Respecting the 'Signs" of Allah

In The Name Of Allah The Most Beneficent, The Most Merciful. 

When we talk of the symbols of Allah we don’t mean the kinds that people normally attach to a creed. In Islam, Allah is beyond any symbol for none is like Him. The symbols and anything within the Space, Time and Energy are in the realm of creations while Allah is the Creator. Creations can never be equated with theCreator. At the same time, when we speak of creation we don’t in the least mean animal procreation for Allah begets not, nor his begotten. We have to remember the Creator has no body but is self-subsistent, Eternal and One who is not governed bydirection or location and only He is to be worshipped. The creations are not to be worshipped, not even when the creations are “Sha’ir Allah” or the Symbols of Allah. Prayers are accepted at the symbols of Allah, including those in Makkah during the Haj or Umrah, and in and around Madinah the Radiant. However,generally, these Symbols of Allah are to be respected and honoured and their sanctity is not to be violated. So what are the symbols of Allah? How does one honour them and why? In Surah al-Baqara, verse 158, the hills of Safa and Marwa have been called as thesymbols of Allah. The same verse recommends the encompassing between them:Behold! Safa and Marwa are among the Symbols of God. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good, - be sure that God is He Who recogniseth and knoweth. (2:158)As every Muslim knows, it was between these two hills of Safa and Marwa that Hajrah (Hager) kept on walking and, at times, running in quest of water for her son, Isma’il (a.s.) (Ishmael). She climbed to the top of Mount Safa and prayed toAllah for help, and then she climbed Mount Marwa and again cried for help. Allah responded to her supplication and sent Jibreel (peace be upon him) to dig out the well of Zam-Zam. Allah has declared these hills among His symbols since one of hisbeloved servants, Sayyida Hajrah, walked between these two hills seeking His help.Briefly, the Ka’ba is one such symbol which is also known as the Baitullah or the House of Allah. The history of Ka’ba is long and ancient. It was built by Ibrahim(a.s.) and Isma’il (a.s.) at the place indicated by Allah.Verily, the first House (of worship) appointed for mankind was that at Bakkah(Makkah), full of blessing, and a guidance for Al-'Alamin (i.e. the mankind andthe Jinns). In it are manifest signs, the Maqam of Ibrahim; whosoever enters it,he attains security. (3:96)Maqam-e-Ibrahim is the place where Ibrahim (a.s.) used to stand at the time he built the Ka’aba. That place is signified by the impression of his footprints which are enclosed in the vicinity of the Ka’ba. The Ka’ba later became the focalpoint or Qiblah for offering of the ritual prayers (salaat) wherever one might bein the world. One makes the Tawaaf (circumambulations) of the Ka’ba, this being an obligatory requirement of Haj (Greater Pilgrimage) and Umrah (Lesser Pilgrimage).On other occasions, too, making of Tawaaf carries immense reward. After the Tawaaf of the Ka’ba, two rakah of voluntary prayers are offered at this place andsupplications offered by every pilgrim. Standing at Hateem or near Multazam,drinking the water of the Zamzam spring and offering ‘Saee’ or encompassing thedistance between the hills of Safa and Marwa and ascending them, proceeding to Mina, Arafat, and Muzdalifa, sacrificing animals at Mina, pelting stones at the Devil ( doing Rami), doing the farewell Tawaaf, and removing the Ihraam (which was

donned in the beginning while making niyah for Haj or Umrah at designated spots“Mawaqit” are what the pilgrims do during the Haj or Umrah. All these are associated with the Symbols of Allah.Rasulullâh Sallallahu ‘alayhi wasallam stated in another Hadîth: “The best and the most beloved city on the face of this earth to Allâh Subhanahu wa Ta’âla is Makkah.” (Sahih A Bukharî) The city houses the Masjid al-Haraam inside which are:the Ka’ba, the Maqam-e-Ibrahim, the Zamzam Spring are located – and even the hills of Safa and Marwa which in modern times have been enclosed within the precincts of Masjid al-Haraam. Whosoever enters it has attained safety (from the fire.) (Âl-Imrân). Du’â is granted at fifteen places in Makkah. These places are well-known to Muslims and even if they are not known they try to locate them, find them, and pray at those designated places so that Allah may accept their prayers swiftly.Similarly, the Hadiths and other Islamic literature are full of the virtues of Madinah the Radiant (Medina) and its sacred precincts. Narrated Anas (r.a.), theProphet (peace be upon him) said, "O Allah! Bestow on Madinah twice the blessings You bestowed on Makkah." (Bukhari, Volume 3, Book 30, Number 109). The Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) declared Madinah and what lies between its two black tracts – twelve miles around Madinah as Haram. Cutting of trees including the thorny plant “adah” with the normal exception of fodder for animals and making tools and equipment of normal use, is prohibited. So also hunting of animals. Anas reported that the Prophet (Salla Allahu Ta’ala Alayhi WaSallam) said, "Madinah is a sanctuary from such and such a place to such and sucha place, and (within this area) its trees shall not be cut, nor any (unlawful) act committed, and whoso does so on him shall rest the curse of Allah, His angels andthe entire mankind." (Bukhari). Therefore, the majority of scholars hold Madinah as the place of sanctuary.Very briefly, some of the symbols of Madinah the Radiant are: The sacred grave andthe Masjid of the Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam); the distance between his (Salla Allahu Ta’ala Alayhi Wa Sallam) house and ‘mimbar’which is blessed as the gardens of Paradise, inviting the good fortune of meetingthe Messenger of Allah (Salla Allahu Ta’ala Alayhi Wa Sallam) at the pool of Kawthar. Inside the Masjid there used to be some 8 pillars where the Sahaba(r)used to offer many prayers. These pillars are known as the “Weeping” pillar,the pillar of Aisha (r), the pillar of Repentance (Towbah), pillar of sleeping place, pillar of Ali (r), pillar of delegations; pillar of Tahajjud  where Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) used to offer;and pillar of Jibra’il a.s. from where Archangel Gabriel used to visit Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) . The virtue of offering prayers in the Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) Masjid is 50,000 times which is half of that of the Masjid al-haraam in Makkah. However, the ulema tell us that though the Ka’ba is the holier place than Madinah the Radiant, the grave of Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) is higher in rank than the Ka’ba. There are many other places in and around the City of Radiance such as Uhud which is the burial place of Hazrat Hamza (r) and other Sahabas who were martyred there. Their sanctity cannot be rejected by attribution of falsehood.In Surah al-Hajj of the Noble Qur’an it is mentioned:“And whosoever honours the symbols of Allah (Sha’ir Allah) then it is truly from the piety of the heart.” (22:32).And the prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) said, “The piety is here,(and while saying so) he pointed towards his chest.The symbols have been designated by Allah in the Holy Quran since these symbols

and the persons, places, animals, or things associated with these symbols remind us of Him. These symbols are the signs of Allah since He is remembered when the pilgrim offers prayers while carrying out instructions and observances that are attached to these symbols all for the pleasure of Allah. Yusuf Ali says that impulse should be to do good, and if once we are sure of this, we must obey it without hestitation, whatever the people may say. The know-how and details regarding these instructions are also found in the ahadith (prophetic traditions).Makkah Mukarramah (Mecca) itself was declared as ‘Haram’ or the place of sanctuary by Ibrahim a.s.,who supplicated: O my Lord! Make this city (Makkah) a place of peace and security. (2:126)We find extensions of symbols that are linked to Allah, such as Rasool-Allah(Messenger of Allah) Baitullah (for Ka’ba), Shahrullah (Month of Allah, i.e.Ramadan), Nabi-Allah (prophets of Allah), Wali-Allah (Friends of Allah), and Naaqata Allah, the she-camel of Allah that came out of the rock as a miracle for the people of Thamood; the sacrificial camels “And the (sacrificial) camels! We have made for you among the signs of Allah” (22:36) who are honoured with garlands around their neck, and so on. Therefore, those things by which we are reminded of Allah are included by the Ulema among the signs or symbols of Allah. By extensions these include not only the inanimate objects as the hills, the Sacred House andthe places within the Haram Shareef, but also the precincts of Makkah that have the house of Khadija (r), the house where Holy Prophet (Salla Allahu Ta’ala AlayhiWa Sallam) was born (i.e. Mowlidun Nabi), the Ghare-e-Hira or the Cave on the mountain of light (Jabl an-Noor) where Holy Prophet (Salla Allahu Ta’ala Alayhi WaSallam) used to spend in solitude until one day he received the first revelation of the Holy Quran (Surah al-Alaq) and thus officially became the Messenger of Allah; and some various Masjids known as Raya, Jinn, Shajarah, Ghanam, Ajyaad, AbuQubays, Tuwaa, Aisha, Ju’raana, Kabsh, Masjidul Aqba which lies on the road goingto Mina from Makkah, Masjid al-Khaif at Mina, and not far from there, theMursalaat Cave where Surah Mursalaat was revealed; and the graveyard, Jannatul Ma’la, where Hazrat Khadija (r) lies buried.There are other symbols too. According to Shah Waliyullah (reh.) the greatest symbols of Allah are four: the Holy Qur’an, the Ka’ba, the Holy Prophet (SallaAllahu Ta’ala Alayhi Wa Sallam) and the ritual salaat. (HUJJAT ALLAHI’L BAALIGHA).In ALTAAF AL-QUDS, Shah Waliyullah states:“To love the symbols of Allah the Exalted, means to love the Qur’an, the Prophet(Salla Allahu Ta’ala Alayhi Wa Sallam) , and the Ka’ba, or to love anything that reminds us of Allah the Exalted. To love the Awliya of Allah is the same.”A tradition quoted in Abi-Shaiba’s MUSNAD and in KUNOOZ AD-DAQAAIQ show that theHoly Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) said: “When Awliya are seen,Allah the Exalted is remembered.” When asked about the characteristics of Awliya,Imam Nawawi too said the same thing. Ibn Majah also reports this hadith shareef. Atradition related by Imam Baghawi says: “My Awliya are remembered when My Name ismentioned, and I am remembered, when they are mentioned.”Now, when we show honour (yu’azzim) to the signs and indications of Allah, it istermed as “piety of the heart” as we saw in Surah al-Hajj (22:32) When there is animpulse to do good, Allah recognizes it (Surah 2:158). When we honour and love theHoly Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) and those associated with himor even the things associated with him and the friends of Allah, the impulse is to do good.  

When we visit the places of rest of the Holy Prophet (Salla Allahu Ta’alaAlayhi Wa Sallam) and the blessed companions and the family of Holy Propht (SallaAllahu Ta’ala Alayhi Wa Sallam) as well as the shrines of Awliya-Allah, the impulse is to do good because the symbols of Allah necessarily remind us of Allah the Exalted and Majestic as He is. He is fully aware of it, and no evil imputations by the ignorant will change the piety of the heart. Therefore, showinghonour is an impulse to do good within the bounds sanctioned by Allah.In Bukhari Shareef, Hadrat Abu Huraira (Radi Allahu ta'ala Anhu) reports the following Hadith-e-Quddsi: The Most Beloved Prophet (Salla Allahu Ta'alaAlayhi Wa Sallam) has said that Allah said, “Whoever shows enmity to a friend of mine, I shall be at war with him.” Allah loves his Awliya and we love the Awliya-Allah for the sake ofAllah. Thus there is ample evidence to support that Awliya-Allah are among thesymbols of Allah.It is well to remember that the early Muslims used to go around the Ka’ba despite the fact that 360 idols had been placed inside by the polytheists Makkans, i.e.before Makkah (Mecca) was conquered by the Holy Prophet(Salla Allahu Ta’ala AlayhiWa Sallam) . But that did not make them polytheists because their intention was good of which Allah was aware and cognizant. Similarly, even today prayers are offered at the Maqam-i-Ibrahim where his footprints are stored in an enclosure near the Ka’ba. The graves of Isma’îl (a.s.) and his mother Hajrah sit in the Hajar under the Mizâb.” (Azraqi’s A khbâr ul Makkah). Additionally, the graves of Nûh, Hud, Shuaib and Salîh Alayhum Salâm lie between the Zamzam and the Maqâm.”(Azraqi’s Akhbâr ul Makkah) Around the Ka’bah lie the graves of three hundred prophets.” (Sahih Muslim, Bayhaqî) Between the Rukn ul Yamâni and the Rukn ulAswad seventy prophets lie buried.  (Ibn Abû Zahira’s Jâmi ul Latîf) Despite all this, Tawaafs (circumambulations) of the Ka’ba are performed.

It is also known that till the time the cloth and the walls of the Ka’ba were destroyed by Yazeed’s forces who attacked Makkah in 64 Hegira, and poured fire,there used to be inside the Ka’ba, the horns of the sheep that Ibrahim (a.s.) had sacrificed in place of his son Isma’il a.s., and these too were destroyed by the fire and irretrievably lost to the world. Presence of the horns inside the Ka’ba did not affect the validity of the Tawaaf then.Similarly, looking at the Ka’ba is better than a person’s performing “Ibaada” byway of fasting, remaining awake at night, and making Jihad in the way of Allahaccording to Ahmed ibn Taaoos (or al Taus) a famous Tabi’ian. According to a tradition related by Ibn Abbas (r), twenty mercies are for merely looking at the Ka’ba out of the one hundred and twenty that descend upon it every day and night.Looking at the Ka’ba with faith is a form of ‘Ibaadah’ and results in purgation ofsins. Similar were the views of the early Muslims such as ‘Ata’ (d.114/732),Ibrahim al-Nakhai (d.95/713) and well-known Tabi’in, Saeed ibn al Mussayib (b.15Hegira) and others.Such is also the case of Hajar al-Aswad, from where the Tawaaf initiates and ends.The black stone, according to traditions, was whiter than milk and one of the stones of paradise but that the sinful hands of the descendents of Adam transformed the whiteness into blackness and took away its efficacy of curing any disease by merely touching the stone. Touching this stone, and also Rukn al-Yamani, also earns expatiation from sins (Tirmidhi and al-Haakim). The HolyProphet (Salla Allahu Ta’ala Alayhi Wa Sallam) used to kiss it and so also the Sahabas and those who followed them and by all Muslims during the Haj or ‘Umra.According to a tradition related by Ibn Abbas (r), the Holy Prophet (Salla AllahuTa’ala Alayhi Wa Sallam) said that on the Day of Judgment, the Black Stone shall see and speak, bearing witness to everyone who kissed it with truth and faith.Regarding the Zamzam water, it is a remedy for many things and a tradition narrated by Jabir (r) says that he heard the Messenger of Allah say: “Zamzam is a cure for any purpose for which it is being drunk.” Zam-Zam is the name of the famous well inside al-Masjid al-Haraam. It is Allah’s special blessing and miracle that the well of Zam-Zam gushes fresh and strong in a desert land like Makkah; a place where even today’s advanced scientific technologies can create no wells!Again, it is reported that the Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam)used to go to Jannatul-Baqi in order to greet those who were buried there 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”. Thus visiting the graves is the Sunnah of the Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) . Permission for visiting the graves of Muslims was given by the Holy Prophet (Salla Allahu Ta’alaAlayhi Wa Sallam) and the hadiths are too well-known.It is significant to note that the Holy Prophet (Salla Allahu Ta’ala Alayhi WaSallam) used to visit the grave of his beloved mother, Bibi Amana about whose spiritual rank a separate article is required. The Holy Prophet (Salla AllahuTa’ala Alayhi Wa Sallam) said: "My mother saw, when she gave birth to me, a light that illuminated the palaces of Bosra." (Ibn Sa'd, Ahmad, Bazzar, Tabarani, AbuNu'aym, and ibn Asakir) On visiting her grave at Abwa, the Holy Prophet (SallaAllahu Ta’ala Alayhi Wa Sallam) used to weep much so that those who had accompanied him (Salla Allahu Ta’ala Alayhi Wa Sallam) there also wept (Sahih Muslim). In this Book of Hadiths, it is also reported that the Holy Prophet (SallaAllahu Ta’ala Alayhi Wa Sallam) taught Aisha ® the manners of visiting graves and the way of greeting the dead.According to Ibn Abi Shayba, the Holy Prophet (Salla Allahu Ta’ala Alayhi WaSallam) used to visit Uhud every year as a mark of respect and honour to thegraves of the maryrs. He used to send Salaams and supplicate for them. According to the scholars, this Sunnah was continued by the four Rightly-Guided Caliphs(Allah be pleased with them all) also during their caliphate as they continued to visit the graves of the Uhud martyrs. It was here that once the Holy Prophet(Salla Allahu Ta’ala Alayhi Wa Sallam) came out and offered the funeral prayer forthe martyrs of Uhud. Proceeding to the pulpit he (Salla Allahu Ta’ala Alayhi WaSallam) said: "I shall be your predecessor and a witness for you, and I am really looking at my sacred Fount [al-Kauthar] now, and no doubt, I have been given thekeys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes.” (Bukhari, Vol.2, 428) In Shu’ab al-Imaan, Bayhaqihas narrated that the Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) used tovisit the graveyard of the martyrs of Uhud annually.In the same book Bayhaqi has also recorded a hadith that says: The Holy Prophet(Salla Allahu Ta’ala Alayhi Wa Sallam) has said: “Whoever visits the graves of his parents or the grave of one of them on every Friday, he will be forgiven and hisname will be written among the pious ones.” The Holy Quran only prohibits thevisiting of the graves of the Munafiqeen (Hypocrites): “And do not even pray forany one of them who dies, nor stand at his grave; (for) verily they disbelieved inAllah and His Messenger and they died in state of perverse wickedness” (Quran:9:84). From this, the Ulema of the four madhabs have unanimously deduced thecontrary position that standing at the graves of muslims is permissible.According to the noted Arabian scholar from Makkah, Muhammad ibn Alawi al-Maliki-Makki (May Allah grant him Jannatul Firdaus):

“So, besides merely visiting the graves, in some cases the Prophet Muhammad, sall-Allahu `alayhi wa sallam, would also make a habit of visiting them at specifictimes every year. Thus the practice of annual commemoration for visiting certain graves, as is the custom of many Muslims all over the world today, is actuallyderived from the Sunnah.”The Islamic literature is full of details that irrefutably proves that these arethe places of “Baraka” or blessings. However, not all graves or graveyards are ofthe same rank according to the Shariah. Those burial places with the holy people rank higher. The virtues of Jannatul Ma’la where Hazrat Khadija (r) is buried andof the Jannatul Baqi where lie the family of the Prophet (Salla Allahu Ta’alaAlayhi Wa Sallam) and his many companions, spouses, the Muhajareen and Ansars, andof other places are also well-known. As Muhammad ibn Alawi points out: Al-Bazzar narrates that the Prophet Muhammad, sall-Allahu `alayhi wa sallam, visited the Jannat al-Ma'la graveyard in Makkah, where his dear wife, our Sayyidah Khadijah,radi Allahu 'anha', is buried and said this about the place : "This is a blessedgraveyard" (Ni'mah al-maqbarah hadhih). Thus, people all over the world visit theJannatul Baqi in Madinah and Jannatul Ma’la in Makkah. According to the four Imams: Imam Abu Hanifa, Imam Shafii, Imam Maalik, and Imam Ahmad (reh.) it is permissible (“Jaiz”) to attain Baraka through the graves of the pious such as theAwliya Allah. 

Of course, the chapter on Baraka is very large and is outside the scope of this small article.Respecting and loving the signs or symbols of Allah is definitely loving Allah.Respecting and loving those whom Allah loves definitely means loving Allah.Respecting and loving Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) and hisrelatives or near and dear ones is, again, loving Allah and his Messenger (SallaAllahu Ta’ala Alayhi Wa Sallam): . Say: "No reward do I ask of you for this except the love of those near of kin." According to many commentators of the Holy Qur’an,Ibn Abbas narrated: When the above verse (42:23) was revealed, the companionsasked: "O' the Messenger of Allah! Who are those near kin whose love Allah hasmade obligatory for us?" Upon that the Prophet (Salla Allahu Ta’ala Alayhi WaSallam) said: "Ali, Fatimah, and their two sons, repeating this sentence thrice. 

 Ibn Kathir point out in his Tafseer the conversation between Imam Zayn al Abidin (who had been captured after Karbala) and a man in Syria that this Ayat referred to them who were the Ahle Bayt. This is held by other scholars too, including al-Tabarani and many others. In short, loving the Ahle-Bayt who are the descendents of the Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam), too,is obligatory for the Muslims according to the Ulema.But then do we really care for the symbols of Allah? The house where the Prophet(Salla Allahu Ta’ala Alayhi Wa Sallam) received the word of God is gone and nobody cares. Islamic history and civilization has been sought to be buried by those who were supposed to protect them. According to past reports over 300 historic sitesof Islamic importance have been lost forever in the Province of Hejaz. By 2006 alone, more than 90 per cent of historic masjids, tombs and mausoleums and other artefacts were razed, so that some voices from the Hejaz, have begun to questionthe wisdom of the eradication of the country’s historic wealth. 

Included in thedestruction are: the al-Ma’la graveyard where there were the graves of Khadija ®,Abdul Muttalib and Abu Talib, the wife, the grandfather and the uncle of HolyProphet (Salla Allahu Ta’ala Alayhi Wa Sallam) respectively; razing of thegraveyard of Jannatul Baqi and the graveyard of Uhud martyrs, including the graveof Hamza ibn ‘Abd al Mutallib )®, Prophet Muhammad’s (Salla Allahu Ta’ala AlayhiWa Sallam)uncle; Badar is a heap of rubbles; the grave of the son of Imam Ja’farSaadiq ®; the grave of Hazrat Abdallah ® the father of Holy Prophet ((Salla AllahuTa’ala Alayhi Wa Sallam) was also dug up in January 1978 at Madinah but the bodywas found fresh and perfumed and so the Muslims buried it at at Jannatul Baqi(Daily Nawa-e-Waqt of 21st January 1978); desecration of the grave of Hazrat Aamina ®, the mother of Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam); the site of Ghazwa-e-Khandaq has been reduced to a road; demolition of the famousseven Masjids of Abu Bakr, ‘Umar, ‘Ali, Salman Farsi, Fatimah the daughter ofMohammed (Salla Allahu Ta’ala Alayhi Wa Sallam), al Qiblatayn, al Fath, and other Masjids including that of Saad ibne Maaz ® ; the dar al-arqam the first school where Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) taught; the historical housewhere the Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam) Hazrat Khadijra ® lived for 28 years including the 13 years of revelations, and historical house of Umme Haanee whence the Miraj began, both of which were destroyed to make way for toilets and washrooms; house of Abu Dharr Ghiffari ® across the Masjidun Nabvi is no more; the well in the courtyard of Masjid al-Quba as well as the date-palm garden are no longer there; near the Haram Shareef, the place of the miracle of splitting of the moon and the historical al-Hilal Masjid were demolished and a royal palace constructed; historical Masjid Muhammadar Rasool (Salla Allahu Ta’alaAlayhi Wa Sallam) at Taif was set on fire in which the furniture and many copiesof Holy Quran were burnt; the pulpits of the four Madhabs in the Haram Shareef were destroyed and the righteous banned from teaching while those who shouted right in Masjidun Nabvi that father and mother of the Prophet (s) are in hellfire,and charged the Muslims with Shirk, apostasy, calling them deviants and innovators, were promoted. Destructions have been exported elsewhere too as far asBosnia, Chechanya, Pakistan, India and other places. For example, in 2006 c.e.,there was desecration of the grave of Hashim ibn ‘Abd Manaf, Prophet Muhammad’sgrandfather, in the Palestinian city of Gaza.

Allah says in the Holy Qur’an: “But none rejects Our Signs, except only theperfidious, ungrateful (wretch).” (31:32)Strange, isn’t it? That Allah should teach us a lesson in drawing our attention toHis symbols and making us observe certain rites for preserving the significance ofthose symbols in honour of his beloved servants for posterity while some of his creature should destroy the Islamic symbols, heritage, architecture, to humiliateour noble ancestors who are the pride of Islam , under the semblance of “Shirk”thus giving rise to a sense of rootlessnes, alienation and humiliation to the majority Muslim Ummah. Now, everywhere we turn there we find what not to do. The list of ‘bidah’ and ‘shirk’ keeps on growing longers and what we should do keeps on growing lesser. But there is no check on the rampant commercialization of the areas of Islamic sites where large hotels, giant skyscrapers, huge parking lots,banking facilies and needless concrete jungles are invading the sanctity of the two holiest cities of Islam.Pursuit of material wealth and possessions and dedication to riches have become tantamount to devotion or 'Ibaadah'. Why not destruct this symbol of mammonism?Please spare us the humiliation of destruction of Islamic symbols!It was during the Night Journey to Jerusalem that Holy Prophet (Salla AllahuTa’ala Alayhi Wa Sallam) offered two rakah prayers at various places such as Madinah Taiyyaba (where he was to migrate within two years); then at Mount Sinai(Toor) where Moses used to speak with Allah; then at Bethlehem where Jesus wasborn; before finally reaching the Masjid al-Aqsa where Prophet (Salla AllahuTa’ala Alayhi Wa Sallam) led all the prophets in prayer before proceeding on the heaveny journey in body and spirit. So why did he (s) offer those prayers? This signifies that the places associated with men of God and pious personalities alsohave Islamic values for sure, and these cannot be destroyed on the pretext of'Shirk'.Lest we forget, the symbols of Allah uplift the spirit, bear witness to the glory of Islam, and remind us of Allah and His beloved servants, and give us a sense of belonging to the Ummah of the Holy Prophet (Salla Allahu Ta’ala Alayhi Wa Sallam).

Allah and His Rasool knows best.

NASIR

55 DALIL KESESATAN WAHABIYYAH.

 Golongan yang membawa Aqidah Yahudi (Allah duduk bersemayam).
    Golongan yang beriman kepada sesetengah ayat dan kafir dengan sesetengah ayat Al-Quran.
    Golongan yang menolak Takwil pada sesetengah ayat, dan membolehkan Takwil pada yang mengikut nafsu mereka.
    Golongan yang menafikan Kenabian Nabi Adam A.S.
    Golongan yang menyatakan bahawa Alam ini Qidam(Rujuk pandangan ibn Taimiyyah).
    Golongan yang mengkafirkan Imam Abu al-Hasan Al-Asa’rie dan seluruh Ummat Islam yang berpegang kepada method Aqidah yang telah disusuh oleh Imam tersebut.
    Golongan yang mengkafirkan Sultan Sholahuddin Al-Ayyubi dan Sultan Muhammad Al- Fateh.
    Golongan yang mengkafirkan Imam An-Nawawi dan Seluruh Ulama’ Islam yang mengikut (Asya’irah dan Maturidiyyah).
    Golongan yang mengdhoifkan hadi-hadis shohih dan mengshohihkan hadis-hadis dhoif (lihat penulisan Albani).
    Golongan yang tidak mempelajari ilmu dari Guru atau Syeikh, hanya membaca.
    Golongan yang mengharamkan bermusafir ke Madinah dengan niat ziarah Nabi Muhammad SAW.
    Golongan yang membunuh Ummat Islam beramai-ramai di Mekah, Madinah, dan beberapa kawasan di tanah Hijaz (lihat tarikh an-najdi).
    Golongan yang meminta bantuan Askar dan Senjata pihak Britain (yang bertapak di tempat; Kuwait pada ketika ini) ketika kalah dalam perang ketika mereka mahu menjajah Mekah dan Madinah.
    Golongan yang menghancurkan turath(sejarah peninggalan) Ummat Islam di Mekah dan Madinah.(lihat kawasan perkuburan Jannatul Baqi’, Bukit Uhud dan sebagainya)
    Golongan yang membenci kaum ahlul bait.
    Golongan yang bersalahan dengan Ijma’ para Shohabah, Tabi’in, Salaf, khalaf dan seluruh Ulama’ ASWJ.
    Golongan yang mendakwa Aqal tidakboleh digunakan dalam dalil syarak, dengan menolok fungsi Aqal.(ayat-ayat Al-Quran menyarankan menggunakan Aqal)
    Golongan yang mengejar syuhrah(pangkat, nama, promosi,kemasyhuran) dengan menggunakan fahaman salah mereka terhadap Al-Quran dan As-Sunnah. (Malah Al-Quran dan As-Sunnah bebas daripada apa yang wahabi war-warkan)
    Golongan yang mengdhoifkan hadis solat terawikh 20 rakaat.(Albani)
    Golongan yang mengharamkan menggunakan Tasbih.(Albani)
    Golongan yang mengharamkan berpuasa pada hari sabtu walaupun hari Arafah jatuh pada hari tersebut.(Albani)
    Golongan yang memperlecehkan Imam Abi Hanifah R.A.(Albani)
    Golongan yang mendakwa Allah memenuhi alam ini dan menghina Allah dengan meletakkan anggota pada Allah SWT.
    Golongan yang mendakwa Nabi Muhammad SAW tidak hayyan(hidup) di kubur Nabi Muhammad SAW.(Albani)
    Golongan yang melarang membaca “Sayyidina” dan menganggap perbuatan itu bida’ah sesat.
    Golongan yang mengingkari membaca Al-Quran ke atas si mati dan membaca Talqin.
    Golongan yang melarang membaca selawat selepas azan.(Albani)
    Golongan yang mengatakan Syurga dan Neraka ini fana’(tidak akan kekal).(ibn Taimiyyah)
    Golongan yang mengatakan lafaz talaq tiga tidak jatuh, jika “aku talaq kamu dengan talaq tiga “. (ibn Taimiyyah.
    Golongan yang Mengisbatkan(menyatakan/menetapkan) tempat bagi Allah, mengatakan Allah turun seperti turunnya. (Ibn Taimiyyah)
    Golongan yang menggunakan wang ringgit untuk menggerakkan ajaran sesat mereka, membuat tadlis(penipuan dan pengubahsuaian) di dalam kitab-kitab ulama’ yang tidak bersependapat dengan mereka.
    Golongan yang mengkafirkan sesiapa orang Islam yang menetap di Palestine sekarang ini.(Albani)
    Golongan yang mengbid’ahkan seluruh ummat Islam.
    Golongan yang menghukumkan syirik terhadap amalan ummat Islam.
    Golongan yang membawa ajaranTauhid 3 dan tidak pernah diajar oleh Nabi Muhamad SAW. (Ibn Taimiyyah)
    Golongan yang mengatakan bahawa Abu Jahal dan Abu Lahab juga mempunyai Tauhid, tidak pernah Nabi Muhammad SAW ajar begini atau pun para Shohabah R.A. (Muhamad abd Wahab)
    Golongan yang membolehkan memakai lambang “salib” hanya semata-mata untuk mujamalah/urusan rasmi kerajaan, ianya tidak kufur. (Bin Baz)
    Golongan yang membiyayai kewangan Askar Kaum Kuffar untuk membunuh Ummat Islam dan melindungi negara mereka. (kerajaan Wahabi Saudi)
    Golongan yang memberi Syarikat-Syarikat Yahudi memasuki Tanah Haram.(Kerajaan Wahabi Saudi)
    Golongan yang memecahbelahkan Ummat Islam dan institusi kekeluargaan.
    Golongan yang mengharamkan Maulud dan bacaan-bacaan barzanji, marhaban.
    Golongan yang menghalalkan meletupkan diri atas nama jihad walaupun orang awam kafir yang tidak bersenjata mati. (selain di Palastine)
    Golongan yang menghalalkan darah Ahlus Sunnah Wal Jama’ah Asya’irah dan Maturidiyyah. Lihat di Lubnan, Chechnya, Algeria, dan beberapa negara yang lain.
    Golongan yang menimbulkan fitnah terhadap Ummat Islam dan memburukkan nama baik & murni Islam.
    Golongan yang membuat kekacauan di Fathani, Thailand.
    Golongan yang sesat menyesatkan rakyat Malaysia.
    Golongan yang meninggalkan ajaran dan ilmu-ilmu Ulama’ ASWJ yang muktabar.
    Golongan yang meninggalkan methodologi ilmu ASWJ.
    Golongan yang Minoriti dalam dunia, malah baru setahun jagung.
    Golongan yang menuduh orang lain dengan tujuan melarikan diri atau menyembunyikan kesesatan mereka.
    Golongan yang Jahil, tidak habis mempelajari ilmu-ilmu Agama, tetapi mahu buat fatwa sesuka hati.
    Golongan yang melarang bertaqlid, tetapi mereka lebih bertaqlid kepada mazhab sesat mereka.(sehinggakan solat pun guna mazhab Albani shj)
    Golongan yang secara zahirnya berjubah, berkopiah, singkat jubah, janggut panjang, tetapi berliwat, tidak menghormati ulama’, mengutuk para Alim Ulama’, tidak amanah dengan Ilmu dan Agama Islam.
    Golongan yang tiada hujjah dalam ajaran mereka.
    Golongan yang membawa jaran sesat Ibn Taimiyyah/Muhamad Ibn Abd Wahab, kedua-dua individu ini telah dicemuh, ditentang, dijawab dan dikafirkan oleh Jumhur Ulama’ ASWJ atas dasar Aqidah mereka yang Sesat

Rone ko Pehra Akeli Hai Zehra - Nauha by Elia Khan

The Prophet (s) said, "Fatima (a) is part of me. Whoever upsets her upsets me, and whaoever harms her harms me." REF: [Sahih Muslim, v. 5, p. 54; Khasa'is Al-Imam Ali of Nisa'i, p. 121-122; Masabih Al-Sunnah, v. 4, p. 185; Al-Isabah, v. 4, p. 378; Seir Alam Al-Nubala', v. 2, p. 119; Kenz Al-Omal, v. 13, p. 97; similar wording is related in Al-Tirmidhi, v. 3, Chapter on the Virtues of Fatima, p. 241; Haliyat Al-Awliya', v.2, p. 40; Muntakhab Kenz Al-Omal, in the margins of Al-Musnad, v. 5, p. 96; Maarifat Ma Yajib Li Aal Al-Bait Al-Nabawi Min Al-Haqq Alaa Men Adahum, p. 58; Dhakha'ir Al-Uqubi, p. 38; Tadhkirat Al-Khawass, p. 279; Yanabi^ Al-Mawadda, v.2, ch. 59, p. 478] curses be upon them who displease our shazadai(pbuh) Noha Khan: Muhammad Elia (India) Shaer: Syed Akhtar Zaidi (Pakistan)

A beautiful Nauha on Janabe Zehra (S.A.) by Meer Hasan Meer

Ya Zehra - Ya Zehra -Nauha by Shuja Rizvi

Logical Analysis of two more traditions

Now that our discussion has reached this stage, it is worthy that we examine some more traditions which are referred to by the Wahhabis.

1. Ibn Maja narrates in his Sahih as such:

           

Mohammad Ibn Yahya, Muhammad Ibn Abdullah, Al-Riqashi, Wahab, Abdur Rahman Ibn Yazid Ibn Jaber, have narrated to us from Qasim ibn Mokhaimara from Abi Saeed: “Verily Prophet Muhammad (s) prohibited make construction on graves”.  [1]

Ahmad bin Hanbal in his al-Musnad narrates one tradition with two chains of narration. Here we narrate both of them:

2. Narrated Hassan, Ibn Lahiaah narrated, Baraid Ibn Abi Habib narrated from Naim servant of Umme Salamah. She said: ‘Prophet of God prohibited to build (construction) on grave or plaster-moulding.’ [2]

3. Ali Ibn Ishaq narrated, Abdullah ibn Lahiaah, narrated Boraid ibn Abi Habib from Naeem, servant of Umme Salama: ‘Prophet prohibited to plaster-mould a grave or build (make construction) on it or sit on it.’ [3]

To prove the weakness of the first tradition suffice it is to say that one of the narrators is Wahab who is completely (unknown) and it is not known which ‘Wahab’ is the narrator of this tradition. In Mizan al-‘i’tidal seventeen Wahabs are mentioned and it is not known that this Wahab is which one of them where most of them are regarded to be fabricators of traditions and known liars. [4]

The major problem of the second and third traditions is the presence of ‘Abdulla ibn Lahi’a.  Al-Dhahabi writes about him as such: 

                           

Ibn Ma’in has said that he is weak and his tradition cannot beargued upon. [5] Al-Humaydi narrated from Yahya bin Sa’id that he does not count him to be of any significance.

We shall now pass from the controversies in the sanad and turn over to the following matter. All the historians and Islamic muhaddithun (traditionists) have narrated that the holy body of the Holy Prophet (s) was buried by the approval of his companions in the house and chamber of his wife Ayesha. In selecting the place of his burial, the companions have relied on the tradition narrated by Abu Bakr from the Holy Prophet (s)  that any Prophet who dies in any place should be buried in that very place. [6]

The question arises here that if the Holy Prophet (s) had really prohibited construction over the grave then how was it that he was buried under the ceiling and his grave became such that it possessed a structure. It is a matter of laughter when some of the dry and rigid Wahhabis say that what is forbidden is making the structure over the grave and not the burial of body under the structure and the Holy Prophet (s) was buried under the structure and not that a structure was made over his grave. [7]

Such an interpretation of the tradition shows no motive other than explaining one external fact (burial of the body of the Holy Prophet (s) under a structure) and if one Wahhabi was not faced with such a fact he would have ordered both these acts to be haram (forbidden).

Basically at this juncture we ask the Wahhabis some questions:

Is it that only the original construction over the grave of the dead person forbidden and if someone has already made such a construction then is its continuity not forbidden although its original construction was forbidden?

Or is it that the original construction and its continuity both are forbidden?

If only the original construction is forbidden and their continuity was not forbidden, then the question arises that why the Government of Sa’ud destroyed by force the traces of Messengership and the houses of the household of the Holy Prophet (s) and the domes of his children and companions who were already buried under the structures.

Moreover, this supposition is against the verdicts (fatawa) of founders of Wahhabism such as Ibn al-Qayyim and Ibn Taymiyya.

The former says:

   

“It is obligatory to destroy the structures made over the graves and after gaining power for its destruction it is not permissible to let it remain and to preserve it even for one day.”

With this explanation it is not correct for a Wahhabi to select the first alternative of our question. Thus he is bound to select the second and say that the construction over the grave is haram in both the cases.

At this moment, a question will arise as to why the Muslims buried the holy body of the Prophet (s) under a roofed place. Although it is true that they did not originally construct over his grave yet they acted in such a way that the grave of the Holy Prophet (s) was already having a structure.

Here a Wahhabi has only one route of escape and that is for explaining the physical action of the Muslims he will say: Preservation and continuation of grave is forbidden when original construction takes place over the grave and if at the time of the original construction, there was no grave then its continuation (no matter if it is in the form of construction over grave) is not haram.

Such dissociation has no reason other than justifying one external fact (action of Muslims).

Wahhabism entangled in the contradiction between the school of thought and the practice of Muslims

This point is not the only instance where the Wahhabism has been caught in the scuffle of contradiction between its school of thought and the deeds of Muslims.

It has been aimlessly struggling in other instances too. It strictly prohibits tabarruk of the remains of the Holy Prophet (s) and say: “Stone, soil etc are of no use.” On the other hand we see the Muslims constantly kissing and touching the stone (hajr al-‘aswad) or kissing the curtain of the Ka’ba or seeking tabarruk from its door and walls which according to Wahhabis bears no result.

They have prohibited construction of mosque near the grave of the awliya Allah whereas in the entire Islamic lands, mosques exist near the graves. Even besides the grave of Hamza there was a mosque which the transgressive Sa’udis have destroyed. At present the grave of the Holy Prophet (s) is in the mosque and the Muslims perform prayers around there.

Preparing an argument instead of adopting a realistic approach

In order to destroy the tombs of the graves of Imams (‘a) buried in Baqi’ the Wahhabis embarked on resorting to arguments and so to speak have found an excuse.  They say that the land of Baqi’ is an endowed (waqfi) land and maximum use should be made from this land and every kind of obstruction from reaping the benefits should be removed. Construction of a structure over the graves of the household of the Prophet (s)  is an obstacle from utilising a part of the land of Baqi’, because, although burial is possible in the sanctuary and the shrine, the same cannot be done under the foundations and surrounding walls. Therefore, such constructions should be destroyed till the enitre land of Baqi’ is exploited for useful purposes.

The Response and Refutation:

Undoubtedly such reasoning is nothing but a kind of biased judgment. The Wahhabi judge (qadi) wishes to destroy, by any means, the traces of the household of the Holy Prophet (s) and even if he was unable to find any reason he would still think of destroying them under the cover of force. On account of such a mentality he started to conjure up a pretext and hence brought up the matter of endowment of the land of Baqi’.

Moreover the idea that Baqi’ is an endowed land is nothing more than an imagination since:

Firstly, no book that we could rely on, whether of history or tradition (hadith), mentions that Baqi’ is endowed (waqfi). Instead it is possible to say that Baqi’ was a waste land where the people of Medina used to bury their dead. In this case, such a land will be considered to be amongst the ‘properties belonging to no particular person’ (al-mubahat al-‘awwaliyya) and any kind of appropriation over it is permissible.

In previous times, greed and avarice of the people in possessing the dead and barren land was insignificant and there was no money and power in developing and flourishing them. Moreover, the people living in villages had not yet started to migrate to cities and no issues related to land and no people such as land profiteers existed and no institute by the name of land exchange had come into existence. Thus most of the lands were not having owners and they remained as they were and were counted to be part of wastelands.

During these periods the people of every city, village and hamlet allocated a part of the land for the burial of their dead or if someone would become the first in burying his dead once on a piece of land, others would follow suit. As such, they would convert the land into a graveyard without anyone seeking possession of it and making it a waqf for burying the dead.

The land of Baqi’ was no exception to this rule. The lands in Hijaz and Medina were not of much value and with the presence of waste lands around Medina, no wise person would have created an endowment over cultivable land. In a place where waste land is plentiful and cultivable land very scanty, surely the waste land (which is counted to be the property belonging to no particular person) will be used.

Incidentally, history too confirms this reality. Al-Samhudi in Wafa’ al-wafa’ fi akhbar dar al-Mustafa writes:

“The first person who was buried by the Holy Prophet (s) in Baqi’ was ‘Uthman ibn Maz’un (the companion of the Holy Prophet). When Ibrahim, son of the Holy Prophet, died, the Prophet (s) ordered him to be buried near ‘Uthman. From then on, people were inclined to bury their dead in Baqi’ and they cut off the trees (to make space).  Each tribe appropriated one piece of the land for themselves”.

Thereafter he says:

“The land of Baqi’ was having a tree by the name of gharqad. When the people buried ‘Uthman ibn Maz’un over there the tree was cut off.” [8]

The tree of gharqad is the same wild tree found in the deserts of Medina.

From these words of al-Samhudi we draw a clear conclusion that the land of Baqi’ was a dead land where, after the burial of one companion everyone took a part of it for their respective tribes and the name of waqf has never been seen in history. Instead, history shows that the part or section of Baqi’ where the Imams (‘a) have been buried was the house of ‘Aqil bin Abi Talib and the holy bodies of these four Imams (‘a) were buried in the house which was related to Bani Hashim.

Al-Samhudi writes:

“Abbas bin ‘Abd al-Muttalib was buried near the grave of Fatima bint Asad in the cemetery of Bani Hashim which was in the house of ‘Aqil.” [9]

He also narrates from Sa’id bin Muhammad bin Jubayr that he has seen the grave of Ibrahim, son of the Holy Prophet (s), in the house which was the property of Muhammad bin Zayd bin ‘Ali.

He further narrates that the Holy Prophet (s) buried the body of Sa’d bin Mu’adh in the house of Ibn Aflah which was around Baqi’ and possessed a structure and dome.

All these show that the land of Baqi’ was not endowed (waqfi) and the pure bodies of our Imams (‘a) have been buried in the houses owned by themselves.

Under these cricumstances, is it correct to destroy, under the pretext of waqf, the traces and signs of the household of the Holy Prophet (s)?

Let us suppose, just for argument’s sake, that the land of Baqi’ was a waqf. But is there any hint about the circumstances in which the waqf was made? Perhaps the one making the waqf has given permission for construction over the grave of noble personalities. So, because we do not know, we should interpret a believer's deeds as right, and not accuse him of offence.

Under these situations, destroying these domes and houses will be considered forbidden (haram) and going against the divine laws.

The qadi Ibn Bulayhid and his supporters knew well that the idea of waqf was one kind of preparing a reason and carving an argument. Even if they were not having such reason, they would have still destroyed the signs of the Holy Prophet (s) because this is not the first time they have destroyed the traces of Messengership. In the year 1221 AH when they gained control over Medina for the first time, they destroyed the traces of Messengership. Later, when they were expelled from the land of Hijaz by the ‘Uthmani forces, all the structures were again re-built. 

Notes :

[1] Sahih Ibn Maja, vol. 1 p. 474.

[2] Ibn Hanbal, al-Musnad, vol. 6 p. 299.

[3] Ibn Hanbal, al-Musnad, vol. 6 p. 299.

[4] al-Dhahabi, Mizan al-‘i’tidal, vol. 3 pp. 350 to 355.

[5] al-Dhahabi, Mizan al-‘i’tidal, vol. 2 p. 476 under the title ‘Abdulla ibn Lahi’a; Ibn Hajar al-‘Asqalani, Tahdhib al-tahdhib, vol. 1 p.  444.

[6] Ibn Hanbal, al-Musnad, vol. 1 p. 7; Sahih al-Tirmidhi, vol. 2 p. 139; Ibn Sa’d, al-Tabaqat,  vol. 2 p. 71; and others.

[7] Muqbil bin al-Hadi al-Wadi, Riyad al-janna, (Kuwait), p. 269.

[8] al-Samhudi, Wafa’ al-wafa’ fi akhbar dar al-Mustafa, vol. 2 p. 84.

[9] al-Samhudi, Wafa’ al-wafa’ fi akhbar dar al-Mustafa, vol. 2 p. 96.

Analysis of Hadith of Jabir

The tradition of Jabir is one of the references which the Wahhabis rely on to prove the matter of prohibition of construction of the grave. This tradition has been narrated in different ways in the books of Sihah and Sunan of the Ahl al-Sunnah and in all the references we see the names of Ibn Jurayh and Abu al-Zubayr.

We shall investigate them by narrating all the phases of tradition with their references and then mention our own views regarding the scale of its competency based on logical reasoning.
Muslim narrates in his Sihah in the chapter

                        

‘Prohibition to plaster-mould or make construction on a grave’
The tradition of Jabir is reported with three chains of narration, and with two texts. The first one is:

1.“It is narrated from Abu Bakr bin Shaybah, (who said) Hafs bin Ghiyath narrated to us, from Ibn Jurayh, from Abu al Zubayr from Jabir who said that The Prophet of God (s) prohibited the plastering of graves and prohibited anyone from sitting or constructing over them”

 2.

 

 Here the text of the tradition is indicated to be the same but its chain of narration differs slightly from the first.

3.



“The Holy Prophet (s) prohibited the plastering of graves.” [1]

Sahih al-Tirmidhi narrates one tradition with one chain of narration.

in chapter entitled



‘Abominability of plaster moulding and writing on graves’

4.

 “The Holy Prophet (s) prohibited us from plastering the graves and writing on them, and from making and constructing over them.”

Thereafter al-Tirmidhi narrates from al-Hasan al-Basri and al-Shafi’i that they have permitted growing of flowers over the grave. [2]

Ibn Maja narrates a tradition with two texts and two chains of narration in his Sahih in the chapter entitled:
   
‘What it is been said, is about prohibition of building, plaster-moulding and writing on graves (engraving)’

5. & 6.

                                                                                            

                                                                                     

It is narrated from Azhar ibn Marwan, Muhammad-ibn-Ziad said Abdul Wareth has narrated to us from Ayub from Abi-Zubairfrom Jaber that Prophet (s) of God has prohibited from plaster-moulding on graves.

Abdullah-ibn-Saeed narrated us, Hafs from Ibn Jarih from Sulaiman Ibn Musa from Jaber that Prophet (s) of God has prohibited to engrave anything on graves.[3]

After narrating this tradition, the commentator al-Sindi, quotes al-Hakim al-Naysaburi and says:

“The tradition is Sahih but not practical because the Islamic leaders from East to West have been writing over the graves. This is a practice which the people have adopted from the past generations.”

al-Nasa’i narrates in his Sahih in the chapter of with two chains of narration and two texts:

7. & 8.

                                        

Yousuf bin Saeed reported to us that Hajjaj narrated from ibn ibn Jarih who said I heard from Abu Zubair who heard Jabir he said that Prophet (s) of God prohibited to plaster-mould or build on a grave or someone sitting on it.

Imran ibn Musa reported to us who said, narrated to us Abdul Warith, who said narrated to us Ayub, from Abi Zubair, from Jabir who said that Prophet (s) of God prohibited to plaster mould graves. [4]

In the Sunan of Abu Dawud (vol. 3, p. 216) chapter of tradition of Jabir is narrated with two chains of narrations and two texts:

9. & 10.

    

“…..Abu Dawud says: “The Holy Prophet (s) has prohibited us from writing over the grave or from raising it.”

Imam Ahmad bin Hanbal in his al-Musnad has narrated the tradition of Jabir as follows:

11.

         

From Abd al-Razzaq from Ibn Joraih who reported from Abu Zubair that Jabir Ibn Abdullah said that I heard from Prophet (s), he prohibited people from sitting on grave or plaster- moulding or building on it. [5]

These were the various forms of the tradition that have been narrated with different chains of narration and texts. Now let us see whether the tradition can be rationalized or not.

Points of Weakness in this Tradition

The tradition of Jabir is faced with a series of problems that no logical reasoning can be based on it.

Firstly: In all the chains of transmission of this tradition, Ibn Jurayh [6] and Abu al-Zubayr [7] have either both come together or at least one of them has been mentioned. Now if the position of these two persons is clarified, then it would be needless to discuss about other people who have come in the chains of transmission of this tradition. Although a section of the narrators are from the unknown and weak still by clarifying the position of these two people it is not required to discuss and talk about the others.

Ibn Hajar al-‘Asqalani narrates in Tahdhib al-tahdhib about Ibn Jurayh quoting from the distinguished scholars as follows:

Yahya bin Sa’id was asked about the hadith of Ibn Jurayh to which he said: ‘If Ibn Jurayh does narrate a tradition from the book, he cannot be relied upon’. It was said to him that he uses akhbarani (technical term used in isnad followed by identification of the transmitter from whom the report was obtained), to which he said, ‘It’s nothing… all of it is weak.’

He narrates from Ahmad bin Hanbal that if Ibn Jurayh says:

                                                                                             

                                                                          

“..that so and so said such and such then he has narrated a false tradition.”

Malik bin Anas says: In the matter of traditions Ibn Jurayh is like one who collects twigs in the darkness of night. (where his hand will be bitten by snake and scorpion).

From al-Darqutni, who says:

                                  

Keep away from the craftiness (presenting the false to be true) of Ibn Jurayh for he plays a dirty hypocrisy. Whenever he hears a tradition from a weak person, he presents it in such a manner that as if it was from a reliable person.

From Ibn Hibban who says that: Ibn Jurayh plays trickery in tradition. [8]

With such judgements from the scholars of ‘ilm al-rijal can one rely on the tradition of such a person and in contrast to the decisive path of the Muslims who were always renovating the graves of awliya Allah and respecting them, is it possible to have confidence in such a narrator?

About Abu al-Zubayr’s position, Ibn Hajar narrates the following sentences from the scholars of rijal:

The son of Ahmad bin Hanbal narrates from his father who narrates from Ayyub that he (i.e. Abu al-Zubayr) was weak in hadith.

Ibn Hajar narrates from Shu’ba that Abu al-Zubayr did not know how to recite his prayers properly. Again he narrates from him as such: “I was in Mecca when a person came to Abu al-Zubayr and asked him some questions to which the latter started to defame him. I told him that he was accusing a Muslim. He replied: He has made me angry. I informed him that since he was defaming everyone who made him angry I would no longer narrate any tradition from him.”

Again Ibn Hajar asked Shu’ba as to why he stopped narrating tradition from Abu al-Zubayr. He replied: “I saw him openly performing bad deeds.”

Ibn Hajar narrates from Ibn Abi Hatim that he asked his father about the character of Abu al-Zubayr to which he replied: “His traditions are written but they cannot be relied upon.”

Ibn Hajar further narrates from him that the latter informed Abu Zur’a that people were narrating traditions from Abu al-Zubayr and asked him whether he could be relied or not.

He replied: ‘The tradition of only a trustworthy person can be used as an argument (a sarcastic remark to indicate that he was not a trustworthy person)’.

This is the position of these two persons who have come in all the chains of narration of the tradition. Is it possible to rely on a hadith that is reported by these two persons?

Even if we assume that others mentioned in the references are reliable (while in fact some of them like ‘Abd al-Rahman bin ‘Aswad were accused of being liars), can such a tradition be used as argument when its narrators are these two people.

Is it really fair that with such a tradition that is having such a weak authencity, one can destroy the traces of household of the prophet and his companions and find fault with the actions of the Muslims in these fourteen centuries?

Secondly: The tradition is a matter of concern from the viewpoint of text. This is because of the fact that the narrators have not heeded sufficient attention to memorising its text. And this concern is such that a person loses confidence in them. Now we shall describe the kind of concern:

The tradition of Jabir has been narrated in seven forms whereas the Holy Prophet (s) has mentioned that in one form. Here are the descriptions of the seven forms:

1. The Holy Prophet (s) has prohibited plastering of the graves and resting or constructing a structure over them. (Tradition no 1, 2 and 9).

2. The Holy Prophet (s) has prohibited plastering of graves.

(Tradition no.5 and 8).

3. The Holy Prophet (s) has prohibited plastering, writing, constructing and walking over the graves.  (Tradition no.4).

4. The Holy Prophet (s) has prohibited writing over the graves.

(Tradition no.6).

5. The Holy Prophet (s) has prohibited sitting over the grave or plastering and constructing and sitting over it. (Tradition no.10)

6. The Holy Prophet (s) has prevented from sitting, plastering or constructing over the grave.

(Tradition no.11) This one differs from the first where in the first form resting is prohibited while here sitting is prohibited).

7. The Holy Prophet (s) has prohibited from sitting, plastering, constructing and writing over the grave or raising the grave. Here, the prohibition of writing over the grave and raising the grave is added.

Apart from this, there are some differences and contradictions among the interpretations. In the first case, resting is mentioned; in the third case walking is mentioned and in the fifth and sixth case we find sitting.

With such problems, no jurisprudent (faqih) can rely upon this tradition.

Thirdly: Assuming that the chains of narration of this tradition are reliable, it does not indicate more than that the Holy Prophet (s) prevented construction over graves. However, preventing one thing is no proof of its being prohibited because prohibition sometimes is of haram type and sometimes of makruh type and prohibition has been mostly used in the makruh sense in the discourse of the Holy Prophet (s) and other religious leaders.

It is true that the first meaning of prohibition that is to say in real term is ‘nahi’ which is same as haram and till a proper terminology for another meaning is not found, we can never take it to be makruh, yet the scholars and the fuqaha have not taken this tradition to be anything but in the makruh sense. For example, al-Tirmidhi in his Sahih narrates the tradition under the chapter

A clear proof that it is makruh is the same which al-Sindi, commentator of Sahih Ibn Maja narrates from al-Hakim al-Naysaburi who says that none of the Muslims have acted upon this prohibition. That is to say he has not presented it to be a prohibition in the haram sense calling to witness the fact that all Muslims have been writing on the graves.

Another proof that this prohibition is in the makruh sense is the consensus of the Islamic scholars upon the permissibility of construction over the grave except that if the land is endowed.

The commentator of Sahih Muslim in his commentary of this tradition writes:

    

“Construction over the grave in the land belonging to the owner of the grave is makruh and in the endowed land is haram. Al-Shafi’i has emphasised upon this matter and even brought the tradition under the title of chapter.” [9]

                                                                                       

However, it is obvious that a thing being makruh does not become an obstacle. The fact being that sometimes due to a series of affairs that makruh gets eliminated. Whenever renovation of grave becomes the source of protection of the originality of Islam or the source of manifestation of love for the owner of grave which God has made their love obligatory or the source of protection of Islamic signs or becomes the cause for the visitors to recite Qur’an and invocation under the shade of the structure over the grave than surely not only such benefits (which arise from the construction over the grave) eliminate the makruh element but make them mustahab (recommended).

The decree of mustahab or makruh changes under various pretexts. It is likely that a makruh becomes good due to some pretext or a series of mustahabi (recommended) affairs become abominable due to some other events because makruh and mustahab of one thing is nothing but expedient for being hated or loved respectively. But these expedients are effective under the condition that no obstacle nullifies their expediences and effects and this matter is clear for those people who are acquainted with Islamic jurisprudence (fiqh).

 Notes :

    [1] Sahih Muslim, kitab al-jana’iz, vol. 3 p. 62.

    [2] Sunan al-Tirmidhi, (ed. by ‘Abd al-Rahman Muhammad ‘Uthman, al-Maktaba al-salafiyya), vol. 2 p. 208.

    [3] Sahih Ibn Maja, kitab al-jana’iz, vol. 1, p. 473.

    [4] Sahih al-Nasa’i (printed with commentary of Jalal al-Din al-Suyuti), vol. 4 pp. 87-88 .

    [5] Ibn Hanbal, al-Musnad, vol. 3 p. 295 and p. 332, and he narrates from Jabir in the mursal form on p. 399.

    [6] He is ‘Abd al-Malik bin ‘Abd al-‘Aziz bin Jurayh al-‘Umawi.

    [7] He is Muhammad bin Muslim al-‘Asadi.

    [8] Ibn Hajar al-‘Asqalani, Tahdhib al-tahdhib, (Dar al-ma’arif al-nizamiyya), vol. 6 p. 402, 404 and p. 506.

    [9] Sahih Muslim, (Egypt), vol. 3 p. 62.