Wahabi with this?

[bilan]

konwayn it would be really nice if you direct your energy towards something good and useful.i'm sure you know that if you call any muslim kaafir and that person isn't kaafir then it is you who will be...., i do not know why are you using the word wahhabi while up to now no one claimed to be wahabi. i think neither you or anyone else can deny that that sheikh muhammad ibn abdelwahab liberated muslims from praying to the graves, and i found this ans it may help you to realize why it is shirk.

Praise be to Allaah.

 

1 – The issue of praying at graves

 

Praying at graves is of two types:

 

The first type is praying to the occupant of the grave. This is major shirk which puts a person beyond the pale of Islam, because prayer is an act of worship, and it is not permissible to do any act of worship to anyone other than Allaah. Allaah says (interpretation of the meaning):

 

“Worship Allaah and join none with Him (in worship)”

 

[al-Nisa’ 4:36]

 

“Verily, Allaah forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that, and whoever sets up partners in worship with Allaah, has indeed strayed far away”

 

[al-Nisa’ 4:116]

 

The second type is praying to Allaah in the graveyard. This covers a number of issues:

 

1 – Praying the funeral (janaazah) prayer at the graveside, which is permissible.

 

Example: if a person dies and you are not able to offer the funeral prayer for him in the mosque, then it is permissible for you to offer the prayer for him after he is buried.

 

The evidence for this is that this is what the Prophet (peace and blessings of Allaah be upon him) did. It was narrated from Abu Hurayrah that a black man or a black woman used to clean the mosque, and he (or she) died. The Prophet (peace and blessings of Allaah be upon him) asked about him and they said, “He died.” He said, “Why did you not tell me? Show me to his grave (or her grave).” So he went to the grave and offered the funeral prayer. (Narrated by al-Bukhaari, 458; Muslim, 956).

 

2 – Praying the funeral prayer in the graveyard, which is permissible

 

Example: a person dies and you are not able to offer the funeral prayer for him in the mosque, so you go to the graveyard and offer the prayer there before he is buried.

 

Shaykh ‘Abd al-Azeez ibn Baaz (may Allaah have mercy on him) said: “It is permissible to offer the funeral prayer for the deceased inside the graveyard just as it is permissible to offer the funeral prayer for him after he is buried, because it was proven that a woman used to clean the mosque and she died. The Prophet (peace and blessings of Allaah be upon him) asked about her and they said, ‘She died.’ He said, ‘Why did you not tell me? Show me to her grave.’ So they showed him and he offered the prayer for her, then he said, ‘These graves are filled with darkness for their occupants, but Allaah illuminates them by my prayer over them.’” (Narrated by Muslim, 956.)

 

From Fataawa al-Lajnah al-Daa’imah, 8/392

 

3 – Praying in the graveyard – apart from the funeral (janaazah) prayer – this prayer is invalid and does not count, whether it is an obligatory prayer or a naafil prayer.

 

The evidence for that is as follows:

 

(i) The Prophet (peace and blessings of Allaah be upon him) said: “All the earth is a mosque apart from the graveyards and bathrooms.” (Narrated by al-Tirmidhi, 317; Ibn Maajah, 745; classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 606).

 

(ii) The Prophet (peace and blessings of Allaah be upon him) said: “May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Narrated by al-Bukhaari, 435; Muslim, 529).

 

(iii) Praying in graveyards may be a means that leads to worshipping the graves, or to imitating those who worship graves. Hence, because the kaafirs used to prostrate to the sun as it was rising and setting, the Prophet (peace and blessings of Allaah be upon him) forbade us to pray when the sun is rising or setting, lest that be taken as a means that leads to worshipping the sun instead of Allaah, or to resembling the kuffaar.

 

4 – Praying towards the graveyard, which is haraam, according to the correct opinion.

 

Example: you pray with a graveyard or grave in the direction of your qiblah, but you are not praying in the graveyard, rather you are praying on some other ground that is close to the graveyard, with no wall or barrier between you and it.

 

The evidence for this being haraam:

 

(i) It was narrated that Abu Marthad al-Ghanawi said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sit on graves, or pray towards them.” (Narrated by Muslim, 972). This indicates that it is haraam to pray towards graveyards or towards graves or towards a single grave.

 

(ii) The reason why it is not allowed to pray towards a graveyard is the same as the reason why it is not allowed to pray towards a grave. So long as a person is facing towards the grave or graveyard in such a way that it may be said that he is praying towards it, then this comes under the prohibition, and if it comes under the prohibition then it is not valid, because the Prophet (peace and blessings of Allaah be upon him) said, “Do not pray …” The prohibition here is on praying, so if a person prays towards a grave, he is combining obedience and disobedience, and it is not possible to draw closer to Allaah in such a manner.

 

Note: If there is a wall between you and the graveyard, then the basic principle is that it is acceptable to pray in this case and it is not prohibited. Similarly, if there is a street or a considerable distance which would mean that you cannot be regarded as praying towards the graves, then this is acceptable. And Allaah knows best.

 

See al-Mughni, 1/403; al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, 2/232.

 

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)

[Kowneyn]

Belo:

 

I did not use the word Kaafir the writing I posted excerpts of older work of the culuma of ahlul sunnah.

 

Belo, u stick to your deviant form of Islam if it appeals to you. I am trying to inform those muslims of temperate and good nature who have become disfranchised since the most ignorant and ill natured degenerates among muslims started to claim religiousity deforming Islam and distorting it.

 

Kowneyn

[Kowneyn]

I just thought I would emphasis a passage in the above:

 

Satan always appeared in the figure of an old man of the Najd to Rasulullah (sall-Allahu 'alaihi wa sallam). When the disbelievers assembled at a place called Dar an-Nadwa in Mecca and decided to kill the Prophet, Satan appeared in the figure of an old man of the Najd and taught them how to carry out the murder, and they agreed to do as the Najdi old man said. Since that day, Satan has been called Shaikh an-Najdi. Hadrat Muhyiddin Ibn al-'Arabi writes in his work Al-musamarat: "When the Quraish disbelievers were repairing the Kaba, each of the heads of the tribes said that he was going to replace the valuable stone called al-Hajar al-aswad. Later they agreed that the person who came [to the Kaba] first the following morning would be the referee to choose one from among them to place the stone. Rasulullah (sall-Allahu 'alaihi wa sallam) was the first who came, he was twenty-five then, and they said they were going to obey what he said because he was trustworthy (amin). He said, "Bring a carpet and put the stone on it. You all hold the carpet at its sides and raise it to the level where the stone will be placed." After it was raised, he took the stone from the carpet with his blessed hands and set it at its place in the wall. At that moment. Satan appeared in the figure of the Shaikh an-Najdi and, pointing to a stone, said, "Put this beside it to support it." His real purpose was for the foul stone he pointed to fall in the future, so that the Hajar al-aswad would lose its steadiness and, consequently, people would consider Rasulullah (sall-Allahu 'alaihi wa sallam) inauspicious. Seeing this, Rasulullah (sall-Allahu 'alaihi wa sallam) said, "A'udhu bi'llahi min ash-shaitani 'r-rajim," and Satan immediately ran away, disappeared.' Because Muhyiddin ibn al-'Arabi (rahmat-Allahi ta'ala 'alaih), with this writing, made known to the world that the Shaikh an-Najdi was Satan, the la-madhhabi hate this great wali. They even call him a disbeliever. It is understood also from this passage that their leader was a Satan. For this reason, they destroy the blessed places inherited from Rasulullah (sall-Allahu 'alaihi wa sallam). They say that these places make people polytheists. If it were polytheism to pray to Allahu ta'ala in sacred places, Allahu ta'ala would not have ordered us to go for hajj; "Rasulullah (sall-Allahu 'alaihi wa sallam) would not have kissed the Hajar al-aswad while he was performing tawaf; nobody would pray at 'Arafat and Muzdalifa; stones would not be thrown at Mina, and Muslims would not walk between as-Safa and al-Marwa. These sacred places would not have been respected that much.