جستجوی مقالات مرتبط با کلیدواژه « بنای بر قبور » در نشریات گروه « علوم قرآن و حدیث »

The history of Wahhabis is full of destructing monuments on the grave of prophets and their companions. At his first days of his alliance with Uthman bin Muammar, the ruler of Oyaynah, Muhammad bin Abd al-Wahhab destroyed the monument on the grave of Zayd bin Khattab; In the years of Muhammad bin Abd al-Wahhab's alliance with Muhammad bin Saud, this issue turned into a common practice among the Wahhabis. After capturing Medina, they destroyed the the monuments on the Baqi Graveyard; Even now, the Wahhabis intend to destroy the monuments built on the tomb of the Holy prophet. Following the footsteps of Wahhabism, ISIS has destroyed the monuments on the graves of many righteous people in Iraq and Syria. According to the Wahhabi interpretation, building monuments on graves is a kind of heresy and polytheism. This is despite the fact that some Quranic verses indicate the permissibility of building Monuments on graves; In addition, history and the tradition of Muslims show that, from the time of the Companions until now, building monuments on graves was customary among Muslims.

The famous hadith "May God curse the Jews and the Christians take the graves of their prophets to the mosques" which the Prophet of Islam uttered in the last days of his life has been mentioned in many Shiite and Sunni hadith sources and there are two interpretations of it; Relying on their own principles, the Salafis have given a wide interpretation of this hadith, based on which they have accused many Muslims of polytheism for building shrines and memorials on the graves of religious leaders; But the Republic of Muslim scholars, having been satisfied with the certainty of the appearance of the narration and the avoidance of analogy and generalization of the ruling, have considered only those who are deliberately exaggerated and worship the saints of God beside Him. It is worth mentioning that providing a correct and documented interpretation of such religious texts is the best way to deal with the phenomenon of Takfir.

Majority of Islamic scholars except Ibn Taymiyyah and other Salafies maintain that setting up grave on the tomb is permissible. Although some scholars believe that if the intension behind this act be flaunting, it is haram. Those allowing this act argue that the verse "We will set up a place of worship over them." is a good proof. On the other hand, those believing in forbidding this act maintain that building grave will lead to associationism and conclude that we must destroy the graves. They doubt on the interpretation of the above-mentioned verse and say this ritual was for the previous nations and the Muslims are not allowed to do this. And some Wahhabi also believe that those wanting to build mosque on the grave of companions of the cave were the pagans not the Muslims. But, if we have a careful study, we will know that those wanting to establish mosque were the Muslims and not the pagans. And also, if we study the narrations forbidding this act, it will be cleared that this prohibition was for the worshipping of the dead by the pagans and there is no contradiction in building the monument for worshipping the God.

One of the main teachings of Islam is the traditional and non-traditional acts. Almost all of the Muslims agree on the senses of this rule. However, Ibn Taymiyyah contrived the expression "abandoned tradition", believing that we must consider that as a source of Islamic legislation. According to this idea, many of the halal deeds will be forbidden. While, the expression "abandoned tradition" posing by Ibn Taymiyyah has no validity in Islam. In this essay, the cases that Ibn Taymiyyah believes is against the "abandoned tradition" by the Holy Prophet will be verified solved according to the tradition of the Holy Prophet and his companions. Some of the instances that Ibn Taymiyyah believes is against the "abandoned tradition" are as the following: supplication to the saints, grooming the tombs, funeral and birthday celebrations. In this essay and by Descriptive Analytical method.

Shiites believe that construction of shrines on graves not only isn’t illicit, but it also is an indication of reverence for religious rituals and respect and affection for the owner of the shrine. Contrary to this perspective, Salafists disallow construction of shrines on graves referring to a narration from Imam Ali (a.s.), narrated from Abu al-Hayyaj in Moslem Nishaburi’s book. In this paper, following an exploration on this hadith based on the Quranic verses, life story of the Infallible and the conducts of the Companions, the claim of Salafists is probed into and finally it is concluded that Muslims have customarily constructed shrines on the graves of eminent figures during the history.