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Abu Nur

Prophet Grave

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Salaam Aleikum,

We are all aware of the news about Saudis plans (They say that there is no official plans yet) to remove the tomb of Prophet Muhammad [saws] to different location, and it have made many Muslims angry. We know very well the capabilities of these Saudis but what is more in concern is that they really do have support from their own books. For example read the following Bukhari hadith: 

 

Sahih Bukhari  Volume 1, Book 8, Number 428 :

 

Narrated by Abu Huraira
Allah's Apostle said, "May Allah's curse be on the Jews for they built the places of worship at the graves of their Prophets."
 
Of course this indicate the dislike of worshiping Allah [swt] or offering prayers in Al-Masjid an-Nabawi, because of the Nabi grave inside the Masjid (The mosque was expanded during the reign of Caliphal-Walid I to include the Prophet Muhammad [saws] tomb ). This gives these wahhabi/salafi good reason to re-move the nabi grave. So what actually these non-Salafi Sunnis who are angry about the plans can actually do, when their books support these plans?
 
What abou us, Shi'as. We actually do have sahih hadith about the same matter, read the following hadith:
 
حدثنا محمد بن موسى بن المتوكل قال حدثنا علي بن إبراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبي جعفر ع قالَ قُلْتُ لَهُ الصَّلَاةُ بَيْنَ الْقُبُورِ قَالَ بَيْنَ خَلَلِهَا وَ لَا تَتَّخِذْ شَيْئاً مِنْهَا قِبْلَةً فَإِنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ ذَلِكَ وَ قَالَ لَا تَتَّخِذُوا قَبْرِي قِبْلَةً وَ لَا مَسْجِداً فَإِنَّ اللَّهَ لَعَنَ الَّذِينَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ
...Do NOT take my grave as a qiblah or as a masjid, indeed Allah curses those who took graves of prophets as masaajid (mosques)".
  • Source:
  • Al-Sadooq, ‘ilal Al-Sharaa-I’, vol. 2, pg. 358, hadeeth # 1
  • Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 178, hadeeth # 532
  • Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 3, ch. 65, pg. 235, hadeeth # 3497
  • Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 26, pg. 161, hadeeth # 6222
  • Al-Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 26, pg. 161, hadeeth # 6224
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 79, ch. 12, pg. 20
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 80, ch. 5, pg. 313, hadeeth # 4
  • Al-Majlisi, Bihaar Al-Anwaar, vol. 97, ch. 3, pg. 128, hadeeth # 7

 

But some question arise. In what authority people can re-move prophets graves to different location? Also why Allah [swt] allowed Walid I expansion of the masjid in such a way that it included the Nabi tomb? Also why not reconstruct the masjid in new way that the grave of Nabi will be in same place, but the Masjid will not be near it?
 

Edited by Dhulfikar

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What abou us, Shi'as. We actually do have sahih hadith about the same matter, read the following hadith:
 
حدثنا محمد بن موسى بن المتوكل قال حدثنا علي بن إبراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبي جعفر ع قالَ قُلْتُ لَهُ الصَّلَاةُ بَيْنَ الْقُبُورِ قَالَ بَيْنَ خَلَلِهَا وَ لَا تَتَّخِذْ شَيْئاً مِنْهَا قِبْلَةً فَإِنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ ذَلِكَ وَ قَالَ لَا تَتَّخِذُوا قَبْرِي قِبْلَةً وَ لَا مَسْجِداً فَإِنَّ اللَّهَ لَعَنَ الَّذِينَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ

...Do NOT take my grave as a qiblah or as a masjid, indeed Allah curses those who took graves of prophets as masaajid (mosques)".

 

 

 

This hadith, at least in appearance, contradicts the Qur'an. Not only that, but Sadooq, Majlisi, Aamili also record many more traditions that speak of the benefits of visiting graves. Such hadiths can also be found in the Sunni collections. And these scholars themselves had no objection to the practice of furnishing or visiting graves of the prophets.

 

Scholars usually kept such hadith purely for the sake of contrast and cross-examination, or because they felt perhaps there was another way to interpet them in harmony with the pro-grave visiting narrations.

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This hadith, at least in appearance, contradicts the Qur'an. Not only that, but Sadooq, Majlisi, Aamili also record many more traditions that speak of the benefits of visiting graves. Such hadiths can also be found in the Sunni collections. And these scholars themselves had no objection to the practice of furnishing or visiting graves of the prophets.

 

Scholars usually kept such hadith purely for the sake of contrast and cross-examination, or because they felt perhaps there was another way to interpet them in harmony with the pro-grave visiting narrations.

As far as the istihbab of visiting graves goes, there is no doubt in it. The narrations on visiting the graves of Ahlulbayt have come through many sahih chains and entire chapters have been written on visiting graves (Kamil al-Ziyarat).

But does this hadith really contradict those hadiths? I mean there's nothing wrong with saying don't take the grave as a Qibla, no Muslim should really have a problem with that. As far as the second part of the narration, I don't understand it.

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As far as the istihbab of visiting graves goes, there is no doubt in it. The narrations on visiting the graves of Ahlulbayt have come through many sahih chains and entire chapters have been written on visiting graves (Kamil al-Ziyarat).

But does this hadith really contradict those hadiths? I mean there's nothing wrong with saying don't take the grave as a Qibla, no Muslim should really have a problem with that. As far as the second part of the narration, I don't understand it.

 

I agree with the qibla part, the problem I think is the masjid part which appears to contradict the "build a masjid over them" verse.

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I agree with the qibla part, the problem I think is the masjid part which appears to contradict the "build a masjid over them" verse.

 
“(then) those who won their point said: ‘We verily, shall build a place of worship over them’” al-Kahf 18:21 

What is the tafsir of this verse? Was it the custom of those people to build place of worship over saints or prophets like the jews?

Edited by Dhulfikar

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حدثنا محمد بن موسى بن المتوكل قال حدثنا علي بن إبراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبي جعفر ع قالَ قُلْتُ لَهُ الصَّلَاةُ بَيْنَ الْقُبُورِ قَالَ بَيْنَ خَلَلِهَا وَ لَا تَتَّخِذْ شَيْئاً مِنْهَا قِبْلَةً فَإِنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ ذَلِكَ وَ قَالَ لَا تَتَّخِذُوا قَبْرِي قِبْلَةً وَ لَا مَسْجِداً فَإِنَّ اللَّهَ لَعَنَ الَّذِينَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ

 

 

This is referring to taking the graves as places where you prostrate and taking them as qiblahs, there is no contradiction here. It isn't saying you cannot build a place of prayer near a grave.

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حدثنا محمد بن موسى بن المتوكل قال حدثنا علي بن إبراهيم عن أبيه عن حماد عن حريز عن زرارة عن أبي جعفر ع قالَ قُلْتُ لَهُ الصَّلَاةُ بَيْنَ الْقُبُورِ قَالَ بَيْنَ خَلَلِهَا وَ لَا تَتَّخِذْ شَيْئاً مِنْهَا قِبْلَةً فَإِنَّ رَسُولَ اللَّهِ ص نَهَى عَنْ ذَلِكَ وَ قَالَ لَا تَتَّخِذُوا قَبْرِي قِبْلَةً وَ لَا مَسْجِداً فَإِنَّ اللَّهَ لَعَنَ الَّذِينَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ

 

 

This is referring to taking the graves as places where you prostrate and taking them as qiblahs, there is no contradiction here. It isn't saying you cannot build a place of prayer near a grave.

Jazak'Allah Khayran Brother, makes sense.

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