Salam Alaikum my dear brothers and sisters in Islam! I'm a practising muslim and i believe so much in the powers of the holy quran and duah (prayer) for solving issues, conquering one's enemy and also for deliverance. Even though i believe in the powers of leaves, herbs and roots for overcoming some life challenges through the intervention of the almighty Allah without whom nothing can be possible, but is it permissible, allowed or right to use leaves, herbs and roots for overcoming life challenges. I mean, using items like leaves, herbs roots, black soap, alligator pepper and other items sold in the market for things like ( Eyonu, Ayeta, Agbega lenu Ise, Bibo Asiri, e.t.c.) is it halal or haram ?

thesource:
Salam Alaikum my dear brothers and sisters in Islam! I'm a practising muslim and i believe so much in the powers of the holy quran and duah (prayer) for solving issues, conquering one's enemy and also for deliverance. Even though i believe in the powers of leaves, herbs and roots for overcoming some life challenges through the intervention of the almighty Allah without whom nothing can be possible, but is it permissible, allowed or right to use leaves, herbs and roots for overcoming life challenges. I mean, using items like leaves, herbs roots, black soap, alligator pepper and other items sold in the market for things like ( Eyonu, Ayeta, Agbega lenu Ise, Bibo Asiri, e.t.c.) is it halal or haram ?

Wa alaykum salaam waramatulah wabarakatuh


Lol, this reminds me of some alufa calling themselves alfas. Had it been you want to use these herbs for medicinal purposes then ma sha Allah. Even some drugs today are found from roots and barks of plants. Giving you black soap for bibo asiri to me, is not Islam.



If you need overpowering enemies and life challenges take to Qur'an and put your trust in Allah.

For Ayeta,read Surah Al Falaq and An Nas. Also recite "Hasbuna Lahu wanimol wakil"

For Agbega lenu ise, recite "Wa rafana makana aliyyan"

For Arisiki irorun tabi bibo asiri, read Surah Al Waqiah

I don't want to give you counts, recite as much as you like. You may write those with ink and drink down(Ountu) if you like

lanrexlan:
Wa alaykum salaam waramatulah wabarakatuh


Lol, this reminds me of some alufa calling themselves alfas. Had it been you want to use these herbs for medicinal purposes then ma sha Allah. Even some drugs today are found from roots and barks of plants. Giving you black soap for bibo asiri to me, is not Islam.



If you need overpowering enemies and life challenges take to Qur'an and put your trust in Allah.

For Ayeta,read Surah Al Falaq and An Nas. Also recite "Hasbuna Lahu wanimol wakil"

For Agbega lenu ise, recite "Wa rafana makana aliyyan"

For Arisiki irorun tabi bibo asiri, read Surah Al Waqiah

I don't want to give you counts, recite as much as you like. You may write those with ink and drink down(Ountu) if you like

salamu alaekum plz i undstnd ur post but the last part is it sunnah ? or if it has origin in sunnah.

Zaikon:
salamu alaekum plz i undstnd ur post but the last part is it sunnah ? or if it has origin in sunnah.

Wa alaykum salaam waramatulah wabarakatuh. There's no evidence to prove it that it's bidah. There are narrations that the early salaf did that.
Read this

What is the ruling on writing verses from
the Holy Qur’aan on a vessel so that it can
be washed and the water drunk by one who
is sick?.


Praise be to Allaah.
There is nothing wrong with that. This was
narrated from some of the salaf (early
generation), and many of the scholars
stated that it is permissible.

Ibn al-Qayyim (may Allaah have mercy on
him) said in Zaad al-Ma’aad (4/170)
concerning ruqyah to treat the evil eye:
A number of the salaf thought that verses
of Qur’aan might be written for him, then he
can drink them.

Mujaahid said: There isnothing wrong with writing Qur’aan then washing it and giving the water to the sick person to drink. Something similar was narrated from Abu Qulaabah. It was
narrated from Ibn ‘Abbaas (may Allaah be
pleased with him) that he ordered that
Qur’aan be written for a woman who was
having difficulty in childbirth, then it was to
be washed and the water given to her to
drink. Ayyoob said: I saw Abu Qulaabah
writing something of Qur’aan then he
washed it with water and gave the water to
a man who had some pain to drink it.
End
quote.

Shaykh Muhammad Ibraaheem Aal al-
Shaykh (may Allaah have mercy on him)
was asked:
Is it permissible to write some verses of
Qur’aan for a sick person on a vessel, then
wash it and drink it?


He replied:
It does not seem that there is any thing
wrong with that. Ibn al-Qayyim (may Allaah
have mercy on him) narrated that an umber
of the Salaf thought that verses of Qur’aan
could be written for a sick person to drink.

End quote.
Fataawa al-Shaykh Muhammad Ibraaheem
(1/94).


http://islamqa.info/en/111809

Also read this
www.nairaland.com/1443925/why-muslims-write-wash-drink

thesource:
Salam Alaikum my dear brothers and sisters in Islam! I'm a practising muslim and i believe so much in the powers of the holy quran and duah (prayer) for solving issues, conquering one's enemy and also for deliverance. Even though i believe in the powers of leaves, herbs and roots for overcoming some life challenges through the intervention of the almighty Allah without whom nothing can be possible, but is it permissible, allowed or right to use leaves, herbs and roots for overcoming life challenges. I mean, using items like leaves, herbs roots, black soap, alligator pepper and other items sold in the market for things like ( Eyonu, Ayeta, Agbega lenu Ise, Bibo Asiri, e.t.c.) is it halal or haram ?

it's well

Zaikon:
salamu alaekum plz i undstnd ur post but the last part is it sunnah ? or if it has origin in sunnah.

hmmn

Jazakalahu kairan brother

lanrexlan:
Wa alaykum salaam waramatulah wabarakatuh


Lol, this reminds me of some alufa calling themselves alfas. Had it been you want to use these herbs for medicinal purposes then ma sha Allah. Even some drugs today are found from roots and barks of plants. Giving you black soap for bibo asiri to me, is not Islam.



If you need overpowering enemies and life challenges take to Qur'an and put your trust in Allah.

For Ayeta,read Surah Al Falaq and An Nas. Also recite "Hasbuna Lahu wanimol wakil"

For Agbega lenu ise, recite "Wa rafana makana aliyyan"

For Arisiki irorun tabi bibo asiri, read Surah Al Waqiah

I don't want to give you counts, recite as much as you like. You may write those with ink and drink down(Ountu) if you like

tunde1200:
Jazakalahu kairan brother

Wa anta fajazakallah khairan brother

vistaprint:
hmmn

plz if u can help by xplainin what your 'hmmn' means

Zaikon:
plz if u can help by xplainin what your 'hmmn' means

Allah knows better

vistaprint:
Allah knows better

ok toh

lanrexlan:
Wa alaykum salaam waramatulah wabarakatuh. There's no evidence to prove it that it's bidah. There are narrations that the early salaf did that.
Read this

What is the ruling on writing verses from
the Holy Qur’aan on a vessel so that it can
be washed and the water drunk by one who
is sick?.


Praise be to Allaah.
There is nothing wrong with that. This was
narrated from some of the salaf (early
generation), and many of the scholars
stated that it is permissible.

Ibn al-Qayyim (may Allaah have mercy on
him) said in Zaad al-Ma’aad (4/170)
concerning ruqyah to treat the evil eye:
A number of the salaf thought that verses
of Qur’aan might be written for him, then he
can drink them.

Mujaahid said: There is nothing wrong with writing Qur’aan then washing it and giving the water to the sick person to drink. Something similar was narrated from Abu Qulaabah. It was
narrated from Ibn ‘Abbaas (may Allaah be
pleased with him) that he ordered that
Qur’aan be written for a woman who was
having difficulty in childbirth, then it was to
be washed and the water given to her to
drink. Ayyoob said: I saw Abu Qulaabah
writing something of Qur’aan then he
washed it with water and gave the water to
a man who had some pain to drink it.
End
quote.

Shaykh Muhammad Ibraaheem Aal al-
Shaykh (may Allaah have mercy on him)
was asked:
Is it permissible to write some verses of
Qur’aan for a sick person on a vessel, then
wash it and drink it?


He replied:
It does not seem that there is any thing
wrong with that. Ibn al-Qayyim (may Allaah
have mercy on him) narrated that an umber
of the Salaf thought that verses of Qur’aan
could be written for a sick person to drink.

End quote.
Fataawa al-Shaykh Muhammad Ibraaheem
(1/94).


http://islamqa.info/en/111809

Also read this
www.nairaland.com/1443925/why-muslims-write-wash-drink

As long as you do not attach it to the practice and teachings of the holy prophet. Islam is based on teachings of the holy prophet and commandments of Allah and not the teachings of the so called Salafiyya. fakati

lanrexlan:
Wa alaykum salaam waramatulah wabarakatuh


Lol, this reminds me of some alufa calling themselves alfas. Had it been you want to use these herbs for medicinal purposes then ma sha Allah. Even some drugs today are found from roots and barks of plants. Giving you black soap for bibo asiri to me, is not Islam.



If you need overpowering enemies and life challenges take to Qur'an and put your trust in Allah.

For Ayeta,read Surah Al Falaq and An Nas. Also recite "Hasbuna Lahu wanimol wakil"

For Agbega lenu ise, recite "Wa rafana makana aliyyan"

For Arisiki irorun tabi bibo asiri, read Surah Al Waqiah

I don't want to give you counts, recite as much as you like. You may write those with ink and drink down(Ountu) if you like

I disagree with the last part of your post, writing it and drinking it?
1. Is the substance used in writing it halal or haram?
2. If you can write it with honey or pap, then you are right.
3. As long as what is written is a Quranic verse which is not distorted, turned upside or reverse, then you are right
4. Then Note: you are most likely to migrate from ountu to armlet (ifunpa and onde)

walexsho:


I disagree with the last part of your post, writing it and drinking it?

You are free to disagree with anything but what I don't like is to disagree without any tangible proof and expecting people to take you serious.

1. Is the substance used in writing it halal or haram?

Is black ink now Haram? It's not harmful unless you can proof to us that it's bad for health and back it up with evidence. Since I am not using blood or other forbidden liquid for my Ountu then I am justified.

2. If you can write it with honey or pap, then you are right.

Write with whatever thing that pleases you as long as it's not Haram. If you like write with ice cream or butter, it's your choice.

3. As long as what is written is a Quranic verse which is not distorted, turned upside or reverse, then you are right

It's Qur'anic verse, even if it's duas of the Prophet (Peace be upon him and his family) nothing wrong with it.

4. Then Note: you are most likely to migrate from ountu to armlet (ifunpa and onde)

A fallacy and bogus claim that doesn't hold water. Have anything against washing and drinking of Qur'anic ayah, that's none of my business. Different people looking for different things, onde and agbawo are what aren't Islamic.

walexsho:

As long as you do not attach it to the practice and teachings of the holy prophet. Islam is based on teachings of the holy prophet and commandments of Allah and not the teachings of the so called Salafiyya. fakati

Wow,really? I am sure you do take passport, what's the prophet's ruling on taking passports? Please directly from the Ahadith.


Sahih al-Bukhari, Witnesses Book 52, Hadith 16
Narrated '`Abdullah:The Prophet (pbuh) said, "The people of my generation are the best, then those who follow them, and then whose who follow the latter. After that there will come some people whose witness will go ahead of their oaths, and their oaths will go ahead of their witness." Ibrahim (a sub-narrator) said, "We used to be beaten for taking oaths by saying, 'I bear witness by the Name of Allah or by the Covenant of Allah."

lanrexlan:
Wow,really? I am sure you do take passport, what's the prophet's ruling on taking passports? Please directly from the Ahadith.


Sahih al-Bukhari, Witnesses Book 52, Hadith 16
Narrated '`Abdullah:The Prophet (pbuh) said, "The people of my generation are the best, then those who follow them, and then whose who follow the latter. After that there will come some people whose witness will go ahead of their oaths, and their oaths will go ahead of their witness." Ibrahim (a sub-narrator) said, "We used to be beaten for taking oaths by saying, 'I bear witness by the Name of Allah or by the Covenant of Allah."

Narration of the prophets has to complement the Quran, whichever one contradict the Qur'an shall be rejected in totality. Hadith, sayings of the prophet is liable to distortion due to the chain of transmission, messages from hand to hand is liable to be misinterpreted, hadith also contradict each other but it must not contradict the holy Qur'an.
on the Issue of photographs see a hadith:

(1) It is in Hadith - Narrated by Ummul Momineen Aisha ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) - "I used to play with dolls in the presence of the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ) and my girl friends also used to play with me. When Allah's Apostle ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) used to enter (my dwelling place) they used to hide themselves, but the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) would call them to join and play with me. (Bukhari).

(2) It is in Hadith - Narrated by Ummul Momineen Aisha ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) "When the Apostle of Allah ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) arrived after the expedition of Tabuk or Khaybar (the narrator is doubtful), the drought raised an end of a curtain which was hung in front of her store-room, revealing some dolls which belonged to her. He asked: What is this? She replied: My dolls. Among them he saw a horse with wings made of rags, and asked: What is this I see among them? She replied: A horse. He asked: What is this that it has on it? She replied: Two wings. He asked: A horse with two wings? She replied: Have you not heard that Solomon had horses with wings? She said: Thereupon the Apostle of Allah ) laughed so heartily that I could see his molar teeth
(Abu Dawud).
from the above ha'adith, the intention to which the picture is taken is what maters most!!!

(1) It is in Quran - The people of (Prophet) Musa ( ﻋﻠﯿﮫ ﺍﻟﺴﻼ ﻡ ) made in his absence, out of their ornaments, the image of calf, (for worship): it seemed to low: did they not see that it could neither speak to them, nor show them the way? They took it for worship and they did wrong. (Al-Araf - 148).
(2) It is in Quran - We bestowed aforetime on Abraham ( ﻋﻠﯿﮫ ﺍﻟﺴﻼ ﻡ ) his righteousness of conduct, and well were We (Allah - swt) acquainted with him. Behold! He (Abraham - ﻋﻠﯿﮫ ﺍﻟﺴﻼ ﻡ ) said to his father (the brother of his father whom he used to call father out of affection) and his people, "What are these images, to which you are (so assiduously) devoted?" They said, "We found our fathers worshiping them." He said, "Indeed you have been in manifest error, you and your fathers." (Al-Anbiya - 51-54).
(3) It is in Quran - They worked for him (Prophet Sulaiman alay salam ) as he desired, (making) arches, images, basins as large as reservoirs, and (cooking) cauldrons fixed (in their places):"Work O'Sons of David (alay salam)with thanks! but few of My servants are grateful!". (Saba - 13).
The first Quranic verse says that in the absence of Prophet Musa ( ﻋﻠﯿﮫ ﺍﻟﺴﻼ ﻡ ) some people made an image of a Calf for worship. This act on their part was wrong.
The second Quranic verses say that some people in Prophet Ibrahim's ( ﻋﻠﯿﮫ ﺍﻟﺴﻼ ﻡ ) time made some images and worshiped them. This act on their part was wrong.
The third Quranic verse says that some people worked as per the orders of Prophet Sulaiman ( ﻋﻠﯿﮫ ﺍﻟﺴﻼ ﻡ ) and made images. This act on their part was right. Why? Because these images were not meant for worship.

The above Quranic verses confirm the fact that the intention behind making images has to be virtuous. Images made with bad intention (for worship) are disallowed and images made out of good intention are allowed in Islam.

CORRECT UNDERSTANDING OF AHADITH
Many of us will be surprised to know that Prophet Mohammad ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) never had to pay Zakat. Why, because, the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) never kept anything for himself or his family that entitles him to pay Zakat. Whatever (money) the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) had in his hand, he used to give to the needy on the same day. Similarly, Prophet Mohammad ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) used to stand in prayers during nights and it is in Ahadith that his feet used to get swelled. Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) used to keep continuous fast, sometimes 5 days or more in a row. Sahaba ( ﺭﺿﺊ ﺍﻟﻠﮫ ﺗﻌﺎﻟﯽ ﻋﻨﮩﻢ ﺍﺟﻤﻌﯿﻦ ) tried to emulate, but could not do so. Prophet Mohammad ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) did not like to wear costly clothing. Most of the time he and his family members used to wear simple cloths. Also Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) did not like his family members keep costly things at homes.
(1) It is in Hadith - Narrated Ibn Umar: Once the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) went to the house of Fatima ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) but did not enter it. 'Ali ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) came and she told him about that. When 'Ali ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) asked the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ )
about it, he said, "I saw a (multicolored) decorated curtain on her door. I am not interested in worldly things." 'Ali ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) went to Fatima ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) and told her about it. Fatima ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) said, "I am ready to dispense with it in the way the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) suggests." The Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) ordered her to send it to such-and-such needy people." (Bukhari - Book #47, Hadith #783).
The above Hadith clearly establishes the fact that though Prophet Mohammad
( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) did not like his daughter Fatima ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) to use the decorated curtain, but he gave it to a needy Sahabi for use. This shows that using of decorated curtain is not forbidden (Haraam) in Islam. However, Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) preferred that his family members maintain utmost simplicity as far as possible.
(2) It is in Hadith - Narrated Busr bin Said( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ): That Zaid bin Khalid Al-Juhani ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) narrated to him something in the presence of Said bin 'Ubaidullah Al-Khaulani ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) who was brought up in the house of Ummul Momineen Maimuna ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ). Zaid ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) narrated to them that Abu Talha
( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) said that the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) said, "The Angels (of Mercy) do not enter a house wherein there is a picture." Busr ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) said, "Later on Zaid bin Khalid ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) fell ill and we called on him. To our surprise we saw a curtain decorated with pictures in his house. I said to Ubaidullah Al-Khaulani
( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ), "Didn't he (i.e. Zaid- ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) tell us about the (prohibition of) pictures?" He said, "But he excepted the embroidery on garments. Didn't you hear him?" I said, "No." He said, "Yes, he did."
(Bukhari - Book # 54, Hadith # 449).
The above Hadith establishes the fact that Sahaba used decorated curtains with pictures in their houses which was allowed by Prophet Mohammad ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ).
(3) It is in Hadith - Narrated by Anas ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ). Ummul Momineen Aisha ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) had a Qiram (a thin marked woolen curtain) with which she had screened one side of her home. The Prophet
( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) said, "Take away this Qiram of yours, as its pictures are still displayed in front of me during my prayer" (Bukhari - Book # 8, Hadith # 371).
The above Hadith establishes the fact that Prophet Mohammad ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) removed the curtain as the pictures on it were visible in front of him during the prayers. If the pictures were Haram, then Prophet Mohammad ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) would not have allowed the curtain to remain there in the first place.
(4) It is in Hadith - Narrated by Al-Qasim ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ): 'Ummul Momineen Aisha ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) said that she hung a curtain decorated with pictures (of animates) on a cupboard. The Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) tore that Curtain and she turned it into two cushions which remained in the house for the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) to sit on. (Bukhari - Book # 43, Hadith # 659).
The above Hadith establishes the fact that though the curtain was tore, but it was used for cushions for the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) which he used it.
(5) It is in Hadith - Ummul Momineen Aisha ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮩﺎ ) said: I stuffed for the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) a pillow decorated with pictures which looked like a Namruqa (i.e. a small cushion). He came and stood among the people with excitement apparent on his face. I said, "O Allah's Apostle ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) ! What is wrong?" He said, "What is this pillow?" I said, "I have prepared this pillow for you, so that you may recline on it." He said, "Don't you know that angels do not enter a house wherein there are pictures; and whoever makes a picture will be punished on the Day of Resurrection and will be asked to give life to (what he has created)? (Bukhari - Book # 44, Hadith # 447)
It is obvious that the pictures on the cushion were objectionable, therefore, the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) declined to use that cushion.
Refer Hadith # 4 above, it is clearly mentioned that the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) used the pillow which contained animated pictures (Bukhari Book 43 #, Hadith # 659).
Some people misunderstand and misquote a Hadith of the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) in which he ordered Hadhrat Ali ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) to "destroy every over-sized grave." This Hadith is in the Sahihayn, Sunan, and Musnad with various wordings.
Imam Sufyan al-Thawri said: "(the wordings of) the above Hadith may misguide people except those who possess (Sahi) understanding (of Islam)."
Thus, the correct understanding of the Hadith is, Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ) asked Ali ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) to destroy all graves of non-believers (pagans) and Christians/Jews which were high on the ground.
This correct understanding is based on the following Hadith of Prophet Mohammad ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ).
It is in Hadith - Narrated Anas ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ): When the Prophet arrived in Medina.... he ordered that a Mosque should be built and sent for some people of Banu-an-Najjar and said, "O Banu an-Najjar! Suggest to me the price of this (walled) piece of land of yours." They replied, "No! By Allah ( ﺳﺒﺤﺎﻧﮧ ﻭ ﺗﻌﺎ ﻟﯽ )! We do not demand its price except from Allah
( ﺳﺒﺤﺎﻧﮧ ﻭ ﺗﻌﺎ ﻟﯽ )." Anas ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) added: There were Graves of pagans in it and some area was un-leveled and there were some date-palm trees in it. The Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) ordered that the Graves of the Pagans be dug out and the uneven land be leveled and the date-palm trees be cut down . (So all that was done). (Bukhari Book #8, Hadith #420).
Ibn al-Jawzi in at-Tahqiq said of the above Hadith of Ali ( ﺭﺿﺊ ﺍﻟﻠﮧ ﺗﻌﺎﻟﯽ ﻋﻨﮧ ) as follows.
" This (Hadith) is understood to refer to the elevated (Pre-Islamic) tombs/graves they (Paagans & Christians) used to build high and decorated (as an object of worship)" (Al-Zayla'i mentioned it in Nasb al-Raya).
Prophet Mohammad ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ ) wanted to destroy Idol worship in all its formats. He wanted to clean all traces of Idol worship; pictures, Idols and Graves of Apostasy.




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