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RE: Need answer : The Permissibility of Grave Construction

syed.mohsin86 — Sun, 06 Sep 2009 16:53:49 GMT

Regarding Hadith of Sahih muslim And it was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, or sitting on them or building over them. Both reports were narrated by Muslim in his Saheeh
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sitting over not around ,the graves is forbidden and no one sits on as grave, I never saw a sane muslim doing it ,Similarly the Dome is like a room build around not over a grave and this has been proved from above what Prophet (صلی اللہ علیھ وآلھ وسلم) and first two caliphs(ra) of Islam were themselves buried in a room not in a open grave.
,By building over them it means structures made over them (not around ) during time of ignorance, Muslims build tomb or shrine around it
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Examples of structures over the grave that is prohibited
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Examples of building over the grave that is prohibited

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continue

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^^^

This is build over the grave and they aren't shrines , and the hadith way2saleem has misquoted is talking about bulding same things over a grave, Muslims dont build or sit over a grave, Shrine is a Sunnah like a room and build around
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Quran states:
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Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (Quran 18:21)

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RE: Need answer : The Permissibility of Grave Construction

syed.mohsin86 — Sun, 06 Sep 2009 16:50:03 GMT

Erecting Building and visiting Shines/tombs/mizars

بسم الله الرحمن الرحيم
.
Starting in the name of Allah
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الصلوة والسلام عليك يارسول الله وعلى آلك واصحابك يا نورالله
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And millions of durood on Prophet Muhammad (صلى الله عليه وآله وسلم)
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لسلام عليكم ورحمة الله وبركاته

First tomb in islam

Grave of PROPHET MUHAMMAD (saw) in room of the house of Ayesha (ra)
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second tomb in islam
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Grave of hadrat abu baker (ra) in a room of the house of Ayesha (ra) buried next to Prophet (Saw)
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third tomb in islam
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Grave of hadrat umar bin khatab (ra) in a room of the house of Ayesha (ra) buried next to Prophet (Saw)and abu baker (ra)

So it was a practice of Sahabis (ra) to bury khilifahs and Prophet (As) not openly but in a Room or some thing like tomb or dom covering it

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Proof 1 of building of tombs
around a grave
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Quran states:
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Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (Quran 18:21)
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Tafsir for this verse
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Qadhi Thana Ullah Panipatti (Rahimuhullah) writes in his great Tafsir al Mazhari: After the death of Ashaab al Kahf a dispute occurred between Muslims and non-muslims, The Muslims said that they will make a Masjid over them because they were of our faith whereas the disbelievers said they will build other buildings on it where people will live….This Ayah is proving that Mosques could be made near graves of Awliya in order to say salaat in them, Tabarruk is also attained through the tombs of Awliya [Tafsir al Mazhari Volume No.7, Page No. 123-124]
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Tafsir by Imam Bayzawi (rah) says: "From this it is understood that to erect a Mausoleum for the special people, i.e. Pious Saints and Ulema, is permissible".
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Tafsir by Imam Fakhrud'deen Razi (rah) writes: "The leaders of the city said that we will build a Mosque over them so that we will worship Allah Ta'ala and by the means of this Mosque the monument of As'haab Khaaf will remain." (Tafseer Kabeer)
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In "Tafseer Roohul Bayaan", Vol. 3, according to the verse: "To build over the graves of the Ulema, Awliya and the Saliheen is a permissible act with this condition that the motive is that the greatness of these pious people must be made apparent so that the people don't think that it is an ordinary grave."

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More Authnetic tafsirs for proof 1 from Quran

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"They said, build over their cave any building. Their Lord knows well about them. Those who prevailed in their affair said, 'We swear that we shall erect over them(graves) mosque"

[Glorious Quran Sura al-Kahf, verse 21]
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Commenting on this verse,** Imam at-Tabari, Hafiz Ibn Kathir and Imam al-Qurtabi** write:
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"When the people of the cave went into the cave, some people close to the entrance of the cave said, 'Build a mosque so we can worship Allah.' The people who said this were Muslims"
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[Tafsir Tabari, Tafsir Ibn Kathir, Sura al-Kahf, verse 21]

Therefore, from this we can prove that building a mosque near the grave of a pious person is permissible.
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***Hafiz al-'Asqalani writes*** :
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"If a person built a mosque near the graves of pious people, and that person's intention is solely for the blessings of Allah, and at the time of prayer the people do not not prostrate or face the grave, it is permissable to build a mosque near the grave of a saint and is not forbidden"

[Fath al-Bari, Chapter of Masjid]
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fath ul bari is most authentic commentary of bukhari and sahih hadiths as far as Ahle sunnah wal jammat (sunni islam) is concerned

Proof 2 of building of tombs
around a grave
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Hadrat Umar (Ra) wish to get buried
Beside Tomb of Prophet(saw) in a Room
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Al-Bukhari narrates in his Sahih, Book of Jana'iz:

When `Umar RA was stabbed he sent his son `Abd Allah with a message to `A'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet and Abu Bakr. `A'isha replied: "I wanted the spot for myself, but I shall put him [`Umar] before me today." It had been her habit that if a man from among the Companions asked her that spot she would always refuse. She herself gave the following instructions before her death: "Bury me with my lady-friends (the wives of the Prophet in al-Baqi`) and do not bury me with the Prophet in the house, for I dislike to be held in reverence (inni akrahu an uzakka)." Ibn `Umar came back with the news, whereupon `Umar said: "NOTHING IN THE WORLD WAS MORE IMPORTANT TO ME THAN THAT RESTING-PLACE." [Narrated by al-Bukhari in his Sahih.]
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Why did Hadrat Umar (ra) wanted to get buried in a room and not outside , Why was Hadrat Abu Baker (Ra) buried in a Room , A tomb is also a room built around the grave ,and it proves its a sunnah,
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The Tomb of Aqah Karim (صلی اللہ علیھ وآلھ وسلم) is the greatest proof of this practice , Other tombs of Sahabas (Ra) were demolished by Al saud otherwise they too were present throughout history of islam

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Proof 3,
hadiths proving tombs of 70 Prophets (as)
Tomb
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5769- وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏
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Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together)
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-- Imam al Haythami said that it is narrated by Al-Bazzar and all its narrators are trustworthy (i.e. Hadith is absolutely sahih)
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Majma Az-Zawaid by Imam al Haytami Volume No.3, Bab fi Masjid al Khayf, Hadith #5769]

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Proof 4
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Jesus Will Be Burried Next to
Our Prophet's (may God bless him and grant him peace)
Tomb
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Jesus, son of Mary, will come down to the world He will marry, . . . live for 45 years and then die. b[]He will be buried with me [Mohammed] in my grave. Then I and Jesus, son of Mary, will stand up in one grave between Abu Bakr and `Umar. (Mishkat-ul-Masabih, 40:4)
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Jesus will marry and have a child after he returns. After he dies, the Muslims will perform his funeral prayer and bury him at the Rauza-i-Aqdas. (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, 65)
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This hadith itself proves that Hadrat Esa (aleh islam) will be buried in Prophet (صلی اللہ علیھ وآلھ وسلم) Tomb along with him,

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answering misquotation of Hadith and another
objection
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,hadith states

Sahih Muslim
Volume 2, Book 23, Number 414:
Narrated 'Urwa:
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Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."

' Aisha added, "
Had it not been for that the grave of the Prophet (p.b.u.h)
would have been made prominent but I am afraid it might be taken (as a) place for praying.
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First its already clear from quranic verse above that building of mosques inside,Around a Grave of pious Awliyas (Rah) is allowed, and this above hadith is quoted for jews and christians not for muslims who took their Prophets as God, Son/daughter of God
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but still lets see how classical scholars view it ,
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Imam Ibn Hajar al-Haytami (in his Zawajir) quotes the hadith from Ahmad, Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said: "May Allah curse the Jews and Christians; they have taken the tombs of their prophets as places of worship."

He said, "The reason for considering it an enormity... is obvious....
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He explains, however, that, “Taking a grave as a place of worship means to pray on the grave or towards it. The prohibition, moreover, applies exclusively to the grave of someone venerated... under the two conditions:

a) that the grave is of someone who is honored and venerated;

b) and that the prayer is performed towards or on the grave with the intention of gaining the blessing of it, or out of reverence for it. (from: al-Zawajir, Reliance w21)

And this is only if one prays so close to it that if praying the prayer of those attentive (looking down), the grave would be within one's sight.
[end quote ]

hence praying salat towards the grave or doing sajda infront of it as christians/jews used to do it is haram ,

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On issue of elevation of graves
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Sahih Bukhari vol 2 book 23 Hadith 473
Narrated Abu Bakr bin 'Aiyash :
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Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex.
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Another Hadith proving Elevation of Graves of Sahabas (ra)
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It is established that the Prophet placed a rock on top of `Uthman ibn Maz`un's (ra) grave saying:With it I shall designate the grave of my [milk-]brother and later bury in it whoever dies among my relatives
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► by Abu Dawud
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► al-Bayhaqi in al-Kubra (3:412) with fair chains cf Ibn Hajar,
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► Talkhis al-Habir(2:134)
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►Ibn al-Mulaqqin,
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►Tuhfat al-Muhtaj(2:29)
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The complete report states that the Prophet asked a man to place a rock on top of Ibn Maz`un's grave; when he was unable to move it, he rolled up his sleeves and helped him and the whiteness of his arms was visible. Ibn Maz`un was the first of the Muhâjirûn buried in Baqi al-Gharqad.Ibrahim, the Prophet's son, was buried next to him. ."

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On issue of elevation of graves
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Another Sahih Hadith from Imam Bukhari (Rah) himself
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Kharija ibn Zayd said: I can see myself when we were young men [boys] in the time of Uthman [ibn `Affan](ra) The strongest one of us in high jump was he who could jump over the grave of `Uthman ibn Maz`un and clear it
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► cited by al-Bukhari in his Sahih chapter-title, "[Placing] a Stalk on Top of the Grave."
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► Ibn Hajar said in Fath al-Bari (3:256=1959 ed. 3:223 cf. Taghliq al-Ta`liq):
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► "Al-Bukhari narrated it with its chain in al-Tarikh al-Saghir (1:42
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. It contains a proof for the licitness of raising high the grave and elevating it above the surface of the earth,
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In second hadith it says high jump by sahabas (Ra) which is only possible if grave is high
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**********
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now according to above hadith Amir al-San`ani in Subul al-Salam said: "The Jumhur - vast majority - hold that the prohibition of building up and plastering graves is one of preference (tanzih) [i.e. not strictness (tahrim)] and that preference is for Qaboor of Laymen as Grave of Prophet (صلی اللہ علیھ وآلھ وسلم) himself is elevated as stated in Sahih bukhari above

Imam al-Shawkani admitted that the Salaf built up the graves high as proved from above

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Imam Nawawi (rah)
on the hadith and issue of tombs said
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Imam al-Nawawi in Sharh Sahih Muslim said al-Shafi`i and the Jumhur or bvast majority hold that it is disliked to build tombs over the graves and to whitewash them. Al-Isnawi as quoted by al-Shirwani and al-Shirbini excepted the graves of Prophets, Ulema, and the Salihin or righteous Muslims, from this ruling. In other words, they held as permissible the building of superstructures over the graves of those considered pious. This hukm is found in other than the Shafi`i Madhhab as can be gathered further down.
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Further, to be precise, al-Shafi`i and the Jumhur hold that the above is "preferably disliked" (makruh tanzihi), not prohibitively disliked (even if such distinction is not formally made in other than the Hanafi School).

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Imam Ibn Hibban (rah) the great Muhadith from Islaaf as Saliheen (rah) [d. 354 AH] said regarding visitation to tomb of Imam Ali Raza bin Musa (ra):
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قد زرته مراراً کثيرة، وما حلّت بي شدّة في وقت مقامي بطوس، وزرت قبر علي بن موسي الرضا صلوات اﷲ علي جده وعليه، ودعوت اﷲ تعالي إزالتها عنّي إلا استجيب لي، وزالت عنّي تلک الشدّة وهذا شئ جرّبته مراراً فوجدته کذلک، أماتنا اﷲ علي محبة المصطفي وأهل بيته صلي اﷲ وسلم عليه وعليهم أجمعين.

, I have done ziyarah of his tomb many times, during my stay at Tus, whenever I got into any difficulty I went to the grave of Imam Musa raza (ra) and asked Allah for the fulfillment of my need, every time I was answered and my difficulty was removed. This is such a reality that I found it to be true nomatter how many times I did it May Allah grant us death in the true love for Prophet (Peace be upon him) and his blessed Ahlul Bayt. [Ibn Abi Hatim Razi, Kitab al Thiqat, Volume No. 8, Page No. 457, Number: 14411]

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Answering Objection : Prostrating towards a grave(doing sajda)
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This is clearly haram even if sajda e tazeemi , Sunni muslims donot believe in doing Sajda towards a grave as Shariah prohibits it ,
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it has already in miskat ul mabasih page 161 Vol 1 hadith 694
و عن عطا ء بن ىسار قال قال رسؤل الله صلی اللہ علیھ وآلھ وسلمااللهما كا تجعل قبرى وثنا يعبد اشتد غضب الله علئ قوم اتخز وا قبور انبيا حى ام مسا جد رواحما لق مرسلق
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Hadrat Ata Bin Siyar narrated that Prophet (صلی اللہ علیھ وآلھ وسلم) said that donot make my grave an idol after I die may Allah curse this nation who made graves of their Prophets (as) into prostration places (worship places)
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scan page
http://www.razanw.org/modules/sunnibooks/item.php?itemid=18&page=162
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here above strictness forbidding prostration is narrated in the hadith , and by making places of worshipping it means making it prostration place, this has already been mentioned by imam ibn e hajar (Rah) in same thread
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so any one who does Sajda to is haram, any muslims who does it is not follow ahle sunnah wal jammat
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but kissing the grave and putting head on it was done by Sahabas (Ra) , it will be discussed in next posts

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On the issue of kissing a Shrine/grave
or putting head on it
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it is proved from sahih hadiths
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*** PROOF 1
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It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
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► Ibn Majah 2:1320,
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►Ahmad,
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►al-Tabarani,
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►al-Subki, and Ibn `Asakir
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*** PROOF 2
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Dawud ibn Salih said: "[The governor of Madina] 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.,
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► Ibn Hibban in his Sahih,
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►Ahmad (5:422),
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►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"),
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►al-Hakim in his Mustadrak (4:515);
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► both the latter and al-Dhahabi said it was sahih.
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► It is also cited by al-Subki in Shifa' al-siqam (p. 126)
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►and Ibn Taymiyya in al-Muntaqa (2:261f.)

Prophet's (صلی اللہ علیھ وآلھ وسلم) Grave
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Imam al-Dhahabi said: "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. If it is asked:
"Why did the Companions not do this?" ]We reply: "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. Do you not 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 the Messenger of Allah "? 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 their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves.
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[Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]

"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ah.mad now?
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It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!
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[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]
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*** NOTE
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Even after above Sahih hadiths and opinion of salafs Mujadad Ala Hadrat Imam Ahmed Raza khan (rah) said
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He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect.
Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah. Though, it is better for the general public to be precautious.] Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!?
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(Fatwa Ridhwiyah, 9:528)
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Hence the great sunni scholar himself has asked Awam to be cautious and not practice it inspite of the fact its allowed.

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answering Objection To put pictures near grave
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hadith says
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Narrated Aisha
Um Salama told Allah's Apostle about a church which she had seen in Ethiopia and which was called Mariya.She told him about the pictures which she had seen in it. Allah's Apostle said, "If any righteous pious man dies amongst them, they would build a place of worship at his grave and make these pictures in it; they are theworst creatures in the sight of Allah."

[sahih bukhari volume 1, number 426]
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first thing to be noted is ahle sunnah wal jammat considers putting pictures at graves as haram and No muslim at any part of world does it, Worshipping (means doing sajda) according to hadith of Miskat and even Imam Ibn e Hajar (Rah) , there is no a single imam who took worshpiing as building shrines except some deviated people, As QURAN ITSELF SAYS THEY BUILD A PLACE OF WORSHIP ,AND EVEN MASJID R NABWI (صلی اللہ علیھ وآلھ وسلم) is a Place of Worship ,
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Making pictures is haram and has no justification
,
Secondly this hadith is stated for Christians and non muslims, And some people blindly quote such hadiths and verses for muslims

RE: Need answer : The Permissibility of Grave Construction

Muhammad Al-Husayni — Fri, 04 Sep 2009 14:04:41 GMT

This is indirectly answering your question

By the Late Shaykh Alawi(ra)

QUESTION 6:

Is it allowed to build Domes or structures over graves?

ANSWER:

Pseudo scholars define Bid'ah as anything that Nabi Muhammad, sall-Allahu `alayhi wa sallam, did not do. However, the true definition of Bid'ah is:

'Anything that has not been done by Nabi Muhammad, sall-Allahu `alayhi wa sallam, and does not have an origin (Asl) in the Shari'ah Qur'an and Sunnah'.
Certain people unceremoniously condemn the building of domes on Qubur as Bid'ah, but what about the building of domes on the Moques?

There were no domes on the Mosques in the time of Nabi Muhammad, sall-Allahu `alayhi wa sallam, nor were there any carpets, Minarets or Mihrabs. All these designs and structures were added long after the Beloved Nabi's time.Domes were added to amplify the voice of the Imam by making it echo, carpets were added so that people did not have to pray on sand and minarets were added so that people could see the location of the mosque from a distance. Let those who cry "Bid'ah!" build themselves a mosque without a dome, carpet, Mihrab and Minarets.

Let us remember that the Nabi, sall-Allahu `alayhi wa sallam, himself put a large stone to mark the grave of his Sahabi Uthman bin Maz'un and said:
(li A'alama bihi Qabra Akhi) i.e. "So that I can know the Qabr of my brother".
(Abu Dawud and Mishkat al-Masabih).

This Hadith is the Asl (Islamic origin) for marking graves, especially that of special people so that they may be KNOWN. The designs and style of structure may change over the centuries, but the Original Idea comes from the Sunnah, as the idea to decorate Masajid.

The most significant proof for the permissibility of having structures over graves is the example of Nabi Muhammad, sall-Allahu `alayhi wa sallam, himself. He said that a Prophet should be buried where he passed away. Nabi Muhammad, sall-Allahu `alayhi wa sallam, passed away inside his house and was subsequently buried inside it, and the Sahabah did not destroy that structure.

For those who claim that this is an exception applicable only to Nabi Muhammad, sall- Allahu `alayhi wa sallam, firstly, let them prove it from the Qur'an or Sunnah, and secondly, we ask them why Sayyidina Abu Bakr As-Siddiq, radi Allahu `anh, also wanted to be buried inside this structure? The very same holds true for Sayyidina Umar, radi Allahu `anh, who was also buried inside this structure. Their action clearly shows the validity of having a grave in a structure, for non-Prophets as well. Another Hadith often misinterpreted and quoted out of context is where Nabi Muhammad, sall-Allahu `alayhi wa sallam, ordered his Sahabah to destroy all the high graves.

In the time of Nabi Muhammad, sall-Allahu `alayhi wa sallam, there were no graves of Muslims, only graves of kuffar, which were built high. The Sahabah were thus ordered to destroy the high structures on the graves of the kuffar, not of the Anbiya or Awliya.

A significant evidence to support this is that when Sayyidina Umar, radi Allahu `anh, conquered Syria and Palestine, both lands abounded with great tombs of the honoured Prophets, `alaymu-s-salam, of Allah, subhanaHu wa Ta`ala, e.g. the shrine of Nabi Ibrahim, `alayhi-s-salam, the tomb of Nabi Yusuf, `alayhi-s-salam, Nabi Ya'qub, `alayhis-salam, Nabi Dawud, `alayhi-s-salam, Nabi Sulayman, `alayhi-s-salam.

Sayyidina Umar, radi Allahu `anh, destroyed the idols in Syria and Palestine, but he did not touch the shrines of the beloved Prophets, sall-Allahu `alayhi wa sallam, of Allah, subhanaHu wa Ta`ala. Thus the above Hadith refers to the high graves of the kuffar.

In a Sahih Hadith, Nabi Muhammad, sall-Allahu `alayhi wa sallam, says that the honour of a Mu'min who has passed away is the same like his honour was when he was alive (Hurmatul Mumini maitan ka Hurmatihi Hayyan).

Allah, subhanaHu wa Ta`ala, says that the most honourable of you in the sight of Allah, subhanaHu wa Ta`ala, are the pious ones. So we respect the pious in the Dunya, and when they pass away, we continue honouring them by venerating their graves (as allowed in Islam of course).

In another Sahih Hadith, it is narrated that when Nabi Muhammad, sall-Allahu `alayhi wa sallam, looked at the Holy Ka'bah, he said, "How great are you, oh house of Allah, but I swear by Allah who created me, that the honour the believer is even greater than you". The Holy Quran (Surah al-Haj Ayah 32) says: "And those who venerate the Sha'a'ir Allahi (Signs/Symbols of Allah), then that is from the Taqwa in their hearts". (wa man yuazzim sha'a'ir Allahi fa innaha min Taqwal Qulub)

In the Quran (1:158), the mountains of Safa and Marwah were called Sha'a'ir Allahi, because they are the mountains on which a Waliyyah from the Ummah of Nabi Ibrahim, `alayhi-s-salam, called Hajirah ran seven times.

What about a place where a Wali from the Ummah of Nabi Muhammad's, sall-Allahu `alayhi wa sallam, is resting?

We believe that place is also from the Sha'a'ir Allahi and should be honoured.
It is thus unfortunate that some people want to prohibit us from honouring the Awliya of Allah. They forget that we honour them for the sake of Allah and not as Partners with Allah. No Muslim can ever do that.

There are also Qur'anic evidences supporting the building of structures at graves. Surah al-Kahf, Ayah 21, speaks about the honourable Ashab al-Kahf. According to Tafsir al-Jalalayn, 'The believers' built a Masjid at their Qubur. This was to derive extra blessings from the pious ones buried there, as in the Tafsirs of Khaffaji, Baydawi, Razi and Ruh Al-Bayan.

Also often misinterpreted is the Hadith which says that Allah, subhanaHu wa Ta`ala, cursed the people who have turned the Qubur of Prophets into Mosques.

This Hadith is actually referring to those people who actually pray to the Prophets, and not those who merely pray near the Prophets' graves - to Allah, subhanaHu wa Ta`ala, -for the sake of Barakah.

Every Haji can see that in Madinah, in the Blessed Prophet's (s.a.w) Mosque, people have been praying around the four sides of His Holy and Blessed Qabr ash-Shareef for 1400 years. Was that Shirk?

In Makkah, it is recommended to pray in Hijr Ismail (also called Hateem), as it has the Qabr of Nabi Ismail (a.s) in it as many scholars have said (Qisas al-Anbiya by Ibn Katheer).

In the famous work of Shafi'i Fiqh, Umdat as-Salik, it is clearly stated that what is meant by "making a Qabr a Masjid" is: "praying to it in honour or praying on it (Reliance of the Traveller p.896). "Ittikhaz al-Qubur Masajid" does not mean praying around it or building structures over it. Building something on a Qabr is definitely not allowed as it is disrespectful to the person buried, but establishing the Qabr and building a structure over it is definitely allowed and the universal practice of the Ummah for 1400 years. There is no clear proof against this, only for it.

For 1400 years, the Honourable Tombs of the Great Sons and Daughters of Islam, throughout the Islamic World, have acted as symbols of inspiration and glory for all Muslims, as well as a source of Barakah and Spirituality.

It is indeed sad that, today, while other nations are working hard to maintain the memory of their Heroes and Leaders, We are being are told by certain ignorant 20th scholars to wipe out the memory of Our Heroes and Leaders.

In summary, to kiss the black stone is a Sunnah, to decorate the grave with flowers is a Sunnah, and to destroy the graves of the Awliya is a Bid'ah.

The Sahabah actually used to maintain the graves.

Some teaching of Shaykh as-Sayyid Muhammad ibn `Alawi al-Maliki(ra)

RE: Need answer : The Permissibility of Grave Construction

Muhammad_Azeem — Fri, 04 Sep 2009 12:20:20 GMT

Masha'Allah brilliant reply.

RE: Need answer : The Permissibility of Grave Construction

way2saleem — Fri, 04 Sep 2009 08:29:11 GMT

[b]Mashallah. its just more than enough to shut there mouth. very nice collection of ahadees. but a common man couldnt get such reply as i am. however brother thanks for taking your precious time for replying me. Jazak Allah hu Qaira.[/b]

RE: Need answer : The Permissibility of Grave Construction

HanafiUK — Sun, 30 Aug 2009 22:05:36 GMT

Mashallah great answers brother, may Allah the most merciful bless you. But i would like to say that normal people who dont know much about islam get scared when people miss interpret the quran paak and hadith and they get scared and you cant really blame them as well as the words shirk, bidat and kufar are scary because nobody wants to do that.

RE: Need answer : The Permissibility of Grave Construction

fayaz halai — Sun, 30 Aug 2009 20:34:41 GMT

There are many Hadith for the permissibility of visiting graves.

Ibn Majah (Mishkat) Baab Ziaratul Quboor,1769:

Narrated by Ibn Masud(Radiallahutala’an), “Allah's Messenger (Sal-allahu-aleihi-wasallam) said: "I prohibited you from visiting graves, but visit them now, because they teach renunciation in the world and remind the hereafter."

Sahih Muslim, no. 977:Ibn Buraida (Radiallahutala’an) narrates from his father that the Messenger of Allah(Sallallahualayhiwasallam) said: “I used to forbid you from visiting graves. Now, do visit them…”

Sahih Muslim, no. 974:Sayyida A’isha(Radiallahutala’anha) narrates that “Whenever it was her turn to spend the night with the Messenger of Allah(Sallallahualayhiwasallam), he used to go to the Baqi (graveyard) in the last portion of the night and say: “May you be safe, O abode of the believing people. What you have been promised has come to you. You are tarried till tomorrow and certainly we shall follow you if Allah wills. O Allah, forgive the inmates of the Baqi-al-Gharqad.”

Narrated by Ayesha (Radiallahutala’anha)
Transmitted by Muslim (Mishkat)

She asked: O Apostle of Allah (Sal-allahu-aleihi-wasallam), what shall I recite (meaning) at the visiting of graves? He said: Say, Peace be on the inmates of the abodes of the believers and Muslims, and may Allah show mercy to those who predeceased us and who will succeed us, and we shall join you, if Allah wills. [1767]

The above and many other narrations of the Messenger of Allah(Sallallahualayhiwasallam) are more than sufficient to prove the permissibility and desirability of visiting graves.

It is a Sunnah of the Messenger of Allah(Sallallahualayhiwasallam), as we have seen in the above Hadiths quoted above.

The benefits of visiting Graves:

(1)It reminds, the person visiting, of death.(2)It reminds, the person visiting, of the purpose of one’s life and helps him in removing the love of this world from his heart and striving in the betterment of the hereafter.(3)One benefits from the baraka of the person visited if one goes with a good intention, whether one realizes it or not. Those with more spiritual clarity realize this more clearly.(4) It benefits the one visited, because of the reward of recital of Qur’an (and other matters) one makes.

Having said the above, one must always remember not to engage oneself in any unlawful and blameworthy act when visiting graves, such as prostrating (sajda) to the graves, which is undeniably a grave sin. Similarly, excessive mourning, crying and wailing has also been prohibited by the Messenger of Allah(Sallallahualayhiwasallam). Intermingling of the sexes at the graves of many saints is very common, which is unlawful, and must be avoided.

May Allah save us from the Deviant sects and keep us on the Straight path.Aameen.

RE: Need answer : The Permissibility of Grave Construction

fayaz halai — Sun, 30 Aug 2009 20:33:49 GMT

Rest all the Hadiths by quoted by your friend are almost inter related

Apart from this more hadith quoted by the wahabis:

Abu Marthad al-Ghanawi reported Allah's Messenger (May peace be upon him) as saying: Do not sit on the graves and do not pray facing towards them. { Sahih Muslim Hadith no. 2121 }

Answer:

The Ahle Sunnat wal Jamat also believes the same. For the proof refer to the books of Ahle Sunnah .

Reference:

Ruling:It is a forbidden act to sit, walk, defecate or pass water on the graves.It is not permissible to walk on the path leading through the graveyard, no matter whether it seems to be a new path or one guesses it to be a new path.

[Qanoon-e- Shariat, pg no 313]

[Bahar -e- Shariat , Vol 1,Pg 847]

[ Al Fatawa-e- Hindiya,Kitaab us salaat,Vol 1, pg. 166]

[Durr-e-Mukhtar, kitab us Salaah, vol 3, pg. 183.]

One should not Pray facing the Grave. If there is a grave in front of him ,he should place a Sutrah between him and the grave. Sutrah implies a sort of object like a pillar, wall or stick, etc, in front of a votary of salaat to act as a symbolic barrier between him and the others.

Next Hadith:

"Narrated Abu Huraira: Allah's Messenger (may peace be upon him) said , "May Allah's curse be on the Jews for they built the places of worship at the graves of their Prophets." { Sahih Bukhari vol.1 hadith no. 428 }

Answer:

The Jews used to worship their Prophets and started worshiping them by believing them as Gods or Son of God. Rasulallah(Sallallahualayhiwasallam) is cursing the JEWS who WORSHIPED their Prophets and not The Muslims who visited the graves of the fellow Muslims. Instead Rasulallah (Sallallahualayhiwasallam) himself used to visit the Graves of Shohda- e- Uhud, Shohda-e- Badr,the graves in Janatul Baqi which we can see from many Hadiths.

Visiting Graves is the Sunnah of Rasulallah(Sallallahualayhiwasallam) and the Sunnah of Sahabas and Salafs and the great scholars of Islam. So by stopping the Muslims from visiting the graves and presenting the Hadith which is regarding the Kuffars and which has nothing to do with visiting the Graves of Muslims is a grave sin. The Wahabis are just deviating the innocent muslims from the right path and misguiding the muslims. May Allah save us from these Deviants.Aameen.

RE: Need answer : The Permissibility of Grave Construction

fayaz halai — Sun, 30 Aug 2009 20:28:25 GMT

Next Hadith quoted by your friend:

“Narrated `Aisha: When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church’s) beauty and the pictures it contained. The Prophet raised his head and said, “Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah.”
[Sahih Bukhari vol 2: no 425, Book of Funerals chapter 69]

Answer:

From the above Hadith we clearly see that the Yahudi’s and Nasrani’s used to worship the graves and they used to make the pictures of the Pious people who died among them.
It is the Aqedah of Ahle Sunnah wal Jamat that it is not permissible to pray namaz on the grave(to do sajda) and it is not permissibile to make pictures.
What does the “Build a place of worship at his grave” means??
The Yahudi and Nasrani used to do Sajda on the grave .So Rasulallah (Sallallahualayhiwasallam) said they build a place a worship at his grave.No Sunni does Sajda on the grave and those who do Sajda on the grave are the worst creature and it is garve sin to do Sajda on the grave even it is the Sajda of Respect(Sajda-e-Taazimi).
Regarding this Hadith , Allama Ayni and Allama Asqalani Qazi Bezawi says;
“Because Yahudi’s and Nasrani’s used to do Sajda on the graves of the Prophets in their respect and made their graves as Qiblah for Namaz and they had made their Graves as Idols, they were cursed. Muslims were not allowed to do such acts but they were allowed to build masjids near the graves of Awliya and Pious just to gain Barakah and pray near their grave , in such a direction that the grave do not comes in the direction of the Qiblah for Namaz.And such an act is free from the act which the Yahudi’s and Nasrani’s used to do.”

From the above explanation of Allama Ayni and Allama Asqalani Qazi Bezawi , we come to know that Allah showers his mercy near the graves of Awliya and pious people, and hence it is the place of Barakah and one can pray near the places of the Awliyas to gain barakah. And when one prays near the graves there should be a sutrah (Barrier) between them and the grave.
And from the above Hadith we come to know that (i) It is not permissible to pray namaz facing the Grave or do sajdah on the grave and (ii)It is Haram to make pictures of living beings especially the pictures of Awliyas.
There are many Hadith for the permissibility of visiting graves.

RE: Need answer : The Permissibility of Grave Construction

fayaz halai — Sun, 30 Aug 2009 20:24:12 GMT

Brother way2saleem , the set of Hadiths given by your friends are very common Hadiths quoted by the Wahabis to prove that it is not permissible to visit graves, make shrines and darghas. They accuse muslims of worshiping the graves Nousubillah!.

I have recently made a booklet answering all the accusations of these Wahabis and aswered all the verses of Quran and Hadith quoted by them.

You can pass on the answer given below if you find it appropriate.

(Kindly note that the font in Green is the answer to the hadith . And the fonts in Black is the original words of the hadiths quoted by your friend.)

Hadith Originally quoted by your friend:

1.No Pucca Structure
“Jabir said: Allah’s Messenger (may peace be upon him) forbade (made haraam) that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them.”
[Sahih Muslim 2:2116-8]
The Messenger of Allah (SAW) the giver of the best guidance made haraam making graves Pucca or building structures over them.

2.Maximum height
“Abu’l-Hayyaj al-Asadi told that ‘Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allah’s Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without levelling It. This hadith has been reported by Habib with the same chain of transmitters and he said: (Do not leave) a picture without obliterating it.”
[Sahih Muslim 2:2115]

Answer:
In the above Hadiths Rasulallah(Sallallahualayhiwasallam) have ordered to destroy the images and level the high graves but these images were the images of false Gods and the images of the people who were dead.The kuffars used to WORSHIP them. And these garves were the graves of the KUFFARS and not Muslims. It is clearly mentioned in many books of Ahle sunnat wal Jamat that it is Haram to place the images of the dead people and Haram to make images.
Secondly, Rasulallah(Sallallahualayhiwasallam) didn't order to destroy/level the graves of Muslims. Rasulallah(Sallallahualayhiwasallam) ordered to destroy those graves which were worshiped and to destroy the images which were made around them.
Regarding Plastering the graves it is not permissible to plaster the graves means to make the graves concrete from its root to the top. The borders of the garves can be made concrete but it should not be made concrete from the root to top and the top surface of the graves should be left open.In the above Hadith Rasulallah(Sallallahualayhiwasallam) has stoped to plaster the graves which means do not plaster them completely so that one is not able to know whether there is a grave or not and therefore immideately after this Rasulallah(Sallallahualayhiwasallam) gave the reason also “So that they not be used as sitting places”.
If someone says that All the Graves including the graves of Prophets ,Awliyas should be flattened to the ground level then Astagfirullah they are challenging the Sahabas. If Rasulallah (Sallallahualayhiwasallam) ordered to flatten the graves then why did Sahabas made the Blessed Grave of Rasulallah(Sallallahualayhiwasallam) raised up from the ground level???? Did they
go against the order of Rasulallah(Sallallahualayhiwasallam)??? Did they went against the Shariah????

Lets us see how was the Grave to Rasulallah(Sallallahualayhiwasallam) was built????
Sahih Bukhari,Vol 4, Kitaab ul Janaaiz, Hadith no 812, Page no 148.
“Naratted by Sufyan At-Tammar(Radiallahutala’an), he said that, he had seen the Grave of the Prophet elevated and convex. “
Elevated means Raised especially above the ground: an elevated platform and Convex means rounded, curving outward or Having a surface or boundary that curves or bulges outward, as the exterior of a sphere.

Imam Ibn Abi Shayba said that the Graves of Hazrat Abu Bakr (Radiallahutala’an) and Hazrat Umar (Radiallahutala’an) are also elevated and convex.

Hazrat Imam Ibrahim Nakhaie says that whoever have seen the Graves of Rasulallah(Sallallahualayhiwasallam) and of the sahabas ,told me that all the graves were Raised especially above the ground and over them white Marble called Sange Marmar is covered.

Imam e Shobi says that I have seen the graves of Shohda-e-Uhud and the graves of Hazrat Umar (Radiallahutala’an) and Ibn Abbas(Radiallahutala’an) and all the graves are elevated and convex.

So from the above Hadith and sayings of the Qudamas we come to know that the graves should be elevated and convex and should not be flattened. The order which Rasulallah (Sallallahualayhiwasallam) gave for the graves to be flattened were those graves on which(around) Kuffar had made Images and those graves who were worshiped. By presenting the Hadith which is for other purpose and to fit them for the graves of Muslims is just playing with the Hadith. Naosubillah! And misguiding the innocent Muslims.
There are many Awliyas and Prophets and great Scholars of Islam who are very famous and people are spirituallay attracted to them.In this state of closeness with these scholars, people might go beyond the prescribed way of visiting the graves and do some disliked act. Just to be safe from these acts the Graves of these Pious people are sorrounded with some shelter. For e.g; The grave of Hazrat Imam Bukhari gave out the fragrance of Mushk. People started digging out the soil from his grave and take it to their home. Deep holes emerged in the graves. To protect the Grave ,then it was surrounded by walls and closed from the surroundings so that people would not take the soil from the grave.

RE: Need answer : The Permissibility of Grave Construction

basharat ullah — Sun, 30 Aug 2009 19:59:39 GMT

Another question raised is why, if it is possible to seek help and advice from the Prophet (may Allah bless him and grant him peace) after he had passed away, the Sahaba didn't go to his blessed grave and ask for help when there was any dispute amongst themselves? This is only scepticism. The reality is that there was no need for the Companions to go and seek help and advice from the blessed grave of the Prophet (may Allah bless him and grant him peace) as he had already foretold the dispute of his Companions and who would be right or wrong, therefore there was no need for the[size=7][/size] Sahaba to ask again.

Also, the Messenger of Allah (may Allah bless him and grant him peace) did help the Companions on various occasions. Here are some examples from Ta'rikh Ibn Kathir:

Bilal ibn Haritha(may Allah be pleased with him) asked the Prophet (may Allah bless him and grant him peace) for help during the famine in Madina during the khilafa of 'Umar (may Allah be pleased with him).

The Messenger of Allah (may Allah bless him and grant him peace) gave water to ''Uthman (may Allah be pleased with him) from a window when he was being surrounded by his enemies and,furthermore, even comforted him by giving the news that he would be martyred and be breaking his fast with him in paradise the next day.

The Prophet (may Allah bless him and grant him peace) gave advice to Imam Hussayn (may Allah be pleased with him) regarding the Battle of Karbala on two occasions - when the latter was departing for Kufa and then later, on the night before his death. The Messenger of Allah (may Allah bless him and grant him peace) gave news that they would meet the next day, in Paradise.

[Ta'rikh Ibn Kathir, chapter on 'Khilafa of 'Umar'; chapter on 'Death of 'Uthman, and the chapter on 'Karbala']

It is not wajib to seek help from the pious; it is merely permissible. However, we do not encourage people to ask help from the pious directly - rather they should ask the awliya' to make du'a to Allah for them, on their behalf.

Those who argue that the pious are unable to help after their death also include the Messenger of Allah (may Allah bless him and grant him peace) in this reference. However, it is very strange that this does not apply to scholars whom they hold in high esteem. As Hafiz ibn al-Qayyim states:

"Many people saw Hafiz Ibn Taymiyya after his death in their dreams and asked him many difficult questions on issues of fiqh masaa'il and he replied to all their questions. Only those people can reject this who are ignorant of the status of the spirits (arwah)"

[Ibn al-Qayyim, Kitab ar-Ruh, end of chapter 3 ]

If Hafiz Ibn Taymiyya can answer questions after passing away, and solve complex fiqh issues, then why is it not possible for our Prophet Muhammad (may Allah bless him and grant him peace) to assist his Umma?

Some of the narrations we have mentioned describe peoples dreams - and to this, some may argue that this is not a credible proof in Islam.The answer to this is that the narrations we have mentioned are not all from dreams, and even if they were, the Prophet of Allah, (may Allah bless him and grant him peace), has said:'A Shaytan cannot form my image.'So all the dreams are true about him, (may Allah bless him and grant him peace). Also, Hafiz Ibn al-Qayyim mentions that:

"When numerous people have the same type of dream and what they have seen in their dreams actually happens - to call these kinds of dreams as only dream - this is said by the people that have no sense"

[Ibn al-Qayyim, Kitab al Ruh, Chapter 3. ]

We are not asserting that dreams are a final proof in this matter, but rather they supplement the proofs already supplied from Qur'an and Sunna.

When the Messenger of Allah (may Allah bless him and grant him peace) went on the Mi'raj, fifty prayers a day were initially ordered. On return, Prophet Musa (peace be upon him) requested the Messenger of Allah (may Allah bless him and grant him peace) to return to Allah and ask for a reduction in prayers.He did so and by doing this, the number of times was reduced to five prayers a day.

[Muslim and Bukhari, chapter on 'Mi'raj']

Thus, Prophet Musa (peace be upon him) helped the Umma of the Messenger of Allah (may Allah bless him and grant him peace) even after he had passed away.
Some Further Evidence

Hafiz Ibn Khathir writes:

"''Uthman al-Ghani (may Allah be pleased with him) said that when the enemy surrounded his house and stopped the household from receiving water, they were thirsty for many days.'Uthman said: 'One day I saw the Messenger of Allah (may Allah bless him and grant him peace) give me some water from my window. Some days later my roof parted, and the Prophet of Allah (may Allah bless him and grant him peace) accompanied by Abu Bakr and Umar (may Allah be pleased with them) entered and gave me some water to drink, and informed me: You will break your fast with us tomorrow"

[Ta'rikhIbn Kathir, chapter on 'The death of 'Uthman (may Allah be pleased with him)']

Imam al Waqdi writes:

"Abu Ubaidah (may Allah be pleased with him) was the leader of the army of Damascus and was in jihad. In a dream he saw the Prophet of Allah (may Allah bless him and grant him peace) inform him that ' Tomorrow Damascus will be defeated,' and he (may Allah bless him and grant him peace) departed quickly. I asked the Prophet 'Why are you returning so hastily?' He replied ' Abu Bakr has died and I am going to attend his janaza (funeral)".

[Allama Waqdi, Futuh as sham]

Imam al Waqdi writes:

"In the battle of Damascus a kafir became a Muslim, and began to speak Arabic in an instant. Abu 'Ubaidah asked him ' You do not know Arabic; how is it that you speak so fluently?He replied'Last night I saw the Messenger of Allah (may Allah bless him and grant him peace) in my dream. I asked him, if you are the Messenger of Allah, then supplicate for me that I may speak Arabic. When I woke up in the morning I found that I could speak Arabic'"

[Allama Waqdi, Futuh as Sham, chapter on 'Fath ad Dimishk']

Hafiz Ibn Kathir writes:

"In the 18th year of the Hijra, during the Khilafa of 'Umar (may Allah be pleased with him) there was a famine. 'Umar and Bilal (may Allah be well pleased with them) went to the blessed grave of the Prophet (may Allah bless him and grant him peace) and said 'Ya Rasulu'llah! Your umma is dying (from hunger). Pray for us that Allah sends us rain'. Later, Bilal (may Allah be pleased with him) had a dream in which the Prophet of Allah (may Allah bless him and grant him peace) told Bilal to go to 'Umar and convey his salaam, and to inform him that there will be rain and that he should perform salat Istisqa'. This is a very authentic narration"

[Ta'rikh Ibn Kathir, chapter on Khilafa of 'Umar (may Allah be pleased with him)]

Hafiz ibn Taymiyya writes:

"In the time of a drought, a person came to our Prophet's grave and complained about the drought. He then saw our Prophet (may Allah bless him and grant him peace) who told him to go to 'Umar and tell him to perform the salat of Istisqah.There are numerous true narrations similar to this"

[Iqtisa Sirat al Mustaqim, page 373. Imam Bukhari has also discussed this in his book, Ta'rikh al Kabir, under the 'Biography of Malik ad-Dar']

Hafiz Ibn Hajar al-Asqalani writes:

"A person who came to the grave said: 'Your Umma is dying; supplicate to Allah to send rain.Sayf says: 'The person who made this supplication to the Messenger of Allah was called Bilal ibn al-Harith (may Allah be pleased with him).This narration is authentic"

[al-'Asqalani, Ibn Hajar, Fath al Bari, chapter on "al Istisqa" ]

The scholar of Masjid an Nabawi, Shaykh al-Jazari, writes:

"The narration of Bilal ibn Harith concerning going to the grave and asking our Prophet (may Allah bless him and grant him peace) to supplicate for the rain, is also recorded by Imam Bukhari in his book of Ta'rikh. Also, Hafiz al-'Asqalani recorded this in Fath al Bari; Imam al al-Bayhaqi included it in his Dala'il al -Nabuwat, and it also appears in the Musnaf of Ibn Abi Shayba, Ibn Abi Khusayama and in Ibn Abd al Barr - this narration has really surprised me"

[al-Jazari,Abu Bakr, Waja a-Yarkudun, page 32 ]

If Abu Bakr al-Jazari knew that Hafiz Ibn Taymiyya and Hafiz Ibn Kathir wrote this narration, he would not have been so bewildered.
A clarification

After reading Hafiz Ibn Kathir's, Hafiz Ibn Taymiyya's and Hafiz al-'Asqalani's verifications, there is no need to discuss any further about this narration of Bilal (may Allah be pleased with him). However, some Muslims may still then question the narrator of this hadith - whether he was considered weak or authentic. Let us now look at the narrators of this narration.

The narrators of this narration are:

*

Abu Mu'awiya
*

Imam A'mash
*

Abu Salih Abd al Rahman ibn Sa'id
*

Malik ibn Ayyad al-Dar

The first two narrators are considered as great narrators of hadith - all the great scholars of hadith have taken their narrations, including Imam Muslim and Imam Bukhari, so there is no doubt about their authenticity.The third and fourth narrators will be discussed now.

The third narrator is Abd al Rahman ibn Sa'id al-Makhzumi. Hafiz Ibn Hajar al-'Asqalani writes of him:

"Imam Bukhari took a narration from him in his book Juz Raf-al-yadain. Imam Abu Dawud also took a narration from him. He was a student of 'Uthman ibn 'Affan, the third caliph of Islam and he took narrations from Malik Aldar, and he in turn, learned the knowledge of hadith from his father (i.e. Ayyad). Imam Ibn Abu Sa'id said 'He was an authentic narrator'. Imam Ibn Hibban also listed him in the list of authentic scholars of hadith. Imam Ibn al-Madani, who was the teacher of Imam Muslim and Imam Bukhari, also made the same remarks about him"

[Tahzib-ut-Tahzib, biography of Sa'id ibn Abd al Rahman, Hafiz al-'Asqalani]

The fourth narrator of this Hadith is Malik ibn Ayyaz Aldar. Imam Bukhari writes:

"Malik ibn Ayyaz Aldar narrated that:'Umar said 'O Allah, I am only lacking when I am powerless'. Abu Salih also narrated this from Malik Aldar"

[Imam Bukhari, Ta'rikh al-Kabir, biography of Malik Aldar ]

Imam Ibn Abi Hatim writes:

"Malik ibn Ayyaz Aldar was a slave of 'Umar and he was freed by him. He narrated from Abu Bakr and'Umar. He was a taab'ee and Abu Salih also narrated from him - and he was famous"

[Hatim, Ibn Abi, al-jar-hu-wal-ta'deel., biography of Malik Aldar. ]

Imam Ibn Abi Saad writes:

"Malik Aldar was a freed slave of 'Umar, and he narrated hadith from Abu Bakr and 'Umar (may Allah be pleased with them all) and he was a famous man"

[Saad, Ibn Abi, Tabaqat Ibn Sa'd, biography of Malik Aldar.]

After reading these references it can be seen that the third and fourth narrators of the hadith under discussion are famous, authentic and not unknown; no one can assume these narrators are weak.

Imam al Qurtabi writes:

"One Arab went to the grave of our Prophet (may Allah bless him and grant him peace) and recited the verse from the Holy Qur'an:

'We sent not a messenger, but to be obeyed in accordance with the leave of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful.'

[Sura An-Nisa', verse 6]

He then began to cry and say how sinful he was, and requested from the Prophet (may Allah bless him and grant him peace) to supplicate for him.A voice then came from our Prophet's (may Allah bless him and grant him peace) grave, saying that Allah has forgiven your sins"

[Tafsir al Qurtabi, under Sura Nisa', verse 64]

Hafiz Ibn Kathir also recorded this event. He writes:

"When an Arab came to our Prophet's grave and said "I repent from my sins through you and ask for forgiveness; I would give my life for you". Afterwards our Prophet (may Allah bless him and grant him peace) appeared in the dream of Utba' (may Allah be pleased with him) and informed him to go to the Arab and convey the message that there is good news for him that Allah had forgiven his sins.

[Tafsir Ibn Kathir, Sura Nisa, under verse 64]

Hafiz Ibn Taymiyya writes:

"A person came to the blessed grave of the Messenger of Allah (may Allah bless him and grant him peace) and requested food from the Prophet and sat down. After a while a Hashimi [a member of the Prophet's (may Allah bless him and grant him peace) family] came to him. He had with him a tray of food, and said, "This food has been sent by the Prophet (may Allah bless him and grant him peace) and with it he gave a message: "Eat it and leave from here because whoever loves us does not make this kind of desire""

[Ibn Taymiyya, Iqtida as Sirat al Mustaqim, page 290]

Hafiz Ibn Kathir and Hafiz Ibn Hajar al-'Asqalani both write:

"Imam Bukhari had lost his sight in his days as a youth, and his mother used to pray to Allah vigorously for the return of her son's sight.One night in her dream, she saw the Prophet Ibrahim (upon whom be peace) who told her that Allah had accepted her prayers because of her tears in in front of Allah and her son's sight would be returned'. When Imam Bukhari awoke in the morning, his eyesight had returned"

[Tahrikh Ibn Kathir, chapter on 'Biography of Imam Bukhari, and Muqadimah Fath al Bari, biography of Imam Bukhari]

Imam ad-Darimi writes:

"When Yazid ibn Mu'awiya attacked Madina, there was no adhan or jam'at in Masjid an-Nabawi for three days. Sa'id ibn Musayab states, 'I stayed in Masjid an-Nabawi for the three days and pretended to be majnun (mad), and for every prayer I heard the adhan from the blessed grave of the Prophet (may Allah bless him and grant him peace)'"

[ad-Darimi, chapter on 'Fada'il e-Nabi']

Hafiz Ibn-e-Taymiyya writes:

"Ibn Musayab's listening of the adhan from the Prophet's grave or the returning of salaam from the graves of the awliya, is haqq and we believe in it"

[Iqtida as Sirat al-Mustaqim, page 373]

Hafiz Ibn Hajar al-'Asqalani writes:

"Abd al-Wajid says that I saw the Prophet (may Allah bless him and grant him peace) in a dream with his Companions waiting at this place, like they were waiting for someone. I said, "As Salaam 'alaykum,". After the reply to the salaam I asked "What, or who, are you waiting for?" They replied that they were waiting for Imam Bukhari - and that was the day Imam Bukhari passed away"

[Fath al Bari, chapter on 'The Death of Imam Bukhari, and al-'Asqalani, Ibn Hajar, Ta'rikh Baghdad, , and Khatib al Baghdadi]

Hafiz al-'Asqalani writes:

"Hafiz Marwazi says that I was in the Ka'ba and I fell asleep. I then had a dream and in that dream I saw the Messenger of Allah (may Allah bless him and grant him peace).Our Prophet (may Allah bless him and grant him peace) said to me, 'You have read Imam Shafi's book but why not mine?'I asked 'Which one is yours?' and the reply was 'Imam Bukhari's book is my book'"

[al-'Asqalani, Ibn Hajar, Fath al-Bari, 'Biography of Imam Bukhari']

Imam adh-Dhahabi writes that the famous Taab'ee, Simaq ibn Harb, said:

"My sight was gone and I was completely blind. I prayed a lot and one night when I was sleeping, I saw Ibrahim (peace be upon him) in my dream. I said to Ibrahim, 'My sight is gone and what should I do?'Ibrahim said, 'Go to the River Forat and wash your face in it and your sight should return'. When I washed my face in the river, my sight returned and I saw 80 Companions of the Prophet (may Allah bless him and grant him peace) with that sight"

[Mizan al Ta'dil, 'Biography of Simaq adh-Dhahabi']

Hafiz Ibn Taymiyya writes:

"Some people came to the grave of our Prophet (may Allah bless him and grant him peace) and requested something, and their needs were fulfilled. In the like manner, the pious people can also fulfill the needs of people - and we do not deny this"

[Ibn Taymiyya, Iqtida as Sirat al-Mustaqim, page 373, ]

On the same issue, Hafiz ibn al-Qayyim writes:

"After dying, the ruh (spirit) can do those things that it cannot do when the person is alive in the dunya (world), just as one or two arwah (spirits) defeated a large army. Many Companions relate that they saw the Messenger of Allah (may Allah bless him and grant him peace), Abu Bakr and 'Umar (may Allah be pleased with them), in their dreams at night fighting with them against the kuffar and winning the battle. Then it became a reality; on the following day a small army of Muslims defeated an army of many, many kafirs.

[Ibn al-Qayyim, Kitab ar-Ruh, chapter 15]

From all the above narrations, it should be sufficient proof that to do istishfah (to make a request) from the pious is permissible. They are able to help us and they are fully aware of matters that occur on the earthly plain, and this includes the Messenger of Allah (may Allah bless him and grant him peace). From the above examples, we have proof of the Prophet (may Allah bless him and grant him peace)

asking for forgiveness on the behalf of others; informing of an impeding victory; consoling 'Uthman (may Allah be pleased with him) at the time of great suffering, and many others" Also, the above statements prove that the pious are able to help after their death. Indeed, their spiritual powers increase after their death.
Objections

Q: Why do we see some people asking the pious for help, rather than asking them to make dua on their behalf?

A: The meaning of this is that they are metaphorically asking the pious for help but really they are asking the pious to make dua for them. The Companions of the Prophet (may Allah bless him and grant him peace) used to do this as well. This has been mentioned in hadith:

Imam Bukhari and Imam Muslim quote the following hadith:

"The Messenger of Allah (may Allah bless him and grant him peace) was on his way to the Battle of Khaybar with his Companions and asked 'Amir (may Allah be pleased with him) to recite a poem. 'Amir then recited the following:

'Oh Allah!

Allah is our Witness.

Without you we would not have had guidance.

Nor would we pray nor give zakah.

You forgive us and we sacrifice ourselves for you.

Send blessings on us and make us stand firm when fighting the enemy'"

[Bukhari & Muslim, chapter on- 'Battle of Khaybar']

Hafiz Ibn Hajar al-'Asqalani and Hafiz al Qastalani have commented upon this hadith as follows:

"The poem's verses are addressed to the Prophet (may Allah bless him and grant him peace) because the word "sacrifice" cannot be used to Allah. This is because scholars have said the word 'sacrifice' (fida) is used in situations when one takes the place of another who is in difficulty, to remove the harm from another and take it upon oneself. This of course cannot apply to Allah Most High. The word 'forgive' means that if we have gone astray obeying you, then bring us back on to the straight path. The objection to this may come from the first line of the poem, 'Oh Allah!' The word 'Allahumma' is used to take Allah's oath to the following verses and the poet used the word 'Allahumma' in the beginning for baraka (blessing) and he wants to start with the word of Allah Most High. The objection to the opinion that the verses are addressed to the Prophet (may Allah bless him and grant him peace) may come from the phrases, "bless us" and "make us stand firm". The answer to this question lies in the fact that the Prophet makes dua to Allah for blessings to be sent to the people"

[See al-'Asqalani, Ibn Hajar & Qastalani, Fath-al-Bari/Irshad-as-sari, chapter on 'Khaybar' ]

Hafiz ibn Kathir and Ibn al-Athir have said that 'Amir has said these verses in the praise of the Prophet (may Allah bless him and grant him peace).

[Ibn Kathir, Sirat an- Nabi, chapter on 'Khaybar', and Ibn al-Athir, Usd al-Ghaba, 'Biography of 'Amir ibn Akwah'.]

Also, if the poetry were addressed to Allah, it would not make sense at all. This is because the words of the poem state, 'Without you we would not have had guidance. Nor would we pray nor give zakah'. If Allah did not exist (which is a stupid thing to say, as what Allah is implies that He exists), nothing else would exist - not only guidance, prayers, and zakah but even 'nothingness' would cease to exist, as Allah has created all. So we cannot assume the poem is addressed to Allah as it contains words which would not be expected of a Muslim, let alone in the presence of the Messenger of Allah (may Allah bless him and grant him peace). The above proves that the one who is being addressed, in this poem is none other than the Prophet of Allah (may Allah bless him and grant him peace).

Further, the poem asks for forgiveness and this does not have to be specifically directed to Allah. If 'Amir has used these words of praise for the Prophet (may Allah bless him and grant him peace) it does not go against the spirit of Islam. To ask the pious for help directly is not shirk as 'Amir asked help from the Prophet (may Allah bless him and grant him peace). The real meaning of 'Amir's seeking help was to ask the Messenger of Allah (may Allah bless him and grant him peace) to supplicate on his behalf. In the same way, when an ordinary Muslim asks help from the pious, their real motive is also the same as 'Amir's. The help comes through the pious's supplication and so metaphorically we say the pious is helping us, when in fact everything comes from Allah.

Q: Some people argue that once the pious have died, their ability to help anyone ceases. So why do people still go to their graves to seek help?

A: We, the Ahl as-Sunna wa'l-Jama'a, say that when the pious die, their ability to help others does not diminish and end. They are alive in their graves and the power of their souls become stronger than when they were alive. If you cover a living person with a blanket, he would not be able to recognise those who pass by, but it has been proved from narrations that the deseased can recognise and hear the footsteps of those who pass by the grave. A living person cannot understand what the birds are saying, but the deceased can hear and understand exactly what they are saying. Also, a living person cannot travel millions of miles faster than the blink of an eye, but the deceased can travel many millions of miles faster than the blink of the eye. An example of this is that when one sleeps, one can travel many miles and break the physical laws of this world. In the same way the deceased can break the laws of this world, as their spiritual bodies are stronger.

Hafiz ibn al-Qayyim wrote that the deceased is pleased with those people who attend his funeral, or those who stand at his grave. When people pass the grave and convey their salaams, he (the person in the grave) returns the salaams and also recognises the person who has conveyed the salaam. When the birds praise Allah Most High, the person in the grave also understands the birds' praises (i.e. what the birds are saying).

The martyrs' souls are in heaven, and when people convey their salaam to them at their graves', they come back to their graves' and return the salaam.

The ordinary souls at the very highest of the seven skies are at a place called Illiyin, and when someone greets them with salaam, they come back to their graves', answer the salaam and also recognise the person. As in the case with people who are alive, some are strong and some are weak. In the same way, some souls are stronger than others - as in the case of the pious. The more pious the person is, the stronger the soul. There could be some people who do not believe in what has been written, but Allah Most High has created those people who believe this and their hearts verify it. Every Muslim should believe that the deceased soul meets other souls, in the same way that the living people meet each other and this is proved in the Qur`an.

Allah Most High says in the Qur'an, in Sura al Zumr, verse 42:

"Allah takes away the souls at the time of their death and of those who don't die during their sleep. Then He withholds that against which He has decreed death and sends back the other until an appointed time"

Imam Sudayy says that Allah takes souls when people are asleep, and the deceased souls and people who are alive come together and discuss issues in their dreams. The deceased souls can give the living information that other people do not know. Sometimes they can inform people when people are going to die. In different matters, they guide the living. There were two Companions of the Prophet (may Allah bless him and grant him peace) called Salman Farsi and Abd Allah ibn Salam (may Allah be pleased with them both).They both agreed that whoever dies first would inform the other what had happened to him. Abd Allah ibn Salam died first and appeared in Salman Farsi's dream.Abd Allah then informed Salman Farsi that of all of his good deeds, Allah Most High liked one particular deed the most, which was perfect reliance of God. So Salman continued having unshakable tust in Allah. Another example is that of Ibn Sirin (may Allah be pleased with him) who appeared in his friend's dream and said that Allah Most High had given him paradise. The dreamer asked him about Hasan al Basri. He said Allah has given him a higher status than himself. There was another Companion called Mas'ar and he used to appear in peoples' dreams and [size=7]advise [/size]them to attend dhikr gatherings since Allah was pleased with this act. Similarly, many people have seen Hafiz ibn Taymiyya in their dream, and they have asked him very complex fiqh questions, which Hafiz ibn Taymiyya has answered to their satisfaction.

Some people might say that these are only dreams and we don't know whether they are right or wrong so how can we trust them? But they should know that when the deceased gives news about a person who is going to die at a particular time; or says that on a particular day rain will fall; or there will be famine; or the enemy will attack; or there will be trouble; or if he gives that kind of news that nobody knows except him, these will become reality. These types of facts are only ignored by a person who is unaware of the power of the spirits. It is also a fact that if many Muslims see a similar dream, this becomes evidence. This is verified by the Prophet Muhammad (may Allah bless him and grant him peace) who said to his Companion: 'All of your dreams show that the Night of Power (Laylat al Qadr) will be on the last ten days of Ramadan.'

What I have written is not all from the dreams. I have proved the power of souls from the Qur'an and Sunna in the last section

RE: Need answer : The Permissibility of Grave Construction

seeker — Sun, 30 Aug 2009 14:52:21 GMT

There was a really good thread about this answering all points, have a search for it I'll look too.

EDIT: [url]http://www.yanabi.com/forum/Topic320123-4-1.aspx[/url]

Need answer : The Permissibility of Grave Construction

way2saleem — Sun, 30 Aug 2009 08:27:47 GMT

Humble request to all my brother and sisters to give your reply and suitable answers on some of ahadees which one of my friend has sent to me. its just
became difficult to answer him.

Could any body answer the logic or science behind these mentioned
ahadees.

[center]

[b]1.No Pucca Structure
“Jabir said: Allah’s Messenger (may peace be upon him) forbade (made haraam) that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them.”
[Sahih Muslim 2:2116-8]
The Messenger of Allah (SAW) the giver of the best guidance made haraam making graves Pucca or building structures over them.[/center]

[center]2.Maximum height
“Abu’l-Hayyaj al-Asadi told that ‘Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allah’s Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without levelling It. This hadith has been reported by Habib with the same chain of transmitters and he said: (Do not leave) a picture without obliterating it.”
[Sahih Muslim 2:2115]
[/center]Rasoolullah(SAW) sent Ali(RA) to level the graves. The maximum allowed height is one span as compared to the surrounding area as mentioned in other hadiths.
Today many Muslims go to excuses in making brilliant graves. All such graves, Durgahs, Rozas are clearly against these hadiths of the Prophet(SAW).

[center]3.Duaa for visiting the Graveyard
Rasoolullah(SAW) mentioned the following Duaa for visiting the graveyard.

“As � Salaamu alaa Ahlid � Diyaar minal Mumineena wal Muslimeen Yarhamullah al Mustaqdimeena min-naa wal Mustakhireen wa in-naa InshaAllahu bikum Laahiqoon “
“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 2:2127]
This is what is authentically proven from the Prophet (SAW).

[/center][center]4.Salaah Prohibited
Rasoolullah (SAW) said “All of the earth is a masjid (place for sijdah)except graveyards and toilets”
[Tirmidhi, Abu Dawood 1:492]
Rasoolullah (SAW) further said “Offer some of your prayers in your houses and do not make them graves.”
[Sahih Bukhari vol 2: no 280, Book of Tahajud chapter 36]

[center]5.No other acts of Ibadah
“Narrated `Aisha: When the Prophet became ill, some of his wives talked about a church which they had seen in Ethiopia and it was called Mariya. Um Salma and Um Habiba had been to Ethiopia, and both of them narrated its (the Church’s) beauty and the pictures it contained. The Prophet raised his head and said, “Those are the people who, whenever a pious man dies amongst them, make a place of worship at his grave and then they make those pictures in it. Those are the worst creatures in the Sight of Allah.”
[Sahih Bukhari vol 2: no 425, Book of Funerals chapter 69]
[/center]“Narrated `Aisha and `Abdullah bin `Abbas: When the last moment of the life of Allah’s Apostle came he started putting his ‘Khamisa’ on his face and when he felt hot and short of breath he took it off his face and said, “May Allah curse the Jews and Christians for they built the places of worship at the graves of their Prophets.” The Prophet was warning (Muslims) of what those had done.”
[Sahih Bukhari vol 1: no 427, Book of Salah chapter 55]

[/center]Rasoolullah(SAW) said “Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that.”
[Sahih Muslim 1:1083]
Rasoolullah (SAW) clearly made it haraam to his ummah to take graves as places of worship or put graves in the places of worship. Hence both building a mosque over a grave or putting a grave in a mosque both were made haraam by the Prophet(SAW).

[center]6.No Reading of the Quran in the graveyards
a )When Rasoolullah(SAW) was asked about what to do while visiting the graveyard he only told to read the Duaa mentioned above. He did not tell the Sahabas to read the Quran or certain Surahs of the Quran like Surah Fatiha, Surah Falaq, Surah Nas, Surah Yasin. If we start saying today “No! It is necessary to read the Fatiha there” Then the question that arises is � “Why is it that our beloved messenger Muhammed(SAW) never told us to do that?” Either he did not know about it (Nauzobillah!) or he knew about it but did not tell us about it! In that case it is as if we are alleging that he did not fulfill his duty of passing the message of Allah fully and completely (Nauzobillah)!
b) Rasoolullah (SAW) said “Do not make your houses as graveyards. Satan runs away from the house in which Surah Baqara is recited.”
[Sahih Muslim 1:1707]
[/center]He said read Surah Baqara in your homes. When you do that your homes will be UNLIKE graveyards where you should not read Surah Baqara. This hadith also speaks about the reading of the Quran in the graveyards

[center]7. Can we visit the ‘Mazar’, let us know the hadith of our prophet regarding raised graves.
It is mentioned in Sahih Muslim vol. 2 pp 459-60, No. 2116-2118 “Jabir said : Allah’s Messenger (pbuh) forbade that the graves should be plastered or, they be used as sitting places (for the people), or a building should be built over them” [also Sahih Muslim vol. 2 Hadith No. 2114 (also see 2115)]
I heard the messenger of Allah (pbuh) commanding (us) to level the grave. So if we cannot construct anything on the grave then how can Mazar exist, and when there is no existence of Mazar, where is the question of visiting it.[/center][/b]