Friday, 31 July 2015



Eyup Sultan mosque built over the mausoleum of Abu Ayyub al-Ansari(r) by Sultan Mehmed II when Muslims first conquered Constantinople in 1453 AD . Prophet Muhammed (peace be upon him) said: “Verily you shall conquer Constantinople. What a wonderful leader will he be, and what a wonderful army will that army be!”
Abu Ayyub al-Ansari (may Allah have mercy on him), a prominent companion of the Prophet (peace and blessings be upon him), was present during the first battles for Constantinople. He had fallen severely ill during those battles and personally requested his companions that after his passing away they are to penetrate deep into enemy territory and bury him near the walls of the fort of Constantinople. His companions than buried him as requested.
Ibn Asakir (d. 571H) in his book “Tariqh Dimashq” narrates the events surrounding the death of Abu Ayyub al-Ansari where he also than mentions the details of the mausoleum that was built over the grave, quoting from the salaf, that he:
أبا أيوب الأنصاري وهو خالد بن زيد غزا بلاد الروم فمات بالقسطنطينية فقبر مع سور المدينة وبني عليه
………died in Constantinople and his grave is at the walls of the city and built upon.
and further quotes that :
قال فبنوا عليه قبة بيضاء وأسرجوا عليه قنديلا قال أبو سعيد وأنا دخلت عليه القبة في سنة مائة ورأيت قنديلها فعرفنا أنه لم يزل يسرج حتى نزلنا بهم
built upon (his grave) is a white dome and a lamp is lit over it (i.e., the grave). Abu Said said he visited the dome in year 100H and saw the lamp still hanging …
and in another narration (which is also recorded in al Khatib al Baghdadi’s “Tariqh Baghdad“) quotes:
قال الوليد هذا قبر أبي أيوب الأنصاري صاحب النبي (صلى الله عليه وسلم) فأتيت تلك البنية فرأيت قبره في تلك البنية وعليه قنديل معلق بسلسلة
Al Walid saying that he came to the structure and saw the grave with a lamp hanging in chains over it.
His grave was a infact a famous place of visitation and tawassul. Imam al-Hakim in his “Mustadarak”, Ibn al-Jawzi in “Sifat al Safwa”, Ibn Asakir in “Tariqh Dimashq” and others quote al-Waqidi (d. 204H) saying:
محمد بن عمر قال وتوفي أبو أيوب عام غزا يزيد بن معاوية القسطنطينية في خلافة أبيه معاوية بن أبي سفيان سنة اثنتين وخمسين وصلى عليه يزيد بن معاوية وقبره بأصل حصن القسطنطينية بأرض الروم فلقد بلغني أن الروم يتعاهدون قبره ويرمونه ويستسقون به إذا قحطوا
“………It has reached us that the Eastern Romans visit his grave and seek rain through his intercession when they suffer from droughts.”
Ibn ‘Abd-ul-Barr (d. 463H) in “al-Istiab” narrates a similar saying from Imam Malik:
الَ ابْن القاسم، عَنْ مالك: بلغني عَنْ قبر أبي أيوب أن الروم يستصحون به ويستسقون
And recorded by Ibn ‘Abd-ul-Barr in the same book “al-Istiab” is another report [also narrated in Ibn al-Jawzi’s “Sifat al Safwa”; Abu Nu’aym’s Hilya al-Awliya'; al-Dhahabi’s Mizan and Siyar]:
قَالَ مجاهد: كانوا إذا أمحلوا كشفوا عَنْ قبره فمطروا
Mujahid said: “People would uncover the space above his grave and it would rain.”
From all of this we see the following:
  • The mausoleum of the companion Abu Ayyub al-Ansari (RA) was constructed at the time of the salaf.
  • The mausoleum was not labelled as idolatry or “shirki temple” or “shiasm” and destroyed as the 18th century Wahhabi religion preaches.
  • Tawassul was sought from the time of salaf and proves tawassul by the grave was an established practice in Islam, and this practice continues to be followed by Muslims till today.
  • Non-Muslims also sought tawassul and none of the Muslims objected to that nor labelled that as perennialism and mixing of religions, as the Wahhabiyya would like to portray. The Muslims instead mentioned it in praise of Abu Ayyub al-Ansari (may Allah have mercy on him).

Thursday, 30 July 2015



Posted Image
Al-Walid ibn Abd al-Malik or Al-Walid I (668 – 715 AD), the Umayyad caliph, reigned during the 1st century of Islam. “He commissioned the construction of a mosque on the site of the Byzantine cathedral in 706 AD. Prior to this, the cathedral was still in use by the local Christians, but a prayer room (musalla) for Muslims had been constructed on the southeastern part of the building. Al-Walid, who personally supervised the project, had most of the cathedral including the musalla demolished. The mosque was completed in 715 by the caliph, Sulayman ibn Abd al-Malik, shortly after the death of al-Walid that same year.” The Grand Mosque of Damascus, also known as the Umayyad Mosque, is one of the largest and oldest mosques in the world. It is considered to be the fourth holiest mosque in Islam.
Now the significance of this is, the mosque holds the shrine which is said to contain the head of Prophet Yahya bin Zakariya/John the Baptist. “According to the 10th-century Persian historian Ibn al-Faqih, during the construction of the mosque, workers found a cave-chapel which had a box containing the head of Yahyā ibn Zakarīyā (a.s). Upon learning of that and examining it, al-Walid I ordered the head buried under a specific pillar in the mosque that was later inlaid with marble.”
One has to wonder, despite being the earliest periods of Islam why was there not anyone who declared this as an act of shirk, kufr or ‘grave worship’ or call for the destruction or raising of the tomb ?  Why was this mosque not labelled as a ‘temple’, as the Wahhabis have a habit of doing ? Despite the presence of the Hanbali community in Sham, why did the mosque not end up being demolished for this purpose ? From where did the 18th century Wahhabis get their religion from when, no one during fourteen hundred years of Islamic history called for the destruction of the Umayyad mosque nor label the mosque as a center of grave worship and idolatry? Why do Wahhabis call themselves “Salafis” and claim to  follow the early Muslims, when in this case they would have to label the Salaf as cursed idolaters ?
Moreover, this is the same mosque in which Prophet Isa ibn Maryam (a.s.) is prophesied to descend during end times. Perhaps, Wahhabis might even label Propeht Isa ibn Maryam (a.s.) a grave worshiper(?).  But more interestingly, the supreme leader, whom the Wahhabis claim to be a follower of  i.e., Ibn Taymiyya, preached from this Umayyad mosque. Was Ibn Taymiyya then also a grave worshiper, in the neo-puritan view of the Wahhabi “manhaj” ?
Those who are concerned with the preservation of the historical monuments and relics of Islamic civilization, should be wary of the threat that this mosque, and the likes of it present in all parts of the Muslim world, faces under the hands of Wahhabism, as happened with their pogroms in the Hijaz, Iraq, Libya, Mali, Somalia and elsewhere, whenever they manage to raise their heads.



Masjid al kahf

[Quran 18:21]

 فَقَالُوا ابْنُوا عَلَيْهِمْ بُنْيَانًا ۖ رَبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ الَّذِينَ غَلَبُوا عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا

they said, ‘Build a building over them. Their Lord knows them best.’ Those who had the say in their matter said, ‘We will set up a place of worship over them.’


Abd Allah ibn Abbas (d. 68H)  رضي الله عنه , the companion and paternal cousin of the Prophet صلى الله عليه وسلم , comments:
(they said) i.e. the disbelievers said: (Build over them a building) a church because they are followers of our religion; (their Lord knoweth best concerning them. Those who won their point said) those whose argument did not prevail, i.e. the believers: (We verily shall build a place of worship over them) because they are followers of our religion; their difference being about this point.

Al-Tha’alibi (d. 427H) quotes Ibn Abbas رضي الله عنه :
قال ابن عباس: تنازعوا في البنيان والمسجد، قال المسلمون: نبني عليهم مسجداً، لأنهم على ديننا، وقال المشركون: نبني عليهم بنياناً؛ لأنهم من أهل سنّتنا.
Ibn Abbas said: They disputed over the building, and the mosque. The Muslims said: Build over them a mosque, because they are people of our religion. The polytheists said: Build over them a building, because they are from our tradition
He also comments on the part of the verse:
{ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِداً } ، وقيل: الذين تغلبوا على أمرهم، وهم المؤمنون.
{We will set up a mosque over them} It is said: Those who overcame in the matter, they are the believers.

Al-Baghawi (d.516H)  also quotes Ibn Abbas رضي الله عنه :
 قال ابن عباس: يتنازعون في البنيان، فقال: المسلمون: نبني عليهم مسجداً يصلي فيه الناس لأنهم على ديننا، وقال المشركون: نبني عليهم بنياناً لأنهم من أهل نسبنا.
Ibn Abbas ( رضي الله عنه) said: They disputed regarding the building. The Muslims said: Build over them a mosque where people pray for they are the people of our religion. The Polytheists said: Build over them a building for they are of our lineage.

Ibn al-Jawzi (d. 597) quotes Ibn Abbas  رضي الله عنه :
أنهم تنازعوا في البنيان، والمسجد. فقال المسلمون: نبني عليهم مسجداً، لأنهم على ديننا؛ وقال المشركون: نبني عليهم بنياناً، لأنهم من أهل سُنَّتنا، قاله ابن عباس.
They disputed over the building, and the mosque. The Muslims said: Build over them a mosque, because they are people of our religion. The polytheists said: Build over them a building, because they are from our tradition, said Ibn Abbas.
Ibn al-Jawzi also commented on the part of the verse {Those who had the say in their matter }:
قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً
The mufasiroon said: They are the King and his companions the believers, they built over them a mosque.

Al-Khazin (d.725) quotes Ibn Abbas رضي الله عنه:
قال ابن عباس: في البنيان فقال المسلمون نبني عليهم مسجداً يصلي فيه الناس لأنهم على ديننا وقال المشركون نبني بنياناً لأنهم على ملتنا
Ibn Abbas said: In building, the Muslims said: Build over them a mosque for the people to pray because they are of our religion. The polytheists said: Build over them a building because they are of our creed/belief.
Imam al-Tabari also quotes a comment of Ibn Abbas on those who built the mosque as :  يعنـي عدوّهم (Meaning their enemies). But here it does not indicate whether they are believers or not. It probably just means that those who built the mosque were enemies of those who argued in wanting to construct a building.  Nonetheless, we have quoted from so many mufassirs above the clear opinion of Ibn Abbas رضي الله عنه.

The Tabi’i, Abdullah ibn Obaid ibn Ameer, comments on the verse, as quoted by Imam al-Tabari:
حدثنا ابن حميد، قال: ثنا سلـمة، عن عبد العزيز بن أبـي روّاد، عن عبد الله بن عبـيد بن عمير، قال: عمَّى الله علـى الذين أعثرهم علـى أصحاب الكهف مكانهم، فلـم يهتدوا، فقال الـمشركون: نبنـي علـيهم بنـياناً، فإنهم أبناء آبـائنا، ونعبد الله فـيها، وقال الـمسلـمون: بل نـحن أحقّ بهم، هم منا، نبنـي علـيهم مسجداً نصلـي فـيه، ونعبد الله فـيه.
Abdullah ibn Obaid ibn Ameer said: “……..The polytheists said: We will build a building over them, they are the sons of our fathers, and worship God in it, and the Muslims said: We have more right over them, we will surely build a mosque over them to pray therein and worship Allah in it.

Muqatil Ibn Sulayman (d. 150H) in his tafsir, comments:
قال بعضهم: نبني عليهم بنياناً، وقال بعضهم، وهم المؤمنون: { قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِداً } [آية: 21]، فبنوا مسجداً على باب الكهف.
Some of them said: Build over them a building, and some of them said, they are the believers: {Those who had the say in their matter said, ‘We will set up a place of worship over them.’}, they built a masjid at the door of the cave. 

Abu Ishaq al-Zajaj (d. 311H) and Abu al-Layth al-Samarkandi (d. 375H), comments on the verse, as mentioned in the tafsir of al-Samarkandi:
فقال المؤمنون فيما بينهم نبني مسجداً وقالت النصارى نبني كنيسة فغلب عليهم المسلمون وبنوا المسجد فذلك قوله تعالى: { فَقَالُواْ ٱبْنُواْ عَلَيْهِمْ بُنْيَـٰنًا } أي: مسجداً { رَّبُّهُمْ أَعْلَمُ بِهِمْ } أي: عالم بهم { قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ } يعني: الذين كانوا على دين أصحاب الكهف وهم المؤمنون { لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا } قال الزجاج: فيه دليل أنه ظهر أمرهم وغلب الذين أقروا بالبعث على غيرهم لأنهم اتخذوا مسجداً والمسجد يكون للمسلمين.
The believers said they will build a mosque over them and the Christians said they will build a Church over them, the Muslim overcome them and built a masjid. Almighty said: {they said, ‘Build a building over them} meaning: mosque {Their Lord knows them best} meaning: their world {Those who had the say in their matter} meaning: Those who are on the religion of Ashab al-Kahf and they are the believers {said, ‘We will set up a masjid over them} (Abu Ishaq) al-Zajaj said: This is proof that, when the matter become apparent,  the (believers) became triumphant and others then acknowledged the resurrection,  because they have taken a mosque and the mosque is for the believers. 
The commentators of the Quran – Makki bin Abi Talib (d. 437H), al-Wahidi (d. 468H), Ibn Atiyya al-Andalusi (d. 546H), Abu Hayyan (d. 754H), al-Fayruzabadi (d. 817H),  al-Mahalli (d. 864H) &al-Suyuti (d. 911H), Ebussuud (d. 951H), Ibn Ajiba (d. 1224H), al-Sawi (d. 1241H), al-Shawkani(d. 1250H) – all said the people who built the mosque over the graves of Ashab al-Kahf were the believers.
Imam al-Maturidi (d. 333H) in his tafsir, writes:
ثم قوله: { لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِداً } يحتمل بناء المسجد عليهم إكراماً لهم وإعظاماً؛ ليذكروهم في ذلك المكان على قرب منهم، على ما ظهر عندهم من إكرام الله إياهم.
أو يتخذون مسجداً لعبادة أنفسهم، ليعبدوا الله على قرب منهم؛ ليسألوا من بركتهم ونحوه، والله أعلم.
Then said: {We will set up a masjid over them} Build over them a masjid to honor them and venerate them, and remember them in a place near them, regarding what appeared of the honor of God on them.
Or take a mosque for themselves to worship in, to worship God near them,  to ask of their barakah (blessings) and the likes, Allah knows best.

Al-Zamakshari (d. 538H) writes:
{ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ } من المسلمين وملكهم وكانوا أولى بهم وبالبناء عليهم { لَنَتَّخِذَنَّ } على باب الكهف { مَّسْجِدًا } يصلي فيه المسلمون ويتبركون بمكانهم.
{Those who had the say in their matter} they are the Muslims and their king, and they were the first to build over them {We will set up} at the door of the cave {a mosque} for Muslims to pray therein and seek the barakah (blessings) of that place.

Imam al-Razi (d. 606H) writes:
{ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ } قيل المراد به الملك المسلم، وقيل: أولياء أصحاب الكهف، وقيل: رؤساء البلد: { لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا } نعبد الله فيه ونستبقي آثار أصحاب الكهف بسبب ذلك المسجد،
{Those who prevailed over their affair} this refers to the Muslim King, it is also said: they are the friends of Ashab al Kahf, and it is also said: They are the leaders of the town: {We will surely build a Mosque over them} so that we worship Allah in it and preserve the relics of the Ashab al-Kahf by means of this mosque.

Muhyi al-Din Ibn al-Arabi (d. 638H) comments:
{ فقالوا ابنوا عليهم بنياناً } أي: فلما توفوا قالوا ذلك كالخانقاهات والمشاهد والمزارات المبنية على الكمل، المقربين من الأنبياء والأولياء كإبراهيم ومحمد وعلى سائر الأنبياء والأولياء عليهم الصلاة والسلام. { ربّهم أعلم بهم } من كلام أتباعهم من أممهم والمقتدين بهم، أي: هم أجلّ وأعظم شأناً من أن يعرفهم غيرهم، الموحدون الهالكون في الله، المتحققون به، فهو أعلم بهم كما قال تعالى: ” أوليائي تحت قبائي، لا يعرفهم غيري ” { قال الذين غلبوا على أمرهم } من أصحابهم والذين يلون أمرهم تبركاً بهم وبمكانهم { لنتخذنّ عليهم مسجداً } يصلى فيه.
{they said, ‘Build a building over them} i.e.: when they died, they said they we will build Mashahid and Mazarat on them,  close to the Ambiya and Awliya, Ibrahim and Muhammed and other Prophets and saints, May peace be on all of them…………..{Said those who had the say in their matter} among their friends and those who ordered taking blessings from them and their place {We will set up a masjid over them} to pray in it.

Imam an-Nasafi (d. 710H) writes:
{ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ } من المسلمين وملكهم وكانوا أولى بهم وبالبناء عليهم { لَنَتَّخِذَنَّ عَلَيْهِمْ } على باب الكهف { مَّسْجِدًا } يصلي فيه المسلمون ويتبركون بمكانهم.
{Those who had the say in their matter} they are the Muslims and their king, and they were the first to build over them {We will set up} at the door of the cave {a mosque} for Muslims to pray therein and seek the barakah (blessings) of that place.

Imam Abdal Qadir al-Jilani (d. 713H) writes:
 { فَقَالُواْ ٱبْنُواْ عَلَيْهِمْ بُنْيَاناً } قال المسلمون: نحن نبني عليهم مسجداً، وقال الكافكرون نحن نبني عليهم كنسيةً، وكلا الفريقين ليسوا عالمين بكفرهم وإيامنهم، بل { رَّبُّهُمْ } الذي رثاهم بأنواع التربية ورحمهم بأنواع الرحمة { أَعْلَمُ بِهِمْ } وبحالهم فأمرُهم موكولُ إلى الله مفوض إليه، ثم لما تمادى النزاع بينهم وتطاول جدالهم { قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ } بالقدرة الحجة، وهم الموحدون المسلمون { لَنَتَّخِذَنَّ } ونبنين { عَلَيْهِمْ مَّسْجِداً } [الكهف: 21] نتوجه فيه لله، ونتبرك بهم ونجعله محل الحاجات وقضاء المناجاة، فاتخذوه وجعلوه مرجعاً يرجع إليه الأقاصي والأداني.
{they said, ‘Build a building over them} The Muslims said: We will build over them a mosque, and the disbelievers said: We will build over them a Church. (……) {Those who had the say in their matter} by ability of argument, they are the monotheists the Muslims {We will set up} and build {a masjid over them} where we turn to God, and their tabaruk (blessings), and make it a place for needs and spending intimacy/communing, …

Ibn Juzayy al-Arnouti (d. 741H) writes:
{ فَقَالُواْ ٱبْنُواْ عَلَيْهِمْ بُنْيَٰناً } أي على باب كهفهم إما ليطمس آثارهم أو ليحفظهم ويمنعهم ممن يريد أخذهم أو أخذ تربتهم تبركاً، وإما ليكون علماً على كهفهم ليعرف به.
{ قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ } قيل: يعني الولاة وقيل: يعني المسلمين لأنهم كانوا أحق بهم من الكفار، فبنوا على باب الكهف مسجداً لعبادة الله.
{they said, ‘Build a building over them} at the door of the cave either to obscure their remains or to protect them and prevent them being taken or who wants to take from their soil barakah (blessings), and either to be a note on the cave to know them.
{Those who had the say in their matter} It is said: The king and it is said: The Muslims because they were more deserving than the disbelievers,  They built at the door of the cave a Masjid to worship Allah.

Ibn Adil al-Dimashqi al-Hanbali (d. 880H) writes:
 { لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِداً } يعبد الله فيه، ونستبقي آثار اصحاب الكهف بسبب ذلك المسجد
{We will set up a masjid over them}  so that we worship Allah in it, and preserve the relics of the Ashab al-Kahf by means of this mosque.

Imam Shihab ud-Din al-Khafaji (d. 1069H) in his Hashiya al-Baydawi, writes :
وكونه مسجداً يدل على جواز البناء على قبور الصلحاء ونحوهم كما أشار إليه في الكشاف وجواز الصلاة في ذلك البناء،
And being a mosque indicates that it permissible to build on graves of Saliheen and the likes as pointed out in (the book) al-Kashaaf and it is permitted to pray in the building. 

Ismail Haqqi (d. 1127H) writes:
{ قال الذين غلبوا على امرهم } من المسلمين وملكهم { لتتخذن عليهم مسجدا } اى لنبنين على باب كهفهم مسجدا يصلى فيه المسلمون ويتبركون بمكانهم
{Said those who had the say in their matter} the Muslims and their King {We will set up a masjid over them} i.e., build on the door of the cave a masjid to pray therein and seek tabaruk (blessings) from the place. 


ISIS destroys ‘Jonah’s tomb’ in Mosul

The radical Islamic State of Iraq and Syria (ISIS) group has destroyed shrines belonging to two prophets, highly revered by both Christians and Muslims, in the northern city of Mosul, al-Sumaria News reported Thursday.
“ISIS militants have destroyed the Prophet Younis (Jonah) shrine east of Mosul city after they seized control of the mosque completely,” a security source, who kept his identity anonymous, told the Iraq-based al-Sumaria News.
“The militants closed all of the mosque doors and prevented worshipers from entering to pray,” the source said.
A witness who did not wish to give his name said that ISIS militants “first stopped people from praying in it, they fixed explosive charges around and inside it and then blew it up in front of a large gathering of people,” according to Agence France-Presse.
An endowment official, who spoke on condition of anonymity, and Mosul residents told AFP it took the Sunni extremists an hour to rig the shrine with explosives.
The endowment official said the Islamic State jihadist group that overran large swathes of northern and western Iraq last month have now destroyed or damaged 30 shrines, as well as 15 husseiniyas and mosques in and around Mosul.
“But the worst destruction was of Nabi Yunus, which has been turned to dust,” he said, according to AFP.
In the Quran and the Bible, Prophet Jonah is famous for being swallowed by a fish. Dating back to the 8th century BC, Jonah is believed to be buried in Mosul and his tomb also a mosque is considered to be one of the few historic mosques found on the eastern side of the city.
Meanwhile, a local Mosul official, Zuhair al-Chalabi, told al-Sumaria News on Thursday that Prophet Daniel’s tomb was also destroyed. While Daniel is considered to be a prophet by Muslims, he is not mentioned in the Quran.

Tomb destruction

“ISIS implanted explosives around Prophet Daniel’s tomb in Mosul and blasted it, leading to its destruction,” he told Al-Sumaria News.
”Mosul is living in an extremely hard and horrible situation,” Chalabi warned.
Another source told al-Sumaria News that ISIS militants destroyed another shrine belonging to Imam Abu al-Ila in Mosul after implanting explosives in the circumference of the place. The source also said that a mosque in Mosul’s al-Faisaliya district was bombed in addition to a Shiite mosque, or Hussainiya called Fatima al-Zahra was also destroyed.
“Unidentified militants bombed Abu al-Ila tomb located in central Bab al-Jadeed area south of Mousl,” Iraq Press Agency quoted witnesses as saying Thursday, leaving “residential homes around the tomb severely damaged.”
On Wednesday, a security source told al-Sumaria News that ISIS has demolished tomb of another revered Imam Yahya Abu al-Qassem.
Early July, ISIS made headlines when its militants demolished ancient shrines and mosques in and around Mosul.
At least four shrines of Sunni Arab or Sufi figures have been demolished, while six Hussainiyas have also been destroyed.
Last Update: Friday, 25 July 2014 KSA 23:49 - GMT 20:49

People walk through the rubble of the tomb of the Prophet Jonah (Yunus) in Mosul after it was destroyed in a bomb attack by militants of the Islamic State, July 24, 2014. (photo by REUTERS)

Islamic State destroys sacred shrine in Mosul

The Islamic State (IS) bombed and destroyed the tomb of the Prophet Jonah east of Mosul on July 24.
Summary⎙ Print The shrine of Prophet Jonah was held as sacred by Jews, Christians and Muslims.
Author Ali MamouriPosted July 25, 2014
Previously, IS had carried out numerous bombings, destroying important cultural sites such as the shrine of the Prophet Daniel west of Mosul, the shrine of one of the grandchildren of the second Caliph Omar Bin al-Khattab, as well as mosques, various shrines and numerous other churches. These sites are not only for Shiite Muslims or non-Muslims. Most of them are sacred places for Sunni Muslims as well, and some are even only affiliated with them, in addition to a significant number of statues of famous figures and other cultural sites that also were destroyed.
Sources inside the city confirmed this information to Al-Monitor. Activists on social media networks uploaded pictures and severalvideos showing the magnitude of the destruction of cultural sites around the city. Sources told Al-Monitor that a state of sorrow and regret reigns in the city and that they have seen plenty of people crying while witnessing the destruction of Jonah’s tomb. Jonah is considered sacred by all Abrahamic religions: Judaism, Christianity and Islam.
What these groups are doing is based on an endemic Salafist principle common to most Salafist movements, whether they are jihadists or not. This principle underlines the need to purify the earth of polytheism and disbelief. These groups consider religious shrines or any other sites related to a certain person to be a kind of sanctification, which is, according to them, a true sign of polytheism.
The destruction of these sites is part of the process of returning to the authentic Islam and eliminating all alien elements, according to the Salafist understanding. This contradicts the traditional understanding of Islam by all Muslim confessions, which means that Islam does not contradict other sanctities, but rather understands them and considers them sacred, especially when the people of these sacred places are prophets of the Quran, such as the prophets Jonah and Daniel and many others from both the New and Old Testaments.
The tomb of the Prophet Jonah before its destruction. (Twitter/@IraqPics)
Therefore, international Muslim figures, such as the mufti of Egypt, condemned the destruction of sacred places by IS. The mufti also called for an urgent intervention from the authorities in Iraq and international organizations such as UNESCO to protect these sacred places.
The destruction of sacred places also happened during the establishment of Saudi Arabia, which was described as the first political entity for Salafists in the Islamic world. Hundreds of shrines of the prophet’s companions and family have been destroyed, in addition to other important historical sites related to different eras of Islamic history, from the establishment of the first and second Saudi states until this day. These actions also occurred in Afghanistan, Syria and certain areas in Iraq that fell under the control of Salafist groups.
IS threatened to continue the process of destroying sacred places of other confessions and religions, as well as others related to Sunnis. These threats raised the concerns of most Iraqis, especially the Shiites and the religious minorities, in addition to Sunnis who share the same respect and sanctification for these shrines and religious places.
It's mandatory for the international organizations concerned about human rights and preserving religious freedom and heritage, specifically UNESCO, to work harder and on a larger scale to put an end to this destruction. This is essential since a large number of these places are sanctified and respected by Judaism, Christianity and Islam.
The concerns about the destruction of sacred places are not limited to them being historic and cultural sites; they include forgiveness and coexistence between different religions and confessions in Iraq. Such destruction harms the long history of coexistence among Iraqi religions. It targets the symbols and main sites which attracted and gathered all confessions and paved the path for communication and understanding, and thus, their coexistence.
It also heightens intolerance and religious hatred and hostility between different confessions. This usually does not quickly fade away, and could create social divisions and demographic subdivisions on a large scale across Iraq. This could eliminate any sort of communication between the various elements of society and create severe conflicts between them.
Iraq is heading toward total destruction of its historic and human heritage, which will turn it into a barren desert isolated from its time-honored cultural and religious history. This is taking place in light of chaotic circumstances involving terrorism that is on the offensive, Iraqi government ignorance, global silence and an international letdown — specifically from the United States, which completely abandoned its responsibilities toward the situation in Iraq.

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DATED: 26/JULY/2014 | Wahhabi Khawarij ISIS blowing up Prophet Sheth(a.s) shrine in Mosul


Video shows ISIS blowing up Prophet Sheth shrine in Mosul


The enemies of Islam and followers of Dajjal are at it again in their apparent blasphemy by bombing the tomb that is attributed to Prophet Sheth (peace be upon him).

Video shows ISIS blowing up Prophet Sheth shrine in Mosul –

Its not a wonder why the Quran in Surah al Kahf verse 21 refers to the subject of the tombs of Ashab al-Kahf. This Surah is used as a protection from Dajjal and one can see it as an added indication that these cults of today are followers of Dajjal who have come in end times to destroy tombs, relics and everything attributed to the Prophets and that which Islam has honored: {And whoever honors the symbols of Allah – indeed, it is from the piety of hearts.} [Quran 22:32]
And this verse above shows these khawarij  lack taqwa. The believers will be having their hearts torn apart by these actions but they should also realize that its the sign of end times approaching that genuine Islamic scholars are being taken away and replaced by heretics and pseudo scholars who mislead people and that in end times even the Kaaba would be destroyed, and Madina would be destroyed and Arabs would be destroyed according to the hadiths.

ISIS destroys Prophet Sheth shrine in Mosul

In another offensive to destroy Mosul’s religious heritage, radical militants from the Islamic State of Iraq and Syria (ISIS) group blew up Nabi Shiyt (Prophet Seth) shrine in the northern Iraqi city, Agence France-Presse reported Saturday.
“ISIS militants stopped people from coming close, set explosives in and around the shrine and then detonated them as a crowd looked on,” one resident who witnessed the demolition told AFP.

A video published on YouTube on Friday showed how ISIS detonated the entire shrine.
Seth is revered in Christianity, Islam and Judaism as the third son of Adam and Eve.

Sami al-Massoudi, the deputy head of the Shiite endowment agency overseeing holy sites, confirmed that militants blew up the Nabi Shiyt shrine and added that they took some of the artefacts to an unknown location.

“These people follow this impossible religious doctrine according to which they must destroy or kill anything or anybody deviating from their views,” he said.

“That simply has nothing to do with Islam.”

Militants targeted Al-Hadba

Meanwhile, a local Mosul official, Zuhair al-Chalabi, told Al-Sumaria News that ISIS on Friday wanted to destroy Al-Hadba Minerat, which is considered to be one of Iraq’s historical icons, but local residents stopped them.
Al-Hadba is located in the Great Mosque, famous for its leaning minerat which gave the city its nickname “the hunchback” or Al-Hadba.
A picture of The Great Mosque and Al-Hadba Minaret. (Photo courtesy: website)

Al-Chalabi said a number of residents protested the move when they stayed inside the mosque to stop the demolition.
“ISIS terrorist members have surrounded Al-hadba since early morning and the Great Mosque,” he said, adding “they implanted the mosque and the minerat with explosives to destroy it.”
“Residents stayed inside [the shrine] to stop the operation,” which led to altercations between them and the militants.
The latest destruction comes a day after ISIS militants completely leveled the reputed tomb of Jonah (Nabi Yunus) in Mosul, sparking an outcry among religious officials.

“This most recent outrage is yet another demonstration of the terrorist group’s intention to shatter Iraq’s shared heritage and identity,” the top U.N. envoy in Iraq, Nickolay Mladenov, said.

(With AFP)
Last Update: Saturday, 26 July 2014 KSA 17:29 - GMT 14:29



Muslim Pilgrims pray at the top of Mount Noor in Mecca, during the annual Haj Pilgrimage
In the Sahih of Imam al-Bukhari, the following narration is recorded in the Chapter of Mosques
It is related that ‘Itban ibn Malik, one of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and one of the Ansar who was present at Badr, came to the Messenger of Allah, may Allah bless him and grant him peace, and said, “Messenger of Allah, my eyesight is weak and I lead my people in prayer. When it rains, the water flows in the river bed between me and them so that I am unable to get to their mosque and lead them in the prayer. Messenger of Allah, I would very much like you to come and pray in my house so that I could take it as a prayer-place.” The Messenger of Allah, may Allah bless him and grant him peace, said to him “I will do that, if Allah wills.”
‘Itban said, “The following day when the sun was well up, the Messenger of Allah, may Allah bless him and grant him peace, and Abu Bakr came and the Messenger of Allah, may Allah bless him and grant him peace, asked for permission to enter and I gave him permission. He did not sit down when he entered the house but said (the Messenger of Allah), “Where in your house would you like me to pray.” I indicated to him a place in the house. The Messenger of Allah, may Allah bless him and grant him peace, stood and said the takbir, and we stood and formed rows. He prayed two rak’ats and then said the salam. We persuaded him stay with us to eat a dish of khazira which we had prepared for him. Quite a number of men from our clan had gathered in the house and one of them said, ‘Where is Malik ibn ad-Dukhayshin or Ibn ad-Dukhshun?’ Another of them said, ‘That man is a hypocrite who does not love Allah and His Messenger.’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Do not say that. Do you not see that he has said, “There is no god but Allah,” desiring by that only the face of Allah?’ The man said, ‘Allah and His Messenger know best,’ adding, ‘We have seen him going off with and advising the hypocrites.’ The Messenger of Allah, may Allah bless him and grant him peace, said, ‘Allah has forbidden the Fire for anyone who says “There is no god but Allah” desiring by that the face of Allah.'”
Ibn Shihab said, “Then I asked al-Husayn ibn Muhammad al-Ansari, one of the Banu Salim and one of their best men, about the hadith of Mahmud ibn ar-Rabi’ and he confirmed it.”
Imam Ibn Rajab al-Hanbali in his commentary of Sahih al Bukhari, comments on this narration:
وقد اعتذر عتبان – أيضا – بأن السيول تحول بينه وبين مسجد قومه الذي يصلي بهم فيه، فطلب من النبي – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – أن يأتيه في بيته فيصلي فيه، حتى يتخذه مصلى.
وفي هذا: استحباب اتخاذ آثار النبي – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – ومواضع صلواته مصلى يصلى فيه.
وقد ذكر ابن سعد، عن الواقدي، أن بيت عتبان الذي صلى فيه النبي – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – يصلي فيه الناس بالمدينة إلى يومه ذاك.
ويشهد لهذا المعنى – أيضا -: قول عمر – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – للنبي – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -: ألا نتخذ من مقام إبراهيم مصلى؟ فَنَزَلت: {وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلّىً} [البقرة:125] .
وقد نقل أحمد بن القاسم وسندي الخواتيمي، عن الإمام أحمد،أنه سئل عن إتيان هذه المساجد؟ فقال: أما على حديث ابن أم مكتوم: أنه سأل النبي – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – أن يصلي في بيته فيتخذه مصلى، وعلى ما كان يفعل ابن عمر يتبع مواضع النبي – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – وأثره، فلا بأس أن يأتي الرجل المشاهد، إلا أن الناس قد أفرطوا في هذا، وأكثروا فيه.
Rough translation:
‘Itban (bin Malik) apologized that because of the water flows forming in between him and his people, he is not able to go to the mosque to lead them in prayer, and he asked the Messenger of Allah صلى الله عليه وسلم  to come to his house and pray so that he can take that as a prayer place.
In this: It is recommended to take the athar (relics/remnant) of the Prophet صلى الله عليه وسلم and the places where he prayed, as a Musallah in which to pray.
And Ibn Saad reported from al-Waqidi, about the house of ‘Ithban where Prophet  صلى الله عليه وسلم prayed, that people of Madinah pray in it to this day.
And witness to this meaning is the saying of Umar رضي الله عنه to the Messenger صلى الله عليه وسلم  “Should we not take the Maqam of Ibrahim as a place of prayer ?” to which the verse was revealed {And take, [O believers], from the standing place of Abraham a place of prayer.}[2:125]
It is narrated that when Imam Ahmed was asked about entering in these mosques, he said, “On this is the narration of (Abdullah) Ibn Umm Makthum, that he asked the Prophet صلى الله عليه وسلم to pray at his home so that he can take it as a musallah, and that what Ibn Umar رضي الله عنه used to do in following the traces/spots of the Prophet صلى الله عليه وسلم and his athar (relics), there is nothing wrong for a man to come down to view these sites, however the people have become excessive in this, and more in this.
And just to add for the sake of information, Ibrahim al-Shaghouri mentioned the following other companions of the Prophet صلى الله عليه وسلم who used to do the same practice of praying at the same spot where the Prophet صلى الله عليه وسلم  prayed in their house, (in his book “Defense of the Sunnah: An Analysis of the Theory and Practices Of Tasawwuf“) :
Hafiz Ibn Hajar (Isaba fi Tamyiz as-Sahaba, 4:424) stated that Zubayr ibn Bakkar recorded in Akhbar al-Madina (also Ruyani 2:230 #1106) that the Prophet (asws) entered the home of Sahl ibn Sa’d and sat in the middle of the house, and afterwards Sahl and his wife used to take that exact place as a place for prayer. Um Sulaym also asked the Prophet (asws) to pray in her house, so they could take that as a place of prayer too (Tabarani’s Mu’jam al-Awsat , 6:305 #6481)
Regarding the legality of having a building over a grave, Imam Ibn Rajab in this same book writeswhile commenting on the narration reported from Ibn Umar رضي الله عنه that Prophet صلى الله عليه وسلم said, “Pray in your houses, and do not make them graveyards”. He writes:
وقد قال بعضهم في قوله: ((ولا تتخذوها قبورا)) : أنه نهى عن الدفن في البيوت، وهذا بعيد جداً.
قال الخطابي: لا معنى لقول من تأوله على النهى عن دفن الموتى في البيوت، فقد دفن النبي – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – في بيته الذي كان يسكنه.
وأكثر العلماء على جواز الدفن في البيوت، ووصى يزيد بن عبد الله بن الشخير أن يدفن في داره، فدفن فيها، وشهد الحسن جنازته، ولم ينكر ذلك أحد.
Rough translation:
And some of them said regarding the saying “do not make them graveyards” that it forbids burial in the home, and this is too far fetched.
Al-Khattaabi said: It does not make sense to interpret this as a prohibition of burial in the house, because the Prophet صلى الله عليه وسلم was buried in his house which was inhabited. 
Most of the scholars consider it permissible to bury in the house, Yazid bin Abdullah bin al-Shakhir instructed that he buried in his home, and he was buried there. Hasan attended his funeral and he did not condemn this.
And finally, regarding the narration that curses the Jews and Christians for taking the graves of their Prophets as masajid, Hafiz Ibn Rajab, explains its meaning quoting Hafiz Ibn Abd al Barr (d. 423H):
قال ابن عَبْد البر: الوثن الصنم. يقول: لا تجعل قبري صنما يصلى إليه، ويسجد نحوه، ويعبد، فقد اشتد غضب الله على من فعل ذلك
Ibn Abdal al-Barr said: Do not make my grave an idol by praying towards it, and by prostrating towards it, and worshiping it. The wrath of Allah intensifies on those who do so. 
He also quotes:
وقال صاحب ((التنبيه)) من أصحابه: أما الصلاة عند رأس قبر رسول الله – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – متوجها إليه فحرام.
Said in the book “Al-Tanbih” : To pray at the apex of the grave of the Prophet صلى الله عليه وسلم  facing it, is forbidden.


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