Innovations of Salafies regarding places of Ziyyaraat

Before reading this chapter, we recommend our Readers to read once again the previous chapter of "Umar's Disease of Literalism", where we have made it clear how Salafies destroyed the places of Ziyyaraat in name of Umar Ibn Khattab.
Saudi Salafies have declared a lot of things Haram, which were kept Halal by Allah (swt). Not only these things are Halal, but Allah and His beloved Rasool (saw) promised great rewards for these things. But Saudi Salafies lash the Muslims from performing these things.
Let’s have a closer look to these innovations, with Allah’s help.

Salafi's 1st Innovation - it’s not allowed to go to any other place of Ziyyarrah except mosque of Rasool (saw)
The authentic Saudi Governments site www.islam-qa.com has a fatwa of Sheikh Salaah al-Budayr , the Imam of Masjid-e-Nabi, who writes:
Imam of Masjid-e-Nabi writes:
It is not prescribed to go to the places and mosques in which the Prophet (peace and blessings of Allaah be upon him) or the Sahaabah prayed in order to pray there or to worship Allaah by offering du’aa’s there etc., because the Prophet (peace and blessings of Allaah be upon him) did not enjoin that or encourage people to visit these places.
It’s and innovation and this prohibition is not from Quran or Sunnah of Rasool Allah (saw).
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?
Sahih Bukhari, Volume 5, Book 58, Number 159
It’s a challenge to Salafies to bring even a single verse of Quran, or single hadith of Rasool Allah (saw), which prohibits it. [We know that they will come up with innovations of Umar. But it’s not acceptable, while Umar has no right to make anything Haram in Sharia of Islam. Please see our previous chapter]

Salafi's 2nd Innovation - Destruction of Graveyards in name of Shirk
Another innovation of Salafies is to destroy the graves of Anbia(as) and Ahle Bait (as) in Saudia in name of Shirk. Did Rasool Allah (saw) ever destroyed any graves of Muslim or ordered the Sahaba to do so, so that no sign of his grave be left? No, certainly not. Contrary to this, look how Rasool Allah (saw) wanted to show the grave of Hadhrat Musa (as) to his companions.
Narrated Abu Huraira:
…Then Moses asked, "O my Lord! What will be then?" He said, "Death will be then." He said, "(Let it be) now." He asked Allah that He bring him near the Sacred Land at a distance of a stone's throw. Allah's Apostle (p.b.u.h) said , "Were I there I would show you the grave of Moses by the way near the red sand hill."
Sahih Bukhari, Volume 2, Book 23, Number 423
Please also note in above tradition that how Prophet Musa (as) is wishing to be buried in a Sacred Land, while Salafies say that it’s shirk to believe that such things can benefit us except Allah (swt)
Now let’s look at the Salafies destruction of such graves, in name of Shirk.
The destruction of grave of Hadhrat Hawa (as) [Eve] in Jeddah.
The destruction of grave of Prophet Elisha in Ewjawm city.
The destruction of Janatul-Baqi, with graves of Imam Hassan (as), Imam Zainul Abidin (as), Imam Baqar (as) and Imam Jaffar-e-Sadiq (as). There are a lot of other companions of Rasool Allah (saw), who are buried here.
1925 AD Jannat al-Mu'alla, the sacred cemetery at Makkah was destroyed alongwith the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims.
The grave of Hazrat Abdullah, the father of the Prophet (s) in Madina
The graves of the martyrs of Uhud (a)
Here is a partial list of other places, which were destructed by Salafies, in name of Shirk.
The house of sorrows (Bayt al-Ahzan) of Sayyida Fatima Zehra (a) in Madina, where she used to weep and mourn after the Prophet (SA).
The Salman al-Farsi (RA)mosque in Madina
The Raj'at ash-Shams mosque in Madina
The complex ( mahhalla ) of Banu Hashim in Madina
The house of Imam Ali (a) where Imam Hasan (a) and Imam Husayn (a) were born
The house of Hazrat Hamza (RA), (the prince of martyrs).
The house of Imam Ja'far al-Sadiq (a) in Madina
The house of the Prophet (s) in Madina, where he lived after migrating from Makkah
These house have been demolished by Saudies, due to the fear of Shirk. But look at the behaviours of Sahaba Karam.
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?
Sahih Bukhari, Volume 5, Book 58, Number 159

Salafi's 3rd Innovation - It’s Haram to seek blessing from the Rawdah of Rasool Allah (saw)
The Imam of Masjid-e-Nabi, Sheikh Salaah al-Budayr, continues to write:
It is not permissible for the visitor to those graves or anyone else to seek blessings from them by touching them, kissing them, clinging with any part of the body to them, or to seek healing from its dirt by rubbing one’s hands or face with it or to take anything from them in order to dilute it with water and wash oneself with it.
Let us divide the above claim of Sheikh Salaah al-Budayr into sub parts, so that we can see his innovations easily.
Imam of Masjid-e-Nabi claims that there is no Barakah in Rawdah of Rasool Allah (saw)
Reply
Off course the Rawdah of Rasool Allah (saw) is one of the most blessed places in the universe. Just remember:
The Barakah in places where Rasool once prayed and the blind Sahabi took it as spot of worship.
The Barakah in the well, from where she-camel of Salih (as) used to drink water.
The Barakah at the Maqam-e-Ibrahim.
The Barakah in house where Rasool Allah (saw) entered.
The Barakah in Madina.
And if the dust, from where Jibrael (as) passed away can become blessed, then what about the blessing in the place where Master and Mawla of Jibrael (saw) is taking rest?
Can Salfies tell us if there is no Barakah in the Rawdah of Rasool Allah (saw), then:
Why all the companions wanted to get buried near him, in the house of Aisha? Were they all crazy and wanted to indulge in a useless and polytheistic act (naudobillah)?
Why all Sahaba considered the Rawdah of Rasool Allah (saw) as sanctuary, instead of an idol place?
See the testimony of Aisha, who confirms that all Sahaba considered the Rawdah of Rasool Allah (saw) as a Sanctuary.
Narrated Hisham's father:
'Aisha said to 'Abdullah bin Az-Zubair, "Bury me with my female companions (i.e. the wives of the Prophet) and do not bury me with the Prophet in the house, for I do not like to be regarded as sanctified (just for being buried there).'
Narrated Hisham's father: 'Umar sent a message to 'Aisha, saying, "Will you allow me to be buried with my two companions (the Prophet and Abu Bakr) ?" She said, "Yes, by Allah." though it was her habit that if a man from among the companions (of the Prophet ) sent her a message asking her to allow him to be buried there, she would say, "No, by Allah, I will never give permission to anyone to be buried with them."
Sahih Bukhari, Volume 9, Book 92, Number 428
Why Salafies don’t issue the fatwa of shirk against all these Sahaba, who considered the Rawdah of Rasool Allah (saw) as a sanctuary? Moreover, they have to tell us why Abu Bakr and Umar wished to be burried along with Rasool Allah (saw)?

Double Standards?
Instead of using their conjectures, we challenge the Salafies to bring even a single Proof, either from Quran or Hadith, which support their conjecture that Rasool’s (saw) grave is an idol temple.
Imam of Masjid-e-Nabi claims that touching, clinging or kissing any part of Rawdah of Rasool Allah (saw) is shirk and Haram
Another innovation in Islamic Sharia by this Salafi Imam. It’s a challenge to Salafies to show even a single verse or hadith of Rasool Allah (saw), which says that it’s Haram to do the above acts of respect, in order to seek Barakah. Just look the Sunnah of Sahaba Karam:
Dawud ibn Salih says: "[The Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone."
Ibn Hibban in his Sahih , Ahmad (5:422), Tabarani in his Mu`jam al-kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245), al-Hakim in his Mustadrak (4:515); both the latter and al-Dhahabi said it was sahih. It is also cited by al-Subki in Shifa' al-siqam (p. 126), Ibn Taymiyya in al-Muntaqa (2:261f.), and Haythami in al-Zawa'id (4:2).
Source:
Encyclopedia of Islamic Doctrine - (Cached)
Mu`adh ibn Jabal and Bilal also came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
Ibn Majah 2:1320
Source:
Encyclopedia of Islamic Doctrine - (Cached)
Al-Dhahabi, who is beloved and one of most respected Alim of Salafies, he also confirm how Sahaba used to visit the graves of Rasool Allah (saw):
Imam al-Nawawi also instructed for seeking the barakah from grave of Rasool Allah (saw)
It is related in Al-Majmu', vol. 8 p. 274; Fayd al-Qadir, vol. 2 p. 134; I'anah al-Talibiyyin, p. 315:
The pilgrim should face the shrine of the Messenger of Allah (s), make him a means (tawassul) towards reaching God and seek his wasilah as intercession (shafa'at), in the same manner as the Bedouin who visited the Prophet's shrine and standing beside it said: ‘Peace unto you O Messenger of Allah, I have heard Allah has said:
...Had they, when they had wronged themselves, come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them, they would certainly have found Allah Most-Propitious, Most-Merciful. (Holy Qur'an 4: 64). "Therefore, I have come to you for forgiveness of my sins and seeking your intercession with Allah."

Now we are quoting al-Dhahabi (an Alim, who is student of Ibn Taymiyyah and very much respected by present day alleged Salafies). He is also confirming that Sahaba used to come to grave of Rasool Allah (saw) and showed actions of love and respect to his grave)
Hafiz al-Dhahabi writes in the compendium of his shaykhs entitled Mu`jam al-shuyukh (1:73) in the entry devoted to his shaykh Ahmad ibn `Abd al-Mun`im al-Qazwini
58): "Ahmad ibn al-Mun`im related to us... [with his chain of transmission] from Ibn `Umar that the latter disliked to touch the Prophet's grave. I say: He disliked it because he considered it disrespect. Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son `Abd Allah related this from him.
Dhahabi continues: If it is said: "Why did the Companions not do this?" It is replied: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Don't you see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of Allah's Messenger"? Muslims are not moved to these matters except by their excessive love for the Prophet, as they are ordered to love Allah and the Prophet more than they love their own lives, their children, all human beings, their property, and Paradise and its maidens.
Now Salafies are welcome to issue fatwas of Shirk upon Al-Dhahabi and Al-Nawawi, but they don't do it either due to their double standards (Munafiqat). Please also note that many Sahaba were unable to visit the grave of Rasool Allah (saw), while it was situated in the Hujrah of Hadhrat Aisha and they had to first take permission before entering it.

Salafi's 4th Innovation - Prohibiting Women to visit the Rawdah of Rasool Allah (saw)
What an innovation by Saudi Salafies that poor women are absolutely not allowed to visit the Rawdah of Rasool Allah (saw). They still claim that Rasool Allah (saw) cursed the women, who visit graveyards (although according to Sunni Fiqh, this order was abrogated).
These Salafies must look at the following facts:
Aisha (a woman) lived in that Hujrah for whole of her life.
Aisha (a woman) was not afraid to go to Janat-ul-Baqi even at nights, while she used to follow Rasool Allah (saw) [out of fear that perhaps he is unjust to her and went to another wife].
Sahih Muslim, Book 004, Number 2127
Al-Hakim related on the authority of Abdullah ibn Maulaikah:
I saw Aisaha, who was coming back from the visit to the grave of his brother, Abdulrahman. I asked her: “Had not the Prophet prohibited this?” She said: “Yes, he had prohibited it, but he later encouraged visiting them (graves).”
www.islamicity.com - (Cached)
And Aisha (a woman) asked Rasool Allah (saw) of how to greet the Dead, when she had to go to graveyard. And Rasool Allah (saw) instructed her the way of greeting the Dead.
Aisha narrated that she asked the Apostle of Allah): Messenger of Allah, how should I pray for them (when I go to graveyard)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.
Sahih Muslim, Book 004, Number 2127
If Salafies still want to curse the women, who visit Rawdah of Rasool Allah (saw), then they first have to curse Ummul Momineen Aisha. Here one more authentic Hadith from Rasool Allah (saw), in which he saw a woman, who was weeping at a grave. Instead of cursing her, Rasool Allah (saw) advised her to practice patience.
Narrated Anas bin Malik:
The Prophet passed by a woman who was weeping beside a grave. He told her to fear Allah and be patient. She said to him, “Go away, for you have not been afflicted with a calamity like mine.” And she did not recognize him. Then she was informed that he was the Prophet . so she went to the house of the Prophet and there she did not find any guard. Then she said to him, “I did not recognize you.” He said, “Verily, the patience is at the first stroke of a calamity.”

Sahih Bukhari, Volume 2, Book 23, Number 372
Can Salfies tell us why Rasool Allah (saw) didn’t curse her and prohibit her to visit the grave (He only objected to her weeping and asked her to show patience)? Are you people really the followers of Rasool (saw)?
Salafies prohibiting women to go for Ziyaraah of that Hujra, where Aisah (a woman) lived her whole life
It is narrated by Imam Ahmad bin Hanbal that before Umar was buried in Aisha's room, she would go their without Hijab, as Rasool Allah [saww] was her husband and Abu Bakr was her father. However, when Umar got buried there, she would only go in the room with Hijab.
al-Mishkat: Bab ziyarat al-Qubur
Now Salafies have to tell the following things:
Why you prohibit women going to Rawdah of Rasool Allah (saw), while Aisha (a woman) spent her whole life there?
Salafies claim that it is shirk to believe that Dead have any awareness of this world. Now tell us if Dead have no awareness then why Aisha started the innovation of taking Hijab due to presence of Umar Ibn Khattab? Any fatwa upon this Polythiestic Innovation of Hadhrat Aisha?

Salafi Objections upon visiting the shrines of Aima of Ahlebait (as)
It is worst type of accusation by Salafies/Nasibies and indeed it is nothing else than paying Respect (T'azeem) to Awliya of Allah. Remember, Allah has never prohibited these actions of Respect, but Salafies have their own Sharia where they have made a lot of things Haram at their own.
We challange Salafies/Nasibies to bring a single Quranic Verse or Saying of Rasool Allah (saw) that kneeling down as sign of Respect is equal to associating partners to Allah (swt) (i.e. Shirk). And if they don't have any proof, then they better not to play with their conjectures, otherwise a lot of Sahaba will come under attack by their self-made Sharia.
Kneeling down at Shrines of Aima (as) vs. Kissing the feet of Rasool Allah (saw) by Sahaba
As we mentioned above, none of action of Respect is prohibited in Islamic Sharia except Prostration. Now in comparison to kneeling down, we show Salafies/Nasibies actions of Sahaba Karam where they are kissing the feet of Rasool Allah (saw) as sign of Respect and love.
Umar Ibn Khattab kneeling down in front of Rasool Allah (saw)
Tabari narrates it mursal [missing the Companion-link] through al-Suddi in his Tafsir in commenting on verse 5:101:
"Do not ask of things which once shown to you would hurt you" with the wording: "`Umar ibn al-Khattab got up and kissed the foot of Allah's Messenger and said: O Messenger of Allah, we are pleased with Allah as our Lord, with Islam as our religion, and with Muhammad as our Prophet, and with the Qur'an as our Book. Forgive, and Allah will forgive you (fa`fu `afallahu `anka). And he did not cease until the Prophet softened."
The hadith is established as authentic by the following narrations in Bukhari's Sahih:
al-Zuhri said: Anas bin Malik told me: The Prophet came out after the sun passed the mid-point of the sky and offered the Zuhr prayer (in congregation). After finishing it with Taslim, he stood on the pulpit and mentioned the Hour and mentioned there would happen great events before it. Then he said, "Whoever wants to ask me any question, may do so, for by Allah, you will not ask me about anything but I will inform you of it as long as I am at this place of mine." The people were weeping profusely (because of the Prophet's anger). Allah's Apostle kept saying, "Ask Me! " Then a man got and asked, ''Where will my entrance be, O Allah's Apostle?" The Prophet said, "The Fire." Then `Abd Allah ibn Hudhafa got up and asked, "Who is my father, O Allah's Apostle?" The Prophet replied, "Your father is Hudhafa." The Prophet then kept on saying (angrily), "Ask me! Ask me!" `Umar then fell to his knees and said, "We have accepted Allah as our Lord and Islam as our religion and Muhammad as our Apostle." Allah's Apostle became quiet when `Umar said that. Then Allah's Apostle said, "Woe! By Him in Whose Hand my life is, Paradise and Hell were displayed before me just now, across this wall while I was praying, and I never saw such good and evil as I have seen today."
Bukhari narrates it in the third chapter of Kitab al-i`tisam bi al-kitab wa al-sunna, entitled:
"What is disliked in asking too many questions, and those who take on what does not concern them, and Allah's saying: "Do not ask about things which once shown to you would hurt you" (5:101)"
English: Sahih Bukhari, Volume 9, Book 92, Number 397
The Sahih contains other versions of this hadith such as in Kitab al-`ilm, chapter 28:
"On anger during exhortation" and chapter 29: "On kneeling before the Imam or muhaddith."
English: Sahih Bukhari, Volume 1, Book 3, Number 90-93
And in Kitab mawaqit al-salat, chapter 11:
"The time of Zuhr is after the sun passes the zenith."
Sahih Bukhari, Volume 1, Book 10, Number 515
Ibn Hajar in his commentary on the collated accounts of this hadith says (Fath al-Bari 1989 ed. 13:335):
"There is in this hadith [evidence for]:
the Companions' acute observation of the states of the Prophet and the intensity of their fear when he became angry, lest it result in a matter that would become generalized and extend to all of them;
`Umar's confidence in the Prophet's love (idlal);
the permissibility of kissing the foot of a man;
the permissibility of anger in exhortation;
the student's kneeling in front of the one who benefits him;
the follower's kneeling before the one followed if he asks him for a certain need;
the lawfulness of seeking refuge from dissension when something occurs which might result in its foreshadowings;
the use of pairing [subjects] in du`a in his words: Forgive, and Allah will forgive you (fa`fu `afallahu `anka)."
Source:
www.themodernreligion.com - (Cached)
So we learn from above:
1. Umar kissed the foot of Rasool Allah (saw) (Tabari)
2. Umar kneeled down in front of Rasool Allah (saw) (Sahih Bukhari)
3. Imam Bukhari dedicated a chapter with Heading of: "On kneeling before the Imam or muhaddith"
4. Hafidh Ibn Hajar Asqallani (a beloved scholar of Salafies) deduces the result: "the permissibility of kissing the foot of a man"
Now once again Salafies/Nasibies are invited to issue fatwas of Shirk agains all above mentioned personalities before turning the face of their Fatwa Machine towards us.
Umm Aban, daughter of al-Wazi` ibn Zari` narrated that her grandfather Zari` al-`Abdi, who was a member of the deputation of `Abd al-Qays, said: "When we came to Medina, we raced to be first to dismount and kiss the hand and foot of Allah's Apostle..."
References:
1. Abu Dawud narrates it in his Sunan, book of Adab.
2. Bukhari relates from her a similar hadith in his Adab al-mufrad: We were walking and someone said, "There is the Messenger of Allah," so we took his hands and feet and kissed them.
3. Ibn al-Muqri' narrates it in his Kitab al-rukhsa (p. 80 #20), al-Tayalisi in his Musnad, al-Bazzar in his Musnad (3:278),
4. Bayhaqi in the Sunan (7:102),
5. and Ibn Hajar in Fath al-Bari (1989 ed. 11:67 Isti'dhan ch. 28 #6265) said: "Among the good narrations in Ibn al-Muqri's book is the hadith of al-Zari` al-`Abdi." It was declared a fair (hasan) hadith by Ibn `Abd al-Barr, and al-Mundhiri confirmed it in Mukhtasar al-sunan (8:86)
Source:
- (Cached)
Albani tried to declare this narration weak. But his lame excuse has also been refuted in the above mentioned source in following words:
Albani's lone claim in his Da`if al-adab al-mufrad (p. 89 #154) that Umm Aban is an unknown (majhula) is put to rest by the hadith master Haythami's remark in Majma` al-zawa'id (9:390): "Its narrators are trustworthy, as for Umm Aban, Abu Dawud narrated from her and he kept silent concerning her narration," as the silence of the Imams of hadith concerning a narrator is considered acceptance, not tajhil, by their vast majority. Of note also is the fact that Ibn al-A`rabi and al-Baghawi narrated the hadith in Mu`jam al-sahaba and they, like the totality of the hadith masters who cited this hadith, raised no doubt concerning Umm Aban. Moreover the declaration of a narration as weak on the basis of a narrator can only be done through the mention of that narrator in one of the books of the Du`afa' and not through any other way. These rules show why they all considered, either explicitly or tacitly, that the hadith was authentic.
Next hadith from the above mentioned source is:
From Safwan ibn `Asal al-Muradi: "One of two Jews said to his companion: Take us to this Prophet so we can ask him about Musa's ten signs... [the Prophet replied in full and then] they kissed his hands and feet and said: we witness that you are a Prophet..."
Reference:
1. Narrated by Ibn Abi Shayba (Book of Adab, Chapter entitled A Man Kissing Another Man's Hand When He greets Him),
2. Tirmidhi (Book of Adab) who declared it hasan sahih, al-Nasa'i, Ibn Maja (Book of Adab),
3. and al-Hakim who declared it sahih
Next narration from above mentioned source is:
Burayda said: When we were with Allah's Messenger on an expedition, a Bedouin came and asked for a miracle. The Prophet pointed at a tree and said to the Bedouin: "Tell that tree: Allah's Messenger summons you." The Beduin did, whereupon the tree swayed and brought itself out, and came to the presence of the Prophet saying: "Peace be upon you, O Messenger of Allah!" The Bedouin said: "Now let it return to its place!" When Allah's Messenger ordered it, the tree went back. The Bedouin said: "let me prostrate to you!" The Messenger answered: "If I commanded anyone to do that, I would command the wife to prostrate to her husband." The Bedouin said: "Then give me permission to kiss your hands and feet." The Prophet gave him permission.
Qadi `Iyad narrated it in al-Shifa' (1:299) and al-Bazzar in his Musnad (3:49). The editor of Suyuti's Manahil al-safa (p. 124 #575) said: See Kashf al-astar (3:132). Ghazali cites the account of the kiss in the Ihya' and al-Hakim in the Mustadrak as well as Ibn Muqri'. Both al-Hakim and al-`Iraqi declared its chain authentic (sahih), as stated by al-Zabidi in his Ithaf (6:280)
Please go to above mentioned source and read many more Ahadith on this issue.
And we end this chapter by again CHALLANGING Salafies/Nasibies to bring even a Single Verse or Tradition of Rasool Allah (saw) where he has made it Haram to kneel down as mark of Respect (T'azeem).