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  1. Can you please help with these doubts that I've met recently and since then i feel like all of the waqia e karbala is twisted . 1. Was imam hussain going to koofa to build an army if yes then it was a good strategy by opponents to kill them when they were alone. 2. Why the opponents didn't kill imam sajjad in karbala as without him there would've been no shias and eventually everybody would've obeyed yazid. 3. Imam hussain was forced to leave madina but he left a daughter there to whom no harm was made. Please help me clear my concepts
  2. Building Mosques Over Graves - ON THE SAD OCCASION OF THE DESTRUCTION OF THE GRAVES OF JANNATUL BAQI BY THE WAHABIS ( 8TH SHAWWAL -1345 AH / April 21, 1925) Pre-Islamic instances of mosques built over graves:The following list is merely indicative and should not be treated as exhaustive:1. Prophet Dawood (a.s.) in Quds, Israel2. Prophet Ibrahim (a.s.) in Hebron, Israel3. Prophet Is’haaq (a.s.) in Hebron4. Prophet Yaqoob (a.s.) in Hebron5. Prophet Yusuf (a.s.) in HebronAll these graves were elevated structures of stones and remained in this condition even after the spread of Islam in Quds. (Kashf al-Irteyaab, pg 306)Even Ibn Taimiyyah admits that the structure over Prophet Ibrahim’s (a.s.) grave existed when Islam reached Hebron and in the very presence of companions, none of whom raised any objection. Only thing is the door to the mausoleum (of Prophet Ibrahim (a.s.)) remained closed till 400 AH. (Majma’ al-Fataawaa of Ibn Taimiyyah vol 27 pg 141) FOR MORE ARTICLES CLICK HERE list of some instances to prove the point that building graves is as old as Islam itself:1. Existence of the structure i.e. Prophet’s (s.a.w.a.) chamber inside which he (s.a.w.a.) lies buried. (Akhbaar al-Madinah vol. 1 pg 81)Initially the Prophet’s (s.a.w.a.) room where he lies buried did not have walls. It was Umar b. Khattab who first constructed walls around it and gave it the shape of a structure. (Wafaa al-Wafaa be Ikhtiyaar al-Mustafa, vol. 2 pg 521)In fact, constructing and re-constructing walls around the Prophet’s (s.a.w.a.) grave was an ongoing effort with Ayesha, Abdullah b. Zubair (during his brief reign in Medina) and Mutawakkil, among others.2. Constructing a mosque over the grave of Hazrat Hamzah (a.s.). (Ibid)3. Grave of Ibrahim – son of the Prophet (s.a.w.a.) in the house of Muhammad b. Ali b. Zaid. (Ibid)4. Building a structure over the grave of Ameerul Momineen (a.s.) in the year 372 AH. (Sair-o- Aalam-e-Nobala vol 1 pg 251)5. Building a structure over the grave of Zubair in the year 386 AH. (Al-Muntazim, vol. 14 pg 377)6. Building a structure over the grave of Sa’d b. Maaz in the second century. (Sair-o-Aalam-e-Nobala vol. 13 pg 285)7. Embellishing the grave of Imam Bukhari – compiler of Sahih-e-Bukhari in 256 AH. (Al-Tabaqaat al-Shaafiyyah al-Kubra, vol. 2 pg 234)8. Abbaside Emperor Haroon al-Rashid constructed a dome over the tomb of Ameerul Momineen (a.s.) during his reign in the second century. (Sair-o-Aalam-e-Nobala vol. 16 pg 251)If leveling graves to the earth was ever mandated in Islam we can be certain that Haroon al-Rashid would definitely have done it given his animosity with the Ahle Bait (a.s.) of the Prophet (s.a.w.a.) and his role in the murder of the Prophet’s grandson – Imam Moosa b. Jafar al-Kazim (a.s.). On the contrary, we find that he has constructed a dome as a mark of respect for someone who he did not particularly love.9. The respected companion of the Prophet (a.s.) – Hazrat Salman-e-Muhammadi (r.a.) passed away in 36 AH. Khateeb-e-Baghdadi writes about his tomb – His grave is present even today near the palace of Kasra in Madaaen, Iraq. It is well-known heritage site and has a structure over it. (Taarikh-e-Baghdadi, vol. 1 pg 163)10. Regarding Talhah b. Abdullah – who died while fighting the caliph of his time, Ibne Batutah writes in his journal, “His grave is at the entrance of the city and over the grave is a dome and a mosque.” (Safarnaameh Ibn Batutah, vol. 1 pg 208)When this is the respect accorded by the Muslims to the grave of a companion who died on falsehood, graves of those like the Imams of the Ahle Bait (a.s.) who were martyred on truth and were in fact Imams of truth, deserve even more embellishment, veneration and respect.11. Muhammad b. Idris al-Shaafei – Imam Shaafei, one of the four jurists of the Sunni school, passed away in 204 AH. Zahabi writes, “The entire city collectively constructed a dome over his grave.” (Duwal al-Islam pg 344) Building mosques over graves is advocated by Sihaah-e-Sittah (the six compendiums of traditions regarded as highly reliable by the Ahle Tasannun)While these Muslims are quick to advance traditions from Sahih-e-Bukhari and Sahih-e-Muslim that suit their motive to brand accepted Islamic practices as apostasy, they appear oblivious to the scores of other traditions that reject their contention.1. Umar’s grave has a structureBukhari narrates in his Sahih in the Book of Janaaiz:When Umar was stabbed, he sent his son Abdullah with a message to Ayesha to – ask her – If I can be buried with my two companions i.e. in her room, next to the Prophet (s.a.w.a.) and Abu Bakr.Ayesha replied: I wanted the spot for myself, but I will prefer him (Umar) to myself today.It had been her custom that if a man from among the companions requested her for 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).Ibn Umar came back with the news whereupon Umar said: Nothing in the world was more important to me than that resting-place. (Sahih-e-Bukhari, Book of Janaaiz)2. Elevation of gravesAbu Bakr b. Ayyaash narrates that Sufyan al-Tammar told me that he had seen the grave of the Prophet elevated and convex. (Sahih-e-Bukhari, vol. 2 book 23, tradition 473)It is established that the Messenger of Allah (s.a.w.a.) placed a rock on top of Usman b. Maz’un’s (r.a.) grave. (Sunan-e- Abi Dawud, Al-Bayhaqi in al-Kubra, vol. 3, pg 412)The detailed report states that the Holy Prophet (s.a.w.a.) asked a man to place a rock on top of Usman b. Maz`un’s grave; when he was unable to move it, he rolled up his sleeves and helped him till the whiteness of his arms was visible. Usman b. Maz`un was the first of the migrants buried in Baqi. Ibrahim, the Holy Prophet’s (s.a.w.a.) son, was buried next to him.Kharijah b. Zaid states: I can see myself when we were young men in the time of Usman (b. Affaan). The strongest one of us in high jump was he who could jump over the grave of Usman b. Maz`un and clear it. (Sahih-e-Bukhari in Chapter: (Placing) a stalk on top of the grave; Ibn Hajar in Fath al-Baari vol. 3 pg 256 of 1959 ed., Al-Bukhari in his Al-Tarikh al-Saghir vol. 1 pg 42)These references are clear evidences for raising the grave and elevating it above the surface of the earth.Al-Shawkaani, a leading Salafi scholar, admitted that the Salaf built up the graves high as proved from above references.Ibn Hibban (in his Sahih-e-Ibn Hibban) who according to many Sunni scholars ranks as the most reliable scholar after Bukhari and Muslim has documented his visitation (Ziyaarah) to the tomb of Imam Ali b. Moosa al-Reza (a.s.) in Mashshad, Iran:I have done ziyaarah of his tomb many times, during my stay at Tus. Whenever I got into any difficulty I went to the grave of Imam Ali b. Moosa al-Raza (s.a.) 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 no matter how many times I did it. May Allah grant us death in the true love for Prophet (s.a.w.a.) and his blessed Ahle Bait! (Ibn Abi Haatim al-Raazi, Kitab al-Theqah, vol. 8 pg 457, tradition 14,411) Interpretation of traditions that prohibit building of gravesIt is clear from the Holy Quran and the Prophet’s (s.a.w.a.) Sunnah and actions of the righteous ancestors that building of graves is permitted and even recommended in case of esteemed personalities. Then, how does one reconcile the apparent prohibition in some traditions?The answer is simple for those who understand the tone and tenor of such traditions. Many scholars have explained it in their works – only if these so-called Muslims would have referred to these books. Perhaps, they have referred but chose to hide the truth!Both the Ibne Hajars (Haythami and Asqalaani) among other scholars have advanced a rationale for such traditions, which is so plain that even a Muslim child will understand it.Ibn Hajar al-Haythami, who had no love lost for the Shias, in his al-Zawaajir an Iqtiraf al-Kabaair elaborates on the tradition under question that the prohibition for building graves is if the prayer is performed towards or on the grave and this is only if one prays so close to it that if while praying the prayer of those attentive (looking down), the grave would be within one’s sight. (Al-Zawaajir an Iqtiraf al-Kabaair)This was the method of the prayers of Jews and Christians and hence the prohibition. No one in the history of Islam took this tradition as proof of prohibition for the building of tombs/shrines over righteous Muslims as Muslims do not worship in this manner.Likewise, Ibn Hajar al-Asqalaani states: In view of the fact that the Jews and Christians were taking the graves of their Prophets (a.s.) as their Qiblah for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. Hence, Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the purpose of seeking blessing (tabarruk) and not for prostration or paying attention towards them, he will never be included in this prohibition (as mentioned in Surah Kahf (18): Verse 21) (Ibn Hajr al-Asqalani, Fath al-Baari vol. 3 pg 208)
  3. Salaam Alaykum The saudi regime is once again planning to destroy islamic heritage. Their target this time includes the green dome above the holy grave of the Holy Prophet (saww), his prayer niche, his mimbar and masjid-e-ghamama among others. I will post an article from the Independent which has more details in my post below. The troubling issue is that many muslims are not aware about this. And those who eventually get aware usually dont raise their voices against it.. Take a look at http://www.independent.co.uk/news/world/middle-east/medina-saudis-take-a-bulldozer-to-islams-history-8228795.html To protest and petition against this move, two petitions have been setup. Please sign these petitions and share them with others either via email, facebook or twitter. Petition 1: http://www.change.org/petitions/saudi-arabian-authorities-stop-the-destruction-of-masjid-nabawi-islamic-sites Petition 2: http://petition.avaaz.org/en/petition/Stop_the_destruction_of_Masjid_Nabawi_Islamic_sites_in_Saudi_Arabia/?cbORZbb For more info visit http://www.ask.or.tz/viewtopic.php?f=46&t=3167 Admins: Kindly email these petition links to all members so that we can get maximum response and support. Admin: Please email out these petition links to members of sc so that all can be aware and can sign the petitions Admins: Kindly email out the links to the above petition to all members of SC.
  4. Destruction of Jannatul Baqi - The oppression on Janabe Fatima (sa) continues till today ON THE SAD OCCASION OF THE DESTRUCTION OF THE GRAVES OF JANNATUL BAQI BY THE WAHABIS( 8TH SHAWWAL -1345 AH / April 21, 1925) ____________________________________________________ HISTORY OF THE CEMETERY OF JANNAT AL-BAQI WHERE IMAM HASAN B. ALI (2ND IMAM), IMAM ALI B. AL-HUSAYN (4TH IMAM), IMAM MUHAMMAD B. ALI (5TH IMAM), & IMAM JA'FAR B. MUHAMMAD (6TH IMAM), PEACE BE UPON THEM, ARE BURIED On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul al-Baqi (Madina) were demolished by King Ibn Saud. In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (s)'s mother, wife, grandfather and other ancestors are buried. Destruction of sacred sites in Hijaz by the Saudi Wahhabis continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history. The Origins of Al-Baqi <a href=" http://4.bp.blogspot.com/-dEIZ4ePCGt4/TmXLSBi_GkI/AAAAAAAAAOM/T3hYOhGIc_8/s1600/baqiiii.gif" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;">Literally "al-Baqi" means a tree garden. It is also known as "Jannat al-Baqi" due to its sanctity, since in it are buried many of our Prophet's relatives and companions. The first companion buried in al-Baqi was Uthman b. Madhoon who died on the 3rd of Sha'ban in the 3rd year of Hijrah. The Prophet (s) ordered certain trees to be felled, and in its midst, he buried his dear companion, placing two stones over the grave. On the following years, the Prophet's son Ibrahim, who died in infancy and over whom the Prophet (s) wept bitterly, was also buried there. The people of Madina then began to use that site for the burial of their own dead, because the Prophet (s) used to greet those who were buried in al-Baqi by saying, "Peace be upon you, O abode of the faithful! God willing, we should soon join you. O' Allah, forgive the fellows of al-Baqi". The site of the burial ground at al-Baqi was gradually extended. Nearly seven thousand companions of the Holy Prophet (s) were buried there, not to mention those of the Ahlul Bayt عليه السلام. Imam Hasan b. Ali عليه السلام, Imam Ali b. al-Husayn عليه السلام, Imam Muhammad al-Baqir عليه السلام, and Imam Ja'far al-Sadiq (a) were all buried there. Among other relatives of the Prophet (s) who were buried at al-Baqi are: his aunts Safiya and Aatika, and his aunt Fatima bint al-Asad, the mother of Imam Ali عليه السلام. The third caliph Uthman was buried outside al-Baqi, but with later extensions, his grave was included in the area. In later years, great Muslim scholars like Malik bin Anas and many others, were buried there too. Thus, did al-Baqi become a well-known place of great historic significance to all Muslims. http://oppressionsup...a.blogspot.com/ Al-Baqi as viewed by historians Umar bin Jubair describes al-Baqi as he saw it during his travel to Madina, saying "Al-Baqi is situated to the east of Madina. You enter it through the gate known as the gate of al-Baqi. As you enter, the first grave you see on your left is that of Safiya, the Prophet's aunt, and further still is the grave of Malik bin Anas, the Imam of Madina. On his grave is raised a small dome. In front of it is the grave of Ibrahim son of our Prophet (s) with a white dome over it, and next to it on the right is the grave of Abdul-Rahman son of Umar bin al-Khattab, popularly known as Abu Shahma, whose father had kept punishing him till death overtook him. Facing it are the graves of Aqeel bin Abi Talib and Abdullah bin Ja'far al-Tayyar. There, facing those graves is a small shrine containing the graves of the Prophet's wives, following by a shrine of Abbas bin Abdul Muttalib. The grave of Hasan bin Ali عليه السلام, situated near the gate to it's right hand, has an elevated dome over it. His head lies at the feet of Abbas bin Abdul Muttalib, and both graves are raised high above the ground, their walls are panelled with yellow plates and studded with beautiful star-shaped nails. This is how the grave of Ibrahim, son of the Prophet (s) has also been adorned. Behind the shrine of Abbas there is the house attributed to Fatima, daughter of our Prophet (s), known as "Bayt al-Ahzaan" (the house of grief) because it is the house she used to frequent in order to mourn the death of her father, the chosen one, peace be upon him. At the farthest end of al-Baqi is the grave of the caliph Uthman, with a small dome over it, and there, next to it, is the grave of Fatima bint Asad, mother of Ali b. Abi Talib (a)" After a century and a half, the famous traveller Ibn Batuta came to describe al-Baqi in a way which does not in any way differ from the description given by Ibn Jubair. He adds saying, "At al-Baqi are the graves of numerous Muhajirin and Ansar and many companions of the Prophet (s), except that most of their names are unknown." Thus, over the centuries, al-Baqi remained a sacred site with renovations being carried out as and when needed till the Wahhabis rose to power in the early nineteenth century. The latter desecrated the tombs and demonstrated disrespect to the martyrs and the companions of the Prophet (s) buried there. Muslims who disagreed with them were branded as "infidels" and were subsequently killed. The First Destruction of Al-Baqi The Wahhabis believed that visiting the graves and the shrines of the Prophets, the Imams, or the saints was a form of idolatry and totally un-Islamic. Those who did not conform with their belief were killed and their property was confiscated. Since their first invasion of Iraq, and till nowadays, in fact, the Wahhabis, as well as other rulers of the Gulf States, having been carrying out massacres from which no Muslim who disagreed with them was spared. Obviously, the rest of the Islamic World viewed those graves with deep reverence. Had it not been so, the two caliphs Abu Bakr and Umar would not have expressed their desire for burial near the grave of the Prophet (s). From 1205 AH to 1217 AH, the Wahhabis made several attempts to gain a foothold in Hijaz but failed. Finally, in 1217 AH, they somehow emerged victorious in Taif where they spilled the innocent blood of Muslims. In 1218 AH, they entered Makkah and destroyed all sacred places and domes there, including the one which served as a canopy over the well of Zamzam. In 1221, the Wahhabis entered Madina to desecrate al-Baqi as well as every mosque they came across. An attempt was even made to demolish the Prophet's tomb, but for one reason or another, the idea was abandoned. In subsequent years, Muslims from Iraq, Syria, and Egypt were refused entry into Makkah for Hajj. King Al-Saud set a pre-condition that those who wished to perform the pilgrimage would have to accept Wahhabism or else be branded as non-Muslims, becoming ineligible for entry into the Haram. Al-Baqi was razed to the ground, with no sign of any grave or tomb whatsoever. But the Saudis were still not quite satisfied with doing all of that. Their king ordered three black attendants at the Prophet's shrine to show him where the treasure of valuable gifts were stored. The Wahhabis plundered the treasure for their own use. Thousands of Muslims fled Makkah and Madina in a bid to save their lives and escape from the mounting pressure and persecution at the hands of the Wahhabis. Muslims from all over the world denounced this Saudi savagery and exhorted the Caliphate of the Ottoman Empire to save the sacred shrines from total destruction. Then, as it is known, Muhammad Ali Basha attacked Hijaz and, with the support of local tribes, managed to restore law and order in Madina and Makkah, dislodging the Al-Saud clansmen. The entire Muslim world celebrated this victory with great fanfare and rejoicing. In Cairo, the celebrations continued for five days. No doubt, the joy was due to the fact that pilgrims were once more allowed freely to go for Hajj, and the sacred shrines were once again restored. In 1818 AD, the Ottaman Caliph Abdul Majid and his successors, Caliphs Abdul Hamid and Mohammed, carried out the reconstruction of all sacred places, restoring the Islamic heritage at all important sites. In 1848 and 1860 AD, further renovations were made at the expense of nearly seven hundred thousand pounds, most of which came from the donations collected at the Prophet's tomb. The second plunder by the Wahhabis The Ottoman Empire had added to the splendor of Madina and Makkah by building religious structures of great beauty and architectural value. Richard Burton, who visited the holy shrines in 1853 AD disguised as an Afghan Muslim and adopting the Muslim name Abdullah, speaks of Madina boasting 55 mosques and holy shrines. Another English adventurer who visited Madina in 1877-1878 AD describes it as a small beautiful city resembling Istanbul. He writes about its white walls, golden slender minarets and green fields. 1924 AD Wahhabis entered Hijaz for a second time and carried out another merciless plunder and massacre. People in streets were killed. Houses were razed to the ground. Women and children too were not spared. Awn bin Hashim (Shairf of Makkah) writes: "Before me, a valley appeared to have been paved with corpses, dried blood staining everywhere all around. There was hardly a tree which didn't have one or two dead bodies near its roots." 1925 Madina surrendered to the Wahhabi onslaught. All Islamic heritage were destroyed. The only shrine that remained intact was that of the Holy Prophet (s). Ibn Jabhan says: "We know that the tomb standing on the Prophet's grave is against our principles, and to have his grave in a mosque is an abominable sin." Tombs of Hamza and other martyrs were demolished at Uhud. The Prophet's mosque was bombarded. On protest by Muslims, assurances were given by Ibn Saud that it will be restored but the promise was never fulfilled. A promise was given that Hijaz will have an Islamic multinational government. This was also abandoned. 1925 AD Jannat al-Mu'alla, the sacred cemetery at Makkah was destroyed alongwith the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims. Is it not strange that the Wahhabis find it offensive to have the tombs, shrines and other places of importance preserved, while the remains of their Saudi kings are being guarded at the expense of millions of dollars? "HAI SAYYADA , HAI SAYYADA , HAI SAYYADA , HAI SAYYADA , PEHLU BHI SHIKASTA HAI , TURBAT BHI SHIKASTA HAI KYA HAL YE UMMAT NE , ZAHRA KA BANAYA HAI ......." Protests 1926, protest gatherings were held by shocked Muslims all over the world. Resolutions were passed and a statement outlining the crimes perpetrated by Wahhabis was issued and included the following: The destruction and desecration of the holy places i.e. the birth place of the Holy Prophet , the graves of Banu Hashim in Makkah and in Jannat al-Baqi (Madinah), the refusal of the Wahhabis to allow Muslims to recite Ziyarah or Surah al-Fatiha at those graves. The destruction of the places of worship i.e. Masjid Hamza, Masjid Abu Rasheed, in addition to the tombs of Imams and Sahaba (Prophet's companions). Interference in the performance of Hajj rituals. Forcing the Muslims to follow the Wahhabis innovations and to abandon their own ways according to the guidance of the Imams they follow. The massacre of sayyids in Taif, Madina, Ahsa, and Qatif. The demolition of the grave of the Imams at al-Baqi which deeply offended and grieved all Shias. Protests were lodged by Muslims in Iran, Iraq, Egypt, Indonesia, and Turkey. All of them condemn the Saudi Wahhabis for their barbaric acts. Some scholars wrote tracts and books to tell the world the fact that what was happening in Hijaz was actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea was to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history. A partial list of the demolished graves and shrines Al-Mualla graveyard in Makkah which includes the grave of Sayyida Khadija bint Khuwailid عليه السلام, wife of the Prophet (s), the grave of Amina bint Wahab, mother of the Prophet (s), the grave of Abu Talib, father of Imam Ali عليه السلام, and the grave of Abdul Muttalib, grandfather of the Prophet (s) The grave of Hawa (Eve) in Jeddah The grave of the father of the Prophet (s) in Madina The house of sorrows (bayt al-Ahzan) of Sayyida Fatima (a) in Madina The Salman al-Farsi mosque in Madina The Raj'at ash-Shams mosque in Madina The house of the Prophet (s) in Madina, where he lived after migrating from Makkah The house of Imam Ja'far al-Sadiq (a) in Madina The complex (mahhalla) of Banu Hashim in Madina The house of Imam Ali (a) where Imam Hasan (a) and Imam Husayn (a) were born The house of Hamza and the graves of the martyrs of Uhud (a) "YA RABBA MOHAMMED AJJIL FARAJA AALE MOHAMMED YA RABBA MOHAMMED EHFAZ GHAIBATA MOHAMMED YA RABBA MOHAMMED INTAQIM LE IBNATE MOHAMMED (SAWA)" 'YA RABBAZ ZAHRA BE HAQQE ZAHRA ISHFE SADRIL ZEHRA BE ZUHOORIL HUJJAH " "O Allah HASTEN THE REAPPEARENCE OF IMAM E ZAMANA (ATFS) BY THE HAQ OF JANABE ZAHRA AND FOR THE CONTENT OF THE HEART OF JANABE ZAHRA !!!"
  5. Visitation of Graves and Wahhabism Visitation of graves and respecting them has been an age-old tradition, an act revered and considered absolutely important. The visitation of a pilgrim is widely accepted among the people and due to this they respect the pilgrim. This trait is found in all the religions and across all nations.People of the past and the present have always considered visiting graves as means of fortune and prosperity. Abu Hatim says that whenever Abu Mashur Abdullah Demeshqi Ghassani (died 218 A.H.) used to go towards the mosque people one after the other used to salute him and kiss his hands. Abu Sa’ad used to say that whenever Abul Qasim Sa’ad b. Ali Shaikh Haram Zanjani (died 471 A.H.) used to go towards the House of Allah (Kabaa) for circumambulation (tawaaf), people used to rise from their places to kiss his hands, many more times than they would kiss the Black Stone (Hajare Aswad). Ibne Kaseer in his Tarikh from pages 12-20 has mentioned the reason for their actions, saying, people by doing this used to seek an increase in blessings. Whenever Abu Ishaq Ibrahim b. Shirazi (expired 476 A.H.) used to pass through a city, residents of that place used to approach him with their families in quest for blessings. They used to rub themselves against his bridle and grasp the sand from underneath his horse’s hooves. When he reached the city of Savah , its inhabitants rushed towards him and wherever he would go, they would shower him with valuable gifts. http://www.seratonline.com/From these incidents, it is apparent that the devout find immense prosperity in visiting the graves of pious people and consider it a part of their creed. Religion permits, rather advocates, such an act. It certainly does not consider visitation of the pious’ graves as unlawful, then how is it possible that it deems visiting the graves of the Prophets (a.s.) and Imams (a.s.) as unlawful? Those who claim that visiting the graves of Prophets (a.s.) and their successors is unlawful make a false claim that has no basis in Islam; rather it degrades the Prophets (a.s.) and lowers their position. Doubts regarding the Visitation of Graves Ibne Taimiyyah, who is considered to be a Mujaddid (reviver of faith) among the Wahhabis, while raising questions regarding the visitation of graves wrote that visiting graves is an innovation (bid’at) and is tantamount to polytheism. To strengthen his argument he quoted a tradition which has been narrated in three different versions. 1. Do not travel for other than the three mosques – my mosque, Masjidul Haraam and Masjidul Aqsa. (Shifa Al Siqaam fi Ziarate Qubooor) 2. Travelling is only for three mosques, Masjide Kufah, my mosque and Masjide Eeliyah (Wafa Al Wafa vol. 4, pg. 1, 36) 3. Traveling is undertaken only for three mosques. Based on these traditions, the visitation of graves has been decreed as unlawful. Regarding the traditions that have been narrated in Hidaayat al-Saniyya they claim:’The traditions that have been narrated with regards to visitation of graves are false and fabricated. Except for Daar Qutni, no other scholar has permitted it (visitation).’ Answers to the doubts To prove the permissibility of visitation, many traditions can be quoted. We present a synopsis keeping in mind brevity. 1. Quran Allah, the Almighty, declares: ‘…and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.’ (Surah Nisa (4): Verse 64) Visitation means to be present. This term can be interpreted differently as ‘to come’, which can be either for seeking forgiveness or for the fulfillment of a demand. In other words, visitation does not mean to submit oneself (as one submits to Allah) or to put oneself in the hands of another (as one resigns himself to Allah). Visiting the Prophet (s.a.w.a.) is considered as a virtuous act by the Holy Quran. Then whether he visits the Prophet (s.a.w.a.) while he is alive or dead is irrelevant; in both these situations, the visitation is a virtuous and commendable action. In his book Wafaa al-Wafaa (vol. 2), Sabki narrates from Mas’hoodi writes, ‘Most scholars have considered visitation as a recommended (mustahhab) act regardless of whether the Prophet (s.a.w.a.) is alive or dead. This is the view of scholars of all the four religious sects of the Ahle Sunnah. Ibne Asakir in his Tarikh and Ibne Jauzi in his famous work Al Sakin have narrated from Muhammand b. Harb Halali: ‘I entered Medina and went to the grave of the Holy Prophet (s.a.w.a.) and recited his Ziarat. After that I sat in front of the grave. I saw an Arab come and recite the Ziarat of the Prophet. Then he addressed the Prophet (s.a.w.a.)- “O Prophet’s (s.a.w.a.) grave, certainly Allah has revealed upon you in the truthful book.” (Narrated from Kashful Irteyaab, p. 362) 2. Sunnah Samhoodi in Wafaa al-Wafaa vol. 3, pg 394-403, among several other scholars, has narrated scores of traditions under this topic. We present below some of the most reliable traditions mentioned by Samhoodi. Daar Qutni and Bayhaqi narrate from Nafeh who relates from Ibne Umar that the Holy Prophet (s.a.w.a.) said: ‘One who visits me, then my intercession is obligatory for him.’ Suyooti in Jaame’ al-Sagheer, Ahmad in his Musnad and Abu Dawood,Tirmidhi and Nesaaee have narrated the following tradition attributed to the Holy Prophet (s.a.w.a.) from Haarith. ‘The one who visits my grave is like the one who has visited me during my lifetime.’ In another tradition, this portion is also added, The one who has not visited me has done injustice upon me.’ Abul Fath Azdi has narrated from Haroon b. Kazath that the Holy Prophet (s.a.w.a.) said: ‘The one who has done the obligatory Hajj, visited my grave, fought in holy war (Jihad) and prayed at Baitul Muqqadas, Allah (on the Day of Judgment) will not question him about the obligatory actions or deeds.’ Apart from this, many other traditions have been narrated on the virtues of visiting the graves. The claim of the author of ‘Hadiyatul Sanniyah’ that these traditions are false is completely baseless because the raditionalists (muhadditheen) and the masters in the field of Islamic knowledge and jurisprudence have endorsed the veracity of these traditions. His claim that Daar Qutni is the only one who has narrated these traditions is equally misleading as Ahmad Ibn Hanbal, Abu Dawood, Tirmidhi, Nesaaee and Ibne Jauzi, to name a few scholars, have all narrated such traditions. Wahhabis have also objected to such traditions. The claim that the most important scholars are against the visitation of graves is again deceptive as all the relevant leaders of the Ahle Sunnah have been narrators of such traditions and considered visitation of graves as a recommended act and have compiled several books on this topic. Apart from making such baseless and fallacious claims, Ibne Taimiyyah and his elders have also objected that the Holy Prophet (s.a.w.a.) replies to the people who salute him after his death. Sabki says that Samhoodi after presenting the arguments in support of visitation has said that the Holy Prophet (s.a.w.a.) hears the salutation made to him from near the grave, recognizes the identity of the sender and even replies to the salutation. This argument itself is sufficient to prove why Muslims from across the world spend a fortune and just for a glimpse of the Prophet’s shrine. 3. Ijmah (Consensus) From the time of the Holy Prophet (s.a.w.a.) till date, the entire Islamic nation (with the exception of the Wahhabis) is of the view that not only the visitation of graves of Prophets (a.s.), their vicegerents (a.s.) and the virtuous ones, rather visitation of all believers, is a commendable act. Right from the time of the companions of the Prophet (s.a.w.a.), Taabeen (those who saw the companions but did not see the Prophet (s.a.w.a.)) and Tab’ Taabeen (those who saw the Taabeen but not the companions) till date, the act of visiting graves is enumerated among the established principles of Islam. There is complete consensus (except for the Wahhabis) on this principle. Rather, the consensus is a lot broader as it extends to all the people of the world whether they are learned or ignorant, old or young, man or woman, rich or poor. Samhoodi in Wafaa al-Wafaa vol. 2, p. 412 has narrated from Sabki saying that the scholars are united in their view that the visitation of the graves is a recommended act. In fact some scholars like Nauee are of the view that the visitation is among the obligatory acts of faith. Samhoodi in Wafaa al-Wafaa vol. 2, p. 410 wonders how some people in the past have objected to the visitation of the Prophet’s (s.a.w.a.) grave while the scholars have deemed the visitation of the graves of the believers as a recommended act. Then on the basis of the Prophet’s (s.a.w.a.) superiority, his visitation is far more preferable and meritorious. Taqiuddin Abul Hasan Sabki’s famous book Shifaa al-Seqaam, a dedicated book on this topic, writes in the preface that the visitation of the chief of believers and the grave of the Holy Prophet (s.a.w.a.) is a medium for attaining divine proximity. This is a concept that is well-known and well-acknowledged among the Muslims across eras and regions. Ibne Hajare Makki in his book Jauhar Munazzam Fi Ziarate Qabre Mukarram writes – as has been narrated by the author of Kashful Zunoon who has brought many arguments supporting the visitation of graves on the basis of consensus. After that he writes that anyone who objects and questions why should one visit the grave of the prophet or travel for it or seek his needs from them and asks for proof based on the argument that Ibne Taimiyyah has objected to the visitation, I say – Who is Ibne Taimiyyah and why should his word be heeded and accepted in religious matters? Isn’t Ibne Taimiyyah the one whose outlandish and deviated views have been questioned by the religious scholars who are of the opinion that he is astray and attributes falsehood to others? 4. Characteristics of historical figures In Wafaa al-Wafaa vol. 2, p. 410 Samhoodi, while writing about the characteristics of a believer, has written that traditionalists and historians have narrated many incidents which indicate that the companions of the Prophet (s.a.w.a.) used to go for visitation of the graves; moreover the Holy Prophet (s.a.w.a.) himself used to go for it. Ibne Majaa and Nesaaee have narrated from Abu Hurairah that the Holy Prophet (s.a.w.a.) visited the grave of his mother and cried over it and because of his crying the people around him also started wailing. The Holy Prophet (s.a.w.a.) used to visit the graves of Jannah al-Baqee and the martyrs of Ohad. Muslim narrates that whenever the Prophet (s.a.w.a.) was at Ayesha’s house, he (s.a.w.a.) used to visit the graveyard of Baqee in the latter half of the night and saluted. Ibne Abbas narrates that any believer who passes the grave of another believing brother who he knew when he was alive, salutes him, that person in the grave replies to his salutation. In another tradition it has been narrated the one who visits the grave of his parents or even one of them on a Friday, Allah enlists him among the good doers even though his parents would have disowned him in the world. Apart from these, many other traditions have come regarding Hazrat Fatemah (s.a.) who used to visit the grave of her uncle Hamzah every second or third day. For deeper understanding, kindly refer to Allamah Sayyed Mohsin Ameen’s (r.a.) Kashful Irtebaat. 5. Intellect Every man’s intellect bears witness to the fact that whosoever Allah wishes to grant greatness, he should be given due respect. Visiting the grave is like giving him respect. Visiting the grave of the Prophet (s.a.w.a.) or bestowing respect in any other form is to respect the signs of Allah and those who respect the signs of Allah are truly pious. Intellect conforms to this rationale and does not consider it a misguided notion. As for the question of the tradition to which Ibne Taimmiyah has objected, scholars have given a string of fitting replies in this regard. 1. In these three traditions the word of exception is used, i.e. exception has been has been made. An exception can only be made regarding something else. So if that something else is not mentioned, then obviously it is implied so as to form a meaningful sentence. So the tradition of travel to the three mosques can mean one of these two statements: a. Except for these three mosques travel for mosques should not be done. b. Under any pretext travel should be made only for these three mosques. If we accept the second interpretation then the tradition disallows us to travel to any mosque other than the three mentioned in the tradition, but where does the tradition indicate that a person cannot travel/visit to places other than the three mosques? One travels/visits religious schools, Imambargahs, factories, graves of martyrs and vicegerents. The odd part over here is that the objection is only for the visitation of graves! If we take into consideration the first meaning of the tradition then apart from those mosques, no other mosque should be visited. It is not because it is prohibited to visit other mosques but because visiting these mosques has more merit as compared to others but if one visits other mosques with the intention to glorify Allah then his this act is not considered as prohibited. Also the argument given for the tradition under both the conditions is abrogated as in many other traditions it has come that the Holy Prophet (s.a.w.a.) used to visit Masjide Quba sometimes on foot, at other times on a mount to perform prayers. Therefore there is no comparison between this tradition and the tradition quoted by the Wahhabis. Then one has to accept that either this tradition is not correct or has not been correctly narrated especially since the narrator of this tradition is Abu Hurairah. Probably this was the reason that Ibne Taimmiyah claimed that the visitation of Masjide Quba is a recommended act only for the people of Madina. One should ask Ibne Taimmiyah whether the Prophet (s.a.w.a.) was only sent for the people of Madina or whether the words and actions of the Prophet (s.a.w.a.) was only for the people of Madina or for that matter, did Islam only come for the people of Madina? If we assume that the exception for travel is strictly for these three mosques, then would a common Muslim accept the ruling that he can only travel to these three mosques and none other? Would a scholar pass a ruling on that in the present day? Don’t Wahhabis visit mosques in their localities? Even then there can be a question raised that weren’t the Prophet (s.a.w.a.) and his companions traveling during Hajj or other than Hajj to different places? Aren’t there several verses of the Holy Quran and traditions urging Muslims to travel whether in the way of Allah, holy wars, meeting relatives/friends, spreading religion or for gaining knowledge? For instance in Surah Tauba (9), verse 122 Allah says: ‘And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?’ Moreover, we have also been ordered to travel for sustenance. We finish our discussion by quoting the words of al-Ghazzali in Ehyaa al-Uloom in which he mentions the second type of traveling which is done for worship like pilgrimage, holy war and visitation to the graves of Prophets (a.s.), Companions, Taabeen, scholars and the pious. In the same way visiting a person carries some reward, the same reward is bestowed upon the one who visits him after his death, is permitted and the tradition We beseech Allah, the Almighty through the mediation of His Last Proof (a.t.f.s.) to strengthen our faith and counter such doubts. We invoke Him to give us the opportunity to visit the graves of the Holy Prophet (s.a.w.a.) and his pure progeny (a.s.) and forgive our sins through their intercession (a.s.)!
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