Bismillah Al-Rahman, Al-Rahim, Assalaamu alaikum wa rahmatallahi wa barakatahu,

Assalamu Alikkum Warahamthullahi Wabrakathuhu

InshaALLAH, today we are going to start the much awaited DARGAH SERIES, which is titled
"Dargah, Shriq Factory", we conducted some research whether to post such article and
participated in some debate with Dargah Lovers, and we were all sorry to see how some
muslims, call them muslims and do such acts of ignorance, hope our effort to educate fellow
brothers and sisters are taken in good spirit.

Please note we do not want to indulge ourselves in debate on this subject, if any of you
are firm believers of such DARGAH, please produce one valid verse from Qur'an or from
the Sunnah of our Rasool (saw), if you don’t have any such valid evidence, please do not
defend your dargah claim. Let’s not waste your time or our time. If you have evidence
please produce then we can discuss.

In the Name of Allah, The Most Merciful, The Most Gracious.

All perfect praise is due to Allah; we thank Him, seek His assistance, ask for His forgiveness,
and repent to Him. We seek refuge in Allah from the evils of our souls and from our immoral
actions and their consequences. None can misguide whoever Allah guides, and there can be
no guide for whoever He misguides. We seek refuge in Allah from the evil of our souls and
from the evil consequences of our deeds. We testify that there is nothing worthy of worship
besides Allah alone and that He has no partner. We also testify that Muhammad is His Slave
and Messenger; may Allah grant him and his family peace and blessings.
 Assalamu Alaikum Warahamatullahi Wabarakatuhu, Dear Brothers and Sisters in Islam.

Being a Muslim we all pray five times a day.

In our prayer we recite the verse given below 17 times or more a day –

You (Alone) we worship, and you (Alone) we ask for help (for each and everything).

Surah 1: Verse 5

Still many of us are ignorant or unaware of its meaning. i.e., why people are still associating
partners with ALLAH (swt), in spite of the clear verdict and instruction on the above verse,
and it’s the key Surah every Muslim read every day. (But they don't agree with it, they say
we are only recommending to those “auliya” because they are the “waliyh” of ALLAH (swt))
In simple terms a mediator between you and ALLAH (SWT). What logic, But they forget to
following verse in Quran where ALLAH (SWT) says,

Say (O Muhammad SAW to mankind): "How do you worship besides ALLAH (swt)
something which has no power either to harm or to benefit you? But it is ALLAH (swt)
Who is the All-Hearer, All-Knower." Surah 5 : Verse 76.

It’s clearly understood from the above verse that Prayers and Worship is only for ALLAH
(swt), what's more astonishing is that some of the imams in India, Pakistan and other parts
of the world still support using mediators, in some places these are daily activities, Loud
Speaker, fest, uroos, what not!!! O ALLAH! We are glad that you showed us the right path.
These so called Ustaad’s, Tangal’s inspite of being a Alim and understanding everything
allow and participate in such SHIRQ, and promote it, is it for the money they get, or free
food they get or are they hypocrites???? The big question is why still we visit those graves
for fulfilling our worldly needs and matters??

Our Beloved Prophet (saw) commanded: “Do not make an idol of my grave so that it’s been
worshiped.” On another occasion, Our Beloved Prophet (saw) said: “O ALLAH (swt)! Do not
let my grave become an idol which will be worshiped.” Even worshiping the grave of
Prophet (saw) is prohibited, then on what basis are they worshiping the graves of the
“Auliya” be permissible??
Brothers and Sisters, think about it, seriously, before it’s too late.

This is one such place of worship of DARGAH BELIEVERS, Image used for illustration only.
The acts people do perform at graves are, some of the highlights,

 Making ruku of the graves.

 Making sajdah to the graves.

 Making ta'waaf of the graves.

 Kissing the graves.

 Decorating the graves.

 Placing foodstuff at the graves.

 Arranging festivals and fairs at the graves.

 Tying threads and putting lockets near the graves thinking it fulfil their wish.

According to Islam, Prostration (sajdah) is to be rendered exclusively to ALLAH (swt) and

Ta'waaf to the Holy Ka'bah.

Jabir reported:

“The Prophet (saw) forbade the whitewashing of a grave, sitting on it, or erecting any
structure on it.” (Related by Ahmad, Muslim, Nasa'i, Abu Daw'ud, and Tirmidhi.)

So how come people decorating the graves when it is not allowed??

Well, when you do such acts, you are either against ALLAH or you are indirectly saying
that ALLAH (swt) lied, when He said, “This day, I have perfected your religion for you,
completed My favor upon you, and have chosen for you Islam as your religion.”

Surah 5 : Verse 3

Said bin Al-Musayyib reported from Abu Hurairah that the Prophet (saw) said, "you should
not undertake a special journey to visit any place of worship other than the three
Mosques: the Sacred Mosque of Makkah, this mosque of mine (in Madinah), and Al-Aqsa
Mosque (of Jerusalem)." Related by Bukhari, Muslim, and Abu Dawud..

Well by knowing this Hadith how can people undertake journey to visit graves, which are in
other parts of the world like Baghdad, Ajmer, etc., for worshiping.
Stop this evil practice cause it is not related to Islam.

It’s against Tawheed (oneness of Allah in Lordship, Worship and Names and Attributes). May
ALLAH (swt) guide us to right path. Aameen.

Now we are sure you have multiple questions running in your mind, before we answer some
of the questions, here is what ALLAH (SWT) says, in Holy Quran:

And when it is said to them, "Follow what ALLAH (swt) has revealed," they say, "Rather,
we will follow that which we found our fathers doing." Even though their fathers
understood nothing, nor were they guided?

Surah 2 : Verse 170

And when it is said to them, "Come to what ALLAH (swt) has revealed and to the
Messenger," they say, "Sufficient for us is that upon which we found our fathers." Even
though their fathers knew nothing, nor were they guided?

Surah 5 : Verse 104

And when they commit an immorality, they say, "We found our fathers doing it, and
ALLAH (swt) has ordered us to do it." Say, "Indeed, ALLAH (swt) does not order
immorality. Do you say about ALLAH (swt) that which you do not know?"

Surah 7 : Verse 28

They said, "Have you come to us that we should worship ALLAH (swt) alone and leave
what our fathers have worshipped? Then bring us what you promise us, if you should be
of the truthful."

Surah 7 : Verse 70

Well we can quote many more verse where ALLAH (SWT) says don’t blindly follow what
your fathers and forefathers were following, use your head and brain ALLAH (SWT) has
given and read Qur’an and follow the sunnah.
We ask the people who worship and ask the dead, though Quran clearly states that dead the cannot hear you.

IS THIS ISLAM?

1. Visits to graves fall into two categories:

 Visits which are prescribed in Islam and are required for the purpose of making
du'aa' for the dead, praying for mercy for them, remembering death and preparing
oneself for the Hereafter. The Prophet (saw) said: "Visit the graves, for they remind
you of the Hereafter."
(Narrated by Muslim, 976).

The Prophet (saw) used to visit graves, as did his Companions, may ALLAH (swt) be pleased
with them. It was reported that 'Aa'ishah (ra) said that when it was her night for the
Messenger (saw) to stay with her, he would go out during the latter part of the night to (the
cemetery of) al-Baqee' and say, "Peace be upon you, dwellings of the believing people.
There has come to you that which you were promised, and if ALLAH (SWT) (swt) wills we
will follow you soon. O ALLAH, forgive the people of Baqee' al-Gharqad."

(Narrated by Muslim, 974).

 The second type is bid'ah (innovation), which is visiting graves for the purpose
of calling upon their occupants, seeking their help, offering sacrifices to them
and making vows to them. This is forbidden and is a major form of Shirk (shirk
akbar). Connected to this is the practice ofvisiting graves to offer du'aa', perform
salaah and read Qur'an there. This is all bid'ah and is not prescribed in Islam.
 2. With regard to praying (performing salaah) at a grave. If what is meant is Salaat al-
janaazah(the funeral prayer), this is permissible and is not forbidden. But if what is
meant is to perform fard ornaafil prayers, this is forbidden and is haraam.

The evidence for the permissibility of praying Salaat al-Janaazah in the graveyard, read
below.

It was reported from Abu Hurayrah that a black man or a black woman who used to clean
the mosque died. The Prophet (saw) asked about him and they said, "He died." He said,
"Why did you not tell me? Show me his grave." Or he said, "her grave." So he went to the
grave and prayed for her.

(Narrated by al-Bukhaari, 446; Muslim, 956).

The evidence that it is not permissible to offer any salaat other than janaazah in the
graveyard, read below.

(a) 'Aa'ishah (ra) and 'Abd-ALLAH (swt) ibn 'Abbaas (ra) said: "When (death)
approached the Messenger (saw), he started to cover his face with a cloak of his.
When he became distressed he lifted it from his face and said, "May ALLAH (swt)
curse the Jews and the Christians, for they have taken the graves of their Prophets
as places of worship." [The narrator said:] he was warning against doing what they
did."
(Narrated by al-Bukhaari, 425; Muslim, 531).

(b) Abu Marthad al-Ghanawi said: the Messenger (saw) said: "Do not sit on graves and
do not pray facing them."
(Narrated by Muslim, 972).

3. With regard to the 'Uroos which is held every year: if this involves some kinds of
acts of worship, or if the people who attend think that this will bring them closer to
ALLAH (swt), or if it involves acts of disobedience and sin, then it is not permissible
to attend it or take part in it. Even if it is free of all these matters, you should still
not attend it, because adopting an occasion as an "Eid" or festival (a regular annual
event) other than the Eids prescribed in Islam is bid'ah (reprehensible innovation)
and is forbidden. The belief of those present, that the soul of the "wali" attends
this 'Uroos is an innovated and forbidden belief, because in the future this may be
 taken as being a part of the religion, and it will lead people astray. So this event
must be denounced and people must be warned against it, and you should not
attend it. And ALLAH (swt) is the guide to the straight path.

4. With regard to asking a righteous person to make du'aa' for you when he is still
alive - this is permissible, because there is the hope that his du'aa' may be
answered because of his righteousness. The evidence for this is:
(a) It was reported from 'Uthmaan ibn Haneef (ra) that a blind man came to the Prophet
(saw) and said: “Pray to ALLAH (swt) to heal me.” He said, “If you wish, I will pray
for you, and if you wish, I will delay that, and that will be better.” (According to
another report: "If you wish, be patient - that will be better for you.") He
said, “Pray for me.” So he commanded him to do wudoo' and to do it well and to
pray two rak'ahs”
(Narrated by Ahmad, 4/138; al-Tirmidhi, 5/569; Ibn Maajah, 1/441; it is a saheeh
hadeeth).

(b) It was reported that Anas said: whilst the Prophet (saw) was giving the khutbah
(sermon) on Friday, a man stood up and said, “O Messenger of ALLAH (swt), the
horses have died and the sheep have died. Pray to ALLAH (swt) to give us rain.” So
he spread his hands and prayed (made du'aa').
(Narrated by al-Bukhaari, 890; Muslim, 897).

If a wali or Prophet dies, it is not correct, according to sharee'ah, to ask him to make du'aa'
for you, because he has been cut off from this world. This is a kind of shirk which is not
committed by any of the righteous people of this Ummah, the Sahaabah and those who
follow them.

ALLAH (swt) says (interpretation of the meaning):

"And who is more astray than one who calls on (invokes) besides ALLAH, such as will not
answer him till the Day of Resurrection, and who are (even) unaware of their calls
(invocations) to them? And when mankind are gathered (on the Day of Resurrection), they
(false deities) will become their enemies and will deny their worshipping"

Surah 46 : Verse 5-6

This practice is so evident in India, Pakistan and Bangladesh and some other parts, the grave
worshiper are so much connected with this EVIL practice that any guidance to them falls on
deaf ears.

Shaykh Al-Islam said: To explain further: if what the person wants is something that none is
able to do except ALLAH (swt) - such as asking for healing from sickness, for people or
animals, or for his debts to be paid off in some manner that he does not specify, or for his
family to be safe and sound, or to be protected from calamity in this world or the next, or
for help against his enemy, or for his heart to be guided, or for his sins to be forgiven, or for
him to be admitted to Paradise or saved from Hell, or for help to learn knowledge and the
Qur'aan, or for his heart to be reformed, his attitude to be made good, his soul to be
purified and so on - all of these are things which it is not permissible to seek from anyone
other than ALLAH (swt).

It is not permissible to say to an angel or a Prophet or a shaykh, whether he is alive or

dead, “forgive my sin” or “help me against my enemy” or “heal my sick loved one”
or “protect my family or my livestock” and the like.
Whoever asks any created being - no matter who he is - for any of these things, is a mushrik
who associates others with his Lord.

Allah (swt) says (interpretation of the meaning):

“And whoever invokes besides Allah another deity for which he has no proof – then his
account is only with his Lord. Indeed, the disbelievers will not succeed.”

Surah 23: Ayah 117

He is like the mushrikeen who worship angels, Prophets and statues which they have
created in their image, and his prayer is like the prayers of the Christians to the Messiah and
his mother.

ALLAH (swt) says (interpretation of the meaning):

“And (remember) when ALLAH (swt) will say (on the Day of Resurrection): “O ‘Eesaa
(Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as
two gods besides ALLAH?’” He will say: “Glory be to You! It was not for me to say what I
had no right (to say).”

Surah 5 : Verse116

And Ibn Taymiyah said:

Whoever comes to the grave of a Prophet or a righteous man, or what he believes to be the
grave of a Prophet or a righteous man although it is not, and asks him for something and
seeks his help, one of the three following scenarios applies:

 he is asking him for something that he needs, such as to cure his sick animals or to
pay off his debt or to take revenge on his enemy or to protect him, his family and his
livestock, and other things which no one can do except ALLAH (swt). This is obvious
shirk and he must be told to repent.
 If he says, I am asking him because he is closer to ALLAH (swt), so that he can
intercede for me with regard to these matters, because I am seeking ALLAH (swt)'s
help through his virtue, just as people seek the ruler's help through those who are
close to him - this is also like the actions of the mushrikeen and Christians, who claim
that they take their priests and monks as intercessors and ask them to intercede for
them with their requests. ALLAH (swt) tells us that the mushrikeen say:
“And those who take Awliyya (protectors and helpers) besides him say, ‘We worship them
only that they may bring us near to ALLAH (swt).’”

Surah 39: Verse 3

And ALLAH (swt) says (interpretation of the meaning):

“Have they taken (others) as intercessors besides ALLAH (swt)? Say: “Even if they have
power over nothing whatever and have no intelligence?” Say: “To ALLAH (swt) belongs all
intercession. His is the Sovereignty of the heavens and the earth. Then to Him you shall be
brought back.”

Surah 39 : Verse 43-44

The musriks used to worship these idols thinking that they were their intercessors with Allah
(swt) but Allah (swt) forbade this. If one says that those that the musriks used to “worship”
were different and we take the Awliyya of Allah as intercessors should know that the
musriks also used to worship the pious persons making their idols as is stated in a
Hadith: Narrated By Ibn Abbas: All the idols which were worshipped by the people of
Noah were worshipped by the Arabs later on. As for the idol WADD, it was worshipped by
the tribe of Kalb at Daumat-al-Jandal; Suwa' was the idol of (the tribe of) Murad and then
by Ban, Ghutaif at Al-Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol
of Himyr, the branch of Dhi-al-Kala.' The names (of the idols) formerly belonged to some
pious men of the people of Noah, and when they died Satan inspired their people to
(prepare and place idols at the places where they used to sit, and to call those idols by
their names. The people did so, but the idols were not worshipped till those people (who
initiated them) had died and the origin of the idols had become obscure, whereupon
people began worshipping them.

(Sahih Bukhari, Volume 6, Book 60, Hadith no. 442)

Don’t we think reading this Hadith and the Ayah quoted that the same thing is happening
with us?

“You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor.
Will you not then remember (or receive admonition)?”

Surah 32: Verse 4

“Who is he that can intercede with Him except with His Permission?”

Surah 2 : Verse 255

The difference between Him and His creation is clear: people usually ask some of their
leading figures who are in positions of honor to intercede for them with their leaders, so
that intercessor asks the leader and he meets the person's request because he hopes to gain
something thereby, or because he is afraid of him, or because he is too shy to refuse, or
because he is being friendly towards him, etc. But no one intercedes with ALLAH (swt), may
He be glorified, until He gives permission to the intercessor. He only does what He wills, and
the intercession of the intercessor is only made by His permission. The entire matter rests
with Him. The idea of many misguided people, that this person is closer to ALLAH (swt) than
I am, and I am far away from ALLAH (swt) and cannot call upon Him except through this
mediation, or making excuses like I am a sinful person, etc., all of these ideas are ideas of
shirk.

ALLAH (swt) says (interpretation of the meaning):

“And when My slaves ask you (O Muhammad ) concerning Me, then (answer them), I am
indeed near (to them by My Knowledge). I respond to the invocations of the supplicant
when he calls on Me (without any mediator or intercessor)”

Surah 2 : Verse186

In al-Saheeh it was reported that when they were on a journey, they were saying Takbeer
("ALLAHU AKBAR") in loud voices, and the Prophet (saw) said: “O people, take it easy! You
are not calling upon One Who is deaf or absent; you are calling upon One Who is All-
Hearing and Ever Near. The One upon Whom you are calling is closer to any one of you
than the neck of his camel.”

ALLAH (swt) has commanded all people to pray to Him and call on Him, and He has
commanded them all to say (interpretation of the meaning): “You (Alone) we worship, and
You (Alone) we ask for help (for each and everything).”

Surah 1 : Verse 5

Allah (swt) has commanded the people to call Him, as He said (interpretation of the
meaning), “And your Lord says: "Call on Me; I will answer your (Prayer): but those who
are too arrogant to serve Me will surely find themselves in Hell - in humiliation!"”

Surah 40: Ayah 60

And He has told us that the Mushrikeen say: “ ‘We worship them only that they may bring
us near to ALLAH (swt).’ ”

Surah 39 : Verse 3
"And they serve besides Allah that which can neither harm them nor profit them and they
say, ‘These are our intercessors with Allah.’ Say, ‘Would you inform Allah of what He
knows not in the heavens and the earth?’ Glory be to Him, and supremely exalted is He
above what they set up! (with Him)."

Surah 10 : Ayah 18

"Those whom you call on besides Allah are slaves like yourselves, so call on them, then let
them answer you, if you are truthful."

Surah 7 : Ayah 194

"Those whom they call upon desire, (for themselves) means of access totheir Lord (Allah),
as to which of them should be the nearest. And they hope for His Mercy and fear His
Torment. Verily the Torment of your Lord is (something) to be afraid of!"

Surah 17: Ayah 57

Moreover, it may be said to this mushrik: If you call upon this person, that means you think
that he knows more about your situation, is more able to grant you what you ask for and is
more merciful towards you. This is ignorance, misguidance and kufr. If you know that ALLAH
(swt) has more knowledge and is more able and more merciful, then why do you fail to ask
Him, and instead turn to others? Have you not heard what al-Bukhaari and others narrated
from Jaabir, who said: The Messenger (saw) used to teach us to pray Istikhaarah (du'aa'
seeking guidance from ALLAH(swt)) in all our affairs, just as he taught us the Surahs of the
Qur'aan.

Even if you know that this person is closer to ALLAH (swt) than you and of a higher status
than you, this may be true, but what you are implying is wrong because the person is not
“physically alive”. Even if he is indeed closer to ALLAH (swt) and of a higher status, that only
means that ALLAH (swt) will reward him and give him more than you. It does not mean that
if you call on him, ALLAH (swt) will answer your prayer more than He would do if you called
upon Him yourself. If you are deserving, of being punished and of having your supplication
rejected, for example, because your du'aa' is offered in an improper manner, then no
Prophet or righteous person will help you to do something that ALLAH (swt) dislikes and is
angry with. Even if that is not the case, then you should ask from ALLAH (swt) because
ALLAH (swt) is more merciful.
Building Mosques over Graves
Building mosques over the graves of Prophets and righteous people, or over places
connected to their lives, is something which the perfect sharee’ah of Islam came to forbid
and warn against, and curses those who do that, because it is one of the means that lead to
shirk and exaggeration about the Prophets and the righteous. Reality confirms the
soundness of the message brought by sharee’ah, and proves that it is from ALLAH (swt), and
offers definitive proof that what the Messenger (saw) brought from ALLAH (swt) and
conveyed to the ummah is true. Everyone who looks at the state of the Muslim world and
the shirk and exaggeration that have come about because of building mosques over tombs,
venerating them, adorning them and appointing custodians for them, will realize that this is
indeed a means that leads to shirk, and that one of the beauties of sharee’ah is that it
forbids this and warns against it.

Among the reports that were narrated concerning that was the hadeeth narrated by the
two Shaykhs, al-Bukhaari (1330) and Muslim (529) – may ALLAH (swt) have mercy on them
both – from ‘Aa’ishah (ra) who said: “The Messenger (saw) said: ‘May ALLAH (swt) curse the
Jews and the Christians, for they have taken the graves of their Prophets as places of
worship.’”‘Aa’ishah said: “He was warning (the Muslims) against (doing) what they had
done.” And she said: “Had it not been for that, the grave of the Prophet (saw) would have
been made prominent but he was afraid it might be taken (as a) place of worship.”
In al-Saheehayn it is also narrated that Umm Salamah and Umm Habeebah (ra) told the
Messenger (saw) about a church that they had seen in the land of Abyssinia, and the images
that were in it. He (saw) said: “When a righteous man died among them, they would build
a place of worship over his grave and put those images in it. They are the most evil of
mankind before ALLAH (swt).”

(Al-Bukhaari, 427; Muslim, 528)

Don’t you think the same is happening now as “Dargah”?

In Saheeh Muslim (532) it is narrated that Jundub ibn ‘Abdallah (ra) said: “I heard the
Messenger (saw) say: ‘I stand acquitted before ALLAH (swt) that I took anyone of you as a
close friend (khaleel), for ALLAH (swt) has taken me as His close friend, as He took
Ibraaheem (as) as His close friend. Had I taken any one of my ummah as a close friend, I
would have taken Abu Bakr (ra) as a close friend. Those who came before you used to
take the graves of their Prophets and righteous men as places of worship, but you must
not take graves as places of worship; I forbid you to do that.’”

There are many ahaadeeth on this subject. The leading scholars of the Muslims, the imams
of all four madhhabs (schools of thought) and others, have stated that it is forbidden to
build mosques over graves, and they have warned against that, following the Sunnah of the
Messenger (saw), sincerely advising his ummah and warning against falling into the same
trap as those who came before us, the extremists among the Jews and Christians and their
ilk among those of this ummah who have gone astray.

Some people use the story of the People of the Cave to support their specious argument
that this is allowed: “(then) those who won their point said (most probably the
disbelievers): ‘We verily, shall build a place of worship over them’”

Surah 18 : Verse 21

The answer to that is: that ALLAH (swt) has told us about the leaders and powerful people of
that time, and that they said these words. That does not imply that He liked that or
approved of them, rather He said that by way of blaming them and condemning their
action. This is indicated by the fact that the Messenger (saw) to whom this verse was
revealed and who was the most knowledgeable of people as to how it should be
interpreted, forbade his ummah to build mosques over graves, warned them against doing
so, and cursed and condemned those who did that.

If that had been permissible, then the Messenger (saw) would not have discouraged it in
such emphatic terms, and gone to the extent of cursing those who did it, and said that they
are the most evil of mankind before ALLAH (swt). This is sufficient to convince the seeker of
truth. Even if we were to assume that building places of worship over graves was permitted
to those who came before us, it is not permissible for us to follow their example in that,
because our sharee’ah abrogates the laws that came before it, and our Messenger (saw) is
the Final Messenger whose sharee’ah is complete and universal. He has forbidden us to
build mosques over graves, so it is not permissible for us to go against him. We must follow
him, adhering to that which he brought and abstaining from anything from the ancient laws
that goes against that or any custom that appeals to the one who does it but goes against
that. For there is nothing more perfect than the laws of ALLAH (swt) and there is no
guidance better than the guidance of the Messenger (saw).

ALLAH (swt) is the One Whom we ask to help us and all the Muslims to adhere firmly to His
religion and to follow the sharee’ah of His Messenger Muhammad (saw) in all that we say
and do, both outwardly and inwardly, in all our affairs, until we meet ALLAH (swt), for He is
the All-Hearing, Ever-Near. May ALLAH (swt) send blessings and peace upon His slave and
Messenger Muhammad and his family and companions, and those who follow his guidance,
until the Day of Resurrection.
Now one might ask this question:

It is well known that it is not permissible to bury the dead in the mosque, and it is not
permissible to pray in any mosque in which there is a grave. So why were the graves of
the Messenger (saw) and some of his companions incorporated into the Prophet’s
Mosque?

The Messenger Muhammad (saw) and his two companions *Abu Bakr and ‘Umar+ (ra) were
not buried in the mosque, rather they were buried in the house of ‘Aa’ishah (ra), but when
the mosque was expanded during the time of al-Waleed ibn ‘Abd al-Malik, the room was
incorporated into the mosque, at the end of the first century AH. His action does not come
under the ruling of burial in the mosque, because the Messenger (saw) and his two
companions were not moved to the land of the mosque, rather the room in which they are
buried was incorporated into the mosque because of the expansion. No one can use this as
evidence that it is permissible to build structures over graves or to take graves as places of
worship, or to bury people inside mosques, because of the saheeh ahaadeeth quoted above
which forbid that. What al-Waleed did is not evidence for going against the proven Sunnah
of the Messenger (saw). And ALLAH (swt) is the Source of strength.

More details about the grave of Messenger (saw) inside the mosque.

With regard to the grave of the Prophet (saw) which is incorporated into his mosque, it is
well known that the Mosque of the Prophet (saw) was built before his death, and was not
built over his grave. It is also well known that the Prophet (saw) 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 (saw). ‘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 (saw) 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 (saw) said: “May the curse of ALLAH, 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.

Now another question might pop up, i.e. about this hadeeth, “Whoever visits my grave
after I die, it is as if he visited me when I was still alive”?, before I provide details, lets me
explain it is Da’eef (weak) Why, read below.

Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the Messenger
(saw) said: “Whoever visits me after I die, it is as if he visited me when I was still
alive…” This is a hadeeth which many of the scholars of hadeeth judged to be false and not
to have been reported with a saheeh isnaad from the Prophet (saw). “This is not to be
accepted or followed.” Many great scholars have classed this above hadeeth has da’eef
(weak)

Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment on the
ahaadeeth of al-Raafa’i al-Kabeer (2/266). He said, “In his isnaad is the unknown *majhool+
man” – meaning a man from Aal Haatib.
Well brothers and sisters, until now we have given details, now watch these images to see
the kufur, look at the images and see who is visiting these Dargah and how they are
visiting and why they are visiting. In which Islamic book or imam has agreed this act of
kufur, The funniest part is these so called celebrities, visiting these Dargah for the success of
their movies. And other materialistic gains. They are making mockery of Islam and our so
called brothers and sisters who favor Dargah say this is fine, there is no issue in it. Watch the
pictures again, and watch the surrounding people and decide yourself. Just google you will
find millions such images. This is one such proof to show Bidah leads to Shirik. and Shirik to
Hell. may Allah (swt) guide us all and show us the right path and guide the people who have
gone astray from the true path, Ameen.

Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wa’l-Waseelah (p. 134) about this
hadeeth: “It is obviously a lie that goes against Islam. Anyone who visited him during his
lifetime and believed in him, was one of his Companions, especially if he was among those
who migrated to join him or fought alongside him. It is proven that he (saw) said: ‘Do not
slander my Companions, for by the One in Whose hand is my soul, if any one of you were
to spend gold equal to the size of Uhud, it would not equal the deeds of one of them, not
even half of it.’

[Reported by al-Bukhaari and Muslim].

Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing obligatory
duties such as Hajj, jihaad, the five daily prayers and sending blessings upon the Prophet
(saw), so how can he become equal to them by doing something that is not obligatory
according to the consensus of the Muslims? We are not even supposed to travel for this
purpose, in fact it is forbidden to do so. However, travelling to the *Prophet’s+ Mosque, and
to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb
(encouraged), and travelling to the Ka’bah for Hajj is waajib (obligatory). If a person who
undertakes a journey that is waajib or mustahabb still cannot be like one of the Sahaabah
who travelled to visit the Prophet (peace and blessings of ALLAH (swt) be upon him) during
his lifetime, how can they achieve this by undertaking a journey that is not allowed?”

He also said (p. 133): “All of the ahaadeeth about visiting his grave are da’eef, and are not
to be relied upon in matters of religion. For this reason none of the authors of books of
Saheeh and Sunan reported them at all; they were only narrated by those who reported
da’eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.
Shaykh al-Albaani said in al-Da’eefah (no. 1021) about this hadeeth: it is baatil (false). He
mentioned what is wrong with the hadeeth, namely the man who is not named, and classed
Haaroon Abu Qaz’ah as da’eef. There is a third fault with the hadeeth, which is that it causes
confusion and contradiction. Then Shaykh al-Albaani said: “In general, the isnaad of this
hadeeth is weak.”

He also said in al-Da’eefah (no. 47): “Many people think that Shaykh al-Islam Ibn Taymiyah
and those who follow him among the Salafis forbid visiting the grave of the Prophet (saw)
altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah,
may ALLAH (swt) have mercy on him, or about the Salafis.

Everyone who reads the books of Ibn Taymiyah will see that he says it is permissible to visit
the Messenger (saw)’s grave, and that doing so is recommended (mustahabb), so long as it
is not associated with any objectionable practices or innovations (bid’ah), such as travelling
solely for that purpose, because of the hadeeth “No one should set out purposely except to
visit three mosques.” The hadeeth does not describe a ban only on travelling to visit other
mosques, as many people think; it also includes a ban on setting out to visit any place which
people think will bring them closer to ALLAH (swt), whether it is a mosque, a grave or any
other place.

This is indicated by the hadeeth narrated by Abu Hurayrah who said: ‘I met Basrah ibn Abi
Basrah al-Ghifaari and he asked me, ‘Where are you coming from?’ I said, ‘From al-Toor
*Sinai+.’ He said, ‘If I had met you before you left, you would not have gone there! I heard
the Messenger of ALLAH (swt) (saw) say: ‘Do not travel except to three mosques.’”

(Reported by Ahmad and others with a saheeh isnaad).

This clearly indicates that the Sahaabah understood the hadeeth to be general in application
[i.e., it did not apply only to mosques]. This is supported by the fact that it is not reported
that any of them ever set out with the intention of visiting a grave. They are the
predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn Taymiyah is in effect
condemning the salaf (the righteous predecessors), may ALLAH (swt) be pleased with them.
May ALLAH (swt) have mercy on the one who said: “All goodness is in following those who
went before (the salaf) and all evil is in following the innovations of those who came
later.”
In conclusion, travelling with the intention of visiting the grave of the Prophet (saw) is bid’ah
and is haraam, because of the hadeeth which forbids travelling to worship in any place
except the three mosques. As for visiting the grave of the Prophet (saw) when one happens
to be in Madeenah, this is perfectly acceptable, as is travelling with the intention of praying
in the Prophet’s Mosque as an act of worship and seeking to draw close to ALLAH (swt).
Those that are confused about this issue are those who do not understand the difference
between what is permitted and what is forbidden.

Check these images and see the act of kufur, there are several videos, now who told these
people that you have to do all this rituals to get the blessing of Allah, All they have to do is
say Shadah (if they are muslims) and ask Allah sincerely, if its one of our muslim brother
or sister, all they have to do is read re read this full article once again from start to end, as
we have not created this article from our own thinking, its all from Qur'an and Sunnah.
Take some time and read Quran and understand it.

Abishek and his wife, went to ask for a baby to edargah and several other dargah
 Abishek and his wife, went to ask for a baby to this dargah and several other dargah

Film Star Imran Hasmi with his co star a non believer at Ajmer Dargah for their success of the movie.
Film Star Imran Hasmi with his co star a non believer at Ajmer Dargah for their success of the movie.

Another actress at Ajmer dargah asking for success of her movie.

Another unknown celebrity at Dargah

 Look at the other dargah visitors, busy taking picture of this female actress.

He is a hindu, visited the dargah and see his costume, he is mocking Islam and people are enjoying it.
Oh check this out, May All Mighty Allah forgive these people, this is an act of Kufur.

See this Sikh politician to win his election.

 For the success of her movie

For the success of his music album, look at his dress.

Now finally if we don’t include some details about visiting graves, then the whole article will
be misinterpreted.

Are the one in graves alive??? Is asking Allah (swt) by their virtue allowed?

This is the most common argument put by those who visit such Dargah’s that the Awliyya in
the graves are alive because Allah says in the Quran (interpretation of the meaning):

“Think not of those who are slain in God's way as dead. Nay, they live, finding their
sustenance in the presence of their Lord”

Surah 3: Ayah 169.

To understand this verse, let us see the Tafsir of this verse.

Ibn Kathir, the famous commentator, writes in Tafsir of this Ayah,

“Allah states that even though the martyrs were killed in this life, their souls are alive and
receiving provisions in the Dwelling of Everlasting Life. In his Sahih, Muslim recorded that
Masruq said, "We asked `Abdullah about this Ayah,

(Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with
their Lord, and they have provision.)

He said, `We asked the Messenger of Allah the same question and he said,

(Their souls are inside green birds that have lamps, which are hanging below the Throne
(of Allah), and they wander about in Paradise wherever they wish. Then they return to
those lamps. Allah looks at them and says, `Do you wish for anything' They say, `What
more could we wish for, while we go wherever we wish in Paradise' Allah asked them this
question thrice, and when they realize that He will keep asking them until they give an
answer, they say, `O Lord! We wish that our souls be returned to our bodies so that we
are killed in Your cause again.' Allah knew that they did not have any other wish, so they
were left.)''' There are several other similar narrations from Anas and Abu Sa`id.”

After some more explanation, Ibn Kathir writes,

Allah's statement ,

(They rejoice in what Allah has bestowed upon them) indicates that the martyrs who were
killed in Allah's cause are alive with Allah, delighted because of the bounty and happiness
they are enjoying. They are also awaiting their brethren, who will die in Allah's cause after
them, for they will be meeting them soon. These martyrs do not have fear about the future
or sorrow for what they left behind. We ask Allah to grant us Paradise.

So it is clearly evident that the martyrs are alive but not in the worldly sense. You shouldn’t
ask them to make dua for you (this is counted as shirk as proved above) nor should you ask
Allah (swt) by their virtue as this is an innovation in the religion of Allah (swt) and
constitutes shirk.

The Sahaabah agreed unanimously to choose a khaleefah for the Muslims to succeed the
Prophet (peace and blessings of Allaah be upon him), and that was done with the
appointment of Abu Bakr (may Allaah be pleased with him) as khaleefah. If the Prophet
(peace and blessings of Allaah be upon him) had been alive in a worldly sense, they would
not have done that. So this indicates that there was consensus among them that he had
indeed died.

When the tribulations (fitan) and problems increased during the time of ‘Uthmaan and ‘Ali
(may Allaah be pleased with them both), and before and after that, they did not go to his
grave to consult him or ask him for a way out of those tribulations and problems, or the way
to solve them. If he had been alive in a worldly sense, they would not have overlooked that
when they were in such great need of someone to save them from the trials that
surrounded them.

With regard to the soul of the Prophet (peace and blessings of Allaah be upon him), it is in
the highest part of ‘Illiyyeen, because he is the best of creation, and because Allaah has
given him al-waseelah which is the highest position in Paradise.

The life of al-barzakh is a special life. The Prophets and the shuhada’ (martyrs) are alive in al-
barzakh as the Prophet (peace and blessings of Allaah be upon him) said: “The Prophets are
alive and they pray in their graves.” (Narrated by al-Mundhiri and al-Bayhaqi who classed it
as saheeh because of corroborating reports in al-Saheehayn.)

Allaah says (interpretation of the meaning):

“And say not of those who are killed in the way of Allaah, ‘They are dead.’ Nay, they are
living, but you perceive (it) not”

Surah 2: Ayah 154

This is a special life, the nature of which is known to Allaah. It is not like the life of this world
in which the soul remains with the body.

The basic principle concerning the dead is that they do not hear the words of the living sons
of Adam, because Allaah says (interpretation of the meaning):

“but you cannot make hear those who are in graves”

Surah 35: Ayah 22

Allaah confirmed that those whom he [the Prophet (peace and blessings of Allaah be upon
him)] was calling to Islam could not hear, by likening them to the dead. There is nothing in
the Qur’aan or in the saheeh Sunnah to indicate that the Prophet (peace and blessings of
Allaah be upon him) can hear every du’aa’ or call from human beings. Rather it is proven
that the only thing that reaches him (peace and blessings of Allaah be upon him) is the
blessings and salaams of those who send blessings and salaams upon him.

This was narrated by Abu Dawood, 2041, with a hasan isnaad from Abu Hurayrah (may
Allaah be pleased with him) who said that the Prophet (peace and blessings of Allaah be
upon him) said: “There is no one who sends salaams upon me but Allaah will restore to me
my soul so that I may return his salaams.” This does not mean that he hears the words of
the one who sends salaams. Rather it is possible that he comes to know of those salaams
when the angels convey that to him. If we assume that he hears the words of the one who
sends salaams, this is an exception from the general rule, as in the case of the dead hearing
the footsteps of those who carry his bier, and as in the case of the slain kuffaar in the well at
Badr who heard the call of the Messenger of Allaah (peace and blessings of Allaah be upon
him) when he said to them: “Have you found your Lord’s promise to be true? For we have
found our Lord’s promise to be true.”

(See Fataawa al-Lajnah al-Daa’imah, 1/313, 318, 321).

With regard to calling upon the Prophet (peace and blessings of Allaah be upon him) and
asking him directly, this is the essence of shirk which the Prophet (peace and blessings of
Allaah be upon him) was sent to forbid and to fight against its people.
Muslim doesn't follows what he thinks to be correct, A Muslim follows what is proven
from the Quran and Authentic Hadith. And we don't change Islam to fit our requirement;
rather we change ourselves to fit into Islam.

Dargah is a change invocation, bidah people tried to bring into Islam, its more a practice of
Idol worshiper, there is no place for such thing in Islam, Show us one approved authentic
source which is in favor of worshiping Dargah. There is none,

Asking in virtue of dead,

 Another dead in a wooden tomb and a mosque over it

Look at this picture and see how women and men mingle at this dargah, and the same
people have objection when women visit mosque on regular prayers.
 Is this prayer or interview, you know the best.

With regards to asking by virtue of the Prophet or any of the “Awliyya”, then this too is
impermissible as it was not done by anyone from the pious generations. There is an Hadith
which says, “Narrated By Anas: Whenever drought threatened them, 'Umar bin Al-
Khattab, 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 to invoke You for 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.”

[Sahih Bukhari, Volume 2, Book no. 17, Hadith no. 123]

It is of great importance to notice that it is permissible for one to request a living religious
person to invoke Allah on his behalf but if you ask Allah through a dead or an absent (person
etc) then it is not allowed. Moreover we find in this hadith the Umar (may Allah be pleased
with him) also prayed to Allah himself. Thus praying to Allah by oneself is also essential,
apart from requesting someone else to pray on behalf of someone.

So it is very obvious now that the companions of the Prophet never went to his grave to
solve their problems. This was because they were trained that way.
So, asking by someone’s virtue’s isn’t allowed in Islam is a bida’ah. The Prophet (peace and
blessings of Allaah be upon him) stated repeatedly that: "Every newly-invented thing is a
bid'ah (innovation), every bid'ah is a going astray, and every going astray will be in the
Fire."(Reported by al-Nisaa'i in al-Sunan, Salaat al-'Eedayn, Baab kayfa al-Khutbah). Reports
with the same meaning were narrated via Jaabir (may Allaah be pleased with him) by
Ahmad, via al-'Irbaad ibn Saariyah by Abu Dawud and via Ibn Mas'ood (may Allaah be
pleased with him) by Ibn Maajah.

Imitation of the Kuffaar that takes place at such Dargah

There are many things that are done at these dargah which are not specified in the Quran or
the Sunnah nor done by any from the pious generations but infact are imitation of the
kuffaar (Hindus) and are innovations and constitute shirk. Some examples are:

1. Using “agarbatti” which has no basis in Shariah but was used by the Hindus and the
culture has been copied from there.

2. Doing “Lobhan” which is again an imitation of the kuffaars (Hindus). Moreover doing
it in homes or Dargah and thinking that its smoke will bring good is wrong belief.

3. Doing “niyaz and Fatiha”, etc. also have no basis in Shariah whatsoever and this too
is imitation of the Hindus and an innovation in the religion of Allah. As for eating the
“niyaz” which is distributed by invoking on it the name of someone other than Allah
or is distributed by invoking on it the name of someone other Allah WITH the name
of Allah is haraam, as Allah says in the Quran (interpretation of the meaning), “He
has only forbidden to you dead animals, blood, the flesh of swine, and that which
has been dedicated to other than Allah. But whoever is forced [by necessity],
neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed,
Allah is Forgiving and Merciful.”

Surah 2: Ayah 173. This message is again repeated in (5:3), (6:1) and (16:115)
Let’s be part of eradicating this evil practice of asking the dead to help you instead of
asking the All Mighty Allah Alone.

"Iyyaka naAAbudu wa-iyyaka nastaAAeen" You (Alone) we worship, and you (Alone) we
ask for help (for each and everything).

Al Qur'an 1:5

Visiting Graves:
It is prescribed to visit graves in order to learn a lesson from that and to remember the
Hereafter. That is subject to the condition that one does not say anything that will anger the
Lord, such as calling upon the one who is buried or seeking his help instead of ALLAH (swt),
or praising him and saying that he is for certain in Paradise, etc.

The purpose of visiting the graves is twofold:

 The visitor benefits from remembering death and the dead, remembering that their
destiny will be either Paradise or Hell. This is the primary purpose of the visit.

 The deceased also benefits and is treated kindly by the visitor greeting him with
salaams, making du’aa’ for him, praying for forgiveness for him. This applies only to
Muslims. Among the du’aa’s that may be recited are:

“Assalaamu ‘alaykum ahl al-diyaar min al-mu’mineen wa’l-Muslimeen, inshaALLAH bikum

laahiqoon, as’al ALLAH (swt)a lana wa lakum al-‘aafiyah (peace be upon you O people of
the dwellings, believers and Muslims, InshaAllah we will join you, I ask ALLAH (swt) to keep
us and you safe and sound).”

It is permissible to raise the hands when reciting this du’aa’, because of the hadeeth of
‘Aa’ishah (ra) who said: “The Messenger (saw) went out one night, and I sent Bareerah to
follow him and see where he went. She said, ‘He went towards Baqee’ al-Gharqad [the
graveyard in Madeenah], and he stood at the bottom of al-Baqee’ and raised his hands,
then he went away.’ Bareerah came back to me and told me, and when morning came I
asked him about it. I said, ‘O Messenger of ALLAH, where did you go out to last night? He
said, ‘I was sent to the people of al-Baqee’, to pray for them.’”

But you should not face the grave when making du’aa’ for them; rather you should face the
direction of the Ka’bah, because the Prophet (saw) forbade prayer (salaah) facing graves,
and du’aa’ is the heart and soul of salaah, as is well known, and is subject to the same
rulings. The Prophet (saw) said:“Du’aa’ is worship” then he (saw) recited the aayah
(interpretation of the meaning): “And your Lord said: “Invoke Me *i.e. believe in My
Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your
(invocation).”

Surah 40 : Verse 60

You should not walk between the graves of the Muslims wearing your shoes. It was narrated
that ‘Uqbah ibn ‘Aamir (ra) said: “The Messenger (saw) said: ‘If I were to walk on hot coals
or on a sword, or if I were to mend my shoes using my feet, that would be better for me
than if I were to walk on the grave of a Muslim. And it makes no difference to me if I were
to relieve myself in the midst of the graves or in the middle of the market-place [i.e., both
are equally bad+.’”

(Narrated by Ibn Maajah, 1567)

So dear brothers! Call upon Allah ONLY. Call on Him, without making anyone as an
intercessor or associating anyone with Him. Allah knows what we have in our hearts. Surely
He listens to His people and fulfils their needs.

We ask ALLAH (swt), the Most High, the Omnipotent, to have mercy upon our dead and the
deceased Muslims.