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Faith, LIFE

Adamu Adamu’s Criticisms Of The Saudis (2)

Posted: Sep 18, 2015 at 12:04 am   /   by   /   comments (0)

Adamu Adamu contended that the Saudis love to ‘preserve aspects of the past that they deem important and worthy of preserving: it is just the remembrance and legacy of the Holy Prophet [SAW] that they wish to destroy.’ That is why, he said, they are opposed ‘to celebrating Maulud al-Nabi’, but ‘they always eagerly celebrate their so-called National Day.

Ask them: which of the Salaf celebrated national days?’ Shall we then reverse the question and ask the writer: which of the Salaf (righteous predecessors) celebrated Maulud (the Prophet’s birthday)? The writer should have continued with this line of argument with authentic traditions, if there are any, on the instruction of the Prophet (SAW) concerning Maulud celebrations, or the examples of the Four Rightly Guided Caliphs on Maulud, and the generation that came after them, on how they celebrated Maulud.  If he cannot, and of a surety he cannot provide such instruction from the Prophet (SAW), and such example from the Rightly Guided Caliphs, and the generation that came after them, let him then call to mind the words of Imam Malik Ibn Anas, the Imam of Madinah (may Allah be merciful to him), “The last generations of this Ummah (nation) will not succeed except when they resort to what made the former followers succeed.” He meant that what brought success to the first generation was adherence to the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him), following their rules and avoiding what contradicts them. The last generations of this Ummah will not succeed unless they resort to what made the former generations succeed.

Preservation of ‘Arabia’s pre-Islamic past’ by ‘erecting museums’ like ‘Darat al-Malik Abd al-Aziz in Riyadh’ has no religious consequence attached to it. Visitors to such museums are not doing that seeking Allah’s countenance or with hope of getting reward for any ritual. There is no difference between the visitors in Riyadh museum and those of Cairo museum for example. They are all tourists seeking pleasure in sightseeing of past relics. But ‘legacy of the Holy Prophet [SAW]’ that Adamu Adamu referred to:  ‘the blessed house where the Holy Prophet [SAW] was born’, the ‘graveyard of Amina, the Blessed, mother of the Messenger [SAW]’, the ‘House of Khadijah, the Glorious,’ and so on and so forth; visitors to such places are not the same as visitors to Cairo or Riyadh museums.

Such places will be visited as a form of ‘ibaadah that draws visitors to Allah; the ignorant among the people are sure to exceed Allah’s limits in such monuments leading to Shirk (associating others with Allah in His Divinity or worship). The same ‘caliph Umar bin Khattab’ that Adamu Adamu quoted in the second part of his series, was authentically reported to have condemned visiting the monuments of the Prophets, and sanctioned that the tree under which the Bay`ah of Al-Hudaybiyah took place be cut off, when reports reached him that people were visiting the spot. The reason was he knew people have a tendency to turn mere objects and persons into objects of veneration and worship. You only need to see the Shiites and the way they revere their so-called Ayatollahs.

Yes, that was an act aimed at protecting people’s Tauheed and precluding ways that could lead to Shirk. Umar (peace be upon him) did that, even before the Saudis. The question we need to ask is how would the preservation or otherwise of the places mentioned in Adamu Adamus’s piece affect the performance of Hajj? Are these historical monuments part of the mashaa’ir of Hajj?

Imam Malik and other scholars of Al-Madinah hated going to the Masjids and Islamic monuments in Al-Madinah except Qubaa andUhud. Sufyaan Ath Thawree entered Al-Aqsa Mosque and offered Salah there, but he did not inquire about those monuments or offer Salah there; and others who imitated him did the same. Ibn Waddah then said, ‘How many matters are now considered acceptable by many people that were once considered Munkar. People try to get closer to Allah through means that drive them further from Allah.’”

Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) said in his book ‘Majmu` Al-Fatawa’, Vol. 26, P. 133, “As for climbing Mount Al-Rahmah (at `Arafah) it is neither an act of Sunnah (supererogatory act of worship following the example of the Prophet) nor Mustahab (desirable). It is not Mustahab to enter the dome above it, called the Dome of Adam, to offer Salah there, or circumambulate it, as this is one of the major sins.” 

He also said on p. 144 of the same section, “As for visiting the Masjids that were built in Makkah other than Al-Masjid Al-Haram (the Sacred Mosque in Makkah), such as the one by the foot of Al-Safa, the one by the foot of Abu Qubays, and such Masjids that were built at the sites of the Prophet (peace be upon him) and his Sahabah, such as Masjid Al-Mawlid (the Prophet’s birthday) and others, it is neither a Sunnah to visit these places, nor was it preferable by any of the Imams. It is only permissible to visit Al-Masjid Al-Haram in particular, and the sacred ritual places, such as `Arafah, Muzdalifah, Minaa, Al-Safa and Al-Marwah. However, visiting the mountains and areas around Makkah other than `Arafah, Muzdalifah and Mina, such as Hira’ Mountain, the mountain at Minaa where it is claimed that there was the sacrifice dome and such places; it is not a Sunnah related to the Messenger of Allah (peace be upon him), but rather a Bid`ah. The same applies to the Masjids built at the sites said to be monuments. The Prophet (peace be upon him) did not permit visiting any of these.”

In vol. 27, p. 134, of the same book, he also said, “Some people might ask whether it is permissible to glorify a place where there is worn-out things and saffron as the Prophet (peace be upon him) was seen there. Glorification of such places and turning them into Masjids is an imitation of the People of the Book whom we are prohibited to imitate. It was authentically reported that `Umar ibn Al-Khattab (may Allah be pleased with him) was traveling when he saw a group of people hurrying to a place. He asked, ‘What is this?’ The people replied, ‘It is a place where the Prophet (peace be upon him) offered Salah.’ He said, ‘Do you want to turn the sites of your prophet into Masjids? If the time of Salah comes while a person is there, they can offer Salah there; otherwise they should leave.’ `Umar said this in the presence of a number of Sahabah (may Allah be pleased with them). It is known that the Prophet (peace be upon him) used to offer Salah in many places while traveling, and the people would see him in their sleep in different places. However, the Salaf did not turn any of these into Masjids or tourist sites. If this door is opened, many of the Muslim lands will be turned into Masjids and tourist sites, as people still dream that the Prophet (PBUH) visits them at home. Establishing such tourist sites is a loathed Bid`ah. Allah has not ordered that the places of prophets be turned into a Musalla (a place for Prayer) except Maqaam Ibrahim (the Station of Ibrahim) in His statement,  “And take you (people) the Maqaam (place) of Ibraheem (Abraham) [or the stone on which Ibraheem (Abraham), peace be upon him, stood while he was building the Ka‘bah] as a place of prayer” (for some of your prayers, e.g. Two Rak‘at after the Tawâf of the Ka‘bah at Makkah) He has neither ordered that a stone be touched and kissed except Al-Hajar Al-Aswad (the Black Stone in a corner of the Ka`bah), or Salah be directed to a building other than Al-Bayt-ul-Haram (the Sacred House, another name for the Ka`bah). According to the Ijma` (consensus) of the Muslims, it is impermissible to make analogies in this matter. It is tantamount to asking the people to perform Hajj to a place other than Al-Bayt-ul-`Ateeq or observe Sawm (fasting) in a month other than Ramadan, and so on.” 

He then said, “The rest of the issues have been definitely answered. If a person offers Salah or recites Du`a’ (supplication) intentionally at the place of a prophet’s footprints or site; the grave of a Sahaby (Companion of the Prophet), a sheikh, or one ofAhl-ul-Bayt (members of the Prophet’s immediate Muslim family), a tower or a cave, this is a rejected Bid`ah in Islam, as neither the Messenger of Allah (peace be upon him) nor the early generation of Muslims or those who followed them in righteousness did so. Not one of the Muslim Imams preferred it; rather, it is a means leading to Shirk.”

He then said on p. 500 in the same section, “After Islam, none of the Sahabah used to go to Hira’ Cave on purpose. It is impermissible for us to seek the caves of mountains or sit in seclusion there…As for sitting in seclusion in caves and traveling for a mountain to seek blessings, such as At-Tur Mountain, Mount Hiraa, Mount Thawr and others, it is impermissible for us. The Prophet (peace be upon him) stated, ‘Do not set out on a journey but to three Masjids: Al-Masjid Al-Haram, this mosque of mine (the Prophet’s Mosque), and Al-Aqsa Mosque (in Jerusalem).’

Next week’s piece, insha Allah, I will dedicate to answering those issues raised by Adamu Adamu in part 3 of his Hajj and the Saudis.

This article was first published in November, 2012