Mohammad splited moon into two parts

Question : Mohammad splited moon into two parts ..but now it is no longer in two parts.. He did a lot of mistake in Creating Quran


Praise be to Allah:

Answer: Qur’an and Sahi Hadith No where said “Moon split and remain the split” “But said split and joint back again”

"The Hour has approached, and the moon split. But whenever they see a sign, they turn away and say, ‘This is evident magic’."
[Sûrat Al-Qamar-The Moon-verse1-2]

The Miracle of the splitting of the moon was demonstrated 1400 years ago for people who persisted in denial of Muhammad’s Prophethood. As was related by Adbullah ibn Mas‘ud, while they were in Mina one night, Prophet Muhammad split the moon into two by a gesture of his index finger. The halves of the moon appeared one behind the mountain and the other in front of it. Then, the Prophet turned to us and said: ‘Be witnesses!’

Spliting the Moon is the miracle Prophet Mohammed(pbuh) done with the Help of Allah. Moon split and join again together. Today science didn’t have the answer to this its falls into ambgiouse slot, In Shaa Allah after 50 year or 100 or 500 years Science will tell us that Moon was split and join together again. In Shaa Allah. There are hypothesis, says that moon split and joint again there are marks found etc.. but yet not proven scientifically.


For example:
Old astronomers discovered a long indentation on the moon and that was two hundred years ago by the use of small telescope. Recent scientists assure that the discovered cracks extend for hundreds of kilometers.

A recent photo from NASA using Apollo 10 and Apollo 11 shows a clear indication that the Moon was split on the past.

But not yet proven or established by scientific facts, but What Qur’an said 1400 ago today 80% proven by science as Authentic today but remain 20% falls into unknown slot neither right nor wrong, in Future we will come to know In Shaa Allah.

Thanks Dr.Zakir Naik

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Shahada First Pillar of Iman

Shahada:Confession of a Muslim

by Dr. Muhammed Taqi-udin Al- Hilali

Bismillaahir-Rahmaanir-Raheem

"PIVOTAL QUOTE"
And with the confession of this Great Sentence (i.e. Principle) a person enters in the fold of (i.e. embraces) the Islamic Religion accordingly, it is essential for him to believe in all the Messengers of Allaah and not to differentiate between them.

La ilaha ill Allaah, Muhammad-ur- Rasul-Allaah

[None has the right to be worshipped but Allaah, and Muhammad (sallalahu alayhi wa sallam = May the peace and blessings of Allaah be upon him) is the Messenger of Allaah ].

We have noticed that most of the Europeans and others, who embrace Islam, do not understand the reality of the meaning of the first fundamental principle of Islam, i.e. "La ilaha ill Allaah (None has the right to be worshipped but Allaah - and Muhammad (sallalahu alayhi wa sallam) is the Messenger of Allaah." So I consider it essential to explain something of the meanings of this Great Sentence (i.e. Principle) in some detail:


La ilaha ill Allaah, Muhammad-ur-: Rasulullah

"None has the right to be worshipped but Allaah ..... and Muhammad (sallalahu alayhi wa sallam) is the Messenger of Allaah" It has three aspects : A, B and C.

Aspect A: It is that, you have. to pledge a covenant with (Allaah), the Creator of the Heavens and Earth, the Ruler of all that exists, the Lord of Majesty and Highness, on four points (or conditions):

Point 1: A confession with your heart that the-Creator (of everything) is Allaah, it is that you have to say: "I testify that the Creator of all the universe including the stars, the planets, the sun, the moon, the heavens, the earth with all its known and unknown forms of life, is Allaah.. He is the Organizer and Planner of all its affairs. It is He Who gives life and death, and He (i.e. .Allaah -Alone) is the Sustainer, and the Giver of Security, etc. "And this is called your confession for the Oneness of the Lordship of Allaah," -- "TAUHID Ar-Rububiyya".

Point 2: A confession with your heart that you have to say: "I testify that: None has the right to be worshipped but Allaah Alone. The word "Worship" (i.e. 'Ibadah) carries a great number of meanings in the Arabic language: It conveys that all kinds of worship are meant for Allaah (and none .else, whether it be an angel, Messenger, Prophet, Jesus-son of Mary, Ezra, Muhammad, saint, idol, the sun, the moon and all other kinds of false deities). So pray to none but Allaah, invoke none but Allaah, ask for help from none (unseen) but Allaah, swear by none but Allaah, offer an animal as sacrifice to none but Allaah,...etc., and that means - all what Allaah and His Messenger (sallalahu alayhi wa sallam) order you to do, (in His Book. The Qur'an and in the As-Sunna (Legal ways of Prophet Muhammad , sallalahu alayhi wa sallam ) you must do, and all that Allaah and His Messenger (sallalahu alayhi wa sallam) forbid you, you must not do." And this is called (your confession for the) "Oneness of the Worship of Allaah."-- "Tauhid Al-Uluhiyya''. And that you (mankind) worship none but Allaah.

Point 3: A confession with your heart that you have to say: "O Allaah! I testify that all the best of names and the most perfect qualities with which You have named or qualified Yourself in Your Book (i.e. the Qur'an) or as Your Prophet Muhammad (sallalahu alayhi wa sallam) has named or qualified You, with his statement,"
 I confirm that all those (names and qualifications) are for You without changing their meanings or neglecting them completely or giving resemblance to others.
" As Allaah said: "There is nothing like unto Him and He is the All-Hearer, the All-Seer." (Qur'an 42:11).
This Holy Verse confirms the quality of hearing and the quality of sight for Allaah without resemblance to others (the creation), and likewise.

He also said: "To one whom I have created with Both My Hands," ( Qur'an 38:75).
and
He also said: "The Hand of Allaah is over their hands." (Qur'an 48: 10)

This confirms two Hands for Allaah, but there is no similarity (i.e. they are NOT like human hands) for them. Similarly >
Allaah said: "The Most Beneficent (Allaah) "Istawa" (rose over) the (Mighty) Throne." (Qur'an 20:5).

So He rose over the Throne really in a manner that suits His Majesty. And
Allaah is over His Throne over the seventh Heaven, as the slave-girl pointed towards the Heavens, when Allaah's Messenger (Muhammad sallalahu alayhi wa sallam ) asked her as to where Allaah is?
He only comes down over the first (nearest) Heaven to us on the Day of 'Arafat (Hajj, i.e. the 9th of Dhul-Hijja), and also during the last third part of the night as mentioned by the
Prophet (sallalahu alayhi wa sallam), but He is with us by His Knowledge only, not by His Personal-Self (bidhatihi). It is not like that, as some people say that Allaah is present everywhere, here. there, and even inside the breasts of men.

He sees and hears all that we do or utter, etc. And this is called (your confession for the) "Oneness of the Names and Qualities of Allaah" "Tauhid Al-Asma was-Sifat" and this is the Right Faith, the faith which was followed by the Messengers of Allaah (from Noah, Abraham, Moses, David, Solomon, Jesus to Muhammad ( peace of Allaah be upon them all) and the companions of the Prophet Muhammad (sallalahu alayhi wa sallam) and the righteous followers of these Messengers (peace of Allaah be upon them all).

Point 4:A confession with your heart that you have to say: "O Allaah! I testify that Muhammad (sallalahu alayhi wa sallam) is Your Messenger." That means that none has the right to be followed after Allaah. but the Prophet Muhammad (sallalahu alayhi wa sallam), as he is the Last of His Messengers. As Allaah said:

"Muhammad (sallalahu alayhi wa sallam) is not the father of any man among you but he is the Messenger of Allaah and the last (end) of the Prophets and Allaah is Ever All-Aware of everything" ( Qur'an 33:40).

"And whatsoever the Messenger (Muhammad, sallalahu alayhi wa sallam ) gives you, take it and whatsoever he forbids you, abstain from it,"(Qur'an 59:7).

And Allaah said: "Say (O Muhammad, sallalahu alayhi wa sallam, to mankind): If you (really) love Allaah, then follow me." (Qur'an 3:31).

As for others than Muhammad ( sallalahu alayhi wa sallam ), their statements are to be taken or rejected as to whether these are in accordance with Allaah's Book (i.e. the Qur'an) or with the Sunna (legal ways, orders, acts of worship, statements, etc.) of the Prophet (sallalahu alayhi wa sallam) or not. As the Divine Inspiration has stopped after the death of the Prophet Muhammad (sallalahu alayhi wa sallam) and it will not resume except at the time of the Descent of Jesus, son of Mary and he (i.e. Jesus) will rule with justice according to the Islamic Laws. during the last days of the world as it has been mentioned in the authentic Hadith
[i.e. Narration of the Prophet Muhammad, sallalahu alayhi wa sallam ]
[sahih-Al-Bukhari Vol. 3, Hadith No. 425]

Aspect B:. It is essential to utter,
"La ilaha ill Allaah, Muhammad-ur-Rasul Allaah"
["None has the right to be worshipped but Allaah, and Muhammad (sallalahu alayhi wa sallam) is the Messenger of Allaah "].

As it has come in the statement of the Prophet Muhammad (sallalahu alayhi wa sallam) to his uncle Abu Talib at the time of the latter's death: "O uncle, if you utter it ('None has the right to be worshipped but Allaah, and Muhammad, sallalahu alayhi wa sallam, is the Messenger of Allaah'), then I shall be able to argue on your behalf before Allaah, on the Day of Resurrection." Similarly, when Abu Dhar Al-Ghifari embraced Islam, he went to Al-Masjid-al-Haram and he proclaimed it loudly in front of the Quraish infidels Until he was beaten severely.

Aspect C: . It is essential that the limbs and all other parts and organs of one's body testify to it, and this is very important as regards its meaning
[i.e., the meaning of "None has the right to be worshipped but Allaah. and Muhammad, sallalahu alayhi wa sallam, is the Messenger of Allaah"].
So whoever has confessed this (with his Lord), he shall not Commit sins like robbing. killing, stealing, illegal sexual intercourse, eating pig meat. drinking alcoholic beverages, taking undue advantage of orphan's property. cheating in trade. bribery and earning money through illegal means. etc... or otherwise the limbs, all other parts and organs of his body will testify against him that he was a liar in his words which he pledged to Allaah. In case he commits the above sins, he should know that it is a sin that obliges him to repent to Allaah, and ask His Forgiveness, as (his) body parts (i.e. skin, private parts, hands, tongue ears. etc.) will testify to the above mentioned crimes (i.e. actions) against his self on the Day of Resurrection.

And with the confession of this Great Sentence (i.e. Principle) a person enters in the fold of (i.e. embraces) the Islamic Religion accordingly, it is essential for him to believe in all the Messengers of Allaah and not to differentiate between them. As it is mentioned in His Book,

Allaah said: "Do then those who disbelieve think that they can take My Slaves (i.e. the angels; Allaah's Messengers; Jesus, son of Mary, etc.) as Auliya" (Lords, Gods, Protectors etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allaah--Islamic Monotheism). Say (O Muhammad, sallalahu alayhi wa sallam): Shall We tell you the greatest losers in respect of (their) deeds?" Those whose efforts have been wasted in this life, while they thought they were acquiring good by their deeds".

"Those are they who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and in the meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight."

"That shall be their recompense, Hell, because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, revelations, etc.) and My Messengers by way of jest and mockery. "

"Verily! Those who believe (in the Oneness of Allaah Islamic--Monotheism), and do righteous deeds, they shall have the gardens of Al-Firdaus (Paradise) for their entertainment."

"Wherein they shall dwell (for ever). No desire will they have to be removed there from."

"Say ( O Muhammad, sallalahu alayhi wa sallam ! to Mankind): If the sea were ink ( with which to write) the Words of my Lord, surely the sea would be exhausted, before the Words of my Lord would be finished even if We brought (another sea) like it for its aid."

"Say (O Muhammad, sallalahu alayhi wa sallam ), I am only a man like you, it has been inspired to me that your Ilah (God) is One Ilah (God -- i.e. Allaah). So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord." (The Qur'an 18: 102-1 10).

This introduction is necessary for anyone who wishes to embrace Islam. After this confession he (or she ) should take a bath (i.e. Ghusl) and then offer a two Rak'at prayer, and act upon the five Principles of Islam, as narrated by Ibn 'Umar (may Allaah be pleased with him) in the Book, Sahih Al-Bukhari. Vol. I Hadith No.7 : Narrated Ibn 'Umar (may Allaah be pleased with him), Allaah's Messenger , sallalahu alayhi wa sallam, said: Islam is based on (the following five (principles):

1. To testify La ilaha ill Allaah wa anna Muhammad-ar-Rasul Allaah (None has the right to be worshipped but Allaah and that Muhammad, sallalahu alayhi wa sallam, is Allaah's Messenger).

2. To offer the (compulsory congregational) prayers dutifully and perfectly (Iqamat-as -Salat).

3. To pay Zakat (i.e. obligatory charity).

4. To perform Hajj (i.e. Pilgrimage to Makka).

5. To observe fast during the month of Ramadan.

and must believe in the six Articles of Faith, i.e. to believe in:

(I) Allaah,

(2) His Angels,

(3) His Messengers,

(4) His Revealed Books,

(5) the Day of Resurrection, and

(6) Al-Qadar (Divine Preordainments i.e. whatever Allaah has ordained must come to pass).]

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Justice in Islam

In The Name of Allah The Compassionate The Merciful

The Meaning of Justice


In the Islamic worldview, justice denotes placing things in their rightful place. It also means giving others equal treatment. In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the Western tradition. Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical. Sometimes, justice is achieved through inequality, like in unequal distribution of wealth. The Prophet of Islam declared:

“There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. [One is] the just leader.”(Saheeh Muslim)


God spoke to His Messenger in this manner:

“O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another.” (Saheeh Muslim)

Thus, justice represents moral rectitude and fairness, since it means things should be where they belong.


The Importance of Justice

The Quran, the sacred scripture of Islam, considers justice to be a supreme virtue. It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood. God declares in the Quran:

“God commands justice and fair dealing...” (Quran 16:90)

And in another passage:

“O you who believe, be upright for God, and (be) bearers of witness with justice!...” (Quran 5:8)

Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden. The centrality of justice to the Quranic value system is displayed by the following verse:

“We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)

The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity. The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation. Islam’s approach to justice is comprehensive and all-embracing. Any path that leads to justice is deemed to be in harmony with Islamic Law. God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it. He has neither prescribed a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice. Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid.[1]


Equality in Justice

The Quranic standards of justice transcend considerations of race, religion, color, and creed, as Muslims are commanded to be just to their friends and foes alike, and to be just at all levels, as the Quran puts it:

“O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor...” (Quran 4:135)



According to another Quranic passage:

“Let not the hatred of a people swerve you away from justice. Be just, for this is closest to righteousness…” (Quran 5:8)



With regards to relations with non-Muslims, the Quran further states:

“God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes...” (Quran 60:8)



The scholars of the Quran have concluded that these rulings apply to all nations, followers of all faiths, as a matter of fact to all humanity.[2] In the view of the Quran, justice is an obligation. That is why the Prophet was told:

“…If you judge, judge between them with justice…” (Quran 5:42)

“We have revealed to you the scripture with the truth that you may judge between people by what God has taught you.”(Quran 4:105)



Furthermore, the Prophet was sent as a judge between peoples, and told:

“…Say: I believe in the Scripture, which God has sent down, and I am commanded to judge justly between you...” (Quran 42:15)


The Quran views itself as a scripture devoted mainly to laying down the principles of faith and justice.  The Quran demands that justice be met for all, and that it is an inherent right of all human beings under Islamic Law.[3]  The timeless commitment of the Quran to the basic standards of justice is found in its declaration:

“And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words.” (Quran 6:115)


To render justice is a trust that God has conferred on the human being and, like all other trusts, its fulfillment must be guided by a sense of responsibility beyond mere conformity to set rules.  Thus, the Quran states:

“God commands you to render trusts to whom they are due, and when you judge between people, judge with justice…” (Quran 4:58)


The reference to justice which immediately follows a reference to fulfillment of  trusts indicates that it is one of the most important of all trusts.[4]



Justice and the Self

The Quranic concept of justice also extends justice to being a personal virtue, and one of the standards of moral excellence that a believer is encouraged to attain as part of his God-consciousness.  God says:

“…Be just, for it is closest to God-consciousness…” (Quran 5:8)

The Prophet himself instructed:

“Be conscious of God and be just to your children.”[5]



The Quran tells the believers:

“…When you speak, speak with justice, even if it is against someone close to you…” (Quran 6:152)

Specific Examples of Justice Encouraged in the Quran

The Quran also refers to particular instances and contexts of justice.  One such instance is the requirement of just treatment of orphans.  God says:

“And approach not the property of the orphan except in the fairest way, until he [or she] attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152, also see 89:17, 93:9, and 107:2)

Fair dealings in measurements and weights, as mentioned in the above verse, is also mentioned in other passages where justice in the buying, selling, and by extension, to business transactions in general, is emphasized.  There is an entire chapter of the Quran, Surah al-Mutaffifeen (‘The Detractors in Giving Weights,’ 83) where fraudulent dealers are threatened with divine wrath.

References to justice also occur in the context to polygamy.  The Quran demands equitable treatment of all wives.  The verse of polygamy begins by reference to orphaned girls who may be exposed to depravation and injustice.  When they reach marriageable age, they should be married off, even if it be into a polygamous relationship, especially when there is inequality in the number of men and women, as was the case after the Battle of Uhud when this verse was revealed.  But, as the Quran states:

“If you fear that you can not be just, then marry only one…” (Quran 4:3)

In conclusion, ‘to render justice’, in the words of Sarkhasi, a noted classical Islamic jurist, ‘ranks as the most noble of acts of devotion next to belief in God.  It is the greatest of all the duties entrusted to the prophets…and it is the strongest justification for man’s stewardship of earth.’[6]


Footnotes:
[1] Qaradawi, Yusuf, ‘Madkhal li-Darasah al-Sharia al-Islamiyya,’ p. 177
[2] Kamali, Mohammad, ‘Freedom, Equality, And Justice In Islam,’ p. 111
[3] Qutb, Sayyid, ‘Fi Zilal al-Quran,’ vol 2, p. 689
[4] Razi, Fakhr al-Din, ‘al-Tafsir al-Kabir,’ vol 3, p. 353
[5] Riyad us-Saliheen
[6] Sarkhasi, Shams al-Din, ‘al-Mabsut,’ vol. 14, p. 59-60

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Destory all the Graves

In The Name of Allah The Compassionate The Merciful

Destory all the Graves

According to Islamic Shariyah there are only two alternatives available for the Graves

[1]It must be levelled to the Ground or 2)It should be upto 1 Span.

Contents.
[1]Grave of Prophet(sallal lahu aliwasalam) and Sahaba.
[2]Unnchi Mazaar Banana Yahudioun ki Alamat hai.
[3]Khabroun ko Pakka na banao Nabi ka Farmaan.
[4]Destory the Graves it's commanded by Prophet.
[5]Why Prophet(sallal lahu aliwasalam) buried in Hujra of Mother Aisha?.
[6]Fatwa of Hanfi Scholars.
[7]Reply to some Argument of barelwis.


[1]Grave of Prophet(peace be upon him) and Sahaba


Hadith-1
Sahih Bukhari vol 2 book 23 Hadith 473
Narrated Abu Bakr bin 'Aiyash : Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex.

Hadith-2
Sunan al kubra volume 3 page 410 Imam Behaqi
Narrated The grave of Prophet was one span above the ground

Imam Nawawi [r.h] writes: "Sunnah is to have the grave about the length of one span..."(Sharah Muslim, vol 1 page 312)

Hadith-3
Sunan Abu Dawud: Book 20, Number 3214:
Narrated Al-Qasim ibn Muhammad ibn AbuBakr: I said to Aisha! Mother, show me the grave of the Apostle of Allah (peace_be_upon_him) and his two Companions (Allah be pleased with them). She showed me three graves which were neither high nor low, but were spread with soft red pebbles in an open space.

Hadith-4
Sahih Muslim, Chapter 199 Book 004, Number 2114:
Thumama b. Shafayy reported: When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b.'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heardthe Messenger of Allah (may peace be upon him) commanding (us) to level the grave.

Hadith-5
Sunan Al Kubra Al behaqi vol 3 page 411
And in other hadith from Sunan Al Kubra Al behaqi vol 3 page 411 it says.
فلما دفناه قال خففوا عنه التراب فان رسول الله صلى الله عليه وسلم كان يامرنا بتسوية القبور Fadala b. 'Ubaid said Put off the mud from grave because the Messenger of Allah (may peace be upon him) commanded (us) to level the grave..

Comment:- Even the sahaba didn’t have raised up graves


[2]Unnchi Mazaar Banana Yahudioun ki Alamat hai

Hadith-6
Sahih Bukhari - Volume 4, Book 56, Number 660:
Narrated 'Aisha and Ibn 'Abbas:
On his death-bed Allah's Prophet put a sheet over his-face and when he felt hot, he would remove it from his face. When in that state (of putting and removing the sheet) he said, "May Allah's Curse(lanat) be on the Jews and the Christians for they build places of worship at the graves of their prophets." (By that) he intended to warn (the Muslim) from what they (i.e. Jews and Christians)had done.
Hadith-7
Sahih Al-Bukhair Volume 1, Book 8, Hadith # 419
Narrated 'Aisha (RAA) Um Habiba (RAA) and Um Salama (RAA) mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet (SAW) about it, on which he said, "If any religious man dies amongst those people they would build Masjid(Place where Sajda )at his grave and make these pictures in it. They will be the worst creature in the sight of Allah on the Day of Resurrection."


[3]Khabroun ko Pakka na banao Nabi ka Farmaan

Hadith-8
Thumamah bin Shufa narrated:
"We were with Fadalah bin 'Ubaid in the land of the Romans, and a companion of ours died. Fadalah ordered that his grave be made level, then he said: 'I heard the Messenger of Allah commanding that it be made level."' (Sahih)
أَخْبَرَنَا سُلَيْمَانُ بْنُ دَاوُدَ، قَالَ أَنْبَأَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، أَنَّ ثُمَامَةَ بْنَ شُفَىٍّ، حَدَّثَهُ قَالَ : كُنَّا مَعَ فَضَالَةَ بْنِ عُبَيْدٍ بِأَرْضِ الرُّومِ فَتُوُفِّيَ صَاحِبٌ لَنَا، فَأَمَرَ فَضَالَةُ بِقَبْرِهِ فَسُوِّيَ، ثُمَّ قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَأْمُرُ بِتَسْوِيَتِهَا .
Sunan Nasai English reference: Vol. 3, Book 1, Hadith 2032;Sunan Nasai Arabic reference: Book 21, Hadith 2042

Hadith-9
'Ali said:"Shall I not send you on the same mission as the Messenger of Allah sent me? Do not leave any raised grave without leveling it, or any image in a house without erasing it." (Sahih)
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا يَحْيَى، قَالَ حَدَّثَنَا سُفْيَانُ، عَنْ حَبِيبٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي الْهَيَّاجِ، قَالَ قَالَ عَلِيٌّ رضى الله عنه : أَلاَ أَبْعَثُكَ عَلَى مَا بَعَثَنِي عَلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم لاَ تَدَعَنَّ قَبْرًا مُشْرِفًا إِلاَّ سَوَّيْتَهُ، وَلاَ صُورَةً فِي بَيْتٍ إِلاَّ طَمَسْتَهَا .
Sunan Nasai English reference: Vol. 3, Book 1, Hadith 2033;Sunan Nasai Arabic reference: Book 21, Hadith 2043

Hadith-10
Thumama b. Shafayy reported:When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. 'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of Allah (may peace be upon him) commanding (us) to level the grave.
وَحَدَّثَنِي أَبُو الطَّاهِرِ، أَحْمَدُ بْنُ عَمْرٍو حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، ح وَحَدَّثَنِي هَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنِي عَمْرُو بْنُ الْحَارِثِ، - فِي رِوَايَةِ أَبِي الطَّاهِرِ - أَنَّ أَبَا عَلِيٍّ الْهَمْدَانِيَّ، حَدَّثَهُ - وَفِي، رِوَايَةِ هَارُونَ - أَنَّ ثُمَامَةَ بْنَ، شُفَىٍّ حَدَّثَهُ قَالَ كُنَّا مَعَ فَضَالَةَ بْنِ عُبَيْدٍ بِأَرْضِ الرُّومِ بِرُودِسَ فَتُوُفِّيَ صَاحِبٌ لَنَا فَأَمَرَ فَضَالَةُ بْنُ عُبَيْدٍ بِقَبْرِهِ فَسُوِّيَ ثُمَّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَأْمُرُ بِتَسْوِيَتِهَا .
Sahih Muslim English reference: Book 4, Hadith 2114,Sahih Muslim Arabic reference: Book 12, Hadith 2286

Hadith-11
Abu Wa'il narrated:"Ali said to Abu Al-Hayyaj Al-Asadi: 'I am dispatching you with what the Prophet dispatched me: "That you not leave an elevated grave without leveling it, nor an image without erasing it." (Sahih)
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ أَبِي وَائِلٍ، أَنَّ عَلِيًّا، قَالَ لأَبِي الْهَيَّاجِ الأَسَدِيِّ أَبْعَثُكَ عَلَى مَا بَعَثَنِي بِهِ النَّبِيُّ صلى الله عليه وسلم " أَنْ لاَ تَدَعَ قَبْرًا مُشْرِفًا إِلاَّ سَوَّيْتَهُ وَلاَ تِمْثَالاً إِلاَّ طَمَسْتَهُ " . قَالَ وَفِي الْبَابِ عَنْ جَابِرٍ . قَالَ أَبُو عِيسَى حَدِيثُ عَلِيٍّ حَدِيثٌ حَسَنٌ . وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ يَكْرَهُونَ أَنْ يُرْفَعَ الْقَبْرُ فَوْقَ الأَرْضِ . قَالَ الشَّافِعِيُّ أَكْرَهُ أَنْ يُرْفَعَ الْقَبْرُ إِلاَّ بِقَدْرِ مَا يُعْرَفُ أَنَّهُ قَبْرٌ لِكَيْلاَ يُوطَأَ وَلاَ يُجْلَسَ عَلَيْهِ .
Tirmidhi English reference: Vol. 2, Book 5, Hadith 1049,Tirmidhi Arabic reference: Book 6, Hadith 1068

Hadith-12
Abu'l-Hayyaj al-Asadi told that 'Ali (b. Abu Talib) said to him:Should I not send you on the same mission as Allah's Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without levelling It. This hadith has been reported by Habib with the same chain of transmitters and he said: (Do not leave) a picture without obliterating it.
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَزُهَيْرُ بْنُ حَرْبٍ قَالَ يَحْيَى أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي، الْهَيَّاجِ الأَسَدِيِّ قَالَ قَالَ لِي عَلِيُّ بْنُ أَبِي طَالِبٍ أَلاَّ أَبْعَثُكَ عَلَى مَا بَعَثَنِي عَلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ لاَ تَدَعَ تِمْثَالاً إِلاَّ طَمَسْتَهُ وَلاَ قَبْرًا مُشْرِفًا إِلاَّ سَوَّيْتَهُ . وَحَدَّثَنِيهِ أَبُو بَكْرِ بْنُ خَلاَّدٍ الْبَاهِلِيُّ، حَدَّثَنَا يَحْيَى، - وَهُوَ الْقَطَّانُ - حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي حَبِيبٌ، بِهَذَا الإِسْنَادِ وَقَالَ وَلاَ صُورَةً إِلاَّ طَمَسْتَهَا .
Sahih Muslim English reference: Book 4, Hadith 2115;Sahih Muslim Arabic reference: Book 12, Hadith 2287

Hadith-13
Narrated Anas:The Prophet came to Medina and ordered a mosque to be built and said, "O Bani Najjar! Suggest to me the price (of your land)." They said, "We do not want its price except from Allah" (i.e. they wished for a reward from Allah for giving up their land freely). So, the Prophet ordered the graves of the pagans to be dug out and the land to be leveled, and the date-palm trees to be cut down. The cut datepalms were fixed in the direction of the Qibla of the mosque.
حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَدِمَ النَّبِيُّ صلى الله عليه وسلم الْمَدِينَةَ فَأَمَرَ بِبِنَاءِ الْمَسْجِدِ فَقَالَ " يَا بَنِي النَّجَّارِ ثَامِنُونِي ". فَقَالُوا لاَ نَطْلُبُ ثَمَنَهُ إِلاَّ إِلَى اللَّهِ. فَأَمَرَ بِقُبُورِ الْمُشْرِكِينَ، فَنُبِشَتْ، ثُمَّ بِالْخِرَبِ فَسُوِّيَتْ، وَبِالنَّخْلِ فَقُطِعَ، فَصَفُّوا النَّخْلَ قِبْلَةَ الْمَسْجِدِ.
Sahih Bukhari English reference: Vol. 3, Book 30, Hadith 92;Sahih BUkhari Arabic reference: Book 29, Hadith 1901

Hadith-14
It was narrated from Abu Hurairah that the Messenger of Allah said:"May Allah curse the Jews and Christians who took the graves of their prophets as Masjids." (Sahih)
أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ أَبُو يَحْيَى، صَاعِقَةُ قَالَ حَدَّثَنَا أَبُو سَلَمَةَ الْخُزَاعِيُّ، قَالَ حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، عَنْ يَزِيدَ بْنِ الْهَادِ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ " لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ " .
Sunan Nasai English reference: Vol. 3, Book 1, Hadith 2049;Sunan Nasai Arabic reference: Book 21, Hadith 2059

Hadith-15
Narrated `Urwa:Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."' Aisha added, "Had it not been for that, the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ شَيْبَانَ، عَنْ هِلاَلٍ ـ هُوَ الْوَزَّانُ ـ عَنْ عُرْوَةَ، عَنْ عَائِشَةَ ـ رضى الله عنها ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ " لَعَنَ اللَّهُ الْيَهُودَ وَالنَّصَارَى، اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسْجِدًا ". قَالَتْ وَلَوْلاَ ذَلِكَ لأَبْرَزُوا قَبْرَهُ غَيْرَ أَنِّي أَخْشَى أَنْ يُتَّخَذَ مَسْجِدًا.
Sahih Bukhari English reference: Vol. 2, Book 23, Hadith 414;Sahih Bukhari Arabic reference: Book 23, Hadith 1343

Hadith-16
Abu Huraira reported:The Messenger of Allah (may peace be upon him) said: Let Allah destroy the Jews for they have taken the graves of their apostles as places of worship.
حَدَّثَنَا هَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، وَمَالِكٌ، عَنِ ابْنِ شِهَابٍ، حَدَّثَنِي سَعِيدُ بْنُ الْمُسَيَّبِ، أَنَّ أَبَا هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " قَاتَلَ اللَّهُ الْيَهُودَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ " .
Sahih Muslim English reference: Book 4, Hadith 1080;Sahih Muslim Arabic reference: Book 6, Hadith 1213;Sahih Muslim English reference: Book 4, Hadith 1081;Sahih Muslim Arabic reference: Book 6, Hadith 1214

Hadith-17
Jabir said:Allah's Messenger (may peace be upon him) forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِي، الزُّبَيْرِ عَنْ جَابِرٍ، قَالَ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ يُجَصَّصَ الْقَبْرُ وَأَنْ يُقْعَدَ عَلَيْهِ وَأَنْ يُبْنَى عَلَيْهِ .
Sahih Muslim English reference: Book 4, Hadith 2116;Sahih Muslim Arabic reference: Book 12, Hadith 2289

Hadith-18
'Ali said:"Shall I not send you on the same mission as the Messenger of Allah sent me? Do not leave any raised grave without leveling it, or any image in a house without erasing it." (Sahih)
أَخْبَرَنَا عَمْرُو بْنُ عَلِيٍّ، قَالَ حَدَّثَنَا يَحْيَى، قَالَ حَدَّثَنَا سُفْيَانُ، عَنْ حَبِيبٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي الْهَيَّاجِ، قَالَ قَالَ عَلِيٌّ رضى الله عنه : أَلاَ أَبْعَثُكَ عَلَى مَا بَعَثَنِي عَلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم لاَ تَدَعَنَّ قَبْرًا مُشْرِفًا إِلاَّ سَوَّيْتَهُ، وَلاَ صُورَةً فِي بَيْتٍ إِلاَّ طَمَسْتَهَا .
Sunan Nasai English reference: Vol. 3, Book 1, Hadith 2033; Sunan Nasai Arabic reference: Book 21, Hadith 2043

Hadith-19
It was narrated that Jabir said:"The Messenger of Allah forbade building over graves, making them larger or plastering over them." (One of two narrators) Sulaiman bin Musa added: "Or writing on them." (Sahih)
أَخْبَرَنَا هَارُونُ بْنُ إِسْحَاقَ، قَالَ حَدَّثَنَا حَفْصٌ، عَنِ ابْنِ جُرَيْجٍ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، وَأَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ : نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ يُبْنَى عَلَى الْقَبْرِ، أَوْ يُزَادَ عَلَيْهِ، أَوْ يُجَصَّصَ . زَادَ سُلَيْمَانُ بْنُ مُوسَى : أَوْ يُكْتَبَ عَلَيْهِ .
Sunan Nasai English reference: Vol. 3, Book 1, Hadith 2029;Sunan Nasai Arabic reference: Book 21, Hadith 2039

Hadith-20
Thumama b. Shafayy reported:When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. 'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of Allah (may peace be upon him) commanding (us) to level the grave.
وَحَدَّثَنِي أَبُو الطَّاهِرِ، أَحْمَدُ بْنُ عَمْرٍو حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، ح وَحَدَّثَنِي هَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، حَدَّثَنَا ابْنُ وَهْبٍ، حَدَّثَنِي عَمْرُو بْنُ الْحَارِثِ، - فِي رِوَايَةِ أَبِي الطَّاهِرِ - أَنَّ أَبَا عَلِيٍّ الْهَمْدَانِيَّ، حَدَّثَهُ - وَفِي، رِوَايَةِ هَارُونَ - أَنَّ ثُمَامَةَ بْنَ، شُفَىٍّ حَدَّثَهُ قَالَ كُنَّا مَعَ فَضَالَةَ بْنِ عُبَيْدٍ بِأَرْضِ الرُّومِ بِرُودِسَ فَتُوُفِّيَ صَاحِبٌ لَنَا فَأَمَرَ فَضَالَةُ بْنُ عُبَيْدٍ بِقَبْرِهِ فَسُوِّيَ ثُمَّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَأْمُرُ بِتَسْوِيَتِهَا .
Sahih Muslim English reference: Book 4, Hadith 2114;Sahih Muslim Arabic reference: Book 12, Hadith 2286

Hadith-21
Abu Wa'il narrated:"Ali said to Abu Al-Hayyaj Al-Asadi: 'I am dispatching you with what the Prophet dispatched me: "That you not leave an elevated grave without leveling it, nor an image without erasing it." (Sahih)
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ أَبِي وَائِلٍ، أَنَّ عَلِيًّا، قَالَ لأَبِي الْهَيَّاجِ الأَسَدِيِّ أَبْعَثُكَ عَلَى مَا بَعَثَنِي بِهِ النَّبِيُّ صلى الله عليه وسلم " أَنْ لاَ تَدَعَ قَبْرًا مُشْرِفًا إِلاَّ سَوَّيْتَهُ وَلاَ تِمْثَالاً إِلاَّ طَمَسْتَهُ " . قَالَ وَفِي الْبَابِ عَنْ جَابِرٍ . قَالَ أَبُو عِيسَى حَدِيثُ عَلِيٍّ حَدِيثٌ حَسَنٌ . وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ يَكْرَهُونَ أَنْ يُرْفَعَ الْقَبْرُ فَوْقَ الأَرْضِ . قَالَ الشَّافِعِيُّ أَكْرَهُ أَنْ يُرْفَعَ الْقَبْرُ إِلاَّ بِقَدْرِ مَا يُعْرَفُ أَنَّهُ قَبْرٌ لِكَيْلاَ يُوطَأَ وَلاَ يُجْلَسَ عَلَيْهِ .
Tirmidhi English reference: Vol. 2, Book 5, Hadith 1049;Tirmidhi Arabic reference: Book 6, Hadith 1068

Hadith-22
Thumamah bin Shufa narrated:"We were with Fadalah bin 'Ubaid in the land of the Romans, and a companion of ours died. Fadalah ordered that his grave be made level, then he said: 'I heard the Messenger of Allah commanding that it be made level."' (Sahih)
أَخْبَرَنَا سُلَيْمَانُ بْنُ دَاوُدَ، قَالَ أَنْبَأَنَا ابْنُ وَهْبٍ، قَالَ أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، أَنَّ ثُمَامَةَ بْنَ شُفَىٍّ، حَدَّثَهُ قَالَ : كُنَّا مَعَ فَضَالَةَ بْنِ عُبَيْدٍ بِأَرْضِ الرُّومِ فَتُوُفِّيَ صَاحِبٌ لَنَا، فَأَمَرَ فَضَالَةُ بِقَبْرِهِ فَسُوِّيَ، ثُمَّ قَالَ : سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَأْمُرُ بِتَسْوِيَتِهَا .
Sunan Nasai English reference: Vol. 3, Book 1, Hadith 2032;Sunan Nasai Arabic reference: Book 21, Hadith 2042

Hadith-23
Narrated `Aisha:Um Habiba and Um Salama mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet about it, on which he said, "If any religious man dies amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the sight of Allah on the Day of Resurrection.
" حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ حَدَّثَنَا يَحْيَى، عَنْ هِشَامٍ، قَالَ أَخْبَرَنِي أَبِي، عَنْ عَائِشَةَ، أَنَّ أُمَّ حَبِيبَةَ، وَأُمَّ سَلَمَةَ ذَكَرَتَا كَنِيسَةً رَأَيْنَهَا بِالْحَبَشَةِ فِيهَا تَصَاوِيرُ، فَذَكَرَتَا لِلنَّبِيِّ صلى الله عليه وسلم فَقَالَ " إِنَّ أُولَئِكَ إِذَا كَانَ فِيهِمُ الرَّجُلُ الصَّالِحُ فَمَاتَ بَنَوْا عَلَى قَبْرِهِ مَسْجِدًا، وَصَوَّرُوا فِيهِ تِلْكَ الصُّوَرَ، فَأُولَئِكَ شِرَارُ الْخَلْقِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ ".
Sahih Bukhari In-book reference: Book 8, Hadith 77;Sahih bukhari English translation: Vol. 1, Book 8, Hadith 419

Hadith-24
Sahih Muslim Book 4, Hadith # 2116
Narrated Jabir ibn Abdullah (RAA) Rasulullah (SAW) forbade that the graves should be plastered, or they be used as sitting places (for the people), or a building should be built over them.

Note: This hadith makes it very clear that we are NOT supposed to build ANYTHING over them. May Allah (swt) save us many of the Muslim today build strong plastered graves and this is against the order of Rasulullah (SAW)!

Hadith-25
Sahi Muslim Book 4, Number 1083:
Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that.

Hadith-26
Prophet (Salla lahu aliwasalam) forbade the white washing of graves, the building of structures over them, writing on then, or raising them above ground level. (Reported by Jabir in Sahih Muslim Eng. Trans. Vol. 2 hadith no. 2116, Sunan Abu Dawud vol. 2, Hadith no. 3219 and An Nasai )

Hadith-27
Prophet(sallal lahu aliwaslam) said,'If I were to walk on hot coals or on a sword, or if I were to mend my shoes using my feet, that would be better for me than if I were to walk on the grave of a Muslim. And it makes no difference to me if I were to relieve myself in the midst of the graves or in the middle of the market-place [i.e., both are equally bad].’” (Narrated by Ibn Maajah, 1567)

Hadith-28
Sahih Bukhari Volume 2, Book 23, Number 414:
Narrated 'Urwa:
Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."' Aisha added, "Had it not been for that the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.

Hadith-29
Dawud :: Book 10 : Hadith 2037
Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: Do not make your houses graves, and do not make my grave a place of festivity. But invoke blessings on me, for your blessings reach me wherever you may be.

Hadith-30
Sahih Muslim Book 7 ,Number 3099:
Allah's Messenger (may peace be upon him) saying: Do not set out(Safar karo) on a journey (for religious devotion) but for the three mosques-for this mosque of mine (at Medina) the Sacred Mosque (at Mecca), and the Mosque al-Aqsa (Bait al-Maqdis),

Hadith-31
Rasoolullah (SAW) further said "Offer some of your prayers in your houses and do not make them graves."
[Sahih Bukhari vol 2: no 280, Book of Tahajud chapter 36]


[4] Destroy the Graves Commandment of Prophet

Hadith-32
Sahih Muslim Book 4, Number 2115:
Abu'l-Hayyaj al-Asadi told that 'Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allah's Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without levelling It. This hadith has been reported by Habib with the same chain of transmitters and he said: (Do not leave) a picture without obliterating it.


[5]Why Prophet(sallal lahu aliwasalam) buried in Hujra of Mother Aisha?

Hadith-33
Al-Tirmidhi Hadith 5963
Narrated by Abu Bakr
When Allah's Messenger (saws) died the people disagreed about his burial, and Abu Bakr said he had heard something from Allah's Messenger. He had said, "Allah takes a Prophet’s life only in the place where he wishes to be buried." So he told them to bury him where his bedding lay.

Hadith-34
Muwatta Imam Malik Book 016, Hadith Number 027.
Section : Burying the Dead.
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, died on Monday and was buried on Tuesday and people prayed over him individually with no one leading them. Some people said that he would be buried near the mimbar, and others said that he would be buried in al-Baqi. Abu Bakr as-Siddiq came and said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'No prophet was ever buried except in the place where he died.' "So a grave was dug for him there. When he was about to be washed they wished to take off his shirt but they heard a voice saying "Don't take off his shirt," so they did not take off his shirt and he was washed with it on, may Allah bless him and grant him peace.

Hadith-35
Sunan of Abu-Dawood Hadith 3159
Narrated by Jabir ibn Abdullah
On the day of Uhud we brought the martyrs to bury them (at another place), but the crier of the Prophet (saws) came and said: ‘The Messenger of Allah (saws) has commanded you to bury the martyrs at the place where they fell.’ So we took them back.

Why Abu-Bakr(R.A) and Umer(R.A) buried Beside Prophet(Sallal lahu aliwasalam)


Hadith-36
Yahya related to me from Malik from Yahya ibn Said that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I saw three moons fall into my room, and I related my vision to Abu Bakr as-Siddiq. Then, when the Messenger of Allah died, may Allah bless him and grant him peace, and was buried in my house, Abu Bakr said to me, 'This is one of your moons, and he is the best of them.' "
(Muwatta Malik, Book*#16, Hadith*#16.10.30)

Hadith-37
Narrated Hisham's father: 'Umar sent a message to 'Aisha, saying, "Will you allow me to be buried with my two companions (the Prophet and Abu Bakr) ?" She said, "Yes, by Allah." though it was her habit that if a man from among the companions (of the Prophet ) sent her a message asking her to allow him to be buried there, she would say, "No, by Allah, I will never give permission to anyone to be buried with them."
Bukhari, Volume 9, Book 92, Number 428



[6]Fatwa of Hanfi Scholars

Fatwa 1:
By Hanfi scholars on Destroying the graves
Ibn Abidin said, "It is reported from Abu Hanifa that he considers Makruh ( Haram) constructions over graves graves like houses, mazar (Qubas) and other constructions, because Jabir reported that the Prophet (saw) has forbidden to plaster graves, to write over them, and to build constructions over them, narrated by Muslim and others"
[Fatawa Shami vol. 2 page 237]

Fatwa 2:
By Hanfi scholars on Destroying the graves Qadi Thanaullah Panipati Hanafi ( m 1225 h) said : « Whatever is happening on saints graves like building over them, putting candles, and others things like that, it is all Haram »
[ Ma la Buda minhu p 95 ]

Fatwa 3:
By Hanfi scholars on Destroying the graves
Qadi Khan Hanafi ( m 495 H ) said « 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 Mazar 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 » vol 1 p 194, Hafiz Kutub Khana, Kuweit ]

Fatwa 4:
By Hanfi scholars on Destroying the graves
Ibrahim Jili Hanafi said : « Plastering graves, making them solid is Makruh ( Haram), and this is also the saying of the ( other) three Imams, and it is narrated from Abu Hanifa that he considers Makruh ( Haram) to build constructions over graves like houses, mazar and other constructions, and the precedent hadith is the prove for that. »
[ « Jili Kabir » p 599 éd Lahore, Suhayl Academy, 1987 ]

Fatwa 5:
By Hanfi scholars on Destroying the graves
Jalaldin Khawarizmi Hanafi said : « Abu Hanifa considers constructions over graves Makruh ( Haram) »
[ « Al-Kifayah Sharh Hidaya », vol 2 p 100 ]

Fatwa 6:
By Hanfi scholars on Destroying the graves
Alamgiriyah : « The graves should be convex ( little round) and elevated from a hand span and they should not be plastered or made fortified, and it is Makruh ( Haram) to build constructions over them »
[ « Fatawa Alamgiri » vol 1 p 166, Hafiz Kutub Khana, Kuweit, 1984 ]

Fatwa 7:
By Hanfi scholars on Destroying the graves
Ibn Nujaym Hanfi said : « The graves should be elevated from a hand span, and it is said from four fingers,and what Ali said in the sahih hadith about the order to level/destroy ( sawaytaha) graves concerns what is more than that. »
[ « Bahr Raiq Sharh Kanz Daqaiq » p 194 vol 2 ]

Fatwa 8:
By Hanfi scholars on Destroying the graves
Mulla Ali Qari said about the constructions over graves : « It is Wajib to destroy them, even it is a mosque ( that is build over ) »
[ « Mirqah Mafatih » p 69 v 4 ]

Fatwa 9:
By Hanfi scholars on Destroying the graves
The word « Makruh » with Abu Hanifa refers to Haram, as said by ibn Nujaym in
« Bahr Raiq »[ p 131, v 1, Maktabah Majdiyah , Kuweit ],
and ibn ‘Abidin in « Fatawa Shami » [ p 224 vol 1, Said company, Karachi, 1404 h ]

Fatwa 10:
By Hanfi scholars on Destroying the graves
Here are some fatawa taken from "Bralviat" from shaykh I. I. Zahir

Fatwa 11:
By Hanfi scholars on Destroying the graves
It was asked to Muhammad ibn Hassan if plastering graves was Makruh, and he said : « Yes » [ « Kitab Al-Asl » vol 1 p 422 ]

Fatwa 12:
By Hanfi scholars on Destroying the graves
Imam Sarkhasi said in his « Mabsout » : « We should not plaster graves, because it is reported from the Prophet (saw) that it is fobidden »
[ « Mabsout » v 2 p 42 ]

Fatwa 13:
By Hanfi scholars on Destroying the graves
Imam Kassani said :
« Plastering graves is Makruh, and Imam Abu Hanifa considered building over graves as Makruh, … throwing water on graves is permissible, but Imam Abu Yussuf said throwing water is also Makruh, because by that the grave becomes solid »
[ « Badai’ Sana’i » v 1 p320 ]

Fatwa 14:
By Hanfi scholars on Destroying the graves
Qadi Ibrahim Hanafi said : « The constructions that have been build over graves, their destruction is obligatory…because they were build on the Prophet’s desobedience and sin, and the constructions that have been build in desobedience to the Prophet (saw), there destruction is more important that the destruction of Masjid Dhirar. »
[ « Majalis Al-Abrar » p 129 ]

Fatwa 15:
By Hanfi scholars on Destroying the graves
Qadhee Thanaullah Pani Pati Sahib Al Hanafee wrote : “ And all they do on graves of Awliyah Kiram like making high constructions, putting Roshan Charagh, and other things of this kind, this is all haram” [ Ma la Budda minhu p 95]
Fatwa 16:
By Hanfi scholars on Destroying the graves
Imam Nawawee wrote : “ The Sunnah for grave is that it should not be elevated from earth a lot, rather from one hand span ( Sharh Muslim v 1 p 312)

Shaykh Albani said in "Tahzir as-Sajid an Takhazi Qubur Masajid" qotes Fatawa from scholars of all Madhab about the forbiddance of building over graves .

Fatwa 17:
By Hanfi scholars on Destroying the graves
Imam Qurtubi says in his Tafsir vol 10 p 38 : " Our scholars have said that building mosques over graves of Prophets ands scholars is Haram for Muslim.”

Fatwa 18:
By Hanfi scholars on Destroying the graves
Imam Qurtubi says in his Tafsir vol 10 p 38 : " Our scholars have said that building mosques over graves of Prophets ands scholars is Haram for Muslim.”

Fatwa 19:
By Hanfi scholars on Destroying the graves
Yahud wa nasara apne maulvi aur darwesho ka kaha mante the is liyae Allah inhe Mushrik kharar diya. Aur momino ko hukm diya ki Bado ka Qual mat pooch bal ki yeh poocho Allaha aur is ke Rasool ka ky Hukm hai… (Ref from Hanafai Fiqh : Alamgiri Jild-1 page No : 12)

Fatwa 20:
By Hanfi scholars on Destroying the graves Wali ki Qabr Buland makan Banana aur chiraj jalana Biddat wa Haram Hai
(Ref from Hanafai Fiqh : Durani Jild-4 page No : 123 & Hidiya Jild-4 Page No : 52)

Fatwa 21:
By Hanfi scholars on Destroying the graves
Qabr ko Bosa dena(Choomna) Haram hai yeh nasara ki adat hai
(Ref from Hanafai Fiqh : Durr E Mukthar Jild-4 page No : 230)

Fatwa 22:
By Hanfi scholars on Destroying the graves
Ambiya wa Awaliya ke Qabron ko Sajda karna,Tawaf karna, Nazrane chadana Haram wa Kufr hai
(Ref from Hanafai Fiqh : Durr E Mukthar Jild-1 page No : 53)


Fatwa 23:
By Hanfi scholars on Destroying the graves
Jo Wali ki Qabr ki Ziyarat ke liyae Safar karta hai woh Jahel wa Kafir hai
[Ref from Hanafai Fiqh : Durr E Mukthar Jild-2 page No : 529]

Duaa,ba haq Nabi aur Wali (Bashoor Wasila) Mangna makroo hai is liyae ki Makluq ka kuch haq Allaha per nahi (Ref from Hanafai Fiqh : Hidaya page No : 226)


Maulana Ahmad Raza Khan Bareilavi’s Fatwa:

“In Muharram and Urs, the gathering, beating of drums, playing Sarangi, singing Qawaali, singing praise of Allah, the Prophet (Pbuh) and saints over musical instruments, is all “Haram,.” (25-26, Ab’Kaam-e-Shariat)

There also is unanimity among all Sunni scholars that taking out Tazia procession, is a Bid’at.

“After the Sunnat and Nafil prayers, on Fridays, the recitation of Fatiha or offering supplication by the Imam in congregation has not been reported anywhere. Hence this practice is avoidable.” (Maulana Ahmad Raza Khan, in “An-Nafaaesul-Maghoobah, P.46)

When I say something contradicting the Book of Allah the Exalted or what is narrated from the Messenger (saaws), then ignore my saying." [Al-Fulaani in Eeqaaz al-Himam (p. 50), tracing it to Imaam Muhammad and then saying, "This does not apply to the mujtahid, for he is not bound to their views anyway, but it applies to the muqallid."]

“Adhere to the Athaar (narrations) and the Tareeqah (way) of the Salaf and beware of newly invented matters, for all of it is innovation.”
[Reported by As-Suyootee in Sawn al-Mantaq Wal -Kalaam, p. 32.]

I said to Abu Haneefah (may Allah have mercy on him), ‘What do you say about the philosophical issues that people have innovated?‘ He said, ‘That is just the words of philosophers. you should adhere to the way of the Salaf,and beware of every newly invented thing, for it is an innovation (bid’ah).“
[ Al-Khateeb in Al-Faqeeh wal-Mutafaqqih.]


Argument of Barelwis

Barelwi usually quote a verse of Quran to proof their Point that Masajid can be constructed on Grave by quoting this verse.

Allah says,''When(the People of the city) disputed of their case among themselves,they said:Build over them a Building;their Lord Knowest best concerning them.Those who won their Point said: we verity shall build a place of Worship over them.(Surah Khaf Ayat-21)

Reply:- We don't follow the Shariyah of Ashab-Khaf,We follow the Shariyah of Muhammad(sallal lahu alihi wasalam),Previously during the time of Adam(A.s) People Used to Marry their own sister now would you follow his Shariyah and marry ur own Sister?

Now let's take a look at Ahadith of Prophet.

Hadith-38
Sahi Muslim Book 4, Number 1083:
Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that.

Comment:-The above Hadith clearly says,''I forbid you to do that.''

Hadith-39
Prophet Peace be upon him said
والذي نفس محمد بيده، لو بدا لكم موسى فاتبعتموه وتركتموني لضللتم عن سواء السبيل، ولو كان حيا وأدرك نبوتي لاتبعني. By the one who has the soul of Muhammad, If Musa comes in front of you and if you follow him and leave me, you will go astray from the Right path. If he (Musa AS) comes back to life and sees (witnesses) the period of my prophet hood, he will certainly follow me.
[Mishqat al Masabih Volume 001 hadeeth no: 194]

Comment:-Even the above Hadith clearly states that we can't follow anyother Prophet's Shariyah.

Read More

What is Islam? Dr. Bilal Philips

In The Name of Allah The Compassionate The Merciful

What is Islam? Dr.Bilal Philips

Islam is not a new religion, but the same truth that God revealed through all His prophets to every people. For a fifth of the world’s population, Islam is both a religion and a complete way of life. Muslims follow a religion of peace, mercy, and forgiveness, and the majority have nothing to do with the extremely grave events which have come to be associated with their faith.


Who are the Muslims?

One billion people from a vast range or races, nationalities and cultures across the globe - from the southern Philippines to Nigeria - are united by their common Islamic faith. About 18% live in the Arab world; the world’s largest Muslim community is in Indonesia; substantial parts of Asia and most of Africa are Muslim, while significant minorities are to be found in the Soviet Union, China, North and South America, and Europe.


What do Muslims believe?

Muslims believe in One, Unique, Incomparable God (called Allah in Arabic); in the Angels created by Him; ; in the Angels created by Him; in the prophets through whom His revelation were brought to mankind; in the Day of Judgement and individual accountability for actions; in God’s complete authority over human destiny and in life after death. Muslims believe in a chain of prophets starting with Adam and including Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Job, Moses, Aaron, David, Solomon, Elias, Jonah, John the Baptist, and Jesus, peace be upon them. But God’s final message to man, a reconfirmation of the eternal message and a summing-up of all that has gone before was revealed to the Prophet Muhammad (pbuh) through Angel Gabriel.


How does someone become a Muslim?

Simply by saying ‘there is no god worthy of worship besides God (Allah), and Muhammad is the Messenger of Allah. By this declaration the believer announces his or her faith in all God’s messengers, and the scriptures they brought.


What Is Ka'bah?

The Ka’bahah is the place of worship which God commanded Prophets Abraham and Ishmael to build over Four thousand years ago. The building was constructed of stone.


Who is Muhammad?

Muhammad (pbuh ) was born in Makkah in the year 570, at a time when Christianity was not yet fully established in Europe. Since his father died before his birth, and his mother shortly afterwards, he was raised by his uncle from the respected tribe of Quraysh. As he grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. The historians describe him as calm and meditative.

Muhammad (pbuh) was of a deeply religious nature, and had long detested the decadence and idolatry of his society. It became his habit to meditate from time to time in the Cave of Hira near the summit of Jabal al-Nur, the ‘Mountain of Light’ near Makkah.



How did he become a prophet and a Messenger of God?

At the age of 40, while engaged in a meditative retreat, Muhammad ( pbuh ) received his first revelation from God through the Angel Gabriel. This revelation, which continued for twenty-three years, is known as the Qur’an.

As soon as he began to recite the words he heard from Gabriel, and to preach the truth which God had revealed to him, he and his small group of followers suffered bitter persecution, which grew so fierce that in the year 622 God gave them the command to emigrate. This event, the Hijirah, [migration], in which they left Makkah for the city of Madeenah some 260 miles from Mekkah.


How did the spread of Islam affect the world?

Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine. Islam calls for faith in only One God worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation.

Within a few years, great civilizations and universities were flourishing, for according to the Prophet ( pbuh ) , ‘seeking knowledge is an obligation for every Muslim. The synthesis of Eastern and Western ideas and of new thought with old, brought about great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history. Many crucial systems such as algebra, the Arabic numerals, and also the concept of the zero (vital to the advancement of mathematics), were transmitted to medieval Europe from Islam. Sophisticated instruments which were to make possible the European voyages of discovery were developed, including the astrolabe, the quadrant and good navigational maps.


What does ‘Islam’ mean?

The Arabic word ‘Islam’ simply means ‘submission’, and derives from a word meaning ‘peace’. In a religious context it means complete submission to the will of God. ‘Mohammedanism’ is thus a misnomer because it suggests that Muslims worship Muhammad ( pbuh ) rather than God. ‘Allah’ is the Arabic name for God, which is used by both Arab Muslims and Arab Christians alike.


Why does Islam often seem strange?

Islam may seem exotic or even extreme in the modern world. Perhaps this is because religion does not dominate everyday life in the West today, whereas Muslims have religion always uppermost in their minds, and make no division between secular and sacred. They believe that the Divine Law, the Sharee‘ah, should be taken very seriously, which is why issues related to religion are still so important.


Do Islam and Christianity have different origins?

No. Together with Judaism, they go back to the prophet and patriarch Abraham, and their three prophets are directly descended from his sons - Muhammad from the eldest, Ishmael, and Moses and Jesus from Isaac. Abraham established the settlement which today is the city of Makkah, and built the Ka‘bah towards which all Muslims turn when the pray.

God commanded Abraham to summon all mankind to visit this place, and when pilgrims go there today the say ‘Here I am O Allah’, in response to Abraham’s summons.


What is the Qur’an?

The Qur’an is a record of the exact words revealed by God through the Angel Gabriel to the Prophet Muhammad (pbuh). It was memorized by Muhammad (pbuh) and then dictated to his Companions, handwritten down by scribes, who cross-checked it during his lifetime. Not one word of its 114 chapters, Suras, has been changed over the centuries, so that the Qur’an is in every detail the unique and miraculous text which was revealed to Muhammad (pbuh) fourteen centuries ago.


What is the Qur’an about?

The Qur’an, the last revealed Word of God, is the prime source of every Muslim’s faith and practice. It deals with all the subjects which concern us as human beings: wisdom, doc-trine, worship, and law, but its basic theme is the relationship between God and His creatures. At the same time it provides guidelines for a just society , proper human conduct and an equitable economic system.


Are there any other sacred sources?

Yes, the sunnah, the practice and example of the Prophet (pbuh), is the second authority for Muslims. A hadith is a reliably transmitted report of what the Prophet (pbuh) said, did, or approved. Belief in the sunnah is a fundamental part of the Islamic faith.

Examples of the Prophet’s sayings

The Prophet (pbuh) said:
‘God has no mercy on one who has no mercy for others.’
‘None of you truly believes until he wishes for his brother what he wishes for himself.’
‘He who eats his fill while his neighbor goes without food is not a true believer.’
“The truthful and trusty businessman is associated with the prophets, the saints, and the martyrs.’
‘Powerful is not he who knocks the other down, indeed powerful is he who controls himself in a fit of anger.’
‘God does not judge according to your bodies and appearances but He scans your hearts and looks into your deeds.’
‘A man walking along a path felt very thirsty. Reaching a well he descended into it, drank his fill and came up. Then he saw a dog with its tongue hanging out, trying to lick up mud to quench its thirst. The man saw that the dog was feeling the same thirst as he had felt so he went down into the well again and filled his shoe with water and gave the dog a drink. God forgave his sins for this action.’ The Prophet (pbuh) was asked: ‘Messenger of God, are we rewarded for kindness towards animals?’ He replied, ‘There is a reward for kindness to every living thing.’

From the hadith collections of Bukhaaree, Muslim, Tirmithee and Bayhaqee.

What are the ‘Five Pillars’ of Islam?
They are the framework of the Muslim life: faith, prayer, concern for the needy, self-purification, and the pilgrimage to Makkah for those who are able.


1. FAITH

There is no god worthy of worship except Allah and Muhammad is His messenger. This declaration of faith is called the Shaahadah, a simple formula which all the faithful pronounce. In Arabic, the first part is la ilaaha il - lal - ’laah-’ there is no god except Allah’; ilaaha (god) can refer to anything which we may be tempted to put in place of God-wealth, power, and like. Then comes il - lal - ‘laah:’ except Allah’, the creator of all things The second part of the Shahaadah is Muhammadun rasoolul-laah ‘Muhammad is the messenger of Allah.’ A Message of guidance has come through a man like ourselves.


2. PRAYER

Salaah is the name for the obligatory prayers which are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam and no priests, so the prayers, are led by a learned person who knows the Qur’an, chosen by the congregation. These five prayers contain verses from the Qur’an, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one’s own language. Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world and struck by the centrality of prayers in daily life.

A translation of the Call to Prayer is:
Allah is most great. Allah is most great.
Allah is most great. Allah is most great.
I testify that there is no god except Allah.
I testify that there is no god except Allah.
I testify that Muhammad is the messenger of Allah.
I testify that Muhammad is the messenger of Allah.
Come to prayer! Come to prayer!
Come to success (in the life and the Hereafter)! Come to success!
Allah is most great. Allah is most great.
There is no god except Allah.


3. THE ‘ZAKAAH’

One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word zakaah means both ‘purification’ and growth’. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

Each Muslim calculates his or her own zakat individually. For most purposes this involves the payment each year of two and a half percent of one’s surplus savings.

A pious person may also give as much as he or she pleases as sadaqah, and does so preferably in secret.

Although this word can be translated as voluntary charity’ it has a wider meaning. The Prophet (pbuh) said

‘even meeting your brother with a cheerful face is charity.’

The Prophet (pbuh) said: ‘Charity is a necessity for every Muslim.’ He was asked’ What if a person has nothing?’ The Prophet (pbuh) replied: ‘He should work with his own hands for his benefit and then give something out of such earnings in charity.’ The Companions asked: ‘What if he is not able to work?’ The Prophet (pbuh) said: ‘He should help poor and needy persons.’ The Companions further asked, ‘What if he cannot do even that?’ The Prophet (pbuh) said’ He should urge others to do good.’ The Companions said ‘What if he lacks that also?’ The Prophet (pbuh) said’ He should check himself from doing evil. That is also charity.’


4. THE FAST

Every year in the month of Ramadaan, all Muslim fast from first light until sundown, abstaining from food, drink, and sexual relations.

Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many start earlier.

Although the fast is most beneficial to the health, it is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry which leads to growth in one’s spiritual life.


5. PILGRIMAGE (Hajj)

The annual pilgrimage to Makkah the Hajj - is an obligation only for those who are physically and financially able to perform it. Nevertheless, about two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another.

Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that Hajj and Ramadan fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.

The rites of the Hajj, which were begun by Prophet Abraham, include circling the Ka’bah seven times, and going seven times between the mountains Safaa and Marwah as Hager did during her search for water. Then the pilgrims stand together on the wide plain of ‘Arafah and join in prayers for God’s forgiveness, in what is often thought of as a preview of the Last Judgement.

In previous centuries the Hajj was an arduous undertaking. Today, however, water, modern transport, and the most up-to-date health facilities are provided for the millions who take part in the pilgrimage.

The close of the Hajj is marked bya festival, ‘Eed al-Ad-haa, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the ‘Eedal-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslims’ calendar.


Does Islam tolerate other beliefs?

The Qur’an says:
Allah does not forbid you with regards to those who do not fight you for [your] faith nor drive you out of your homes, from dealing kindly and justly with them; for Allah loves those who are just. (Qur’an, 60:8)

It is one function of Islamic law to protect the privileged status of minorities, and this is why non-Muslim places of worship have flourished all over the Islamic world. History provides many examples of Muslim tolerance towards other faiths: when the caliph Omar entered Jerusalem in the year 634, Islam granted freedom of worship to all religious communities in the city.

Islamic law also permits non-Muslim minorities to set up their own courts, which implement family laws drawn up by the minorities themselves.

SIN: According to Islam, man is not born in ‘original sin’. Every child is born with an innate disposition towards virtue, knowledge, and beauty. Islam considers itself to be the ‘primordial religion’, it seeks to return man to his original, true nature in which he is in harmony with creation, inspired to do good, and confirming the Oneness of God.


What do Muslims think about Jesus?
Muslims respect and revere Jesus (r), and await his Second Coming. They consider him one of the greatest of God’s messengers to mankind. The Qur’an confirms his virgin birth (a chapter of the Qur’an is entitled ‘Mary’), and Mary is considered the purest woman in all creation. The Qur’an describes the Annunciation as follows:

‘Behold!’ the Angel said, ‘God has chosen you, and purified you, and chosen you above the women of all nations. O Mary, God gives you good news of a word from Him, whose name shall be the Messiah, Jesus son of Mary, honored in this world and the Hereafter, and one of those brought near to God. He shall speak to the people from his cradle and in maturity, and shall be of the righteous.’

She said: ‘O my Lord! How shall I have a son when no man has touched me?’ He said: ‘Even so; Allah creates whatever He wills. When He decrees a thing, He says to it, “Be!” and it is.’ (Qur’an, 3:42-7)

Jesus (r) was born miraculously through the same power which had brought Adam (r) into being without a father:

Truly, the likeness of Jesus with God is as the likeness of Adam. He created him of dust, and then said to him, ‘Be!’ and he was. (3:59)
During his prophetic mission Jesus (r) performed many miracles. The Qur’an tells us that he said:

‘I have come to you with a sign from your Lord: I make for you out of clay, the figure of a bird, and breathe into it and it becomes a bird by Allah’s leave. And I heal the blind, and the lepers, and I raise the dead by Allah’s leave.(3:49)

Neither Muhammad (r) nor Jesus (r) came to change the basic doctrine of the belief in One God, brought by earlier prophets, but to confirm and renew it. In the Qur’an Jesus (r) is reported as saying that he came:

‘To attest the law which was before me. And to make lawful to you part of what was forbidden you; I have come to you with a sign from your Lord, so fear Allah and obey Me.’
(3:50)

The Prophet Muhammad (r) said:
‘Whoever believes there is no god but God, alone without partner, that Muhammad (r) is His messenger, that Jesus is the servant and messenger of God, His word breathed into Mary and a spirit from Him, and that Paradise and Hell are true, shall be received by Allah into Heaven.’

(Hadith from Bukhaaree)


Why is the family so important to Muslims?

The family is the foundation of Islamic society. The peace and security offered by a stable family unit is greatly valued, and seen as essential for the spiritual growth of its members. A harmonious social order is created by the existence of extended families; children are treasured, and rarely leave home until the time they marry.


What about Muslim women?

Islam sees a woman, whether single or married, as an individual in her own right, with the right to own and dispose of her property and earnings. A marriage dowry is given by the groom to the bride for her own personal use, and she keeps her own family name rather than taking her husband’s.

Both men and women are expected to dress in a way which is modest and dignified. Women are required to cover all of their body except for the face and hands in order to protect their modesty and honor.

The Messenger of God (pbuh) said:
"The most perfect in faith amongst believers is he who is best in manner and kindest to his wife."


Can a Muslim have more than one wife?

The religion of Islam was revealed for all societies and all times and so accommodates widely differing social requirements. Circumstances may warrant the taking of another wife but the right is granted, according to the Qur’an, only on condition that the husband is scrupulously fair.


Is Islamic marriage like Christian marriage?

A Muslim marriage is not a ‘sacrament’, but a simple, legal agreement in which either partner is free to include conditions. Marriage customs thus vary widely from country to country. As a result, divorce is not common, although it is not forbidden as a last resort. According to Islam, no Muslim girl or boy can be forced to marry against their will: their parents will simply suggest young men or women they think may be suitable.


How do Muslims treat the elderly?

In the Islamic world there are no old people’s homes. The strain of caring for one’s parents in this most difficult time of their lives is considered an honor and blessing, and an opportunity for great spiritual growth. God asks that we not only pray for our parents, but act with limitless compassion, remembering that when we were helpless children they preferred us to themselves.

Mothers are particularly honored: the Prophet (pbuh) taught that ‘Paradise lies at the feet of mothers’. When they reach old age, Muslim parents are treated mercifully, with the same kindness and selflessness.

In Islam, serving one’s parents is a duty second only to prayer, and it is their right to expect it. It is considered despicable to express any irritation when, through no fault of their own, the old become difficult.

The Qur’an says: ‘Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age with you, do not say ‘Uff’ to them or chide them, but speak to them in terms of honor and kindness. Treat them with humility, and say, ‘My Lord! Have mercy on them, for they cared for me when I was little’. (17:23-4)


How do Muslims view death?

Like Jews and Christians, Muslims believe that the present life is only a preparation for the next realm of existence. Basic articles of faith include: Resurrection the Day of Judgment, Heaven and Hell.

When a Muslim dies, he or she is washed, usually by a family member, wrapped in a clean white cloth, and buried preferably the same day. Simple prayers following Muslims consider this one of the final services they can do for their relatives, and an opportunity to remember their own brief existence here on earth. The Prophet (pbuh) taught that three things can continue to help a person even after death; charity which he had given, knowledge which he had taught and prayers on their behalf by a righteous child.


What does Islam say about war?

Like Christianity, Islam permits fighting in self-defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees and livestock. As Muslims see it, injustice would be triumphant in the world if good men were not prepared to risk their lives in a righteous cause. The Qur’an says:

‘Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors.’ (2:190)

If they seek peace, then you should also seek peace. And trust in Allah for He is the One that hears and knows all things. (8:61)
War, therefore, is the last resort, and is subject to the rigorous conditions laid down by the sacred law.

The term jihaad literally means’ struggle’, and Muslims believe that there are two kinds of jihaad. The outer struggle against the forces of evil and corruption and the inner struggle which everyone wages against egotistic desires, for the sake of attaining inner peace.


What about food?

Although much simpler than the dietary law followed by Jews and the early Christians, the code which Muslims observe forbids the consumption of blood, pork and any kind of intoxicating substances. The Prophet taught that ‘your body has rights over you’, and the consumption of wholesome food and the leading of a healthy lifestyle are seen as religious obligations.

The Prophet (pbuh) said:
‘Ask God for certainty [of faith] and well-being; for after certainty, no one is given any gift better than health!’


How does Islam guarantee human rights?

Freedom of conscience is laid down by the Qur’an itself: ‘There is no compulsion in religion’. (2:256)

The life and property of all citizens in an Islamic state are considered sacred whether a person is Muslim or not. Racism is incomprehensible to Muslims, for the Qur’an speaks of human equality in the following terms:
‘O mankind! We created you from a single soul, male and female, and made you into nations and tribes, so that you may come to know one another. Truly, the most honored of you in Allah’s sight is the greatest of you in piety. Allah is All-Knowing,
All-Aware. (49:13)


Islam in the United States?

It is almost impossible to generalize about American Muslims: converts, immigrants, factory workers, doctors, all are making their own contribution to America’s future. This complex community is unified by a common faith, underpinned by a countrywide network of more than a thousand mosques.

Muslims were early arrivals in North America. By the eighteenth century there were may thousands of them, working as slaves on plantations. These early communities cut off from their heritage and families, inevitably lost their Islamic identity as time went by. Today many Afro-American Muslims play an important role in the Islamic community.

The nineteenth century, however, saw the beginnings of an influx of Arab Muslims, most of whom settled in the major industrial centers where they worshipped in hired rooms. The early twentieth century witnessed the arrival of several hundred thousand Muslims from Eastern Europe: the first Albanian mosque was opened in Maine in 1915; others soon followed, and a group of Polish Muslims opened a mosque in Brooklyn in 1928.

In 1947 the Washington Islamic Center was founded during the term of President Truman, and several nationwide organizations were set up in the fifties. During the fifties through seventies there was a great influx of Muslims from India and Pakistan who today represent a major segment of immigrant American Muslims. From the early twenties until the seventies a few Pseudo-Islamic organizations have appeared among indigenous Muslims using Islamic terminology to cover racist un-Islamic teachings: The nation of Islam (commonly called “Black Muslims”), The Moorish Science Temple, The Ansarullah.

Although they have always remained a small but vocal minority, some of their spokesmen continue to tarnish the image of Islam until today. Today the Muslim population in America is estimated by researchers at five to eight millions.

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I know its Haram but I love Him

[ Brothers and Sisters must read it... it's my humble request to All of You ]

“I know it’s Haram but … I love Him!!”

This is the answer that some sisters give when they tell them that having bf is Haram in Islam. So this is a message for everyone of them:

“ Dear sister, generally, a Muslimah should only love the man she will accept to marry because of his commitment to his deen! The more he will be closed to Allah, the more she should love him.

What about you? Why do you love him? Is it because of his sweet love words? Be certain that they are nothing but shaytan whispers!! Is it because of his promises of marriage? If he really wants you, he would be a real man and come to your house to ask for your hand in marriage… If he is a real man, he would approach your wali not you!!

Have you ever asked yourself if he truly loves you? Because if he truly does, then he wouldn’t let you face hell !! True love is when you pray to be gathered in Jannah with the one you love! That’s true love, and it only comes with Halal, after marriage!

Have you ever asked yourself if he would let his sister have boyfriend? A real Muslim man would have jealousy on his Maharim (his mother, sister, wife…) and if he has no Jealousy, so he is “dayouth”as Prophet Mohammad (sallaAllahu alaihi wa sallam) described this type of man! If he would let his sister to have bf, then you will know his true value, but if he would refuse to let her have bf then you will know your true value in his sight!!

Dear sister, know that no matter how much he “loves” you in this Dunya , he will hate you 1000X more than that in the Akhirah.

YES!!He will HATE you, he will blame you for your relationship when he will be between the Hands of Allah, and he will beg for you to be thrown into the fire instead of him!

Allah says in Qur’an :"Al Akhillaa (Friends/the lovers who had forbidden relationships) on that Day will be foes one to another(they will be like enemies) except Al-Muttaqun (the ones who feared Allah) "( 43:67)

Is that the kind of love you want? A temporary feeling you get in Dunya, a feeling inspired by Shaytan which turn to hate in Akhirah?!!

Do you love Allah sister? Because 2 kinds of love would never be together in a believer’s heart : haram love and love of the Lord of the Worlds!

Dear, plz wake up before it’s too late, you still have time to make things right, leave this Haram relationship right now! Leave it for Allah .. Wallahi the price HE will grant you will be greater than you have ever thought… Just make that step today before tomorrow!

by Dr. Zakir Naik

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