In pictures: Isis destroys Iraq shrines

[HAIDER]

Without My Peer Wali ( Mohammad e mustafa) khatam e nabowat ....all good deeds are useless. and face the hell

 

[ghoul]

I do not think this thread will be able to see the light of dawn but... do you think these Hanafi Scholars were not true Hanafi Even the direct Student of Imam Abu Hanifa??

a) Imam Tahir bin Ahmad bin Abdul Rasheed Bukhari (482 h to 5 42 h) said
فان كتب عليه شىء او وضع الاحجار فلا بأس به عند البعض ولا يجصص القبر و لا يطين ولا يرفع عليه بناء
There is no harm in writing and placing on graves according to some. But to not plaster the grave nor to make it solid nor to make any building over it[Khulsata tul Fatawa vol 1 page 26] .

b) Imam Abu haneefah ra And his Student (c)Imam Muhammad
ولا نرى ان يزاد على ماخرج منه ونكره ان يجصص او يطين او يجعل عنده مسجد الى ان قال ان النبى صلى الله عليه وسلم نهى عن تربيع القبور وتجصيصها قال محمد و به ناخذ وهو قول ابي حنيفه
"We don't consider this to be right that the sand that has been dug out from the grave should be replaced with quantity more than it on the grave It is makrooh to make the graves solid...because Prophet [s.a.w] had forbidden this and this is our madhab and this is also the view of Imam Abu Hanifa [r.h]."[Kitaab al-Athaar Imam Muhammed page 49 Matbooa Kutub Khana Majeediya Multan] .

c) It is mentioned in "Ziyaratul quboor bidiyyetuha wastihbabuha" by shaykh Muhiydeen Muhammad ibn Ali al-Birqvi al-Hanafi (b 929 h)on page 58:

."Salamah ibn Wardan said: "I seen Anas ibn Malik greeting prophet (sallalahu alayhi wa salam). Then he turned his back to grave (of prophet (sallalahu alayhi wa salam) and started to make /dua/. There is no contradiction on this issue between scholars. The difference is in the opinion where he should be greeted. Abu Haneefa used to turn towards /qibla/ when he greeted prophet :s:, and he didn't turn towards grave. Some others said:"Person should turn to grave only when he is saluting". No one from 4 imams said that (anyone) should turn to grave when he supplicate. There is only one baseless story on this issue that attributed to imam Malik. It also said that imam Shafi supplicated while he was standing near the grave of Abu Haneefa, and he was turned to his grave. And that's blatant lie".
On page 80 he said: "It's obligatory to demolish domes that were build upon graves.

he also said. "Visiting graves to offer prayers by them, circumambulate them, kiss them, carry out their istilam, to rub cheeks on them, take their dust, to supplicate to the occupants [of the grave], seek their aid [isti'ana], ask from them help, sustenance, well being, children, fulfillment of debts, removal of difficulties, help with sorrows and other needs which the worshippers of idols used to ask their idols. None of this is sanctioned in Shari'ah, according to the consensus of the Imams of the Muslims, as the Messenger of Allah and none of the Companions and Followers and the imams of the faith did this. Rather, the basis of this polytheistic, bid'ati visit has been derived from the worshippers of statutes!" .

d) AL ALOUSI Hanafi mentioned
ثم إجماعاً فإن أعظم المحرمات وأسباب الشرك الصلاة عندها واتخاذها مساجد أو بناؤها عليها، وتجب المبادرة لهدمها وهدم القباب التي على القبور إذ هي أضر من مسجد الضرار لأنها أسست على معصية رسول الله صلى الله عليه وسلم لأنه عليه الصلاة والسلام نهى عن ذلك وأمر بهدم القبور المشرفة، وتجب إزالة كل قنديل أو سراج على قبر ولا يصح وقفه ولانذره

"This is consensus that from the prohibited things and things which can lead to shirk are praying salah at the graves, to build mosques or structures over the graves. It is obligatory (wajib) to remove the high graves and large structures over the graves because they are more dangerous than Mosquoe of Dharar and they are built by the disobedience of the Prophet [s.a.w]...and it is wajib to remove the lightening that is done over the graves ..."[Rooh al-Ma'ani under Surah al-Kahf verse 21]

(Now onwards copying some selective fatwas of Hanafi Scholars from another good website one can see whole article here) umm-ul-qura - www.umm-ul-qura.org

Mahmud Al-Alusi said about the story of Kahf and people who base on it to justify building on graves of saints: "And people have taken this as a proof for permitting building on graves of saints and turning them into mosques and praying in them...This saying is pure falsehood, corruption and evil. Ahmad, Abu Dawud, At-Tirmidhi, An-Nasai, ibn Majah narrated from ibn Abbas that the Messenger of Allah (saw) said: "May Allah curse the women visiting graves, those who make graves upon them and put lamps upon it" .

e) Abdullah ibn Ahmad An-Nasafi said in his “Kanz ud Daqaiq” v 2 p 194: “They (graves) should not be elevated nor plastered”

f) Ibn Nujaym said in explanation in his “Bahr ur Raiq”:“Because of the Hadith of Jabir that the Messenger of Allah (saw) forbade to do Tajsis (plastering) of graves, to sit on them, to build over them and write on them”
g) Qadhi Khan hanafi said his “Fatawa” v 1 p 94:
ولا يجصص القبر لماروى عن النبى صلى الله عليه وسلم انه نهى عن التجصيص و التفضيص و عن البناء فوق القبر اراد بالبناء السفط الذى يجعل على القبر فى ديارنا لما روى عن ابى حنيفة رحمة الله انه قال لا يجصص القبر و لا يطين و لا يرفع عليه بناء وسفط
« The graves should not be plastered, because the Prophet (saw) has forbidden plastering graves ( tajsis), to make them solid with silver (Tafdid), to build over them constructions, they say ( the fuqahas ) that the word « bina » refers to the construction over the graves that we can see in our countries on graves, because Imam Abu Hanifa forbade plastering graves, making them solid and to build over them constructions and mazar. » [Fatawa Qadi Khan with the Haashiya of Alamgeeri vol 1 p 194, Hafiz Kutub Khana Quetta 1984]“ .

h) Qadhi Ibrahim Al-Halabi said in “Halabi Al-Kabeer” p 599:
“It is Makruh to do Tajsis (plastering) of graves, and to coat them with clay, and this is what the three Imams (Abu Hanifah and his two students Abu Yusuf and Muhammad ibnul Hasan) said because of what Jabir narrated…and from Abu Hanifah, it is Makruh to build on them constructions like houses or domes or similar to them because of the precedent Hadith”
i) Siraj ud Din said in his "Fatawa Sirajiyah" p 24: "It is Makruh to build on graves" .

j) At-Tahtawi hanafi rahimullah wrote in his explanation of "Maraqi Al-Falah" p 335:"The three (Abu Hanifah and his two students) said that they (graves) should not be plastered because of the saying of Jabir that the Messenger of Allah (saw) forbade...And the forbiddance of the Prophet (saw) indicates that what they have mentioned is Makruh Tahrimi" .

k) Sayid Murtadha Az-Zubaydi said in his "'Uqud Al-Jawahir Al-Munifah" v 1 p 103:"The Bayan of the narration shows that it is Makruh to do Tajsis (plastering of graves)"

l) As-Sarkhasi wrote in his “Mabsut” v 2 p 62: “He forbade doing Tajsis of graves”

m) Qadhi Ibrahim Al-Hanafi said in his “Majalis ul Abrar” p 129: “And the domes built on graves, it is obligatory to destroy them because they have been built in disobedience and opposition to the Messenger (saw) , and every construction that is built in disobedience and opposition to the Messenger (saw) deserves more to be destroyed than the mosque of Dhirar.”

n) Ala ud Din As-Samarqandi said as mentioned in “Tuhfatul Fuqaha” v 1 p 400: “The Sunnah concerning the grave is that it should be convex, not in a square form, it should not be coated with clay, nor plastered, and Abu Hanifah consider it Makruh to build on graves”

o) Hasan Ash-Shurunbulali wrote in “Nur ul Idah” p 153:“And baked bricks and wood is Makruh…and it is forbidden (Haram) to built on graves for beatification and Makruh if it is for solidification after burial” (end quotes from UMM UL QURRA)
Note: Against these Hanafi fatawa and direct fatwa of Imam Abu Hanifa, The Sufi of 10th century Abdul Wahab Sha'raani quoted very odd saying He states, "It is based on this that other Imams say that a building shouldn't be built on a grave nor should it be plastered, even though the ruling of Imam Abu Hanifa رضی اللہ تعالٰی عنہ is, "All of these things are permissible." So, the former sayings have hardship and the latter one has ease:' [Meezaan alKubra, Vol.1, Kitaabul-Janaaiz]

Typical wahaabi approach. Citing some scholars and ahaadis out of context. No one plasters these graves or build buildings over them in shrines. Have you ever seen a shrine? All the graves are made up of dirt in the shrine. As for building structures over them, well, I take it to mean that we can't build things like houses and appartment buildings over graves and graveyards. As for Quranic references, you guys have none.

And how is Sufism fitna when sufis converted people from Chechens to the people of Brunei to Islam? Fitna is these ISIS/Ikhwaan type organizations. They market Islam as a violent and extremely strict religion where you have no social freedom.

But then again, it's unfruitful to argue with the followers of a 200 year old deviant religion that believes references written 400 years after the death of Holy prophet.

 

[Guerrero]

So, what people should do with Masjid Nabvi. People quoting some fabricated hadees to demolish Roza E Rasool. Its mosque and shrine both togather.

But drawing picture is wrong in Islam.

The tomb/shrine of Prophet Muhammad S.A.W. Iis created for the security reasons you can read some history of these shrines/tombs.... just my personal thinking if they don't protect graves of our Prophet S.A.W and his companions. Or if those graves are available to visit. Shias will try toattack the graves of Sahabas and sunnis, specially southasians will take DHOOOLS AT GRAVES. Na auzubillah and will make DHAMAAL AS (THEY DO WITH OTHER PEER FAQEERS GRAVES)

 

[Rizwan Alam]

@sur

Imam Shafi(RA) visiting Tomb of Imam abu Hanifa (RA)
He describes his own experience about the blessings of the tomb of Imam Abū Hanīfa: I derive blessing from the person of Imam Abū Hanīfa and I visit his grave everyday. When I face a prblem,I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my prblem is solved.
Reference:
Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)
Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)
Muhammad Zāhid Kawtharī, Maqālāt (p.381)
Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).

You post a lie and it says about blessings from tomb, I felt I must clarify it to you... And I hope you will understand..


Actual Text

أخبرنا القاضي أبو عبد الله الحسين بن علي بن محمد الصيمري قال أنبأنا عمر بن إبراهيم المقرئ قال نبأنا مكرم بن أحمد قال نبأنا عمربنإسحاق بن إبراهيم قال نبأنا علي بن ميمون قال سمعت الشافعي يقول اني لأتبرك بأبي حنيفة وأجيء إلى قبره في كل يوم يعني زائرا فإذا عرضت لي حاجة صليت ركعتين وجئت إلى قبره وسألت الله تعالى الحاجة عنده فما تبعد عني حتى تقضى

Ash-Shafi’i said: “I do Tabarruk with Abu Hanifah and I go to his grave every day -meaning for visit- and when I have a need I pray two Rak’ah and I go to his grave and ask my need to Allah (Ta’ala) and I do not leave it until it is fulfilled”
(Tareekh al Bagdad 1/123 )

Response:
This Sanad to Ash-Shafi’i contains Majhul (unknown) narrators as said by ‘Allamah Al-Mu’allimi. Shaykh Albani said in his “Silsilah Ad-Da’ifah” (1/31): “This narration is weak, rather Batil (pure falsehood), because ‘Umar ibn Ishaq ibn Ibrahim is not known and there is no mention of him in books of narrators. And it is possible that he is ‘Amr ibn Ishaq ibn Ibrahim ibn Humayd ibn us-Sakan Abu Muhammad At-Tunsi, and Al-Khateeb mentioned him (12/226) and mentioned that he was from Bukhara and he went for Hajj in 341H and he did not mention any Jarh nor Ta’dil (criticism or praise) so he is Mahlul ul Hal, and it is unlikely that he (the narrator Umar ibn Ishaq) is him (‘Amr ibn Ishaq) because the death of his Shaykh Ali Maymun is in latest case in 247H, so there is between their death approximately 100 years, so it is unlikely that he reached him (meaning ‘Amr ibn Ishaq did Hajj in 341 and it is difficult for him to narrate from Ali Maymun who died in 247,so the narrator of this narration is unlikely to be ‘Amr ibn Ishaq)”
a) Shaykh Muhiydeen Muhammad ibn Ali al-Birqivi al-Hanafi (929 h) said in his book "Ziyaratul quboor" On page 58,

قال سلمة بن وردان : رأيت أنس بن مالك يسلم على النبي صلى الله عليه وسلم ثم يسند ظهره إلى جدار القبر ثم يدعو ، وهذا مما لا نزاع فيه بين العلماء وإنما نزاعهم في وقت السلام عليه قال أبو حنيفة رحمه الله : يستقبل القبلة عند السلام أيضاً ولا يستقبل القبر وقال غيره : يستقبل القبر عند السلام خاصة ولم يقل أحد من الأئمة الأربعة أنه يستقبل القبر عند الدعاء ، إلا حكاية مكذوبة عن مالك ؛ ومذهبه بخلافها ، وكذلك الحكاية المنقولة عن الشافعي رحمه الله كان يقصد الدعاء عند قبر أبي حنيفة رحمه الله ـ فإنها من الكذب الظاهر بل قالوا : إنه يستقبل القبلة وقت الدعاء ولا يستقبل القبر حتى يكون الدعاء عند القبر ، فإن الدعاء عبادة كما ثبت في الترمذي مرفوعاً " الدعاء هو العبادة " فالسلف من الصحابة والتابعين جردوا العبادة لله تعالى ، ولم يفعلوا عند القبر منها شيئاً إلا ما أذن فيه النبي صلى الله عليه وسلم من السلام على أصحابها والاستغفار لهم والترحم عليهم .

"Salamah ibn Waradan said : I saw Anas ibn Malik doing salam on the Prophet saw then he put his back towards wall of grave and did du’a, and this is from which there is no dispute between scholars, and the dispute is only in time of salam.Abu Hanifah says one should also face qiblah during salam and he should not face the grave, and other than him said one should face grave during salam only, and none of the 4 Imams said to face the grave during du’a, except a lied story from Malik, and his madhab is opposed to that,and the same for the story reported from Shafi’I that he made purpose of du’a at Abu Hanifa’s grave, this is from clear(blatant,Obvious) Lie.rather they said to face Qiblah during du’a and not to face grave so that du’a is done on graves, because du’a is worship as it is established from Tirmidhi in marfu’ form ( words of Prophets) : “ Du’a is worship” and salaf from Sahabah and Tabi’I made singled ibadah for Allah, and they did not do anything on the grave except what the Prophet peace be upon him permitted from salam to his companions and istighfar for them and mercy for them.(end)

b) Shaykh ul Islam Ibne Tmiyah Rejected this Narration in Iqteza Sirat Al Mustaqeem page 343 and 344

c) Ibnul-Qayyim said in "Ighathatul Lahfan fi Masayid Al Shaytan" (1/246):
والحكاية المنقولة عن الشافعي أنه كان يقصد الدعاء عند قبر أبي حنيفة من الكذب الظاهر

"Story related from al-Shafaee that he made supplications at Abu Hanifa's grave is apparently lie."

d) Shaykh Zubair Ali Zai mentioned that it is fabricated and accused those who use this athar, and he said Omar bin Ishaq is Majhool.[Majallah Al hadith no:26 page 49 and 50]

Imam Ash Shafaee Rahimullah Himself criticised Imam Abu Haneefa Rahimullah

It is mentioned in Tareekh Baghdad Vol 15 page 527 and other Nuskha vol 13 page 394-395 from Imam Abu Bakr Abdullah ibn Sulayman ibnul Ash’at, son of the famous Imam Abu Dawud, addressing a group:

“What do you say about a topic on which agree Malik and his companions, Ash-Shafiaee and his companions, Al-Awza’i and his companions, Al-Hasan ibn Salih and his companions, Sufyan Ath-Thawri and his companions, Ahmad ibn Hambal and his companions?” They replied: “It is among most authentic topic”. He said: “All of these agreed on the misguidance of Abu Hanifah”

Note: Imam Shafaee used to pray for Imam Abu Hanifa Rahimullah [see kitab al umm 7/338] and my article in defence of Abu Hanifa.

Imam Abu Dawood said
رحم الله مالكا كان اماما رحم الله الشافعى كان اماما رحم الله اباحنيفة كان اماما
May Allah bless Malik he was an Imam, May Allah bless Shafi'ee he was an Imam May Allah bless Abu hanifa he was an Imam[Al Inteqa Ibn e Abdul Barr page 32 authenticated by Shaykh Zubair Ali Zai in Majallah al-Hadith]


And Allah knows the Best!!

Typical wahaabi approach. Citing some scholars and ahaadis out of context. No one plasters these graves or build buildings over them in shrines. Have you ever seen a shrine? All the graves are made up of dirt in the shrine. As for building structures over them, well, I take it to mean that we can't build things like houses and appartment buildings over graves and graveyards. As for Quranic references, you guys have none.

And how is Sufism fitna when sufis converted people from Chechens to the people of Brunei to Islam? Fitna is these ISIS/Ikhwaan type organizations. They market Islam as a violent and extremely strict religion where you have no social freedom.

But then again, it's unfruitful to argue with the followers of a 200 year old deviant religion that believes references written 400 years after the death of Holy prophet.

Well... I can not do anything if you feel tens of clear ahdith are only about building Houses and Apartments over graves...As for Quranic Reference You have none either.. at

 

[HAIDER]

The tomb/shrine of Prophet Muhammad S.A.W. Iis created for the security reasons you can read some history of these shrines/tombs.... just my personal thinking if they don't protect graves of our Prophet S.A.W and his companions. Or if those graves are available to visit. Shias will try toattack the graves of Sahabas and sunnis, specially southasians will take DHOOOLS AT GRAVES. Na auzubillah and will make DHAMAAL AS (THEY DO WITH OTHER PEER FAQEERS GRAVES)

Well, its personal perception . All icon of Islam should be saved ,and least when visit recite surah fateha that's it. Don't ruined these icon on the bases of personal assumptions. All muslim have terrorism or killing ....what else.

DHOOOLS AT GRAVES. Na auzubillah and will make DHAMAAL AS (THEY DO WITH OTHER PEER FAQEERS GRAVES)

teach them with love, don t kill them.
Remember people do magic through quranic verses, should we brunt all qurans ?

 

[Enigma SIG]

The tomb/shrine of Prophet Muhammad S.A.W. Iis created for the security reasons you can read some history of these shrines/tombs.... just my personal thinking if they don't protect graves of our Prophet S.A.W and his companions

Nice reasoning. That is SA and not Pakistan where people get Dhol's and dance around. The same could be done for the Prophets grave. Why don't the saudis destroy/flatten that if they are so sure of the authenticity of their ahadeeth? Isn't it disrespectful/heretical to do with the Prophets grave what he explicitly disallowed in so many confirmed narrations by wahabi standards? Shows hypocrisy; they do what suits them in their best monetary interest.

 

[shuntmaster]

Muslims in India went crazy when an old, dilapidated and unused (Babri) mosque was demolished in Ayodhya in 1991.

 

[M. Sarmad]

A hadith is called authentic not that the statement is correct in its essence but that the statement was definitely said by the person to whom it is being attributed. And then there are other rules and differences as to what is considered an undeniable proof such as mutawatir hadith etc

Definitely ?? Undeniable proof ?? You really are mistaken my friend ...... The only undeniable fact is that The whole of the Hadith Science is based on "opinions" and "guesswork" only .....

 

[ghoul]

[quote="Rizwan Alam, post: 5882586, member: 140613"Well... I can not do anything if you feel tens of clear ahdith are only about building Houses and Apartments over graves...As for Quranic Reference You have none either.. at[/quote]

Lol, what you shared were the directions on how to care for and respect the graves, and did not directly concern making a mausoleum. It talked of how they can't be plastered, walked upon and built buildings upon. Learn to read things in perspective. A mausoleum is not a building but a symbol of respect. The actual graves in all the shrines are made up of dirt.

But unlike Salafis, we have moral courage to admit that some con men do take an advantage of these shrines and saints and stuff.

 

[Rizwan Alam]

In light of what is being preached here, please proceed to destroy the grave of the Prophet and its surrounding structure in Medina's holy mosque. I dare you. I double dare you. But the Saudi's won't . Why don't they flatten it like they did to Baqee? Scared much of the retribution that will follow?

The scholars have discussed this issue, in the past and more recently, and they refuted those who quote the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is inside his mosque as evidence that it is permissible to take graves as places of worship, or to include graves in mosques. We will quote the fatwas of some of our prominent scholars, which discuss in detail the matter raised in the question.

1 – Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

There is a specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is in his mosque. The answer to that is that the Sahaabah (may Allaah be pleased with them) did not bury him in his mosque, rather they buried him in the house of ‘Aa’ishah (may Allaah be pleased with her). When al-Waleed ibn ‘Abd al-Malik expanded the Mosque of the Prophet (peace and blessings of Allaah be upon him) at the end of the first century, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque.

It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah. End quote.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/388, 389.

2 – Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque in which there is a grave.

He replied:

Praying in a mosque in which there is a grave falls into two categories:

(i) Either the grave was there before the mosque, and the mosque was built over the grave. It is essential to shun this mosque and not pray therein, and the one who built it must knock it down; if he does not do so, then the Muslim authorities must knock it down.

(ii) Or the mosque was there before the grave, and the deceased was buried after the mosque was built. In the case the grave must be dug up, and the remains taken out and buried with the people (in the graveyard).

As for praying in such a mosque, it is permissible so long as the grave is not in front of the worshipper, because the Prophet (peace and blessings of Allaah be upon him) forbade praying in the direction of graves.

With regard to the grave of the Prophet (peace and blessings of Allaah be upon him) which is incorporated into his mosque, it is well known that the Mosque of the Prophet (peace and blessings of Allaah be upon him) was built before his death, and was not built over his grave. It is also well known that the Prophet (peace and blessings of Allaah be upon him) was not buried in the mosque, rather he was buried in his house which was separate from the mosque. At the time of al-Waleed ibn ‘Abd al-Malik he wrote to his governor in Madeenah, who was ‘Umar ibn ‘Abd al-‘Azeez, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add to it the rooms of the wives of the Prophet (peace and blessings of Allaah be upon him). ‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph al-Waleed to them. That caused them distress, and they said: “Leave it as it is, that is better.” And it was narrated that Sa’eed ibn al-Musayyib denounced the incorporation of ‘Aa’ishah’s room into the mosque, as if he feared that the grave would be taken as a place of worship.

Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent word to him ordering him to carry out his instructions, so ‘Umar had no other choice. So you see that the grave of the Prophet (peace and blessings of Allaah be upon him) was not placed in the mosque, and the mosque was not built over it, so there are no grounds for those who try to quote this as evidence that people may be buried inside mosques or that mosques may be built over graves.

It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.” He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among them died, they would build a place of worship over his grave. They are the most evil of people before Allaah.” And it was narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnaad.

The believer should not accept to follow the ways of the Jews and the Christians, or to be among the most evil of people.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292

And Allaah knows best.

Why is the Prophet’s grave in his mosque even though it is forbidden to take graves as places of worship? - islamqa.info

[quote="Rizwan Alam, post: 5882586, member: 140613"Well... I can not do anything if you feel tens of clear ahdith are only about building Houses and Apartments over graves...As for Quranic Reference You have none either.. at

Lol, what you shared were the directions on how to care for and respect the graves, and did not directly concern making a mausoleum. It talked of how they can't be plastered, walked upon and built buildings upon. Learn to read things in perspective. A mausoleum is not a building but a symbol of respect. The actual graves in all the shrines are made up of dirt.

But unlike Salafis, we have moral courage to admit that some con men do take an advantage of these shrines and saints and stuff.[/quote]

Please read underline sentence..

 

[spiderkiller]

who can call these savages muslim ? they're not even human. just bunch of animals traveled through time from 1400 years ago.

 

[Rizwan Alam]

who can call these savages muslim ? they're not even human. just bunch of animals traveled through time from 1400 years ago.

Neither those who killed and tortured them..

This is the reason they are there and this is the reason they got support.

 

[spiderkiller]

Neither those who killed and tortured them..

This is the reason they are there and this is the reason they got support.

the only reason that they got support is the lack of education of arabs in the region.

 

[jha]

How interesting... We have quite a few members here with soft corner for ISIS.. Many seem to see no problem with blowing up age old shrines and mosques..

 

[Maira La]

@kobiraaz

It has also been confirmed by way of Prophetic traditions which are classified as Sahih Hadiths that charity, fasting the Hajj and the `Umrah done on behalf of a dead Muslim reach him. Reciting the Qur’an is another form of worship and it reaches the dead, because all are forms of worship. This ruling is clearly deduced from the confirmed Prophetic traditions, and there is no Islamic disproof to its legitimacy and validity. Al-Qurtubiyy said in his book At-Tadhkirah: “The source of the ruling in this matter is the confirmed reward of the charity which reaches the dead. By the same token, the recitation of the Qur’an and the supplications to Allah for forgiveness for the dead reach him”. Another issue which points to the legitimacy of the recitation of the Qur’an upon the dead, is the Janazah (Funeral) prayer. This prayer has been ruled upon us, and it certainly brings a benefit to the dead from what it contains of Qur’anic recitation and supplication to Allah for forgiveness. If the supplications for forgiveness in the prayer reach the dead, then the Qur’anic recitation in the prayer also reach the dead. In addition, these recitations reach the dead whether they have been completed part of the prayer in a combined form, or whether they’re carried out separately as a form of worship outside the prayer. Allah orders us towards guidance, and He is the one that guides his slaves towards the straight path. The general order in the Qur’anic ayah which means “Do good deeds as such will lead to success” also points to this meaning.

Are you really Japanese??