhr until he came to that place where he prayed. If he was coming from Makka and passed by it an hour before Subh or at the end of the night, he stopped until he could pray Subh there. 'Abdullah related that the Prophet, may Allah bless him and grant him peace, used to alight under a large sarj tree below ar-Ruwaytha on the right hand side of the road, facing the road in a wide level place and go on until he emerged from the small hill about two miles below the road of ar-Ruwaytha. The top of it is broken and inclines inward. It stands on a flat place where there are many sand-dunes. 'Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the end of the upper part of the valley behind al-'Arj if you are on the way to Hadba. There are two or three graves at that mosque, on which are piles of stones, to the right of the path at the large stones marking the path. 'Abdullah used to return home from al-'Arj after the sun had declined from midday. He would pray Dhuhr in that mosque. 'Abdullah ibn 'Umar related that the Messenger of Allah, may Allah bless him and grant him peace, alighted at the sarj trees at the left of the road in the river bed below Harsha. That slope joined the foot of Harsha about a bows-shot from the road. 'Abdullah used to pray at the sarj tree which was nearest the road. It was the tallest of them. 'Abdullah ibn 'Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at the slope which was closer to Marr az-Zahran towards Madina where it descends from the small valleys. He would alight on the flat of that slope to the left of the road when you are going to Makka. There is only a stone's throw between where the Messenger of Allah, may Allah bless him and grant him peace, alighted and the road. 'Abdullah ibn 'Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at Dhu Tuwa and spent the night there until morning when he would pray Subh when he was going to Makka. The place where the Messenger of Allah, may Allah bless him and grant him peace,* prayed was a great mound which is not inside the mosque which was built there, but is lower down. 'Abdullah related that the Prophet, may Allah bless him and grant him peace, faced the two gaps in the mountain between him and the tall mountain towards the Ka'ba. He put the mosque that was built to the left of the mosque at the end of the mound. The place where the Prophet, may Allah bless him and grant him peace, prayed was lower than it, on the black mound located ten cubits or thereabouts from the other mound. He prayed there facing the two gaps in the mountain between him and the Ka'ba. [/i] [End of Hadith] Please see how beautifully and clearly Ibn Umar memorizes the places where Prophet (Peace be upon him) prayed. This hadith also proves of praying in Masajid which has graves inside them as Ibn Umar used to pray Dhuhr in that mosque of valley behind al-‘Arj. This hadith is also a proof of visiting all the holy places where Prophet (Peace be upon him) went. The Wahabis stop Muslims from this great Sunnah because they are against seeking tabarruk from Athaar of Anbiya whereas Bukhari Shareef is filled with proofs that Sahaba took Tabbaruk from Athaar of Prophet (Peace be upon him). Sunan Dawud Book 20 Hadith 3230 says 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 [end] 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 respected by Wahabi (salafi) historian Ibn kathir 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 Reference: [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. Objection: Putting flowers on the graves Sahih Al Bukhari - Volume 1, Book 4, Number 215 Narrated Ibn 'Abbas: Once the Prophet (Sallalahu Alaihi Wasallam), while passing through one of the grave-yards of MADINA or MAKKAH heard the voices of two persons who were being tortured in their graves. The Prophet ( said, “These two persons are being tortured not for a major sin (to avoid).” The Prophet then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends).” The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." so putting flowers or petals on a grave is a established sunnah. On issue of elevation of graves Sahih Bukhari vol 2 book 23 Hadith 473 Narrated Abu Bakr bin 'Aiyash : Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex. Also just to add, Imam Ibn e Hajar Asqalani (rah) has translated the word مُسَنَّمًا meaning to be "shape of a hoof of a camel " which is elevated and convex both , in Fath ul Bar sharh Sahih bukharii Vol 6 ,pg 628 Imam Asqalani (rah) says" " From this hadith we find out that to make a grave in "shape of a hoof of a camel is Mustahab , and this is opinion of Imam Abu Hanifa (rah), Imam malik (rah) ,Imam Ahmad ibn Hanbal (rah), Imam mizni , and several Shafi ulemas that to make grave in shape of a hoof of a camel is AFZAL. " Scan image of Fath ul bari pg 628 : https://fbcdn-sphotos-c-a.akamaihd.net/.../10003481... : ) Also Meaning of Musannam according to scholars : ) Imam Alzurqani Almalak i(rah) states in sharah zurqani of Muwatta imam malik vol 8 pg 294. مسنّما اي مرتفعا Musannam means higher or tall. The Imam Qazi Shawkani(ra) states: Neel ul awtaar vol 4 page 89 مسنّما اي مرتفعا Musannam means higher or tall. : ) Another Hadith proving Elevation of Graves of Sahabas It is established that the Prophet placed a rock on top of `Uthman ibn Maz`un's grave saying:With it I shall designate the grave of my [milk-]brother and later bury in it whoever dies among my relatives ► by Abu Dawud ► al-Bayhaqi in al-Kubra (3:412) with fair chains cf Ibn Hajar, ► Talkhis al-Habir(2:134) ►Ibn al-Mulaqqin, ►Tuhfat al-Muhtaj(2:29) The complete report states that the Prophet asked a man to place a rock on top of Ibn Maz`un's grave; when he was unable to move it, he rolled up his sleeves and helped him and the whiteness of his arms was visible.Ibn Maz`un was the first of the Muhâjirûn buried in Baqi al-Gharqad.Ibrahim, the Prophet's son, was buried next to him. ." On issue of elevation of graves Another Sahih Hadith from Imam Bukhari (Rah) himself Kharija ibn Zayd said: I can see myself when we were young men [boys] in the time of Uthman [ibn `Affan]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 which is only possible if grave is high Imam al-Shawkani admitted that the Salaf built up the graves high as proved from above 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 : 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 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] Note: Tombs ,Shrines [mizars] are only build around graves of Prophets [alehislam] and awliyas [rah], Not public graves.For public graves orders are to level them. Appearence and Dimensions of Grave This part of post will be about appearnce of grave mostly with some inclusions from related matters as well but inshallah i will try to summarize them most of it. First i will begin with difference of Opnion made about some scholars concerning the matter though it was not correct thorougly in some cases but as it was cleared it is matter of fiqh and jurisprudency so no body can claim it misguidence as both the groups have supporting material. Now the hadith which is mostly presented upon destroying graves. Imam Tabarani(ra) narrated it in his Jama sagheer الجامع الصغير للطبراني Hadith no, 29. ثنا احمد بن بشر التستري ابو حفص ثنا احمد بن محمد بن عمار الرازي ثنا اسحاق بن سليمان الرازي ثنا المفضل بن صدقة ابو حماد الحنفي عن ابي الهياج الاسدي قال بعثني علي بن ابي طالب فقال اتدري ما ابعثك ابعثك على ما بعثني عليه رسول الله صلى الله عليه وسلم قال لا تدع تمثالا الا كسرته و لا قبرا مسنما الا سويته لم يروه عن ابي اسحاق الا المفضل و لا عنه الا اسحق الرازي تفرد به عمار Abu alhayaj alasadi narrate that Ali bin abi talib sent me he said do you for what purpose i am sending you i am sending you on a purpose for which Prophet Mohammad Pbuh sent me that i should not leave any picture except i broke it and not to leave any higher grave except i level it. Imam tabarani(ra) also states : Nobody narrated it to Abu Ishaaq except Mufadal and Mohammad bin ammar is alone in narrating it . Conclusions:- 1) first of all this hadith is Khabar wahid which is not substantial Proof against the numerous other traditions which are going literally against its meaning. So there will be concordist approach between All the narrations. Rule of Jurisprudents. 1)Imam abu hanifa(ra) use the technique of concordist and comparising appraoch among differentiating narrations. He uses this law to applicate each and every hadith in a manner that every hadith could be used some how. Or else he takes the higher class of hadith which is authentic in chain and etc. 2) Imam Shafaai(ra) applies the rule of authenticity of ahadith and leaves those ahadith which are weaker in chains. 3) Imam malik bin anas(ra) uses almost the same rules which Imam abu hanifa(ra) applies but he also give preference to the acts and veridicts of scholars and Jurisprudents of Madena munawara. 4) Imam ahmed bin hanbal(ra) with respect to proofs he give preference to the madhab of the salaf or ancestors on which he saw them mostly. Answers to the hadith of Tabarani :- 2) Second most important thing is that the word تسوية which is the base of the verb سوّى contains several meanings and this word is mushtarik literally and according to Usool ul fiqh it requires taweel of specified meaning. Imam Shafaii(ra) takes the meaning of سويته is to make the grave like the shape of back of camel by converting it from four sided square shape. This is the madhab of Imam Shafaii(ra). 3) The meaning of تسوية is not to destroy or demolish any thing but on the contrary it means to fix it rightly like the meaning of صواب or to make it proper. MEANING OF TASWEEA IN QURAN Allah (swt) said in surah baqarah ثم استوى الى السماء فسوّهن سبع سموات سورة البقرة Allah(swt) then intented toward sky and prepard them seven skies Also Allah (swt) said in Surah hijar فاذا سويته و نفخت فيه من روحي فقعوا له سجدين سورة الحجر so when i wil prepare Adam(as) and i inject in him my spirit then you shold fell down prostrating(to him) And same verse also came in surah ص فاذا سويته و نفخت فيه من روحي فقعوا له سجدين سورة ص By the same meaning So it is proved that Prophet Mohammad (pbuh) said any grave which is musanam should be prepared because Musanam(grave with shape of hoof of camel) is the sign of muslim grave. And those grave which were not musanam Prophet(pbuh) didnt mention them because logically they were the graves of non muslims. NOTE: Prophet Mohammad (pbuh) never permitted to destroy the graves of Muslim and there is no hadith which says that Prophet Mohammad(pbuh) ordered to destroy the graves of Muslims.. If there is any hadith then please show us. Point no. 4 On the basis of that hadith wahabiyaa najadiyaa of Saudia arabia destroyed as many graves as they could including the graves of janat ul baqee and Uhud and Badar( astaghfirullah) as we have witnessed them in Saudia. The only left are to my knowlede and Proof are the graves of Prophet Mohammad(pbuh) and abu bakr(ra) and Umar Bin khatab(ra) in house of ayesha(ra) Note: The order which Prophet Mohammad(pbuh) gave to Ali bin abi talib(ra) to destroy the graves was about the graves of Kuffars and idol worshippers not the graves of Muslims. And there are several Proofs and reasons for it. First of All Ali bin abi talib(ra) said : am sending you on a purpose for which Prophet Mohammad Pbuh sent me that i should not leave any picture except i broke it and not to leave any higher grave except i level it. So definately it cant be the graves of Muslimeen because Prophet Mohammad(pbuh) used to attend every funeral of every companion and companions of Prophet Mohammad(pbuh) whenever use to do any thing they ask Prophet Mohammad (pbuh) and they took his decisions in almost every matter so how could be possible that The Prophet Mohammad(pbuh) gave an order to built such graves which later on be destroyed ? or how is it possible that companions Of Prophet(pbuh) make such illegal graves? Which were those graves fo muslimeens that were built against the shariaa? Imam bukhari(ra) narrated in his Saheeh and named the chapter هل ينبش قبور مشركي الجاهلية Should the graves of mushrikeens of jahaliyaa to be pulled out? - حدثنا أبو معمر: حدثنا عبد الوارث، عن أبي التياح، عن أنس رضي الله عنه: قدم النبي صلى الله عليه وسلم المدينة، وأمر ببناء المسجد، فقال: (يا بني النجار، ثامنوني). فقالوا: لا نطلب ثمنه إلا إلى الله، فأمر بقبور المشركين فنبشت، The main part of the hadith which is underlined that Prophet Mohammad(pbuh) gave order about the graves of Idol worshippers thus they were deomolished(or strucked out). Imam alhafiz Ibn hajar alasqalani alshafaii(ra) states : فتح الباري شرح صحيح البخاري الجلد الثاني الصفحة 26 Fathul bari sharah saheeh bukhari vol 2 page 26 . اي دون غيرها من قبور الانبياء و اتباعهم لما في ذلك اهانة لهم Meaning: except the graves of the Prophets(pbut) and their companions and followers because thats humiliation and dishonoring to them by demolishing there graves. Imam badrudin Al ainii Alhanafi(ra) states: Umdatul qari sharah Saheeh Albukhari vol 4 page 387-388 باب هل تنبش قبور مشركي الـجاهلـية بقوله أي دون غيرها من قبور الأنبـياءوأتباعهم قلت هذا تفسير عجيب مستفاد من سوء التصرف لأن معناه ظاهر وهو جواز نبش قبور الـمشركين لأنه لا حرمة لهم فـيستفاد منه عدم جواز نبش قبور غيرهم سواء كانت قبور الأنبـياء أو قبور غيرهم من الـمسلـمين لـما فـيه من الإهانة لهم فلا يجوز ذلك لأن حرمة المسلم لا تزول حياً وميتاً عمدة القاري شرح صحيح البخاري المجلد الرابع الصفحة 387- 388 للامام بدر الدين العيني الحنفي رحمه الله Should the graves of mushrikeens of jahaliyaa to be strucked out with his statement Meaning: except the graves of the Prophets(pbut) and their companions and followers . I say this exegisis is strange and benefitted from the sinness of interferene because its meaning is clear and thats it is a Proof of pulling or destroying the graves of idol worshippers because there is no respect for them, Thus it gives a benefit upon unavailability of proof for destroying the graves other than mushrikeens no matter they are Prophets(pbut) or the graves other than them among muslims, because thats humiliation and disrespect to them . And that is not Permitted and allowed because the respect of muslim will not perish either he is alive or dead. Now coming to the main point, Grave of Prophet Mohammad(pbuh) and its Dimension according to Sunnah حدثنا محمد بن مقاتل: أخبرنا عبد الله: أخبرنا أبو بكر بن عياش، عن سفيان التمار أنه حدثه: أنه رأى قبر النبي صلى الله عليه وسلم مسنما رواه البخاري في الجامع الصحيح المجلد الاول Imam suffiyan Altamar narrates that he saw the grave of Prophet Muhammad(pbuh) in the shape of hoof of a camel Saheeh Albukhari vol 1. Imam Bayhaqi(ra) Also narrated the same hadith with atleast two different chains of narrators in his SUNNAN KUBRA. اخبرنا ابو عمرو الاديب انبا ابو بكر الاسماعيلي ثنا محمد بن عمران المقابري ثنا احمد بن يونس ثنا ابو بكر بن عياش ثنا سفيان التمار قال رأيت قبر النبي صلى الله عليه وسلم مسنما Sufyan altamar said i saw the the grave of Prophet Muhammad(pbuh) in the shape of hoof of a camel السنن الكبرى للامام البيهقي رحمه الله Another sanad for above hadith is: و اخبرنا ابو عمرو انبا ابوبكر ثنا الحسن ثنا حبان عن ابن المبارك انبا ابو بكر بن عياش عن سفيان التمار انه حدثه انه رأى قبر النبي صلى الله عليه وسلم مسنما السنن الكبرى للامام البيهقي رحمه الله So it is Proved that the grave should be made like hoof of a camel. Meaning of Musannam according to scholars Imam Alzurqani Almalaki(ra) states : sharah zurqani of Muwatta imam malik vol 8 page 294. مسنّما اي مرتفعا Musannam means higher or tall. The famous wahabi scholar and Imam Qazi Shawkani(ra) states: Neel ul awtaar vol 4 page 89 مسنّما اي مرتفعا Musannam means higher or tall. Another hadith which describes the dimensions of grave of Prophet Mohammad (pbuh) and his caliphs(ra). حدثنا أبو العباس محمد بن يعقوب ثنا بحر بن نصر الخولاني قال قرئ على عبد الله بن وهب أخبرك محمد بن إسماعيل بن أبي فديك المدني عن عمرو بن هانئ عن القاسم بن محمد قال دخلت على عائشة فقلت يا أماه اكشفي لي عن قبر النبي صلى الله عليه وسلم وصاحبيه فكشفت لي عن ثلاثة قبور لا مشرفة ولا لاطئة مبطوحة ببطحاء العرصة الحمراء فرأيت رسول الله صلى الله عليه وسلم مقدما وأبا بكر رأسه بين كتفي النبي صلى الله عليه وسلم وعمر رأسه عند رجلي النبي صلى الله عليه وسلم هذا حديث صحيح الإسناد ولم يخرجاه Narated from Alqasim bin Muhammad he said i came tho ayesha(ra) and said to her oh mother let open for us the grave of Prophet Mohammad(pbuh) and his two companions thus she opened (for me ) three graves and (i saw them) that they were on a red ground and they were not very high nor very low to the earth or leveled to the earth...................... This hadith is narrated by Imam hakim in Almustadrik vol 1. hadith 1368. And Imam hakim(ra) said its chain is saheeh. and Imam bukhari and Imam musim didnt not quoted it. But infact Imam Abu daoowd(ra) narrated almost the same hadith with a eintirely different sanad, Sunnan abu daoowd vol.2 3220ـ حدثنا أحمد بن صالح، ثنا ابن أبي فُدَيك، أخبرني عمرو بن عثمان بن هانىء، عن القاسم قال: دخلت على عائشة فقلت: يا أُمَّهْ، اكشفي لي عن قبر رسول اللّه صلى اللّه عليه وسلم وصاحبيه رضي اللّه عنهما، فكشفت لي عن ثلاثة قبور، لا مشرفة ولا لاطئة، مبطوحة ببطحاء العرصة الحمراء سنن ابي داؤد المجلد الثاني للامام ابي داؤد رحمه الله Narated from Alqasim bin Muhammad he said i came tho ayesha(ra) and said to her oh mother let open for us the grave of Prophet Mohammad(pbuh) and his two companions thus she opened (for me ) three graves and (i saw them) that they were on a red ground and they were not very high nor very low to the earth or leveled to the earth. والله اعلم بالصواب و صلى الله تعالى على حبيبنا و سيدنا محمد و على آله و اصحابه اجمعين برحمتك يا رب العالمين SECONDLY , THE HADITH WHICH YOU HAVE QUOTED REGARDLESS OF BEING MUTAWATIR IT HAS NO PROHIBITATION OF CREATING MOSQUE IN NEAR VICINITY NOR CONSTRUCTION OR DIMENSIONS AROUND THE GRAVE . IT ONLY PERTAINS TO MAKING A GRAVE THOROUGHLY MASJID WHICH MEANS IN ARABIC LANGUAGE A PLACE TO DO SAJADAH i.e PROSTRATION AND A PLACE TO PUT YOUR HEAD AND NOSE ON THAT LOCATION AND THAT IS WHAT SCHOLARS HAVE EXPLAINED IN THE COMMENTRY OF HADITH. Imam badr ud din Alaiini Alhanafi(ra) states: Umdat ul Qarii Sharah Saheeh Albukhari vol4 page 176 والـمسجد هو بكسر الـجيم وفتـحها وهو الـموضع الذي يسجد فـيه وفـي (الصحاح) الـمسجد بفتـح الـجيم موضع السجود Almasjid is a place where sajdah is done in it and in SIHAH Almasjid is a place of prostration. So the hadith you have quoted has nothing to do with construction but it was the acts of jews who were use to worship the graves and use to do prostration on it As there is clear hadith narrated by Imam bukhari حدّثنا مُـحَمَّدُ بنُ الـمُثَنَّى قال حدّثنا ( يَحْيَى ) عنْ ( هِشَام ) ٍ قال أخبرنِـي أبـي عنْ ( عائِشَة ) َ أنَّ أُمَّ ( حَبِـيبَةَ وأُمَّ سَلَـمَة ) َ ذَكَرَتَا كَنِيسَةً رَأَيْنَهَا بِالـحَبَشَةِ فِـيهَا تَصَاوِيرُ فَذَكَرَتَا ذَلِكَ للنَّبـيِّ فقال إنَّ أُولَئِكِ إذَا كانَ فِـيهِمُ الرَّجُلُ الصَّالِـحُ فَمَاتَ بَنَوْا عَلَـى قَبْرِهِ مَسْجِداً وَصَوَّرُوا فـيهِ تَلْكَ الصُّوَرَ فأُولَئِكِ شِرَارُ الـخَـلْقِ عِنْدَ ا يَوْمَ القِـيَامَةِ (الـحديث narrated by ayesha(ra) that umm habiba and um salam(ra) mentioned us about a church we saw in africa in which there were pictures thus we mentioned it to Prophet Mohammad (pbuh) thus he said Indeed those are people when they have a pious person and when he dies they build his grave a masjd (place of prostration and worshiping like an idol) and they make those pictures in it thus they are the worst of creation at the day of judgement. Imam badrudin alaiini alhanafi(ra) comments and quote the motives of scholars that : Umdatul Qari sharah saheeh bukhari vol 4 page 174 إذا بنـي فـيها مسجد لـيصلـى فـيه فلـم أر فـيه بأساً لأن الـمقابر وقف وكذا الـمسجد فمعناها واحد وقد ذكرنا عن قريب مذاهب العلـماء فـي الصلاة علـى القبر وقال البـيضاوي لـما كانت الـيهود والنصارى يسجدون لقبور الأنبـياء تعظيماً لشأنهم ويجعلونها قبلة يتوجهون فـي الصلاة نـحوها واتـخذوها أوثاناً لعنهم النبـي ومنع الـمسلـمين عن مثل ذلك فأما من اتـخذ مسجداً فـي جوار صالـح وقصد التبرك بالقرب منه لا للتعظيم له ولا للتوجه إلـيه فلا يدخـل فـي الوعيد الـمذكور If a mosque is made in that location(vicinity of grave) so that people could do worship then i dont see any problem because the graves are waqf (donated in the way of Allah) and similarly the Masjid as well and its meaning is only one which we had mentioned earlier the madhahib ways of schloars of Offering salat over the grave And Imam qazi Baydawi(ra) said when the jews and christians used to do prostration for the graves of Prophets pbt due to respect and honor for their high status and used to make it a qibla a direction of prayers in salat towards them and they built them as IDOLS at that stage Prophet Mohammad pbuh cursed them and forbade the muslims from doing such acts Any way and if a person who made a Masjid in near vicinity of Pious person or saint and he intented tabaruk by getting closer to it not for giving it respect and honour during worshipping and nor to face towards the grave thus in that case he will not enter the curse and above mentioned warning Defination of Tabaruk ثبوت خير الله في الشيء any thing which has goodness , benefit from Allah(swt) is considered as tabaruk and there is enormous amount of traditions on that on the permissibilty of tabaruk أخبرني أبو يحيى محمد بن عبد الله بن محمد بن عبيد بن يزيد المقري الإمام بمكة حرسها الله تعالى ثنا محمد بن علي بن زيد الصائغ ثنا سعيد بن منصور ثنا هشيم ثنا أبو حمزة ثنا عمران بن عطاء قال شهدت وفاة بن عباس بالطائف فوليه محمد بن الحنفية وكبر عليه أربعا وأدخله القبر من قبل رجليه وضرب عليه البناء ثلاثا والذي حفظنا عنه نحوا من أربعمائة حديث رواه الامام الحاكم رحمه الله في المستدرك المجلد الثالث Imran ibn aataa said i witnessed(attended) the passing away of Abdullah ibn abbas(ra) in the city of Taif and his guardian (for the funeral matters) was Muhammad bin hanafiya(ra) and he (muhammad bin hanafiya ra) gave four takbeer upon his funeral and he entererd him in the grave through the passage of his feets and he put over his grave a structure(constructed tent) for three days and that what we had memorized from him is approximatly 400 narrations. Almustadrik of Imam Alhakim(ra) vol 3. This proofs the Binaa or building or construction above the cavity of grave which should not combine or become physical part of the grave is sunnah of the companions of Prophet Mohammad (pbuh) Imam Qazi abu waleed albaji almalaki(ra) states : Imam abu suleman said و ضربه عمر على قبر زينب بنت حجش و ضربته عائشة على قبر اخيها عبد الرحمان و ضربه محمد ابن الحنفية على قبر ابن عباس و انّما كرهه لمن ضربه على وجه السمعة و المباهاة Hazarat umar bin khatab made a dome above the grave of zainab bint hajash and Ayesha(ra) put a dome over her brothers grave abdur rahman(ra) and Muhammad bin hanafiya(ra) put the dome over the grave of abdullah ibn abbas(ra) . And only whosoever said making a QUbaa or dome above the grave is MAQROOH , so infact he said that if someone makes it for Pride and show off . which is called Riyaa and fakhar. المنتقى شرح موطا الامام مالك رضي الله عنه للامام القاضي ابي الوليد الباجي المالكي رحمه الله This proofs building or construction above the cavity of grave which should not combine or become physical part of the grave is sunnah of the companions of Prophet Mohammad (pbuh) Construction of Domes on Graves: Imam bukhari(ra) and Imam wali ud din Altabreezi(ra)in miskat ul masabih . ولما مات الحسن بن الحسن بن علي رضي الله عنهم، ضربت امرأته القبة على قبره سنة، ثم رفعت رواه الامام البخاري في الجامع الصحيح المجلد الاول كتاب الجنائز رواه الامام التبريزي في المشكاة المصابيح باب البكاء على الميت And when Imam hasan bin hasan bin Ali(ra) died his wife put over his grave a Dome for one year and after that it was rised up Note: This incident occur at the time of Sahabas and tabaiins may Allah be pleased with them and no body denied there act and no body objected her act . Imam Mujadid Mula Ali Alqari Alhanafi states:Mirqat sharah Mishkat . chapter of funerals قد اباح السلف البناء على قبور المشائخ و العلماء المشهورين ليزورهم الناس و يستريحوا بالجلوس مرقاة المفاتيح شرح مشكاة المصابيح كتاب الجنائز باب دفن الميت And indeed the ancestors had permitted the construction upon graves of famous scholars and mashiaks or saints on purpose that people could visit them and take rest in bneath it. Imam Alsheikh Ismaeel haqi bin mustafa Alhanafi states in his tafseer Rooh ul bayan. in tafseer of surah aubah verse 18. فبناء قباب على قبور العلماء و الاولياء و الصلحاء امر جائز إذا كان القصد بذلك التعظيم في اعين العامة حتى لا يحتقروا صاحب هذا القبر construction of domes above the graves of scholars and Pious and saints is permitted matter if the intention is to aware the normal general public about the respect and honour of this person of the grave so that they could not consider him unworthy and irrespectful Imam ibn Abadiin Alshami alhanfi(ra) states: rad ul mukhtar vol.1 chapter of burrying. و قيل لا يكره البناء اذا كان الميّت من المشائخ و العلماء و السادات. رد المختار على در المختار المجلد الاول باب الدفن للامام ابن عابدين الشامي الحنفي رحمه الله It is said: that If the dead person is from scholars and saints and sadaat (pious personalities from the legacy of Prophet Mohammd Pbuh) in that it is not makrooh or dislikeable to make a construction above his grave. Imam Tahtawi alhanafi(ra) on his famous book Maraqi Al falah on page 335 states: و قد اعتاد اهل المصر وضع الاحجار حفظا للقبور عن الاندراس و النبش و لا بأس به و في الدرد و لا يجصص و لا يطيّن و لا يرفع عليه بناء و قيل لا بأس به و هو المختار The People of egypt are used to put stones above graves so that they could protect the grave from perishing and plucking and there is no problem in that and the graves should not be plastered and not be muddy and no construction should be made upon it but it is said it is Permitted as well and that is adopted one. Imam abdul wahab Alshaarani Alshafaii(ra) states: Meezan ul kubra alshaaraniaa. vol 1 kitab ul janaiz. و من ذلك قول الائمة ان القبر لا يبنى و لا يجصص مع قول ابي حنفيفة يجوز ذلك قال الاول مشدد و الثاني مخفف الميزان الكبرى الشعرانية المجلد الاول كتاب الجنائز للامام عبد الوهاب الشعراني رحمه الله And in it the saying s of Scholars and Imams that the above grave should not be build and should not be plastered inspite of all the sayings . The motive of Imam abu hanifa r.a is that these are all Permitted and in first saying there is strictness and in second motive there is smoothness or lightness. Even Imam azam abu hanifa(ra) has the motive of permissibility on this jurisprudent issue. و الله اعلم بالصواب و صلى الله تعالى على حبيبنا و سيدنا محمد و على آله و اصحابه اجمعين برحمتك يارب العالمين Another hadith on making the grave synbolic. - باب في جمع الموتى في قبر، والقبر يعلم 3206ـ حدثنا عبد الوهاب بن نجدة، ثنا سعيد بن سالم، ح وثنا يحيى بن الفضل السجستاني، ثنا حاتم يعني ابن إسماعيل بمعناه، عن كثير بن زيد المدني، عن المطلب قال: لما مات عثمان بن مظعون أُخرجَ بجنازته فدفن، فأمر النبيُّ صلى اللّه عليه وسلم رجلاً أن يأتيه بحجر، فلم يستطع حمله، فقام إليها رسول اللّه صلى اللّه عليه وسلم وحسر عن ذراعيه، قال كثير: قال المطلب: قال الذي يخبرني ذلك عن رسول اللّه صلى اللّه عليه وسلم قال: كأني أنظر إلى بياض ذراعي رسول اللّه صلى اللّه عليه وسلم حين حسر عنهما، ثم حملها فوضعها عند رأسه وقال: "أتعلم بها قبر أخي، وأدفن إليه من مات من أهلي". رواه الامام ابو داؤد في السنن و سنده جيد Narrated by Almutalib that when uthman bin mazuun(ra) his funeral was taken out and he was burried and Prophet Muhammad(pbuh) gave order to a man to bring a stone .................................................. ............ then he took the stone and placed it in head of Uthman bin mazuun and said we will know with help of stone the location of our brothers grave and we will bury whom sover die from our family. imam abu dawood narrated in Sunnan with authentic sanad. And thus in hadith there is a clear proof to protect and save the graves of the beloveds and this why scholars and jurisprudents have given permissions that a grave can be plastered from sidewise not from inside nor from upside in order to protect the graves and grave yards of muslims in case some one tries to grasp the property of muslim waqf. 2) 1400 yrs have passed for Islam like you said Dome of Masjid e nabawi http://islamic-forum...tyle_emoticon...t/image008.gif or Dome of khadra was built 600 years later so it is the same case that the Graves of Prophet Mohammad(pbuh) or infact i have proofs of the Janat ul baqii and graves of uhud and badr that they were higher than ground stronger from sides having Quba upon them after the passage of time Because of requirements which changes due to passage of time and Jurisprudents have mentioned the status of those cases as follows: And it is the matter of IJTIHAD AND RELIGIOUS EXCUSE (العذر الشرعي ) THAT THEIR SHOULD BE KNOWN PROMINENT AND MORE HIGHER THAN THE NORMAL PERSONS OTHERWISE GENERAL ORDER IS 1 HAND (FROM EDGE OF THE FINGER TO ELBOW OR 1 FIST) BUT IN CASE OF PROPHETS AND MASHAIKS AND SCHOLARS OF HIGHEST REPUTATION IT IS CONSIDERED MUBAH IN AHLESSUNAH WAL JAMAT AND READ IT IF YOU FORGOT Imam Mujadid Mula Ali Alqari Alhanafi states:Mirqat sharah Mishkat . chapter of funerals قد اباح السلف البناء على قبور المشائخ و العلماء المشهورين ليزورهم الناس و يستريحوا بالجلوس مرقاة المفاتيح شرح مشكاة المصابيح كتاب الجنائز باب دفن الميت And indeed the ancestors had permitted the construction upon graves of famous scholars and mashiaks or saints on purpose that people could visit them and take rest in bneath it. Imam Alsheikh Ismaeel haqi bin mustafa Alhanafi states in his tafseer Rooh ul bayan. in tafseer of surah aubah verse 18. فبناء قباب على قبور العلماء و الاولياء و الصلحاء امر جائز إذا كان القصد بذلك التعظيم في اعين العامة حتى لا يحتقروا صاحب هذا القبر construction of domes above the graves of scholars and Pious and saints is permitted matter if the intention is to aware the normal general public about the respect and honour of this person of the grave so that they could not consider him unworthy and irrespectful Imam ibn Abadiin Alshami alhanfi(ra) states: rad ul mukhtar vol.1 chapter of burrying. و قيل لا يكره البناء اذا كان الميّت من المشائخ و العلماء و السادات. رد المختار على در المختار المجلد الاول باب الدفن للامام ابن عابدين الشامي الحنفي رحمه الله It is said: that If the dead person is from scholars and saints and sadaat (pious personalities from the legacy of Prophet Mohammd Pbuh) in that it is not makrooh or dislikeable to make a construction above his grave. Imam Tahtawi alhanafi(ra) on his famous book Maraqi Al falah on page 335 states: و قد اعتاد اهل المصر وضع الاحجار حفظا للقبور عن الاندراس و النبش و لا بأس به و في الدرد و لا يجصص و لا يطيّن و لا يرفع عليه بناء و قيل لا بأس به و هو المختار The People of egypt are used to put stones above graves so that they could protect the grave from perishing and plucking and there is no problem in that and the graves should not be plastered and not be muddy and no construction should be made upon it but it is said it is Permitted as well and that is adopted one. Imam abdul wahab Alshaarani Alshafaii(ra) states: Meezan ul kubra alshaaraniaa. vol 1 kitab ul janaiz. و من ذلك قول الائمة ان القبر لا يبنى و لا يجصص مع قول ابي حنفيفة يجوز ذلك قال الاول مشدد و الثاني مخفف الميزان الكبرى الشعرانية المجلد الاول كتاب الجنائز للامام عبد الوهاب الشعراني رحمه الله And in it the saying s of Scholars and Imams that the above grave should not be build and should not be plastered inspite of all the sayings . The motive of Imam abu hanifa r.a is that these are all Permitted and in first saying there is strictness and in second motive there is smoothness or lightness. A great problem which was considered in graves dimension is now about to be fall in the same matter of all the constructions especially the homes حدثنا أحمد بن يونس، ثنا زهير، ثنا عثمان بن حكيم، أخبرني إبراهيم بن محمد بن حاطب القرشي، عن أبي طلحة الأسدي، عن أنس بن مالك أن رسول اللّه صلى اللّه عليه وسلم خرج فرأى قُبَّةً مشرفة فقال: "ما هذه؟" قال له أصحابه: هذه لفلان رجل من الأنصار، قال: فسكت وحملها في نفسه، حتى إذا جاء صاحبها رسول اللّه صلى اللّه عليه وسلم يسلم عليه في الناس أعرض عنه، صنع ذلك مراراً حتى عرف الرجل الغضب فيه والإِعراض عنه، فشكا ذلك إلى أصحابه فقال: واللّه إني لأنكر رسول اللّه صلى اللّه عليه وسلم، قالوا: خرج فرأى قُبَّتَكَ، قال: فرجع الرجل إلى قبَّته فهدمها حتى سوَّاها بالأرض، فخرج رسول اللّه صلى اللّه عليه وسلم ذات يوم فلم يرها قال: "ما فعلت القبَّة؟" قالوا: شكا إلينا صاحبها إعراضك عنه، فأخبرناه فهدمها فقال: "أما إنَّ كلَّ بناءٍ وبالٌ على صاحبه إلاَّ ما لا، إلاَّ ما لا" يعنى ما لا بُدَّ منه رواه ألامام ابو داؤد في السنن رواه الامام التبريزي في مشكاة المصابيح باب الرقاق Narrated by Anas bin malik that (once) Prophet Mohammad (pbuh) went out side and saw a high dome . He pbuh asked what is this? His companions(ra) said to him pbuh this is for that person who is from Ansar. Thus he silenced and kept it into his heart till suddenly that person came to Prophet Mohammad pbuh.............................................t hus he went back and demolished it and leveled it to the earth thus oneday Prophet Mohammad pbuh went outside and he didnt saw that dome he said what has been done to dome? they said the owner of that complained to us about your avioding behavior from him so we told him (about your disliking for it) so he demolished it . Prophet Mohammad Pbuh said beware indeed every (kind) of construction is burden(of punishment ) on it is owner except the posessions (wealth) meaning which is neccessary from wealth. Imam abu daoowd(ra) narated it in Sunnan Imam wali ud din Altabrezi(ra) narated in Mishkat ul masabih Thus hadith and verdict of Prophet Mohammad pbuh is clear that every type of construction is maqrooh and prophet Mohammad pbuh disliked it soo much that he stopped talking to his companion and started to avoid him for his action of making a dome on his house.till the companion destroyed it and leveled it with the earth and Prophet mohammad pbuh didnot disliked the ground level of the house but upper level and upper stories of it. SO i ask now those wahabis and their Allies who make their homes higher , who make their madrassas higher than limits who makes domes on their houses stadiums and parliments and halls and convention centres and shopping malls and those who make domes of Masajid and domes over their madrassas and what should they do now? wont you destroy them now? he salafis distort the words of Imam Shafi by quoting him as saying: " I have seen the Muslim authorities destroying structures in graveyards, I have not seen any jurist object to this." This is a distortion because the complete of what he says is as follows: Al-Shafi(al Umm 1:277) said: "I have seen the governors who demolished[tombs] in Mecca built inside the city, and I found no jurist who saw therein a wrong decision. If it was a question of tombs on land owned by the dead in their lifetime or bequeathed to their offspring, nothing that was built on their part was destroyed. Only that which no one called his own was demolished. The demolition took place so that the space around the tomb would not be inaccessible to[other] people or prevent others from being buried there, and to avoid people's being harmpered." Therefore, what is destroyed is that which is in public land only and the reason for it is because it takes a lot of space and prevents other burial. It was not destroyed because it was shirk and kufr or cursed practise of Jews and Christians. Moreover, when Imam Shafi stated his dislike on certain issues related to grave he used the word "la uhibbu" and not "kariha" which sows the wide gap between his opinion and the thinking of those who distort his words. **** Imam Nawawi in his majmu(5:298): "The ashab[of the Shafiyya] say,"If the tomb was his[sc. the proprietor's] own property, then he was permitted[to build] what he wanted, inspite of the disapproval[ of al bina alal-qubur], and whatever was standing over it[sc. the tomb] was not destroyed."" Imam Nawawi in his Rawdat talibin in the bab of wasiyat, that it permissible for a Muslim and dhimmi to will to building(imarat) of the graves of Ambiya, Ulema and Saliheen, for Ziyarah and Tabruk. Ibn Hajr al Haythami in his Tuhfa and Imam Ramli in his Nihaya, in the section of waiyyat, similarly said it is permissible to have a structure or Quba(dome) over the grave for facilitating ziyarah and tabaruk. Imam Nawawi in Rawdah-Talibeen: *قال الإمام النووي رحمه الله في الروضة:" يجوز للمسلم والذمي الوصية لعمارة المسجد الاقصى وغيره من المساجد، ولعمارة قبور الأنبياء، والعلماء، والصالحين، لما فيها من إحياء الزيارة، والتبرك بها ". Ibn Hajr al Haythami's words in Tuhfa: قال ابن حجر في التحفة في كتاب الوصايا: ويظهر أخذا مما مر ومما قالوه في النذر للقبر المعروف جواز صحتها كالوقف لضريح الشيخ الفلاني ويصرف في مصالح قبره والبناء الجائز عليه ومن يخدمونه أو يقرءون عليه. ويؤيد ذلك ما مر آنفاً من صحتها ببناء قبة على قبر ولي وعالم. أما إذا قال الشيخ الفلاني ولم ينو ضريحه ونحوه فهي باطلة أي الوصية اهـ، ونص أيضاً على أن القبة في غير مسبلة على العالم والولي من القرب، فقال في التحفة في باب الوصية: وإذا أوصى لجهة عامة فالشرط أن لا يكون معصية.. إلى أن قال وشمل عدم المعصية القربة كبناء مسجد ولو من كافر ونحو قبة على قبر عالم في غير مسبلة اهـ. ومنعه في المسبلة على العالم ونحوه رده عليه الحلبي المحشي على المنهج وعبارته، واستثنى قبور الأنبياء (عليهم السلام) والصحابة (رضي الله عنهم) والعلماء والأولياء (رحمهم الله) فلا تحرم عمارتها في المسبلة لأنه يحرم نبشهم والدفن في محلهم، ولأن في البناء تعظيماً لهم وإحياء لزيارتهم ولا تغتر بما وقع لابن حجر كغيره في هذا المحل أي في المسبلة لا في المملوكة اهـ. Tahir bin Muhammed bin Alawi comments on it: قال طاهر بن محمد العلوي: وإنما جعل ابن حجر وغيره القبة على الولي في غير المسبلة والموقوفة قربة لأن العلماء نصوا على أن تمييز العالم والصوفي حياً وميتاً مطلوب أخذا من قوله في حق نساء النبي صلى الله عليه وعلى آله وسلم (يدنين عليهن من جلابيبهن ذلك أدنى أن يعرفن فلا يؤذين) وقد علمت أن القبة من عصور وقرون عليهم وعلى الأنبياء (عليهم السلام) قال ابن حجر في شرح العباب: وأما المحرمات فلم يعهد في زمان من الأزمنة إطباق جميع الناس خاصتهم وعامتهم عليها كيف وهذه الأمة معصومة من الاجتماع على ضلالة وإذا عصمت من ذلك كان إطباقهم جميعاً خاصتهم وعامتهم على أمر حجة على جوازه في أي زمان كان سواء الأزمنة الأولى أ, الأزمنة المتأخرة، وكلام الأصوليين صريح في أن الإجماع الفعلي حجة كالقولي اهـ Imam Sharwani in his Hashiya, comments on it: ( قوله على الأولى ) أي الجهة العامة وقوله كثرة وقوعها أي الأولى أي وقوع الوصية عليها ( قوله ونحو قبة ) عبارة النهاية القباب والقناطر ا هـ ( قوله قبر نحو عالم ) عبارة النهاية والمغني قبور الأنبياء والعلماء والصالحين ا هـ . ( قوله وتسوية قبره ولو بها ) خالفه النهاية هنا وقال ع ش والمعتمد ما ذكره في الجنائز ا هـ أي من جواز الوصية لتسوية وعمارة قبور الأنبياء والصالحين في المسبلة ( قوله وليس كذلك ) أي فتصح الوصية ا هـ ع ش ( قوله والمباحة ) عطف على القربة ا هـ ع ش ثم قوله ذلك إلى المتن في المغني ( قوله كفك أسارى إلخ ) سيأتي تخصيصه بالمعينين ا هـ ع ش ( قوله وكافر ) قضية كلامهم تخصيصه بمعين ( قوله ما لم يأت إلخ ) أي فلا تصح الوصية ا هـ ع ش ( قوله أو مع نزول المارة ) اعتمده المغني أيضا قال ع ش ومنه الكنائس التي في جهة بيت المقدس التي ينزلها المارة فإن المقصود ببنائها التعبد ونزول المارة طارئ ا هـ . http://www.islamweb.net/newlibrary/d...d=20&Hashiya=2 Imam Ramli in his Nihaya: وشمل عدم المعصية القربة كعمارة المساجد ولو من كافر وقبور الأنبياء والعلماء والصالحين لما في ذلك من إحياء الزيارة والتبرك بها ، ولعل المراد به كما قاله صاحب الذخائر ، وأشعر به كلام الإحياء في أوائل كتاب الحج ، وكلامه في الوسيط في زكاة النقد يشير إليه أن تبنى على قبورهم القباب والقناطر كما يفعل في المشاهد إذا كان الدفن في مواضع مملوكة لهم أو لمن دفنهم فيها لا بناء القبور نفسها للنهي عنه ، ولا فعله في المقابر المسبلة فإن فيه تضييقا على المسلمين خلافا لما استوجهه الزركشي من كون المراد بعمارتها رد التراب فيها وملازمتها خوفا من الوحش والقراءة عندها ، وإعلام الزائرين بها لئلا تندرس . http://library.islamweb.net/newlibra..._no=25&ID=5521 The sharh of the above by Imam Shabramalisi: ( قوله : ولعل المراد به ) أي عمارة القبور ( قوله : أن تبنى على قبورهم القباب ) جعله الشارح في الجنائز مؤيدا لعدم جواز حفر قبور الصالحين في المسبلة ، وعبارته ثم قبيل الزكاة : ومحل ذلك كما قاله الموفق بن حمزة في مشكل الوسيط ما لم يكن المدفون صحابيا أو ممن اشتهرت ولايته وإلا امتنع نبشه عند الانمحاق ، وأيده بعض المتأخرين بجواز الوصية لعمارة قبور الأنبياء والصالحين لما فيه من إحياء الزيارة والتبرك . إذ قضيته جواز عمارة قبورهم مع الجزم هنا بما مر من حرمة تسوية القبر وعمارته في المسبلة . ا هـ . http://library.islamweb.net/newlibra..._no=25&ID=5521 Ibn Hajr in his fatawa fiqhiyya also mentions that the statements of scholars that prohibit construction does not contradict these above statements that permit it, as those prohibition are in case of land used without permission of owner or public waqf land, while the statements of permissibility mentioned in chapter of testaments is in case of lands other than that: ة الثالثة فالحاصل من اضطراب وقع للشيخين فيها أن قولهما في الجنائز يكره البناء على القبر مرادهما بناء في ملك الشخص أو غيره بإذنه فإن أراد المسبلة أو الموقوفة كان مرادهما كراهة التحريم وما ذكراه في الوصايا محمول على غير البناء في المسبلة لما تقرر لك أولا وكراهة الكتابة وما بعدها للتنزيه لا للتحريم Rough translation: "What is derived from the (appearent) contradiction in the Shaikhain statements is that their words in the chapter of Funerals (stating that it is makruuh), then they meant construction on the builders private property or on someone else's with his permission. If they meant on public or Waqf land, then they meant Karahat al-Tahrim. And what they mentioned in the chapter of Testaments is applied on other than public land, due to what has been clarified to you beforehand. And the dislikedness in Writing and what comes after it, then it is karahat al-Tanzih, not Tahrim". الفتاوى الفقهية الكبرى (3/142) http://islamport.com/d/2/ftw/1/3/29.html *** Other Shafis include Imam Ghazzali, Imam Sharani, Imam al-Samhudi, Imam Zainudeen al-Malabari, Imam Sherwani, etc *** Another shafi scholar, Imam al-Bujairimi(1221H): وفي حواشي البجيرمي على شرح الخطيب على متن أبي شجاع: ولو وجدنا بناء في أرض مسبلة ولم يعلم أصله ترك لاحتمال أنه وقع بحق قياساً على ما قرروه في الكنائس. نعم استثنى بعضهم قبور الأنبياء والشهداء والصالحين ونحوهم قال البرماوي. وعبارة الرحماني: نعم قبور الصالحين يجوز بناؤها ولو بقية لإحياء الزيارة والتبرك قال الحلبي ولو في مسبلة وأفتى به وقال أمر به الشيخ الزيادي مع ولايته اهـ. *** al-Habib `Alawi ibn Ahmad al-Haddad has a chapter in his book "Misbah Al-Anam", proving the the legality of building over graves. *** Ibn al Siddiq al Ghumari(in his Ihya, p.6) reports that al.Izz b. Abd al-Salam issued a fatwa approving the demolition of qibab and buyut and many buildings standing on the Qarafs of Misr because they were built on waqf land which had been ordained for the[public] burial of Muslims. He made an exception for the qubba of Imam al Shafi and said it was "because it was built within the dar of Ibn Abd al-Hakam." Izz ad-din Ibn Abd as-Salam also made the distinction, that the mausolea of scholars and righteous ones (Masahid al ulama wa ahl al salah) are to be considered as houses(buyut). (Fatawa Ibn Abd as-Salam p,130) In fact with regards to the mausoleum of Imam as-Shafii, it was not based on some political reason without any support of islamic scholars, that Salah ad Din Ayyubi built it, but rather it was upon the insistence and watch of the great leading shafii scholar of that time and who Salah ud Din greatly respected, Najm ud-Din al-Khabushani. This is known based on the inscription on the salihiyya madrasa that was built at the same time adjacent to the tomb: "This madrasa was built at the urging ( bi-istida) of the shaykh, jurisprudent, imam…[and] ascetic Najm al-Din, the pillar of Islam, exemplar of mankind, the mufti of thesects, Abu ’l-Ba[rakat b.] al-Muwaffaq al-Khabushani—may God perpetuate his success—for the jurists who are dis-ciples of al-Sha[fi{i]—may God have favor on them—[who are] characterized by their firm, unified, Ash{ari doctrinal foundation [against] vain reasoners ( al-hashwiyya) and other innovators.” - [ RCÉA, vol. 10, no. 3682, 60. Also see Wiet, “Inscriptions,”179.] *** Abu Hanifa is reported to have regarded building over tombs(al-bina ala l-qubur) as legal and not objectionable. [ Nawawi majmu 5:298; Abu Abd'allah Muhammed Qadhi Safadi al-Dimaqshi, Rahmat al Umma fi Kthilaf al Aimma( Cairo,1386/1987), 73; Abd al Wahab al-Sharani, Kitab al Mizan, 2 vol.(Cairo, 1291/1874), vol 1, p.271.] Imam Sha'raani*رضی اللہ تعالٰی عنہ*states, "It is based on this that other Imams say that a building shouldn't be built on a grave nor should it be plastered, even though the ruling of Imam Abu Hanifa*رضی اللہ تعالٰی عنہ*is, "All of these things are permissible."So, the former sayings have hardship and the latter one has ease:' 12.14 - Meezaan-e-*Kubra, Vol.1, Kitaabul-Janaaiz* *** Shaykh Isma`il Haqqi said in his Qur'anic commentary*Ruh al-Bayan*under the verse "The mosques of Allah may only be built and maintained by those who believe in Allah and the Day of Judgement, perform the prayers and give zakat, and are afraid of none other than Allah and they are those who are guided"*(9:18): Shaykh `Abd al-Ghani al-Nabulusi said in*Kashf al-Nur `an Ashab al-Qubur*("The Unveiling of Light from the Occupants of the Graves") the sum of which is that a good innovation that agrees with the objectives of the Sacred Law is called a sunna. Thus, building domes over the graves of Scholars, friends of Allah (awliya') and the righteous and placing covers, turbans and cloth over them is permissible if the objective therein is to create reverence in the eyes of ordinary people so that they will not disdain the occupant of that grave. *** Mulla Ali al-Kari al-Hanafi states that the scholars of predecessors regard it permissible to construct domes and tombs on the graves of famous saints and scholars so that people will visit them and rest there. [Mirqatu'l-Mafatih, II, 372; Ibn Abidin, I, 237] *** Ibnu'l-Humam, a Hanafi scholar, says that it is permissible not makruh, according to preferred view, to build a place to enable people to sit while reading the Quran next to the grave. [Fathu'l-Qadir, 1,473] *** It is written in the book Jami' al-fatawa [Author, Muhammad as-Samarqandi al-Hanafi passed away in 556 A.H. (1162).] that it is not makruh to construct a building or tomb over the graves of 'ulama' and sayyids. *** The Malikite Qadi of Baghdad, Abu'l-Hasan 'Ali b. Umar b. Ahmad al-Qassar (d. 1008) allowed building a qubba, a bayt, or a madrasa over a tomb, so long as it did not touch the grave proper, (1) as so long as the structure did not strive for vainglory and plomp(mabaha).(2) (1). Ibn al-Siddiq al-Ghumari in his Ihya al-Maqbur min Adillat Istihbab Bina al-Masajid wa-l-Qibab 'alal-Qubur (Cairo, ca 1925), p.11. His report goes back to a risala of a al-Tamimi al-Maghribi al-Tunisi (for him see 'Umar Rida Kahhala, Mu'jam al-Mu'allifin, 15vols.(Damascus, 1372-81/1957}, vol 2, p.263). The attitude of Ibn al-Qassar was applauded by ibn Rushd(Ibn al Siddiq al Ghumari, Ihya, p.11) (2). Ibidem. His source is a sharh commentary of a al-Sijilmasi. *** Al-Ubbi al-Maliki said in his commentary of the Saheeh of Imam Muslim: "One of the Shaafi` scholars once said that the Jews and the Christians make prostration at the graves of the Prophets, upon them be blessings and peace. They make them into qiblas to which they face to make prostration. For they have taken these as idols. The Muslims were prevented from doing that with a clear prohibition.However, as for he who wants to establish a mosque near to a righteous man or wants to pray in a graveyard with the aim of taking blessings from it or the desire of the acceptance of his supplication - then there is no harm. The evidence which necessitates this is that the grave of Ibrahim, upon him be peace in the sacred mosque is located in the demolished area which is the area of the place of prayer." He was Abu Abdallah Muhammad ibn Khalifa al-Washtani al-Ubbi al-Maliki (d. 827 hijra). The name of his commentary is called Ikmaal Ikmaal al-Mua`allim originally in four volumes in which he included the opinions of the four earlier commentators on the Saheeh Muslim; [1] al-Maaziri; [2] Iyad; [3] al-Qurtubi; and [4] an-Nawwawi; as well as what he took by transmission from his teacher, Shaykh Abu Abdallah Muhammad ibn Arafa. *** Other examples of Maliki scholars who permitted it: - Hattab’s Mawahib al-Jalil 2:245-46, - Ibn Rushd’s Bayan wa Tahsil2:219-21, - Dasuqi’s Hashiya1:673; *** Abu Zaid Abd al-Rahman Abu Muhammad Ibn Abd al-Qadir al-Fasi (c. 1631–1685) in Sharh al' Amal al-Fasi : وفي شرح العميري على العمل الفاسي والعمل بالبناء على القبور جاز أيضاً وقد كتب شيوخنا سيدي عبد القادر الفاسي: في ذلك بما نص المراد منه ولم ينزل الناس يبنون على مقابر الصالحين وأئمة الإسلام شرقاً وغرباً كما هو معلوم وفي ذلك تعظيم حرمات الله واجتلاب مصلحة عباد الله لانتفاعهم بزيارة أوليائه ودفع مفسدة المشي والحفر وغير ذلك، والمحافظة على تعيين قبورهم وعدم اندراسها، ولو وقعت المحافظة من الأمم المتقدمة على قبور الأنبياء لم تندرس وتجهل بل اندرس أيضاً كثير من قبور الأولياء والعلماء لعدم الاهتمام بها وقلة الاعتناء بأمرهم اهـ، ذكر ذلك لمن سأله عن البناء على ضريح مولانا عبد السلام بن مشيش نفعنا الله به وما يؤثر في النهي عن البناء على القبر إنما ذاك حيث يكون القصد به المباهاة والمفاخرة اهـ. *** Ibn Hazm(d.1064) of Cordoba, in Kitab al-Muhalla(vol 5, p.133): "If over it [sc. the grave] a bayt or a raised construction(qaim) was built, this was not regarded as objectionable." Ibn Hazm, in the same book(5:133) said: "He [sc. Muhammad(pbuh)] already announced the place of his grave by his word: 'The space that lies between my grave and my minbar belongs to the garden of paradise.' By saying that, he announced that it [sc. his grave] would be in his bayt. He did not object to his grave's being located inside the bayt and [therefore] did not object to an erected building (bina qaim)[on the a grave]." *** The Hanbalite Ibn Muflih (d. 1362) in his Furu(2:272) unambiguously says the same thing when he quotes from Kitab al-Mustau'ab: "A pompous building (bina al-fakhir) is objectionable. But he [sc. the author of the Kitab al-Mustau'ab] emphasizes that there is no objection to a building enclosing it [sc. the tomb](bina mulasiq) because its intention is to mark and preserve it." Ibn Mufilh(Furu(2:272)) also quotes Kitab ak-Muharrar:"There is no objection to a qubba, a bayt, or a hazira on an owner's land. For burial at such a place, even though it is like this[i.e., even though there is a building standing over the grave], is permitted(ma'dhun)." Also see 'Amili 4:20 for his distinction between grave of general populace from grave of righteous. Ibn Muflih also says: "Both Imams Muhammed ibn 'Abdallah as-Samuri and Majd ud-Din Ibn Taymiyyah mention that there is no harm if there is a dome or a house or similar building at the site in his possession. This is due to the fact that permission has been granted to be buried in such a place". [Kitab al-Furu vol 1, pp.568-569] *** In Al-Khadim, Imam Badr Al-Deen Al-Zarkashi quotes at length the words of the sheikh and imam, Sharaf Al-Deen Al-Ansari regarding the Qarafah [m: (a graveyard near Cairo)], during which he [m: i.e., Al-Zarkashi] says: The early Muslims (Ar. Salaf) (Allah be pleased with them) witnessed this greater and lesser graveyard in the past. Graves and structures were constructed in it, yet none of the scholars of the time opposed it in word or action. He [m: (i.e., Al-Ansari)] says, “they built the dome of Imam Al-Shafi'i (Allah be pleased with him) and his academy in it and the other shrines are like this.” [m: After finishing up the quotation from Al-Ansari, Al-Zarkashi says: ]One of the late scholars said, “his [m: i.e. Al-Ansari's] words indicate that building in public graveyards is not forbidden.” And if it is not forbidden to build in public graveyards, then a fortiori, it is not forbidden to build in wastelands or private property with the permission of the owner. [...]* In the Mustadrik, immediately after rigorously authenticating the hadiths on the prohibition of building and writing on graves, Imam Al-Hakim mentions, “These [m: hadiths] are not acted upon, for all Muslim imams, east and west, have structures over their graves, and this is something that the later generations (Ar. khalaf) took from the early generations (Ar. salaf). Al-Burzuli said, 'it is therefore a matter of consensus.'” [...] One of the late scholars of our imams mentioned beautiful words that support the permissibility of building atop graves, “[m: Scholars] have mentioned the validity of leaving a bequest to construct Al-Masjid Al-Aqsa and the graves of the prophets (peace and blessings of Allah be upon them). Sheikh Abu Muhammad incorporated the graves of scholars and the righteous under this [m: ruling] because it entails reviving visitation [m: of their shrines]. In Al-Waseet and Al-Ihya, Al-Ghazali says that which indicates the permissibility of building atop the graves of the scholars of religion, sheikhs of Islam, and other righteous people. It is not far-fetched that this permissibility is based on honouring them. [...] Like Al-Waseet and Al-Ihya, Sharh Al-Tanbeeh by Imam Ibn Al-Rif`ah contains that which indicates the permissibility of building [m: atop graves], or rather, its praiseworthiness. There is no doubt regarding this, for it is found in all the lands of Islam in the past and present. [...] None of the scholars or righteous people, who are the guardians of the religion, have been referenced as having opposed this in word or action, yet there is no doubt that they were able to do so. And Allah Most High knows best. EndQuote The shafi scholar, Ibn al-Raf'ah(d.710) said: "There is no doubt that mausolea and tomb-mosques have existed all over the Islamic world, from former times up to our own. It is not known of any learned or righteous person or of those responsible for religious affairs that they opposed this usage, be it by word or deed, though there is likewise no doubt that they would have the means to do so." [Haytami in Fatawa Fiqhiyya II p.16] *** Ibn Hajr al-Asqalani said: "If the tomb is raised with good intent and not with the intent of vainglory, it is permitted" (Fathul Bari III p.287 (Janaiz 81)) Hafiz Ibn Hajar (Fath al-Bari, 1:525) explained by quoting the words of Imam al-Baydawi, who said: “Because the Jews and Christians would prostrate towards the graves of the Prophets out of veneration of them, and make them (their graves) a Qibla towards which they face in their salat, and took them as idols, he (asws) cursed them and forbade the Muslims from such acts. As for the one who takes a place of worship in the vicinity (jiwar) of a righteous servant, and by that intends to gain blessings (tabarruk) from proximity to him, and not veneration of him, nor directly facing him, then this does not enter under the warning and curse in this hadith.” There is a chapter in Bukhari Sharif named "Should the Mushriks' graves from the Period of Ignorance be excavated?" - Vol. 1. Pg. 61 Allama Haafiz Ibn Hajar رضی اللہ تعالٰی عنہwrites in the annotation of this, "... Except for the Prophets and their followers, because exhuming their graves is disrespect to them.12.32-Fat'hul-Baari, Vol. 2, Pg. 26 And, ''This Hadith proves that disposition in a graveyard that has come into ownership is permissible. Old graves may be disentombed except for when they are respected:,12.33 - Fat 'hul-Baari *** The Shafi scholar Abu Sahl as-Suluki (d.369 H) from Nisabur "was interred in the gathering place where he used to teach." [imam Nawawi in "Muhtasar tabaqat al fuqahd", p.204] *** Al Qushyari(d. 465) and his son Abu Said(d. 494) was buried in their Madrasah in Nisabur. [imam Nawawi in "Muhtasar tabaqat al fuqahd", pp. 484 and 490] *** Mujahid ad-Din Bihruz bin Abdallah al-Giyati (d. 540H) was buried in his ribat on the banks of the Tigris. [ibn al-Jawzi in "Al-Muntazam fi Tarikh al-Muluk wal-Umam" X p. 117 ] *** Abd al-Qadir al -Jilani (d. 561H), by his own decree, and Abd al-Qahir as-Suhrawardi (d.563H) were buried in madrasahs they had founded.[ibn al-Jawzi in "Al-Muntazam fi Tarikh al-Muluk wal-Umam" X p. 219 and 225] *** A dome(qubba) was built over the grave of the early Maliki scholar Muhammed Ibn Sahnun(d.256 H) upon his death in Khairoun, by the then governer (see Qadi Iyad Tartib III p.117). *** The Andalusian scholar Abu 'Al. M. bin. Umar al-Katib(d.596H) was buried inside a ribat in Fez.[ibn al Abbar al-Qudai in "at-Takmila li kitab as-silah" II p.77] *** The 2nd century(Hijri year) ascetic Dirar bin Murrah as-shaybani from Kufah "dug his grave 15 years before his death" in his own house. [ibn Jawzi in Sifat al-Safwah, II p.68] *** The Abbasid Caliph al-Mamun(d. 217H) was buried in the house of Khaqan, a khadim of al-Rashid. [Ref: al-Yakubi(d. 284H) in his Tarikh, p.330 and al-Tabari(d. 310H) in his Tarikh VIII, p. 646-650] Al-Mamun's father and predecessor, Harun al-Rashid(d.193H) was also buried in his house.(Al-Tabari in his Tarikh, VIII, p. 343-344 and 345] Imam Ali ar-Ridha(d.202) was buried next to Harun al-Rashid Legality of placing a cloth over the grave Proof 1: Legality of marking the grave It is established that marking the grave is permitted. Narrated Al-Muttalib: When Uthman ibn Maz'un died, he was brought out on his bier and buried. The Prophet (peace_be_upon_him) ordered a man to bring him a stone, but he was unable to carry it. The Apostle of Allah (peace_be_upon_him) got up and going over to it rolled up his sleeves.*[Abu Dawud, Book 20, Number 3200]“ Therefore the basis of placing a cloth is established, which is the marking of the grave. Proof No. 2: Legality of respecting the grave The hadiths encourage to keep adab in treating the grave by not standing or sitting on it, etc. Therefore, the basis of respecting the grave is established. Anything that facilitates respecting the grave is also thereby permitted. Therefore, placing the cloth is permitted to respect the grave. Proof No.3: This is permissible according to Imam Malik Imam Sumhudi in his book "wafa al wafa biakhbaar dar al mustafa" vol2, pg 582 quotes Imam Ibn Rushd who in his bayaan says that Imam Malik ® disliked the grave of Prophet(saw) being left open and that he considered by analogy to the Kaaba which has a kiswa over it, that it is permitted to have a cloth over the grave because if the Kaaba deserves the respect then surely the grave of the Prophet(saw) deserves the respect in the eyes of the people. Proof No.4: A cloth was placed over the grave of Sayyida Aisha(RA) from the time of Salaf Ibn Sa'd ( 168H to 230 H) in his Tabaqat VIII p.80, mentions that a cloth had been laid out on Aisha's tomb [madadna ala qabri Aisata tawban]. Proof No.5: No proof to prohibit it There is no proof that the grave cannot have a cloth placed over it. Moreover, this act does not constitute a act of worship, therefore by even the standards of salafism, it cannot be considered a bidah because salafis say bidah is with respect to matters of worship only and not in wordly matters where everything is permitted until proven haram.
  7. Main yahan per apne dalail de raha hon jo mujhe mile hain LEKIN MUJHE KHALIL RANA BHAI JAAN K JAWABAT KA INTEZAAR RAHE GA JO AITRAZAT HUWE THEY UN PER JAWABAT OR WAZAHAT MAZEED KR DEN GE TAU MEHARBANI HO GE Proofs of building Shrines/Tombs of Prophets It is a Sunnah to build tombs/shrines around the graves of Prophets (alaih salam) ,Salafs 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 The Second tomb in islam Grave of Sayyidna Abu Bakr is in a room of the house of Ayesha buried next to Prophet (Peace be upon him) The Third tomb in islam Grave of Sayyidna Umar Ibnul Khattab is in a room of the house of Ayesha buried next to Prophet (Peace be upon him) and Abu Bakr So it was a practice of Sahaba to bury Prophet 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; 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 faithwhereas 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 someoneconstructs 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 #1: From Sahih Bukhari hadith: That building of Graves/shrine attached to a mosque or inside a Mosque is allowed and Prophet (sallallaahu 'alayhi wa sallam) And Sahabas approved it. As Salamu 'alaykum to all honest readers While doing research over the issue of constructing shrines and reading Qur'an 18:21 which is a Nass (definite proof) that Shrines could be built over graves of Anbiya and Awliya, I came across something very shocking when I was cross checking Arabic and English translations by Muhsin Khan (Wahabi) of Qur’an and Sahih Bukhari. WAhabi Muhsin khan forges ,edits as He translates one hadith of Sahih Bukhari as: Volume 1, Book 8, Number 471 : Narrated by Unknown Narrated Hadith is about the various places on the way from Medina to Mecca where the Prophet prayed and their In locations impossible to translate. [No Further translation by Muhsin Khan Wahabi] Please note at the red highlighted parts above. Although there are many examples of Muhsin Khan's lies and Dajl but this one is the ultimate of them all, because this has to do with the issue of taking tabarruk from places where Prophet (Peace be upon him) prayed and this according to their guru Ibn Taymiyyah was Shirk to the extent that Ibn Taymiyyah even tried to prove Ibn Umar as Mushrik in his Iqtida as Siraat al Mustaqeem (Audhobillah Min Dhalik!) We ask the Wahabis what was impossible for Muhsin Khan to translate? This means that Muslims should not read Sahih Bukhari as there are impossible things beyond our comprehension in it? Complete hadith with accurate translation from Sufi scholar Aisha Bewley. حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، قَالَ حَدَّثَنَا أَنَسُ بْنُ عِيَاضٍ، قَالَ حَدَّثَنَا مُوسَى بْنُ عُقْبَةَ، عَنْ نَافِعٍ، أَنَّ عَبْدَ اللَّهِ، أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَنْزِلُ بِذِي الْحُلَيْفَةِ حِينَ يَعْتَمِرُ، وَفِي حَجَّتِهِ حِينَ حَجَّ، تَحْتَ سَمُرَةٍ فِي مَوْضِعِ الْمَسْجِدِ الَّذِي بِذِي الْحُلَيْفَةِ، وَكَانَ إِذَا رَجَعَ مِنْ غَزْوٍ كَانَ فِي تِلْكَ الطَّرِيقِ أَوْ حَجٍّ أَوْ عُمْرَةٍ هَبَطَ مِنْ بَطْنِ وَادٍ، فَإِذَا ظَهَرَ مِنْ بَطْنِ وَادٍ أَنَاخَ بِالْبَطْحَاءِ الَّتِي عَلَى شَفِيرِ الْوَادِي الشَّرْقِيَّةِ، فَعَرَّسَ ثَمَّ حَتَّى يُصْبِحَ، لَيْسَ عِنْدَ الْمَسْجِدِ الَّذِي بِحِجَارَةٍ، وَلاَ عَلَى الأَكَمَةِ الَّتِي عَلَيْهَا الْمَسْجِدُ، كَانَ ثَمَّ خَلِيجٌ يُصَلِّي عَبْدُ اللَّهِ عِنْدَهُ، فِي بَطْنِهِ كُثُبٌ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم ثَمَّ يُصَلِّي، فَدَحَا السَّيْلُ فِيهِ بِالْبَطْحَاءِ حَتَّى دَفَنَ ذَلِكَ الْمَكَانَ الَّذِي كَانَ عَبْدُ اللَّهِ يُصَلِّي فِيهِ‏.‏ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى حَيْثُ الْمَسْجِدُ الصَّغِيرُ الَّذِي دُونَ الْمَسْجِدِ الَّذِي بِشَرَفِ الرَّوْحَاءِ، وَقَدْ كَانَ عَبْدُ اللَّهِ يَعْلَمُ الْمَكَانَ الَّذِي كَانَ صَلَّى فِيهِ النَّبِيُّ صلى الله عليه وسلم يَقُولُ ثَمَّ عَنْ يَمِينِكَ حِينَ تَقُومُ فِي الْمَسْجِدِ تُصَلِّي، وَذَلِكَ الْمَسْجِدُ عَلَى حَافَةِ الطَّرِيقِ الْيُمْنَى، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ، بَيْنَهُ وَبَيْنَ الْمَسْجِدِ الأَكْبَرِ رَمْيَةٌ بِحَجَرٍ أَوْ نَحْوُ ذَلِكَ‏.‏ وَأَنَّ ابْنَ عُمَرَ كَانَ يُصَلِّي إِلَى الْعِرْقِ الَّذِي عِنْدَ مُنْصَرَفِ الرَّوْحَاءِ، وَذَلِكَ الْعِرْقُ انْتِهَاءُ طَرَفِهِ عَلَى حَافَةِ الطَّرِيقِ، دُونَ الْمَسْجِدِ الَّذِي بَيْنَهُ وَبَيْنَ الْمُنْصَرَفِ، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ‏.‏ وَقَدِ ابْتُنِيَ ثَمَّ مَسْجِدٌ، فَلَمْ يَكُنْ عَبْدُ اللَّهِ يُصَلِّي فِي ذَلِكَ الْمَسْجِدِ، كَانَ يَتْرُكُهُ عَنْ يَسَارِهِ وَوَرَاءَهُ، وَيُصَلِّي أَمَامَهُ إِلَى الْعِرْقِ نَفْسِهِ، وَكَانَ عَبْدُ اللَّهِ يَرُوحُ مِنَ الرَّوْحَاءِ، فَلاَ يُصَلِّي الظُّهْرَ حَتَّى يَأْتِيَ ذَلِكَ الْمَكَانَ فَيُصَلِّي فِيهِ الظُّهْرَ، وَإِذَا أَقْبَلَ مِنْ مَكَّةَ فَإِنْ مَرَّ بِهِ قَبْلَ الصُّبْحِ بِسَاعَةٍ أَوْ مِنْ آخِرِ السَّحَرِ عَرَّسَ حَتَّى يُصَلِّيَ بِهَا الصُّبْحَ‏.‏ وَأَنَّ عَبْدَ اللَّهِ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَنْزِلُ تَحْتَ سَرْحَةٍ ضَخْمَةٍ دُونَ الرُّوَيْثَةِ عَنْ يَمِينِ الطَّرِيقِ، وَوِجَاهَ الطَّرِيقِ فِي مَكَانٍ بَطْحٍ سَهْلٍ، حَتَّى يُفْضِيَ مِنْ أَكَمَةٍ دُوَيْنَ بَرِيدِ الرُّوَيْثَةِ بِمِيلَيْنِ، وَقَدِ انْكَسَرَ أَعْلاَهَا، فَانْثَنَى فِي جَوْفِهَا، وَهِيَ قَائِمَةٌ عَلَى سَاقٍ، وَفِي سَاقِهَا كُثُبٌ كَثِيرَةٌ‏.‏ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى فِي طَرَفِ تَلْعَةٍ مِنْ وَرَاءِ الْعَرْجِ وَأَنْتَ ذَاهِبٌ إِلَى هَضْبَةٍ عِنْدَ ذَلِكَ الْمَسْجِدِ قَبْرَانِ أَوْ ثَلاَثَةٌ، عَلَى الْقُبُورِ رَضْمٌ مِنْ حِجَارَةٍ عَنْ يَمِينِ الطَّرِيقِ، عِنْدَ سَلِمَاتِ الطَّرِيقِ، بَيْنَ أُولَئِكَ السَّلِمَاتِ كَانَ عَبْدُ اللَّهِ يَرُوحُ مِنَ الْعَرْجِ بَعْدَ أَنْ تَمِيلَ الشَّمْسُ بِالْهَاجِرَةِ، فَيُصَلِّي الظُّهْرَ فِي ذَلِكَ الْمَسْجِدِ‏.‏وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَزَلَ عِنْدَ سَرَحَاتٍ عَنْ يَسَارِ الطَّرِيقِ، فِي مَسِيلٍ دُونَ هَرْشَى، ذَلِكَ الْمَسِيلُ لاَصِقٌ بِكُرَاعِ هَرْشَى، بَيْنَهُ وَبَيْنَ الطَّرِيقِ قَرِيبٌ مِنْ غَلْوَةٍ، وَكَانَ عَبْدُ اللَّهِ يُصَلِّي إِلَى سَرْحَةٍ، هِيَ أَقْرَبُ السَّرَحَاتِ إِلَى الطَّرِيقِ وَهْىَ أَطْوَلُهُنَّ‏.‏ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَنْزِلُ فِي الْمَسِيلِ الَّذِي فِي أَدْنَى مَرِّ الظَّهْرَانِ، قِبَلَ الْمَدِينَةِ حِينَ يَهْبِطُ مِنَ الصَّفْرَاوَاتِ يَنْزِلُ فِي بَطْنِ ذَلِكَ الْمَسِيلِ عَنْ يَسَارِ الطَّرِيقِ، وَأَنْتَ ذَاهِبٌ إِلَى مَكَّةَ، لَيْسَ بَيْنَ مَنْزِلِ رَسُولِ اللَّهِ صلى الله عليه وسلم وَبَيْنَ الطَّرِيقِ إِلاَّ رَمْيَةٌ بِحَجَرٍ‏.‏ وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَنْزِلُ بِذِي طُوًى وَيَبِيتُ حَتَّى يُصْبِحَ، يُصَلِّي الصُّبْحَ حِينَ يَقْدَمُ مَكَّةَ، وَمُصَلَّى رَسُولِ اللَّهِ صلى الله عليه وسلم ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ، لَيْسَ فِي الْمَسْجِدِ الَّذِي بُنِيَ ثَمَّ، وَلَكِنْ أَسْفَلَ مِنْ ذَلِكَ عَلَى أَكَمَةٍ غَلِيظَةٍ‏.‏ وَأَنَّ عَبْدَ اللَّهِ حَدَّثَهُ أَنَّ النَّبِيَّ صلى الله عليه وسلم اسْتَقْبَلَ فُرْضَتَىِ الْجَبَلِ الَّذِي بَيْنَهُ وَبَيْنَ الْجَبَلِ الطَّوِيلِ نَحْوَ الْكَعْبَةِ، فَجَعَلَ الْمَسْجِدَ الَّذِي بُنِيَ ثَمَّ يَسَارَ الْمَسْجِدِ بِطَرَفِ الأَكَمَةِ، وَمُصَلَّى النَّبِيِّ صلى الله عليه وسلم أَسْفَلَ مِنْهُ عَلَى الأَكَمَةِ السَّوْدَاءِ، تَدَعُ مِنَ الأَكَمَةِ عَشَرَةَ أَذْرُعٍ أَوْ نَحْوَهَا، ثُمَّ تُصَلِّي مُسْتَقْبِلَ الْفُرْضَتَيْنِ مِنَ الْجَبَلِ الَّذِي بَيْنَكَ وَبَيْنَ الْكَعْبَةِ‏.‏ Vol. 1, Book 8, Hadith 471 (Sahih Bukhari): It is related from 'Abdullah that the Messenger of Allah, may Allah bless him and grant him peace, used to stop at Dhu'l-Hulayfa when he performed 'umra or hajj under an acacia tree at the spot where the mosque is in Dhu'l-Hulayfa. When he returned from an expedition or was coming from hajj or 'umra and was on that road, he came down along the riverbed and emerged from it and would make his camel kneel at the dip which is on the eastern side of the riverbed. He stayed there until morning, not at the mosque which is by the rocks nor on the hill with the mosque on it. There was a water channel there, where 'Abdullah prayed, with sand heaps in it. The Messenger of Allah, may Allah bless him and grant him peace, used to pray there. The floodwater drove the pebbles down until the place where 'Abdullah used to pray was buried. 'Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the site of the small mosque which is below the mosque at the hill at ar-Rawha'. 'Abdullah knew the place where the Prophet, may Allah bless him and grant him peace, had prayed. He said, "It is on your right when you are standing in prayer in the mosque." That mosque is on the right hand side of the road when you are going to Makka, a stone's throw or thereabouts from the largest mosque. Ibn 'Umar used to pray towards the small mountain which is at the end of ar-Rawha'. That mountain ends at the side of the road near the mosque, between it and al-Munsaraf when you are going to Makka. A mosque was built there. 'Abdullah did not pray in that mosque. He left it to his left and behind him. He prayed in front of it towards the mountain itself. 'Abdullah came back from ar-Rawha' and did not pray Dhuhr until he came to that place where he prayed. If he was coming from Makka and passed by it an hour before Subh or at the end of the night, he stopped until he could pray Subh there. 'Abdullah related that the Prophet, may Allah bless him and grant him peace, used to alight under a large sarj tree below ar-Ruwaytha on the right hand side of the road, facing the road in a wide level place and go on until he emerged from the small hill about two miles below the road of ar-Ruwaytha. The top of it is broken and inclines inward. It stands on a flat place where there are many sand-dunes. 'Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the end of the upper part of the valley behind al-'Arj if you are on the way to Hadba.There are two or three graves at that mosque, on which are piles of stones, to the right of the path at the large stones marking the path. 'Abdullah used to return home from al-'Arj after the sun had declined from midday. He would pray Dhuhr in that mosque. 'Abdullah ibn 'Umar related that the Messenger of Allah, may Allah bless him and grant him peace, alighted at the sarj trees at the left of the road in the river bed below Harsha. That slope joined the foot of Harsha about a bows-shot from the road. 'Abdullah used to pray at the sarj tree which was nearest the road. It was the tallest of them. 'Abdullah ibn 'Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at the slope which was closer to Marr az-Zahran towards Madina where it descends from the small valleys. He would alight on the flat of that slope to the left of the road when you are going to Makka. There is only a stone's throw between where the Messenger of Allah, may Allah bless him and grant him peace, alighted and the road. 'Abdullah ibn 'Umar related that the Prophet, may Allah bless him and grant him peace, used to alight at Dhu Tuwa and spent the night there until morning when he would pray Subh when he was going to Makka. The place where the Messenger of Allah, may Allah bless him and grant him peace,* prayed was a great mound which is not inside the mosque which was built there, but is lower down. 'Abdullah related that the Prophet, may Allah bless him and grant him peace, faced the two gaps in the mountain between him and the tall mountain towards the Ka'ba. He put the mosque that was built to the left of the mosque at the end of the mound. The place where the Prophet, may Allah bless him and grant him peace, prayed was lower than it, on the black mound located ten cubits or thereabouts from the other mound. He prayed there facing the two gaps in the mountain between him and the Ka'ba. [End of Hadith] Please see how beautifully and clearly Ibn Umar memorizes the places where Prophet (Peace be upon him) prayed. This hadith also proves of praying in Masajid which has graves inside them as Ibn Umar used to pray Dhuhr in that mosque of valley behind al-‘Arj. This hadith is also a proof of visiting all the holy places where Prophet (Peace be upon him) went. The Wahabis stop Muslims from this great Sunnah because they are against seeking tabarruk from Athaar of Anbiya whereas Bukhari Shareef is filled with proofs that Sahaba took Tabbaruk from Athaar of Prophet (Peace be upon him). With such distortions/forgeries/corruptions to Sahih Bukhari these Wahabis are misguiding innocent new Muslims who think that Wahabis are on Tawhid whereas Christians and Jews would know that even the Tawhid of Wahabi is similar to theirs i.e. Tajseem-e-ELahi (Anthropomorphism). May Allah’s curses be upon Wahabis who just in hatred of Prophet (Peace be upon him) and our rightful aqida of seeking Tabbaruk (including that of his blessed grave) go to the extent of corrupting our second most holy text after Qur’an. Remember O Muslims and even non-Muslims that Bukhari belongs to us Ahlus Sunnah wal Jamm'ah who are the lovers and defenders of Prophetic Hurmah, by no means does it belong to Wahabis, just like Anti Islamic propagandists distort Islamic literature to defame the mightiest Prophet of all (Peace be upon him) these Wahabis at times go 10 steps ahead of them. Proof 2 of building of tombs around a grave Hadrat Umar 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 wanted to get buried in a room and not outside , Why is Hadrat Abu Baker 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 were demolished by Al saud otherwise they too were present throughout history of islam. Proof 3 of building of tombs around a grave Hadiths proving tombs of 70 Prophets 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 from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together) Imam al Hafidh Ibn Hajr al Haythami (rah) said: رواه البزار ورجاله ثقات‏ It is narrated by Al-Bazzar and all its narrators are "THIQA" (i.e. Hadith is absolutely sahih) [Majma az Zawaid Volume No.3, Page No.640 Bab fi Masjid al Khayf, Hadith #5769] Proof 4 of building of tombs around a grave 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 Proof 5 of building of tombs around a grave محمد قال :اخبرنا ابو حنيفة قال حدثنا سالم الافطس قال: ما من نبي الا ويحرب من قومة الي الكعبة يعبد رحبا وان حولحا لقبر ثلاث ماة نبي Muhammad said: Abu hanifa informed us saying that salim as aftas narrated to us saying " There is no Prophet who has no fled from its people towards the kaaba to worship Allah, and around it there are graves of 300 Prophets. [pg 150,Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London] Proof 6 of building of tombs around a grave محمد قال :اخبرنا ابو حنيفة قال حدثنا عطاء بن الساءب قال :قبر حود وصالح وثعيب عليحم السلام في المسجد الحرام Muhammad said: Abu hanifa informed us saying that Ata ibn as saib narrated to us saying the graves of Prophet Hud, Salih and Shuaib [aleh islam] is in Masjid Al Haram [in pg 150,Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London] KUCH AITRAZAT K JAWABAT JO COMMANDER FAISAL NE KIYE THEY 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 into prostration places (worship places) Scan page: http://www.razanw.org/modules/sunnib...id=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 : Doing Tawaaf of graves [/b] This is also not allowed and haram according to ahlus sunnah viewpoint. Fatwa from Ala Hadrat Imam Ahmed Raza Khan (rah) QUESTION: What do the Ulamaa-e-Deen and Muftiyaane Share-Matin say regarding kissing the grave of Awliyaa-e-Kiraam and doing the tawaaf of the grave and doing sajdah before the grave (give written answer and earn sawaab) [/b] ANSWER: No doubt doing the tawaaf of anything else except the Kaabah Muazzamah is unlawful [haram] .Sajdah (prostration) in front of anyone else except Allah is forbidden in our Shariat[/b] and about kissing the grave there are differences about it among the Ulamaas it is better not to do it (Do not kiss).Especially about the grave of the Awliyaa-e-Kiraam our Ulamaa have clearly described that we should stand quite far from the grave, the distance between us and the grave should be of four feet. This is the real respect then how can kissing of the grave be even thought of? (Ahkaame Shariat part 3 pg.3-4) 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 hadiths and even Imam Ibn e Hajar (Rah) , there is no a single imam who took worshpiing as building shrines except some deviated people, AsQURAN 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.” references: ►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 used to Visit janat ul baqi and also visiting Masjid e Quba is recommended Answering Objection: Omer (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 ® 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].
  8. http://www.islamimehfil.com/topic/3482-kia-in-mazaron-aur-qabron-ko-dha-daina-jaiz-nahe/page-7 Maine Commander Faisal ki yeh post parhi or Khalil Rana Bhai jaan k jawabat bhi parhe Main chahta hon k Khalil Rana bhai jaan Commander Faisal ko Mazeed Jawab de kr or wazahat kr den Kyunki Commander Faisal apne dalail per bohat uchal raha hai Commander Faisal ne jitne aitraz kiye un sab k jawabat abhi nai diye gaye is liye main yeh post yahan kr raha hon ta ke Commander Faisal k baqi Aitrazat k bhi Jawabat diye jayen Or Akhri baat yeh k jo COmmander Faisal ne Mulla Ali Qari Rehmatullah Alehi per aitrazat kiye or Commander Faisal k shuru wali posts k bhi aitrazat k jawabat rehte hain jo hadeesen naqal keen hain us ne Is liye yeh thread bana raha hon ta ke sab mil kr un aitrazat k bhi jawabat den Plz is thread ko nazar andaz mat kiya jaye
  9. Yeh WAHABI DUNIYA K SAB se bare dajal or kazab hain Jitna yeh jhoot bolte hain utna shayad hi koi duniya main jhoota paida huwa ho inhon ne iblees ko bhi peeche chor diya hai LANAAAAAT hai ADEEL SALAFI LANAT TU AESE HI LOGON KO GUMRAH KRTA RAHE GA OR IN LOGON KA AZAAB BHI TERE SIR HI AYE GA QAYAMAT K DIN LANATI INSAAN
  10. Pakistan main aik mazar Peer Muhammad Sadiq ka dha diya gaya Government ne sirf aik underpass banane k liye Peer Muhammad Sadiq Ka Mazar Dha diya or un ka Jism Mubarik Nikal liya Mazarat e Auliya karam k bare main kya hukam hai Un se waseela mangna jaiz hai dalail chahiyen Or Government ki is harkat k uper kya krna chahiye meri ankhon k samne yeh huwa or main kuch na kar saka wahabiyon se behas ho gaye k mazarat dha dena jaiz hai ya nahi mere pas is mamle main koi khaas dalail nahi Ap sab se guzarish hai meri madad farmayen
  11. Jahan tak ruh ul mani ka aitraz hai woh kitab hum per hujjat nai hai kyunki us k ander Allama Alusi k bete (Son) ne tehreefat kr deen hain is liye jo tafseer ruh ul mani Allama Alusi k salafi bete ne chapi hai us main tahreefat mojood hain is liye woh hum per hujjat nai hai Allama Allusi ka beta wahabi ho gya tha
  12. Bukhari :: Book 4 :: Volume 51 :: Hadith 16 Narrated Abu Huraira: When Allah revealed the Verse: "Warn your nearest kinsmen," Allah's Apostle got up and said, "O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah's Punishment; O Bani Abd Manaf! I cannot save you from Allah's Punishment, O Safiya, the Aunt of Allah's Apostle! I cannot save you from Allah's Punishment; O Fatima bint Muhammad! Ask me anything from my wealth, but I cannot save you from Allah's Punishment." Is hadees shareef main aya hai k Nabi kareem ne farmaya k aye fatima mere maal main se jo mangna chahe mang le lekin qayamat k din main tujhe nahi bacha sakon ga is per wahabi ne aitrazat kiye hain plz jawab de den iska iski thori wazahat kr den sharaheen k aqwal se
  13. Qadri Sultani Bhai jaan yeh copy paste k ilawa or kuch nai kr sakte yahan se hi pata chal jata hai wahabiyat ki maut hai khud ki koi tehqeeq nai bas copy paste kr kr k bichare guzara krte hain ab tak khalil rana bhai jan k kisi sawaal ka jawab nai aaya or na hi Raza Asqalani bhai jaan k sawalon ka koi jawab aya yeh adeel khan sirf copy paste janta hai
  14. Abdullah Yusuf

    Al Itqan Ka Hashiya

    Al itqan fi uloom ul quran jo imam jalalud din sayuti ki kitab hai us ka hashiya ya sharah mil sakti hai
  15. Raza Asqalani bhai jaan is ne jo kitab pdf pesh kee hai jarah krte huwe us ka bhi rad kr k is k moun pe de maren
  16. Raza Asqalani Bhai jaan apki tehqeeq ka jawab nai apne moun tor diya hai najdi ka
  17. Bohaaaaaaaaat shukriya Sybarite bhai jaan mujhe yeh sharah kahin bhi nai mil rahi thee Mustadrak al Hakim ki bhi sharah share kr den
  18. Sahih ibn hibban or Mustadrak Al hakim In 2 kitabon ki sharah mil sakti hai? kyunki mere itna dhoondne per bhi in 2 kitabon ki sharah nai mili mujhe kya in 2 kitabon per sharah nai likhi gaye?
  19. Sahih ibn hibban or Mustadrak Al hakim In 2 kitabon ki sharah mil sakti hai? kyunki mere itna dhoondne per bhi in 2 kitabon ki sharah nai mili mujhe kya in 2 kitabon per sharah nai likhi gaye?
  20. Koi wasta kaise nai sahaba ko galiyan bhi tumhare buzurgon ne nikalin hain or tumhari kitabon main hain tau Ali mirza 2 hath or aage barh gya jo sahaba k mazarat ko tum logon ne dhaya yeh sab tum logon ka kiya dhara hi hai or mirza k aqaid bilkul ibn abdul wahab or ismail dehlvi k aqaid jaise hain tau tum logon ka hi paida kiya huwa tamasha hai yeh
  21. MuhammedAli bhai jaan maine is ki aik video dekhi hai hazrat ameer muawiya k khilaf mujhe us ka jawab darkar hai
  22. Agar shart condition yeh theen shadi k waqt k woh apni pehli wife k pas nai jayen ge tau phir ap un se yeh haq mang saktin hain lekin better yehi hai k un ka sath den
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