Part 4

Important Issues of the Lesson The warning of Allah's Messenger (Peace be upon him) on the one who builds a mosque to worship Allah near the grave of righteous persons even with a good intention.

Prohibition of statues and likeness and the gravity of the matter.

A lesson in the emphasis of the Prophet (Peace be upon him) on this. How he first explained and clarified the issues (politely), then five days before his death repeating what he said earlier, then how he found at the time of his death what was previously said insufficient in the context. of his grave into Masjid even before it had come into existence.

It was the practice of the Jews and Christians to turn the graves of their Prophets into places of worship.

His curse on the Jews and Christians for this practice.

His intention in doing so was a warning to us regarding his grave.

The reason for not raising his grave.

The meaning of taking the graves as Masjid.

The Prophet (Peace be upon him) linked those who took the graves as Masaajid to those upon whom the Hour will occur while they are still alive. He mentioned the means to Shirk before its actual occurrence along with its final consequence.

The inclusion of Prophet (Peace be upon him) in his speech a refutation of the two worst sects of innovators just five days prior to his death. Some scholars have not included these two sects in the 72 sects. These sects are Ar-Rafidah and Al-Jahmiyah. The occurrence of Shirk and grave worshipping was due to the Rafidah sect, and they were the first to build Masjids over the graves.

Suffering of the Prophet (Peace be upon him) with pain and affliction from the agony of death.

A clear declaration that As-Siddiq (Abu-Bakr) (r.a.) was the best Companion. Prophet (Peace be upon him)].

EXAGGERATIONS IN THE GRAVES OF RIGHTEOUS PERSONS TENDS TO MAKE THEM LIKE IDOLS WORSHIPPED BESIDES ALLAH

Imam Malik (r.a.) recorded in his book Muwatta that the Prophet (Peace be upon him) said: "O Allah! Never turn my grave into an idol to be worshipped. Allah's wrath intensified on a people who turn their Prophets' graves into Masaajid."

Concerning the verse: "Have you then considered Al-Lat and Al-Uzza." (53:19) Ibn Jarir (At-Tabari) reported from Sufyan, from Mansur, from Mujahid:

"He (Lat) used to serve the pilgrims by preparing Saweeq (fine flour of barley or wheat mixed with water and ghee) for them. After his death, people began to stay confined at his grave for the purpose of reward."

The same was reported by Abul-Jawza (r.a.) from ibn Abbas (r.a.).

Ibn Abbas (r.a.) reported: "Allah's Messenger (Peace be upon him) cursed the women who visit the graves. He (Peace be upon him) also cursed those who set up mosques over graves and put lamps over them." [This hadith is confirmed by Abu Dawud, Al-Tirmidhi, Ibn Majah and Al-Nasa'i].

Important issues of the Lesson. Explanation of idols.

The Prophet (Peace be upon him) did not seek refuge in Allah except from that which he feared would occur. turn my grave.." with the statement on people making the graves of Prophets as Masaajid.

Mention of the intense wrath of Allah (on those who indulge in such activities).

Of most importance is the description as to how the worship of Lat, one of the major (pre-Islamic) idols, was started.

Lat was the name of a righteous person buried in that grave and the mention of the meaning behind (the idol) being named as such.

Curse of the Prophet (Peace be upon him) on the women who visit the graves and upon those who put lamps on them.

AL-MUSTAFA (Peace be upon him) BLOCKED EVERY PATH LEADING TO SHIRK TO KEEP TAUHID

Allah the Most Exalted said: "Verily, there has come unto you a messenger from among yourselves. It grieves him that you should receive any injury or difficulty. He is anxious over you (to be rightly guided, to repent to Allah, and begs Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers he is full of pity, kind, and merciful, But if they turn away, say: Allah is sufficient for me. La Ilaaha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne." (Ch.9:V128-129).

Abu Huraira (r.a.) narrated that Allah's Messenger (Peace be upon him) said: "Do not make your homes graves. Do not make my grave a place of celebration. Send your salah (blessings, graces, honors and mercy) on me. Your salah will be conveyed to me, wherever you may be." [Abu Dawud recorded this hadith with reliable chain of narrators].

And Ali bin Hussain narrated: He saw a man at a place that was at the grave of the Prophet (Peace be upon him) and he would go to it and supplicate. So he (Ali bin Husian) prevented the man and instructed him saying, "Should I not tell you a hadith which I heard form my father who in turn heard it from my grandfather [Ali (r.a.)] who reported from Allah's Messenger (Peace be upon him)? He said: 'Do not take my grave as a place of celebration, nor your homes as graves, make salah upon me, for, your salutation will be conveyed to me from wherever you are.' "[Al-Mukhtarah (the collection of Imam AlMaqdassi)]. The Prophet (Peace be upon him) did his best to keep his Ummah outside the boundaries of Shirk as far away as possible.

The Prophet's (Peace be upon him) concern for our wellbeing and success and his compassion and mercy.

The Prophet (Peace be upon him) forbade visiting his grave in a certain manner, though visiting graves is among the best of deeds.

The Prophet (Peace be upon him) forbade us making excessive visits to graves.

He urged people to perform voluntary prayer at home.

It is established among the Companions (r.a.) that offering salah in the cemetery is prohibited.

The explanation that a person's invocation of salah and salaam upon the Prophet (Peace be upon him) is conveyed to him even if he may be far away. As such, there is no necessity to be in close proximity to his (Peace be upon him) grave as some people misconstrue.

The Prophet (Peace be upon him) is in Al-Barzakh where the salah and salaam of his Ummah are conveyed (to him).

TYPES OF WATER & IMPURITIES

Water can be divided into 2 categories: 1. CLEAN Water which is permissible for Wudhuo; 2. UNCLEAN water, which is not permissible for wudu.

CLEAN WATER: Mutlaq Water - Natural water such as Rain water, Sea water and altered water because of its being in a place for a long time, like a pond or lake and is mixed with algae, tree leaves etc., which cannot be removed from it.

Water even though mixed with clean elements such as soap, flour or salt etc. to some extent, can still be called water.

A large quantity of water, which is equal to or more than 2 Qullas. This water, even if it is mixed with impure substances, but does not change its taste, color or odor, is considered clean water.

Note: 1 Qulla is equivalent to about 95.62 liters.

If any impurities are mixed with a small quantity of water, - which is less than 2 Qullas, then this water is considered unclean, regardless of whether or not there is a relative change in taste, color or odor of the water. of water - 2 Qullas or more, but the taste, color or odor of water is already changed or altered.

i. Human excrement b. His urine c. Shed blood - Blood shed under any circumstances. d. Dog's saliva e. The urine and stool of animals that are not permissible to eat. f. Swine g. Dead animals except: Dead animals of the sea and locusts Dead animals that have no running blood e.g. a fly Hair, fur, feathers, bones, horns and hoofs of dead animals that are permissible to eat when they were alive.

HOW TO PERFORM wudu & WIPING OVER THE SOCKS

The essential and voluntary acts are integrated here to demonstrate how the Prophet (Peace be upon him) used to perform wudu (ritual purification). 1. Making the intention (Niyyah) to perform wudu as an act of sincere homage and worship for the pleasure of Allah (SWT). The intention is not to be uttered but it should be kept in mind during the wudu. 2. Invoking Allah (SWT) at the start of the wudu by saying "Bismillah" (In the Name of Allah). 3. Washing the hands up to the wrists three times, while rubbing them and allowing the water to reach between the fingers. 4. Rinsing the mouth with water thrice, preferably using "Miswak" - (tooth stick), tooth brush or fingers to brush the teeth and the gums. Regarding the importance of miswak, the Prophet (Peace be upon him) said, " If it had not been a great burden on my Ummah, I would have ordered them to use the miswak at every wudu." Narrated by Imam Malik. 5. Cleaning the nostrils by sniffing water in and out three times. 6. Washing the entire face thrice using both hands from the top of the forehead down to the bottom of the chin and from ear to ear. 7. Washing the arms three times up to the upper end of elbows, right arm first and then the left. Arms should be rubbed while being washed. 8. Moistening both hands and passing them over the head starting from above the forehead down to the nape (the back of the head) and from there bringing the hands forward up to the forehead. Do not wet the neck. earlobes, using the forefingers to wipe the inner part of the lobes and the thumbs for the outside part. 10. Washing both feet up to the ankles three times, beginning with the right foot and the left foot. Both feet should be rubbed while they are being washed and water should freely pass between the toes.

WIPING OVER THE SOCKS 1. If someone's wudu gets nullified, then it is allowed to wipe over the socks with wet hands, instead of washing both feet when renewing one's wudu, on condition that the socks were put on after washing the feet in the first wudu and before the same was nullified. 2. A traveler may avail himself of this privilege continuously for three consecutive days and nights (72 hours), but a resident may do so for only one day and one night continuously (24 hours). The period begins with the first wiping and not when one makes wudu initially.

HOW WIPING OVER THE SOCKS IS DONE

Wiping is done according to the traditions of the Prophet (Peace be upon him) as follows: After removing the shoes, wet hands are passed only over the upper surface of the socks without the need to wipe the bottom part (sole).

WHEN THE WIPING PRIVILEGE CEASES OR IS FORFEITED The wiping privilege becomes useless in the event that one or more of the following occurs. 1. When the maximum timing allowed as discussed above end. 2. The moment the socks are removed.

3. When any of the cases requiring Ghusl (a complete bath) occur.

1. Acceptance of the Islamic faith. 2. Sanity. 3. Consciousness. 4. Intention (An-niyyah). The intention need not be uttered, but is kept in mind during the wudu. 5. Purifying oneself from urine and excrement by using water (Istinja), stone or tissue (Istijmar) and also purifying from all kinds of impurities. 6. Using clean and lawful (halal) water. 7. Ensuring that the water is not prevented from reaching the skin.

In the case of those who are afflicted with physical condition of permanent wetting of urine (incontinence), frequent passing of wind or for women suffering from prolonged flows of blood, they should take wudu when prayer time is due. Their wudu is not broken, even if any of the above afflictions occurs, while they are in prayer.