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O Grave worshippers! We want Answers

March 31, 2013 Leave a comment

 

10 questions for the  Grave  worshipers  (Qabarparast).

 

In Indian peninsula and else where, it is quite common to invoke a dead person for example like yaa Khwaja, yaa Ali, etc etc, for situations when they need help.

 

So here is a list of queries that such a person should be asked:

 

1.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, hear from a long distance?

 

For eg. people can invoke Khwaja Ajmeri from Pakistan, India, Bangladesh, Thailand, Malaysia, USA, Canada, etc. from all over the world.

 

Can he, i.e., Khwaja Ajmeri, can hear them from such a long distance.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

2.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, hear simultaneously from many people at the same time (Multitasking)?

 

For eg. many people may invoke Khwaja Ajmeri from all over the world at the same time.

 

Can he, i.e., Khwaja Ajmeri, can hear them at the same time or a queue is required.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

3.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, understand all the different languages?

 

Because there are many different languages and dialects throughout the world.

A Tamil will invoke or call upon in tamil language.

A Srilankan will invoke or call upon in sinhalese language.

A Britisher will invoke or call upon in english language.

A French will invoke or call upon in french language.

A Chinese will invoke or call upon in chinese language.

An Indonesian will invoke or call upon in indonesian language.

An Arab will invoke or call upon in arabic language.

A Japanese will invoke or call upon in japanese language.

 

Sometimes it also happens that the person (for e.g., Khawaja Ajmeri) whom people are calling upon or invoking, died as an illiterate. So is it that, after his death, can he understands all the different languages and dialects?

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

4.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, can hear a dumb person or can he hear a person who is invoking him or calling upon him in his heart?

“And Allah is Knowing of that within the breasts.” 3.154

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

5.

Whether the person (for e.g., Khwaja Ajmeri), dead or alive, needs to sleep or take a break? Or he (for e.g., Khwaja Ajmeri) is ever awake and doesn’t require a rest?

 

As we know very well that Allah (Subhanahu wataala) never requires a sleep or rest as follows:

“Allah! There is no god but Him: the Living, the Eternal. He neither slumbers nor sleeps.” – 2.255

 

If the person (for e.g., Khwaja Ajmeri), dead or alive, needs to sleep or take a break then we must have a time table so as to when we should call or invoke him so that he may not get disturbed or the call should not get unheard.

 

For instance, the person may be calling or invoking YA KHWAJA al madad, but KHWAJA might be having a nap, so no help for the poor caller.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

6.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, solve all the problems of the people?

 

If that is the case, then what is the use of Allah (nauzbillah)? Or else if the person (for e.g., Khawaja Ajmeri) has a limitations, then in such a case, we must have a list of things that the person (for e.g., Khawaja Ajmeri), can resolve and what he cannot.

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

 

7.

Can the person (for e.g., Khwaja Ajmeri), dead or alive, cause harm to the people or his duty is just to lend a safe hand for the people in trouble?

 

Has anyone heard that KHWAJA AJMERI causes people to be in trouble?

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

 

8.

Who causes the people to be in trouble? Is it the person (for e.g., Khwaja Ajmeri), dead or alive, or Allah (Subhanahu Wataala)?

 

If Allah (Subhanahu Wataala) causes the people to be in trouble and the person, dead or alive, he delivers people from their miseries then, naudhubillah, Allah (Subhanahu Wataala) would be considered as an oppressor whereas the person, dead or alive, would be considered as a helper.

 

“And if Allah afflicts you with any harm, then none can remove it except Him; and if He wanted good for you, then none can turn away His grace, He brings it to whom He wishes of His servants. And He is the Forgiver, the Merciful.” – 10.107

 

 

 

9.

If Allah (Subhanahu Wataala) is adamant on causing harm and the person, dead or alive, is adamant on relieving the caller, then who will win?

 

Allah says: “Indeed your Lord is the Doer of what He wills” [Sûrah Hûd: 107] and “(He is the) Doer of what He wills.” [Sûrah al-Burûj: 16]

 

 

10.

If someone dies, then to whom shall we call upon or invoke for salvation for that dead person?

So if you can call upon Allah (Subhanahu Wataala) after the death of any person then why not call upon Him alone when you are alive for other benefits.

 

This is a very simple task for Allah (Subhanahu wataala) but is it possible for Khwaja Ajmeri also?

 

[ From lecture of Shaikh Meraj Rabbani (hafizahullah)]

 

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“The foot of Ibn Umar went numb so a man said…” – A Weak Haeedth.

February 21, 2013 Leave a comment

 

The Narration

“The foot of Ibn Umar went numb so a man said to him mention the name of the person most beloved to you from amongst the people so he said, “Yaa Muhammad.”

References

Adaab al-Mufrad (no.992 ch. no.438 pg.261), Ibn as-Sunnee in Amal al-Yaum Wal-Lailah (no.168) with a Marfoo (raised) chain and from Ibn Abbaas without this chain)
The Chain

Bukhaari from Abu Nu’aym from Sufyaan from Abee Ishaaq from Abdur-Rahmaan bin Sa’ad and he said…..

The Imaam the Muhaddith Naasir ud deen al-Albaanee said this hadeeth is weak in Saheeh al-Kalimut-Tayyib (no.235) aswell as in his checking of Adaab al-Mufrad.

The Investigation

This chain contains Abee Ishaaq and he is as-Sabee’ee Amr bin Abdullaah (d.127H)

(al-Jarh Wat-Ta’deel (6/242), Tahdheeb (8/63), Tadhkirrah (1/114), Shadhraat (1/174) and Siyar (5/392).

 

 
And Concerning him Haafidh Ibn Hajr said,

“He became forgetful at the end but trustworthy.”

(Taqreeb ut-Tahdheeb (no.5100 pg.739, with the checking of Abul-Ishbaal)

 

Ibn as-Salaah (d.643H) said whilst explaining the ruling on the narrator who started to forget at the end of his life,

The ruling concerning such narrators is that the ahadeeth narrated by them before they started to forget are accepted and the ahadeeth they narrated after they started to forget are not accepted. Also concerning the narrators there are doubts about (is which ahadeeth of theirs) was narrated before or after they became forgetful are not accepted.”

(Muqaddimah Ibn as-Salaah Fee Uloom al-Hadeeth (pg.220, Category no.62). He then went onto mention Sufyaan at-Thawree as one such narrator.

 

 

Shaikh Ibn as-Salaah then went onto mention,

Abu Ishaaq as-Sabee’ee was also forgetful and it is said Sufyaan ibn Uyainah heard from Sabee’ee after he started to forget. Abu Ya’ala Khaleelee has also mentioned this.”

(Muqaddimah Ibn as-Salaah (pg.220)

 

 

Allaamah Ibn Katheer said, (d.774H),

“Those who became forgetful in later life, from them were A’taa bin Saa’ib, Abu Ishaaq as-Sabee’ee. al-Haafidh Abu Ya’ala Khaleelee said, “Ibn Uyainah heard from (Sabee’ee) after he started to forget.”

(Ikhtisaar Uloom al-Hadeeth of Ibn Katheer Ma’a Sharh al-Baa’ith al-Hatheeth (pg.229) of Allaamah Ahmad Muhammad Shaakir and Ikhtisaar Uloom al-Hadeeth (pg.190) with he notes and explanation of Saalah Muhammad Awaidah.

 

 

Imaam Nawawee and Imaam Suyootee mention,

“And from them is Abu Ishaaq as-Sabee’ee, those who forget from amongst the trustworthy narrators.”

(Tadreeb ar-Raawee Sharh Taqreeb (2/371-373) with the checking of Abdul-Wahhaab Abdul-Lateef and in another edition (2/895-897) with the checking of Abu Qutaibah Nazar Muhammad al-Faryaabee)

 

 

Imaam Nawawee said in his Explanation of Saheeh Muslim,

“From those narrators who started to forget are….Abu Ishaaq as-Sabee’ee…”

(Sharh Saheeh Muslim (1/34)

 

 

Imaam Nawawee also said,

“Ibn Uyainah heard from him (ie Abu Ishaaq) after he started to forget.”

(Taqreeb Ma’a Tadreeb (2/897)

 

 

Imaam Suyootee then said in explanation of this,

“Khaleelee said Sufyaan heard from him after he started to forget.”

(Tadreeb ar-Raawee (2/897), al-Irshaad (1/355)

 

 

Imaam Dhahabee said,

“He became old and made mistakes, but did not become forgetful so when Ibn Uyainah heard from him he only started to forget a little bit.”

(Meezaan ul-Ei’tidaal (no.6399 5/326), Tadreeb ar-Raawee (2/897-898).

 

 

Imaam Fusawee said,

“Some people of knowledge have said he became forgetful and he is rejected due to forgetfulness in the narrations 0f Ibn Uyainah.”

(Meezaan ul-Ei’tidaal (5/326)

 

 

Imaam Yahyaa ibn Ma’een said,

“Ibn Uyainah heard from him after he started to forget (or when he became forgetful).

(Tahdheeb ut-Tahdheeb (no.5263 8/55)

 

 

Haafidh Abul-Wafaa Sabt bin al-Ajamee mentioned Abu Ishaaq as-Sabee’ee in his book of narrators who became forgetful.

(see his book al-Egtibaat Bi Ma’arifah Ramee Bil-Ikhtilaat (pg.11).

 

 

Shaikh al-Ustaadh al-Allaamah Hamaad bin Muhammad al-Ansaari also mentions Abu Ishaaq as-Sabee’ee from those narrators whose memories deteriorated and they started to forget.

(See his book Yaan’e ath-Thamr Fee Mastalah Ahlil-Athar Juzz 1 pg.48)

 

 

Humility and Islamic Character of King Abdul Aziz (Rahimahullah): The Ruler of Land of Tawheed.

December 21, 2012 Leave a comment

Bismillah Ar Rahmaan Ar Raheem

King Abdul Aziz is said to have never been swayed by Wordly gains, Authority or fame. Whatever was said in his praise of his genius qualities and great character never diminished his Humility, nor did the vastness of the kingdom he had established- extending from the  Red Sea to Arabian Gulf(1).

 

Despite his Authority, King Abdul Aziz never saw himself but as an ordinary Individual, and he acted as one. He led a simple life. His food, drink, clothes were not any different from those of Average homes. His conduct was an example of Humility and Asceticism(2). He would stand up for his guest as a sign of warm welcome and hospitality. Only when his knees failed him in Old age did he have to stop that(3). Entertaining his guests,  the King would say words of welcome. He would also speak with them about their own affairs as befit the situation, in addition to chatting with them about matters of general nature.

 

As much as the King loved Humility, he hated Hypocrisy,  never succumbing to words of praise nor allowing his name to be chanted(4). If the poets had to say anything in his presence, he listened, but he would get uncomfortable. He would also show disinterest when he heard verses beyond the acceptable or reasonable. He had self confidance coupled with humility at Heart that pretense had no access to his character.

 

The following statement by King Abdul Aziz demonstrates his genuinely Islamic character. He Rahimahullah said:

I am not one of those who find pride in Royal titles or protocol, nor am I one of those who yearn for titles or run after them. Islam is our Real pride, and we are proud to be Promoters of Tawheed and to be disseminators of Allah’s religion. Whatever We do towards this cause is the best deed for us. It is much more Honorable than whatever Royal protocol may claim. we are calling for adherence to the pure faith(as defined in Quran and Sunnah)(5).

 

 

Consider the following encounter in Al Kharj.

On one of his visit to Al Kharj on 1944AD, the King gave an audience to a Najdi poet. No sooner had the man started his poem saying, “You are our Hope and it is you we beg,” than the King said to him, “May you be let down”. The King,  Knowing Sheikh Hamad al Jaasir(6) was there, said, “O Ibn al Jaasir, take this fellow and teach him Tawheed (to worship and beg only Allah).”

 

In a Similar encounter, Fouad Shaakir(7) was reciting a poem he had composed before King Abdul Aziz.

 

The poet recited these verses:

“Stand up, to the House go, and on it the flag raise,

There, ask: Who has made the Haram Mosque safe?”

At once, the King interrupted: “It is Allah that has made it safe.(8) He was definitely aware of this verse from the Quran-(Have they not seen that We have made (Makkah) a secure sanctuary, while men are being snatched away from all around them) ﴿29:67. The King believed in Allah as Sole provider.

 

 

In one incident during the pilgrimage season, King Abdul Aziz had to react Angrily, and his anger was caused by his Humility. As related by Fouad Shaakir, he was leading a delegation of pilgrims to introduce them to King Abdul Aziz.

As he was walking toward the King’s Reception area, the King suddenly shouted angrily, “No! No! Haraam(forbidden)! Haraam! Raise your Head O sheikh! You and your group, raise your Heads! This is Haraam. This is Haraam! None is worthy to bow but Allah-Glory be to Him, the Great Creator.”(9)

 

 

These incidents shows the genuine Humility on the King’s part and his awareness of his real mission and responsibilities. It was his duty to promote Islaamic values, not to seek wordly gain or praise which, in that case, befit none but Allah. This attitude was typical of King Abdul Aziz (Rahimahullah).

 

 

References:

1. Attaar, Ahmad Abdul Ghafoor: The Peninsula falcon, op cit, p.687.

2. Khayyaat, Abdullah ibn Abdul Ghani: Glimpse from the past: Memoirs of sheikh Abdullah khayyaat, op cit, pp.215-216.

3. Al-Zaamil, Abdullah al Ali Al Mansour: The True account of the History of Abdul Aziz Al Saud, op cit, p.415

Al-Rawwaaf, Tameemah Mohammed Eed: King Abdul Aziz Al Saud: Contemporary testimonials, op cit, p.97

4. Attaar, Ahmad Abdul Ghafoor: The Peninsula falcon, op cit, pp692-604

5. Selections from the Royal speeches, op cit, Part 1, p50

6. Thabit, Saeed Ibn Ali: King Abdul Aziz’  Method in building public opinion, op cit, pg.43

7. Shaakir, Fouad: King Abdul Aziz: Biography, Not History, Feddah, 1st edition, 1395 H, P.57

8. Ibid, p.51-60

9. Shaakir, Fouad: King Abdul Aziz: Biography, Not history, op cit, p.57

One cannot attain the Pleasure of Allah by means of self-invented methods-Refuting Sufis

December 18, 2012 Leave a comment

Bismillah Ar Rahmaan Ar Raheem

We See Everyday New Methods of Adhkaar done by People  which have no Proof Either in Quraan or in Sunnah of Rasoolullah sallallahu alaihi wasallam. And when we stop them saying- this has no basis in Islam, they say its Bidah Hasanah while they fail to understand that there is no Bidah Hasanah in Islam( For detail click here). All we have is that Every Bidah is a Misguidance.

Imam Nawawi Comments in His Riyad us saaliheen under this hadith as follows:

Ibn `Abbas (RadiAllahu anhu) reported:

While the Prophet Muhammed (Sallallahu alaihi wasallam) was delivering Khutbah (religious talk), he noticed a man who was standing, so he asked about him and was told that he was Abu Israel who had taken a vow to remain standing and not sit, or go into the shade, or speak while observing fasting. Thereupon Messenger of Allah (Sallallahu alaihi wasallam)  said, “Tell him to speak, to go into the shade, to sit and to complete his fast”.

[Al-Bukhari].

Commentary:

1. This Hadith makes it abundantly clear that one cannot attain the Pleasure of Allah by means of self-invented methods. It can only be achieved by ways and means prescribed in the Qur’an and Sunnah.

2. One should never vow for anything which is smeared with sin or which is not permitted by Deen. An instance of this is quoted in the above mentioned Hadith.

3. The majority of ‘Ulama’ (scholars) who do not think the expiation of such vows necessary, quote this Hadith in support of their view. They argue that the Prophet (Sallallahu alaihi wasallam) has not prescribed expiation in such cases as is evident from this Hadith.

Related Link: Are We Allowed to Create New Types and Styles of Adhkaar (remembrances of Allah e.g. SubhanAllah) and Duaa (Supplications)

What is Ibadah?

October 3, 2011 Leave a comment

 

 

 

 

                                                    The Meaning of Ibadah

 

 

The statement of Allaah – the Most High:

 

“I did not create the Jinn, nor mankind, except to worship Me.” [Sooratudh-Dhaariyaat 51:56]

 

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said:

“Worship (al-‘Ibaadah) is obedience to Allaah by following that which He ordered upon the tongues of His Messengers.” He also said, “Worship (al-‘Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with – whether saying, or actions, outward and inward.”

[Majmoo’ul-Fataawaa (10/149) of Ibn Taymiyyah]

 

Ibnul-Qayyim (d.751H) – rahimahullaah – said:

“Worship revolves around fifteen principles. Whosoever completes them has completed the stages of ‘uboodiyyah (servitude to Allaah). The explanation of this is that ‘ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible).”

[Madaarijus-Saalikeen (1/109)]

 

Imaam al-Qurtubee (d.671H) – rahimahullaah – said:

“The root of ‘ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called ‘ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah – the Most High.”

[Al-Jaami’ li-Ahkaamil-Qur’aan (1/225), and (17/56) of al-Qurtubee]

 

Ibn Katheer (d.774H) – rahimahullaah – said:

“And ‘ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah – the Most High – along with the utmost compliance, humility, and submissiveness to Him.”

 

He also said whilst explaining the above aayah:

“Indeed Allaah – the Most High – created the creation so that they could worship Him alone, without associating any partner with Him. Whoever obeys Him will be completely rewarded, whereas whoever disobeys Him would be punished with a severe punishment. And He has informed that He is neither dependent, nor does He have any need for them. Rather, it is they who are in dire need of Him, in every condition and circumstance, since He is the One who created, sustains, and provides for them.”

[Tafseerul-Qur’aanil-‘Adtheem (7/402)]

 

The Prophet’s grave as an argument and proof to justify graves being allowed to be built inside Masjids?

September 19, 2011 Leave a comment

 

The ruling on performing Salaah in a Masjid that has a grave in it, and a refutation of those people who use the Prophet’s (sal-Allaahu ‘alayhe wa sallam) grave and the graves of his two noble companions [1] (radhi-yAllaahu ‘anhumaa) in the Prophet’s Masjid (sal-Allaahu ‘alayhe wa sallam) as an argument and proof to justify graves being allowed to be built inside Masjids

Noor ‘alad-Darb Radio Programme, audio tape 62

 

There is an individual who says:

The ruling regarding the Salaah performed in a Masjid that has one grave, differs from a Masjid that has two, three or more graves in it. We request you to clarify this issue for us. Furthermore, what is its ruling when the Prophet of Allah (sal-Allaahu ‘alayhe wa sallam) has indeed said: “Allah cursed the Jews and the Christians for taking the graves of their prophets as Masjids.”[2] Bearing this in mind, there are some people after visiting the Prophet’s (sal-Allaahu ‘alayhe wa sallam) Masjid in Madinah who argue that if the graves of the Prophet (sal-Allaahu ‘alayhe wa sallam) and his two noble companions (radhi-yAllaahu ‘anhumaa) are located within the Masjid, and that the Prophet’s Masjid (sal-Allaahu ‘alayhe wa sallam) is like any another general Masjid in which it is permissible to perform Salaah [with the graves present there] Can you please explain this further?

 

 

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) cursed those people that built Masjids upon graves, and also warned against it as it was narrated in the aforementioned Hadeeth. He (sal-Allaahu ‘alayhe wa sallam) also said:

“Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as Masjids; I forbid you to do that.”

This narration has been reported by Imam Muslim in his Saheeh. [3]

 

It has also been reported by the two Shaykhs [4], on the authority of Aa‘ishah(radhi-yAllaahu ‘anhaa) : Umm Habeebah and Umm Salamah (radhi-yAllaahu ‘anhumaa) mentioned a church they had seen in Ethiopia and in the church there were pictures [in it]. When they told the Prophet (sal-Allaahu ‘alayhe wa sallam) of this, he said:

 

“Those people are such that if a pious man amongst them died, they build a place of worship over his grave and paint these pictures in it. Those people will be Allah’s worst creatures on the Day of Resurrection.”[5]

 

So the Prophet (sal-Allaahu ‘alayhe wa sallam) pointed out consequently that the worst of all creation according to Allah are those who build Masjids upon graves and he warned against this act of theirs.

 

Hence, this implies and indicates that if a Masjid is located in the place of a grave or many graves, the Salaah must not be performed at such a place and there is no difference whether it has a single grave or more. Also if there is a Masjid that has been built afterwards upon the graves, it is an obligation to demolish that Masjid. The graves must be left in their normal apparent state with no building construction upon them. As this was the condition of all the graves in the time of the Messenger of Allaah ,(sal-Allaahu ‘alayhe wa sallam) at the graveyard of Baqee[6] and others. This is the condition of all the graves in the Kingdom of Saudi Arabia. The graves have been left in their normal apparent state, there is no construction done upon them, there are no domes built upon them, there are no Masjids built upon them, and all praise is due to Allah for this great bounty of His.

 

However, regarding a Masjid that is old, and at the time of its construction there were no graves present within it, and then afterwards a grave or graves were built inside, then that grave or graves must be exhumed and dug up and the deceased moved to the public graveyard where there are no domes, no Masjids, and no constructions upon the graves. Then this old Masjid will once again be free from graves so that the people may be able to perform their Salaah in it.

 

 

With regards to some ignorant people who stipulate the permissibility of graves being allowed in Masjids due to the presence of the Prophet’s (sal-Allaahu ‘alayhe wa sallam) grave and his two noble companions (radhi-yAllaahu ‘anhumaa) graves being part of his (sal-Allaahu ‘alayhe wa sallam) Masjid, then this can not be presented as an argument or proof, because the Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) and his two noble companions (radhi-yAllaahu ‘anhumaa) were buried in his (sal-Allaahu ‘alayhe wa sallam) house and not inside the Masjid.

But when Alwaleed bin Abul-Malik bin Marwaan[7] decided to expand the Prophet’s (sal-Allaahu ‘alayhe wa sallam) Masjid, he included the house of the Prophet (sal-Allaahu ‘alayhe wa sallam) as part of the Masjid, due to his intended extension. Alwaleed bin Abdul-Malik bin Marwaan committed an error when he did this, and what was obligatory upon him was not to include the house of the Prophet (sal-Allaahu ‘alayhe wa sallam) as part of the Masjid so that the ignorant people would not be able to use this as evidence, and others that may advance themselves with this argument and present similar doubts.

 

Without a doubt the people of knowledge rejected and refuted Alwaleed bin Abdul-Malik bin Marwaan with regards to this action of his. So therefore it is not permissible to follow Alwaleed bin Abdul-Malik bin Marwaan by building Masjids upon graves.

 

Furthermore, no assumptions should be made by anyone regarding the grave of the Prophet (sal-Allaahu ‘alayhe wa sallam) that this action permits construction upon graves or building graves inside Masjids. This is because the house of the Prophet (sal-Allaahu ‘alayhe wa sallam) was a separate house separated from the Masjid that was included and made part of the Masjid for the need of expanding it. So the real condition of the Prophet’s (sal-Allaahu ‘alayhe wa sallam) grave was just like the graveyard that can be found opposite his Masjid, separate from it, in which there is no harm, and this was the actual state of the Prophet’s (sal-Allaahu ‘alayhe wa sallam) grave separated by a wall and barriers.

 

It should be the aim of every single Muslim to clarify this issue to his brothers [& sisters] so that they do not make this mistake and develop an incorrect understanding on this issue.

 

=====================================================

1) Abu Bakr: he is Abdullah bin Uthmaan bin A’meer bin Amr bin Ka’ab bin Sa’ad bin Taym bin Murrah bin Ka’ab bin Luwai Attaymee Alqurshi. Refer to Ibn Abdil Bur’s ‘Al’isteeaab’ with marginal notes of ‘Al’isaabah’ of Ibn Hajr volume 2 page 234. Born in Makkah after 2 years and a few months after the year of the elephant corresponding to 573 CE. He passed away on 7th Jamaadul-A’khiraah, 13 years after Hijrah at the age of 63 in Madinah and is buried next to the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam).

Umar bin Khattab: he is Umar bin Khattab bin Nufail bin Abdul-Azaa bin Rabaah bin Abdullah bin Qurt bin Razaah bin Adee bin Ka’aab. Born in Makkah 13 years after the year of the elephant, corresponding to 584 CE. Refer to Ibn Hajr’s ‘Al’isaabah’ volume 2 page 511, & ‘Fathul-Baree’ volume 7 page 53. He passed away on the 26th Dhil-Hijjah 23 years after Hijrah at the age of 63 in Madinah. He is buried next to the Messenger of Allah (sal-Allaahu ‘alayhe wa sallam). [TN]

 

 

2) Refer to the English Translation of Saheeh Bukhari, Book of Prayer, volume 1, Book 8, Hadeeth no: 427 & 428. [TN]

 

3) Refer to the English Translation of Saheeh Muslim for the complete Hadeeth, Chapter 47: Forbiddance to build Masjids on the Graves & decorating them with pictures and forbiddance to use graves as Masjids: Book 4: Hadeeth no: 1083. [TN]

 

4) Imam Bukhari: he is Abu Abdullah, Muhammad bin Isma’eel bin Almughairah Albukhari (194-256 A.H.), Imam Muslim: he is Abul Husain Muslim bin Alhujjaj bin Ward bin Kawshaaz Alqushairi (204-261 A.H) [TN]

 

5) Refer to the English Translation of Saheeh Bukhari: Book of Prayer, Volume 1, Book no. 8, Hadeeth no. 426: & Saheeh Muslim: Book of Prayer, Volume 1, Book no. 8, Hadeeth no: 419. [TN]

 

6) The graveyard of Madeenah situated opposite the Prophet’s (sal-Allaahu ‘alayhe wa sallam) Masjid in which a great number of Companions (radhi-yAllaahu ‘anhum) are buried. [TN]

 

7) One of the Muslim rulers of the Umayyad period. He became the Muslim ruler in the year 86 A.H. till 96 A.H. [TN]

 

Imam Ahmad Hanbali Madhab and Kissing Grave of Prophet

September 14, 2011 Leave a comment

 

Some of the sufis try to prove their shirk i.e Asking help from Prophet peace be upon him from a narration attributed to Imam Ahmad on kissing graves, they quote from Imam Ad-Dahabee that he mentioned

عن ابن عمر: أنه كان يكره مس قبر النبي صلى الله عليه وسلم. قلت : كره ذلك لأنه رآه إساءة أدب . وقد سئل أحمد بن حنبل عن
مس القبر النبوي وتقبيله فلم ير بذلك بأسا ، ورواه عنه ولده عبد الله بن أحمد

Ibn Umar used to dislike touching the grave of Prophet (Peace be upon him). I (ad-Dahabee) say: He disliked it “BECAUSE HE FOUND IT AGAINST ADAB” Imam Ahmed bin Hanbal (rahimahullah) was asked about “TOUCHING AND KISSING THE GRAVE OF PROPHET” he said “I DO NOT SEE ANY HARM IN IT” This is narrated by his son Abdullah bin Ahmed

[Al-Dhahabi, Mu’jam al-Shuyukh (1:73 #58).]

 

 

Response:
First of all It has nothing to do with asking help from Prophet Peace be upon him, Kissing grave is not shirk but it is against Islamic Law, If some one is kissing the grave plus asking his needs then it becomes shirk, Before dealing with the narration of Imam Ahmad allowing Kissing grave, let me deal with Asking direclty from Prophet peace be upon him.

Imam ad-Dahabee himself said regarding Sayyeda Nafeesa ra and deviant creed of people regarding her

ولجهلة المصريين فيها اعتقاد يتجاوز الوصف، ولايجوز مما فيه من الشرك، ويسجدون لها، ويلتمسون منها المغفرة

Due to ignorance of Egyptians the Creed found in them is not correct to talk about it, When shirk found in them, they prostate to others (except Allah), and they seek forgiveness from them

[Seyar Ailam Nubala 10/106]

 

Ibn e Rajab Hanbli said

وَكَانَ الْإِمَامُ أَحْمَدُ يَدْعُو وَيَقُولُ: اللَّهُمَّ كَمَا صُنْتَ وَجْهِي عَنِ السُّجُودِ لِغَيْرِكَ فَصُنْهُ عَنِ الْمَسْأَلَةِ لِغَيْرِكَ، وَلَا يَقْدِرُ عَلَى كَشْفِ الضُّرِّ وَجَلْبِ النَّفْعِ سِوَاهُ

Imam ahmad was making a du’a ” Ya Allah! Just as you have prevented my face from falling down from prostrating to somebody other than You, prevent me from asking from others than You.”

[Jamiul Ulum wal Hikam, 1/280,281]

 

Ibne Rajab said

A man came to him(Imam Ahmad) and he wiped his hands on his clothes, And wiped his face, Imam Ahmad became angry and denied that of the most denial and said: from whom you have learnt this?

[ الحكم الجديرة بالإذاعة. Page 46 and 47]

Comment: After reading these statements no one can even think that Imam Ahmad and ad-Dahabee allowed asking from the pious people in graves. Let us deal with the narration mentioned by Imam ad-Dahabee

 

 

First of all Companions of Prophet Peace be upon him used to hate the practise of touching grave of Prophet Peace be upon him

حَدَّثَنَا أَبُو أُسَامَةَ ، عَنْ عُبَيْدِ اللَّهِ ، عَنْ نَافِعٍ ، ” أَنَّ ابْنَ عُمَرَ كَانَ يَكْرَهُ مَسَّ قَبْرِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ” . Ibn Umar used to dislike/hate the touching of the grave of the Prophet peace be upon him.

[Juzz Muhammad bin Asim al Thaqafi as-Subhani no: 28, Abul Hassan Ali ibn Umar al Qazweeni in his Amaleeh and Al Hafiz Al Dhahabi. Sheikh Shu’ayb Al Arna’ut said “its men are trustworthy” (Sayr A’laam Al Nublaa’,12/373]

 

Source: http://espanol.islamweb.net/hadith/display_hbook.php?indexstartno=0&hflag=&pid=42140&bk_no=160&startno=29

Comment: So it was the practise of Companions not to touch the grave of Prophet, let us see what is the opinion of Imam Ahmad and the Hanbli Madhab on this issue.

 

 

Qadhi Abu Yala quoted
أن أحمد قال لما سأله أبو بكر الأثرم عن التمسح بالقبر: ما أعرف هذا ، قلت: فالمنبر؟ قال:نعم.

وقال الأثرم أيضاً: وقلت لأبي عبدالله: إنهم يلصقون بطونهم بجدار القبر وقلتُ له: ورأيت أهل العلم من المدينة لا يمسونه ويقومون من ناحيته فيسلمون. فقال أبو عبدالله: نعم هكذا كان ابن عمر يفعل.

“Abu Bakr al-Athram relates: I said to Ahmad can the Prophet’s grave, peace be upon him, be touched?He replied: ‘I do not know this.’ I then asked him: What about the pulpit? He replied: ‘As for the pulpit, then yes.’Al-Athram said: I said to Abu Abdullah (Ahmad bin humble)… I have seen people of knowledge from Madeena, they would not touch the grave. They would simply stand to the side and send Salam.Abu Abdullah (Ahmad bin Humble) said Yes This is also the practise of Ibn ‘Umar”

[Al Masail al Faqeeh min Kitab Riwayatain wal wajhayn page 215, Ibne Abdul Hadi in Sarim al Manki page 133, Al Mughni, 559/3, Al Furoo’, 573/2 and Wafa Al Wafaa’, 1403/4.]

 

 

After quoting this Qadhi Abu Yala (380 h to 458 h) said
وهذه الرواية تدل على أنه ليس بسنة وضع اليد على القبر

And this narration shows that it is not sunnah to place the hands on the grave

[ Al Masail al Faqeeh min Kitab Riwayatain wal wajhayn page 215]

 

 

It is mentioned in al-Mughni
” ولا يستحب التمسح بحائط قبر النبي صلى الله عليه وسلم ولا تقبيله قال أحمد : ما أعرف هذا . قال ابن الأثرم : رأيت أهل العلم من أهل المدينة لا يمسون قبر النبي صلى الله عليه وسلم, يقومون من ناحية فيسلمون ”

It is not recomended to touch the wall of the grave of Prophet peace be upon him nor kiss it. Ahmad said ‘I do not know this. ibn Al-Athram said: I have seen The people of knowledge from Madeena, they would not touch the grave. They would simply stand to the side and send Salam

[See also Kashaf al Qina 2/139]

 

It is also mentioned in Kashaf al Qina
ويكره تقبيله والطوافبه لأن ذلك كله من البدع

And it is disliked to kiss it and doing tawaf of it, Because all this is innovation

[2/140,141]

 

 

The book ‘Al Mughni’ of Hanbalis mentioned the reasons
لأن فيه إفراطاً في تعظيم القبور أشبه بتعظيم الأصنام ولأن الصلاة عند القبور أشبه بتعظيم الأصنام بالسجود ولأن ابتداء عبادة الأصنام كان في تعظيم الأموات باتخاذ صورهم ومسحها والصلاة عندها

for this was because this act venerates the greatness of these graves just as it would for idols and that prayer at the graveyards is similar to venerating or glorifying idols with prostration and that idol worship began initially by praising the dead by taking their pictures and wiping them and praying over them.

[Al Mughni, 2/507-508 maktaba Riyadh al-Hadeethiya]

 

 

Ibn Hajar Al Asqalani mentioned that the companions of Imam Ahmad ibn Hanbal used to stay away from this practice. [Fathul Bari 3/475 ]

 

Al Mardaawi hanbali concluded,
“ولا يستحب التمسح بالقبر على الصحيح من المذهب

It is not recommended to wipe the graves and this is the correct opinion of this(Hanbli) madhab

 

[Al Insaaf, 4/53]

 

Few Fatwas of Hanbli Scholars

a) Abdul Qadir Jelani Hanbali said

اذا زار قبرا لا يضع يده عليه و لا يقبله فانه عادة اليهود و لا يقعد عليه و لا يكتى عليه “When you visit the graves then do not put your hands on them or kiss them as this is the habit of the jews, nor sit on the graves or rest against them. ”

(al-Ghuniyyah (1/91).
Scan: http://lh4.ggpht.com/_Y3h6JhqU8O4/TFbFeeG0GvI/AAAAAAAAAMo/-HZvP4VmhIE/s400/untitled.JPG

 

 

b) Ibn Aqil Hanbli said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله

Graves are not made for kissing and decorating and roaming around and begging them for ALLAH

[Ibn e Muflih quoted al furoo 2/272]

 

 

c) Ibn Jozi said that
قال ابن عقيل: لما التكاليف على الجهال والضغام عدلوا عن أوضاع الشرع إلى تعظيم أوضاع وضعوها لأنفسهم فسهلت عليهم إذ لم يدخلوا بها تحت أمر غيرهم قال وهم كفار عندي بهذه الأوضاع مثل تعظيم القبور وإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي افعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال إليها وإلقاء الخرق على الشجر اقتداء بمن عبد اللات والعزى
“Ibn Aqil said:

“When these obligations were hard on the ignorant and rabble ones, they diverted themselves from the positions of Shari’a to revere positions which they laid down for themselves, so it felt easy to them as they will not be regulated by the order of anyone except themselves.” He added: “To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari’a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: “O My Master do such and such for me”, and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza

 

[Talbees Iblees of ibn e jozi تلبيس إبليس/الباب الثاني عشر chapter تلبيس إبليس على جمهور العوام]

 

Conclusion:

1. Directly asking help from the people in graves is shirk by saying O so and so Help me,Aid me

2. Kissing grave of Prophet peace be upon him was hated by Companions of Prophet peace be upon him

3. Kissing grave of Prophet peace be upon him is not allowed according to Hanbli madhab and from the most correct narration from Imam Ahmad as Jurists of Hanbli Madhab said i.e Mardawi,Ibn Qudamah, Qadhi Abu Yala etc.

 

Related Links:

¶ Du’aa’ is to be made to Allaah alone

¶ Saying “Yaa Rasool Allaah”

¶ The Prophet’s grave as an argument and proof to justify graves being allowed to be built inside Masjids?

 Praying at graves and the conditions of intercession

¶  Praying on Graves; Waseelah etc. – Right or Wrong?

¶ O Grave worshippers! We want Answers

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