Misquoted Verses and Ahadith
Correct understanding of
Quranic verses and Ahadith
In the court of Allah ( سبحانہ و تعا لی ) the believers and non-believers are treated differently.
It is in Quran - أُولَـٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ [Meaning - Those are they who are in truth believers. For them are Grades (of honor) with their Lord, and pardon, and a bountiful provision. (Al-Anfal - 4)]
It is in Quran - وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ [Meaning - If you could see how the angels receive those who disbelieve, smiting faces and their backs and (saying): Taste the punishment of burning! (Al-Anfal - 50)]It is in Quran - أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ [ Meaning - As for those who (do not have faith, and) indulge in (evil) sinful doings, do they think that We place them - both in their life and their death - on equal footing with those who have attained to faith and do righteous deeds? Bad indeed is their judgment. ] (Al-Jathiya - 21)
The above Quranic verses clearly specify that there are grades of honorand rewards for pious Muslims in Hereafter; while non believers and hypocrites are treated as criminals and are punished for their crimes. Therefore, the Graves of pious believers and the graves of disbelievers and hypocrites are not treated as same, even by the Angels.
Since the graves of non-believers (Mushrikeen) and hypocrites are the places of apostasy, we are forbidden from visiting them or making these graves higher from the ground or make domes over them.
Take the examples of mosques, churches and temples which are built as massive structures, but these buildings are not treated alike. Mosque is a place where we pray Allah( سبحانہ و تعا لی ); while Churches and Temples are places of apostasy where idols are worshiped; therefore, we should avoid visiting them for the purpose of prayers.
The pious grave of Prophet Mohammad (صلى الله عليه و آله وسلم) and graves of Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah are like gardens of Paradise, where they receive paradise's cool breeze, therefore, building tombs over them is very much liked by Allah ( سبحانہ و تعا لی ) and His Apostle (صلى الله عليه و آله وسلم). We have explained this issue in detail in a separate Article. Read that Article
Prophet Mohammad's (صلى الله عليه و آله وسلم) place is exalted in the cosmos, as described in verse أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا ( Meaning - Allah - سبحانہ و تعا لی will raise you to the highest place of praise and glory ) (Al-Isra - 79). Therefore, his resting place, his pious grave, is naturally exalted in the cosmos and should be honored accordingly.It is in Hadith - Narrated 'Abdullah bin Zaid Al-Mazini (رضئ اللہ تعالی عنہ): Allah's Apostle (صلى الله عليه و آله وسلم) said, "Between my house (currently his pious grave) and the pulpit (in Masjid-e-Nabawi) there is a Garden of the Gardens of Paradise."(Bukhari - Book #21, Hadith #286).
It is common sense that no one would like to visit the graves of Mushrikeen or hypocrites in the first place. It is also a known fact that we visit the graves of sinful (fasiq) Muslims only to pray for their pardon from Allah ( سبحانہ و تعا لی ). We do not sit there, or kiss their graves with reverence or ask them to pray for us. A person who is undergoing Azab for his wrong deeds, he neither deserves respect (on par with Awliya Allah) nor he can help others by his Dua.
In our physical world also, we go to important officials to recommend our case to higher authorities. We do not go to a convict who is undergoing Jail term and ask for his help. If we do that, people will laugh at us.
Allah( سبحانہ و تعا لی ) loves everything related to Awliya Allah; be it their homes in this world, or their graves. This is the reason, their sacred bodies remain fresh in their graves. Read More (Part - III)
When we visit Rawdha-e-Rasool (صلى الله عليه و آله وسلم) or Graves ofSahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah, we should pay a lot of respect. We can touch these graves, or kiss them and request Awliya Allah to pray for us for our benefit in both the worlds. Remember, we don't go Sahabah and Awliya Allah's graves to seek their pardon from Allah ( سبحانہ و تعا لی ). If we do that, it will be treated as disrespect and we may be punished for our irrational behavior.
It is in Quran – يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ- إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُولَـٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ - ( Meaning - O' you who believe! Raise not your voices above the voice of the Prophet (صلى الله عليه و آله وسلم), nor speak aloud to him in talk, as you may speak aloud to one another, lest your deeds become vain and you perceive not. Those that lower their voices in the presence of Allah's Messenger(صلى الله عليه و آله وسلم), their hearts has Allah ( سبحانہ و تعا لی ) tested for piety: for them is Forgiveness and a great Reward. (Al-Hujraat 2-3).
We are positive that no one in this world will ever be able to bring forth a 'Sahih report' from the Salaf or Khalaf prohibiting visiting the grave of the Prophet Mohammad (صلى الله عليه و آله وسلم) for tabarruk and tawassul by him after his death.
We are not talking about Salafis and their like minded scholars whose Iman is questionable as they believe in an Sky Idol as their God.
Salafis and their like minded groups confuse innocent Muslims by imposing Quranic verses and Ahadith on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah which were actually meant for non believer Makkan Pagans and hypocrites.
In the following paragraphs, we explained this issue in detail and have cleared all doubts created by Salafis.
(1) It is in Quran - إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (Meaning - Your guardian (or solver of grievances) can only be Allah ( سبحانہ و تعا لی ) and His Messenger ( صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer) (Al-Maeda - 55) ( Pickthal translation).The above verse clearly establishes that Allah ( سبحانہ و تعا لی ) is the Guardian and solver of grievances of people. In addition, Prophet Mohammad (صلى الله عليه و آله وسلم) is also the guardian and solver of grievances of people in the sense that Allah ( سبحانہ و تعا لی ) listens to his prayers more than anyone else. Similarly, Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah are also guardians and solvers of grievances of people in the sense that their Dua is answered faster than the Dua of sinful Muslims.The above Quranic verse clearly establishes the authenticity of Isteghatha (asking for help) and Tawassul (Mediation) of Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah, during their lives and after their deaths.Ibn Taymiyya (1263-1328 ), the number one in command of Salafis wrote -QUOTE - Some people came to the pious grave of our Prophet Mohammad ( صلى الله عليه و آله وسلم ) and requested something and their needs were fulfilled. In the same way, the pious people can also fulfill the needs of the people and we do not deny this. (Iqtida as-Sarat al-Mustaqim-page 373 by Ibn Taymiyya). UNQUOTE. Read similar statements of other Salafi scholarsWe are providing below Arabic Manuscripts about Imam Ahmad affirming seeking blessings from the Prophet (صلى الله عليه و آله وسلم) by touching and kissing his Minber and Grave.
وفي كتاب سؤالات عبد الله بن أحمد بن حنبل لأحمد رضي الله عنه قال: سألت أبي عن مسّ الرجل رمانة المنبر يقصد التبرك وكذلك عن مس القبر فقال: لا بأس بذلك ا.هـ.وفي كتاب العلل ومعرفة الرجال ما نصه: سألته عن الرجل يمس منبر النبي صلى الله عليه وسلم ويتبرك بمسه ويقبّله ويفعل بالقبر مثل ذلك أو نحو هذا يريد بذلك التقرب إلى الله جل وعز، وقال: لا بأس بذلك ا.هـ.و التبرّك لغة هو طلب البركة أي الخير .. اللهم انفعنا ببركة سيدنا محمّد صلى الله عليه و سلم.English Translation of the above Manuscripts
In the book “Su’alat (Questions of) Abdullah, son of Ahmad bin Hanbal to Ahmad” He said: “I asked my father (Ahmad bin Hanbal) about the person that touches the “Rummanah” Podium Knob (Where the Prophet - صلى الله عليه و آله وسلم - used to put his hand) with the intention of seeking blessings, and about touching the Grave of Prophet Mohammad (صلى الله عليه و آله وسلم)for blessings, he (Ahmad) said: “Nothing wrong with that”. Read 50 more similar Ahadith and reports of Salaf(2) It is in Hadith - Narrated Ali Ibn Abu Talib (رضئ اللہ تعالی عنہ): Abu Salih al-Ghifari (رضئ اللہ تعالی عنہ) reported: Ali (رضئ اللہ تعالی عنہ) (once) passed by Babylon during his travels. The Mu'adhdhin (the person who calls for prayer) came to him to call for the afternoon prayer. When Ali ( رضئ اللہ تعالی عنہ) passed by that place, he commanded to announce for the prayer. After finishing the prayer he said: My affectionate friend (Prophet -صلى الله عليه و آله وسلم) prohibited me to say prayer in the Graveyard. He also forbade me to offer prayer in Babylon because it is accursed. (Abu Dawood - Book #2, Hadith #0490).The above Hadith clearly states that we should not offer prayers near the graves of Mushrikeen and those who were killed by Wrath of Allah ( سبحانہ و تعا لی ) (Babylon).However, this is not the case with the Graves of pious Sahabah and Awliya Allah. It is in Hadith, Prophet Mohammad (صلى الله عليه و آله وسلم) performed Id Al-Adha prayer near Baqi because all graves at that time belonged to Sahabah (see Hadith No. 8 below).(3) It is in Quran - 'فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَـٰكِن لَّا تُحِبُّونَ النَّاصِحِينَ [Meaning - So Salih (علیھ السلا م ) left them saying: O'my People, I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel but you love not good Counselors] (Al-Araf - 79).The above verse refers that Prophet Salih (علیھ السلا م )addressed his people, after they were perished by Allah's ( سبحانہ و تعا لی ) Wrath (Azab), and reminded them that what he said during their life time was truth.Similarly, it is in Hadith (narrated by Bukhari, Muslim and others) that Prophet Mohammad (صلى الله عليه و آله وسلم)addressed the dead bodies of pagans killed at Badar and reminded them that what he said to them during their life time was correct.(4) It is in Hadith - Narrated Hisham's father: It was mentioned before Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) that Ibn 'Umar (رضئ اللہ تعالی عنہ) attributed the following statement to the Prophet (صلى الله عليه و آله وسلم) "The dead person is punished in the Grave because of the crying and lamentation of his family." On that, Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, "But Allah's Apostle (صلى الله عليه و آله وسلم) said, 'The dead person is punished for his crimes and sins while his family cry over him then." She added, "And this is similar to the statement of Allah's Apostle (صلى الله عليه و آله وسلم) when he stood by the (edge of the) well which contained the corpses of the pagans killed at Badr, 'They hear what I say.' She added, "But he said now they know very well what I used to tell them was the truth." Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) then recited (the Quranic verses): فَإِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ [Meaning - You cannot make the dead hear] (Ar-Room - 52) and وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [Meaning - You cannot make those who are in Graves, hear you.] (Fatir - 22) that is, when they had taken their places in Fire. (Bukhari - Book #59, Hadith #316).The above Hadith, Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) refers to the Hadith of Prophet Mohammad (صلى الله عليه و آله وسلم) about the Pagans killed at Badr and makes a distinction between the two categories of dead people; (i) the non-believers and hypocrites (ii) Believers and pious Muslims. She clarifies that we cannot make the dead non-believers and hypocrites hear while they are undergoing Azab-e-Qabr. How can they hear to our voice properly among the loud noise of beating by hunters and other instruments of Azab as well as their constant shrieks in pain.But this is not the case with pious Muslims. They are in comforts in their life after death. They can very well hear to our call and reply to our questions, as the boy replied to Hazrat Umer (رضئ اللہ تعالی عنہ) when he visited his grave. Click Here to read detail at 18(c).(5) It is in Quran - وَلَا تُصَلِّ عَلَىٰ أَحَدٍ مِّنْهُم مَّاتَ أَبَدًا وَلَا تَقُمْ عَلَىٰ قَبْرِهِ ۖ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُون [Meaning - 'And never, (O' Prophet - صلى الله عليه و آله وسلم) pray (funeral prayer) for anyone of them that dies, nor stand at his Grave. Certainly they disbelieved in Allah ( سبحانہ و تعا لی ) and His Apostle (صلى الله عليه و آله وسلم) and died in a state of rebellion'. (at-Tauba -84).The above Quranic verse clearly specifies that we should not stand (sit or pray) near the Graves of non-believers and hypocrites.However, we are allowed to visit, stand or sit and pray near the graves of pious Muslims. We can also stand near the grave of a fasiq Muslim to pray for his pardon from Allah ( سبحانہ و تعا لی ).(6) It is in Hadith - Prophet Mohammad ( صلى الله عليه و آله وسلم ) said: The people before you took graves as mosques. I prohibit this to you." ( Masnad Ahmad).(7) It is in Hadith - Prophet Mohammad ( صلى الله عليه و آله وسلم ) said :" Do not pray facing a grave and do not sit on one." (Sahih Muslim)Both the above Ahadith refer to the old customs of Pagans, Jews and Christians who built structures on the graves of their dead to worship them. This has been forbidden in Islam.Salafis quote the above Ahadith to misguide Muslims that reading of Quran or doing Salah near the graves of Awliya Allah is not allowed. This is their ill conceived notion which is against the teachings of Quran and Ahadith.(8) It is in Hadith - Narrated Al-Bara (رضئ اللہ تعالی عنہ): The Prophet (صلى الله عليه و آله وسلم) went towards Al-Baqi (the Graveyard at Medina) on the day of Id-ul-Adha and offered a two-Rakat prayer (of 'Id-ul-Adha).... (part of the Hadith).(Bukhari - Book #15, Hadith #93).There are innumerable Ahadith that Sahaba read Quran, did zikr near the pious grave of Prophet Mohammad (صلى الله عليه و آله وسلم). They kissed, embraced and requested the Prophet to solve their problems related to this world. Read more Ahadith.(9) It is in Hadith - Narrated Buraydah ibn al-Hasib (رضئ اللہ تعالی عنہ) : The Prophet (صلى الله عليه و آله وسلم) said: I forbade you three things, and now I command (permit) you for them. I forbade you to visit graves, now you may visit them, for in visiting them there is admonition. I forbade you drinks except from skin vessels, but now you may drink from any kind of vessels, but do not drink an intoxicant. I forbade you to eat the meat of sacrificial animals after three days, but now you may eat and enjoy it during your journeys. (Abu Dawood - Book #26, Hadith #3689).The above Hadith clarifies an important issue. Pagans used to consider idols as God and a source of recommendation to their Chief Idol God. All kinds of rituals and practices like touching, kissing, pouring milk or blood of slaughtered animal over these idols were widespread among pagan society. Some of them perhaps used to do these rituals with the graves of their prominent dead people. Prophet Mohammad (صلى الله عليه و آله وسلم) stopped Muslims from all that, including visiting the Pagan graves.In the initial period of Islam the graveyards were full of the graves of pagans. Therefore Muslims were stopped from visiting these graves as these belonged to non-believers. After some years, when Muslim graveyards like Jannatul Baqi at Madina were developed, Prophet (صلى الله عليه و آله وسلم)permitted Muslims to visit Graveyards.In the same way, restrictions in other areas were also lifted as Muslims were sufficiently trained in Islam.
(10) It is in Hadith - Narrated Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) and 'Abdullah bin 'Abbas (رضئ اللہ تعالی عنہ) : When the last moment of the life of Allah's Apostle (صلى الله عليه و آله وسلم) came, he started putting his 'Khamisa' on his face and when he felt hot and short of breath he took it off his face and said, "May Allah ( سبحانہ و تعا لی ) curse the Jews and Christians for they built the places of worship at the Graves of their Prophets." The Prophet (صلى الله عليه و آله وسلم) was warning (Muslims) of what those had done. (Bukhari Book #8, Hadith #427).
(11) It is in Hadith - Narrated Abdullah ibn Abbas (رضئ اللہ تعالی عنہ): The Apostle of Allah (صلى الله عليه و آله وسلم) cursed women who visit Graves, those who built mosques over them and erected lamps (there). (Abu Dawood - Book #20, Hadith #3230)(12) It is in Hadith - Yahya (رضئ اللہ تعالی عنہ) related to me from Malik (رضئ اللہ تعالی عنہ) from Zayd ibn Aslam (رضئ اللہ تعالی عنہ)from Ata ibn Yasar (رضئ اللہ تعالی عنہ) that the Messenger of Allah(صلى الله عليه و آله وسلم) said, "O Allah( سبحانہ و تعا لی )! Do not make my Grave an idol that is worshiped. The anger on those who took the Graves of their Prophets as places of prostration was terrible." (Muatta' Imâm Malik - Book #9, Hadith #9.24.88)
Ahadith nos 10, 11 and 12 above specify that the Christians and Jews associated divinity with their Prophets and made Churches and Prayer halls over the graves of their Prophets. In the above Ahadith Prophet Mohammad (صلى الله عليه و آله وسلم) is referring to that practices and warning Muslims never to follow the foot steps of Jews and Christians.
The above restriction is related with idolizing prophets as divine beings and making worship houses over their graves.
Prophet Mohammad (صلى الله عليه و آله وسلم) also shows anger on women who visit the graves (of non-Muslim pagan relatives) and he is stopping Muslims from falling victims to such practices.
However, women can visit Muslim graveyards when they observe proper Hijab. Read more
We have not come across any Hadith in the entire Hadith literature in which Prophet Mohammad (صلى الله عليه و آله وسلم) stopped people from celebrating his birthday or arranging Islamic gatherings to show happiness. Click Here to read details
There is a difference in building a tomb over the grave of a Mushrik or hypocrite and building a tomb over the grave of a beloved of Allah ( سبحانہ و تعا لی ).
In their inability to understand Quran and Ahadith, Salafis, Deobandis and their like minded groups made blunders which has resulted in their losing the path of Islam. If an illiterate, adamant and passionate person comes to power, he destroys the entire structure of the country. The same thing happened in Arabian peninsula. Wahhabi Salafis killed hundreds of thousands of innocent Muslims, destroyed pious Graves of the beloveds of Allah ( سبحانہ و تعا لی ) and ransacked entire heritage of Islam and have led a large population on a path, which leads them only to permanent Hell fire.
(13) It is in Hadith - Narrated Abu Hurayrah (رضئ اللہ تعالی عنہ): The Prophet (صلى الله عليه و آله وسلم) 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. (Abu Dawood - Book #10, Hadith #2037).
The above Hadith clearly specifies that we should not make our houses look like the graves of non-believers and hypocrites as these are like pits of hell with varying degree of punishment.
The above Hadith is not related with the graves of pious Muslims and Awliya Allah which are transformed as gardens of Paradise. As a matter of fact we should try to turn our houses into the gardens of Paradise, meaning we should frequently pray at our houses, do zikr, invoke Durood on Prophet Mohammad (صلى الله عليه و آله وسلم), read Quran and lead a pious life.As for the Hadith statement "Do not make my grave a place of festivity," this is a wrong translation done by Wahhabis. The correct translation is "Do not make my grave an anniversary festival and nothing more," meaning: Visit me all the time and not just once a year. Do not make it look like 'Eid' once in a year. This is the explanation done by most of the Ulema; among them Hafiz al-Sakhawi, the student of Imam Ibn Hajar, in his chapter entitled "On the meaning of the Hadith: Do not make my grave a "Eid" in "al-Qawl al-Badi` fil-Salat was-Salam `ala al-Habib al-Shafi`" (Beirut 1987/1407) p. 159-160.Even if we take the literal meaning of the second half of the Hadith (as interpreted by Wahhabis), it warns us that we should not treat Rawda-e-Rasool (صلى الله عليه و آله وسلم) as a picnic spot. We can visit the sacred Rawdah, but we should maintain respect and 'Adab'. We should invoke Durood on Prophet Mohammad (صلى الله عليه و آله وسلم) all the time, whether we are near the Rawda-e-Rasool (صلى الله عليه و آله وسلم) or away from it.
(14) Wahhabis and their like minded groups quote a Hadith:Thumama b. Shafaii reported : When we were with Fadala b. Ubaid in the country of the Romans at a place (known as) Rudis, a friend of our died. Fadala b. Ubaid ordered the prepare a grave for him and then it was leveled; then he said: I heard the Messenger of Allah (صلى الله عليه و آله وسلم) commanding (us) to level the grave. Muslim, Book 4 # 2114.
The above Hadith is related to a specific occasion. We cannot generalize this Hadith for all graves of Muslims. If this was the case, then Prophet Mohammad's (صلى الله عليه و آله وسلم) grave, along with Hadhrat Abu Bakr (رضئ اللہ تعالی عنہ) and Umar (رضئ اللہ تعالی عنہ) would have been leveled by the Sahabah. Similarly, all graves of Muslims died during the time of Prophet Mohammad (صلى الله عليه و آله وسلم) and during Khulafa-e-Rashideen would have been leveled without a trace. Thus, the above Hadith relates to a time when Muslim Army was in an enemy territory and they did not like that the enemy finds the grave of one of their colleagues as it could have been a serious security threat for their survival in enemy territory. So in such circumstances, it was important that the grave be leveled without a trace.
Since the practice of leveling the graves of Sahabah was not adopted by Prophet Mohammad (صلى الله عليه و آله وسلم) himself or by Khulafa-e-Rashideen during their time, therefore it can be interpreted that the instructions of the Prophet (صلى الله عليه و آله وسلم) to Sahabah for leveling of the graves was for two reasons: (1) Mushrikeen's graves should be leveled, and (2) The grave of a Muslim can be leveled when it is necessary to hide it during war times in an enemy territory.
(15) Wahhabis and their like minded groups quote another Hadith of the Prophet (صلى الله عليه و آله وسلم) in which he ordered Ali (رضئ اللہ تعالی عنہ) to "go and destroy every over-sized grave." This Hadith is in the Sahihayn, Sunan, and Musnad with various wordings.
The above Hadith is also misinterpreted by Wahhabis and their like minded groups. We have explained, time and again, in our articles that one should learn Islam in the company of an authentic Shaikh of Ihsan. We should not read Quran and Ahadith independently or under Salafi Ulema and deduce rules based on our limited understanding. If we do that, there is a strong possibility that we misunderstand the meanings and go astray.
Imam Sufyan al-Thawri rightly said: "(the wordings of) this Hadith may misguide people except those who possess (Sahi) understanding (of Islam)."
Therefore, the correct understanding of the Hadith is, Prophet(صلى الله عليه و آله وسلم) asked Ali (رضئ اللہ تعالی عنہ) to destroy all graves of non-believers (pagans) which were high on the ground. This correct understanding is based on the following Hadith of Prophet Mohammmad ( صلى الله عليه و آله وسلم).
(16) It is in Hadith - Narrated Anas (رضئ اللہ تعالی عنہ): When the Prophet arrived in Medina.... he ordered that a Mosque should be built and sent for some people of Banu-an-Najjar and said, "O Banu an-Najjar! Suggest to me the price of this (walled) piece of land of yours." They replied, "No! By Allah ( سبحانہ و تعا لی )! We do not demand its price except from Allah ( سبحانہ و تعا لی )." Anas (رضئ اللہ تعالی عنہ) added: There were Graves of pagans in it and some of it was un-leveled and there were some date-palm trees in it. The Prophet (صلى الله عليه و آله وسلم)ordered that the Graves of the pagans be dug out and the uneven land be leveled and the date-palm trees be cut down . (So all that was done). (Bukhari Book #8, Hadith #420).
Prophet Mohammad (صلى الله عليه و آله وسلم) wanted to destroy Idol worship in all its formats. He wanted to clean all traces of Idol worship. This is the reason he removed all idols from Kabatullah and ordered Ali (رضئ اللہ تعالی عنہ) to level all over-sized graves of un-believers.
Ibn al-Jawzi in at-Tahqiq said about the above Hadith of Ali (رضئ اللہ تعالی عنہ) as follows.QUOTE - This (Hadith) is understood to refer to the elevated (Pre-Islamic) tombs they (Pagans) used to build with high and beautiful structures. UNQUOTE - (Al-Zayla'i mentioned it inNasb al-Raya).
They remained Munafiqoon during the time of Prophet Mohammad( صلى الله عليه و آله وسلم ) and early Muslim period and continued with their Pagan belief in Sky Idol all along the history of Islam. Later, they started calling themselves as Salafis to fool innocent Muslims. They claim their Idol God is physically sitting over the skies on a big chair. When they say Allah is one, they mean their big Idol is one. They worship this idol 5 times a day. They consider this idol has sent all Messengers and all scriptures. (La haula wala quwwata illa billah).
They have also invented a theory of Idol-Tawheed (oneness of their Idol Lord). They say (i) Tawheed - ar - Rububiyya, (ii) Tawheed - al - Uloohiyya, and (iii) Tawheed - al - Asma-was-Sifaat. In Tawheed-ar - Rububiyya, they claim that their Idol is "Rabb" (God or Sustainer) of all creatures and human beings in the Universe. In Tawheed-al-Uloohiya, they claim that their Idol is Divine (all powerful). They prostrate in front of that Idol. In Tawheed al-Asma-was-Sifaat, they claim that their Idol God is 'compassionate, merciful and all that. They have hijacked all Allah's ( سبحانہ و تعا لی ) Sifaat mentioned in Quran and Ahadith and associate them with their Idol God (La hawla wala quwwata illah billah). When someone questions them for their Idol worship, they argue by saying that they are describing the God as He has described himself in Quran. (Astaghfirullah). They call their Idol God as Allah and misinterpret Quranic verses to legitimize their self concocted beliefs and their Idol worship. We have described these issues in detail in the following Articles. Do read them.Read The Origin and History of Salafi Sky God
Planetary human-like-Idol ( المعبود الكواكب مثل الإنسان ) worshiped by Salafis is not Allah (سبحانہ و تعا لی).
The second thing they did was, they destroyed the pious graves of Prophet Mohammad's (صلى الله عليه و آله وسلم)family members, Sahabah (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah from Arabian peninsula. They also destroyed all Islamic relics, houses, mosques and anything which had any trace of original Islam. Since they came to power, they are trying to destroy the Green dome and the Grave of Prophet Mohammad (صلى الله عليه و آله وسلم) also. They renamed Islamic Arabian Peninsula as Kingdom of Saudi Arabia and started constructing so called modern buildings in Hijaz and other places for commercial religious tourism. There were thousands of pious graves of Sahaba (رضئ اللھ تعالی عنہم اجمعین) and adjacent mosques throughout Arabian Peninsula. Now, nothing is there, everything has been destroyed. New buildings have been constructed over these sacred graves and we do not know how many of these graves were turned into sewerage lines and toilets in that country. The graves of Sahabah (رضئ اللھ تعالی عنہم اجمعین) at Badr and Uhad were destroyed and converted into parking lots. Now people walk over these graves with their shoes and Cars are parked over the pious graves of Sahabah (رضئ اللھ تعالی عنہم اجمعین) who gave their lives to strengthen Islam. An ATM facility is built at the place of Hadhrat Abu Bakr Siddique's (رضئ اللہ تعالی عنہ) mosque in Makka. Prophet Mohammad's (صلى الله عليه و آله وسلم) house has been converted into a Public Toilet. Allahu Akabar, Allahu Akbar. Anyone can guess, the perpetrators of these crimes must be in severest Azaab in their graves. There cannot be two opinions in this context. Even the cursed Satan might not have damaged Islam more than these people and we know what will happen to them on the Day of Judgment.
The third thing they did was, they changed all Hadith books.Initially, all Ahadith which were against their self fabricated Aqeedah were declared as 'fabricated' (Maudu) in all Hadith books. Later they removed these Ahadith altogether. There is a Wahhabi called Al-Baani who is considered as great Muhaddith by Salafis and their like minded groups. He removed 83 chapters from the most authentic Hadith book 'Bukhari' and published a book titled "Sahih Adab Al Mufrad". They have changed the meanings of the most of the Quranic verses and have published "Noble Quran" which contains meanings of Quranic verses as per their self fabricated Aqeedah.
(17) Bahar-e-Shariat (1939) is a voluminous Urdu book consisting of 20 volumes; 17 of which were written by Mufti Muhammad Amjad Ali Qadri Razvi (رحمتہ اللہ علیہ), a disciple of Ala Hazrat Ahmad Radha Khan (رحمتہ اللہ علیہ) and the remaining three volumes were written/compiled by Mufti Amja Ali Qadri's (رحمتہ اللہ علیہ) disciples. This books is very popular among Barelvis. Under "Ashi'atul Lam'aat", Mufti Amjad Ali Qadri (رحمتہ اللہ علیہ) is reported to have written that kissing of graves is forbidden in Islam. Some people may misunderstand this fatwa and consider that pious graves of Prophet Mohammad (صلى الله عليه و آله وسلم), Sahaba (رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah are included in this fatwa. In the light of the Ahadith and Quranic verses quoted in this Article, it is evident that the fatwa is related only to the graves of un-believers and hypocrites who are subjected to punishment in their graves.(18) Fatawa-e-Alamgiri (also known as Fatawa-i-Hindiya) is a compilation of law created at the instance of Mughal Emperor Aurangzeb (1618-1707). This book is based on Hanafi School which was compiled by many well known Scholars. It has 30 volumes and still serves as the basis of Islamic law in Indian Sub Continent. In Chapter titled 'Ziyaratil Qubur", it is written that " it does not matter much if someone kisses the graves of his parents".(19) Radd al Mukhtar, Fatawa Razvia - It is mentioned in Fatawa Razvia that it is wise thing that women should be stopped from visiting the graves. This Fatwa implies that women should be stopped from visiting the graves of their non-believer relatives and friends. Some people may misunderstand this Fatwa and include Muslim graves and Graves of Awliya Allah.
(20) It is in Hadith - Ummul Momineen A'isha (رضئ اللہ تعالی عنہا) reported that "the Prophet ( صلى الله عليه و آله وسلم ) had given permission (to women) to visit graves.' (Sunan Bayhaqi).
(21) It is in Hadith - Narrated by al-Haakim that Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ) placed his forehead on the grave of Prophet Mohammad (صلى الله عليه و آله وسلم). Marwan Ibn al-Hakam, the Governor of Madina, saw him and held his neck. Abu Ayyub (رضئ اللہ تعالی عنہ) said I did not come to the Stone (Idol). I came to the Messenger of Allah (صلى الله عليه و آله وسلم). I heard the Messenger of Allah (صلى الله عليه و آله وسلم) say: Do not weep for Islam if the qualified people were in-charge, but weep for it, if it was under the charge of unqualified. (Al-Hakim related this Hadith in Mustadrak and said it is Sahih. ad-Dhahabi (who is held in great respect by Salafis) agreed to his authentication.
In the above Hadith, there is clearcut distinction between Idols worshiped by Hindus and the Graves of Prophets, Sahabah and Awliya Allah. Paying respects, placing forehead on the Mazar or kissing the Mazaars of Islamic dignitaries is the tradition of Sahabah.
Look in the above Hadith, Abu Ayub (رضئ اللہ تعالی عنہ) is reported to have placed his forehead on the pious grave of the Prophet (صلى الله عليه و آله وسلم) and when Marwan (the Governor of Madina) tried to hold him, he says that I have come to the Prophet (صلى الله عليه و آله وسلم) and not to an Idol.
(22) It is in Hadith - Narrated by Ibn Majah, Ahmad, at-Tabarani, as-Subki and Ibn Asakir that : Mu`adh Ibn Jabal (رضئ اللہ تعالی عنہ) and Bilal (رضئ اللہ تعالی عنہ) came to the Grave of the Prophet (صلى الله عليه و آله وسلم) and sat weeping and Bilal (رضئ اللہ تعالی عنہ) rubbed his face against the Grave of Prophet (صلى الله عليه و آله وسلم). (Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn Asakir).
The above Hadith confirms the fact that kissing of Graves and placing your head and rubbing your face on the Graves is the tradition of Sahabah (رضئ اللھ تعالی عنہم اجمعین ).
(23) It is in Hadith - Yahya (رضئ اللہ تعالی عنہ) related from Imam Maalik (رضئ اللہ تعالی عنہ) that he heard that AIi Ibn Abi Talib(رضئ اللہ تعالی عنہ) used to rest his head on Graves and lie on them [meaning holding the grave with his stretched hands while his head, entire face and chest is rested on the Grave]. Maalik (رضئ اللہ تعالی عنہ) said, "As far as we can see, it is only forbidden to sit on the Graves to relieve oneself." (Muatta' Imâm Malik - Book #16, Hadith #16.11.34)
Salafis and their like minded groups quote the following 4 verses of Quran, and interpret 'out of context' meanings, to support their arguments related to visiting of the graves of Awliya Allah and Muslims.
(1) It is in Quran - إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [Meaning - Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ] (An-Naml – 80)(2) It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚإِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [Meaning - The living and the dead are not alike. Allah (سبحانہ و تعا لی) makes whoever he wishes hear, but you cannot make those in the graves hear.](Fatir - 22)(3) It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ. أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [ Meaning - To whom they call on beside Allah (سبحانہ و تعا لی) can create nothing, they are themselves created. Dead are they - absolutely without life. They cannot even know when they will be raised. ] (An-Nahl - 20-21)(4) It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Meaning -Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30)
All 4 verses quoted above, are from the Quranic chapters delivered in Makka. We all know that the Suras delivered in Makka were mostly in refutation of Idol worship of Makkan Pagans. Therefore, the above verses are surely meant for Makkan Pagans.
Using of Quranic verses meant for Paagans (Mushrikeen-e-Makka) on Prophet Mohammad (صلى الله عليه و آله وسلم), Sahabah(رضئ اللھ تعالی عنہم اجمعین ) and Awliya Allah was started by Munafiqoon during the time of Khulfa-e-Rashidoon. Later it was continued by Kharijis and Salafis. The following scholars are prominent who gave rise to this outrageous practice.
(i) Ibn Khuzaimah (933-846), (ii) Ibn Taymiyyah (1263-1228) , (iii) Ibn al-Qayyim (1292–1350), (iv)Al-Mizzi (1256–1341), (v) Ibn Kathir (1301–1372),(vi) ad-Dhahabi (1274–1348), (vii) al-Birzali (1267–1339), (viii) Ibn Abd-al-Wahhab (1703–1792), (ix)Hasan Al-Banna (1906-1949), (x) Shah Ismail Dehlvi (1776-1829), (xi) Rashid Ahmad Gangohi (1829-1905), (xii) Muhammad Qasim Nanotvi (1832-1880),(xiii) Ashraf Ali Thanvi (1863-1943) (xiv)Mohammad Ilyas (1885-1944), (xv) Abul Ala Maududi (1903-1979), (xvi) Abd al Aziz Ibn Baz (1910-1999), (xvii) Muhammad Uthaymeen At-Tamimi (1925-2001), (xviii) Nasiruddin Al-Baani (1914-1999), (xix) Israr Ahmad (1932-2010), (xx) Abd al-Aziz as-Sudais (born 1960), (xxi) Taqi Usmani (born 1943), (xxii) Zakir Naik (born 1965), (xxiii)Tariq Jamil (born 1953), etc.It is in Hadith - وكان ابن عمر يراهم شرار خلق الله وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين - Ibn Umar (رضئ اللہ تعالی عنہ)considered the Khawarij and the heretics as the worst beings in creation (meaning worst than Satan and his subordinate Shayateen), and he said : 'They went to verses which were revealed about the disbelievers (the pagans of Makka) and applied them to the Believers (Prophets, Sahabah, Awliya Allah and Muslims). (Bukhari - Chapter Khawarijeen).
Verse No. 1
It is in Quran - إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ [Meaning - Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat. ] (An-Naml – 80)To understand the above verse in its correct perspective, read the verse which is mentioned immediately after this verse (ie., verse 81). We have quoted below both these verses together for our readers to understand factual meanings in this regard.It is in Quran إِنَّكَ لَا تُسْمِعُ الْمَوْتَىٰ وَلَا تُسْمِعُ الصُّمَّ الدُّعَاءَ إِذَا وَلَّوْا مُدْبِرِينَ - وَمَا أَنتَ بِهَادِي الْعُمْيِ عَن ضَلَالَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ [Meaning - Verily you cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat (verse 80). Nor can you lead the blind out of their error. You cannot make none to hear except those who believe (in) our revelations and who have surrendered (themselves to Islam) (verse - 81).] (An-Naml – 80-81)When we read both the verses together it is clear that word ‘dead’ is used to mean the disbelievers, and not those who are actually dead. In verse (80), it is mentioned that when 'you call them, they turn their backs and retreat'; meaning these verses are meant for the living Makkan pagans. Similarly, in verse (81), it is mentioned that 'you cannot make none to hear except those who believe in our revelations' which makes it abundantly clear that these verses are definitely meant for Makkan pagans who are unwilling to accept the truth of Islam.
Verse No. 2
It is in Quran - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖ وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [Meaning - The living and the dead are not alike. Allah (سبحانہ و تعا لی) makes whoever he wishes hear, but you cannot make those in graves hear.] (Fatir - 22)To find out its actual meaning, let us study 3 verses, immediately before this verse. We have provided below all 4 verses together for our readers to understand correct contextual meanings.It is in Quran –وَمَا يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ - وَلَا الظُّلُمَاتُ وَلَا النُّورُ - وَلَا الظِّلُّ وَلَا الْحَرُورُ - وَمَا يَسْتَوِي الْأَحْيَاءُ وَلَا الْأَمْوَاتُ ۚ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَاءُ ۖوَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ [ Meaning - The blind and the seeing are not alike (verse 19). Nor are the depth of darkness and the light (verse 20). Nor are the (chilly) shade and the (genial - gracious) heat of the sun (verse 21). Nor are alike those that are living and those that are dead, Allah (سبحانہ و تعا لی)can make any, that He wills, to hear, but you (O’ Prophet - صلى الله عليه و آله وسلم) cannot make those hear who are in graves (verse 22).] (Yousuf Ali translation). (Fater - 19-22)
Verse 19 - ‘The blind and the seeing are not alike’.
This has reference to Makkan polytheists. Allah(سبحانہ و تعا لی) is referring them as blind because they do not have the light of Iman in their hearts.
Verse 20 - ‘The depth of darkness and light is not alike’.
This means, Kuffars’ hearts are buried in the depth of darkness, therefore they cannot be compared with Muslims whose hearts are enlightened with Iman.
Verse 21 - 'The chilly shade and gracious heat of the sun cannot be alike'.
Since, Makkan pagans hearts are buried in the depth of darkness, it is referred here as 'chilly shade' which cannot benefit from the heat of the sun. Meaning, the polytheists of Makka are not benefited from thegracious heat of Iman that is emanating from Prophet Mohammad (صلى الله عليه و آله وسلم).
Verse 22 has three parts.
Part (22.1) - ‘The living and dead are not alike’.
This means, the polytheists of Makka and Muslims are not the same. Muslims are referred as living beings because of their Iman. As Makkan pagans' hearts are buried in the depth of darkness because of their Idol worship, they are referred here as 'dead people'.
Part (22.2) - ‘Allah (سبحانہ و تعا لی) can make any that He wills to hear’.
Meaning, Allah (سبحانہ و تعا لی) has the omnipotence (power) to make anyone hear - which means He can give Iman to anyone he wishes.
Part (22.3) - (O’Prophet - صلى الله عليه و آله وسلم) you cannot make those dead bodies hear that in graves’.
Since the entire discussion is about Makkan Mushrikeen whose hearts are buried in the depth of darkness because of their Idol worship, this part of the verse 22.3 naturally refers to them. Here, the word 'grave' is used as a metaphor with reference to the hearts of Makkan Pagans which are buried in the depth of darkness as that of grave.
Thus, the entire sequence of verses (Fater - 19-22), mentioned above refer to the Makkan polytheists and not to the actual dead.
Verse No. 3
It is in Quran -وَالَّذِينَ يَدْعُونَ مِن دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ. أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [ Meaning - To whom they call on beside Allah (سبحانہ و تعا لی) can create nothing, they are themselves created. Dead are they - absolutely without life. They cannot even know when they will be raised.] (An-Nahl - 20-21)The above verses are actually meant for Makkan Pagans and their dead ancestors which is proved from the following Quranic verses, Ahadith and quotes.
(i) It is in Quran - إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ (Meaning - Your guardian (or solver of grievances) can be Allah ( سبحانہ و تعا لی ) and His Messenger ( صلى الله عليه و آله وسلم ) and those who believe, who establish Salah, and pay Zakat and bow down (in prayer) (Al-Maeda - 55) ( Pickthal translation).
(ii) It is in Hadith - Narrated by al-Haakim that Abu Ayyub al-Ansari (رضئ اللہ تعالی عنہ) placed his forehead on the grave of Prophet Mohammad (صلى الله عليه و آله وسلم). Marwan Ibn al-Hakam, the Governor of Madina, saw him and held his neck. Abu Ayyub(رضئ اللہ تعالی عنہ) said I did not come to the Stone (Idol). I came to the Messenger of Allah(صلى الله عليه و آله وسلم). I heard the Messenger of Allah (صلى الله عليه و آله وسلم) say: Do not weep for Islam if the qualified people were in-charge, but weep for it, if it was under the charge of unqualified. (Al-Hakim related this Hadith in Mustadrak and said it is Sahih. ad-Dhahabi (who is held in great respect by Salafis) agreed to his authentication.
In the above Hadith, there is clearcut distinction between Idols worshiped by Hindus and the Graves of Prophets, Sahabah and Awliya Allah. Paying respects, placing forehead on the Mazar or kissing the Mazaars of Islamic dignitaries is the tradition of Sahabah.
Look in the above Hadith, Abu Ayub (رضئ اللہ تعالی عنہ)is reported to have placed his forehead on the pious grave of the Prophet (صلى الله عليه و آله وسلم) and when Marwan (the Governor of Madina) tried to hold him, he says that I have come to the Prophet (صلى الله عليه و آله وسلم) and not to an Idol.
(iii) It is in Hadith - Narrated by Ibn Majah, Ahmad, at-Tabarani, as-Subki and Ibn Asakir that : Mu`adh Ibn Jabal (رضئ اللہ تعالی عنہ) and Bilal (رضئ اللہ تعالی عنہ)came to the Grave of the Prophet (صلى الله عليه و آله وسلم)and sat weeping and Bilal (رضئ اللہ تعالی عنہ) rubbed his face against the Grave of Prophet (صلى الله عليه و آله وسلم). (Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn Asakir).
The above Hadith confirms the fact that kissing of Graves and placing your head and rubbing your face on the Graves is the tradition of Sahabah (رضئ اللھ تعالی عنہم اجمعین ).
(iv) It is in Hadith - Yahya (رضئ اللہ تعالی عنہ) related from Imam Maalik (رضئ اللہ تعالی عنہ) that he heard that AIi Ibn Abi Talib (رضئ اللہ تعالی عنہ) used to rest his head on Graves and lie on them [meaning holding the grave with his stretched hands while his head, entire face and chest is rested on the Grave]. Maalik (رضئ اللہ تعالی عنہ) said, "As far as we can see, it is only forbidden to sit on the Graves to relieve oneself." (Muatta' Imâm Malik - Book #16, Hadith #16.11.34)
It is height of illiteracy to equate the grave of a Wali Allah with an idol of Hindu deity. Salafis and their like minded have made it a fashion these days to misguide innocent Muslims by showing the pictures of a Dargah and Hindu temple side by side and equating both these places by their misleading arguments. They should know that placing the forehead on the Mazars of Awliya Allah is the tradition of Sahabah. But placing the forehead in front of an Idol is shirk. Both these actions are not the same. One is the tradition of Sahabah, the other is the tradition of Makkan Pagans. Equating both these actions shows the vacuum in the mind of Salafi groups which holds them away from understanding true Islamic faith and practices.
Equating Prophets, Sahabah, Awliya Allah, with dead Mushrikeen and Idols is denial of Quran and Ahadith. Denial of Quran takes a person out of Islam instantly. Salafis are not only out of Islam, they are involved in taking millions of other innocent Muslims out of Islam by their petro-dollar supported Salafi Dawa all over the world.
It is in Quran - إِنَّ شَرَّ الدَّوَابِّ عِندَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ [Meaning - Surely the vilest of animals, in Allah's (سبحانہ و تعا لی) sight, are the deaf, the dumb, who do not understand] (Al-Anfal - 22).(v) Ibn Taymiyya, the first in command of Salafis and their like minded groups, wrote a Hadith in his book Siraatal Mustaqeem: A person came to the blessed grave of the Messenger of Allah ( صلى الله عليه و آله وسلم ) and requested food from the Prophet ( صلى الله عليه و آله وسلم) and sat down. After a while a Hashmi [a member of the Prophet’s - صلى الله عليه و آله وسلم family ] came to him. He had with him a tray of food, and said, "this food has been sent by the Prophet ( صلى الله عليه و آله وسلم) and with it he gave a message: Eat it and leave from here because whoever loves us does not make this kind of desire". (Iqtida as-Sirat al Mustaqim, page 290 by Ibn Taymiyya).
Verse No. 4
It is in Quran - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [ Meaning -Surely you shall die and they too shall (surely) die.] (Az-Zumur - 30)Salafis, Deobandis, Tabhlighees and their like minded groups misinterpret the above verse to mean that there is no difference between the death of Prophet Mohammad ( صلى الله عليه و آله وسلم ) and the death of a Pagan Mushrik; in the sense that both cannot see or hear after death. (Astaghfirullahal Azeem). This claim on their part is Kufr, a blatant and unpardonable Kufr. No person who has some common sense, can equate the greatest Prophet ( صلى الله عليه و آله وسلم ) with a Pagan Mushrik, both in this life and in Hereafter. (la haula wala quwwata illa billah).To understand the meaning of this verse, let us read a verse before this verse. We have provided below both these verses for our readers so that they understand true meanings in this context.It is in Quran - ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚالْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ - إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ [Meaning - Allah ( سبحانہ و تعا لی ) and His Messenger ( صلى الله عليه و آله وسلم ) puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah-سبحانہ و تعا لی) disputing with one another, and a (slave) man belonging entirely to one master (like those who worship Allah - سبحانہ و تعا لی alone). Are those two equal in comparison? All the praises and thanks be to Allah ( سبحانہ و تعا لی)! But most of them know not. Surely you shall die and they too shall (surely) die.] (Az-Zumur - 29-30) (Mohsin Khan Translation )Verse 29 establishes that the people who worship Idols are not the same as those who worship Allah (سبحانہ و تعا لی); in their lives and in Hereafter. Surely, the treatment, rewards and active life of Muslims after their deaths will be different from the punishment of dead Mushrikeen. There are many Quranic verses and Ahadith and quotes mentioned above which testify that Prophets, Sahabah, Awliya Allah are alive, they can see, listen and pray for us. This is Allah's (سبحانہ و تعا لی) beneficence and reward for them.
Verse No. 30 describes - " O' Prophet ( صلى الله عليه و آله وسلم ), you will die and these Mushrikeen will also die" - but since you are not like one of them, therefore, your state, after death, will be exalted, totally different from their state. Your rewards and responsibilities, after death, are different from the punishment and torment of dead Mushrikeen.It is in Quran - أَمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أَن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَاءَ مَا يَحْكُمُونَ [ Meaning - As for those who (do not have faith, and) indulge in (evil) sinful doings, do they think that We place them - both in their life and their death - on equal footing with those who have attained to faith and do righteous deeds? Bad indeed is their judgment. ] (Al-Jathiya - 21)It is in Quran - لَا يَسْتَوِي أَصْحَابُ النَّارِ وَأَصْحَابُ الْجَنَّةِ ۚ أَصْحَابُ الْجَنَّةِ هُمُ الْفَائِزُونَ [ Meaning - The inmates of Hell and inmates of Paradise are not in the same position. Only the inmates of Paradise are felicitated.] (Al-Hashr - 20)It is in Quran - الَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَن يَشَإِ اللَّهُ يُضْلِلْهُ وَمَن يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ (Meaning - And they who reject Our verses ( and misinterpret them and draw wrong meanings from them) are deaf and dumb, in utter darkness; whom Allah ( سبحانہ و تعا لی )pleases He causes to err and whom He pleases He puts on the right way). (Al-An'aam - 39).
It is in Hadith - Prophet Mohammad (صلى الله عليه و آله وسلم) said: "He who remembers his Lord and he who does not are like the living and the dead. (Sahih Muslim).
