Tag: Q n A

Praise be to Allah.His name was Yazeed ibn Mu’aawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi al-Dimashqi.
Al-Dhahabi said: he was the commander of that army during the campaign against Constantinople, among which were people such as Abu Ayyoob al-Ansaari. Yazeed was appointed by his father as his heir, so he took power after his father died in Rajab 60 AH at the age of thirty-three, but his reign lasted for less than four years.
Yazeed is one of those whom we neither curse nor love. There are others like him among the khaleefahs of the two states (Umawi/Umayyad and ‘Abbaasi/Abbasid) and the governors of various regions, indeed there were some among them who were worse than him. But the issue in the case of Yazeed is that he was came to power forty-nine years after the death of the Prophet SAWS (peace and blessings of Allaah be upon him); it was still close to the time of the Prophet and some of the Sahaabah were still alive such as Ibn ‘Umar who was more entitled to the position than him or his father or his grandfather.
His reign began with the killing of the martyr al-Husayn and it ended with the battle of al-Harrah, so the people hated him and he was not blessed with a long life. There were many revolts against him after al-Husayn, such as the people of Madeenah who revolted for the sake of Allaah, and Ibn al-Zubayr.
(Siyar A’laam al-Nubalaa’, part 4, p. 38)
Shaykh al-Islam described people’s attitudes towards Yazeed ibn Mu’aawiyah, and said:
The people differed concerning Yazeed ibn Mu’aawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate.
One of the two extremes said that he was a kaafir and a munaafiq, that he strove to kill the grandson of the Prophet SAWS (peace and blessings of Allaah be upon him) to spite the Messenger of Allaah and to take revenge on him, and to avenge his grandfather ‘Utbah, his grandfather’s brother Shaybah and his maternal uncle al-Waleed ibn ‘Utbah and others who were killed by the companions of the Prophet SAWS (peace and blessings of Allaah be upon him), by ‘Ali ibn Abi Taalib and others on the day of Badr and in other battles – and things of that nature. To have such a view is easy for the Raafidis who regard Abu Bakr, ‘Umar and ‘Uthmaan as kaafirs, so it is much easier for them to regard Yazeed as a kaafir.
The second extreme group think that he was a righteous man and a just leader, that he was one of the Sahaabah who were born during the time of the Prophet and were carried and blessed by him. Some of them give him a higher status than Abu Bakr and ‘Umar, and some of them regard him as a prophet. Both views are obviously false to one who has the least common sense and who has any knowledge of the lives and times of the earliest Muslims. This view is not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience.
The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah.
Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported from Imaam Ahmad, and this is the view of the fair-minded among his companions and others among the Muslims. Saalih ibn Ahmad said: I said to my father, some people say that they love Yazeed. He said, O my son, does anyone love Yazeed who believes in Allaah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody?
Abu Muhammad al-Maqdisi said, when he was asked about Yazeed: according to what I have heard he is neither to be cursed nor to be loved. He said, I also heard that our grandfather Abu ‘Abd-Allaah ibn Taymiyah was asked about Yazeed and he said: we do not deny his good qualities or exaggerate about them. This is the fairest opinion. 
Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484

Praise be to Allah.
The historians and some of the mufassireen
have stated that her name was Rahmah bint Meesha ibn Yoosuf ibn Ya’qoob. 

But this is something which is not proven
in any clear sound text, rather it was transmitted from the books of
the People of the Book, or by some Muslims from them. We shall list
those who were of this view and transmitted it: 

1 – Al-Suyooti said: Ibn ‘Asaakir narrated that Wahb
ibn Munabbih (may Allaah be pleased with him) said: “The wife of Ayyoob
(peace be upon him) was Rahmah (may Allaah be pleased with her) bint
Meeshaa ibn Yoosuf ibn Ya’qoob ibn Ishaaq ibn Ibraaheem (peace be upon
them).

(al-Durr al-Manthoor, 7/197. Also
in Tafseer al-Baydaawi, 3/310; Tafseer al-Qurtubi,
9/265; Tafseer al-Baghawi, 2/451) 

2 – Shaykh al-Islam Ibn Taymiyah (may
Allaah have mercy on him) said:

But these Israa’eeli (i.e., Jewish) reports
to be mentioned for the purpose of proving a point, they are not to
be believed. They are of three types:

(i)Those which we know are
sound because of evidence which we have which proves them to be true.
These are saheeh.

(ii)Those which we know are
false because of evidence which we have which contradicts them.

(iii)Those which we do not know
whether they are true or false. So we do not believe in them and we
do not disbelieve in them, but it is permissible to narrate them for
the reasons given above. 

Most of them are things which serve no
religious purpose, hence the scholars of the People of the Book differ
greatly concerning such things. The mufassireen also differed concerning
them as a result of that, as they mentioned, for example, the names
of the People of the Cave, the colour of their dog and their number,
or what kind of tree the staff of Moosa came from, and other matters
which Allaah did not mention in detail in the Qur’aan because knowing
the specific details does not serve any worldly or religious purpose. 

(Majmoo’ al-Fataawa, 13/366-367). 

Al-Shanqeeti (may Allaah have mercy on
him) said:

 What the mufassireen have said
concerning the name of their dog – some said that its name was Qitmeer,
and some said that its name was Hamdaan, etc. – we need not dwell on
at length, because it serves no purpose. There are many things in the
Qur’aan which neither Allaah nor His Messenger has explained to us in
detail, and there are no proven reports concerning them; there is no
benefit to be gained by researching such matters. 

(Adwaa’ al-Bayaan, 4/48) 

And Allaah knows best.

Praise be to Allah.Where did Prophet Adam land on earth?
What is proven definitively in the Noble Quran is that Adam and Hawwa’ (peace be upon them) came down from Paradise to earth after they ate from the tree. 
Allah says (interpretation of the meaning):
“Then the Shaytan (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: `Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.’” [Al-Baqarah 2:36]
With regard to the place where they came down on earth, the Quran does not say anything about it, and there is no authentic, marfu` hadith in the Sunnah of the Prophet (blessings and peace of Allah be upon him) which explains that, although there are some weak hadiths, such as the hadith that says: “Adam came down in India and felt lonely…”. This was narrated by Ibn `Asakir in Tarikh Dimashq (7/437) and classed as weak by Shaykh Al-Albani in As-Silsilah Ad-Da`ifah, no. 403. There are also other hadiths which speak of this matter, but their isnads are very weak. 
The only sahih reports about this matter are the words of some of the Salaf, most of which are taken from the knowledge of the people of the Book which were transmitted during their time. Such reports cannot be relied upon or trusted, and it is not permissible to believe in what they mention of things concerning which our religion is silent. Rather they may be narrated for the purpose of story-telling only. 
Scholarly opinions concerning where Prophet Adam landed on earth
Despite that, the scholarly opinions concerning this matter differ. 

Some of them said: Adam came down in India and Hawwa’ came down in Jeddah. 
Some of them said that they both came down in India. 
Some of them said that Adam came down in a land between Makkah and At-Ta’if called Dahna. 
Some of them said that Adam came down on As-Safa and Hawwa’ came down on Al-Marwah. 

Al-Hafiz Ibn Kathir (may Allah have mercy on him) said:  
“As-Suddi said: Allah said (interpretation of the meaning): “Get you down, all” [Al-Baqarah 2:36]. So they came down; Adam came down in India and the Black Stone and a handful of leaves from Paradise came down with him, and he scattered them in India, and a perfume tree grew, which is the origin of what comes from India of perfume from the handful of leaves that Adam brought down. Adam only took them because of his sorrow at leaving Paradise when he was expelled from it. 
`Imran ibn `Uyaynah said, (narrating) from `Ata’ ibn As-Sa`ib, from Sa`id ibn Jubayr, from Ibn `Abbas, who said: Adam came down from Paradise in Dahna, in the land of India.  
Ibn Abi Hatim said: Abu Zar`ah told us: Uthman ibn Abi Shaybah told us: Jarir told us: from `Ata’, from Sa`id, from Ibn `Abbas who said: Adam (peace be upon him) came down in a land called Dahna, between Makkah and At-Ta’if. 
It was narrated that al-Hasan Al-Basri said: Adam came down in India and Hawwa’ in Jeddah, and Iblis in Dastumisan a few miles from Basrah, and the serpent came down in Asbahan. This was narrated by Ibn Abi Hatim.  
Ibn Abi Hatim said: Muhamamd ibn `Ammar ibn Al-Harith told us: Muhammad ibn Sa`id ibn Sabiq told us: `Amr ibn Abi Qays told us, from Ibn `Adiyy, from Ibn `Umar, who said: Adam came down on As-Safa and Hawwa’ on Al-Marwah.” (Tafsir Al-Quran Al-`Azim, 1/237) 
But all of these are words for which there is no evidence. 
And Allah knows best.

Praise be to Allah.The meaning of the hadeeth is clear and apparent,
and was borne out by  real events. The Prophet
(peace and blessings of Allaah be upon him) was stating that none of
the people who were alive at that time would live for more than a hundred
years, and this is what in fact happened. The last of the Sahaabah to
die passed away in 110 AH, i.e., he died one hundred years after the
Messenger (peace and blessings
of Allaah be upon him) died. His name was Abu’l-Tufayl ibn Waathilah.
Shaykh Sa’d al-Humayd
This hadeeth was narrated
by Imaam al-Bukhaari (may Allaah have mercy on him) in his Saheeh,
from ‘Abd-Allaah ibn ‘Umar, who said: “The Prophet
(peace and blessings of Allaah be upon him) led us in praying ‘Ishaa
towards the end of his life. When he had said the salaam, he
stood up and said: ‘Do you see this night of yours? One hundred years
from now, there will not be anyone left of those who are on the face
of the earth.’”
There follow some comments
made by Ibn Hajar (may Allaah have mercy on him) on this hadeeth:
“Led us in prayer” means as
an imaam.
“Towards the end of his life”. A corroborating
report narrated by Jaabir states that this was one month before he
(peace and blessings of Allaah be upon him) died.
“Do you see” means, “Think about (this
night).”
“One hundred years from now” means, when
one hundred years have passed.
“There will not be anyone left of those
who are on the face of the earth” means, anyone who was alive at that
time.
Ibn Battaal said: What the
Messenger (peace and blessings
of Allaah be upon him) meant was that during this time-span their generation
would pass away. He was pointing out to them how short their lives were
and that their lives were not like those of the nations who came before
them, so that they would strive hard in worship.
Al-Nawawi said: What is meant
is that everyone who was on the face of the earth on that night would
not live for more than one hundred years after that night, whether he
was young on that occasion or not. It does not mean that anyone who
was born after that night would not live for a hundred years. And Allaah
knows best.
This hadeeth is one of the
signs of the Prophethood of the Prophet
(peace and blessings of Allaah be upon him). He was speaking of future
events which came to pass as he described them. The trustworthy scholars
use this as evidence in refuting some of the Sufis who say that al-Khidr
is still alive until now.

Praise be to Allah.
There is no proof in the books of Sunnah and reports with
an uninterrupted, saheeh isnaad, to suggest that there was any earthquake
in Madeenah at the time of the Prophet (blessings and peace of Allah be
upon him). The only reports that speak of that have da‘eef, mursal isnaads
(i.e., they are weak). There follows further explanation: 

Firstly: 

It was narrated that Muhammad ibn ‘Abd al-Malik ibn Marwaan
said: The ground shook at the time of the Messenger of Allah (blessings and
peace of Allah be upon him) and he put his hand on it then he said: “Be
still, for it is not yet time for that.” Then he turned to face his
Companions and said: “Your Lord is asking you to seek forgiveness, so seek
forgiveness.” Narrated by Ibn Abi’l-Dunya in al-‘Uqoobaat (no. 18). :
‘Abd-Allaah told us, ‘Ali ibn Muhammad ibn Ibraaheem told me, Abu Maryam
informed us, al-‘Attaar ibn Khaalid al-Harami informed us, Muhammad ibn ‘Abd
al-Malik ibn Marwaan told me. 

This isnaad is da‘eef (weak) and has a number of faults,
including: 

1.

It is a mu‘dal mursal report. Muhammad ibn ‘Abd al-Malik ibn
Marwaan died in 266 AH, so how he could tell of something that happened at
the time of the Prophet (blessings and peace of Allah be upon him) which no
one else narrated? 

2.

al-‘Attaar ibn Khaalid al-Harami – I did not find any
biography of him. 

Secondly: 

It was narrated that Shahr ibn Hawshab said: “There was an
earthquake in Madeenah at the time of the Prophet (blessings and peace of
Allah be upon him) and he said: “Your Lord is asking you to seek
forgiveness, so seek forgiveness.”

Narrated by Ibn Abi Shaybah in al-Musannaf (2/357). He
said: Hafs told us, from Layth, from Shahr. 

This isnaad is da‘eef and has a number of faults: 

1.

It is mursal. Shahr ibn Hawshab died in 112 AH, and did not
witness the time of the Prophet (blessings and peace of Allah be upon him). 

2.

Moreover he (Shahr ibn Hawshab) is da‘eef (weak) in and of
himself, according to some scholars. Shu‘bah said: I do not pay any
attention to his reports. Al-Nasaa’i said: He is not strong. Ibn Hibbaan
said: He is one of those who narrated from trustworthy narrators problematic
reports. al-Bayhaqi said: He is da‘eef. Others regarded him as trustworthy.
Hence al-Haafiz Ibn Hajar said concerning him: He is sadooq but he narrates
many mursal reports and is confused. See Tahdheeb al-Tahdheeb, 4/371 

3.

Layth ibn Abi Sulaym – he is confused a great deal and we
cannot be certain about his hadeeth, so he was rejected. See Tahdheeb
al-Tahdheeb, 8/468 

Hence al-Haafiz Ibn Hajar said in al-Talkhees al-Habeer
(2/222): This is mursal da‘eef. End quote. 

This report was also narrated from Ibn Mas‘ood (may Allah be
pleased with him), as reported in Tafseer al-Tabari (17/478): Bishr
narrated to us, Yazeed narrated to us, Sa‘eed narrated to us, from Qataadah,
that he said: “And We sent not the signs except to warn, and to make them
afraid (of destruction)” [al-Isra’17:59]. Allah causes people to fear Him by
whatever signs He wills, so that they might learn a lesson or be reminded or
come back (to Him). It was said to us that the ground shook in Kufah at the
time of Ibn Mas‘ood, and he said: O people, your Lord is asking you to seek
forgiveness, so seek forgiveness.  

To sum up, there is no proof that an earthquake took place at
the time of the Prophet (blessings and peace of Allah be upon him); rather
it happened after his time, at the time of ‘Umar ibn al-Khattaab (may Allah
be pleased with him). That was narrated by Ibn Abi Shaybah in al-Musannaf
(2/358) and by others from Naafi‘ from Safiyyah who said: The earth shook at
the time of ‘Umar, and he addressed the people and said: “If it happens
again, I shall definitely abandon you and leave.” That was mentioned by Ibn
al-Jawzi in al-Muntazam, among the events of the year 20 AH. 

And Allah knows best.

Praise be to Allah.You should note that Arabian societies before Islam were not atheistic societies that denied the existence of Allah, or societies that were unaware that there is a Lord, Creator and Provider. They knew that, and they still retained some traces of the religion of Ibraaheem, and they had contact with Jews and Christians. But their problem was that they did not worship Allah Alone in exclusion to others; they had other gods whom they associated in worship with Him, and which they worshipped not on the basis that they were the Lord, the Creator the Provider, but because they claimed that these were intermediaries who would intercede between them and Allah and bring them closer to Allah. Hence Allah said concerning them (interpretation of the meaning):
“And if you (O Muhammad) ask them: ‘Who has created the heavens and the earth,’ they will certainly say: ‘Allah’” [Luqmaan 31:25]
 This indicates that they acknowledged that Allah is the Creator. Another aayah says (interpretation of the meaning):
“And verily, if you ask them: ‘Who created the heavens and the earth?’ Surely, they will say: ‘Allah (has created them)’”
[al-Zumar 39:38]  
Many aayaat indicated that they believed in the Unity of Lordship (Tawheed al-Ruboobiyyah); their shirk was with regard to divinity (uloohiyyah), as Allah says concerning them (interpretation of the meaning):
“And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allah’” [al-Zumar 39:3] 
i.e., they said, we only worship them so that they may bring us closer to Allah.

Praise be to Allah.The problem of global warming is regarded as one of the most serious environmental problems of our time, concerning which experts have held many conferences and published many articles about its dire consequences. These experts attribute this rise in temperature to the accumulation of gases in the atmosphere that is caused by factories, power stations and car emissions, which has led to a rise in air temperature and ocean temperature, which threatens to melt the ice-caps and cause flooding of land, which is expected to change the features of some countries completely and to change the climate of vast areas on earth.  
We could not find anything about this in the Qur’aan and Sunnah, apart from one hadeeth which some scholars who are specialized in sharee’ah and environmental sciences say has to do with this topic, and some of the most prominent specialists in the world agreed with them, which is that the Arabian Peninsula will again become meadows and rivers. They attribute that to a complete change in the earth’s climate and the melting of the Arctic ice cap due to global warming. 
What we think is that Arabia becoming meadows and rivers again is something concerning which there is no doubt, but we cannot be certain that it will happen because of the melting of the ice cap, because that is known only to Allaah. But we mention this view because it is relevant and because it has been said by some specialists, both Muslims and kaafirs. 
The hadeeth is: 
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Hour will not begin until the land of the Arabs once again becomes meadows and rivers.” Narrated by Muslim (157). Meadows refers to spacious land with a great deal of vegetation. 
1.
Dr. Zaghloul al-Najjaar says: 
This hadeeth is a scientific miracle that describes a natural fact that was not understood by scientists until the late twentieth century, when it was proven by definitive evidence that the Arabian Peninsula was meadows and rivers in ancient times. Climate studies have also indicated that the arid desert is now on its way to becoming meadows and rivers again, because the earth throughout its long history passes through climatic changes that take place gradually over long periods of time, or they may be sudden and swift. 
Climate studies indicate that we are coming into a new rainy period, the evidence of which is the shift of the ice-cap in the northern hemisphere towards the south, and a noticeable fall in winter temperatures. 
The fact that the Prophet (peace and blessings of Allaah be upon him) referred to this ice age in his hadeeth “until the land of the Arabs once again becomes meadows and rivers” is proof of his Prophethood, and shows that he was always connected to divine revelation, and was taught by the Creator of the heavens and the earth. End quote. 
See: https://bit.ly/2J76pX9
2.
Shaykh ‘Abd al-Majeed al-Zandaani said: 
Professor Alfred Kroner, one of the most famous geologists in the world, attended a geological conference in the College of Earth Sciences in the King ‘Abd al-‘Azeez University. I said to him: Do you have any proof that Arabia was once gardens and rivers? He said: Yes, this is well known to us and it is a scientific fact. Geologists know this because if you dig in any area you will find signs that tell you that this land used to be meadows and rivers. There is a lot of evidence.
I said to him: Do you have any evidence that Arabia will once again become meadows and rivers? He said: This is something real and proven. We geologists know it and measure it and calculate it. We can say approximately when it will happen, and it is not far off, it is quite close. I said: Why? He said: Because we have studied the history of the earth in the past, and we have found that it passes through many stages, one of which is the ice ages. What does ice age mean? It means that a certain amount of sea water turns into ice and collects at the North Pole, then it begins to shift towards the south, and when it shifts towards the south it covers whatever is beneath it, and the climate on earth changes. Among the climatic changes is the change that takes place in Arabia, where the weather becomes cold and Arabia becomes one of the lands which has the most rain and rivers on earth.
I said: Can you confirm that for us?  
He said: Yes, this is an undeniable fact. 
I said to him: Listen, who told Muhammad (peace and blessings of Allaah be upon him) of that? This is all mentioned in a hadeeth that was narrated by Muslim; he (peace and blessings of Allaah be upon him) said: “The Hour will not begin until the land of the Arabs once again becomes meadows and rivers.” Who told Muhammad (peace and blessings of Allaah be upon him) that Arabia was once meadows and rivers? He thought, then he said: The Romans. I said to him: And who told him that Arabia would once again become meadows and rivers? He thought for a moment and said: The One Who is above! Then I said to him: Write it down. So he wrote in his own hand: I am astonished at the scientific facts that I have seen in the Qur’aan and Sunnah, which we could not prove until recently by modern scientific methods. This indicates that the Prophet Muhammad (peace and blessings of Allaah be upon him) did not attain this knowledge except by revelation from above. 
By Allaah, I spent only two and a half hours with this German until he said all of that. This giant among scientists wrote that and approved of it, which indicates that there is one science, one truth, One God.  
End quote from https://bit.ly/2xZKfUp
And Allaah knows best.

Praise be to Allah.All of this is baseless. He did not fight the jinn and no such thing happened at all. Rather this is false and is one of the lies and fabrications that people have invented.  Abu’l-‘Abbaas Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) stated this clearly and said: “It is a lie which has no foundation. It is one of the false stories fabricated by the liars.”

Praise be to Allah.History of the Green Dome 
The dome over the grave of the Prophet (peace and blessings of Allah be upon him) dates back to the seventh century AH. It was built during the reign of Sultan Qalawun, and at first it was the colour of wood, then it became white, then blue, then green, and it has remained green until the present. 
Professor ‘Ali Hafiz (may Allah preserve him) said: 
“There was no dome over the sacred chamber. There was in the roof of the mosque above the chamber a waist-high enclosure of brick to distinguish the location of the chamber from the rest of the mosque’s roof. 
Sultaan Qalawun al-Salihi was the first one to build a dome over the chamber. He did that in 678 AH. It was square at the bottom and octagonal at the top, made of wood, and built on top of the pillars that surrounded the chamber. Planks of wood were nailed to it, over which plates of lead were placed, and the brick enclosure was replaced with one made of wood. 
The dome was refurbished at the time of al-Nasir Hasan ibn Muhammad Qalawun, then the leaden plates slipped, but they were fixed and refurbished at the time of al-Ashraf Sha’ban ibn Husayn ibn Muhammad in 765 AH. It fell into disrepair and was renovated at the time of Sultan Qayit Bey in 881 AH. 
The chamber and dome were burned in the fire that swept through the Prophet’s mosque in 886 AH. During the reign of Sultan Qayit Bey the dome was rebuilt, in 887 AH, and strong pillars to support it were built in the floor of the mosque, and they were built of bricks to the correct height. After the dome had been built in the manner described above, cracks appeared in its upper part.  When it proved impossible to refurbish it,  the Sultan Qayit Bey ordered that the upper part be demolished and rebuilt strongly using white plaster. So it was built solidly in 892 AH. 
In 1253 AH, an order was issued by the Ottoman Sultan ‘Abd al-Hamid to paint the dome green. He was the first one to colour it green, and the colour has been renewed whenever necessary until the present. 
It became known as the green dome after it was painted green. It was previously known as the white dome or the fragrant dome or the blue dome.” (Fusul min Tarikh al-Madinah al-Munawwarah by ‘Ali Hafiz (p. 127, 128)
The ruling on building the Green Dome
The scholars, both in the past and in modern times, criticized the building of this dome and its being given a colour. All of that is because of what they know of shari’ah closing many doors for fear of falling into shirk. 
These scholars include the following: 

Al-San’ani (may Allah have mercy on him) said in Ta-thir al-I’tiqad: 

“If you say: A great dome has been built over the grave of the Messenger (peace and blessings of Allah be upon him), costing a great deal of money, I say: This is in fact great ignorance of the situation, because this dome was not built by him (peace and blessings of Allah be upon him) or by his Companions or by those who followed them, or by those who followed the Tabi’in, or by the scholars and imams of the ummah. Rather this dome was built over his grave (peace and blessings of Allah be upon him) on the orders of one of the later kings of Egypt, namely the Sultan Qalawun al-Salihi who is known as King Mansur, in 678 AH, and was mentioned in Tahqiq al-Nasrah bi Talkhis Ma’alim Dar al-Hijrah. These are things that were done on the orders of the state and not on the basis of shar’i evidence.”

The scholars of the Standing Committee for Issuing Fatwas were asked: 

There are those who take the building of the green dome over the Prophet’s grave in the Prophet’s Mosque as evidence that it is permissible to build domes over other graves, such as those of the righteous and others. Is this argument correct or what should our response to them be? 
They replied: 
“It is not correct to quote the fact that people built a dome over the grave of the Prophet (peace and blessings of Allah be upon him) as evidence that it is permissible to build domes over the graves of the righteous dead and others, because those people’s building a dome over his grave (peace and blessings of Allah be upon him) was haram and those who did it sinned thereby, because they went against what is proven in a report from Abu’l-Hayyaj al-Asadi who said: ‘Ali ibn Abi Talib (may Allah be pleased with him) said to me: Shall I not send you on the same mission as the Messenger of Allah (peace and blessings of Allah be upon him) sent me? Do not leave any image without erasing it or any high grave without levelling it. 
And it was narrated that Jabir (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) forbade plastering over graves, or sitting on them or building over them. Both reports were narrated by Muslim in his Sahih. So it is not correct for anyone to quote the haram action of some people as evidence that it is permissible to do similar haram actions, because it is not permissible to go against the words of the Prophet (peace and blessings of Allah be upon him) by citing the words or actions of anyone else. And because he is the one who conveyed the command from Allah, and he is the one who is to be obeyed, and we must beware of going against his commands, because Allah says (interpretation of the meaning): “And whatsoever the Messenger ((peace and blessings of Allah be upon him)) gives you, take it; and whatsoever he forbids you, abstain (from it)” [al-Hashr 59:7]. 
And there are other verses which enjoin obedience to Allah and to His Messenger. And because building up graves and erecting domes over them are means that lead to associating their occupants with Allah, and the means that lead to shirk must be blocked.” (Shaykh ‘Abd al-‘Aziz ibn Baz, Shaykh ‘Abd al-Razzaq ‘Afifi, Shaykh ‘Abd-Allah ibn Qa’ud. Fatawa al-Lajnah al-Daimah (9/83, 84) 

The scholars of the Standing Committee also said: 

“There is no proof in the fact that a dome was set up over the Prophet’s grave for those who take it as an excuse for building domes of the graves of the awliya (“saints”) and righteous people, because the building of a dome over his grave was not done on his instructions and was not done by any of his Companions (may Allah be pleased with them), or by the Tabi’in, or by any of the imams of guidance in the early generations whom the Prophet (peace and blessings of Allah be upon him) testified were good. Rather it was done by people of bid’ah (innovation). It was proven that the Prophet (peace and blessings of Allah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” And it was proven that ‘Ali (may Allah be pleased with him) said to Abu’l-Hayyaj: Shall I not send you on the same mission as the Messenger of Allah (peace and blessings of Allah be upon him) sent me? Do not leave any image without erasing it or any high grave without levelling it. Narrated by Muslim. As it is not proven that he (peace and blessings of Allah be upon him) built a dome over his grave, and it is not proven from any of the leading imams; rather what is proven shows that to be an invalid action, and no Muslim should feel any attachment to the action of innovators who built a dome over the grave of the Prophet (peace and blessings of Allah be upon him).” (Shaykh ‘Abd al-‘Aziz ibn Baz, Shaykh ‘Abd al-Razzaq ‘Afifi, Shaykh ‘Abd-Allah ibn Ghadyyan, Shaykh ‘Abd-Allah ibn Qa’ud. Fatawa al-Lajnah al-Daimah (2/264, 265) 

Shaykh Shams al-Din al-Afghani (may Allah have mercy on him) said: 

“Al-‘Allamah al-Khajandi (1379 AH) said, discussing the history of the green dome that was built over the grave of the Prophet (peace and blessings of Allah be upon him), and explaining that it is an innovation that was done by some sultans and ignorant persons who erred and made a mistake, and that it is contrary to the clear sahih hadiths and reflects ignorance of the Sunnah, and that they went to extremes and imitated the Christians who are confused and misguided: 
It should be noted that until the year 678 AH, there was no dome over the chamber which contains the grave of the Prophet (peace and blessings of Allah be upon him), rather it was built by the king al-Zahir al-Mansur Qalawun al-Salihi in that year (678 AH), when this dome was built. 
I say: He did that because he had seen in Egypt and Syria the adorned churches of the Christians, so he imitated them out of ignorance of the command and Sunnah of the Prophet (peace and blessings of Allah be upon him), as al-Walid imitated them by adorning the mosque, as was mentioned in Wafa al-Wafa. 
It should be noted that undoubtedly this action of Qalawun was contrary to the authentic hadiths of the Messenger of Allah (peace and blessings of Allah be upon him), but ignorance is a great calamity and exaggeration in love and veneration is a real disaster, and imitation of foreigners is a fatal disease. We seek refuge with Allah from ignorance and exaggeration and imitation of foreigners.” (Juhud ‘Ulama al-Hanafiyyah fi Ibtal ‘Aqaid al-Quburiyyah, 3/1660-1662) 
Why wasn’t the Green Dome demolished?
The scholars have explained the Shar’i rulings concerning the building of this dome and its obvious effects on the followers of bid’ah’ who have developed an attachment to this structure and its colour, and they praise and venerate it a great deal in their poetry and writings. Now it is up to the authorities to implement these fatwas, and this is nothing to do with the scholars.  
The reason why it is not demolished is so as to ward off fitnah and for fear that it may lead to chaos among the ordinary people and the ignorant. Unfortunately the ordinary people have only reached this level of veneration towards this dome because of the leadership of misguided scholars and imams of innovation. They are the ones who incite the ordinary people against the land of the Two Holy Sanctuaries and its ‘aqidah and its manhaj. They are very upset about many actions that are in accordance with shari’ah in our view and contrary to innovation in their view. 
Whatever the case, the shar’i ruling is quite clear, and the fact that this dome has not been demolished does not mean that it is permissible to build it or any dome over any grave, no matter what grave it is. 
Shaykh Salih al-‘Usaymi (may Allah preserve him) said: 
“The fact that this dome has remained for eight centuries does not mean that it has become permissible, and being silent about it does not indicate approval of it or that it is permissible. Rather the Muslim authorities should remove it and put it back as it was at the time of the Prophet (peace and blessings of Allah be upon him). They should remove the dome and the adornments and engravings that are found in the mosques, above all the Prophet’s Mosque, so long as that will not lead to an even greater fitnah. If it would lead to an even greater fitnah, then the ruler should postpone the matter until he finds an opportunity for that.” (Bida’ al-Qubur, Anwa’uha wa ahkamuha, p. 253)
And Allah knows best.

Praise be to Allah.We put this
question to Shaykh ‘Abd-Allaah ibn Jibreen, may Allaah preserve him, who
answered as follows.

 The dove
does not have any particular meaning in Islam. It is simply one of the
birds that Allaah has permitted us to eat, just like any other permissible
bird.

 In
Islam, the dove does not stand for peace or for anything else. It is
sufficient for us Muslims for us to follow the commands of Allaah to
establish justice on earth.