तावीज़ गन्डे की हकीकत

TAVEEZ KI HAQIKAT

आज हमारे समाज मे दीन धर्म के नाम पर जो गोरखधंधे हो रहे हैं उसे ने आम इन्सान को फ़िक्र हैं न इस हुकुमत के ज़िम्मेदारो को खुसुसी मुस्लिम समाज मे आज कुरान और हदीस की तालीम खत्म हो रही हैं| बिदअत को बढ़ावा दिया जा रहा हैं और सुन्नत को झुठलाया जा रहा हैं| अल्लाह का डर खौफ़ दिल और दिमाग से लोगो के निकल रहा हैं बुराई को आम कर घर-घर मे दाखिल किया जा रहा हैं| लोगो को शिफ़ा के नाम पर ताविज़ और गन्डे को आम किया जा रहा हैं| तावीज़ गन्डे और झाड़-फ़ूंक का ये शिर्किया अमल एक ऐसा रोग हैं के ये जिस समाज मे फ़ैल जाये वो समाज तौहीद(एकेशवरवाद) की तालीम को भूल कर खुल्लम-खुल्ला शिर्क करने लगता हैं और उसे अहसास तक नही होता के वो खुद अपने आप को जहन्नम (नर्क) मे ढकेल रहा हैं| अफ़सोस की बात तो ये के लोग इसे बड़ी खुशी से करते हैं और मीलो का सफ़र भी तय करते हैं|

दरहकीकत ऐसे लोग ताविज़ गन्डे का शिर्क करके तौहीद को चुनौती देते हैं के इस कायनात के पालनहार अल्लाह के मर्ज़ी के बिना भी वो लोगो को बीमारी मे शिफ़ा दे सकते या उनकी तकदीर बदल सकते हैं| मुस्लिम समाज के ये बदअकीदा उल्मा और शिर्क के कारोबार से पेट पालने वाले ये बाबा और मुल्लाओ ने तावीज़ और गन्डे के शिर्किया कारोबार से बिदअत और बुराईयो का बाज़ार गर्मा रखा है| इसके ज़रिये वो न सिर्फ़ अल्लाह पर भरोसे का लोगो से ऐतमाद खत्म कर रहे बल्कि ये उनकी रोज़ी का ज़रिया बना हैं| भोली भाली आवाम अपने दुख-दर्द मे मुब्तला अपनी बदहाली को दूर करने की गर्ज़ से इनके पास जाती हैं और ये जाहिल तावीज़ गन्डे वाले इनसे मन चाही रकम वसूलते हैं| और तो और मुसीबत की मारी आवाम इन धोकेबाज़ो को अपनी परेशानी का मसीहा समझ इनके बहकावे मे आकर अपनी रकम के साथ-साथ अपना ईमान भी गवां देती हैं|

आज आम तौर से लोगो का ये गुमान हैं के तमाम बीमारी, परेशानी का हाल सिर्फ़ तावीज़ और गन्डा हैं और इसके करने वाले ही उन्हे इस परेशानी से निजात दिला सकते हैं| बीमारी चाहे दिमागी हो या जिस्मानी अगर वो किसी डाकटर के इलाज से सही न हो तो लोग उसका हल सिर्फ़ झाड़-फ़ूंक और तावीज़ गन्डे मे तलाशते है| परेशानी चाहे अहलो अयाल की हो या रिश्तेदार की या कारोबारी आज लोगो का अकीदे मे ये शामिल होता जा रहा हैं की उनकी मुश्कीलात का हल झाड़-फ़ूंक करने वाले ही दूर कर सकते हैं| जबकी

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क्या तावीज़ से शिफा होती है ?

۞۩बिस्मिल्लाहिर्रहमानिर्रहीम۩۞

क्या तावीज़ से शिफा होती है ?

अब्दुल्लाह बिन मसऊद की पत्नी ज़ैनब, अब्दुल्लाह बिन मसऊद से रिवायत करती हैं कि
मैं ने अल्लाह के पैग़ंबर सल्लल्लाहु अलैहि व सल्लम को फरमाते हुये सुना : "झाड़-फूँक, ताबीज़-गण्डा और प्रेम-मंत्र शिर्क है।"
वह कहती हैं : मैं ने कहा कि आप ऐसा क्यों कहते हैं ? अल्लाह की क़सम! मेरी आँख दर्द से भड़कती थी और मैं फलाँ यहूदी के पास जाती थी जो मुझे दम करता था, जब वह मुझे दम करता तो वह शांत हो जाती थी।
अब्दुल्लाह बिन मसऊद ने कहा : यह शैतान का काम है, वह उस में अपना हाथ चिभोकर उसे भड़का देता था, फिर जब वह उसे दम करता था तो उस से रूक जाता था। तुम्हारे लिए काफी था कि तुम उसी तरह कहती जिस तरह अल्लाह के पैग़ंबर सल्लल्लाहु अलैहि व सल्लम कहते थे :
"अज़्हिबिल्बास रब्बन्नास, वश्फ़ि अन्तश्शाफ़ी, ला शिफ़ाआ इल्ला शिफ़ाउक्, शिफ़ाअन् ला युग़ादिरो सक़मा"
"ऐ लोगों के रब! कष्ट को दूर कर दे, और स्वास्थ्य प्रदान कर, तू ही स्वास्थ्य प्रदान करने वाला है, तेरे रोग निवारण के अलावा कोई रोग निवारण नहीं, ऐसा रोग निवारण (स्वास्थ्य) प्रदान कर कि कोई बीमारी बाक़ी न रहे।"
इसे अबू दाऊद (हदीस संख्या : 3883)
और इब्ने माजा (हदीस संख्या : 3530) ने रिवायत किया है।
इस हदीस को शैख अल्बानी ने "अस्सिलसिला अस्सहीहा" में (हदीस संख्या : 331, तथा 2792 के अंतरगत) सहीह कहा है।

उक़्बा बिन आमिर अल-जुहनी से रिवायत है कि अल्लाह के
रसूल सल्लल्लाहु अलैहि व सल्लम के पास लोगों का एक समूह आया, तो आप ने नौ लोगों से बैअत किया और एक से रूक गये, तो उन्हों ने कहा : ऐ अल्लाह के रसूल! आप ने नौ लोगों से बैअत किया और एक को छोड़ दिया। आप सल्लल्लाहु अलैहि व सल्लम ने फरमाया: "वह ताबीज़ पहने है।" इस पर उस ने अपना हाथ अंदर डाल कर उसे काट दिया, तो आप सल्लल्लाहु अलैहि व सल्लम ने उस से बैअत कर लिया और फरमाया : "जिस ने ताबीज़ लटकाया उस ने शिर्क किया।"
इसे अहमद ने रिवायत किया है (हदीस संख्या : 16969)
तथा इस हदीस को शैख अल्बानी ने "अस्सिलसिला अस्सहीहा" (हदीस संख्या : 492) में सहीह कहा 

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TAWEEZ SE SHIFA KAISE MIL JATI HAI

۞ ۩ Bismillah-ir-Rahman-ir-Rahim ۩۞

TAWEEZ SE SHIFA KAISE MIL JATI HAI

ALHAMDULILLAH..

Aj Muslim ummah ke kuch log ka ye haal hai ki wo nafa pahle dekhte hai aur Deen ko baad me. Agar unhe kisi chiz se fayda mil rahi ho to wo hargiz ye nahi dekhenge ki us ke bareme shariah kya kahti hai aur agar kabhi kadaar dekh bhi liya to fatawa shopping karte hai, matlab kuch molvio se puchte hai aur jo molvi un ke haq me fatawa deta hai use qubul kar lete hai aur baaki sabko gumraah karar de dete hai aur khud aashiq e Rasool ka locket pahen lete hai. Aur agar ap kitab o sunnah ka ilm rakhte hai to isme koi hairani ki baat nahi hai kyuki RasoolAllah (ﷺ) ye farma kar gaye the:

RasoolAllah (ﷺ) ne farmaya Tum zaroor apne se pehle Logon ke qadam ba qadam pairwi karoge hatta ke agar woh Goh (Chipkali ke mushaba rengne wala aik Janwar) ke suraakh mein gusein honge aur tum bhi is me dakhil hoge. Arz kiya gaya: Ya Rasoolallah! Kya inse Yahood o Nasara murad hain?
RasoolAllah (ﷺ) ne Irshad farmaya: (Agar ye nahi)To aur Kon?

[Narrated by al-Bukhaari, 1397; Muslim, 4822]

Ye hadith isliye pesh ki hai kyuki yahud aur nasara bhi isi tarha ke amal karte the. Wo apne alimo ki baat ko Allah ki baat se zyada darja dete the. Allah swt farmate hai

Quran “Inn logon ney Allah ko chor ker apney aalimon aur darwishon ko apna Rab banaya hai aur Marium kay betay Maseeh ko halankay unhen sirf aik akelay Allah hi ki ibadat ka hukum diya gaya tha jiss kay siwa koi mabood nahi woh pak hai unn kay shareek muqarrar kerney say.”

(Tawba(9):31)

Aaj yahi haal Muslim Ummah ke kuch logo ka hai, wo apne liye halal kar lete jo unhe nafa de wo chahe kisi bhi shakal me ho jaise sood, taweez, gande, wagaira. Aur isi ki shakal hai Taweez jise kuch logo ne halal samajh liya hai jab ki is par boht sakht hadith hai jiska aage hoga in shaa Allah.

[Taweez ke bareme detail se padhne ke liye ye check kare].


Lekin fir bhi log kahte hai ki agar ye galat hai to isse shifa kaise ho jata hai. To un becharo ko ye pata hona chaiye ki Allah to unhe bhi rizk aur nafa deta hai jo Pattharo se mangte hai, toh kya ab ham Pathharo se mangna shuru kar de, nauzbillah!!! Ab rahi baat ki taweez se kaise shifa milti hai to ye sawal ka jawab bhi unhe mil jata agar wo quran aur sunnah ka ilm rakhte lekin inlog ko Quran aur sunnah ka ilm kaise ho jab ki ye Deen ko molvi sahab ka halwa samajhte hai ki jo molvi sahab ne kaha bas wahi shariat ho gai, Deen ki samajh unko naseeb hoti hai jo log koshish karte hai. Lekin inhe halwa khane se fursat mile tab na ye koshish kare.

Taweez se kaise shifa ho jata hai darj zel hadith me zikr hai:

Ibn Mas’ud ki biwi Zaynab r.a. riwayat karti hai ki Abdullah ibn Mas’ud ne unke gale me ek dhaga dekha aur pucha ki ye kya hai?

Unhone farmaya, “Ye ek dhaga hai jisme mere liye ruqya kiya gaya hai. Unhone us dhage ko unke gale se tod diya aur kaha: ‘Aap’, Ibn Masud ki khandan ko Shirk ki koi zarurat nahi hai. Beshak, maine RasoolAllah ko ye kahte suna ki Kay Daam(wo Daam Jis Mein Shirkya Alfaz hun ) Taweez Or Tawila ye Sab Shirk Hain.

Zaynab ne farmaya, “Ap ye kya kahte hai? Meri aankho me Tashanj(aithan) tha isliye mai fula fula yahudi aadmi ke pas gai thi aur jab bhi wo ruqye se ilaaj karta, dard kam ho jata.
Ibn Masud r.a. ne farmaya: Ye shaitaan ka kaam hai. Shaitan apne hath se chubhata hai aur jab is par ruqyah kiya jata hai, wo apne hath ko hata leta hai. Ye tumhare liye kaafi hoga agar tum wo kaho jo RasookAllah kaha karte the:

‘Athhib il-ba’s, rabb an-nas, washfi ant ash-shafi, la shifa illa shifa uk, shifaan la yughadiru saqama’
Tarjuma:- Aye Insano ke Rab! Door karde ye bimari aur Shifa de tu hi Shifa dene wala hai, nahi koi Shifa teri Shifa ke siwa aur (aisi shifa jisse) koi takleef baki na rahe.

Recorded by
[Abu Dawud, hadith-3883; judged hasan by al-Albani (Mishkat ul-Masabih no. 4552).

Is hadith se hame ye pata chalta hai ki Taweez pahenna shirk hai jaise ke khud Ibn Masud r.a. ne farmaya hai upar aur sath hi ye bhi pata chala ki Taweez se shifa kaise mil jati hai aur agar ham par bimari ka asar ho jaye to kya padha jaiy. Par afsos aj ke kuch Muslims Allah se se zyada dhaage, kabr aur murdo par Tawakkal rakhte hai.

Allah se dua hai ki wo hame shirk se bachae aur Tawheed ke upar hame maut ata kare. aameen.

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SHIRK AUR MAUJOODA MUSALMAAN

Bismillahirrahmanirraheem

MADADGAAR KAUN?

"Hum sirf teri hi “IBADAT” karten hain,aur sirf tujhse hi madad chhate hain"
[Fatiha, 04]

Is aitbar se na “Ibadat” Allah k siwa kisi aur ki jayez nahi, Aur na “Madad” talab karna kisi aur se jayez hai, in alfaz se “Shirk” ka darwazah band kar diya gaya,

likin Jinke dilon me “ Shirk” k rog rah pagaye, Woh “MAFUQ-ASBAB”( ye sirf Allah k liye khas hai) aur “MATIHAT-ASBAB” ( ye insano k liye khas hai) me madad talab karne me fark ko nazar andaaz karke logon ko dhoke me dal dete hain,

Aur kahete hain k dekho jab hum Bimar ho jate hain, to “Doctor” se madad hasil karte hain, Biwi (Wife) se madad chhate hain. Driver aur digar insan se madad k talib hote hain, Is tarah ye apni baat manwate hain, ki ALLAH k siwa auron se bhi madad mangni jayez hai,


hala k Asbab k Matihat ek dusre se madad chhana ya madad karna ye shirk nahi, Ye to Allah ka banaya hua nezaam hai, jis me sare kaam “ZAHIRI ASBAB” k mutabik hi hote hain. . .


Hatta ki Ambiya(a.s) bhi insano ki madad hasil karte the,
Hajrat Esaa(a.s) ne farmaya: "Allah k deen k liye kaun mera madad gar hai"?
[Surah:Al-Saaf, Aayat:14]


Allah ne Ahle-Emaan ko farmaya: "Neki aur taqwa ke kamo me ek dusre ki madad karo"
[Surah:Al-Maydah, Aayat:02]

Zahir baat hai ke ye taaun na Mamnu hai aur na Shirk hai, balke Matlob-o-Mahmood hai iska istalahih Shirk se kya taloq?


Shirk to ye hai ke aise saks se madad ki Talab ki jaye jo zaahiri- asbab ke lihaz se madad na kar sakta hai, jaise kisi “Murda” saks ko madad k liye pukarna, Isko muskil kusa aur hajat rawan samjhna, Isko nafa-o-nuksan karne wala samjhna aur door-o-nazdik se har ek ki faryad sune ki salahiyat wala taslim karna, Iska naam hai “MAFUQ-AL-ASBAB” (yani jis tarah se Allah se madad talab ki jaye) isi tarike se madad talab karna, Aur use khudai sifat se Mutasif maana, isi ka naam Shirk hai, Jo badkismati se Mohabbat-e-Aulya k naam par MUSALMAN karte hain…..

Allah tala farmata hai : "Tumhare liye tumhara deen hai aur mere liye mera deen hai",
[Surah:Al-Kaferoon, Aayat:06]

yani agar tum apne deen par razi ho, Au ise chodne k liye taiyar nahi ho, To main apne deen par( jo haq hai) razi hu, Main ise kyon chodon?.

"Hamare liye hamara ammal aur tumhare liye tumhara ammal"
[Surah: Al-Qasas, Aayat:55]


Ye kabhi mumkin nahi ke main Tuhid ka rasta chodkar Shirk ka rasta ikhtiyar kar lu, jaisa ke tum chhate ho, Aur ALLAH ne tumhare kismat main hedayat nahi likhi hai,To tum bhi is Tuhid aur Ibadat- e-A lahi se mahroom hi rahoge. . .

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ummat e muhammadia me shirk aa sakta hai

UMMAT E MUHAMMADIA ME SHIRK AA SAKTA HAI !!!
Bismillahirrahmanirraheeem

"To Aye Nabi saw Allah ke siwa kisi or mabood ko mat pukaarna warna Aap ko azaab diya jayega ,"

(Surah:26, Ash-Shu'ara, Aayat No.213)


"Momino usi Allah ki taraf rujoo kiye raho or Allah se darte raho or Namaz padhte raho or Mushrikon mein na hon"

(Surah:30, Ar-RooM, Aayat No.31)

[1] - Nabi saw"ne Farmaya , sare Nabiyon as"ko 1 ek Magbool Du'a milti hai , sare Nabiyon as"ne apni zindagi mein oh Du'a maanglien , par Main saw"is Du'a ko Bachaye rakha hun ke Qiyamat ke din Main saw"sifarish karunga us shakhs ke liye jo Allah ke saath kisi ko shareek kiye bagair maara ho , To Main saw"uske liye sifarish karunga Insha Allah ,

[Bukhari]
[Muslim]

[2] - Nabi saw"ne Farmaya ke khabaardar tum se pahle ki ummat apne Nabiyon or Shaalein Auliya ke Qabr ko sajdah Ibaadat Gaah Bana liya tha , Khabaardaar Main tum logon ko mana karta hun ke tum kisi ke Qabr ko Sajdah ya ibaadat Gaah na bana lena ,

[Muslim]

[3] - Nabi saw"ne farmaya ke meri ummat mein shirk aise dakhil ho jayegi ke jaise Chuuti chalti hai ke koi aawaz nahi aati waise meri ummat mein shirk dhakhil hoga , Lekin Main saw"tum ko ek Du'a sikhata hun jo tumhe chhoti or badi shirk se bachayega , kaho Du'a ,

{Aye Allah mujhe bachha ke main jaante bhujhte tere saath kisi ko shareek karo , or yeh ke main Anjane mein tere saath kisi ko shareek karo Aye Allah mujhe isse bachha or apne panah mein rakh}

[Hakim]
[Tirmizi , ke Nawazer ul wasool mein riwayat kiya hai , or iska sanda sahi hai]

[4] - Nabi saw"ne farmaya ke main is baat se sabse zayad daar ta hun ke , mere baad meri ummat mein khufr or shirk karenge ,

1 khufr Taqder ka inkaar ,
2 Sitaron se yakin yani yeh kahe ke mara sitara Gaardish mein hai or yeh shirk hai ,

[Abu Yaala , iska sanda sahi hai]

[5] - Nabi saw"ne farmaya ke Main is baat se daarta hun ke mere baad meri ummat mein 3 chiz aayegi or main nahi chahata ke woh 3 chiz aaye lekin woh aake rahegi,

1 Sitaare par yakin ,
2 Baadsha ka zulm ,
3 Taqdeer ka inkaar ,
[Mushnad Ahmad]
[Taabrani al Kaaber, iska sanad sahi hai]

[6] - Nabi saw"ne farmaya ke meri ummat mein Namaz ko chhod na Kufr or shirk hai ,

[Muslim]

[7] - Nabi saw"ne farmaya Allah ka Banda or shirk mein Namaz chhod na hai jo shakhs Namaz chhoda usne shirk kiya ,

[Tirmizi]
[Ibn Maazah]

[8] - Abu Saeed raz"se riwayat hai ke , Hum log masih Dajjal ki baat kar rahe the , to Nabi saw"aaye or farmane lage ke Main saw"baatao ke Dajjal se zayada Main saw kis baat se daar ta hun , Sahaba raz"ne farmaya zarur baatain ki Aap saw Dajjal se zayada kis baat se darte hai , to Nabi saw ne farmaya ke woh chupa hua shirk hai yani Riyaa Dekhawa ke Banda Namaz ke liye khada hua or kisi ko dekha ne ke liye Namaz paade Allah ke samane khada hoke Bando ka razamandi hasil kare ye shirk hai ,

[Bukhari]
[Ibn Maaza}yeh hadees Hasan hai]

[9] -Nabi saw"ne farmaya ke jo shakhs Bad shagun liya usne shirk kiya , [Abu Daood] [Tirmizi] [Ibn Maazah] [Taabrani]

[10] - Nabi saw"ne farmaya jisne Kaahin or Araaf ke paas jaye or uski baat maanli to usne Mujh par jo kuch Nazil hua hai usne inkaar kiya or yeh shirk hai ,

[Mushnad Ahmad]
[Hakim]

[11] - jisne Allah ke Aalawa Qasam khai usne shirk kiya ,

[Bukhari]
[Muslim]
[Tirmizi]
[Hakim]

[12] -Abdullah bin Juber raz"ne farmaya ke Umer faroque raz or main , Ghooda ki race lagai to main unse aage nikal gaya to maine kaha Kaaba ki Qasam main aage nikal gaya , fir Umer raz"mujhse aage nikal gaye to Umer raz"ne kaha Kaaba ke Rab ki Qasam main jeet gaya , fir Umer raz"mujhe maarne ko aaye or kaha ke Tum Kaaba ki Qasam khata hai , yeh shirk hai ,

[Bahqi]
[Sunan Al Kubra, yeh hadees sahi hai]

[13] - Abdullah bin Hubaira raz"kahte hai ke Ali raz bin Talib kahte hai ke Taweez latkana jahiliya ka tarika hai , yeh shirk hai ,

[Jame Bil Hadees]
[Abdul Wahab, ye hadees sahi hai]

[14] - Qaish bin Hasal Ashadi raz"kahte hain ke Abdullah bin Masood raz"apni biwi ke paas gaye to dekha ke unki biwi Bhukhar ke waja se Gale mein Taweez pahne hue hain , to Abullah bin Masood raz"bohat gusha mein aa gaye or use thood diya fir kaha Abdullah ke ghar wale shirk se Ganni hai Shirk ke mohaaz nahi hai , or kaha ke hum ne Nabi saw"se shikha hai ke Mantaar , or Taweez , Gannde , or Paliten ye sab shikh hai ,

[Hakim, is hadees ka sanad sahi hai]

[15] - Hudaifa raz"ek mariz Bimaar, ke paas gaye or dekha ke uske haat mein ek Taweez hai , to Hudaifa raz"us Taweez ko nikal diya or kaha ( Tum mein se aksar log Allah par Imaan lane ke baad Allah ke saat shirk karte hai,

(Surah 10 yunus aayat no 106 ) ,
[Ibn Abi Hatim, apni tafseer mein riwayat kiya hai,]

[16] - Hudaifa raz ek Bimar mariz ke paas gaye iyadaat ke liye to dekha ke uske haath mein ek Dhagha bhadha hua hai , use puchha ke yeh kiya hai to usne kaha is par Dham kiya gaya hai , to Hudaifa raz"us Dhagha ko khaat diya or kaha ke agar tu is halat mein maar jaata to main teri Janaaza ki namaz nahi padth Q ki ye shirk hai ,

[Ibn Abi Saiba]

[17] - Abu Dardah raz ne farmaya ke Mujhse mere Khalil yani Nabi saw ne farmaya ke agar tujh ko jala diya jaye ya khaat ke thukde thukde kar diya jaye fir bhi Allah ke saat kisi ko shareek na karna ,

[Ibn Maazah]

[18] - Abdullah bin masood raz ne farmaya ke jab ( surah 6 al-An'am, Aayat no 82 , jo log Imaan laye or apne Imaan ko zulm se mahfooj kiya unke liye aman hai or wahi hidayat pane wale log hain ,) nazil hue to hum log paresan ho gaye ke koun hai jo apne par zulm nahi kiya hoga , to hum log Nabi saw ke paas gaye or kaha ke koun hai jo zulm nahi kiya hai to Nabi saw ne Farmaya ke jo tum log zulm samajh rahe ho waisa nahi hai Zulm se murad woh zulm hai jo

( Luqman ne apne bete ko nasihat karte hue kaha ke beta Allah ke saath kisi ko Shirk na karna , shirk to bada zulm azeem hai ,"

(Surah:31,Luqman: Aayat No.13)

Nabi saw ne farmaya is shirk se jo bacch gaya to uske liya aman or salamati hai ,

[Bukhari]
[Muslim]

[19] -Hz Maazh ibn jabaal raz ke martaba Nabi saw"ke saamne sajdah kiya to Nabi saw ne kaha aye maazh yeh kiya kar rahe ho , to maazh raz"ne kaha mein jab sham gaya tha to dekha ke woha ke log apne bado ko sajdah karte hai , to maine khayal kiya ke hum log bhi Nabi saw"ko sajdah karege to Nabi saw ne farmaya ke agar tazeem ka bhi sajdah jaez hota to main hukm deta ke Aurat apne Mard ko sajdah karti lekin kisi basar ko sajdah jaez nahi ye shirk hai ,

[Ibn Maazah, ye hadees sahi hai]

[20] -Hz Abu Huraira raz"riwayat karte hai ke Nabi saw"ne farmaya ke us waqt tak Qayamat nahi aaegi jab tak meri ummat ke kuch kabila Qaum mushriken ke saath mil ke but ka ibaadat na kare or jab tak ke meri ummat Qabr parastish na kare ,

[Bukhari, Kitab ul Fitnah:7116]
[Muslim 906]
[Musnad Ahmad 350]
[Abu Daood 4202]
[Ibn Maazah 3952]
[Tirmizi 2219]
[Hakim 4/496]

[21] -Hz Aayesha raz"farmati hai ke agar iska daar na hota to Nabi saw"ka Qabr khuli rahti or Hujra mein na hoti lekin mujhe is baat ka daar hai ke Nabi saw ki Qabr ko bhi kahi ibaadat gaha na bana liya jaye ,

[Bukhari, 1330]

[22] - Nabi saw"ne farmaya: Jo shakhs ghairullah ko pukaarta aur us se Du'a aur pukaar karta mar jaye, toh wo JAHANNAM me jayega ,

[Bukhari, 4497]

[23] - Hz Abu Bakr(raz) se marvi hai ke Rasool(saw) ne farmaya: Kya Main tum ko sab se bada kabira gunah na bataon?

Aap(saw) ne aisa 3 baar farmaya, toh hum ne kaha ke aye Allah ke Nabi saw! Kyun nahi, Aap hume zaroor batayein , Aap(saw) ne farmaya: Allah ke saath kisi cheez ko sharik karna ,

[Bukhari:2511]

In sari dalaeel par agar kisa ka koi ateraz hai to daleel ke roshni mein wazeh kare to insha allah hum apni islah kar lenge ,

Allah se Du'a Hai ke Hum ko Ghar walon ko Aap logon ko or Sare Musalmano ko Shirk Karne o Karene wale se Allah Apne Panah Mein Rakhe ,
Ameen Ya Rabbil Aalameen ,

Posted By - Aabdur Rahim Shah , -id ,aanaahlehadees@yahoo.com

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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.

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Ruling on Amulets and Hanging Them Up

Ruling on amulets and hanging them up; do amulets ward off the evil eye and hasad (envy)? 


Praise be to Allaah.
Firstly, we could not find the ahaadeeth whose soundness the questioner asked about, because we do not know the text of those ahaadeeth. He said that they were in volume 50 of al-Muwatta’, but al-Muwatta’ is only one volume.


Hence we will quote what we are able to of the ahaadeeth that have been narrated on this topic, and we will explain – in sha Allaah – the rulings of the scholars on them. Hopefully some of this will be what the questioner is looking for.


1. It was narrated from ‘Abd-Allaah ibn Mas’ood that the Prophet of Allaah (peace and blessings of Allaah be upon him) said:

“The Prophet of Allah (peace and blessings of Allaah be upon him) disliked ten things: Yellow colouring, meaning khalooq (a perfume made from saffron), dyeing grey hair, trailing the lower garment, wearing a gold ring, throwing dice, a woman adorning herself before people who are not her mahrams, using spells (ruqyah) except with the Mu'awwidhatan, wearing amulets, coitus interruptus, and having intercourse with a woman who is breastfeeding a child; but he did not declare them to be prohibited.”

(Narrated by al-Nasaa’i, 50880; Abu Dawood, 4222)
“having intercourse with a woman who is breastfeeding a child” means, if she becomes pregnant this will harm the child who is breastfeeding.

This hadeeth was classed as da’eef (weak) by al-Albaani in Da’eef al-Nasaa’i, 3075)

2. It was narrated from Zaynab the wife of ‘Abd-Allaah ibn Mas’ood from ‘Abd-Allaah that he said:

“I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Spells (ruqyah), amulets and love-charms are shirk.” I said, “Why do you say this? By Allaah, my eye was weeping with a discharge and I kept going to So and so, the Jew, who did a spell for me. When he did the spell, it calmed down.” ‘Abd-Allaah said: “That was just the work of the Shaytaan who was picking it with his hand, and when (the Jew) uttered the spell, he stopped. All you needed to do was to say as the Messenger of Allaah (peace and blessings of Allaah be upon him) used to say: ‘Adhhib il-ba’s Rabb al-naas ishfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadiru saqaman (Remove the harm, O Lord of mankind, and heal, You are the Healer.

There is no healing but Your healing, a healing which leaves no disease behind.’”

(Narrated by Abu Dawood, 3883; Ibn Maajah, 3530)
This hadeeth was classed as saheeh by al-Albaani in al-Silsilat al-Saheehah, 331 and 2972.


3. It was narrated that ‘Uqbah ibn ‘Aamir said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah not fulfil his need, and whoever wears a sea-shell, may Allaah not give him peace.”
(Narrated by Ahmad, 16951)
This hadeeth was classed as da’eef by Shaykh al-Albaani in Da’eef al-Jaami’, 5703.



4. It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that a group came to the Messenger of Allaah (peace and blessings of Allaah be upon him) [to swear their allegiance (bay’ah) to him]. He accepted the bay’ah of nine of them but not of one of them. They said, “O Messenger of Allaah, you accepted the bay’ah of nine but not of this one.” He said, “He is wearing an amulet.” The man put his hand (in his shirt) and took it off, then he (the Prophet (peace and blessings of Allaah be upon him)) accepted his bay’ah. He said, ‘Whoever wears an amulet has committed shirk.”
(Narrated by Ahmad, 16969)
This hadeeth was classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 492.



Secondly: 

Amulets (tameemah, pl. tamaa’im) are things made from pearls or bones that are worn on the necks of children or adults, or are hung up in houses or cars, in order to ward off evil – especially the evil eye – or to bring some benefits.


These are the comments of the scholars on the various kinds of amulets and the rulings on each kind. These comments contain important and useful points.


1. Shaykh Sulaymaan ibn ‘Abd al-Wahhaab said:
“Know that the scholars among the Sahaabah and Taabi’een and those who came after them differed as to whether it is permissible to hang up amulets which only contain words from the Qur’aan or names and attributes of Allaah.


One group said that this is permissible. This was the view of ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas and others. This is the apparent meaning of the report narrated from ‘Aa’ishah and it was the view of Abu Ja’far al-Baaqir and Ahmad, according to one report. They interpreted the hadeeth as referring to amulets which involve shirk; with regard to those which contain words from the Qur’aan or the names and attributes of Allaah, then they are like ruqyah which uses the same words.


I say, this appears to be the view of Ibn al-Qayyim.
Another group said that this is not permissible. This was the view of Ibn Mas’ood and Ibn ‘Abbaas, and is the apparent meaning of the view of Hudhayfah, ‘Uqbah ibn ‘Aamir and Ibn ‘Akeem (may Allaah be pleased with him). This was also the view of a group of the Taabi’een, including the companions of Ibn Mas’ood and Ahmad, according to one report which was chosen by most of his companions. It was also the view of the later scholars, who quoted this and similar ahaadeeth as evidence. The apparent meaning is that it is general in application and does not differentiate between amulets which contain Qur’aan and amulets which contain other things, unlike ruqyah where there is a differentiation. This is supported by the fact that the Sahaabah who narrated the hadeeth understood it to be general in meaning, as was quoted above from Ibn Mas’ood.


Abu Dawood narrated that ‘Eesa ibn Hamzah said: “I entered upon ‘Abd-Allaah ibn ‘Akeem and his face was red due to high fever. I said, ‘Why don’t you hang up an amulet?’ He said, ‘We seek refuge with Allaah from that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever hangs up anything will be entrusted to its care…”’”


This scholarly difference was concerning hanging up amulets which contain Qur’aan or names and attributes of Allaah, so what do you think about the things which were innovated later on, doing spells (ruqyah) using the names of shayaateen (devils) and others and hanging them up, and even being attached to those shayaateen, seeking refuge in them, slaughtering animals for them, asking them to ward off harm and bring benefits – actions which are pure shirk? This is prevalent among many of the people, except for those whom Allaah keeps safe and sound. Think about what the Prophet (peace and blessings of Allaah be upon him) said and what was the practice of the Sahaabah and Taabi’een, and what the scholars after them mentioned on this topic and others. Then look at what happened in the later generations. It will become clear to you what the religion of the Messenger (peace and blessings of Allaah be upon him) is, and how it has now become alienated in all ways. And Allaah is the One Whose help we seek.
(Tayseer al-‘Azeez al-Hameed, p. 136-138)


2. Shaykh Haafiz Hukami said:

If they – i.e., amulets – contain clearly-written Qur’aanic verses or saheeh ahaadeeth, there was some dispute among the salaf – the Sahaabah, the Taabi’een and those who followed them – as to whether they are permissible.


Some of them – i.e., some of the Salaf – said that this was permissible. This was narrated from ‘Aaishah (may Allaah be pleased with her), Abu Ja’far Muhammad ibn ‘Ali, and others among the salaf.


Some of them said that this was not allowed; they regarded it is makrooh and not permitted. They include ‘Abd-Allaah ibn ‘Akeem, ‘Abd-Allaah ibn ‘Amr, ‘Uqbah ibn ‘Aamir, and ‘Abd-Allaah ibn Mas’ood and his companions such as al-Aswad and ‘Alqamah, and those who came after them such as Ibraaheem al-Nakha’i and others – may Allaah have mercy on them.



Undoubtedly not allowing that is a safer precaution to prevent means that lead to wrong beliefs, especially in our own times. If most of the Sahaabah and Taabi’een regarded it as makrooh in those noble times when the faith in their hearts was greater than a mountain, then regarding it as makrooh in these times of trials and tribulations is more appropriate and is more on the safe side. So how about when this concession has led people to things which are purely haraam and they have made it a means to those things? For example, they make amulets for seeking refuge, on which they write an aayah or soorah or the phrase “Bismillaah ir-Rahmaan ir-Raheem (In the name of Allaah, the most Gracious, the Most Merciful), then underneath it they put some devilish mumbo-jumbo, the meaning of which no one knows except one who has read their books.


Or they divert the hearts of the common folk from putting their trust in Allaah and make them dependent on the things that they have written, and most of them frighten the people, before anything even happens to them. One of them will come to the person whom he wants to trick out of his money, knowing that the person is relying on him and trusts him, and he says: “Such and such is going to happen to your family or your wealth or to you,” Or he says, “You have a qareen (constant companion) from among the jinn,” or the like, and he describes things to him and and tells him things about himself that the Shaytaan whispers to him, to make him think that he has true insight and that he cares about him and wants to bring him some benefit. When the heart of the ignorant fool is filled with fear of what has been described to him, he turns away from his Lord and turns to this charlatan with all his heart and soul; he puts his trust in him and relies on him instead of Allaah, and says to him, “What is the way out from the things that you have described? What is the means of warding them off?” It is as if he (the charlatan) has control over benefit and harm, at which point his hopes are raised and he becomes more greedy, wondering how much he will be able to take. So he tells him, “If you give me such and such, I will write an amulet for that which will be this long and this wide” – he describes it and speaks to him in a nice manner.


Then he hangs up this amulet to protect him from such and such diseases. Do you think, after all that we have mentioned, that this belief is a form of minor shirk? No way; it means that one is taking as one’s god someone other than Allaah, putting one's trust in someone other than Him, turning to someone other than Him, relying on the deeds of created beings and trying to divert people from their religion. Can the Shaytaan do any of these tricks except with the help of his devilish brethren among mankind?



“Say: ‘Who can guard and protect you in the night or in the day from the (punishment of the) Most Gracious (Allaah)?’ Nay, but they turn away from the remembrance of their Lord”
[al-Anbiyaa’ 21:42 – interpretation of the meaning]



Then along with the devilish mumbo-jumbo, he writes on the amulet something from the Qur’aan, and hangs it up when he is not taahir (in a state of purity), when he is in a state of minor or major impurity, and he never shows any respect towards it or keeps it away from other things. By Allaah, none of the enemies of Allaah have treated His Book with as much contempt as these heretics who claim to be Muslims. By Allaah, the Qur’aan was revealed to be recited and followed, for its commandments to be obeyed and its prohibitions heeded, for its information to be believed and its limits to be adhered to, for its parables and stories to serve as lessons, and for it to be believed in.


“… the whole of it (clear and unclear Verses) are from our Lord…”
[Aal ‘Imraan 3:7 – interpretation of the meaning]


But these people have ignored all of that and cast it behind their backs; they have merely memorized a few words in order to earn their living from them, like any other means of earning a living that enables them to do haraam things, not things which are permitted. If a king or a governor wrote a letter to his subordinate, telling him to so such and such and not to do such and such,

commanding the people in your city to do such and such and forbidding them to do such and such, etc., and he took that letter and did not read it or think about its instructions, and he did not convey that to those to whom he was commanded to convey it, but instead he took it and hung it around his neck or his arm, and did not pay any attention at all to what was in it, the king would punish him severely for that. So how about that which was revealed from the Compeller of the heavens and the earth, Who has the highest description in the heavens and on earth, to Whom is all praise in the beginning and at the end, to Whom all things return, so worship Him and put your trust in Him, He is sufficient for me, there is no god but He, in Him I put my trust and He is the Lord of the Mighty Throne. And if they (amulets) contain anything but the two revelations (i.e., Qur’aan and saheeh Sunnah) then this is shirk without a doubt, and is more akin to the azlaam (arrows used during the jaahiliyyah for seeking luck or help in decision making) in being far-removed from the characteristics of Islam.


If they (amulets) contain anything other than the two revelations and instead contain mumbo-jumbo from the Jews or worshippers of the temple, stars or angels, or those who use the services of the jinn, etc., or they are made of pearls, strings, iron rings, etc., then this is shirk, i.e., hanging them up or wearing them is shirk, beyond a doubt, because they are not among the permissible means or known forms of treating disease. It is simply a belief that they will ward off such and such a problem or pain because of their so-called special features.


This is like the belief of idol-worshippers concerning their idols, and they are like the azlaam (arrows) which the people of the jaahiliyyah used to take everywhere with them and consult whenever they had to make a decision. These were three arrows, on the first of which was written ‘Do’, on the second ‘Do not do’ and on the third ‘Try again.’ If the person picked out the one which said ‘Do’, he would go ahead and do that thing; if it said, ‘Do not do’, he would not do it, and if it said, ‘Try again,’ he would consult them again. Instead of this, Allaah – to Whom be praise – has given us something better, which is the prayer of Istikhaarah.
In conclusion, these amulets which do not contain Qur’aan or Sunnah are just like the azlaam in that they involve corrupt beliefs and go against the sharee’ah and are far-removed from the characteristics of Islam. Those who believe in pure Tawheed keep as far away as possible from such things. The faith in their hearts is too great to permit anything of this sort to enter their hearts. Their status is too high and their certainty of faith is too strong for them to put their trust in anyone other than Allaah or to seek the protection of anyone other than Him. And Allaah is the Source of strength.

(Ma’aarij al-Qubool, 2/510-512)
The view that amulets are not allowed even if they contain words from the Qur’aan is the view of our shaykhs:



3. The scholars of the Standing Committee said:

The scholars are agreed that it is haraam to wear amulets if they contain anything other than Qur’aan, but they differed concerning those which do contain Qur’aan. Some of them said that wearing these is permitted, and others said that it is not permitted. The view that it is not permitted is more likely to be correct because of the general meaning of the ahaadeeth, and in order to prevent means of shirk.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
(Fataawa al-Lajnah al-Daa’imah, 1/212)


4. Shaykh al-Albaani (may Allaah have mercy on him) said:
This misguidance is still widespread among the Bedouin, fellahin (peasants) and some of the city-dwellers. Examples include the pearls which some drivers put in their cars, hanging them from the rear-view mirror. Some of them hang an old shoe on the front or back of the car; some hang a horse-shoe on the front of their house or shop. All of that is to ward off the evil eye, or so they claim. And there are other things which are widespread because of ignorance of Tawheed and the things which nullify it such as actions of shirk and idolatry which the Messengers were only sent and the Books were only revealed to put an end to. It is to Allaah that we complain of the ignorance of Muslims nowadays, and their being far away from their religion.
(Silsilat al-Ahaadeeth al-Saheehah, 1/890, 492)



Using amulets, and how to deal with nightmares

Firstly: 

It is not permissible to go to fortunetellers and soothsayers and other such charlatans. Whoever goes to them and asks them about anything, his prayer will not be accepted for forty days, and whoever believes their claim to have knowledge of the unseen or to be able to relieve hardship and bring benefits is a kaafir, as it says in the saheeh ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him).


It is not permissible to use turquoise (as a charm) and amulets. A stern warning is used in the saheeh Sunnah to the one who does that.

It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that a group of people came to the Messenger of Allaah (peace and blessings of Allaah be upon him), and he accepted the allegiance of nine and refrained from accepting the allegiance of one. They said: “O Messenger of Allaah, you accepted the allegiance of nine and not this one.” He said: “He is wearing an amulet.” He put his hand in and took it off, then he accepted his allegiance, and said: “Whoever uses an amulet has committed shirk (has associated partners with Allaah).” Narrated by Ahmad, 16969. This hadeeth was classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 492.

you will find the details of the ahaadeeth which have been narrated concerning amulets, and the rulings of the scholars on amulets containing verses from the Qur’aan and amulets consisting of other things.


In that answer, Shaykh Sulaymaan ibn ‘Abd al-Wahhaab is quoted as saying:


“This scholarly difference was concerning hanging up amulets which contain Qur’aan or names and attributes of Allaah, so what do you think about the things which were innovated later on, doing spells (ruqyah) using the names of shayaateen (devils) and others and hanging them up, and even being attached to those shayaateen, seeking refuge in them, slaughtering animals for them, asking them to ward off harm and bring benefits – actions which are pure shirk? This is prevalent among many of the people, except for those whom Allaah keeps safe and sound.”

And Shaykh Haafiz Hukmi said:


If they (amulets) contain anything other than the two revelations and instead contain mumbo-jumbo from the Jews or worshippers of the temple, stars or angels, or those who use the services of the jinn, etc., or they are made of pearls, strings, iron rings, etc., then this is shirk, i.e., hanging them up or wearing them is shirk, beyond a doubt.


Secondly: 

Types of amulets and superstition that some Muslims fall into

Firstly: 


With regard to these myths which many people adhere to in word and deed, there is no evidence for them either in Islam or in terms of reason. Rather Islam forbids them and prohibits them, and they are forms of shirk.

With regard to the three myths mentioned in the question: the first one comes under the heading of amulets; the second and third come under the heading of tiyarah or a superstition. It has been clearly stated that amulets and superstition are shirk.
Secondly:


With regard to the first myth: 

It comes under the ruling on amulets which they believe can bring benefit and ward off harm, and they are things which are worn such as beads, strings, horse shoes, blue eyes, “hands of Fatima” and many other things which they believe can bring good and benefit or ward off evil and harm.

It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: I heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say: “Ruqyah, amulets and love charms are shirk.”
Narrated by Abu Dawood (3883) and Ibn Majaah (3530): classed as saheeh by al-Albaani in Saheeh Abi Dawood.


The ruling on the use of amulets -- including what is mentioned in the question of wearing hazaazah -- is that the one who acquires them or wears them, if he believes that they are a cause of bringing benefits and warding off harm and that benefit and harm are in the hand of Allaah, then he has fallen into minor shirk, because he has made something that is not a means into a means.


If he believes that it can bring benefit or cause harm in and of itself, then he has fallen into major shirk.


What anyone who has taken anything of that nature or anything like it must do is get rid of it and repent to Allaah.

It was narrated from Abu Basheer al-Ansaari (may Allaah be pleased with him) that he was with the Messenger of Allaah (blessings and peace of Allaah be upon him) on one of his journeys, and the people were at their places of rest. The Messenger of Allaah (blessings and peace of Allaah be upon him) sent a messenger (saying): “No camel is to be left among any group of people with a garland of sinew or a garland, but it is to be cut off.”

Narrated by al-Bukhaari (2843) and Muslim (2115).


Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:
His words: “a garland of sinew or a garland” – the narrator was not sure, but the former is more likely, because garlands were made from sinew, and they believed that that could ward off the evil eye from the camels. This is a false belief, because it is placing one’s hope in a thing that is not a means or a cause. We have seen above that placing one’s hope in things that are not shar’i or tangible means or causes is shirk, because by placing his hope in them he is believing in them as means when Allaah has not made them means, whether by His law or by His decree. Hence the Prophet (blessings and peace of Allaah be upon him) ordered that these garlands be cut. End quote.
Majmoo’ Fataawa al-Shaykh al-‘Uthaymeen (9/169)



Thirdly: 

With regard to the second and third myths:
These come under the heading of superstition.
It was narrated from ‘Abd-Allaah ibn Mas’ood that the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Tiyarah (superstitious belief in bird omens) is shirk.” Narrated by Abu Dawood (3910) and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (429).


Reality shows these myths mentioned in the question to be false. Menstruating women often enter upon women who are in nifaas, to congratulate them or to uphold ties of kinship and that never prevented the woman from giving birth again.





What if someone made an amulet with Qur’aanic verses?

If an amulet is made with something other than Qur’aan or du’aa’s narrated from the Prophet (peace and blessings of Allaah be upon him), or if it contains symbols, mumbo-jumbo and strange words that cannot be understood, then there is scholarly consensus that it is haraam and constitutes shirk. But if the amulet is made with Qur’aan or du’aa’s narrated from the Prophet (peace and blessings of Allaah be upon him), then there is a difference of opinion among the salaf, but the correct view is that it is haraam.

The scholars of the Standing Committee said:

The scholars are agreed that it is haraam to wear amulets if they are made with anything other than Qur’aan, but they differed concerning those that are made with Qur’aan. Some said that it is permissible to wear them and some said that that is not permissible. The view that it is not allowed is more likely to be correct because of the general meaning of the ahaadeeth, and so as to prevent the means that may lead to shirk.
Fataawa al-Lajnah al-Daa’imah, 1/212


So you and your wife who asked you for this amulet should remove it straight away and burn it. You said that you did that and you did not know that it was shirk, so you are not to be regarded as a mushrik or a sinner because of this action, since you did not deliberately commit an act of sin. Allaah says (interpretation of the meaning):

“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5]

“Our Lord! Punish us not if we forget or fall into error”
[al-Baqarah 2:286]

And the Prophet (peace and blessings of Allaah be upon him) said: “My ummah is excused for their mistakes, what they forget and what they are forced to do.”


This evidence indicates that whoever commits a sin but does not know it is a sin, is not to blame, and that Allaah has forgiven him.

How can he get rid of an amulet without it causing any harm?

The evil eye is real as the Prophet (peace and blessings of Allaah be upon him) told us, and the way to protect oneself against it is by reciting the ruqyahs that are prescribed in sharee’ah and by reciting the wirds of the Prophet (peace and blessings of Allaah be upon him), not by using amulets or by using the charms written by liars and charlatans. For more information about the evil eye and the ways of protecting oneself against it,

Carrying amulets and charms for the purpose of protecting oneself against the evil eye and witchcraft comes under the heading of wearing amulets which is forbidden. It was narrated from ‘Uqbah ibn ‘Aamir al-Juhani (may Allaah be pleased with him) that some people came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he accepted the oath of allegiance from nine of them and not from one man. They said: O Messenger of Allaah, you accepted the allegiance of nine and not from one. He said: “He is wearing an amulet.” So he put his hand in (his garment) and broke it, then he accepted his oath of allegiance and said: “Whoever wears an amulet has associated others with Allaah (shirk).” Narrated by Ahmad (16781); classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (492).


Ahmad (17440) also narrated that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever wears an amulet, may Allaah never fulfil his wish and whoever wears a seashell, may Allaah never protect him from what he fears.” This hadeeth was classed as hasan by al-Arna’oot in his commentary on al-Musnad.

Seashells were worn to ward off the evil eye.
Al-Khattaabi (may Allaah have mercy on him) said: Amulets were things that they used to wear in the belief that they could ward off calamity.


Al-Baghawi (may Allaah have mercy on him) said: The Arabs used to put amulets on their children to protect them against the evil eye, or so they claimed. This was declared invalid by sharee’ah. Al-Ta’reefaat al-I’tiqaadiyyah, p. 121.


The correct scholarly view is that amulets are forbidden even if they are composed of words from the Qur’aan. See question no. 10543. As for those that contain unknown letters and words, there is no difference of opinion; they are haraam and there is no guarantee that they are not magic or that they are not seeking the help of the jinn.


Thirdly:

The way to get rid of amulets and magic when they are discovered is by undoing the knots – if there are knots – and separating the pieces, then destroying them by burning and the like, because it is narrated that Zayd ibn Arqam (may Allaah be pleased with him) said: A Jewish man used to enter upon the Prophet (peace and blessings of Allaah be upon him) who trusted him. He tied some knots and placed them in a well belonging to a man from among the Ansaar. He suffered because of that for several days – or, according to the hadeeth of ‘Aa’ishah, for six months – then two angels came to visit him. One sat at his head and the other at his feet. One of them said, “Do you know what is ailing him?” He said: “So and so who used to enter upon him tied some knots for him and threw them into the well of So and so, the Ansaari. He should send a man to him to take the bundle out, and he will find that the water has turned yellow.” Then Jibreel came to him, bringing the revelation of al-Mi’wadhatayn, and he told him that a Jewish man had bewitched him and that the materials used were in the well of So and so. Then he sent a man – according to another isnaad, he sent ‘Ali (may Allaah be pleased with him) – who found that the water had turned yellow. He took out the bundle and brought it to him, and he told him to untie it and recite a verse of Qur’aan. He started to recite and untie it, and every time he untied a knot, he felt a little better, until he was fully recovered.”


Narrated by al-Albaani in al-Silsilah al-Saheehah, 6/615; al-Haakim, 4/460; al-Nasaa’i, 2/172; Ahmad, 4/367; al-Tabaraani.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Efforts should be made to find out what the witch has done. If he has put some hair, for example, in a certain place, or put it in a comb and so on, if it is known that he has put it in a certain place, it should be taken out and burned or destroyed. Then its effects will be cancelled out and what the witch wanted to do will be annulled. Majmoo’ Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 8/144.
So to get rid of the paper that your father has, tear it up and burn it, and remind him to repent to Allaah from having worn an amulet.
And Allaah knows best 

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