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In the Name of God بسم الله

My Ziarat Trip

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These all are some pictures from Ziarat of Iraq, there are many other but I can show you only these. 

1. First picture is of a Mosque in Kufa, where Head of Imam Hussain a.s was kept for little time. 

2. Second picture is of Children of Hazrat Muslim Bin Aqeel. 

3. Picture is Masjid e Sehla in Iraq.

4. Picture is of Hazrat Kumail a.s Shrine. 

5. Picture is again of Children of Hazrat Muslim ibn Aqeel and there is me sitting near feet of my Spiritual Leader, the innocent matryed of Hazrat Muslim ibn Aqeel.

6. It is also picture of Shrine of one of sons of Hazrat Muslim ibn Aqeel. 

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35 minutes ago, Sindbad05 said:

Yeah, So, is it haram to make duas near Shrines ?

Well I cannot say outright what he is doing, but I disagree with Shrines to start with (as the Prophet (SAW) forbade such places), and *some* people make dua to the individual which is Shirk, and *some* make Istigatha to the one in the grave which is also strongly argued to be Shirk; spme make dua for the individual in the grave, which I do not object to.

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1 minute ago, Zamestaneh said:

I believe many have argued for Istagatha on this website before, which I lean towards being Shirk.

Ok, if this be the case, then praying before "Khana Kaba" should also be Shirk because "Kabatullah" is not a God as well. 

And, secondly, I do not know why you guys forget Surah Maidah which says "Find a means for acquiring nearness to Allah" and Surah Munafiqoon which says: "Go to Prophet to ask for forgiveness". 

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@Zamestaneh

Show me where the Prophet or the Quran said shrines over graves is forbidden. The Quran also said: 

ابْنُوا عَلَيْهِمْ بُنْيَانًا 

“…..Erect an edifice over them…., (Kahf 18:21)”

قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا

“….Those who prevailed in their affair said: We will certainly raise a mosque over them….. (Kahf 18:21)”

 

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1 hour ago, Sindbad05 said:

Ok, if this be the case, then praying before "Khana Kaba" should also be Shirk because "Kabatullah" is not a God as well. 

And, secondly, I do not know why you guys forget Surah Maidah which says "Find a means for acquiring nearness to Allah" and Surah Munafiqoon which says: "Go to Prophet to ask for forgiveness". 

That's a false comparison. One is not praying to the Kaaba but merely in its direction as commanded by Allah and His messenger; if you reread what I said, I didn't criticise the praying in the direction of the grave, rather I criticised calling upon the one in the grave as well as making a shrine out of the graves as the Christians do.

The Surah Maida argument is weak - it refers to performing righteous deeds, prayer and dua, not seeking the Tawassul of men. Secondly, the Prophet (SAW) is physically dead now, and there is no evidence that he can hear you and respond to your calls, even if you are asking him to make dua to Allah. As you know, when we say say Salaam to the Prophet (SAW), the angels are the ones who convey them to him, and he responds back, but this shows that he cannot hear what you say without the angels telling him. These angels are mentioned in the Hadith as having the express purpose of wandering the Earth to hear those saying Salaam, but no other purpose (like telling the Prophet (SAW) their requests) is mentioned. Conclusively, a change of state changes the ruling of something, therefore the one who is dead is not like the one who is living - you would have to prove from the Sunnah that the one who is in the grave can hear and respond (which can't be proven because as I said, it is the angels who convey our Salams to the Prophet (SAW), not him listening by virtue of his hearing).

The Quran is clearer in condemning those who claim that they take intecessors only to get closer to Allah as Mushrikoon. Thus fear Allah and invoke no one beside Him, even if it is a request just to make duas for you.

Edited by Zamestaneh
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8 minutes ago, Zamestaneh said:

That's a false comparison. One is not praying to the Kaaba but merely in its direction as commanded by Allah and His messenger; if you reread what I said, I didn't criticise the praying in the direction of the grave, rather I criticised calling upon the one in the grave as well as making a shrine out of the graves as the Christians do.

The Surah Maida argument is weak - it refers to performing righteous deeds, prayer and dua, not seeking the Tawassul of men. Secondly, the Prophet (SAW) is physically dead now, and there is no evidence that he can hear you and respond to your calls, even if you are asking him to make dua to Allah. As you know, when we say say Salaam to the Prophet (SAW), the angels are the ones who convey them to him, and he responds back, but this shows that he cannot hear what you say without the angels telling him. These angels are mentioned in the Hadith as having the express purpose of wandering the Earth to hear those saying Salaam, but no other purpose (like telling the Prophet (SAW) their requests) is mentioned. Conclusively, a change of state changes the ruling of something, therefore the one who is dead is not like the one who is living - you would have to prove from the Sunnah that the one who is in the grave can hear and respond (which can't be proven because as I said, it is the angels who convey our Salams to the Prophet (SAW), not him listening by virtue of his hearing).

The Qruan is clearer in condemning those who claim that they take intecessors only to get closer to Allah as Mushrikoon. Thus fear Allah and invoke no one beside Him, even if it is a request just to make duas for you.

Where does it says that do not make tawassul of men ?

Secondly, what you say about Kabatullah is what Umar said about Hajr-e-Aswad. When Prophet PBUHHP kissed Hajr-e-Aswad, Umar said: "O! Hajr-e-Aswad, I have kissed you because Prophet has kissed you, otherwise, you had no value". So, Prophet PBUHHP got angry towards him and admonished him not to say like that again. The reason of this is that God granted some among his creations excellence over others. Such as Khana Kaba has been called by God as my home, and Hajr-e-Aswad as stone from Heaven, Prophets, Imams and Saints are considered by God as His means. If you deny their intercession God will have no interest in you just like those who denied Prophets. Tell me which Kalima is source of Shafaat for you ? "La Illaha, Ilaallah, Muhammad ur Rasolullah". Without the name of Prophet "Muhammad" you are not Muslims and this name is not a living thing but it completes your faith, how do you think that you will go to heaven without the intercession of Prophet for which God asked you to ask from Prophet to pray for your forgiveness. 

 

Edited by Sindbad05
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2 minutes ago, Sindbad05 said:

The Qruan is clearer in condemning those who claim that they take intecessors only to get closer to Allah as Mushrikoon. Thus fear Allah and invoke no one beside Him, even if it is a request just to make duas for you.

Secondly, never in Quran have I read that Allah have condemned intercessor to Him but he condemned those whom someone calls besides Allah. There is difference between intercessor and Calling besides Allah. 

Intercessors:  Plead your case to Allah and pray to Allah on your behalf.

Call besides Allah: Calling other deities with Allah and considering them that they are also like Allah. 

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32 minutes ago, Hassan- said:

@Zamestaneh

Show me where the Prophet or the Quran said shrines over graves is forbidden. The Quran also said: 

ابْنُوا عَلَيْهِمْ بُنْيَانًا 

“…..Erect an edifice over them…., (Kahf 18:21)”

قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا

“….Those who prevailed in their affair said: We will certainly raise a mosque over them….. (Kahf 18:21)”

 

It was narrated that Jaabir (RA) said: The Messenger of Allah (SAW) forbade plastering over graves, sitting on them and erecting structures over them.

Ash-Shafi said: I saw the Imams in Makkah ordering that what had been built (over graves) was to be knocked down.   

Note: Ash-Shafi was a scholar who lived in the second century after Hijrah, therefore the destruction of structures over graves is not a practice originated from "Wahabis"

The Messenger of Allah (SAW) said: May Allah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.

The Messenger of Allah (SAW) 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 Allah.

Note: These last two hadith may not be directly relevant necessarily as one could argue that people do not offer Salah at the Shrines, but it shows a firm attitude to the construction of religious structures over graves which Shrines are nonetheless. That said, Surah Kahf cannot be use as an evidence at all because the narration of the story of the People of the Cave from Allah is actually a condemnation of how the Christians would argue and dispute over these people, and the construction of a place of worship over them was a part of that dispute. As this Hadith clarifies, however, those who wanted to build a structure over them were in the wrong.

It is, therefore, that the Shia have continued in their quest to liken themselves with the Christians who were astray before them.

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@Zamestaneh 

The Prophet said: 

“…وَاللهِ لَتُقْتَلُنَّ بِأرْضِ العِرَاقِ وَتُدْفَنُ بِهَا.” قُلْتُ: “يَا رَسُولَ اللهِ! مَا لِمَنْ زَارَ قُبُورَنَا وَعَمَّرَهَا وَتَعَاهَدَهَا؟” فَقَالَ لِي: “يَا أبَا الْحَسَنِ! إنَّ اللهَ تَعَالَى جَعَلَ قَبْرَكَ وَقَبْرَ وُلْدِكَ بِقَاعاً مِنْ بِقَاعِ الْجَنَّةِ وَعَرَصَةً مِنْ عَرَصَاتِهَا.”

{The Prophet (s) said:} “You shall be killed in Iraq and you shall also be buried there!” I (Imam 'Ali ('a)) said: O Messenger of Allah! What shall be the reward of the one will visit our graves, beautify them and maintain them?” He (s) said to me: “Your grave and that of your sons are among the edifices of paradise and among its fields.”

 

It is permissible to build mausoleums over the graves of the righteous and the 'ulama'. It is recorded in the book, Al-Ghadir, that “Malik ibn Anas passed away in 179 AH and his grave is in Medina, in the Baqi' cemetery in particular, and has a small dome and a small building:

عَلَيْهِ قُبَّةٌ صَغِيرَةٌ مُخْتَصَرُ البِنَاءِ.

Therefore, it is permissible to construct domes and shrine according to the Maliki 'ulama'. In the book, Al-Fiqh 'ala al-Madhahib al-Arba'ah, it is thus stated about the manner of making grave:

وَيُنْدَبُ ارْتِفَاعُ التُّرَابِ فَوْقَ الْقَبْرِ بِقَدَرِ شِبْرٍ.

It is mustahabb for the grave to be an inch above the ground.

 

It is recorded in history books attributed to the Ahl as-Sunnah: Every year the Prophet (s) would visit the graves of the martyrs {shuhada'} of the Battle of Uhud and recite this prayer {ziyarah}:

السَلاَمُ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ.

Peace be on you because you were constant, how excellent, is then, the issue of the abode.

It is also recorded that Abu Bakr, 'Umar and 'Uthman, like the Prophet (s), also used to perform ziyarah. The daughter of the Prophet of Islam (s), Hadrat Fatimah az-Zahra ('a) would also visit the martyrs of Uhud two days a week. During his visit to the martyrs, especially in the ziyarah to Hamzah and Mus'ab ibn 'Umayr, the Holy Prophet (s) would recite this verse,

رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ.

Men who fulfill what they have pledged to Allah.

In addition to this, it is thus recorded in the book, As-Sahih that Abu Sa'id al-Khudri would extend salutations to the grave of Hamzah… Umm Salamah, one of the honorable wives of the Prophet (s), and individuals such as Abu Hurayrah, Fatimah Khuza'iyyah, and 'Abd Allah ibn 'Umar al-Khattab also used to perform ziyarah to this group of martyrs.

It is thus recorded in the valuable book, al-Ghadirunder the section, “Virtues and Merits of Abu Hanifah” {Bab Fada'il wa Manaqib Abu Hanifah}:

Whenever he would go to Baghdad, Imam ash-Shafi'i would pay a visit to the grave of Abu Hanifah. He would stand beside his grave, offer salutation to him and seek his intermediation for the fulfillment of his needs. Ahmad ibn Hanbal did the same practice with respect to his master (Imam ash-Shafi'i) to such an extent that his son would get astonished. Ahmad ibn Hanbal explained to his son that there is nothing wrong in seeking the intermediation of Imam ash-Shafi'i for the removal of difficulties because he, like the sun, was beneficial to the people.

 

The Quran also says:

So it was that We let them come upon them, that they might know that Allah's promise is true, and that there is no doubt in the Hour. As they were disputing among themselves about their matter, they said, 'Build a building over them. Their Lord knows best.' Those who had the say in their matter said, 'We will set up a place of worship over them'.

 

Edited by Hassan-
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@Zamestaneh

The stuff I stated above should be sufficient proof for the permissibility of building mosques over graves, visiting them and doing ziyarat to them.

Only ibn Taymiyyah and his followers are the ones that are in complete denial and ignorance on this issue, and that's why you see them in Syria and Iraq trying to destroy our mosques and shrines.

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13 minutes ago, Irfani313 said:

Wow Masjid Sahla is all paved. I was there in December and it was still all dirt in the huge courtyard. It looks like Masjid e Kufa now.

Yeah, there is one part from where the actual territories of Masjid e Sahlla begin, it is still not paved but all other parts are paved.  

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1 hour ago, Zamestaneh said:

It was narrated that Jaabir (RA) said: The Messenger of Allah (SAW) forbade plastering over graves, sitting on them and erecting structures over them.

Ash-Shafi said: I saw the Imams in Makkah ordering that what had been built (over graves) was to be knocked down.   

Note: Ash-Shafi was a scholar who lived in the second century after Hijrah, therefore the destruction of structures over graves is not a practice originated from "Wahabis"

The Messenger of Allah (SAW) said: May Allah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.

The Messenger of Allah (SAW) 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 Allah.

Note: These last two hadith may not be directly relevant necessarily as one could argue that people do not offer Salah at the Shrines, but it shows a firm attitude to the construction of religious structures over graves which Shrines are nonetheless. That said, Surah Kahf cannot be use as an evidence at all because the narration of the story of the People of the Cave from Allah is actually a condemnation of how the Christians would argue and dispute over these people, and the construction of a place of worship over them was a part of that dispute. As this Hadith clarifies, however, those who wanted to build a structure over them were in the wrong.

It is, therefore, that the Shia have continued in their quest to liken themselves with the Christians who were astray before them.

Quran, is more accurate than Imam Shafaei. It mentions the case where Ashab-e-Kahaf's graves were being discussed to be made with edifice and Allah does not opposed or criticized that.

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