The Birthplace

The BP is a sha‘ira of God - a Symbol of God

Sha‘a‘ir (the plural of sha‘ira) are signs and indications that cause one to be reminded of God. Objects, buildings, or actions that remind one of Allah

Sha‘a‘ir means ‘signs and indications‘, or as it is often translated: 'symbols'.

Sha‘a‘ir is the plural of sha‘ira, and means ‗indication‗ - again, frequently translated as ‗symbol‗. Objects, buildings, or actions that remind one of Allah are the Sha‘a‘ir of Allah, or the ‘ Symbols of Allah‘

Sha‘a‘ir is the plural of sha‘ira,

The Symbols of God

The Symbols of God are those elements which can be visually witnessed and have been established by God alone. The symbols are the signs of God and have been designated by Him in the Quran since these symbols, and the persons, places, animals, or things associated with them, remind one of Him. When a Muslim carrys-out the instructions and observances that are attached to these Symbols, for the pleasure of Allah, Allah is remembered.

Whatever God has deemed sacred is sacred. Human beings cannot attribute sacredness to what they wish. The things and places that Allah has deemed sacred are the symbols of Allah. During Hajj, pilgrims honor, exalt and love the symbols of Allah and what He deems is sacred.

These symbols form the core of Islam. It is by means of these Symbols that the worship of the Allah is fulfilled and the commandments of Allah are established. To have reverence for these Symbols is in effect to respect the Religion of Islam. The disregarding or displaying of inadequate respect for these Symbols is in fact tantamount to disrespecting Allah, because it is Allah who made these Symbols sacred. Muslims are warned that the one who is respectful will be blessed due to this action and the one who is disrespectful will destroy his own self.

Although there are many Symbols of Allah, they can all be broadly placed into five categories:

1. The Prophet Muhammad saw and all other Prophets and Messengers as

2. The Quran

3. Places of religious significance, for example: Ka‘ba, Arafaat, Muzdalifa, birthplaces of the Prophets as, the three Jamarat, Safaa & Marwa, Mina, and Masjid Nabwi.

4. Religious Actions, for example: Athaan, Iqamat, Khutbah, Salah, Jamaat.

5. Stipulated by Time, for example: The Holy Months (Dhul Qadah, Dhul Hijjah, Muharram, Rajab, Ramadhan), Jummah (Friday), the two Eids.

A specific terminology has evolved that serves to highlight individual symbols: Rasool-Allah (Messenger of Allah), Baitullah (for Ka‘ba), Shahrullah (Month of Allah, i.e. Ramadan), Nabi-Allah (prophets of Allah), and Naaqata Allah, (the she-camel of Allah - that came out of the rock as a miracle for the people of Thamood).

In addition to the main symbols, the Ulema have identified other signs or symbols which are considered to be extensions of a key symbol or associated with it:

- The Riadhul Jannah (the garden of paradise) in the Prophet‘s Mosque, in Madinah

- The mosques related to Sahabis

- The cave of Thowr - where the Holy Prophet saw and Abu Bakr hid themselves to escape from

the pursuing polytheist Makkans and where the verse calling Hazrat Abu Bakr (r) ―the second

of the two‖ was revealed;

- The Ghare-e-Hira or the Cave on the mountain of light (Jabl an-Noor) where Holy Prophet

saw used to spend in solitude until one day he received the first revelation of the Holy Quran

(Surah al-Alaq) and thus officially became the Messenger of Allah.

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WHY KEEP BP

M THE BP IS A KEY PART OF THE/IN THE BROADCASTING OF GOD'S COMMUNICATION TO HUMANKIND.....

For instance, in the 52nd verse of Surah Ibrahim, God states: "This is a communication to be transmitted to mankind so that they can be warned by it and so that they will know that He is One God and so that people of intelligence will pay heed."

"nature is a work of art, not the artist itself".

BECAUSE IT S A SHA A IR

The BP is a sha‘ira of Allah - a Symbol of Allah.

It is compulsory /obligatory duty to preserve the Symbols of Allah

It was during the Night Journey to Jerusalem that Holy Prophet (Salla Allahu Ta‘ala Alayhi Wa Sallam) offered two rakah prayers at various places such as Madinah Taiyyaba (where he was to migrate within two years); then at Mount Sinai (Toor) where Moses used to speak with Allah; then at Bethlehem where Jesus was born; before finally reaching the Masjid al-Aqsa where Prophet (Salla Allahu Ta‘ala Alayhi Wa Sallam) led all the prophets in prayer before proceeding on the heaveny journey in body and spirit. So why did he offer those.

sunnah.org

Jibril departed with him. …..They travelled until they reached a land filled with datepalms. Jibril said to the Prophet: "Alight and pray here." He did so and remounted, then Jibril said: "Do you know where you prayed?" He said no. Jibril said: "You prayed in a tayba (land of pastures) and the Migration will take place there.

The Buraq continued his lightning flight, placing his hooves wherever his gaze could reach. Jibril then said again: "Alight and pray here." He did so and remounted, then Jibril said: "Do you know where you prayed?" He said no. Jibril said: "You prayed in Madyan (a city on the shore of the Red Sea bordering Tabuk near the valley of Shu`ayb) at the tree of Musa" (where Musa rested from fatigue and hunger during his flight from Fir`awn).

The Buraq continued his lightning flight, then Jibril said again: "Alight and pray here." He did so and remounted, then Jibril said: "Do you know where you prayed?" He said no. Jibril said: "You prayed at the mountain of Sina' (Mount Sinai) where Allah addressed Musa."

Then he reached a land where the palaces of Syria became visible to him. Jibril said to him: "Alight and pray." He did so and remounted, then the Buraq continued his lightning flight and Jibril said: "Do you know where you prayed?" He said no. Jibril said: "You prayed in Bayt Lahm (Bethlehem), where `Isa ibn Maryam was born."

“Glorified (and Exalted) be He (Allah) (above all that (evil) they associate with Him),Who took His slave (Muhammad (blessings and peace of Allah be upon him)) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad (blessings and peace of Allah be upon him)) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer”

[al-Isra‘ 17:1].

(Glory to Him who made His servant travel by night from the sacred place of worship to the furthest place of worship, whose surroundings We have blessed, to show him some of Our signs: He alone is the All Hearing, the All Seeing.)[Quran 17:1]

Proof No. 3 Quran states regarding Yahya (a.s): SoPeace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)

So the days when Anbiya are born are days of Salam in sight of Allah.

This shows that:

The night journey was the greatest journey ever undertaken/experienced by a human being, yet rather than travelling directly to the siradatul.. Beyond the seventh heaven , to the meeting with Allah, the Prophet saw was instructed to halt and visit 4 places. At each spot He saw was asked to pray two cycles of the the salah (Mislim prayers).

This demonstrates that these 4 spots were considered of such immense importance, that they deserved to be visited and prayed in, during the night journey of the greatest Prophey as of Allah

It is clear then:

1. From an Islamic theological standpoint, if the birthplace of the Prophet Isa as is afforded such high respect and veneration, then the birthplace of the more senior Prophet, Prophet Muhammad saw, merits still greater honour and reverence.

2. The birthplaces of the Prophet‘s of Allah as are places where the signs of Allah are present - they are symbols of Allah.

3. The birthplaces of the Prophet‘s of Allah are considered as blessed places.

4. Considering the above, the birthplace of the Prophet Muhammad saw is clearly a Symbol of Allah. It must be treated as such, and therefore, must be preserved.

It is noteworthy that at the birth site of the Prophet Jesus as , the Prophet Muhammad saw did not just recite dhikr (verbal utterances of words or short sentences in the praise and glorification of Allah) or make dua (supplication to Allah for forgiveness, help, fulfilment of a need, etc), He saw prayed 2 full cycles of the Salat (which the necessary bowing and prostration). There was no thought or suggestion that praying salat at such a location could amount to any kind of idolatry. Rather, it was a sublime moment, with one Prophet of Allah offering prayers to Allah at the birth site of a brother Prophet.

Good way to mention source with a link in the footnote:

original source

The Symbols of Allah

The Symbols of Allah are those elements which can be visually witnessed and have been established by Allah alone. The symbols are the signs of Allah and have been designated by Him in the Holy Quran since these symbols, and the persons, places, animals, or things associated with them, remind one of Him. When a Muslim carrys-out the instructions and observances that are attached to these Symbols, for the pleasure of Allah, Allah is remembered.

Whatever Almighty God has deemed sacred is sacred. Human beings cannot attribute sacredness to what they wish. The things and places that Allah has deemed sacred are the symbols of Allah. During Hajj, pilgrims honor, exalt and love the symbols of Allah and what He deems is sacred.

Although there are many Symbols of Allah, they can all be broadly placed into five categories:

1. The Prophet Muhammad saw and all other Prophets and Messengers as

2. The Quran

3. Places of religious significance, for example: Ka‘ba, Arafaat, Muzdalifa, birthplaces of the Prophets as, the three Jamarat, Safaa & Marwa, Mina, and Masjid Nabwi.

4. Religious Actions, for example: Athaan, Iqamat, Khutbah, Salah, Jamaat.

5. Stipulated by Time, for example: The Holy Months (Dhul Qadah, Dhul Hijjah, Muharram, Rajab, Ramadhan), Jummah (Friday), the two Eids.

In addition to the main symbols, the Ulema have identified other signs or symbols which are considered to be extensions of a key symbol or associated with it:

- The Riadhul Jannah (the garden of paradise) in the Prophet‘s Mosque, in Madinah

- The mosques related to Sahabis

- The cave of Thowr - where the Holy Prophet saw and Abu Bakr hid themselves to escape from

the pursuing polytheist Makkans and where the verse calling Hazrat Abu Bakr (r) ―the second

of the two‖ was revealed;

- The Ghare-e-Hira or the Cave on the mountain of light (Jabl an-Noor) where Holy Prophet

saw used to spend in solitude until one day he received the first revelation of the Holy Quran

(Surah al-Alaq) and thus officially became the Messenger of Allah.

Apart from the specific roles that each Symbol performed, or continues to perform, in the history of Islam, their secondary function is to serve as the signs, indications, and pointers to Allah

These Symbols were made for the benefit and understanding of mankind. They are a means of attaining nearness to Allah. Prayers are accepted at the symbols of Allah, particularly those in Makkah and Madinah. These Symbols of Allah are to be respected and honoured, and their sanctity is not to be violated. However, they are not to be worshipped.

The Symbols of Allah in the Quran:

The Quran mentions the Symbols of Allah at several places:

'…we have made them for you as among the Symbols of Allah, wherein you have much good. (s22, v32)

'…and whosoever honours the Symbols of Allah, then it is truly from the piety of the hearts. (s22, v32)

'O you who Believe! Violate not the sanctity of the Symbols of Allah..(s5, v2)

'Verily, Safaa and Marwah (mountains) are of the Symbols of Allah. (s2, v158)

In Surah al-Baqara, verse 158, the hills of Safa and Marwa have been called as the symbols of Allah. The same verse recommends the encompassing between them:

Behold! Safa and Marwa are among the Symbols of God. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good, – be sure that God is He Who recogniseth and knoweth. (2:158)

#Allah has declared these hills among His symbols since one of his beloved servants, Sayyida Hajrah, walked between these two hills seeking His help.

The Kaaba, also known as the Baitullah or the House of Allah, is refered to as a Symbol: Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-„Alamin (i.e. the mankind and the Jinns). In it are manifest signs, the Maqam of Ibrahim; whosoever enters it, he attains security. (3:96)

The Kaaba was built by the Prophet Ibrahim as himself. The Maqam-e-Ibrahim is the place where Ibrahim (a.s.) used to stand during the construction, is signified by the impression of his footprints which are enclosed in the vicinity of the Ka‘ba. #

During the Night Journey, the fact that the birthplaces of the Prophet‘s are Symbols of Allah was confirmed:

Glory to Him who made His servant travel by night from the sacred place of worship to the furthest place of worship, whose surroundings We have blessed, to show him some of Our signs: He alone is the All Hearing, the All Seeing.)[Quran 17:1]

the she-camel of Allah that came out of the rock as a miracle for the people of Thamood; the sacrificial camels:

“And the (sacrificial) camels! We have made for you among the signs of Allah” (22:36) who are honoured with garlands around their neck, and so on.

ARE THESE 2 SEPARATE EVENTS CONCERNING CAMELS??

Honouring the Symbols

For many Muslims, it is only when they understand the true status of the Symbols, that they can internalize the nobility these signs, and honour them correctly.

In Surah al-Hajj, the importance of respecting and honouring tge Symbols is mentioned:

“Whosoever venerates the sacred things of God, it shall be better for him with his Lord” (22:30).

“And whosoever honours the symbols of Allah (Sha‟ir Allah) then it is truly from the piety of the heart.” (22:32).

And the Prophet saw said, “The piety is here, (and while saying so he pointed towards his chest. ???SOURCE???

These verses prove that it is obligatory - wajib - for Muslims to respect and revere Allah‘s symbols. The Quran rarely demands that an item or location be revered. For it to advise veneration of a thing is a clear sign that the thing is held in high esteem by Allah. The Symbols are of supreme sacredness and their position demands that Muslims display appropriate reverence and honour.

It is not idolatrous (shirk) to respect the Symbols of Allah.

The two main proofs that honouring the Symbols is encouraged, and not shirk, are:

1. The Quran

The Quran extols Muslims to honour the Symbols: “And whosoever honours the symbols of Allah (Sha‟ir Allah) then it is truly from the piety of the heart.” (22:32). To honour a Symbol of Allah is to follow the order of Allah. Holding a Symbol such as the BP in esteem, and showing it deference, is demanded by Allah and a sign of faith. Honouring and preserving the symbols of Allah is encouraged and a highly commendable act.

2. The Prophet saw

Any doubts about whether it was acceptable to honour a Symbol were dispelled when the Prophet Muhammad saw, not only visited, but prayed (salat) at 2/3 Symbols of Allah: the birth site of the Prophet Jesus as, during his night Journey. This was incontrovertible evidence that the symbols are to be celebrated and respected.

When the definers of the Islamic religion, Allah and the Prophet saw, both emphatically advocate the honouring of Symbols, then any arguments to the contrary / objections to honouring are simply unsustainable.

Despite this clear guidance of respecting the signs of Allah, Salafies deem it to be against their self-invented ―Tawheed‖. Due to their ―Literal Approach‖, they are unable to differentiate between ―Worshipping‖ and ―Respecting‖ the signs of Allah. They issue fatwas of ―Shirk‖ for respecting the signs of Allah by comparing it to the actions of Mushrikeen, who also showed respect to their idols.

The Intention

Islam separates the intention to act, from the act itself. When a Muslim shows honour, respect, or affection to the Symbols, it is termed as ―piety of the heart‖, as explained in Surah al-Hajj (22:32) above. The intention, or impulse, is to do good. As Surah 2:158 states, when there is an impulse to do good, Allah recognizes it. (Surah 2:158). When a muslim displays respect and love for the Prophet saw, for His saw birth place, or for His mosque, the impulse is to do good. It is the intention behind the act that is important.

In exhibitimng liking, love, reverence, honour, respect, etc, to a Symbol, the Muslim is professing some or all of the following:

-Acknowledgment that the Symbol is a sign and reminder of Allah

-Giving thanks to Allah for having created the Symbol,

-Expressing personal happiness for having been guided by Allah to be able to appreciate and

benefit form the Symbol

-Expressing appreciation for the events associated with the history of the Symbol

-Paying tribute for the multitude of people helped by the existence of the Symbol,

-Expressing a desire that the Symbol may long continue to exist

There is nothing idolatrous about this. The intention behind the act is worthy and admirable, and Allah is aware of this reality.

During the act of honouring a Symbol, the Muslim does not change his perception of the status of the Symbol. He continues to view it for what it is, a created, inanimate object. He does not see it as some type of deity or other entity worthy of worship. For he is reminded five times a day, there is only one God, Allah, no other, including the Symbols. Honouring does not amount to elevating the Symbol to an independent being status, expecting the Symbol to be able to somehow assist the petitioner, or believing that the Symbol is eligible to be exalted and prayed to. The symbol is merely respected for the function it performs, and for promoting consciousness of Allah. It does not, therefore, constitute polytheism or disbelief (Shirq) to show honour and reverence to the Symbols.

If there were any danger of Muslims committing wholesale shirk whilst honouring the Symbols, then the procedures for honouring may have been more strictly prescribed, or honouring may have been prohibited altogether. The fact that it is permitted, and even encouraged, shows that the risks of a few getting it wrong, were not thought a valid reason to deny the majority of Muslims, the opportunity to earn the rewards of honouring.

If it was shirq to show honour to, or pray in, the symbols and the places deemed sacred by Allah, then the following actions involving the Symbols would have not have been allowed:

- The Prophet saw would not have performed prayer (salat - with bowing and prostration) at the birth

place of the Prophet Jesusd, or the …

- Muslims would not have been ordered perform Hajj

- The Prophet saw would not have kissed the Hajar al -Aswad while performing tawaf;

- Nobody would pray at Arafat and Muzdalifa;

- Stones would not be thrown at Mina,

- Muslims would not walk between as-Safa and al-Marwa.

Furthrmore, we find instances in Islamic history where Muslims not only interacted with the symbols but did so under conditions that some would consider as shirq and undermining the very purpose and role of the Symbol. And yet Mulsim scholars offered no objections:

-The early Muslims used to circumambulate around the Ka‘ba despite the fact that 360 idols had been placed inside by the polytheist Makkans, before Makkah was conquered by the Muslims. But that did not make them polytheists because their intention was good of which Allah was aware and cognizant.

-It is also known that till the time the cloth and the walls of the Ka‘ba were destroyed by Yazeed‘s forces who attacked Makkah in 64 Hegira, and poured fire, there used to be inside the Ka‘ba, the horns of the sheep that Ibrahim (a.s.) had sacrificed in place of his son Isma‘il a.s., and these too were destroyed by the fire and irretrievably lost to the world. Presence of the horns inside the Ka‘ba did not affect the validity of the Tawaaf then.

Similarly, even today prayers (salat) are offered at the Maqam-i-Ibrahim where the footprints of the Prophet Ibrahim as are stored in an enclosure near the Ka‘ba. The graves of Isma‘îl (a.s.) and his mother Hajrah sit in the Hajar under the Mizâb.‖ (Azraqi‘s A khbâr ul Makkah). Additionally, the graves of Nûh, Hud, Shuaib and Salîh Alayhum Salâm lie between the Zamzam and the Maqâm.‖ (Azraqi‘s Akhbâr ul Makkah) Around the Ka‘bah lie the graves of three hundred prophets.‖ (Sahih Muslim, Bayhaqî) Between the Rukn ul Yamâni and the Rukn ul Aswad seventy prophets lie buried. Each of them died in poverty and lice infection owing to non availability of water. (Ibn Abû Zahira‘s Jâmi ul Latîf) Despite all this, Tawaafs (circumambulations) of the Ka‘ba are performed.

When we know the status of something, it is easier to honor it. Unfortunately, Muslims today do not honor the mosques as they should be honored. We know that the masjid is the House of Allah, but we fail to internalize the nobility this title holds.

When any object or person is connected to the Grand Name of Allah, it shows prestigious rank. For example, Allah calls some of His exclusive slaves, ―ebaadur-Rahman‖, the slaves of the Most Merciful. By connecting them with His Name; Allah is honoring them.

Similarly, the masajid are known as ―"Buyutullah", the Houses of Allah. Of all the places on this earth, the Prophet informed us that the mosques are the most beloved placed to Allah . Think about it: Our Lord loves the masajid! Even the name holds great honor; ―masjid‖ literally means ―place of prostration (sujud)". They are the greatest places to worship Allah and to remember Him. Allah says, ―"And the mosques are for Allah (Alone)." (72:18)

How to honour

Firstly, the preserve the Symbol. The worst act that can be done is to destroy a Symbol.

In the Qur‘an and Sunnah, we find how we as Muslims should honor and act in our mosques. By learning and acting upon these etiquettes we will, God Willing, instill within ourselves the love and respect they deserve.

second, visit it when possible.

M. FOR EXAMPLE In honouring the Masjid haram, one would have an attitude of 1) Honor and revere it. Allah says, ―And whoever honors the symbols of Allah – indeed, it is from the piety of hearts.‖ (22:32)

2) You are Allah‘s guest, so act in the best way.: It is stated in a Prophetic narration that, ―[The one who goes to the masjid] is the guest of Allah.‖ (Tabarani)

shiapen.com

Let us first see some of the ways of paying respect to the signs of Allah.

Respect for sacred Months and animals who are named for sacrifice for Allah during Hajj

[Yusufali 5:2] O ye who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month, nor of the animals brought for sacrifice, nor the garlands that mark out such animals, nor the people resorting to the sacred house, seeking of the bounty and good pleasure of their Lord.

The respect of sacred months is not to fight during these months. And respect for the animals, who are brought for sacrifice during Hajj is this that they are not ridden and they are given with good food and water.

Just remember the respect for the she-camel of Salih (as).

[Yusufali 7:73] To the Thamud people (We sent) Salih, one of their own brethren: He said: “O my people! worship Allah: ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! This she-camel of Allah is a Sign unto you : So leave her to graze in Allah‟s earth, and let her come to no harm, or ye shall be seized with a grievous punishment.

All this is respect of signs of Allah, not the worship of them.

Taking the shoes off in order to show the respect, as Musa (as) was asked by Allah when he wanted to enter the sacred valley of Tuwa

[Pickthal 20:12] Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.

Offering Salah at the places of Barakah, like we are ordered to pray at ―Maqam of Ibrahim???

[Pickthal 3:97] Wherein are plain memorials (of Allah‟s guidance); the place where Abraham stood up to pray ; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind

Doing Tawaaf of signs of Allah as in case of Safa and Marwa

[Yusufali 2:158] Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them . And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth.

Showing Respect (T‟azeem) by Going Around (Tawaf ????) of shrine of Rasool Allah (saw)

If you ask this to a Salafi, then immediately you will get the fatwa of Shirk and they claim that Tawaf can only be done to Holy Kaba . But this is according to self made Tauheed of Salafies, and it has nothing to do with Islamic Sharia.

Indeed Allah (swt) has not prohibited it, but Allah (swt) himself encouraged people not only to do the Tawaf ???? of Holy K‘aba, but also of Safa and Marwa.

Allah (swt) says in Quran:

[Yusufali 2:158] Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round (????) , it is no sin in them . And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth.

Remember, all actions of showing T‘azeem to Sh‘air Allah are allowed in Islamic Sharia,

except prostratition.

ALL ABOVE : some of the ways of paying respect to the signs of Allah.

This reverence is to be sincere and ‗in one‘s heart‗.

[m. so preserving the bp is reverence and destroying it is blatantly disrespectful]

Effects of honouring the Symbols

For a Muslim, the Symbols of Allah uplift the spirit, bear witness to the glory of Islam, serve to as a reminder of Allah and His prophets as, and provide a sense of belonging.

islamweb.net:

Strengthening the social values that Islam instructs and emphasises upon is the safety valve that protects and guards the community, and one of the greatest and most important of such values is to glorify the symbols of Allah. Indeed, such glorification results in lofty social customs and etiquettes that guarantee the stability of the Muslim community and assures happiness in this life and the Life to come.

Glorifying what Allah and His Messenger have glorified results in establishing great social values that will yield countless benefits to the Muslims, and will reflect the unity of the Muslims -

Respecting and loving the signs or symbols of Allah is definitely loving Allah. Respecting and loving those whom Allah loves definitely means loving Allah. Respecting and loving Holy Prophet (Salla Allahu Ta‘ala Alayhi Wa Sallam) and his relatives or near and dear ones is, again, loving Allah and his Messenger (Salla Allahu Ta‘ala Alayhi Wa Sallam)

―He who intentionally attributes something false to me, let him take his abode in Hellfire.‖ (Al-Bukhari and Muslim)

Sha‘a‘ir means ‘signs and indications‘, or as it is often translated: ‗symbols‗. Sha‘a‘ir is the plural of sha‘ira, and means ‗indication‗ - again, frequently translated as ‗symbol‗. Objects, buildings, or actions that remind one of Allah are the Sha‘a‘ir of Allah, or the ‘ Symbols of Allah‘

The 158th ayat of Surat al-Baqara says: ‟As-Safa and al-Marwa are among the sha‟a‟ir of Allahu ta‟ala.‟ Other sha‘a‘ir of Allahu ta‘ala include the [towns /]places called Arafat, Muzdalifa and Mina. The greatest sha‘a‘ir of Allah ta‘ala are the Quran, Ka‘bat al-mu‘azzama, the Prophet saw and the ritual salat.

To love the sha‘a‘ir of Allahu ta‘ala means to love the Quran, the Prophet saw, the Ka‘ba, and anything else that reminds one of Allahu ta‘ala???

If the hills of as-Safa and al-Marwa, between which the Prophet Isma‘il‘s pbuh mother Hadrat Hajar walked, and which can cause one to remember that blessed mother, are among the sha‘a‘ir of Allah ta‘ala, then what can be said of the places associated with the life of the Prophet Muhammad saw. The Prophet Muhammad saw is the most superior of all creatures and the Beloved One of Allahu ta‘ala. The places where The Prophet saw was born and brought up, and places where he worshipped, migrated, performed salat and passed away and his blessed shrine are also counted among the sha‘a‘ir????

The Quran states: ‗When one shows honour (yu‟azzim ) to Allahu ta‟ala‟s sha'a'ir, this behaviour is out of the heart‟s taqwa.‟ (32nd ayat of Surah al-Hajj ). It is therefore wajib, [m. not just sunnat??? ,] to show honour to Allahu ta‘ala‘s sha‘a‘ir ‘???

Proof No. 3 Quran states regarding Yahya (a.s): SoPeace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)

So the days when Anbiya are born are days of Salam in sight of Allah.

BLESSINGS ON HOUSE DUE TO PROPHET‘S SA VISIT

SHIAPEN, CHPTER3

Taking benefits from the places of standing of the

proph ets

Allah says in Qur‘an about the benefit of standing place of Ibrahim (as):

[Pickthal 3:97] Wherein are plain memorials (of Allah‟s guidance); the place where Abraham stood up to pray; and whosoever entereth it is safe. And pilgrimage to the House is a duty unto Allah for mankind,

And Allah also tells in Qur‘an about the Samari, who took benefit from the dust, from where Jibrael (as) passed away. When Samari put that mud into the idol of calf (which he made himself), that idol started speaking due to the sacred blessing of that dust. Allah tells us in the Qur‘an:

[Pickthal 20:96] He (Samiri) said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger (Jibrael), and then threw it in.

Note: Almost all the Ahadith of Rasool Allah (saww) inform us that this messenger was Jibrael (as). .... But Qur‘an and Prophetic Ahadith are so much clear that even Saudi Published Urdu Qur‘an also accepted the Barakah in the footsteps of Jibrael (as).

And also when one blind Sahabi asked Rasool Allah (saww) to pray in one part of his house, so that he can take that place as place of worship and attain benefit from it‘s barakah.

Narrated Mahmuid bin Rabi‘ Al-Ansari:

'Itban bin Malik used to lead his people (tribe) in prayer and was a blind man, he said to Allah‟s Apostle , “O Allah's Apostle! At times it is dark and flood water is flowing (in the valley) and I am blind man, so please pray at a place in my house so that I can take it as a Musalla (praying place).” So Allah‟s Apostle went to his house and said, “Where do you like me to pray?” 'Itban pointed to a place in his house and Allah's Apostle, offered the prayer there.

Bukhari, Volume 1, Book 11, Number 636

See also:

1. Sahih Muslim Book 001, Number 0053

2. Malik‘s Muwatta book 9, Number 9.24.89

And also the Sahaba used to get benefit of Barakah by the house in which Rasool Allah (saww) entered.

Narrated Abu Burda: When I came to Medina. I met Abdullah bin Salam. He said, “Will you come to me so that I may serve you with sawiq (i.e. powdered barley) and dates, and let you enter a (blessed) house in which the Prophet entered?

Bukhari, Volume 5, Book 58, Number 159

SAY: THERE ARE 2 THREATS TO ISLA…SECULARIST THAT WANT TO WATER DOWN R ERADICATE.. AND EXTREMISTS WHO SEEK TI CORRUPT ISLAMIC TEACHINGS, AND INTRODUCE THEIR ONW AGENDA UNDER THE GUISE OF AUTHENTIC ISLAMIC DOCTRINE/

THE BP IS A REMJNDER OF TRUE ISLAM, WHICH IS EXEPLIFUED BY THE PROPHET SAW.

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SEE FULL DOC:

https://www.scribd.com/document/24542479/SYMBOLS-OF-ALLAH-Brief-Thoughts

around their neck, and so on. Therefore, those things by which we are reminded of Allah are included by the Ulema among the signs or symbols of Allah. By extensions these include not only the inanimate objects as the hills, the Sacred House and the places within the Haram Shareef, but also the precincts of Makkah that have the house of Khadija (r), the house where Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) was born (i.e. Mowlidun Nabi), the house of Abu Bakr Siddique (r) from where the Hijrat to Madinah took place, the house where Hazrat Ali (r) was born; then the house where Hazrat Umar (r) accepted Islam near the hill of Safa, where some forty men entered Islam; the cave of Thowr where the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) and Hazrat Abu Bakr (r) hid themselves to escape from the pursuing polytheist Makkans and where the verse calling Hazrat Abu Bakr (r) "the second of the two" was revealed; the Ghare-e-Hira or the Cave on the mountain of light (Jabl an-Noor) where Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to spend in solitude until one day he received the first revelation of the Holy Quran (Surah al-Alaq) and thus officially became the Messenger of Allah; and some various Masjids known as Raya, Jinn, Shajarah, Ghanam, Ajyaad, Abu Qubays, Tuwaa, Aisha, Ju'raana, Kabsh, Masjidul Aqba which lies on the road going to Mina from Makkah, Masjid al-Khaif at Mina, and not far from there, the Mursalaat Cave where Surah Mursalaat was revealed; and the graveyard, Jannatul Ma'la, where Hazrat Khadija (r) lies buried.

There are other symbols too. According to Shah Waliyullah (reh.) the greatest symbols of Allah are four: the Holy Qur'an, the Ka'ba, the Holy Prophet (Salla

Now, when we show honour (yu'azzim) to the signs and indications of Allah, it is termed as "piety of the heart" as we saw in Surah al-Hajj (22:32) When there is an impulse to do good, Allah recognizes it (Surah 2:158). When we honour and love the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) and those associated with him or even the things associated with him and the friends of Allah, the impulse is to do good. When we visit the places of rest of the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) and the blessed companions and the family of Holy Propht (Salla Allahu Ta'ala Alayhi Wa Sallam) as well as the shrines of Awliya-Allah, the impulse is to do good because the symbols of Allah necessarily remind us of Allah the Exalted and Majestic as He is. He is fully aware of it, and no evil imputations by the ignorant will change the piety of the heart. Therefore, showing honour is an impulse to do good within the bounds sanctioned by Allah.

In Bukhari Shareef, Hadrat Abu Huraira (Radi Allahu ta'ala Anhu) reports the following Hadith-e-Quddsi: The Most Beloved Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) has said that Allah said, "Whoever shows enmity to a friend of mine, I shall be at war with him." Allah loves his Awliya and we love the Awliya-Allah for the sake of Allah. Thus there is ample evidence to support that Awliya-Allah are among the symbols of Allah.

It is well to remember that the early Muslims used to go around the Ka'ba despite the fact that 360 idols had been placed inside by the polytheists Makkans, i.e. before Makkah (Mecca) was conquered by the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) But that did not make them polytheists because their intention was good of which Allah was aware and cognizant. Similarly, even today prayers are offered at the Maqam-i-Ibrahim where his footprints are stored in an enclosure near the Ka'ba. The graves of Isma'il (a.s.) and his mother Hajrah sit in the Haiar under the Mizah " (Azrani's A khhôr ul Makkahl Additionally the graves of near the Ka'ba. The graves of Isma'il (a.s.) and his mother Hajrah sit in the Hajar under the Mizab." (Azraqi's A khbar ul Makkah). Additionally, the graves of Nûh, Hud, Shuaib and Salih Alayhum Salâm lie between the Zamzam and the Maqâm." (Azraqi's Akhbar ul Makkah) Around the Ka'bah lie the graves of three hundred prophets." (Sahih Muslim, Bayhaqî) Between the Rukn ul Yamâni and the Rukn ul Aswad seventy prophets lie buried. Each of them died in poverty and lice infection owing to non availability of water. (Ibn Abû Zahira's Jâmi ul Latif) Despite all this, Tawaafs (circumambulations) of the Ka'ba are performed.

It is also known that till the time the cloth and the walls of the Ka'ba were destroyed by Yazeed's forces who attacked Makkah in 64 Hegira, and poured fire, there used to be inside the Ka'ba, the horns of the sheep that Ibrahim (a.s.) had sacrificed in place of his son Isma'il a.s., and these too were destroyed by the fire and irretrievably lost to the world. Presence of the horns inside the Ka'ba did not affect the validity of the Tawaaf then.

Similarly, looking at the Ka'ba is better than a person's performing "Ibaada" by way of fasting, remaining awake at night, and making Jihad in the way of Allah according to Ahmed ibn Taaoos (or al Taus) a famous Tabi'ian. According to a tradition related by Ibn Abbas (r), twenty mercies are for merely looking at the Ka'ba out of the one hundred and twenty that descend upon it every day and night. Looking at the Ka'ba with faith is a form of 'Ibaadah' and results in purgation of sins. Similar were the views of the early Muslims such as 'Ata' (d.114/732), Ibrahim al-Nakhai (d.95/713) and well-known Tabi'in, Saeed ibn al Mussayib (b.15 Hegira) and others.

Such is also the case of Hajar al-Aswad, from where the Tawaaf initiates and ends. The black stone, according to traditions, was whiter than milk and one of the stones of paradise but that the sinful hands of the descendents of Adam transformed the whiteness into blackness and took away its efficacy of curing any disease by merely touching the stone. Touching this stone, and also Rukn al-Yamani, also earns expatiation from sins (Tirmidhi and al-Haakim). The Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to kiss it and so also the Sahabas and those who followed them and by all Muslims during the Haj or 'Umra. According to a tradition related by Ibn Abbas (r), the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) said that on the Day of Judgment, the Black Stone shall see and speak, bearing witness to everyone who kissed it with truth and faith.

Regarding the Zamzam water, it is a remedy for many things and a tradition narrated by Jabir (r) says that he heard the Messenger of Allah say: "Zamzam is a cure for any purpose for which it is being drunk." Zam-Zam is the name of the famous well inside al-Masjid al-Haraam. It is Allah's special blessing and miracle that the well of Zam-Zam gushes fresh and strong in a desert land like Makkah; a place where even today's advanced scientific technologies can create no wells!

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Again, it is reported that the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to go to Jannatul-Baqi in order to greet those who were buried there saying: "Peace be upon you, 0 abode of the faithful! God willing, we should soon join you. O Allah! Forgive the fellows of al-Baqi". Thus visiting the graves is the Sunnah of the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) Permission for visiting the graves of Muslims was given by the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) and the hadiths are too well-known.

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It is significant to note that the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to visit the grave of his beloved mother, Bibi Amana about whose spiritual rank a separate article is required. The Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) said: "My mother saw, when she gave birth to me, a light that illuminated the palaces of Bosra." (Ibn Sa'd, Ahmad, Bazzar, Tabarani, Abu Nu'aym, and ibn Asakir) On visiting her grave at Abwa, the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to weep much so that those who had accompanied him (Salla Allahu Ta'ala Alayhi Wa Sallam) there also wept (Sahih Nu'aym, and ibn Asakir) On visiting her grave at Abwa, the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to weep much so that those who had accompanied him (Salla Allahu Ta'ala Alayhi Wa Sallam) there also wept (Sahih Muslim). In this Book of Hadiths, it is also reported that the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) taught Aisha the manners of visiting graves and the way of greeting the dead.

According to Ibn Abi Shayba, the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to visit Uhud every year as a mark of respect and honour to the graves of the maryrs. He used to send Salaams and supplicate for them. According to the scholars, this Sunnah was continued by the four Rightly-Guided Caliphs (Allah be pleased with them all) also during their caliphate as they continued to visit the graves of the Uhud martyrs. It was here that once the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) came out and offered the funeral prayer for the martyrs of Uhud. Proceeding to the pulpit he (Salla Allahu Ta'ala Alayhi Wa Sallam) said: "I shall be your predecessor and a witness for you, and I am really looking at my sacred Fount [al-Kauthar] now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes." (Bukhari, Vol.2, 428) In Shu'ab al-Imaan, Bayhaqi has narrated that the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to visit the graveyard of the martyrs of Uhud annually.

In the same book Bayhaqi has also recorded a hadith that says: The Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) has said: "Whoever visits the graves of his parents or the grave of one of them on every Friday, he will be forgiven and his

Nu'aym, and ibn Asakir) On visiting her grave at Abwa, the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) used to weep much so that those who had accompanied him (Salla Allahu Ta'ala Alayhi Wa Sallam) there also wept (Sahih Muslim). In this Book of Hadiths, it is also reported that the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) taught Aisha the manners of visiting graves and the way of greeting the dead.

"So, besides merely visiting the graves, in some cases the Prophet Muhammad, sall-Allahu 'alayhi wa sallam, would also make a habit of visiting them at specific times every year. Thus the practice of annual commemoration for visiting certain graves, as is the custom of many Muslims all over the world today, is actually derived from the Sunnah."

PUT IN SHAIR AS WELL AS THE PREMIER FAMILY [UNSPRISINGLY THE EWS WILL NOT ADMIT THIS, IN THEIR COUNTRY, BECAUSE THEY HAVE USURPED THE PROMINENCE BY PRMONOTING THEIR OWN FAMILY, AND WONT ADMIT TE PRMONENCE REQUIRED OF THE pROPHET'S SAW FAMILY.

Respecting and loving the signs or symbols of Allah is definitely loving Allah. Respecting and loving those whom Allah loves definitely means loving Allah.

Respecting and loving Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) and his relatives or near and dear ones is, again, loving Allah and his Messenger (Salla Allahu Ta'ala Alayhi Wa Sallam): Say: "No reward do I ask of you for this except the love of those near of kin." According to many commentators of the Holy Qur'an, Ibn Abbas narrated: When the above verse (42:23) was revealed, the companions asked: "0' the Messenger of Allah! Who are those near kin whose love Allah has made obligatory for us?" Upon that the Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) said: "Ali, Fatimah, and their two sons, repeating this sentence thrice. Sayyid Muhyuddin Ibn Al-Arabi too is of the same view, and adds the children of Hasnain to the interpetation. Maulana Maudoodi differs saying that when the verse was revealed in Makkah, Hazrat Ali and Fatimah were not married and no children were born to them then. According to some interpretation the same meaning is extended to the entire tribe of Quraish: Narrated Tawus: Ibn 'Abbas recited the Quranic Verse:--'Except to be kind to me for my kin-ship to you" (42.23) Said bin Jubair said, "(The Verse implies) the kinship of Muhammad." Ibn 'Abbas said, "There was not a single house (i.e. sub-tribe) of Quraish but had a kinship to the Prophet and so the above Verse was revealed in this connection, and its interpretation is: '0 Quraish! You should keep good relation between me (i.e. Muhammad) and you." Ibn Kathir point out in his Tafseer the conversation between Imam Zayn al Abidin (who had been captured after Karbala) and a man in Syria that this Ayat referred to them who were the Ahle Bayt. This is held by other scholars too, including al-Tabarani and many others. In short, loving the Ahle-Bayt who are the descendents of the Holy Prophet (Salla Allahu Ta'ala Alavhi Wa Sallam). too. this Ayat referred to them who were the Ahle Bayt. This is held by other scholars too, including al-Tabarani and many others. In short, loving the Ahle-Bayt who are the descendents of the Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam), too, is obligatory for the Muslims according to the Ulema.

But then do we really care for the symbols of Allah? The house where the Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) received the word of God is gone and nobody cares. Islamic history and civilization has been sought to be buried by those who were supposed to protect them. According to past reports over 300 historic sites of Islamic importance have been lost forever in the Province of Hejaz. By 2006 alone, more than 90 per cent of historic masjids, tombs and mausoleums and other artefacts were razed, so that some voices from the Hejaz, have begun to question the wisdom of the eradication of the country's historic wealth. Included in the destruction are: the al-Ma'la graveyard where there were the graves of Khadija ®, Abdul Muttalib and Abu Talib, the wife, the grandfather and the uncle of Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) respectively; razing of the graveyard of Jannatul Baqi and the graveyard of Uhud martyrs, including the grave of Hamza ibn 'Abd al Mutallib), Prophet Muhammad's (Salla Allahu Ta'ala Alayhi Wa Sallam) uncle; Badar is a heap of rubbles; the grave of the son of Imam Ja'far Saadiq; the grave of Hazrat Abdallah the father of Holy Prophet ((Salla Allahu Ta'ala Alayhi Wa Sallam) was also dug up in January 1978 at Madinah but the body was found fresh and perfumed and so the Muslims buried it at at Jannatul Baqi (Daily Nawa-e-Waqt of 21st January 1978); desecration of the grave of Hazrat Aamina, the mother of Holy Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam); the site of Ghazwa-e-Khandaq has been reduced to a road; demolition of the famous seven Masjids of Abu Bakr, 'Umar, 'Ali, Salman Farsi, Fatimah the daughter of Mohammed (Salla Allahu Ta'ala Alayhi Wa Sallam), al Qiblatayn, al Fath, and other Masjids including that of Saad ibne Maaz; the dar al-arqam the first school where Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) taught; the historical house where the Prophet (Salla Allahu Ta'ala Alayhi Wa Sallam) Hazrat Khadijra lived for 28 years including the 13 years of revelations, and historical house of Umme Haanee whence the Miraj began, both of which were destroyed to make way for toilets and washrooms; house of Abu Dharr Ghiffari across the Masjidun Nabvi is no more; the well in the courtyard of Masjid al-Quba as well as the date-palm garden are no longer there; near the Haram Shareef, the place of the miracle of

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