Shrines and grave worship

Shrines are completely Haram (forbidden) in Islam because they are paganistic and polythiestic in nature. Historically, Prophet Muhammad (صلّى الله عليه وآله وسلّم) destroyed all the shrines in Mecca. This point cannot be stressed enough: the Prophet (صلّى الله عليه وآله وسلّم) shed blood of the Sahabah in order that Mecca be cleansed of shrines, and this was one of the Prophet’s first legislative acts after the Muslims conquered Mecca. How is it that the Shia do not realize that what they are doing is completely antithetical to the entire mission of the Prophet (صلّى الله عليه وآله وسلّم) who was sent to guide a shrine-worshipping people?

The Prophet (صلّى الله عليه وآله وسلّم) repeatedly condemned grave-worshipping in the authentic Hadith:

“Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that.” (Sahih Muslim)

“May Allah’s curse be on the Jews for they built the places of worship at the graves of their Prophets.” (Sahih Bukhari)

“May Allah curse the Jews and Christians for they built the places of worship at the graves of their Prophets.” (Sahih Bukhari)

“If any religious man dies amongst those people they would build a place of worship at his grave and make these pictures in it. They will be the worst creature in the sight of Allah on the Day of Resurrection.” (Sahih Bukhari)

“Do not sit on the graves and do not pray facing towards them.” (Sahih Bukhari)

The first time in human history that people commited the sin of idol-worship was around the time of Prophet Nuh (عليه السلام). A very pious man passed away. Shaytan whispered in the ears of the tonwnspeople: he urged them never to forget this pious man lest the townspeople abandon his example and be lost to sin. Once Shaytan had convinced them of the necessity to revere the memory of this pious dead man, he then then convinced them to erect a shrine over the grave of this man. Eventually, the people started praying in the shrine, and soon thereafter Shaytan convinced them to pray to the deceased man.

It was in this step by step fashion that Shaytan was able to misguide people into Shirk. He convinced them that they were doing a good thing by respecting a pious man, and he allowed them to add one Bidah (evil innovation) after another, infusing polythiestic practise in their belief. Likewise do the Shia believe that they are being pious by visiting shrines but in reality they have been fooled by Shaytan.

Shaykh Muhammad Salih al-Munajjid says:

“Islam forbids erecting structures over graves, and commands that any such structures should be knocked down. But it is permitted to put a marker on the grave so that the family and friends of the deceased will know where it is (and nothing more than this). However, this marker should not be a structure or anything else that is not allowed in sharee’ah.”

With regard to the prohibition on erecting structures over graves, it was narrated that Jabir said: “The Messenger of Allah forbade plastering over graves, sitting on them and erecting structures over them.” (Sahih Muslim, 970)

Al-Shawkani said:

“The phrase ‘erecting structures over them’ indicates that it is Haram to build anything over a grave.”

Al-Shafi’i said:

“I saw the imams in Makkah ordering that what had been built (over graves) was to be knocked down.”

Shaykh Muhammad Salih al-Munajjid says:

“With regard to the command to knock down structures that have been built over graves, that is proven in the Sunnah.”

It was narrated that Abu’l-Hayaaj al-Asadi said: Ali ibn Abi Talib said to me: “Shall I not send you on the same mission as the Messenger of Allah sent me? Do not leave any statue without erasing it, and do not leave any raised grave without leveling it.” (Sahih Muslim, 969).

Al-Shawkani said:

“The words ‘do not leave any raised grave without leveling it’ means that the Sunnah is that a grave should not be made very high, and there should be no differentiation between those who were virtuous and those who were not virtuous.”

Shaykh Muhammad Salih al-Munajjid says:

“Making a grave higher than the amount that is permitted is Haram…The making graves high that is mentioned in the Hadith especially includes the domes and shrines that are built over graves, and the taking of graves as places of worship. The Prophet cursed those who do that (refer to Nayl al-Awtaar, 4/130).”

All of these pagan shrines should be torn down and removed. Instead, all of the dead should have flat and level graves equal to everyone else. This is the faith of Islam. For the one who cannot accept this, he has deviated away from the path of the Hanif (i.e. the monotheists) and inclined himself towards the Mushriks.

I assume that you are aware that all Muslims consider worshipping anyone other than God to be wrong and kufr?

So before you would call others grave worshippers, be aware of that fact.

It is easy to throw slurs.

As for graves, they are not to be made out of certain materials - they are meant to be earth etc, but that does not prohibit people from building around them to provide services to visitors.

Are you aware that Shaykh Ibn Taymiyyah was based at the Ummayad mosque, which has a mausoleaum to a prophet?

More, are you aware that this practice is almost constant from the early times to now?

Surely if it was as clearcut and wrong as you say, it wouldn't be some scholars only of the past 200 years who thought it so?

If the above is your view, do you consider the prophet's mosque to be an abomination? Would you want it demolished as some did a century or two ago?

"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.

The first "shrine" built was the Prophet Sallallahu Alaihi Wa Sallam (Peace and Blessings be upon him) as it was inside the house of Hadhrat Aisha (ra).

The second was that of Hadhrat Abu Bakr (ra).

The third was of Hadhrat Umar (ra).

Please find me some evidence suggesting that the early salafs considered the building of these as wrong. Go read the historical accounts about how Jannatul Baqee looked centuries ago and you will be surprised by what you read.

I fear that your problem is a mix of ignorance and arrogance - too arrogant to learn that there is more to situations. But that is ok, 14 year olds often get on that high horse. When they grow older some gain the wisdom to be more humble and to investigate further.

As for the ahadith, it is easy to misinterpret them. They concern acts of worship where people would either pray while ON TOP of the grave, or use it as qiblah or would deify the prophet.

also, for quranic proof that they are allowed, look into the tafsir of [qs:18:21] and it should surprise you what it says.

Another question Are you aware where the grave of Prophet Isma'il (as) is located? I am sure that Muslims have prayed there from even before the hijrah.

EDIT - I wont quote this like you do, but I will just link to it if you want the answers of historical scholars and explanations from the ahadith from the classical scholars as opposed to the scholars of now, please .

When you pretend that you are following the views of the classical scholars, it helps to use their actual opinions and verdicts on the matter. From there:

[Imam Shafi'i]... describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

If you read further, you will read the description of the grave of the prophet Sallallahu Alaihi Wa Sallam (Peace and Blessings be upon him) and the grave of Hadhrat Abu Bakr (ra) and that should be enough to inform you what the early companions thought and that your interpretations of the ahadith you mention is erroneous. I will take their interpretation over yours any day.

"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.

your answer shows your ignorance, the rulings on a prophet is that he is burried where he dies, this is based on a sahih hadith, theirfore muhammad SAW was burried inside his house as this is where he died, how is that a shrine? he simply got burried where he died, dont you think its about time you sufi and your scholars learnt something, you dont even know the life of muhammad SAW, and what he said.

YOur quran quoting again is a typical sufi ignorance, go back and read the whole chapter and see what this is actually about, the story is known as the people of the cave.

And secondly where does it says in the verse that you are allowed to build shrines?

This is something which happend in the past, in adam AS time brothers and sisters were allowed to get married will you get married to your sister? in muhammad SAW time now as the hadith clearly shows muhammad SAW ordered shrines to be destroyed and ali RAconfirmed it is not allowed to be built proving now in islam it is harram to build shrines, no different to how in yusuf AS time bowing to people was allowed in a way to show respect in muhammad SAW time this was made haram.

Second the matter of ismail AS:

There is no basis for Hijr Ismaa’eel being so called
Did ismail alaihi al salam burried this mother hager in higr ismail.. as i hearded saying from one of our sheik

Praise be to Allaah.

First of all we should point out that there is no basis for the people calling Hijr Ismaa’eel by this name, and Ismaa’eel knew nothing of this Hijr. Ibraaheem and Ismaa’eel (peace be upon them) built the Ka’bah completely, including the area of the Hijr, then the walls of the Ka’bah became weakened because of a fire and flood that happened before the mission of the Prophet (peace and blessings of Allaah be upon him) began. So Quraysh knocked down what was left of its walls and rebuilt it. They ran out of money from good sources and were thus unable to complete the building on the foundations of Ibraaheem and Ismaa’eel (peace be upon them), so they left the Hijr outside, and built a small wall around it to indicate that it was part of the Ka’bah. They had stipulated for themselves the condition that nothing should be used for building it except money from good sources, and that the earnings of prostitutes or profits from interest-based sales could not be used, or money that was acquired wrongfully by anyone.

In al-Saheehayn it is narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “I asked the Prophet (peace and blessings of Allaah be upon him) about the wall – is it part of the House? He said, ‘Yes.’ I said, ‘Why did they not incorporate it into the House?’ He said, ‘Your people ran out of money.’”

Narrated by al-Bukhaari, 1584; Muslim, 1333.

“The wall” here refers to the Hijr.

The correct way is to call it al-Hijr, without attributing it to Ismaa’eel (peace be upon him).

It is not proven in any marfoo’ hadeeth that Ismaa’eel (peace be upon him) was buried in this Hijr, or that Haajar was buried in it. But there are mawqoof reports with weak isnaads which may be understood as meaning that the grave of Ismaa’eel is inside the Hijr.

For more information see Tahdheer al-Saajid min Ittikhaadh al-Quboor Masaajid (Warning to Worshippers against Taking Graves as Places of Worship) by Shaykh al-Albaani (may Allaah have mercy on him), p. 75, 76.

It is extremely unlikely that Ismaa’eel (peace be upon him) would have buried his mother inside the Ka’bah, or that his sons would have buried him there. Such a suggestion needs proof, and no such thing has been proven, praise be to Allaah.

And Allaah knows best.

That link you provided everything is refuted by sahih hadith posted above giving them no base.

Lastly imam shafi before i give my main answer i will say this he along with the 3 great imams said when you see our fiqh always check the quran and sunnah if its their follow it if not throw it on the wall and follow the quran and sunnah, now if the imam shafi case you showed was the case then with the hadith we can clearly see which is the corrrect one to follow, second imam shafi where does it show their his saying "abu hanifa RH do this for me" second the scenario of imam shafi, imagine i go to my fathers graave and say when im in trouble i go to my fathers grave and while im their i do dua to allah for help, this doesnt mean im going to grave for help, but rather the grave is a place which brings feear it will bring more fear in me asking allah for help, it doesnt mean the grve is the source of my dua being accepted, its like going to the house of allah and asking for help as it is a better place to go to, so for fear a grave and ask allah allah for help.

It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.” He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among them died, they would build a place of worship over his grave. They are the most evil of people before Allaah.” And it was narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnaad.

When a person dies he can no longer do the things of duniya as his life is over, so people in graves dont have the ability to listen to your duas and do dua to allah for you.

The grave of muhammad SAW:

Why is the Prophet’s grave in his mosque even though it is forbidden to take graves as places of worship?
The hadeeth says, “May Allaah curse the Jews, for they have taken the graves of their Prophets as places of worship”. So how come the grave of the Prophet (peace and blessings of Allaah be upon him) is inside his mosque in Madeenah?.

Praise be to Allaah.

The scholars have discussed this issue, in the past and more recently, and they refuted those who quote the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is inside his mosque as evidence that it is permissible to take graves as places of worship, or to include graves in mosques. We will quote the fatwas of some of our prominent scholars, which discuss in detail the matter raised in the question.

1 – Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

There is a specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is in his mosque. The answer to that is that the Sahaabah (may Allaah be pleased with them) did not bury him in his mosque, rather they buried him in the house of ‘Aa’ishah (may Allaah be pleased with her). When al-Waleed ibn ‘Abd al-Malik expanded the Mosque of the Prophet (peace and blessings of Allaah be upon him) at the end of the first century, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque.

It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah. End quote.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/388, 389.

2 – Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque in which there is a grave.

He replied:

Praying in a mosque in which there is a grave falls into two categories:

(i) Either the grave was there before the mosque, and the mosque was built over the grave. It is essential to shun this mosque and not pray therein, and the one who built it must knock it down; if he does not do so, then the Muslim authorities must knock it down.

(ii) Or the mosque was there before the grave, and the deceased was buried after the mosque was built. In the case the grave must be dug up, and the remains taken out and buried with the people (in the graveyard).

As for praying in such a mosque, it is permissible so long as the grave is not in front of the worshipper, because the Prophet (peace and blessings of Allaah be upon him) forbade praying in the direction of graves.

With regard to the grave of the Prophet (peace and blessings of Allaah be upon him) which is incorporated into his mosque, it is well known that the Mosque of the Prophet (peace and blessings of Allaah be upon him) was built before his death, and was not built over his grave. It is also well known that the Prophet (peace and blessings of Allaah be upon him) was not buried in the mosque, rather he was buried in his house which was separate from the mosque. At the time of al-Waleed ibn ‘Abd al-Malik he wrote to his governor in Madeenah, who was ‘Umar ibn ‘Abd al-‘Azeez, in 88 AH, ordering him to dismantle the Prophet’s Mosque and add to it the rooms of the wives of the Prophet (peace and blessings of Allaah be upon him). ‘Umar gathered the prominent people and fuqaha’, and read the letter of the caliph al-Waleed to them. That caused them distress, and they said: “Leave it as it is, that is better.” And it was narrated that Sa’eed ibn al-Musayyib denounced the incorporation of ‘Aa’ishah’s room into the mosque, as if he feared that the grave would be taken as a place of worship.

Umar wrote a letter to that effect to al-Waleed, and al-Waleed sent word to him ordering him to carry out his instructions, so ‘Umar had no other choice. So you see that the grave of the Prophet (peace and blessings of Allaah be upon him) was not placed in the mosque, and the mosque was not built over it, so there are no grounds for those who try to quote this as evidence that people may be buried inside mosques or that mosques may be built over graves.

It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.” He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among them died, they would build a place of worship over his grave. They are the most evil of people before Allaah.” And it was narrated from Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnaad.

The believer should not accept to follow the ways of the Jews and the Christians, or to be among the most evil of people.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292

And Allaah knows best.

You're cutting and pasting the same things over and over again, seemingly with little understanding.

I see how you ignore the graves of Hadhrat Abu Bakr (ra) and Hadhrat Umar (ra).

That verse of the qur'an I quoted gives the permissibility of building a mosque at the places - the qur'an tells the stories of people from the past as a lesson and unless an act is banned (through eg a verse of the qur'an where it is said "it was allowed then but now it isn't" or so forth), its mentioning from the historical situation is the proof for it being allowed.

Did you know that Shaykh Ibn Taymiyyah worshipped at the umayyad mosque, where there is a mausoleum to John the Baptist (Prophet Yahya (as))?

Was that mosque created before the grave too?

Did Shaykh Ibn Taymiyyah speak against it?

It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah. End quote.

Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/388, 389.

and that is a fatwa that is not in accordance to the acts of the Muslim ummah from the prophet Sallallahu Alaihi Wa Sallam (Peace and Blessings be upon him) all the way to now except for a few deviations from there.

It is all about a misunderstanding of the ahadith - if they are interpreted wrong, then ofcourse there will be trouble with them conflicting with what the qur'an says.

On the other hand if we see how the early Muslims acted on it and what the mufassirs wrote in their tafseers, we will see what the true interpretation is.

"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.

– Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on praying in a mosque in which there is a grave.

He replied:

Praying in a mosque in which there is a grave falls into two categories:

(i) Either the grave was there before the mosque, and the mosque was built over the grave. It is essential to shun this mosque and not pray therein, and the one who built it must knock it down; if he does not do so, then the Muslim authorities must knock it down.

This goes against what Shaykh Ibn Taymiyyah did by praying in the ummayad mosque which was built at the site of a mausoleum/grave.

Which of the two should we follow on this matter?

"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.

Whilst this is not related to the issues of grave worship, I recently learned of reasoning why many place flowers on top of the graves of loved ones and thought I might share it with you all. If you are from the Asian subcontinent, you will be familiar with the practice of placing flowers on top of graves.

There are sahih ahadith of the Prophet Sallallahu Alaihi Wa Sallam (Peace and Blessings be upon him) placing green stalks on top of two graves. As well as it being a sunnah, the reasoning given by the scholars is that the punishment of the grave is lessened by the constant tasbih of the plant. So long as the plant is alive, it makes tasbih of Allah (swt), thereby proving ease to the deceased for the duration.

Ibn Taymiyah (ra) also said that you can plant trees and flowers on a grave.

For more information, please consult your local scholar.

May Allah shine sweet faith upon you this day and times beyond. May your heart be enriched with peace, and may your home be blessed always. Ameen.

Sahih Muslim Book 4, Hadith # 2121
Narrated AbuMarthad al-Ghanawi (RAA) Allah's Messenger (SAW) said: Do not sit on the graves and do not pray facing towards them.

Sahih Muslim Book 4, Number 1083
Narrated Jundub ibn Abdullah (RAA) "I heard from the Apostle of Allah (SAW) five days before his death and he said: I stand acquitted before Allah that I took anyone of you as friend, for Allah has taken me as His friend, as he took Ibrahim as His friend. Had I taken any one of my Ummah as a friend, I would have taken AbuBakr as a friend. Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that.

"And the masjids are for Allah (Alone); so invoke not anyone along with Allah."

(Aayah No. 18, Surah Al-Jinn, Chapter No. 72, Holy Qur'an).

"Take none other than Me as (your) Wakil (Protector, Lord or Disposer of affairs)."

(Aayah No. 2, Surah Al-Isra', Chapter No. 17, Holy Qur'an).

Narrated Anas (RA): Whenever drought threatened them, Umar bin Al-Khattab (RA) used to ask Al Abbas bin Abdul Muttalib to invoke Allah for rain. He used to say, "O Allah! We used to ask our Prophet (PBUH) to invoke You for the rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah! Bless us with rain." And so it would rain.

(Hadith No. 1010, Book of Al-Istisqa, Sahih Bukhari, Vol. 2).

This hadith tells us that it is permissible for one to request another person(who are present ) to invoke (pray to) Allah on his/her behalf; that's all.

For e.g.: when we meet our relatives or friends etc., we can ask them to remember us in their prayers… it is very common to say so. But this hadith does not give any message or permission that allows us to invoke Allah through those has passed away; does it?

"help ye one another in their righteous and piety"

(Quran 5:3)

And the fact is that even after complying with all what Allah wants us to do; we depend on His Mercy & Grace to gain entry to Paradise. Let us study a hadith on this subject:

Narrated Aishah (RA): The Prophet (PBUH) said, "Do good deeds properly, sincerely and moderately, and receive good news because one's good deeds will not make him enter Paradise." They asked, "Even you, O Allah's Messenger (PBUH)?" he said, "Even I, unless & until Allah protects or covers me with His Pardon and Mercy."

(Hadith No. 6467, Book of Ar-Riqaq, Sahih Bukhari, Vol. 8).

i agree with much of what the brother said about graves and building structures over them.

A sister mentioned flowers and how it relates to the sunnah,it may have been taken out of context see here:

Regardless of the sunnah why do people build grand structures over the graves. The grander the structure amounts to the mourners having greater love for the deceased? The grander the structure reflects the virtue or great status of one deceased person over another. The grander the grave is how the deceased would have liked it? It's all material and usually relates to no one but the living. I did not care, thats the last thing i wanted to stress about. I thank Allah we are not like other faiths where coffins and gravestones, limosines and flower arrangements are a lucrative business, we should aim to keep it that way be different from the disbelievers. The insane amount of money spent on these material things will not assist the dead in anyway, the money is better spent on saddaqah jariya for the deceased.

“O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the hereafter that is the home that will remain forever.” [Ghafir : 39]

Is Islam-qa not a dodgy site?

"How many people find fault in what they're reading and the fault is in their own understanding" Al Mutanabbi

dont know is it dodgy...first ive heard of it? Too many dodgy sites these days, dodgy muslims. What concerns you about it, please tell me.

i've got a story about my sister and dodgy muslims but thats for another day lol.

“O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the hereafter that is the home that will remain forever.” [Ghafir : 39]

I don't like their answers - they are not always accurate and can be reductionist and sometimes plain wrong.

It's answerers have a view and they project that. (Like all other places.)

As for structures near graves, I find it interesting that Muslims never had problems with them for something like 1300 years - and even Shaykh Ibn Taymiyyah preached at the Ummayyaad mosque which has a shrine to Prophet Yahya (as) - and suddenly we know better.

Here's a thought: maybe the earlier generations had a better understanding of the sunnah than the later ones.

Its almost funny that Saudi finds it alright to present an exhibition in Paris which focuses on Pre Islamic Arabia and all its idolatory etc, but balks at the idea of keeping Muslim heritage around. Its like they think showing actual idols is ok but preserving Islamic history is not.

"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.

idiots.

"How many people find fault in what they're reading and the fault is in their own understanding" Al Mutanabbi

You wrote:

As for structures near graves, I find it interesting that Muslims never had problems with them for something like 1300 years - and even Shaykh Ibn Taymiyyah preached at the Ummayyaad mosque which has a shrine to Prophet Yahya (as) - and suddenly we know better.

Well that mosque used to be a church and for a long period of time it was a mosque and a church together.. and people aren't likely to move the grave thousands of years after he (as) was buried are they?

As far as I was taught, the whole world is a masjid for us, apart from the two places where we are forbidden to pray which are toilets and graveyards.

most (old) mosques in Syria had a maqam either as part of it or attached, although not right in the middle of the mosque like the ummayyad mosque.

but doesn't the masjid al-nabawi house the graves of the Prophet (saw), Abu Bakar (ra) and Umar (ra)? (although there's a chance that they weren't originally so close and this is only because the mosque increased its size too much.)

Also, is the maqam Ibrahim in the masjid al-haram the grave of Ibrahim (as) or is that not right?
EDIT: it seems that is the grave of Isma'il (as).

Very confusing and many mixed messages. But having the grave is not the same as 'worshipping' it..

Although I'm sure there's some who do

Don't just do something! Stand there.

repost

Don't just do something! Stand there.

Ya'qub wrote:
Also, is the maqam Ibrahim in the masjid al-haram the grave of Ibrahim (as) or is that not right?
EDIT: it seems that is the grave of Isma'il (as).

Wow, I never knew that, thanks!

Also I just realised that whenever people talk about masjid-un-nabawi and talk about it, it seems Abu Bakr (ra) amd Umar (ra) aren't really given a thought. Just saying.

"How many people find fault in what they're reading and the fault is in their own understanding" Al Mutanabbi

Ya'qub wrote:
But having the grave is not the same as 'worshipping' it..

Although I'm sure there's some who do

and the cure for ignorance is education.

"For too long, we have been a passively tolerant society, saying to our citizens 'as long as you obey the law, we will leave you alone'" - David Cameron, UK Prime Minister. 13 May 2015.

You wrote:
Ya'qub wrote:
But having the grave is not the same as 'worshipping' it..

Although I'm sure there's some who do

and the cure for ignorance is education.

hmmm, yeah, but there's plenty of other things i need to focus on and learn about as it is.. and since there aren't any shrines in Britain it doesn't really affect my day-today life.

Don't just do something! Stand there.

Ya'qub wrote:
since there aren't any shrines in Britain it doesn't really affect my day-today life.

(There is one in nuneaton)

"How many people find fault in what they're reading and the fault is in their own understanding" Al Mutanabbi

ThE pOwEr Of SiLeNcE wrote:
Ya'qub wrote:
since there aren't any shrines in Britain it doesn't really affect my day-today life.

(There is one in nuneaton)

That sounds like a place where everybody is fasting all the time

Don't just do something! Stand there.