-What kind of evidence do you want me to produce? Ask somebody whom you trust as to where the graves of Hazrat Ismail and his mother are.
a textual evidence. If I were to ask people I trust, I don't think you're going to buy that.
-I did not know the exact verse and was too lazy and short on time to search and post it myself. I am not a hafiz e Quran and was completely assuming when i said "Allah SWT ordered them to erect a mosque". But if you read my last post, i have corrected and remodified my wordings once you had posted the verse. So you saying that you have asked me 3 times and so on holds very little ground as i never challenged you on the wordings of the verse regarding the command of Allah SWT. However read the point i raised in the last verse as to Allah SWT did not object to the masjid that was built over the graves of the Ashaab e Kahaf and to this day people go there to pray to Allah SWT (not to Ashaab e Kahaf!). Even in tafasir which Wahabis prescribe to such as Ibn Kathir it is said that it is unestablished whether it was the good party who built the masjid over their graves or a bad one.
I apologize for not relizing that you rectify from your earlier statement. Now tell me how does Allah Ta'ala not objecting to what people did is an evidence that He proved it? Why didn't Allah Ta'ala say that He told them to do so or it is ok to do so? Again, what people do is not an evidence for it. There has to be a sharee' evidence saying that it is permissible to build place of worship at graves of prophets, and pious people.
Also, have you ever seen any Muslim praying towards a grave while considering it as a Qibla (direction faced during prayers)? Whenever you see people praying at the tombs, know that they are engrossed in the worship of Allah. They have not changed their deity. They worship Allah at this place because the place is associated with one of the beloved ones of Allah. It is a sign and symbol that reminds us of this great personality who is the dweller of this place.
There are people who go to graves of pious people and do sajoud. There has to be an evidence for permissibility of praying salah at tombs/graves or doing any act of worship. I know you're a shia but this may help you a bit:
'A'isha reported: Umm Habiba and Umm Salama made a mention before the Messenger of Allah (may peace be upon him) of a church which they had seen in Abyssinia and which had pictures in it. The Messenger of Allah (may peace be upon him) said: When a pious person amongst them (among the religious groups) dies they build a place of worship on his grave, and then decorate it with such pictures. They would be the worst of creatures on the Day of judgment in the sight of Allah.
**
'A'isha reported: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: **Allah cursed the Jews and the Christians that they took the graves of their prophets as mosques. She ('A'isha) reported:** Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a mosque.**
both of the above ahadith are found in sahih muslim.
Allah SWT made Safa and Marwa 'Symbols of Allah' because of their association with a Nabi who was a baby at that time and wife of a Nabi, i.e. Hajar wife of Ibrahim (as)
**Baqarah:158 Behold! Safa and Marwa are among the Symbols of Allah....
Hajj:32 "And whosoever honors the Symbols of Allah, then it is truly from the piety of the heart." **
yes so? We do whatever has been made permissible or obligatory for us. We don't do which has no sharee' evidence for it. Just because Allah Ta'ala told us to do certain acts at Safa and Marwa in rememberance of Sunnah of Hajrah (peace be upon her), doesn't mean that we can make everything else permissible using that analogy.
Let me tell you basic principle:In worldly matters, a thing is halal unless there is an evidence of prohibition, meaning the burden of the proof is on the person who prohibits it.
While in matters of worship (ibadah), it is haram unless there is an evidence for it, meaning the burden of proof is upon the person who claims it to be permissable and part of deen. If one claims an act of worship to be part of deen without any evidence, then he has called to an innovation.
What would visiting the tomb/shrine/masjid of the Ashaab e Kahaf remind you of?
What would visiting the grave/tomb/masjid/hujra of the Prophet remind you of?
What would visiting the graves of the Shohda e Badar o Ohad remind you of?
What would visiting the shrine of Imam Hussain remind you of?
ok....but how does this prove that we can build shrines/tombs over the graves of Prophets (peace be upon them), and pious people and convert them into a place of wroship?
If these places arent the Symbols of Allah then tell me what are?
did Allah Ta'ala or his Prophet (sal-allahu 'alayhi wa salam) say that these are among the symbols of Allah?
If i stand and pray a 2 rakat nafal there to Allah SWT then do you see any wrong with that? Is there a salat more beautiful than one that is offered from the bottom of the heart and soul? If i look at these Symbols of Allah and prostrate to Allah SWT in sheer submisiveness then how is it shirk?
yes, this is a bid'ah. Allah Ta'ala clearly says in the Qur'an that no one can make anything halal or haraam except Him. Is there a sharee' evidence for permissibility of such an act? If not then why are you doing it? Are you telling me that you are more keen for more reward than the Prophet (sal-allahu 'alayhi wa salam) or his companions (radiAllahu anhuma)? Are you telling me that Allah Ta'ala and His Messenger (sal-allahu 'alayhi wa salam) left this out from deen but it helps us to gain more reward? Do you know better than them?
Allahu A'lam