Changing essence of Makkah
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S_87
Maryams Mommy
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im guessing its because
The article is by GF Haddad and such people are known for spreading false teachings
Isaac
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Yeh may be!
However there is this article, and a very very good article by that which is by a very well respected sheikh.
It just shows how some people can be so arrogant, and do takfeer on people without seeing things with an open mind. A well refuted artilce.
http://www.***************/forum/showthread.php?t=20256
However there is this article, and a very very good article by that which is by a very well respected sheikh.
It just shows how some people can be so arrogant, and do takfeer on people without seeing things with an open mind. A well refuted artilce.
http://www.***************/forum/showthread.php?t=20256
Isaac
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You know what im not going to even bother with the links.
QUESTION 5:
Is it allowed to put flowers on the Qabr?
ANSWER:
It is narrated in Sahih al-Bukhari and Sahih Muslim that:
Once, while travelling, Nabi Muhammad, sall-Allahu `alayhi wa sallam, stopped at a certain place and said that there was a grave in front of him, and that the person therein is busy suffering punishment. Nabi Muhammad, sall-Allahu `alayhi wa sallam, then broke off two branches from a date palm and placed in on the grave, and said that as long as the branches were fresh, the punishment would be lessened.
This is because the fresh branches would be making the Dhikr of Allah, subhanaHu wa Ta`ala. So this act is a Sunnah, and people use flowers, as it is more available and also able to maintain its freshness for much longer.
From this we can also deduce that if we ourselves perform Dhikr at the Qubur, it would also lessen the inhabitants' punishment. Performing Dhikr at the Qubur of the Awliya would bring more blessings upon their respective Ruhs (souls). Doing this would be compliance with a divine order.
It is stated in the famous Hanafi Fiqh book Fatawa Alamgiriyyah/Hindiyyah (Kitab al-Jana'iz) that it is allowed to put flowers on a grave.
Mullah Ali al-Qari writes in the commentary of the above-mentioned Hadith in al-Mirqat fi Sharh al-Mishkat that:
"Our Ulama have issued a ruling that to place fragrance and plants (over a grave) are a Sunnah practice".
One fails to understand how placing flowers over a grave means associating a Partner with Allah!!! To say that, actually means that flowers should only be put on the grave of Allah, subhanaHu wa Ta`ala!
Astaghfirullah!!!!
It is sad that sometimes, even so-called learned people also cannot understand the consequences of calling a normal practice of Muslims as Shirk.
Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that "The one who does not thank people, does not thank Allah, subhanaHu wa Ta`ala,", and we owe it to the Prophets, `alaymmu-s-salam, and Awliya, who protected and spread the Deen of Allah, subhanaHu wa Ta`ala, over the ages, that we visit their shrines, dress it with flowers if we wish to (as it is Sunnah) and make Dhikr there. A Nation, which does not honour its true servants and heroes, is an ungrateful Nation and is bound to confusion.
QUESTION 6:
Is it allowed to build Domes or structures over graves?
ANSWER:
Pseudo scholars define Bid'ah as anything that Nabi Muhammad, sall-Allahu `alayhi wa sallam, did not do. However, the true definition of Bid'ah is:
'Anything that has not been done by Nabi Muhammad, sall-Allahu `alayhi wa sallam, and does not have an origin (Asl) in the Shari'ah ¬ Qur'an and Sunnah'.
Certain people unceremoniously condemn the building of domes on Qubur as Bid'ah, but what about the building of domes on the Moques?
There were no domes on the Mosques in the time of Nabi Muhammad, sall-Allahu `alayhi wa sallam, nor were there any carpets, Minarets or Mihrabs. All these designs and structures were added long after the Beloved Nabi's time.
Domes were added to amplify the voice of the Imam by making it echo, carpets were added so that people did not have to pray on sand and minarets were added so that people could see the location of the mosque from a distance. Let those who cry "Bid'ah!" build themselves a mosque without a dome, carpet, Mihrab and Minarets.
Let us remember that the Nabi, sall-Allahu `alayhi wa sallam, himself put a large stone to mark the grave of his Sahabi Uthman bin Maz'un and said:
(li A'alama bihi Qabra Akhi) i.e. "So that I can know the Qabr of my brother".
(Abu Dawud and Mishkat al-Masabih).
This Hadith is the Asl (Islamic origin) for marking graves, especially that of special people so that they may be KNOWN. The designs and style of structure may change over the centuries, but the Original Idea comes from the Sunnah, as the idea to decorate Masajid.
The most significant proof for the permissibility of having structures over graves is the example of Nabi Muhammad, sall-Allahu `alayhi wa sallam, himself. He said that a Prophet should be buried where he passed away.
Nabi Muhammad, sall-Allahu `alayhi wa sallam, passed away inside his house and was subsequently buried inside it, and the Sahabah did not destroy that structure.
For those who claim that this is an exception applicable only to Nabi Muhammad, sall-Allahu `alayhi wa sallam, firstly, let them prove it from the Qur'an or Sunnah, and secondly, we ask them why Sayyidina Abu Bakr As-Siddiq, radi Allahu `anh, also wanted to be buried inside this structure? The very same holds true for Sayyidina Umar, radi Allahu `anh, who was also buried inside this structure. Their action clearly shows the validity of having a grave in a structure, for non-Prophets as well.
Another Hadith often misinterpreted and quoted out of context is where Nabi Muhammad, sall-Allahu `alayhi wa sallam, ordered his Sahabah to destroy all the high graves.
In the time of Nabi Muhammad, sall-Allahu `alayhi wa sallam, there were no graves of Muslims, only graves of kuffar, which were built high. The Sahabah were thus ordered to destroy the high structures on the graves of the kuffar, not of the Anbiya or Awliya.
A significant evidence to support this is that when Sayyidina Umar, radi Allahu `anh, conquered Syria and Palestine, both lands abounded with great tombs of the honoured Prophets, `alaymu-s-salam, of Allah, subhanaHu wa Ta`ala, e.g. the shrine of Nabi Ibrahim, `alayhi-s-salam, the tomb of Nabi Yusuf, `alayhi-s-salam, Nabi Ya'qub, `alayhi-s-salam, Nabi Dawud, `alayhi-s-salam, Nabi Sulayman, `alayhi-s-salam.
Sayyidina Umar, radi Allahu `anh, destroyed the idols in Syria and Palestine, but he did not touch the shrines of the beloved Prophets, sall-Allahu `alayhi wa sallam, of Allah, subhanaHu wa Ta`ala. Thus the above Hadith refers to the high graves of the kuffar.
In a Sahih Hadith, Nabi Muhammad, sall-Allahu `alayhi wa sallam, says that the honour of a Mu'min who has passed away is the same like his honour was when he was alive (Hurmatul Mumini maitan ka Hurmatihi Hayyan).
Allah, subhanaHu wa Ta`ala, says that the most honourable of you in the sight of Allah, subhanaHu wa Ta`ala, are the pious ones. So we respect the pious in the Dunya, and when they pass away, we continue honouring them by venerating their graves (as allowed in Islam of course).
In another Sahih Hadith, it is narrated that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, looked at the Holy Ka'bah, he said, "How great are you, oh house of Allah, but I swear by Allah who created me, that the honour the believer is even greater than you".
The Holy Quran (Surah al-Haj Ayah 32) says:
"And those who venerate the Sha'a'ir Allahi (Signs/Symbols of Allah), then that is from the Taqwa in their hearts". (wa man yuazzim sha'a'ir Allahi fa innaha min Taqwal Qulub)
In the Quran (1:158), the mountains of Safa and Marwah were called Sha'a'ir Allahi, because they are the mountains on which a Waliyyah from the Ummah of Nabi Ibrahim, `alayhi-s-salam, called Hajirah ran seven times.
What about a place where a Wali from the Ummah of Nabi Muhammad's, sall-Allahu `alayhi wa sallam, is resting?
We believe that place is also from the Sha'a'ir Allahi and should be honoured.
It is thus unfortunate that some people want to prohibit us from honouring the Awliya of Allah. They forget that we honour them for the sake of Allah and not as Partners with Allah. No Muslim can ever do that.
There are also Qur'anic evidences supporting the building of structures at graves.
Surah al-Kahf, Ayah 21, speaks about the honourable Ashab al-Kahf.
According to Tafsir al-Jalalayn, 'The believers' built a Masjid at their Qubur. This was to derive extra blessings from the pious ones buried there, as in the Tafsirs of Khaffaji, Baydawi, Razi and Ruh Al-Bayan.
Also often misinterpreted is the Hadith which says that Allah, subhanaHu wa Ta`ala, cursed the people who have turned the Qubur of Prophets into Mosques.
This Hadith is actually referring to those people who actually pray to the Prophets, and not those who merely pray near the Prophets' graves - to Allah, subhanaHu wa Ta`ala, - for the sake of Barakah.
Every Haji can see that in Madinah, in the Blessed Prophet's (s.a.w) Mosque, people have been praying around the four sides of His Holy and Blessed Qabr ash-Shareef for 1400 years. Was that Shirk?
In Makkah, it is recommended to pray in Hijr Ismail (also called Hateem), as it has the Qabr of Nabi Ismail (a.s) in it as many scholars have said
(Qisas al-Anbiya by Ibn Katheer).
In the famous work of Shafi'i Fiqh, Umdat as-Salik, it is clearly stated that what is meant by "making a Qabr a Masjid" is:
"praying to it in honour or praying on it (Reliance of the Traveller p.896).
"Ittikhaz al-Qubur Masajid" does not mean praying around it or building structures over it. Building something on a Qabr is definitely not allowed as it is disrespectful to the person buried, but establishing the Qabr and building a structure over it is definitely allowed and the universal practice of the Ummah for 1400 years. There is no clear proof against this, only for it.
For 1400 years, the Honourable Tombs of the Great Sons and Daughters of Islam, throughout the Islamic World, have acted as symbols of inspiration and glory for all Muslims, as well as a source of Barakah and Spirituality.
It is indeed sad that, today, while other nations are working hard to maintain the memory of their Heroes and Leaders, We are being are told by certain ignorant 20th scholars to wipe out the memory of Our Heroes and Leaders.
In summary, to kiss the black stone is a Sunnah, to decorate the grave with flowers is a Sunnah, and to destroy the graves of the Awliya is a Bid'ah.
The Sahabah actually used to maintain the graves.
QUESTION 5:
Is it allowed to put flowers on the Qabr?
ANSWER:
It is narrated in Sahih al-Bukhari and Sahih Muslim that:
Once, while travelling, Nabi Muhammad, sall-Allahu `alayhi wa sallam, stopped at a certain place and said that there was a grave in front of him, and that the person therein is busy suffering punishment. Nabi Muhammad, sall-Allahu `alayhi wa sallam, then broke off two branches from a date palm and placed in on the grave, and said that as long as the branches were fresh, the punishment would be lessened.
This is because the fresh branches would be making the Dhikr of Allah, subhanaHu wa Ta`ala. So this act is a Sunnah, and people use flowers, as it is more available and also able to maintain its freshness for much longer.
From this we can also deduce that if we ourselves perform Dhikr at the Qubur, it would also lessen the inhabitants' punishment. Performing Dhikr at the Qubur of the Awliya would bring more blessings upon their respective Ruhs (souls). Doing this would be compliance with a divine order.
It is stated in the famous Hanafi Fiqh book Fatawa Alamgiriyyah/Hindiyyah (Kitab al-Jana'iz) that it is allowed to put flowers on a grave.
Mullah Ali al-Qari writes in the commentary of the above-mentioned Hadith in al-Mirqat fi Sharh al-Mishkat that:
"Our Ulama have issued a ruling that to place fragrance and plants (over a grave) are a Sunnah practice".
One fails to understand how placing flowers over a grave means associating a Partner with Allah!!! To say that, actually means that flowers should only be put on the grave of Allah, subhanaHu wa Ta`ala!
Astaghfirullah!!!!
It is sad that sometimes, even so-called learned people also cannot understand the consequences of calling a normal practice of Muslims as Shirk.
Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that "The one who does not thank people, does not thank Allah, subhanaHu wa Ta`ala,", and we owe it to the Prophets, `alaymmu-s-salam, and Awliya, who protected and spread the Deen of Allah, subhanaHu wa Ta`ala, over the ages, that we visit their shrines, dress it with flowers if we wish to (as it is Sunnah) and make Dhikr there. A Nation, which does not honour its true servants and heroes, is an ungrateful Nation and is bound to confusion.
QUESTION 6:
Is it allowed to build Domes or structures over graves?
ANSWER:
Pseudo scholars define Bid'ah as anything that Nabi Muhammad, sall-Allahu `alayhi wa sallam, did not do. However, the true definition of Bid'ah is:
'Anything that has not been done by Nabi Muhammad, sall-Allahu `alayhi wa sallam, and does not have an origin (Asl) in the Shari'ah ¬ Qur'an and Sunnah'.
Certain people unceremoniously condemn the building of domes on Qubur as Bid'ah, but what about the building of domes on the Moques?
There were no domes on the Mosques in the time of Nabi Muhammad, sall-Allahu `alayhi wa sallam, nor were there any carpets, Minarets or Mihrabs. All these designs and structures were added long after the Beloved Nabi's time.
Domes were added to amplify the voice of the Imam by making it echo, carpets were added so that people did not have to pray on sand and minarets were added so that people could see the location of the mosque from a distance. Let those who cry "Bid'ah!" build themselves a mosque without a dome, carpet, Mihrab and Minarets.
Let us remember that the Nabi, sall-Allahu `alayhi wa sallam, himself put a large stone to mark the grave of his Sahabi Uthman bin Maz'un and said:
(li A'alama bihi Qabra Akhi) i.e. "So that I can know the Qabr of my brother".
(Abu Dawud and Mishkat al-Masabih).
This Hadith is the Asl (Islamic origin) for marking graves, especially that of special people so that they may be KNOWN. The designs and style of structure may change over the centuries, but the Original Idea comes from the Sunnah, as the idea to decorate Masajid.
The most significant proof for the permissibility of having structures over graves is the example of Nabi Muhammad, sall-Allahu `alayhi wa sallam, himself. He said that a Prophet should be buried where he passed away.
Nabi Muhammad, sall-Allahu `alayhi wa sallam, passed away inside his house and was subsequently buried inside it, and the Sahabah did not destroy that structure.
For those who claim that this is an exception applicable only to Nabi Muhammad, sall-Allahu `alayhi wa sallam, firstly, let them prove it from the Qur'an or Sunnah, and secondly, we ask them why Sayyidina Abu Bakr As-Siddiq, radi Allahu `anh, also wanted to be buried inside this structure? The very same holds true for Sayyidina Umar, radi Allahu `anh, who was also buried inside this structure. Their action clearly shows the validity of having a grave in a structure, for non-Prophets as well.
Another Hadith often misinterpreted and quoted out of context is where Nabi Muhammad, sall-Allahu `alayhi wa sallam, ordered his Sahabah to destroy all the high graves.
In the time of Nabi Muhammad, sall-Allahu `alayhi wa sallam, there were no graves of Muslims, only graves of kuffar, which were built high. The Sahabah were thus ordered to destroy the high structures on the graves of the kuffar, not of the Anbiya or Awliya.
A significant evidence to support this is that when Sayyidina Umar, radi Allahu `anh, conquered Syria and Palestine, both lands abounded with great tombs of the honoured Prophets, `alaymu-s-salam, of Allah, subhanaHu wa Ta`ala, e.g. the shrine of Nabi Ibrahim, `alayhi-s-salam, the tomb of Nabi Yusuf, `alayhi-s-salam, Nabi Ya'qub, `alayhi-s-salam, Nabi Dawud, `alayhi-s-salam, Nabi Sulayman, `alayhi-s-salam.
Sayyidina Umar, radi Allahu `anh, destroyed the idols in Syria and Palestine, but he did not touch the shrines of the beloved Prophets, sall-Allahu `alayhi wa sallam, of Allah, subhanaHu wa Ta`ala. Thus the above Hadith refers to the high graves of the kuffar.
In a Sahih Hadith, Nabi Muhammad, sall-Allahu `alayhi wa sallam, says that the honour of a Mu'min who has passed away is the same like his honour was when he was alive (Hurmatul Mumini maitan ka Hurmatihi Hayyan).
Allah, subhanaHu wa Ta`ala, says that the most honourable of you in the sight of Allah, subhanaHu wa Ta`ala, are the pious ones. So we respect the pious in the Dunya, and when they pass away, we continue honouring them by venerating their graves (as allowed in Islam of course).
In another Sahih Hadith, it is narrated that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, looked at the Holy Ka'bah, he said, "How great are you, oh house of Allah, but I swear by Allah who created me, that the honour the believer is even greater than you".
The Holy Quran (Surah al-Haj Ayah 32) says:
"And those who venerate the Sha'a'ir Allahi (Signs/Symbols of Allah), then that is from the Taqwa in their hearts". (wa man yuazzim sha'a'ir Allahi fa innaha min Taqwal Qulub)
In the Quran (1:158), the mountains of Safa and Marwah were called Sha'a'ir Allahi, because they are the mountains on which a Waliyyah from the Ummah of Nabi Ibrahim, `alayhi-s-salam, called Hajirah ran seven times.
What about a place where a Wali from the Ummah of Nabi Muhammad's, sall-Allahu `alayhi wa sallam, is resting?
We believe that place is also from the Sha'a'ir Allahi and should be honoured.
It is thus unfortunate that some people want to prohibit us from honouring the Awliya of Allah. They forget that we honour them for the sake of Allah and not as Partners with Allah. No Muslim can ever do that.
There are also Qur'anic evidences supporting the building of structures at graves.
Surah al-Kahf, Ayah 21, speaks about the honourable Ashab al-Kahf.
According to Tafsir al-Jalalayn, 'The believers' built a Masjid at their Qubur. This was to derive extra blessings from the pious ones buried there, as in the Tafsirs of Khaffaji, Baydawi, Razi and Ruh Al-Bayan.
Also often misinterpreted is the Hadith which says that Allah, subhanaHu wa Ta`ala, cursed the people who have turned the Qubur of Prophets into Mosques.
This Hadith is actually referring to those people who actually pray to the Prophets, and not those who merely pray near the Prophets' graves - to Allah, subhanaHu wa Ta`ala, - for the sake of Barakah.
Every Haji can see that in Madinah, in the Blessed Prophet's (s.a.w) Mosque, people have been praying around the four sides of His Holy and Blessed Qabr ash-Shareef for 1400 years. Was that Shirk?
In Makkah, it is recommended to pray in Hijr Ismail (also called Hateem), as it has the Qabr of Nabi Ismail (a.s) in it as many scholars have said
(Qisas al-Anbiya by Ibn Katheer).
In the famous work of Shafi'i Fiqh, Umdat as-Salik, it is clearly stated that what is meant by "making a Qabr a Masjid" is:
"praying to it in honour or praying on it (Reliance of the Traveller p.896).
"Ittikhaz al-Qubur Masajid" does not mean praying around it or building structures over it. Building something on a Qabr is definitely not allowed as it is disrespectful to the person buried, but establishing the Qabr and building a structure over it is definitely allowed and the universal practice of the Ummah for 1400 years. There is no clear proof against this, only for it.
For 1400 years, the Honourable Tombs of the Great Sons and Daughters of Islam, throughout the Islamic World, have acted as symbols of inspiration and glory for all Muslims, as well as a source of Barakah and Spirituality.
It is indeed sad that, today, while other nations are working hard to maintain the memory of their Heroes and Leaders, We are being are told by certain ignorant 20th scholars to wipe out the memory of Our Heroes and Leaders.
In summary, to kiss the black stone is a Sunnah, to decorate the grave with flowers is a Sunnah, and to destroy the graves of the Awliya is a Bid'ah.
The Sahabah actually used to maintain the graves.
S_87
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first of all i dont even know why this topic has got to putting flowers on graves because that is not what people were doing, they were worshipping graves or at grave sites not because of punishment but because they think the people as in the sahabahs/ the Prophet :arabic5: can help from inside the grave.so they dont put flowers on the grave the reason why Muhammed :arabic5: did and also, Muhammed :arabic5: knew they were suffering and WHY they were suffering. does a person know today who is suffering and why? no. and di Muhammed :arabic5: put a leaf or stone or anything on each and every grave he passed? no.
again, why are these people putting flowers? is it because they HOPE (yes hope because Muhammed :arabic5: didnt say they will definitely be saved, he hoped they would) the people will be saved from punishment (if they are going through punishment that is). or is it because of pure adoration?
Prophets are to be buried in the place which they passed away. when Muhammed :arabic5: passed away he was already inside a building and so the structure wasnt built over him and the sahabahs, rather he was buried in it. and Allah subhana Wa Ta'ala is wise. i can just imagine what would happen had the grave been public. the ignorants would worship Muhammed :arabic5: grave the shias would have sought to destroy the graves of Abu Bakr and Umar!
Narrated 'Aisha: Allah's Apostle in his fatal illness said, "Allah cursed the jews and the christians, for they built the places of worship at the graves of their prophets." and if that had not been the case, then the Prophet's grave would have been made prominent before the people. So (the Prophet ) was afraid, or the people were afraid that his grave might be taken as a place for worship
bukhair,muslim
obviously not because Muhammed :arabic5: warned them against it? regarding hearing of a description of a church He :arabic5: said:
When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah
bukhari muslim
tell me, do you aknowledge people DO pray to graves?
no its not shirk but do you aknowledge there are people who DO pray to the grave?
what does tafir ibn kathir say about this?
"We verily, shall build a place of worship over them.'') Those who said this were the people of power and influence, but were they good people or not There is some debate on this point, because the Prophet said:
(Allah has cursed the Jews and the Christians who took the graves of their Prophets and righteous people as places of worship) Warning against what they did. We have reported about the Commander of the faithful `Umar bin Al-Khattab that when he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., that they found there should be buried.
and do people not pray to these graves?
in summary breakign down structures built over graves is not classified as destroying graves. because the grave itself is untouched...
