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Khalid-Bin-Waleed

Sunni Visitation of graves Vs Shia visitation of graves

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Differences in the Ummah and the Straight Path by Maulana muhammad Yusuf Ludhianvi Translated by Maulana Zahier Ahmed Ragie pg 54-58

Ziyaarat-E-Quboor- The visiting of Graves

The visiting of graves and associated acts performed at these graves are another point wherein there exists differences of opinion between the different sects. I wish to express my views on this matter under the following points:

1. To instill abhorence and hatred in the hearts of the people in regard, to grave-worshipping which was practiced in the days of ignorance. Rasulullah salalahu alayhi wa salam in his early days of prophethood prohibited the sahabah radhiallahu anhum from the visiting of graves. Once the environment had been purified from the menace of graveworshpping an efford had been made on the hearts of the sahabah radhiallahu anhum, rasulullah salalahu alayhi wa salam permitted them the visiting of graves saying:

'I previously prohibited you from visiting the Graves (This prohibition is now abrogated) therefore go and visit the graves for it makes you forget the luxuries of this world and remind you of the hereafter.

Thus it became permissible to go to the grave yards. However, differences of opinion have arisen on two points.

Firstly:

Is this permission for both men and women, or men only?

Some ulama are of the opinion that this permission pertains to men only. Rasulullah salalahu alayhi wa salam is reported to have said regarding women:

'Allah's curse be upon those women who visit the graves'

Some ulama are of the opinion that this was said prior to the visiting of the graves becoming lawful. Thus it is now permissible for women to go to the graves.

Women were prohibited due to their soft natures that would be unable to exercise patience thus resulting in many outbursts of uncontrolled emotion which could sow the seed to many innovations and unislamic actions. However, if they are able to control their emotions, exercise patience and be careful not to indulge in innovations etc. they would be permitted to visit the graves.

It would be advisable if young women don't go to these places. (Shaami; pg 246, vol 2)

Secondly:

Is it only permissible to visit the graveyard in the vicinity where one is residing or is it also permissible to undertake special journeys to go and visit the graves of various saints etc?

Some ulama are of the opinion that if one has gone to another district for some other purpose he may visit it's graveyard by the way, but to undertake a special journey with the sole object of visiting the grave of some pious person would not be permissible. Imam Ghazali Rahmatullahi alayh and many other ulama are of the opinon that to undertake a special journey would also be permissible, and this is the correct ruling. However the strict restrictions that governs this permissibility is that under no circumstances are any anti-shariah acts to be perpetrated (Ibid)

2. Rasulullah salalahu alayhi wa salam has taught us that when one goes and visit the graveyard, he should greet the inmates with the following words

Thereafter we should pray for their forgiveness and recite some verses of the Quraan and ask Allah to (send) grant it's reward to the deceased therein.

There is mention of certain surahs to be recited on these occasions in the ahaadith of Rasulullah salalahu alayhi wa salam. Similarly there are great virtues of reciting Durood shareef on these occasions.

Dua at the grave should be made wither without raising the hands, or one should face the qibla keeping his back towards the grave. (Fatawa Aalamgiri pg350 vol 5)

3. The reason rasulullah salalahu alayhi wa salam had encouraged the visiting of the graves is firstly, by visiting the graves, love for this world may be diminished and one is reminded of his death as a result he himself will prepare for the hereafter. Secondly, he may fulfil the rights (reasons) of the deceased by praying for them, thus benefiting them in their graves. The visitor may himself benefit from visiting the graves of the pious servants of Allah by being inspired to emulate their ways and teachings.

4. The shariah has kept no room for excess in regard to graves. Hence it has disallowed showing of disrespect to the graves and at the same time has not allowed excessive emotion in showing respect to the graves.

It is reported by Hadhrat Jabir radhiallahu anhu that rasulullah salalahu alayhiw a salam has prohibted the erecting of walls, (cementing or casting concrete ) on or around the graves, and has prohibited sitting on graves. (Mishkat)

In another hadith it has been narrated: Do not sit on graves nor face them while praying.

In another Hadeeth it is reported "It is better for you to sit on fire and burn your clothing rather than sitting on graves."

It is also reported that Rasulullah salalahu alayhi wa salam has prohibited the building of kerbstones around graves (no amount of building should protrude above the surface of the earth) writing on graves and trampling on graves.

On one occasion rasulullah salalahu alayhi wa salam saw hadhrat umar bin hazam radhiallahu anhu leaning against a grave, He said to him "Do not cause harm to the inmates of the graves"

It is substantiated from the above traditions that rasulullah salalahu alayhi wa salam did not approve unnecessary excess and respect to the graves either. however, any anti-sunnah activities on graves, should immediately be abandoned.

Hadhrat Ali Radhiallahu anhu narrates that Rasulullah salalhau alayhi wa salam commanded him to destroy photos and flatten graves that had been raised.

It is also learnt from these ahaadith that it is not permissible to build around and on top of a grave nor is it permissible to build a tomb or shrine on a grave. The grabes of Rasullah sallah alayahi wa salam and his two companions; Hadhrat abu bakr and umar radhiallahu anhuma have not been surrounded by tombs, in fact they are kept natural.

5. Let us now consider the actions of our ignorant friends at the gravesides of the Auliya eg. placing of sheets on the graves, burning of lamps and incense at graves, making sajdah infront of graves, circumbulating (tawaaf) of the graves, kissing the graves, rubbing of the forehead and eyes at the graves, standing infront of the graves with hands folded as if one is standing in Salaah etc...etc. If ever you had the opportunity of visiting the graves of the Auliya you might have witnessed these reprehensible actions; whereas these actions are termed unlawful by the ulama of ahlus sunnah and the hanafi jurists.

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Brother you also can read the book of Shaikeh Hazrat Molana Yousaf Ludhyanvi (shaheed R.h) , {iktalaf-e-Ummat or serat-e-Mustaqeem} its amazing piece of work

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Yes akhi that is the book im currently reading. What i typed up was an excerpt of the English translation. Its very good mashallah.

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Differences in the Ummah and the Straight Path by Maulana muhammad Yusuf Ludhianvi Translated by Maulana Zahier Ahmed Ragie pg 58-59

Erection of Walls and Building Around Graves

I have mentioned above the prohibitions given by Rasulullah salalahu alayhi wa salam regarding the erection of walls etc. around the graves. Our Ulama i.e, the Ulama of the Ahlus sunnah have in the light of these traditions given decrees that these actions are haraam "unlawful". Imaam Muhammed Rahmatullahi alayh who is a student of imam Abu Hanifa rahmatullahi alayh and who has codified the teachings of Imaam Abu Hanifa rahmatullahi alayh says:

We do not regard it lawful to throw more soil on a grave than that which has come out of it, and we regard it makrooh to make the surfaces of the graves solid.... Rasulullah salalahua layhi wa salam has prohibited us from building around graves and has also forbidden us from making the graves solid. This is our teaching and the opinion of Imaam Abu Hanifa (Kitaabul Aathaar pg96)

Since Rasulullah salalahu alayhiw a salam commanded Hadhrat Ali Radhiallahu anhu to flatten those graves which had been raised... Imam Shafi rahmatullahi alayh says

'In light of this hadeeth I have seen the Ulama of Makkah giving orders of demolishing buildings erected around graves. ' (Nawawi Commentary of Muslim pg312 Vol1)

From the above we learn that the Auliya were innocent of these shrines, tombs and buildings erected at their graves. i They did not acknowledge these shrines, tombs and buildings neither did they allow it nor reuest it.

The Materialist leaders and people are responsible for this. They have invented these customs, which are contrary to the teachings of Rasulullah salalahu alayhi wa salam. Today many people regard these practices as the only means of gaining the guardianship and friendship of Allah.

There exists many people who use the nefarious practice purely as a business venture, and people fall prey to their evil.

All the hanafi books of jurisprudence eg. Alamgiri, Quadi Khan, Durre Mukhtaar, Kabiri etc. Have termed these actions as unlawful. Allamah ibn Aabideen Shaami Rahmatullahi says

'I have not seen anybody permitting these actions' (Durre Mukhtaar pg237 Vol2)

And Qazi Thana-ullah Panipatti Rahmatullahi alayh says:

"These acts which people do i.e the building of large walls, buildings, domes, burning of lamps etc. are all haraam" (Mala Budda Minhu pg84)

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Differences in the Ummah and the Straight Path by Maulana muhammad Yusuf Ludhianvi Translated by Maulana Zahier Ahmed Ragie pg60-61

The Placing of Sheets on Graves

The placing of sheets on graves is also forbidden. None of the graves during the honourable period of Rasulullah salalahu alayhi wa salam, sahabah, Tab'ien had sheets placed on them.

Allamah ibn Aabideen Shaami Rahmatullahi alayh says:

It is mentioned in Ahkam on the authority of Hujjaj that the placing of Sheets on graves is Makrooh. (Durre Mukhtaar pg228 Vol2)

The Burning of Lamps and Lights on Graves

Rasulullah salalahu alayhi wa salam did not only prohibit us from burning lamps, lights, candles, etc. but also cursed those observing these customs. Hadhrat Abdullah ibn Abbas radhiallahu anhu says:

Rasulullah salalahu alayhi wa slaam has cursed those women who go to the graves and those people who make graves places of Sajdah (prostration) and those who burn lamps and lights at graves.

Allama Ali Qari Hanafi commentating on this hadith says

'The prohibition of burning lights, lamps, candles etc. at graves is because it is unnecessary spending of wealth there exists no benefit in the burning of such lights and lamps consisting of fire and these are actually signts of Jahannam.

Hadhrat Qadi Thana ullah pani Pati Says: "The raising of the Auliya's graves, erecting of walls and domes, making of urs, burning of lamps, are all innovations- among these, some are haraam while others are makrooh.

Rasulullah salalahu alayhi wa salam cursed those who burn lamps etc. and make sajdah at graves. Rasulullah salalahu alayhi wa salam is reported to have said: Do not make my grave a place of worship. Rasulullah salalahu alayhi wa salam commanded Hadhrat Ali radhiallahu anhu to flatten all raised graves and destroy all pictures of animate things.

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Differences in the Ummah and the Straight Path by Maulana muhammad Yusuf Ludhianvi Translated by Maulana Zahier Ahmed Ragie pg61-65

Tawaaf (Circumbulate) Sujood (Prostrating) ETC of Graves

Some ignorant people make tawaaf, sujood, etc, on graves. These are all unlawful acts. The ulama of the Ahlus-Sunnah Wal Jama'ah very clearly explained it's unlawfulness Since tawaaf, sujood, ruku, standing with hands folded are all acts of ibadah (worship) and our shariah has not allowed such respect and reverance of graves which result in worship, therefore they are forbidden. Rasulullah salalahu alayhi wa salam was aware that previous nations went astray due to such excesses, thus he laid great emphasis for his ummah to stay free from such acts.

Ummul Mominien Hadhrat Ayesha radhiallahu anha reports that Rasulullah salalahu alayhi wa salam during his later days used to abundantly say:

"Allah's curse be upon the 'Yahoood and Nasara' that they have made the graves of their prophets places of sujooed" (Miskaat pg69)

In another Hadith Rasulullah salalahu alayhiw a salam is reported to have said: Beware! People of earlier generations made the graves of their prophets places of Sajdah. Beware do not make graves places of sajdah. I am prohibiting you from it. (Ibid)

In another hadith it is stated

'O Allah do not make my grave an idol that it may be worshipped. The anger and wrath of Allah is generated on that nation who makes the graves of their prophets places of Sujood (worship) (Mishkaat).

Hadhrat Qais ibn Saad Radhiallahu anhu says: I went to Heera, there i saw its citizens prostrating themselves before their chiefs. I thought that rasulullah salalahu alayhi wa salam was more worthy of being prostrated to. On my return I requested his permission to do the same. Rasulullah salalahu alayhi wa salam replied: "Would you prostrate yourself before my grave after my death? I answered in the negative. Rasulullah salalahu alayhi wa salam then said: "Do not do so in my lifetime"

If we ponder on these traditions, we will learn how much rasulullah salalahu alayhi wa salam feared that his ummat should not fall pray to this evil, and with what severity did rasulullah salalahu alayhi wa salam prohibited this. Rasulullah salalahu alayhi wa salam declared the worshipped grave an idol, and cursed the worshippers and regarded the worshipper an hid act of sajdah as a means of generating Allah Ta'ala's wrath and anger.

In view of the above the Ulama of the Ahlus Sunnah have declared making Sajdah to graves as an act of shirk.

Mullah Ali Qari commentating on the hadith "Allah's curse be on the Yahood and Nasara" writes that the Yahood and Nasara fell prey to Allah's curse either because,

A) Due to their love and respect to the Ambiya, they, in expressing this love and respect, made sajdahto the graves of the Ambiya alayhimus salam and this is shirk.

B) Or they used to read Salaah and make sajdah to Allah but in the grave yards they prostrated to their prophets. In the condition of Salaah they used to face the graves and make sajdah to these graves. They thought they were doing two good deeds.

Hence Rasulullah salalahu alayhi wa salam prohibited his ummah from indulging in these acts either because it was emulating the yahood or that it involved shirk

Hadhrat Shah Wali ullah writes in "Fauzul Kabir". If you wish to see a perfect example of the practices of the Mushrikeen then look at the general masses and the ignorant of our times. They visit tombs, graves, etc and indulge in many types of shirk. Every wicked and misfortunate act and belief of the previous people is exercised by different groups of our times. May Allah Ta'ala protect us from such beliefs and practices.

Hadhrat Qadi Thana ulla pani Pati says:

It is haraam to prostrate to the grave of the Ambiya, to make T awaaf of the graves and to ask Aid from the inmates of these graves, all these are haraam acts. In fact many of these acts lead to kufr.

Rasulullah salalahu alayhi wa salam has cursed these actions an dprohibited them. And Rasulullah salalahu alayhi wa salam said:

"Do not make my grave an idol"

"It is not permissible to circumbulate the graves because the tawaaf of the kaaba holds the position of Namaaz: Rasulullah salalahu alayhi wa salam has said: Tawaaf of the Kaaba is namaaz. (Irshaadil Taalibien pg18)

Burhan Tarjumani says: "We do not regard placing of the hands on the graves as sunnah nor as a good act. However if someone does so, there is no sin. Ainul Aimmah Karabisi says: This was the ruling of the Salaf (Pious predecessor) without reproach. And Shamshul Aimma Makki says: This is an innovation. Do not rub or place your hands on graves nor kiss it, because these are christian customs. (Fatwa Alamgiri pg357 Vol 5)

The gist of the above fatwa (decree) is that there is no evil in placing your hands sometimes on the graves as long as it is not regarded as sunnah or an act of virtue. To place hands on the graves regarding it virtuous and a means of gaining "barakah" and kissing the grave or the hand are all innovations. It was not the practice of the Salaf but a christian custom.

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Differences in the Ummah and the Straight Path by Maulana muhammad Yusuf Ludhianvi Translated by Maulana Zahier Ahmed Ragie pg65-70

Vows and Offering At Graves

Many People do not only ask for Aid at the graves of the Auliya but make vows eg. That if their needs are fulfilled they would spread a sheet on the grave or place sweets, sweetmeats, etc at graves of the Auliya or would offer a certain amount of money in the name of these Auliya, etc.

Regarding these practises it is necessary to establish a few points.

1. To make vows, to gives alms, to distribute food (niyaz) are all acts of ibaadah (worship) Furthermore to worship anyone besides Allah is not permissible.

In the famous Hanafi Book "Durre Muktaar" it is stated

'It should be known that the vows and offerings in the name of the dead the placing of money, food, in the name of the Auliya to gain their nearness and blessings, are unanimously haraam. Many people are involved in these customs especially in our time and Allama Qasim has explained this mas'ala in detail in the commentary of "Dural Bihar"

Allama Shami says: There are many reasons for such vows (Nazar) to be void and haraam.

Firstly:

These vows are for created beings and to make vows in the name of any creation is not permissible. Since vows constitute an Ibaada and Ibada of creation is not permissible.

Secondly:

The person in whose name the vow is pledged is dead, and the dead do not have any power to do anything.

Thirdly:

If the person making the vow believes that these dead also have the power to fulfill their needs, it is an act of kufr. (Raddul Mukhtaar pg 139)

Qadi Thana ullah Pani Pati says:

"Ibaada of anyone besides Allah is not permissible, nor is it permissible to ask aid from anyone besides Allah. Hence it is not permissible to make (nazar) a vow in the name of any auliya, since vows are acts of ibaadah.

It is affirmed that vows (nazar) are ibaadah and ibaadah is reserved solely for Allah. Therefore to make vows, place food, flowers, sheets, at graves of the Auliya is unanimously void and haraam.

2. If someone has made a vow in the name of any Auliya it is not permissible for him to fulfill it. If he fulfills it he will be punished for commiting a sin.

It is explicitly explained in Fatawa Alamgiri, Bahrul Raiq and other fatwa books that it is not permissible to make a vow (make a nazar) of a non permissible acts of shariah, nor is it necessary to fulfill it. (Fatawa Alamgiri pg208 vol1). In fact it is incumbent to repent for making such vows.

Hadhrat Qadi Thana Ullah Pani Pati Rahmatullahi alayh says: "If someone has made such a vow, he should not fulfill it because it is incumbent to refrain from sins as far as possible." (Irshadul Taalibeen pg 18)

It is a sin to make such a vow and to fulfill it is a separate sin.

Therefore one should repent for the first sin and refrain from committing another sin.

3. If such a vow was made and fulfilled as well, then the thing vowed will be haraam because of veing vowed in the name of someone besides Allah. Thus the cunsumption of such things will not be permissible for anyone. However the person who has made the vow is allwoed to take back his thing and repent provided the thing is still in its original condition. This is the ruling of every such animal intended to be slaughtered in the name of someone besides Allah; As long as the animal is living the person who has vowed is allwoed to take back his animal and repent. And if it is slaughtered in the name of someone besides Allah irrespective of having read Bismillah or not at the time of slaughtering the animal would not be permissible for consumption.

Imam Rabbani Mujaddid Alf Thanie Rahmatullahi alayh writes in his Maktoob pg 41 the following:

"In accordance with the traditions of fiqh the animals offered in the name of saints and slaughtered at the gravesides of saints are also acts of shirk. Great emphasis is laid on refraining from such acts. There types of offerings are also classified as the offerings in the name of the Shayateen."

4. If someone has made an offering (vow) exclusively for Allah and only intends the conveyance of it's reward to the soul of a saint by means of Isaale Thawaab will not be classified as shirk. However, since the general masses are unable to differentiate this from the latter it is advisable to refrain from this type of vows as well.

Hadhrat Imam Rabbani Mujaddid Alfi Thanie after his above qoutation writes:

This act should also be refrained from as it also has the taint of shirk in it. There are many forms of vows that can be made in the name of Allah:

5. It is correct for someone to vow that "If my wish is fulfilled I will distribute sweets or any other thing to the people living around the grave of a saint". However, if his wish is fulfilled it will not be necessary for him to distribute the sweets, etc to the people of the area he has vowed to distribute it to. If he insisst that it must be distribute in that area and he feels that until he does not distribute it to that area his vow will be incomplete, then it would clearly indicate that he had not vowed in the name of Allah but rather his offering was for the saint of that area.

6. Another important factor to note, which not only the ignorant masses are victims of but also the learned are unaware of is that vows do not have any effect in the fulfillment of ones wishes. Nor does it have any effect on changing ones "Taqdeer"

It is reported in Bukhari and Muslim that Rasulullah salalahu alayhi wa salam is reported to have said:

"Do not make vows, for these do not change ones taqdeer, it only takes out money from the misers.

Sheikh abdul haq Muhaddith Dehlawi rahmatullahi alayh commentating on this hadeeth says:

The reason for prohibiting these types of vows is that they do not change or delay what has been destined to happen. It was the habit of eople to make vows for the removal of difficulties and fulfillemtn of needs, thus they were prohibited as this was the habit of miserly people. The generous people make vows and give charity without the conditions of fulfilment of needs etc. This was prohibition so as to encourage charity without conditions attached for the charity.

It is reported in a hadeeth that charity removes difficulties . But in vows there is a form of bargaining, that if my need is fulfilled I will give charity.

When vows exclusively offered in the name of Allah do not change Taqdeer, how would it change taqdeer when offered in the name of saints. How unfortunate is man that when he makes a vow and it is not fulfilled he blames Taqdeer and if this need is fulfilled he goes around boasting that I had made a vow at the grave of a certain saint or peer and my needs have been fulfilled.

This is the root of falsehood and evil in belief and upon which Shaytaan drives man away from his Creator and makes him a victim of shirk eventually.

Rasulullah salalahu alayhi wa salam has tried to destroy this root cause of shirk in this hadeeth, that vows are to be offered in the name of Allah and then too they do not change what is going to happen. What then is the condition of vows made in the name of peers, etc?

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Brother you also can read the book of Shaikeh Hazrat Molana Yousaf Ludhyanvi (shaheed R.h) , {iktalaf-e-Ummat or serat-e-Mustaqeem} its amazing piece of work

salam brother

yeh u r right i have read this book many years ago n i have found it very beneficial regarding the questions ppl raise abt shirk n biddah.this book contains answers of all these questions.i hope v can get rid of shirk n biddah amin sumamin.

FI AMANILLAH

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Yes is one of best book i heard it is getting short and Mushaoo also have ban for this book. please if you can get it easily get it and keep at home kabi na kabi you need that.

One of other his books can download from net speically shia sunni http://www.rangonoor.com/books.htm

Hijab Sister,

Welcome Hijab Sister to forum, I hope you will contribute in This jihad as you doing for jamiahasfaforum, May allah accepts all your good deeds and reward you amean.

Amean

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Salam

U know nothing about saint graves u just focus on thoery too much focus on ur batin and u will come to know the reality of saints graves. They are alive in thier graves May Allah swt grant u vision then u will not say ur muslims brothers do shirk

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Salam

U know nothing about saint graves u just focus on thoery too much focus on ur batin and u will come to know the reality of saints graves. They are alive in thier graves May Allah swt grant u vision then u will not say ur muslims brothers do shirk

U people try to implement ayats on muslims which are revealed for kafirs MAy Allah swt forgive us

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salam brother

yeh u r right i have read this book many years ago n i have found it very beneficial regarding the questions ppl raise abt shirk n biddah.this book contains answers of all these questions.i hope v can get rid of shirk n biddah amin sumamin.

FI AMANILLAH

don't put false aqeeda on website to make people astray and say bad things for friends of Allah swt graves

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U will teach tauheed to Sarwar-e-Kaunain (SWAS) even if he pleases to come once again and appears before u. We fail to understand ur ideology. Yours all Sahihae Sitta are full of black deeds of Abu Bakar, Umar and Uthman. But you still insist to respect them all. Abu Bakar usurped the seat of Khailafat, though Prophet clearly announced in Ghadeer-e-Khum that Ali (AS) will b his successor. No successor of any Prophet was from outside his clan. Mosses (AS) was succeeded by Harun ( his cousin) and likewise. Allah says in quran that Allah never deviates His way (lan tajida fi sunnattallahi tabdeela). But here Allah leaves ahead Ali (AS) and appointed Abu Bakar as successor of Muhammad (PBUH)....(Nauzubillah). Abu Bakar usurped Baghe-fidak of Fatema Zehra (SA) and did not rely her statement (forgot that she was the beloved of Muhammad (SWAS)...she was the blood of Muhammad (PBUH)...but she was not trusted. Although Prophet took her with her husband and children to face Christian and Allah ordered them to challenge christians and curse liars (Mubahela). Even Christians did not dare to refute their (5-persons) sanctity, but Abu Bakar refused to rely on Fatema and usurped Fidak and still he is Siddique (Wala haula vila quwwata illa billah). Umar clearly suspected the genuineness of Muhammad (SAWS) in Hudaibiya, He refused to give pen and paper to Prophet in his last moment and openly said that Allah's book is enough for him (Sahi Bukhari). He displeased Fatema Zehra so much so that she declined to talk to him, refused permission to join Abu Bakar and Umar in her last journey (Sahi Bukhari). Even then they are respectable although...Prophet clearly told that fatema is his part and parcel and whosoever teases her teases Muhammad (SAWS) and Allah says in quran in Sura Ahzab (ayat 57)...anyone teasing Allah and his Rasul will face laanat in this world and akherat. Is there any muslim to defend Abu Bakar and Umar on this count.

As far as going to graves is concerned ... see the v introduction of Ismail Bukhari (author of Sahi Bukhari) wherein it is mentioned that once there was a draught in Samarqand...the Qazi advised people to go to the grave of Ismail Bukhari and pray there for rain and as soon as people reached there and prayed there were heavy showers which continued for seven (7) days. Even people from far off places used to come to the grave of Bukhari and took the earth from his grave as a mark of respect to their native places.

What hell is ur religion.....Have u any face to show?

Differences in the Ummah and the Straight Path by Maulana muhammad Yusuf Ludhianvi Translated by Maulana Zahier Ahmed Ragie pg 54-58

Ziyaarat-E-Quboor- The visiting of Graves

The visiting of graves and associated acts performed at these graves are another point wherein there exists differences of opinion between the different sects. I wish to express my views on this matter under the following points:

1. To instill abhorence and hatred in the hearts of the people in regard, to grave-worshipping which was practiced in the days of ignorance. Rasulullah salalahu alayhi wa salam in his early days of prophethood prohibited the sahabah radhiallahu anhum from the visiting of graves. Once the environment had been purified from the menace of graveworshpping an efford had been made on the hearts of the sahabah radhiallahu anhum, rasulullah salalahu alayhi wa salam permitted them the visiting of graves saying:

'I previously prohibited you from visiting the Graves (This prohibition is now abrogated) therefore go and visit the graves for it makes you forget the luxuries of this world and remind you of the hereafter.

Thus it became permissible to go to the grave yards. However, differences of opinion have arisen on two points.

Firstly:

Is this permission for both men and women, or men only?

Some ulama are of the opinion that this permission pertains to men only. Rasulullah salalahu alayhi wa salam is reported to have said regarding women:

'Allah's curse be upon those women who visit the graves'

Some ulama are of the opinion that this was said prior to the visiting of the graves becoming lawful. Thus it is now permissible for women to go to the graves.

Women were prohibited due to their soft natures that would be unable to exercise patience thus resulting in many outbursts of uncontrolled emotion which could sow the seed to many innovations and unislamic actions. However, if they are able to control their emotions, exercise patience and be careful not to indulge in innovations etc. they would be permitted to visit the graves.

It would be advisable if young women don't go to these places. (Shaami; pg 246, vol 2)

Secondly:

Is it only permissible to visit the graveyard in the vicinity where one is residing or is it also permissible to undertake special journeys to go and visit the graves of various saints etc?

Some ulama are of the opinion that if one has gone to another district for some other purpose he may visit it's graveyard by the way, but to undertake a special journey with the sole object of visiting the grave of some pious person would not be permissible. Imam Ghazali Rahmatullahi alayh and many other ulama are of the opinon that to undertake a special journey would also be permissible, and this is the correct ruling. However the strict restrictions that governs this permissibility is that under no circumstances are any anti-shariah acts to be perpetrated (Ibid)

2. Rasulullah salalahu alayhi wa salam has taught us that when one goes and visit the graveyard, he should greet the inmates with the following words

Thereafter we should pray for their forgiveness and recite some verses of the Quraan and ask Allah to (send) grant it's reward to the deceased therein.

There is mention of certain surahs to be recited on these occasions in the ahaadith of Rasulullah salalahu alayhi wa salam. Similarly there are great virtues of reciting Durood shareef on these occasions.

Dua at the grave should be made wither without raising the hands, or one should face the qibla keeping his back towards the grave. (Fatawa Aalamgiri pg350 vol 5)

3. The reason rasulullah salalahu alayhi wa salam had encouraged the visiting of the graves is firstly, by visiting the graves, love for this world may be diminished and one is reminded of his death as a result he himself will prepare for the hereafter. Secondly, he may fulfil the rights (reasons) of the deceased by praying for them, thus benefiting them in their graves. The visitor may himself benefit from visiting the graves of the pious servants of Allah by being inspired to emulate their ways and teachings.

4. The shariah has kept no room for excess in regard to graves. Hence it has disallowed showing of disrespect to the graves and at the same time has not allowed excessive emotion in showing respect to the graves.

It is reported by Hadhrat Jabir radhiallahu anhu that rasulullah salalahu alayhiw a salam has prohibted the erecting of walls, (cementing or casting concrete ) on or around the graves, and has prohibited sitting on graves. (Mishkat)

In another hadith it has been narrated: Do not sit on graves nor face them while praying.

In another Hadeeth it is reported "It is better for you to sit on fire and burn your clothing rather than sitting on graves."

It is also reported that Rasulullah salalahu alayhi wa salam has prohibited the building of kerbstones around graves (no amount of building should protrude above the surface of the earth) writing on graves and trampling on graves.

On one occasion rasulullah salalahu alayhi wa salam saw hadhrat umar bin hazam radhiallahu anhu leaning against a grave, He said to him "Do not cause harm to the inmates of the graves"

It is substantiated from the above traditions that rasulullah salalahu alayhi wa salam did not approve unnecessary excess and respect to the graves either. however, any anti-sunnah activities on graves, should immediately be abandoned.

Hadhrat Ali Radhiallahu anhu narrates that Rasulullah salalhau alayhi wa salam commanded him to destroy photos and flatten graves that had been raised.

It is also learnt from these ahaadith that it is not permissible to build around and on top of a grave nor is it permissible to build a tomb or shrine on a grave. The grabes of Rasullah sallah alayahi wa salam and his two companions; Hadhrat abu bakr and umar radhiallahu anhuma have not been surrounded by tombs, in fact they are kept natural.

5. Let us now consider the actions of our ignorant friends at the gravesides of the Auliya eg. placing of sheets on the graves, burning of lamps and incense at graves, making sajdah infront of graves, circumbulating (tawaaf) of the graves, kissing the graves, rubbing of the forehead and eyes at the graves, standing infront of the graves with hands folded as if one is standing in Salaah etc...etc. If ever you had the opportunity of visiting the graves of the Auliya you might have witnessed these reprehensible actions; whereas these actions are termed unlawful by the ulama of ahlus sunnah and the hanafi jurists.

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What hell is ur religion.....Have u any face to show?

Its something thats beyond the reach of person who is used to see biddah and shirk all around. Surely, its something dats void of asking help and doing istaghasa from a HORSE (Dhulzinnah!) Don't tell me you don't I have seen many shi'ites doing that... Besides its void of Zina (Muttah), so that might also upset you... so "La'kum deenu'kum wal'ya deen"

Your presence and ur religon is the biggest curse for this ummah! May Allah give u hidayyah! Aameen

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manzar

No successor of any Prophet was from outside his clan. Mosses (AS) was succeeded by Harun ( his cousin) and likewise.

Ignorance isn't justification for such errs, read history, Harun (alaihi salam) died before Moses (alaihi salam).

Abu Bakar usurped Baghe-fidak of Fatema Zehra (SA) and did not rely her statement (forgot that she was the beloved of Muhammad (SWAS)...she was the blood of Muhammad (PBUH)...but she was not trusted.

Yes she (r.a) was beloved, yes she (r.a) was blood of her noble father (salllahu alaihi wa ala alihi wa sallam) BUT SHE WASN'T MASOOM, AND SHE ERRED IN THIS QUESTION.

If you are well educated in this question, we can open separate thread for it, and debate.

Edited by Efendi
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