Monday 20 February 2012

HAQ Baat part Proofs of building Shrines/Tombs of Prophets


It is a Sunnah to build tombs/shrines around the graves of Prophets (alaih salam) ,Salafs (RA) and Awliya al-Ikraam (rah). Although for public graveyards and ordinary muslims it is not allowed.


The First tomb in islam


Grave of Prophet Muhammad (Peace be upon him) is "INSIDE" room of the house of Ayesha (ra)

The Second tomb in islam

Grave of Sayyidna Abu Bakr (RA) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him)


The Third tomb in islam

Grave of Sayyidna Umar Ibnul Khattab (ra) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him) and Abu Bakr (ra)

So it was a practice of Sahaba to bury Prophet (As) and Caliphs not openly but inside a Room or in other words a "CONSTRUCTED SHRINE"


Answering misquotation of Hadith and Objections



Hadith states Sahih Muslim Volume 2, Book 23, Number 414
Narrated 'Urwa:

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.


The above hadith is quoted for jews and christians not for muslims who took their Prophets as God, Son/daughter of God. Lets see how the classical scholars view it.



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

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.No one is history of Islam took this hadith as proof of prohibiting building of tombs/shrines over Pious muslims graves.





Proof 1 of building of tombs around a grave



Quran states:

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)




Authentic classical Tafsir for this verse




Tafsir Number 1

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]




Tafsir Number 2

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".




Tafsir Number 3


Tafsir by Imam Fakhrud'deen Razi (rah) writes:

أن بعضهم قال: الأولى أن يسد باب الكهف لئلا يدخل عليهم أحد ولا يقف على أحوالهم إنسان. وقال آخرون: بل الأولى أن يبني على باب الكهف مسجد وهذا القول يدل على أن أولئك الأقوام كانوا عارفين بالله معترفين بالعبادة والصلاة

Translation: Some people said that the door of the cave should be closed so that nobody can enter it and the Ahwaal (of Ashab e Kahf) are kept hidden. Some people said that It is better to build a mosque at the door, this saying proves that these people were “ARIFEEN OF ALLAH WHO BELIEVED IN WORSHIPPING AND PRAYER”[Tafsir al Kabeer, Volume No. 5, Page No. 475]




Imam al-Razi also said:

ثم قال تعالى: {قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} قيل المراد به الملك المسلم، وقيل: أولياء أصحاب الكهف، وقيل: رؤساء البلد: {لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا} نعبد الله فيه ونستبقي آثار أصحاب الكهف بسبب ذلك المسجد

Translation: And when Allah said {Those who prevailed over their affair} this refers to the“MUSLIM RULER” or the Awliya of Ashaab al Kahf (i.e. their momineen friends) or the leaders of town. {We will surely build a Mosque over them} so that we can “WORSHIP ALLAH” in it and due to it we will “PRESERVE THE RELICS OF ASHAAB AL KAHF”[Tafsir al-Kabeer, 5/475]





Tafsir Number 4

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."





Tafsir Number 5


Imam Hakim (Rehmatullah Alaih) said in his Tafsir

قال الذين غلبوا على أمرهم} وهم المؤمنون, وكانوا غالبين في ذلك الوقت

Translation: {Those who prevailed over their affair} refers to the “MOMINEEN” and they prevailed over this matter in that time [Tafsir al Wahidi under 18:21]






Tafsir Number 6



Imam Jalal ud-din Suyuti (Rehmatullah Alaih) and Al Muhalli (Rehmatullah Alaih) explain in Tafsir al Jalalyn:

يَتَنَـٰزَعُونَ} أي المؤمنون والكفار {بَيْنَهُمْ أَمْرَهُمْۖ} أمر الفتية في البناء حولهم {فَقَالُوۤا۴} أي الكفار {ٱبْنُوا۴ عَلَيْهِم} أي حولهم {بُنْيَـٰنًاۖ} يسترهم {رَّبُّهُمْ أَعْلَمُ بِهِمْۚ قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} أمر الفتية وهم المؤمنون {لَنَتَّخِذَنَّ عَلَيْهِم} حولهم {مَّسْجِدًا} يصلى فيه، وفعل ذلك على باب الكهف.

Translation: They were disputing, that is, the believers and the disbelievers, among themselves their affair, the affair of the youths, with regard to building something around them [as a monument]; so they, the disbelievers, said, ‘Build over them, that is, around them, a building, to cover them up; their Lord knows them best.’ Those who prevailed regarding their affair, the affair of the youths, “NAMELY THE BELIEVERS"


We will verily set up over them, around them, a place of worship’, for prayers to be performed therein. And this indeed took place at the entrance of the cave.[Tafsir al Jalalyn, Volume No.1, Page No. 389]



Tafsir Number 7



Imam Nasafi (Rehmatullah Alaih) writes in his Tafsir al Nasafi:

قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} من المسلمين وملكهم 
وكانوا أولى بهم وبالبناء عليهم {لَنَتَّخِذَنَّ عَلَيْهِم} على باب الكهف {مَّسْجِدًا} يصلي فيه المسلمون ويتبركون

Translation: {Those who prevailed over their affair} these are the “MUSLIMS AND THE RULERS” who said to build over them i.e. on the door of cave a Masjid so that “MUSLIMS CAN PRAY IN IT AND SEEK TABARRUK” [Tafsir al Nasafi, Volume No.3, Page No. 18]





Tafsir Number 8


Imam Abu Hayyan al Andalusi (Rehmatullah Alaih) said:


وروي أن التي دعت إلى البنيان كانت كافرة أرادت بناء بيعة أو مصنع لكفرهم فمانعهم المؤمنون وبنوا عليهم مسجداً


Translation: The person who told to make a building over them was a Kafir woman, she told to make a Church over them where deeds of Kufr can take place, however the momineen stopped her and made a Masjid over there instead [Tafsir Bahr al Muheet, Volume No. 7, Page No. 158]




Tafsir Number 9


Allama Ibn Jawzi (Rehmatullah Alaih) who is considered the most strict scholar and revered highly by Salafi Muslims, he states in his Tafsir under 18:21


قال ابن قتيبة: يعني المُطاعين والرؤساء، قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً

Translation: Ibn Qutayba (Rehmatullah Alaih) said that the Mufasireen said: People who made Masjid were the (Muslim) King and his Momineen companions [Tafsir Zaad ul Maseer, Volume No. 5, Page No.124]






Tafsir Number 10



Imam Shahab ud-din Khafaji (Rehmatullah Alaih) wrote:

مسجد ايدل على جوازا لبناء على قبور الصلحاء ونحوهم كما اشار الي فى الكشاف وجواز الصلوة فى ذلك البناء

Translation: (Making mosque on cave) ”IS PROOF OF MAKING MOSQUES OVER THE GRAVES OF SALIHEEN” just like It is mentioned in Tafsir al Kashaaf and It is “PERMITTED” to pray inside this construction [Imam Khafaji in Inayatul Qadhi, Volume No. 6, Page No. 87, Published by Dar us Sadir, Beirut, Lebanon]





Tafsir Number 11


Mullah Ali Qari (Rehmatullah Alaih) writes:

أما من اتخذ مسجدا في جوار صالح أو صلى في مقبرة وقصد الإستظهار بروحه أو وصول أثر ما من أثر عبادته إليه لا للتعظيم له والتوجه نحوه فلا حرج عليه ألا ترى أن مرقد إسماعيل عليه السلام في المسجد الحرام عند الحطيم ثم أن ذلك المسجد أفضل مكان يتحرى المصلى لصلاته والنهي عن الصلاة في المقابر مختص بالقبور المنبوشة لما فيها من النجاسة كذا ذكره الطيبي وذكر غيره أن صورة قبر إسماعيل عليه السلام في الحجر تحت الميزاب وإن في الحطيم بين الحجر الأسود وزمزم قبر سبعين نبيا

Translation: Anyone who builds a mosque near the grave of an upright person or prays in the tomb (Maqbara) or intends to ask for help through the Ruh of that upright person or intends to seek barakah from his left overs, If he does all that without the intention of giving him Tazeem or doing tawajuh towards him ( in prayer) “Then there is nothing wrong in that, don't you see that Grave of Hadrat Ismail(A.S) is inside the Masjid ul Harram near the hateem and to Pray there is Superior than anything else ” however to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased… In the Hateem near Hajr al Aswad and Mizaab there are “Graves of 70 Prophets” [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]






Mullah Ali Qari (Rehmatullah Alaih) also said:


وقد أباح السلف البناء على قبر المشايخ والعلماء المشهورين ليزورهم الناس ويستريحوا بالجلوس فيه

Translation: The early Muslims (Salaf) have considered it Mubah (i.e. allowed) to build over the graves of famous Mashaikh and Ulama so that people can visit them and sit there (easily) [Mirqaat Sharh al Misshqaat, Volume No. 4, Page No. 69]



So Indeed the Prophets, Mashaikh and Saliheen do not come under the prohibition because the grave of Prophet (Peace be upon him), Abu Bakr (Radhi’Allah anho), Umar (Radhi’Allah anho) and many other Prophets and Saliheen have remained “BUILT OVER”




Tafsir Number 12



Ibn khatir in his tafsir writes.


م { قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا } حكى ابن جرير في القائلين ذلك قولين: [أحدهما] أنهم المسلمون منهم.

Translation: "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" [Tafsir Tabari, Tafsir Ibn Kathir, Sura al-Kahf, verse 21]






Tafsir Number 13

The famous commentator of Sahih Bukhari and leading scholar in sight of Sunnis and Salafis/wahabisies.



Imam Ibn Hajr al Asqalani (rah) writes in his magnificent Fath ul Bari

In view of the fact that the Jews and Christians were taking the graves of their Prophets as their qibla for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. For this reason the Muslims have been forbidden from this action. However, if someoneconstructs a mosque near the grave of a pious person for the prupose of seeking tabarruk and not for prostration or paying attention towards them, he will never be included in this prohibition.

( Ibn Hajr al-‘Asqalani, Fath al-bari, vol. 3, p. 208)
Proof 2 of building of tombs around a grave 



Hadrat Umar (Ra) wish to get buried beside Tomb of Prophet(saw) in a Room 


Al-Bukhari narrates in his Sahih, Book of Jana'iz:

When `Umar 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`) [but 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.]

Why did Hadrat Umar (ra) wanted to get buried in a room and not outside , Why is Hadrat Abu Baker (Ra) buried in a Room , A tomb is also a room built around the grave ,and it proves its a sunnah


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.






Proof 3 of building of tombs around a grave 

Hadiths proving tombs of 70 Prophets (as) Tomb


5769- وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

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)
Imam al Hafidh Ibn Hajr al Haythami (rah) said: 

رواه البزار ورجاله ثقات‏

It is narrated by Al-Bazzar and all its narrators are "THIQA" (i.e. Hadith is absolutely sahih) [Majma az Zawaid Volume No.3, Page No.640 Bab fi Masjid al Khayf, Hadith #5769] 




Proof 4 of building of tombs around a grave 

Jesus Will Be Burried Next to our Prophet's (may God bless him and grant him peace) Tomb


Jesus, son of Mary, will come down to the world… He will marry, . . . live for 45 years and then die. 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)

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)


This hadith itself proves that Hadrat Esa (aleh islam) will be buried in Prophet (صلی اللہ علیھ وآلھ وسلم) Tomb along with him

Proof 5 of building of tombs around a grave 
محمد قال :اخبرنا ابو حنيفة قال حدثنا سالم الافطس قال: ما من نبي الا ويحرب من قومة الي الكعبة يعبد رحبا وان حولحا لقبر ثلاث ماة نبي 


Muhammad said: Abu hanifa informed us saying that salim as aftas narrated to us saying " There is no Prophet who has no fled from its people towards the kaaba to worship Allah, and around it there are graves of 300 Prophets.
[pg 150,Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London]

Proof 6 of building of tombs around a grave 

محمد قال :اخبرنا ابو حنيفة قال حدثنا
عطاء بن الساءب قال :قبر حود وصالح وثعيب عليحم السلام في المسجد الحرام

Muhammad said: Abu hanifa informed us saying that Ata ibn as saib narrated to us saying the graves of Prophet Hud, Salih and Shuaib [aleh islam] is in Masjid Al Haram 
[In pg 150,Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London]
 Answering Objection :
Prostrating towards a grave(doing sajda)



This is clearly haram even if sajda e tazeemi , Sunni muslims donot believe in doing Sajda towards a grave as Shariah prohibits it ,

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

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)

Scan page: http://www.razanw.org/modules/sunnib...id=18&page=162



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 

so any one who does Sajda to is haram, any muslims who does it is not follow ahle sunnah wal jammat



On the issue of kissing a Shrine/grave Or putting head on grave.

PROOF 1 


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.

► Ibn Majah 2:1320, 

►Ahmad, 

►al-Tabarani, 

►al-Subki, and Ibn `Asakir


PROOF 2 

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.,

► Ibn Hibban in his Sahih, 

►Ahmad (5:422), 

►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"), 

►al-Hakim in his Mustadrak (4:515);

► both the latter and al-Dhahabi said it was sahih.

► It is also cited by al-Subki in Shifa' al-siqam (p. 126) 

►and Ibn Taymiyya in al-Muntaqa (2:261f.)



Prophet's (صلی اللہ علیھ وآلھ وسلم) Grave


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. 
[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 Ahamad now?

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!

[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]

NOTE from Ala Hadrat Imam Ahmed Raza Khan (rah)


Even after above Sahih hadiths and opinion of salafs Mujadad Ala Hadrat Imam Ahmed Raza khan (rah) said 


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!?

(Fatwa Ridhwiyah, 9:528) 



Answering Objection : Doing Tawaaf of graves [/B]


This is also not allowed and haram according to ahlus sunnah viewpoint. 


Fatwa from Ala Hadrat Imam Ahmed Raza Khan (rah)


QUESTION
: What do the Ulamaa-e-Deen and Muftiyaane Share-Matin say regarding kissing the grave of Awliyaa-e-Kiraam and doing the tawaaf of the grave and doing sajdah before the grave (give written answer and earn sawaab) [/B]

ANSWER:
 No doubt doing the tawaaf of anything else except the Kaabah Muazzamah is unlawful [haram] .Sajdah (prostration) in front of anyone else except Allah is forbidden in our Shariat[/B] and about kissing the grave there are differences about it among the Ulamaas it is better not to do it (Do not kiss).Especially about the grave of the Awliyaa-e-Kiraam our Ulamaa have clearly described that we should stand quite far from the grave, the distance between us and the grave should be of four feet.
This is the real respect then how can kissing of the grave be even thought of?


(Ahkaame Shariat part 3 pg.3-4)


For scanned Pages ( Click Here )


Answering Objection To put pictures near grave 




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]
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 hadiths 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 ,
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



Answering Objection Hadith of Visiting only 3 mosques is allowed



Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for three mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa (Mosque of Jerusalem)." [Sahih bukhari volume 2,number 281]
Some people take this hadith literally to claim that going to any mosque or Shrine is Haram , According to this childish logic we see 

► All scholars who go to any mosque in the world to give lectures or pay visits (which many do every year including wahabi(ghair muqaled) school scholars) are doing a haram act

Now let us see what Classical imams (rah) said regarding this issue 

IMAM NAWAWI ON THIS HADITH quoting Salafs 

Imam Nawawi write in Sharah of hadith 'Not to travel (for visiting) except for three mosques (Bukhari)' the true meaning of hadith, He (Nawawi) Write: In this haidth the Three Mosques status and thier high status as compaired to other mosques in the world is mentioned, because these are mosques of the Prophets (may Peace Be Upon Him) and this is why offering salat in them has greater blessing. (he writes more that many ulemas have different viewpoint regarding going to Graves and going to these three Mosques) 
Near our Masters (i.e Shafi'I) right Concept is that those to whom Imam al-Harmain (Abu al-Mali Abdul Malik al-Jiyoni) and other researches of islam have permitted for them its neither Haram not Makruh to visit grave (qaboor) for Ziyarah, 

According to them it means that to go for a journey for Sawab having intentions of complete and utmost blessing is only permissible for these three mosques.


[Sharah Sahih Muslim, Nawawi, Volume 009, Page No. 106]




Ibn e taymiyah said 

He said “It is also mustahabb (recommended) to visit the graves of the people of al-Baqee’ and the martyrs of Uhud, to pray for them and ask for forgiveness for them, because the Prophet (peace and blessings of Allaah be upon him) used to do this, but this is prescribed for all the Muslim graves.” (Majmoo’ al-Fataawa, 17/470) 



Also Visiting mosque of Quba apart from 3 mosques 

For those who still after views of Imam Nawawi Rah take that hadith literally , 

The hadeeth narrated in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) used to come to Quba’ riding and walking.” According to another report: “and he would pray two rak’ahs there.” (narrated by al-Bukhaari and Muslim). 

The Prophet (peace and blessings of Allaah be upon him) also said, “Whoever purifies himself in his house then comes to the mosque of Quba’ and prays there, he will have a reward like that for ‘Umrah.” 

references:

►Narrated by Ahmad, 

►al-Nasaa’i,

► Ibn Maajah 

►and al-Haakim. Al-Haakim classed it as saheeh and al-Dhahabi agreed with him

► Also classed as saheeh by al-Albaani in Saheeh al-Jaami’, 6154 
,
this proves that the hadith of only visiting three moques if taken literally is illogical , As Sahabas (Ra) used to Visit janat ul baqi and also visiting Masjid e Quba is recommended


Answering Objection:

Omer (radhiallah) cutting Tree where Prophet (صلی اللہ علیھ وآلھ وسلم) took biyah fearing people will worship it 

It states it is narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) heard that some people were visiting the tree under which the Prophet (peace and blessings of Allaah be upon him) had accepted the bay’ah of people, so he commanded that it should be cut down.” 

[Narrated by Ibn Waddaah in his book al-Bida’ wa’l-Nahiy ‘anhaa, and by Ibn Abi Shaybah in al-Musannaf, 2/375. Its isnaad was classed as saheeh by Ibn Hajar in Fath al-Baari, 7/448]
people quote this narration to prove visiting dargahs are haram as people may worship graves so lets demolish them,

Reply 
Some use this Hadith, wrongly, to prove that praying under the blessed tree was Shirk. Also, to search for Tabarruk and blessings of Nabi Muhammad (s) and pious people is Shirk and it is for this reason that Sayyidina Umar chopped the tree down.

This is a great lie and some people fabricate this to suit their own ideas and Sayyidina Umar (r) did chop the tree down, because he thought the people praying there were mushriks. (naoozbila)




That kind of a silly thought did not even occur his mind.

This incident -“as recorded in Sahih Bukhari (Kitab al-Maghazi) and Muslim (Kitab al-Imamah) -“ took place because there was controversy over which tree was the one where ba'yah was taken and reliable sources from amongst the Sahabah held that that tree was definitely the wrong tree and the original tree could no longer be located and had vanished .

Sahih Bukhari Book 52 Hadith 205 Narrated Ibn 'Umar: 


When we reached (Hudaibiya) in the next year (of the treaty of Hudaibiya), not even two men amongst us agreed unanimously as to which was the tree under which we had given the pledge of allegiance, and that was out of Allah's Mercy.

The tree that the Tabi'een were visiting at the Hudaybiyyah , in the the time of Sayyidina Umar was not the real one, but it was in the same valley where the real one was.

Hence, the real reason Umar had the tree chopped down (because it was wrongly attributed to the Prophet (s).
In fact, the mysterious vanishing of the real tree by Allah (swt) shows how important it was 

In the last moments of Jabir Bin Abdullah he had lost his sight he use to say: 'If I could see today I would show you where the tree was, where the Prophet (May Allah bless him and grant him peace) received the Ba’ya of the companions”. 

[Sahih Bukhari chap,Al-Magazi]



Imam Ibn Hajar Asqalani says in the commentry: “Some people forgot where this place was like Sa’eed Bin Al-Musayib’s Father, and some knew where it was like Jabir Bin Abdullah”. 


[Fathul bari, chapter Bay'a Ridwan]

Imam Tabari said: 

During the period of Umar (Radiall hu anhu’s) Khalifet, he went for pilgrimage, when he passed Hudaiba' he asked:“Where is the tree under which the bay’a took place?” A person replied: 'This one”. Someone said: 'This one”. Umar (Radiall hu anhu) said: “Forget the inconvenience”.

[Tafsir Tafhemul Qur’an Surah Fata’h under verse 18 by Sayyid Maududi]. 

Answering Objection : Hadith of Sahih muslim on Building over the grave



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 orbuilding over them. Both reports were narrated by Muslim in his Saheeh


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



Examples of building over the grave by Christians and Jews, Muslims donot do it








This is what is meant by building over graves, Muslims build shrines around not over the graves ,


This is how Shrine of our Prophet Muhammad (salehalawaalihiwasalam) is, And this is how all shrines are built.Wahabis (salafis) need to take English and Arabic lessons to understand the difference between Over and Around






Examples of building over the grave by Christians and Jews, Muslims donot do it

 
 


We hope this extreme misquotation of Hadith is cleared, otherwise Quran which is absolute Hujjah proves as shown in tafsirs above.
__________________

answering Objection: Issue of building mosque over a grave




Sunan Dawud Book 20 Hadith 3230 says


Narrated Abdullah ibn Abbas:


The Apostle of Allah (peace_be_upon_him) cursed women who visit graves those who built mosques over them and erected lamps [end]



This hadith can be explained by a simple logic that even Prophet Muhammad's grave is inside a mosque.Not in the main hall where Salat is offered but according to the most famous and respected by Wahabi (salafi) historian Ibn kathir



Imam at-Tabari and Hafiz Ibn Kathir write, in 88 AH,
that the room of 'A'isha (may Allah be pleased with her) - where there are graves of the Prophet Muhammad (may Allah bless him and grant him peace), Abu Bakr and 'Umar (may Allah be pleased with them)- was joined to the mosque of the Prophet


Reference:


[Tareeh Tabari and Tar'ikh Hafiz Ibn Kathir, Chapter of Government of Walid ibn 'abd al-Malik]


This does not only answers right from Sunnah point of view but also fully refutes the Wahabi claims , Ahlus sunnah doesn't believes in building mosques over a grave or graves inside mosques but attaches graves to the mosque and main prayer and salat hall is still sepeared from the mosque which is a sunnah practice.


Objection: Putting flowers on the graves


Sahih Al Bukhari - Volume 1, Book 4, Number 215



Narrated Ibn 'Abbas: Once the Prophet (Sallalahu Alaihi Wasallam), while passing through one of the grave-yards of MADINA or MAKKAH heard the voices of two persons who were being tortured in their graves. The Prophet ( said, “These two persons are being tortured not for a major sin (to avoid).” The Prophet then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried."

so putting flowers or petals on a grave is a established sunnah.



On issue of elevation of graves
Sahih Bukhari vol 2 book 23 Hadith 473 
Narrated Abu Bakr bin 'Aiyash : 

Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex. 

Another Hadith proving Elevation of Graves of Sahabas (ra)


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

► by 
Abu Dawud

► al-Bayhaqi
 in al-Kubra (3:412) with fair chains cf Ibn Hajar,

► Talkhis al-Habir(2:134)

►Ibn al-Mulaqqin,

►Tuhfat al-Muhtaj(2:29)
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. ."

On issue of elevation of graves

Another Sahih Hadith from Imam Bukhari (Rah) himself 

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
► cited by al-Bukhari in his Sahih chapter-title, "[Placing] a Stalk on Top of the Grave."

 Ibn Hajar said in Fath al-Bari (3:256=1959 ed. 3:223 cf. Taghliq al-Ta`liq):

► "Al-Bukhari narrated it with its chain in al-Tarikh al-Saghir (1:42

. It contains a proof for the licitness of raising high the grave and elevating it above the surface of the earth,
In second hadith it says high jump by sahabas (Ra) which is only possible if grave is high

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

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):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]


Note: Tombs ,Shrines [mizars] are only build around graves of Prophets [alehislam] and awliyas [rah], Not public graves.For public graves orders are to level them.



Tombs and Elevated Marking of Graves: What the hadith’s actually say 


The salafi’s frequently quote a set of narrations which they claim is proof that tombs and elevated marking of graves are prohibited in Islam. The following are the reasons why those set of narrations have nothing to do with tombs or with elevated marking of the grave:



Wahhabi Distortion of the narration cursing Jews and Christians

The most misused narrations are those narrations that curse the Jews and Christians for taking the graves as masajid, or building a masajid at their graves. They say that this prohibits tombs.

This false argument is based on half quoting the narration, as the saying of Biwi Aisha(r), in the full part of the narration, clarifies its meaning. By making reference to the burial of Prophet Muhammed(s.) within the room of Aisha(ra.), she says:
“Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a masajid.”

- Meaning, because of the fear of occurring the practice of what the cursed did, they did not rest the Prophet (pbuh) in an open place. This clearly proves that the curse upon Jews and Christians was not for simply having graves within a closed place or a house(bayt). For if that was the case then it would imply that the sahabah took the caution of the curse of Prophet (pbuh) against Jews and Christians by doing the very act that brought about the curse. Therefore, these narrations are clearly not in any sense a prohibition of having a bayt or structure with a grave in it, as we see from this narration itself that taking the grave as masajid is independent of whether the grave is in a closed structured place or a open place.

- This also proves that the one who claims such closed structures over tombs should be destroyed as it "leads to shirk" or "immitation of Jews and Christians" are wrong since, the sahabah instead feared that the open place would lead to imitation of Jews and Christians rather than the closed structure.

- This action of the sahabah to rest the Prophet (pbuh) within the room of Aisha (r.) also proves that the narrations which prohibit “building over a grave” has nothing to do with a grave being within closed structure or a bayt. The meaning of prohibition of building over them is understood with the same meaning of prohibition of “sitting over them” or “stepping over them” which are mentioned in continuity with those same narrations. Just as prohibition of sitting or stepping over them does not prohibit sitting or stepping besides the grave, similarly the prohibition of building over them does not imply prohibition of building around them.

Other narrations proving the legality of bayt or strucure over the grave are: Ibn Abi Shayba (3:217) recorded that ‘Umar built a large structure (fustat) over the tomb of Zaynab. Fatima bint Husayn built a large tent over the grave of her husband Hasan ibn Hasan ibn ‘Ali and kept it for a year, then removed it (Fath Bari3:200, Ibn ‘Asakir 70:19-20, Ibn Abi Dunya’s Hawatifp. 92 #131). Muhammad ibn Hanafiya built a fustat over the grave of Ibn ‘Abbas (Khalili’s Irshad1:185, Ibn ‘Abd al-Barr’s Isti’ab). 

Hakim (Mustadrak1:370) wrote: “These hadiths (about building and writing over graves) are Sahih, but are not acted upon, for the Imams –east and west –have their graves written upon, and this is something that the later generations took from the former.”al-Burzuli (al-Maliki) said, ‘It has therefore become consensus’”. 

Thereby, it has become ijma, which constitutes a proof in shariah of Islam.



Further explanation of the hadith

As mentioned above, the curse was not with respect to the existance of a bayt over the grave and they on the contrary feared in making the grave open and prominent. Therefore, the reasons for the curse would be either of the following:

1) Prostrating towards the grave.
2) Praying towards the grave, I.e with grave as qiblah.
3) Praying on top of the grave.
4) Using the area besides the grave for prayer or prostration(to Allah).
5) Building a house of worship containing the grave.


The prohibition of first three is agreed upon by all and no one disputes on this matter. The narrations are clear on this prohibition:


# Prohibition of prostrating to graves: 

The literal meaning of masajid is a "place of prostration". And this is one of the basis upon which the hadith cursing the Jews and Christians are understood I.e., as a prohibition of making prostration to the grave. This prohibition has come in a clear hadith:

Narrated Qays ibn Sa'd: I went to al-Hirah and saw them (the people) prostrating themselves before a satrap of theirs, so I said: The Apostle of Allah (peace_be_upon_him) has most right to have prostration made before him. When I came to the Prophet (peace_be_upon_him), I said: I went to al-Hirah and saw them prostrating themselves before a satrap of theirs, but you have most right, Apostle of Allah, to have (people) prostrating themselves before you. He said: Tell me , if you were to pass my grave, would you prostrate yourself before it? I said: No. He then said: Do not do so. If I were to command anyone to make prostration before another I would command women to prostrate themselves before their husbands, because of the special right over them given to husbands by Allah. (Abu Dawud Book#11, Hadith#2135)


# Prohibition of praying towards the grave or using grave as Qiblah: 

This prohibition has also come in a clear hadith:
Abu Marthad al-Ghanawi reported Allah's Messenger (may peace be upon him) as saying: Do not pray facing towards the graves, and do not sit on them. (Sahih Muslim, Book#004, Hadith#2122)


# Prohibition of praying on top of the grave:

Another meaning of taking the grave as masajid is in taking the top of the grave as masajid or place of worship. The prohibition is related in the hadith:

Tabarani (#12051, 12168) and Diya’ (12:124 Hasan) recorded: “Don’t pray towards or on top of graves.

Therefore, praying on top of the grave or building a structure on the grave to pray on top of the grave is prohibited. 


# As for the fourth case, i.e, dua and salat besides the grave; then this is permitted based on clear proof of permissibility and desirability of visiting the grave and being reminded of death by it and praying for the inhabitant of the grave and so forth. There are also reports of sahabah performing salat close to the grave of the Prophet himself, peace and blessings be upon him:

The Sahabi Usama ibn Zayd was known to pray next to the noble grave of the Prophet (asws)[ Recorded by Imam Ahmad (5:202 #20769), Ibn Hibban (12:506 #5694), Tabarani (M. Kabir, 1:166 #405), Diya’ al-Maqdisi (Mukhtara, 4:106-07 #1317-18), Ruyani (Musnad, 3:42), Ibn ‘Asakir (Tarikh, 57:248-49), and Ibn Abd al-Barr in his Isti’ab(1:76-77). It is Sahih according to Ibn Hibban, Hafiz Diya’, Haythami (Majma’ 8:64-65), and Munawi (Fayd Qadir2:285).]

Sayyida A’isha used to pray regularly in her room, which used to contain the Prophet’s (asws) blessed grave (Recorded by Bukhari (#3303), Muslim (#5325), Abu Dawud (3:320 #3169), Imam Ahmad (#23720, 24081), Abu Ya’la (#4393, 4677), Ibn Hibban (#100, 7153), Humaydi (#249), and others.); and people used to request her to enter her room and pray there too, such as the lady who came in to pray there and passed away in prostration(Recorded by Hakim (3:476 Sahih) and Bayhaqi in his Shu’ab al-Iman(7:256 #10222)). 

Biwi Aisha(ra) was well familiar with reports regarding the curse against the Jews and Christians, and therefore her actions are best explanation for its meaning. Those who oppose this need to bring clear proof for the prohibition and not mere speculation.


# Regarding the fifth case, if what is meant by constructing a house or place of worship over the grave, is in the sense of taking the grave as an object of worship or having idols constructed upon the grave and worship of it, then this is prohibited by obvious consensus. The Prophet(pbuh) had invoked Allah to prevent such happening to his grave:

Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible." (Muwatta Imam Malik, Book#9, Hadith#9.24.88)


But if what is meant by it is, having a grave connected to or next to or close by the masjid or a masjid complex, then the hadiths do not prohibit that. The burden of proof lies upon the claimant to bring proof for any such prohibition.

The legality having a tomb connected to the mosque comes from the clear ijma of the salaf with regards to the grave of the Prophet(pbuh) which was buried in the room of Biwi Ayesha (ra.), where the room of Ayesha was connected to the mosque. Moreover, the ijma of salaf also existed in bringing the room as part of expanded mosque. Shaykh Ali Jumah summarized the incident :"In the year 88 A.H., Al-Walid Ibn Abd al-Malik issued orders to the governor of Medina at that time, 'Umar Ibn Abd al-'Aziz, to include the room where the Prophet was buried within the premises of the mosque itself. Scholars from among the seven scholars of Medina approved of this and none of them objected except Sa'id Ibn al-Musaib. He only protested because he wanted to preserve the Prophet's quarters to serve as an example for Muslims to become acquainted with the living conditions of the Prophet and thereby renounce worldly pleasures not because he maintained the prohibition of praying in a mosque containing a grave."

Their actions can be said to be a reflection of the agreement and practice of the companions because Musa ibn ‘Uqba (d. 141H) recorded –in his Maghazi with a Sahih chain (Also recorded by Ibn ‘Abd al-Barr in his Isti’ab, Ibn Ishaq in his Sira, and others.) - that when one of the Sahaba (Abu Basir) died, a masjid was built over his grave in the presence of 300 Companions. This was towards the end of the Prophet’s (asws) earthly life, when the Sahaba were far away from the risk of shirk. 

####



Refuting Wahabi Apologetic's

Some salafis have tried to argue that since the Prophet (pbuh) was buried within a pre-existent room therefore it is a different case and not proof enough for constructing a tomb or bayt post burial. This apologetic is false, as the prohibition if true would be directed at the structure and not the timing of construction. They could have simply destroyed the structure over the grave to adhere to the condition of the narration.

The actions of the salaf instead shows that they on the contrary rebuilded and expanded the structue, thereby clearly refuting such claims: 
Narrated 'Urwa: When the wall fell on them (i.e. graves) during the caliphate of Al-Walid bin 'Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet. No-one could be found who could tell them about it till I ('Urwa) said to them, "By Allah, this is not the foot of the Prophet but it is the foot of Umar." [Sahih Bukhari Volume 2, Book 23, Number 474]

If the salaf being the best of generation had no problem with rebuilding it then, neither should salafis who all this while had claimed to be followers of the opinion of salaf be hypocritically abondoning this doctrine when it goes against their claims.

--

Other salafi apologetics have claimed that this is an exception as Prophets are to be buried where they passed away. This is easily refuted by simply noticing the discussion surrounding the burial of Prophet(pbuh):

Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, died on Monday and was buried on Tuesday and people prayed over him individually with no one leading them. Some pople said that he would be buried near the mimbar, and others said that he would be buried in al-Baqi. Abu Bakr as-Siddiq came and said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'No prophet was ever buried except in the place where he died.' "So a grave was dug for him there. When he was about to be washed they wished to take off his shirt but they heard a voice saying "Don't take off his shirt," so they did not take off his shirt and he was washed with it on, may Allah bless him and grant him peace. (Muwatta Malik, Book#16, Hadith#16.10.27)

We see that the opinion of burial within the structure a common opinion, as we see in the opinion to bury near the mimber. This opinion of the companions to bury near the mimber is infact explicit proof of the legality of burying within the masjid itself (not just within a house or structure) as the mimber was surely inside the masjid.

Furthermore, the action of sahabah to bury the two khalifas Abu Bakr(r) and Umar(r) within the structure proves that this was not a exception nor restricted to the Prophet(pbuh). 

To eliminate further doubts over the righteousness of this action and opinion, of the sahabah, with regard to the burial, we notice that this action was confirmed:

a) through a prediction of the Prophet(pbuh), where the location is praised: 

The Prophet (asws) said: “The area between my grave and my minbar is a garden from the gardens of paradise.”

[Recorded by Bukhari (Tarikh Kabir, 1:392), Imam Ahmad (3:64), Abu Ya’la (2:496 #1341), Nasa’i (Sunan Kubra, 2:489), Bayhaqi (Sunan5:246, Shu’ab#4163), Tahawi in Mushkil Athar(4:68-70), Tabarani (Kabir12:294, Awsat1:192), Bazzar (Musnad, 4:44 #1206), Abu Nu’aym (Hilya7:248, 9:324), Ibn Abi Shayba (7:413), Harith (Zawa’id, #396), Khatib (11:228), Ibn ‘Asakir (22:177, 40:37, 49:118, 62:44), Ibn ‘Adiyy (3:1182), Dulabi (2:64), Abu’l Shaykh (Tabaqat al-Muhaddithin, 2:361), Sa’id ibn Mansur (Kanz, #34947), Musaddad (Busiri’s Ithaf#3218), andmany others. It is also in the chapter titles in the two Sahihs(B: Fath3:70 and M: 2:1009 Ch 92).]

This is evident proof of the misguidance of the heretical zealots who wish to bring down the tomb of the Prophet(pbuh), or wish to bury the Prophet(pbuh) in a new location or wish to make a division between the mosque and grave and thereby destroy, divide or seperate the "garden of paradise" between the mimber and grave. This is also clear refutation of those who claim that the location of graves have no special importance, as this hadith shows that it is a garden of paradise. Finally, this also shows that the Prophet(peace and blessings be upon him) by referring to his grave as a house, approved of the existence of a structure over the grave. 

b ) through the true vision of Aisha(r): 

Yahya related to me from Malik from Yahya ibn Said that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I saw three moons fall into my room, and I related my vision to Abu Bakr as-Siddiq. Then, when the Messenger of Allah died, may Allah bless him and grant him peace, and was buried in my house, Abu Bakr said to me, 'This is one of your moons, and he is the best of them.' " (Muwatta Malik, Book#16, Hadith#16.10.30)

Thereby, the righteousness of action is confirmed by a true vision, and a true vision comes from Allah(SWT). This vision of Biwi Aisha(r) also strengthens the various similar visions the people of Islam have reported in connection to burial of a pious person, which the modern day khawarij look upon as mere superstition and sufi fairy tales.

If the curse against Jews and Christians was simply on account of a structure over the grave, than the most important grave over which this structure should have been avoided would be the grave of the Prophet(pbuh). It is to be noted that the curse against Jews and Christians were specicially referring to graves of their Prophet and righteous. Yet the most honoured Prophet(pbuh) in Islam (infact, the leader of all Prophets) and two of the most righteous individuals in this ummah were buried within the structure without any objection from anyone in the history of Islam until the modern day heretics came forth. None of the people of Islam has ever questioned or raised doubt over the validity of praying in masjidun-nabawi on account of the presence of the grave of the Prophet(pbuh), until the heretical innovators came forth from najd.

####



Regarding the elevation of a grave

We see that the curse against the Jews and Christians have nothing to do with the height of the grave. Thereby those set of narrations are irrelevant to this issue of elevation of graves and those who use it against this, by mixing between hadith's are guilty of distortion.

Instead, it is proven that the Prophet (pbuh)’s grave was elevated:

Narrated Abu Bakr bin 'Aiyash : Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex. [Sahih Bukhari Volume 2, Book 23, Number 473]

Narrated Al-Qasim ibn Muhammad ibn AbuBakr: I said to Aisha! Mother, show me the grave of the Apostle of Allah (peace_be_upon_him) and his two Companions (Allah be pleased with them). She showed me three graves which were neither high nor low, but were spread with soft red pebbles in an open space. [Abu Dawud, Book 20, Number 3214]

Abu Hanifa informed us from Hammad that Ibrahim said: Someone informed me that they had seen the grave of Prophet (Peace be upon him), the grave of Abu Bakr (ra), and the grave of Umar (ra) with*“mounds on top of them protruding prominently from the gournd”*and on them pieces of white clay.Imam Muhammad said: We (Ahnaaf)*adhere to this” [Kitab ul Athaar, Page No. 145, Published by Turath Publishing]

It is also established that the righteous Khalifa Umar ibn Abdul-Aziz raised the grave of the Prophet (asws) even more (Fath al-Bari3:357). 

Ibn Abi Shayba recorded (Musannaf3:215) that al-Sha’bi (a Tabi’i) said: “I saw the graves of the martyrs of Uhud elevated above the ground.” 


The first Sahabi buried in the cemetery of al-Madina, al-Baqi`, was `Uthman ibn Maz`un (ra), the milk-brother of the Prophet (saws). The latter placed a large boulder on top of his grave to mark it, saying: "By this I shall know where the grave of my brother `Uthman is and add to him my relatives."
[The hadith is narrated from an unnamed Companion by Abu Dawud and al-Bayhaqi in al-Kubra (3:412) with fair chains cf. Ibn Hajar, Talkhis al-Habir (2:134); Ibn al-Mulaqqin, Tuhfat al-Muhtaj (2:29). 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.]

Now, notice how high this grave marking was:

Kharija ibn Zayd said: "I can see myself when we were young men [CORR. 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."
[This hadith is cited by al-Bukhari without chain in his Sahih chapter-title, "[Placing] a Stalk on Top of the Grave."]

Ibn Hajar said in commenting on this hadith in his Fath al-Bari (3:256=1959 ed. 3:223 cf. Taghliq al-Ta`liq): "Al-Bukhari narrated it with its chain in al-Tarikh al-Saghir (1:42). It contains a proof for the licitness of raising high the grave and elevating it above the surface of the earth."'

Similarly, Imam Qastallani rahimahullah commented on this hadith in his commentary of Sahih al-Bukhari "Irshad al-Sari fi sharh Sahih al-Bukhari" saying that the above hadith is proof that a high grave is jaiz(permissible). 

Ibn Abi Shaiba also recorded(Musannaf3:216) that Abdullah ibn Abi Bakr said, “I saw the grave of Uthman ibn Madh’un raised high”.

Therefore, it is established that having a high grave for purpose of marking is from the way of the Prophet peace and blessings be upon him, as proven from his marking high the grave of the sahabi Uthman Ibn Mazun.


Regarding the hadith often quoted by salafis to prohibit elevated graves: 

Thumama b. Shafayy reported: When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. 'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of Allah (may peace be upon him) commanding (us) to level the grave. (Sahih Muslim, Book#004, Hadith#2114)

We see that there is nothing in this hadith that speaks about the "height" of the grave. Nor is the levelling of the grave being anyway referred to as, levelling with the ground. This hadith is instead possibly indicating that the upper portion of the grave should be levelled. The Imams had differed based on this as to whether the top portion should be shaped as a mound(as reported in other narrations) or whether it should be shaped by levelling it horizontally, that gives the grave top a rectangular shape.

On the existance of explicit narrations relating the description of the grave of Prophet(pbuh) as mound/convex, the levelling referred in this narration can instead be understood as referring to evenly levelling the mound on the grave and smoothening its surface, contrary to leaving the grave unleveled and unkept with bumps and holes. This is a common practice where at the end of filling the grave, its outward protruding surface is finally brushed or smoothened out, giving the protruding surface of the grave a levelled clean appearence.

But there is nothing in this narration that indicates it is referring to levelling the grave with the ground level or prohibition of having the grave elevated high. Infact, such a meaning would be counter to the apparent meaning, for it would imply that the grave was raised high and then levelled to the ground, which would make it a pointless exercise of ordering the grave, as the grave could have been kept at the required ground level in the beginning itself. It does not make sense that the grave would be first elevated much high and then leveled back to the ground level. As it is thereby obvious that in the hadith the grave was never a high grave in the first place, then its clear that the levelling that took place was not a levelling of a high grave, and hence cannot be used as proof to call for levelling of elevated graves.

And regarding the hadith,
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, Book#004, Hadith#2115)

This has nothing to with the graves of Muslims as this narration is clearly regarding the idols and graves of the mushrikeen. Nor did anyone use this hadith to destroy the structure over the grave of the Prophet(peace and blessings be upon him). Imam Shafi rahimahullah who was well familiar with the opinion of the salaf understood this hadith as only a proof for destroying those structures in public graveyards which prevent burial of other muslims due to constriction of space.

Imam Shafi(al Umm 1:277) said: "I have seen the governors who demolished[tombs] in Mecca built inside the city, and I found no jurist who saw therein a wrong decision. If it was a question of tombs on land owned by the dead in their lifetime or bequeathed to their offspring, nothing that was built on their part was destroyed. Only that which no one called his own was demolished.The demolition took place so that the space around the tomb would not be inaccessible to[other] people or prevent others from being buried there, and to avoid people's being harmpered."

Imam Shafi then quotes this same hadith as proof for the validity of the action of authorities in destroying those structures in public graveyards. Therefore, this hadith as understood by the Imams is regarding the issue of making space in public graveyards. The later scholars have further explained that this issue of space do not apply to the Prophets or friends of Allah because their bodies do not decay. Therefore, their graves will always be occupied and the issue of vacating space do not apply to them. The proof of such exception is from the fact that the structure over the grave of the Prophet peace and blessings be upon him, was not destroyed by anyone using this hadith.

Moreover, it should also be noted that Imam Shafi, in the same quote above, does not apply this hadith to graves located in private property and confirms that such structures were not destroyed by the authorities. Therefore, this hadith cannot be applied to private property. Moreover, this saying of Imam Shafi rahimahullah also constitutes another proof that the construction of structure over graves was in practice by Muslims during the period of salaf itself, who constitute the best generation of Muslims.
####



Marking the graves with stones is sunnah

6) Regarding the issue of marking the grave by placing stones over the grave, then this is proven sunnah: 

Narrated Al-Muttalib: When Uthman ibn Maz'un died, he was brought out on his bier and buried. The Prophet (peace_be_upon_him) ordered a man to bring him a stone, but he was unable to carry it. The Apostle of Allah (peace_be_upon_him) got up and going over to it rolled up his sleeves. [Abu Dawud, Book 20, Number 3200]“

"Prophet cast three handfuls of earth on the dead with both hands, that he sprinkled water on the grave of his son Ibrahim, and that he put small pebbles on it.[ Al-Tirmidhi 1708]

Narrated Al-Qasim ibn Muhammad ibn AbuBakr: I said to Aisha! Mother, show me the grave of the Apostle of Allah (peace_be_upon_him) and his two Companions (Allah be pleased with them). She showed me three graves which were neither high nor low, but were spread with soft red pebbles in an open space. [Abu Dawud, Book 20, Number 3214] 

Similarily, coating the grave with clay is permitted by scholars, as admitted in the book "fiqh us sunnah"which is used by salafis that "Some scholars have approved daubing the grave with clay. Tirmidhi said: "Some scholars, including Al-Hasan alBasri, hold it permissible to coat the graves with clay." Ash-Shafi'i is also of the same view and sees no harm in giving the graves a coating of clay. Ja'far bin Muhammad reported from his father: "The grave of the Prophet (saws) was raised one hand from the ground and was coated with red clay and some gravel." This was narrated by Abu Bakr An-Najjad.

####



Wahabism is a threat to the oldest existant Islamic structure, the Dome of the Rock in Jerusalem



The Dome of the rock, which is of the oldest existant Islamic structure is under threat of destruction, as such structure constitutes a evil baseless innovation as per the religion of wahabism. Next to the dome of the rock is the dome of the Miraj, which is attributed to be the location from where the ascension to heaven took place in the life of Prophet Muhammed(pbuh). This form of constructing domes over such locations or giving it any importance is by Wahhabi foundations a evil innovation that should be destroyed and bulldozed due to fear of polytheism. The zionist enemy's of Islam do not require hardwork to destroy the history of Islam in Palestine. They have to only give power to wahhabis who will with great enthusiasm use the banner of Islam itself to destroy every Islamic historical structure standing, including the symbolic dome of the rock.



More Wahhabi hypocrisy



Besides confronting the fact that the grave of the blessed Prophet of Islam and two of his closest companions were buried within a structure from the very first day, they also have to deal with fact that other holy places or relics had domes constructed over it.



From among them is the maqam e Ibrahim, which had a dome constructed over it in the early periods of Islam. Umar radhiallahu anhu was "the first one who built a structure (maqsura) around it.” (Ibn Hajar in Fath al-Bari, 8:169). Even today, there continues to be a structure or gold casing over it. According to Wahhabi culture, this should be a evil innovation that leads to polytheism, since as per their logic Muslims would start to worship the relic of the footmark of Prophet Ibrahim alaihi salaam, when such structures are built over it.



Similarily,the Zam Zam well had a dome built over it in early Islamic period by Caliph al Mansur (149AH). This should be a evil innovation and leading to polytheism as per the rules of Wahhabism. Giving any significance to signs or symbols(sha'air) of Allah manifested in history on earth is equated with polytheism as per the creed of wahhabism. Yet, in complete contradiction to this creed, the zam zam well continues to have structures constructed over it, by the Wahhabi sympathising Saudi ruling elite themselves.



The Wahhabi influenced Saudi regime constructed for the first time in the history of Islam a structure over the Safa and Marwa, and made it part of the Masjid al Haram complex. As per the rules of wahabism, it should be a evil innovation that leads to Muslims worshipping mountains and becoming pagan mountain/nature worshippers. Infact the idolators before the advent of Islam used to have idols placed at al safa and marwa which they use to kiss while performing the tawaf between them . By wahabi rules of interpretation, this is proof to destroy and bulldoze the structure over it and prevent people from conducting tawaf of the safa and marwa as method of blocking the means to shirk.

Similar is the case with the jamarat:






If they are to argue that all of this is for facilitating or protecting or honoring that which is permitted, we say shrines and tombs are similarily for protecting and facilitating that acts which are permitted and infact recommended.
=======Grave of Prophet(sallal lahu aliwasalam) and Sahaba===
Sahih Bukhari vol 2 book 23 Hadith 473
Narrated Abu Bakr bin 'Aiyash : Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex.
b) Sunan al kubra volume 3 page 410 Imam Behaqi
Narrated The grave of Prophet was one span above the ground

c) Sharah Muslim, vol 1 page 312 Imam Nawawi [r.h] writes: 
"Sunnah is to have the grave about the length of one span..."

Sunan Abu Dawud: Book 20, Number 3214: 
Narrated Al-Qasim ibn Muhammad ibn AbuBakr: I said to Aisha! Mother, show me the grave of the Apostle of Allah (peace_be_upon_him) and his two Companions (Allah be pleased with them). She showed me three graves which were neither high nor low, but were spread with soft red pebbles in an open space. 

Sahih Muslim, Chapter 199 Book 004, Number 2114:
Thumama b. Shafayy reported: When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b.'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heardthe Messenger of Allah (may peace be upon him) commanding (us) to level the grave.

Sunan Al Kubra Al behaqi vol 3 page 411
And in other hadith from Sunan Al Kubra Al behaqi vol 3 page 411 it says.
فلما دفناه قال خففوا عنه التراب فان رسول الله صلى الله عليه وسلم كان يامرنا بتسوية القبور
.Fadala b. 'Ubaid said Put off the mud from grave because the Messenger of Allah (may peace be upon him) commanded (us) to level the grave..
The fact that Prophets grave itself was elevated refutes salafism. Whether the top should be a mound or flat is differed based on divergent hadiths.

Quote:
Comments:SubhanAllah the Grave of Prophet(sallal lahu aliwasalam) and the graves of sahaba didn’t have raise up graves then how can we build raised up Graves?
Learn to read. the Prophets grave itself was elevated and "not low".


Quote:
=======Building Structure on Grave is a sign of Jews and Christians==

Sahih Bukhari - Volume 4, Book 56, Number 660: 
Narrated 'Aisha and Ibn 'Abbas: 
On his death-bed Allah's Prophet put a sheet over his-face and when he felt hot, he would remove it from his face. When in that state (of putting and removing the sheet) he said, "May Allah's Curse(lanat) be on the Jews and the Christians for they build places of worship at the graves of their prophets." (By that) he intended to warn (the Muslim) from what they (i.e. Jews and Christians)had done. 



Sahih Bukhari - Volume 4, Book 56, Hadees Number 662: 
Narrated Abu Said: 
The Prophet said, "You will follow the wrong ways, of your predecessors so 
completely and literally that if they should go into the hole of a mastigure, you too will go there." We said, "O Allah's Apostle! Do you mean the Jews and the Christians?" He replied, "Whom else?" (Meaning, of course, the Jews and the Christians.) 


[B][COLOR="Red"]Comments:-SubhanAllah this Prophecy has came true Today we find Sufi/Barelwi Cult imitating the Jews and Christians completely.....
What nonsense. No Sufi or Muslims in every corner of the globe for 1400 years build a place of worship over the grave itself. The place of worship is besides the grave like that in Masjidun Nabawi, the second holiest mosque in Islam.

Quote:

Sahih Al-Bukhair Volume 1, Book 8, Hadith # 419 
Narrated 'Aisha (RAA) Um Habiba (RAA) and Um Salama (RAA) mentioned about a church they had seen in Ethiopia in which there were pictures. They told the Prophet (SAW) about it, on which he said, "If any religious man dies amongst those people they would build Masjid(Place where Sajda )at his grave and make these pictures in it. They will be the worst creature in the sight of Allah on the Day of Resurrection."

[B][COLOR="Red"]Comments:-Even today you find this thing in house of Sufis/Barelwis cult posting Images on their wall of their so called Peers....
Its referring to idols in the first place. not photos who's fiqh opinion is differed upon. Nor am i aware of any sunni scholars who permitted photos at grave sites. But why are najdi sheikhs photos glorified all over Saudi Arabia ? Should wahabis not be going on rampage destroying these pictures by quoting the hadith of Ali[r] mission? 


Quote:
=====Don't Plaster the Grave Command of our Beloved Prophet(sallal lahu aliwaslam)========

Sahih Muslim Book 4, Hadith # 2116 
Narrated Jabir ibn Abdullah (RAA) Rasulullah (SAW) 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.

Note: This hadith makes it very clear that we are NOT supposed to build ANYTHING over them. May Allah (swt) save us many of the Muslim today build strong plastered graves and this is against the order of Rasulullah (SAW)!#
That's obvious. No one builds over them. We build around them. The scholars have explained that plastering of graves is prohibited as in plastering heat is released. Whereas Placing stones over graves are proved sunnah. others scholars have said plastering is restricted to general populace in public graveyards as plastering takes up space and prevents more burial in the same place. But that does not apply to private grave and graves of awliya and ulema.


Quote:
Sahi Muslim Book 4, Number 1083: 
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. 

Prophet (Salla lahu aliwasalam) forbade the white washing of graves, the building of structures over them, writing on then, or raising them above ground level. (Reported by Jabir in Sahih Muslim Eng. Trans. Vol. 2 hadith no. 2116, Sunan Abu Dawud vol. 2, Hadith no. 3219 and An Nasai )

Prophet(sallal lahu aliwaslam) said,'If I were to walk on hot coals or on a sword, or if I were to mend my shoes using my feet, that would be better for me than if I were to walk on the grave of a Muslim. And it makes no difference to me if I were to relieve myself in the midst of the graves or in the middle of the market-place [i.e., both are equally bad].’ (Narrated by Ibn Maajah, 1567) 

Sahih Bukhari Volume 2, Book 23, Number 414:
Narrated 'Urwa:
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
. 

Dawud :: Book 10 : Hadith 2037 
Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: Do not make your houses graves, and do not make my grave a place of festivity. But invoke blessings on me, for your blessings reach me wherever you may be. 

Sahih Muslim Book 7 ,Number 3099: 
Allah's Messenger (may peace be upon him) saying: Do not set out(Safar karo) on a journey (for religious devotion) but for the three mosques-for this mosque of mine (at Medina) the Sacred Mosque (at Mecca), and the Mosque al-Aqsa (Bait al-Maqdis),
All salafi distortion of above hadiths already refuted.

Quote:
======Destory the Graves it's commanded by Prophet====

Sahih Muslim Book 4, Number 2115:
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.
Its referring to graves of mushrikeen. That's why no sahabah went and destroyed the room of Aisha and flattened the elevated graves in it or like robbers dug out the graves and dumped the Prophet(pbuh) in some desert for fear of shirk.

Quote:
a) Imam Nawawi [r.h] writes in the sharah of this hadees:والبناء عليه فان كان فى ملك البانى فمكروه وان فى مقبرة مسبله فحرام نص عليه الشافعى
والاصحاب
"To build a structure over the the grave if its owned, then its makrooh and if its common maqbara [shrine] then it's haram. It has been clearly mentioned by Imam Shafi [r.h] and others

Imam Nawawi Also said قال الشافعى فى الام وروايت الائمة بمكة يامرون بهدم مايبنى

Shafi Said I have seen Imams in Makkah ordering to destroy Buildings on graves

b) Saying of Imam AS SHAFI RA can be found in Al Umm, Kitab al Janaiz, Chapter of Burial,What should be done after the burial
باب مايكون بعد الدفن

وقد رأيت من الولاة من يهدم بمكةما يبنى فيها فلم أر الفقهاء يعيبون ذلك 

"I have seen among the rulers some who destroyed what was built upon graves and I have not seen the Fuqaha blaming this"

Source:http://www.islamweb.net/newlibrary/d...d=31&startno=1
The shafis differentiated public graveyard from private and laymen from those who are ulema, awliya and nabiyya refuting the batil views of salafists. Read all of the opinion of Imam shafi, Nawawi, Ramli, Rafi, Haythami , zakariya al ansari and others from the shafi madhab. Salafi batil views with half quote distortion is refuted.

Quote:
======Why Prophet(sallal lahu aliwasalam) buried in Hujra of Mother Aisha?===

Al-Tirmidhi Hadith 5963 
Narrated by Abu Bakr
When Allah's Messenger (saws) died the people disagreed about his burial, and Abu Bakr said he had heard something from Allah's Messenger. He had said, "Allah takes a Prophet’s life only in the place where he wishes to be buried." So he told them to bury him where his bedding lay.


Sunan of Abu-Dawood Hadith 3159
Narrated by Jabir ibn Abdullah
On the day of Uhud we brought the martyrs to bury them (at another place), but the crier of the Prophet (saws) came and said: ‘The Messenger of Allah (saws) has commanded you to bury the martyrs at the place where they fell.’ So we took them back.


===========Why Abu-Bakr(R.A) and Umer(R.A) buried Beside Prophet(Sallal lahu aliwasalam)
[COLOR="Blue"]Yahya related to me from Malik from Yahya ibn Said that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said, "I saw three moons fall into my room, and I related my vision to Abu Bakr as-Siddiq. Then, when the Messenger of Allah died, may Allah bless him and grant him peace, and was buried in my house, Abu Bakr said to me, 'This is one of your moons, and he is the best of them.' " [B](Muwatta Malik, Book*#16, Hadith*#16.10.30) 


Comments:-SubhanAllah this proves that Sahaba were buried beside Prophet(sallal lahu aliwasalam) because the dream of a Prophet are also a part of Divine revelation
Exactly. Revelation refutes wahabi distortion. the curse against Jews and Christians were for building masajid over their Prophets and righteous people. The most honoured Prophet and righteous followers in Muslim ummah are Muhammed(pbuh), Abu Bakr(r), Umar (r). The fact their graves being within tombs was validated by not just the obvious understand of permissibility by sahabah but even by a miraculous vision [ which in wahabi liguistics is a " Sufi myth" not being a evidence in shariah] to Aisha(r) leaves no room for wahabi distortion of hadith against tombs.

Quote:
=====Refutation to allegation of Ashab-e-Khaf==========

Some People quotes the narration of Ashab-e-Khaf but it is totally worthless because we are suppose to follow the Shari'a of Ahshab-e-Khaf we should abide the Shai'a of Prophet(Sallal lahu aliwasalam)

Sahi Muslim Book 4, Number 1083: 
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. 


We have been forbidden to follow anyone other than Prophet(Sallal lahu aliwasalam) 

Quote:
Prophet Peace be upon him said

والذي نفس محمد بيده، لو بدا لكم موسى فاتبعتموه وتركتموني لضللتم عن سواء السبيل، ولو كان حيا وأدرك نبوتي لاتبعني.

By the one who has the soul of Muhammad, If Musa comes in front of you and if you follow him and leave me, you will go astray from the Right path. If he (Musa AS) comes back to life and sees (witnesses) the period of my prophet hood, he will certainly follow me
.[Mishqat al Masabih Volume 001 hadeeth no: 194]

Comment: When Musa(Alehsalam) have no authority than why to follow Shari'a of a particular Ashab-e-Khaf against Qur`an and Sunnah?

4[/SIZE]
Quran, within which lies the story of ashabe kahf, is the part of the shariah of Prophet Muhammed(pbuh). wahabis should learn some basics before distorting hadiths

Quote:
=========Scholars who condemned building Structures over Graves============
a) Imam ash-Shafii said in kitab al umm, Kitab al Janaiz, Chapter of Burial
( قال الشافعي ) : تعني في المأثم ، وإن أخرجت عظام ميت أحببت أن تعاد فتدفن وأحب أن لا يزاد في القبر تراب من غيره وليس بأن يكون فيه تراب من غيره بأس إذا إذا زيد فيه تراب من غيره ارتفع جدا ، وإنما أحب أن يشخص على وجه الأرض شبرا أو نحوه وأحب أن لا يبنى ، ولا يجصص فإن ذلك يشبه الزينة والخيلاء ، وليس الموت موضع واحد منهما ، ولم أر قبور المهاجرين والأنصار مجصصة ( قال الراوي ) : عن طاوس : { إن رسول الله صلى الله عليه وسلم نهى أن تبنى القبور أو تجصص } ( قال الشافعي ) : وقد رأيت من الولاة من يهدم بمكةما يبنى فيها فلم أر الفقهاء يعيبون ذلك

"I prefer that the soil used for a grave be no more than that dug for that grave. I like to see a grave raised above the ground the length of a hand or so. I prefer not to erect a structure over a grave or to whitewash it, for indeed this resembles decoration and vanity, and death is not the time for either of these things. I have never seen the graves of the Muhajirin or Ansar plastered. I have seen the Muslim authorities destroying structures in graveyards, and I have not seen any jurists object to this."
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Notice his words. The Imam "prefers". Not haram or cursed as the wahabi batil opinions. If you read the complete of what Imam shafi says he clearly says the structures in private graveyards were not destroyed. What is desirable in shafi madhab differs between private and public graveyards and general population and those who are ulema, awliya and nabiyya.


Quote:
Imam ash-Shaafi’i said: 
وأكره أن يعظم مخلوق حتى يُجعل قبره مسجداً مخافة الفتنة عليه وعلى من بعده من الناس
“I consider it Makruh that creation should be venerated (Ta’zim) until his grave is transformed into a place of worship (mosque) fearing the Fitnah for him and for those after him”
Al-Umm” v 1 p 278:
No doubt such veneration of creation leading to turning graves as masajid is makruh. Nothing to do with tombs and marking graves with stones or elevating it its height for marking and respect.

Quote:
b) Imam Abu haneefah ra And his Student
ولا نرى ان يزاد على ماخرج منه ونكره ان يجصص او يطين او يجعل عنده مسجد الى ان قال ان النبى صلى الله عليه وسلم نهى عن تربيع القبور وتجصيصها قال محمد و به ناخذ وهو قول ابي حنيفه
"We don't consider this to be right that the sand that has been dug out from the grave should be replaced with quantity more than it on the grave It is makrooh to make the graves solid...because Prophet [s.a.w] had forbidden this and this is our madhab and this is also the view of Imam Abu Hanifa [r.h]."[Kitaab al-Athaar Imam Muhammed page 96-97]


c) AL ALOUSI Hanafi
ثم اجماعا فان اعظم المحرمات واسباب الشرك الصّلوٰة عندها واتخاذها مساجد اوبناءها عليه
وتجب المبادرة الى هدمها وهدم القاب التى على القبور اذ هى اضر من مسجد الضرار لا نها اسست
على معصية رسول اللّه صلى اللّه عليه وسلم وتجب ازالة كل قنديل او سراج على قبر ولا يجوز
وقفه ونذره
"There is Ijma that from the haram things and things that lead to shirk are praying salat at the graves, to build masjids or structures over the graves. It is wajib to remove the high graves and large structures over the gravesbecause they are more dangerous than Masjid Zarrar and they are built by the disobedience of the Prophet [s.a.w]...and it is wajib to remove the lightening that is done over the graves ..."[Rooh al-Ma'ani, vol 15 page 219]


d) Ibn e rajab said
هذا الحديث يدلُّ على تحريم بناء المساجد على قبور الصالحين 
This hadeeth indicates that it is forbidden to build mosques on the graves of the righteous[Fath ul Bari li Ibne Rajab 3/197]

More half quote distortion of hanafi madhab by salafi la madhabis.


Quote:
e) Ibn Hajar makki(who was inclined towards sufism) says
ويجب المبادرة لهدمها، وهدم القباب التي على القبور
It is wajib to remove the structures and domes over the graves [Kitaab-al-Zawajir, page 163]

Quote:

Another clear half distortion that hides Imam Hajr clear differentiation between public graveyard and private and graves of ulema and awliya from general populace.

Quote:
i)Imam Qadi Khan hanafi[r.h] writes:
ولا يجصص القبر لما روى عن الّنبّى صلى اللّه عليه وسلم انه نهى عن التجصيص والنقضيض
وعن البناء فوق القبور
"Graves should not be made solid, because Prophet [s.a.w] has prohibitted it..."
[Fatawa Qadi Khan, vol 1 page 92]



Ibn e katheer under surah al kahaf ayah 21
(Allah has cursed the Jews and the Christians who took the graves of their Prophets and righteous people as places of worship) Warning against what they did. We have reported about the Commander of the faithful `Umar bin Al-Khattab
أنه لما وجد قبر دانيال في زمانه بالعراق، أمر أن يخفى عن الناس، وأن تدفن تلك الرقعة التي وجدوها عنده، فيها شيء من الملاحم وغيرها
that when he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., that they found there should be buried.
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Irrelevent and distorted.


Quote:
l) Imam Birqivi hanfi said in "Ziyaratul quboor bidiyyetuha wastihbabuha" by shaykh Muhiydeen Muhammad ibn Ali al-Birgivi al-Hanafi (b 929 h) said on page 58, he explained how moslem should visit grave of prophet (sallalahu alayhi wa salam):
."Salamah ibn Wardan said: "I seen Anas ibn Malik greeting prophet (sallalahu alayhi wa salam). Then he turned his back to grave (of prophet (sallalahu alayhi wa salam) and started to make /dua/. There is no contradiction on this issue between scholars. The difference is in the opinion where he should be greeted. Abu Haneefa used to turn towards /qibla/ when he greeted prophet :s:, and he didn't turn towards grave. Some others said:"Person should turn to grave only when he is saluting". No one from 4 imams said that (anyone) should turn to grave when he supplicate. There is only one baseless story on this issue that attributed to imam Malik. It also said that imam Shafi supplicated while he was standing near the grave of Abu Haneefa, and he was turned to his grave. And that's blatant lie".

On page 80 he said: "It's obligatory to demolish domes that were build upon graves

he also said.
"Visiting graves to offer prayers by them, circumambulate them, kiss them, carry out their istilam, to rub cheeks on them, take their dust, to supplicate to the occupants [of the grave], seek their aid [isti'ana], ask from them help, sustenance, well being, children, fulfillment of debts, removal of difficulties, help with sorrows and other needs which the worshippers of idols used to ask their idols. None of this is sanctioned in Shari'ah, according to the consensus of the Imams of the Muslims, as the Messenger of Allah and none of the Companions and Followers and the imams of the faith did this. Rather, the basis of this polytheistic, bid'ati visit has been derived from the worshippers of statutes!"
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8) Hanafi Scholars (Now onwards copying some selective fatwas of Hanafi Scholars from another good website one can see whole article here)
http://www.umm-ul-qura.org/info/user...asp?art_id=133
a)Mahmud Al-Alusi said about the story of Kahf and people who base on it to justify building on graves of saints:
"And people have taken this as a proof for permitting building on graves of saints and turning them into mosques and praying in them...This saying is pure falsehood, corruption and evil. Ahmad, Abu Dawud, At-Tirmidhi, An-Nasai, ibn Majah narrated from ibn Abbas that the Messenger of Allah (saw) said: "May Allah curse the women visiting graves, those who make graves upon them and put lamps upon it"
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b) Ibnul Humam said about the Hadith of ‘Ali that the Prophet (saw) ordered him to level graves:
“This is because of what they used to do like elevating graves and building beautiful and elevated constructions over them”

c) Abdullah ibn Ahmad An-Nasafi said in his “Kanz ud Daqaiq” v 2 p 194:
“They (graves) should not be elevated nor plastered”

d) Ibn Nujaym said in explanation in his “Bahr ur Raiq”:
“Because of the Hadith of Jabir that the Messenger of Allah (saw) forbade to do Tajsis (plastering) of graves, to sit on them, to build over them and write on them”

e) Qadhi Khan hanafi said his “Fatawa” v 1 p 93: 
“And graves should not be plastered because of what is reported from the Prophet (saw) that he forbade Tajsis (plastering), Tafdid (putting silver on it), building over the grave…because of what is narrated from Abu Hanifah (rah) that graves should not be plastered nor coated with clay, nor any construction should be elevated on it.”
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f) Qadhi Ibrahim Al-Halabi said in “Halabi Al-Kabeer” p 599: 
“It is Makruh to do Tajsis (plastering) of graves, and to coat them with clay, and this is what the three Imams (Abu Hanifah and his two students Abu Yusuf and Muhammad ibnul Hasan) said because of what Jabir narrated…and from Abu Hanifah, it is Makruh to build on them constructions like houses or domes or similar to them because of the precedent Hadith”

g) Siraj ud Din said in his "Fatawa Sirajiyah" p 24: "It is Makruh to build on graves" 
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h) At-Tahtawi hanafi rahimullah wrote in his explanation of "Maraqi Al-Falah" p 335:
"The three (Abu Hanifah and his two students) said that they (graves) should not be plastered because of the saying of Jabir that the Messenger of Allah (saw) forbade...And the forbiddance of the Prophet (saw) indicates that what they have mentioned is Makruh Tahrimi"
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i) Sayid Murtadha Az-Zubaydi said in his "'Uqud Al-Jawahir Al-Munifah" v 1 p 103:
"The Bayan of the narration shows that it is Makruh to do Tajsis (plastering of graves)"

j) As-Sarkhasi wrote in his “Mabsut” v 2 p 62:
“He forbade doing Tajsis of graves”

k) Qadhi Ibrahim Al-Hanafi said in his “Majalis ul Abrar” p 129:
“And the domes built on graves, it is obligatory to destroy them because they have been built in disobedience and opposition to the Messenger (saw) , and every construction that is built in disobedience and opposition to the Messenger (saw) deserves more to be destroyed than the mosque of Dhirar.”

l) Ala ud Din As-Samarqandi said as mentioned in “Tuhfatul Fuqaha” v 1 p 400:
“The Sunnah concerning the grave is that it should be convex, not in a square form, it should not be coated with clay, nor plastered, and Abu Hanifah consider it Makruh to build on graves”

m) Hasan Ash-Shurunbulali wrote in “Nur ul Idah” p 153: 
“And baked bricks and wood is Makruh…and it is forbidden (Haram) to built on graves for beatification and Makruh if it is for solidification after burial”
(end quotes from UMM UL QURRA
Even coating the grave with clay is permitted according to some scholars as mentioned in the salafi book fiqh us sunnah itself:
Quote:
Some scholars have approved daubing the grave with clay. Tirmidhi said: "Some scholars, including Al-Hasan alBasri, hold it permissible to coat the graves with clay." Ash-Shafi'i is also of the same view and sees no harm in giving the graves a coating of clay.Ja'far*bin*Muhammad*reported from his father: "The grave of the Prophet (saws) was raised one hand from the ground and was coated with red clay and some gravel." This was narrated by Abu Bakr An-Najjad.
 The salafis distort the words of Imam Shafi by quoting him as saying: " I have seen the Muslim authorities destroying structures in graveyards, I have not seen any jurist object to this."

This is a distortion because the complete of what he says is as follows:

Al-Shafi(al Umm 1:277) said: "I have seen the governors who demolished[tombs] in Mecca built inside the city, and I found no jurist who saw therein a wrong decision. If it was a question of tombs on land owned by the dead in their lifetime or bequeathed to their offspring, nothing that was built on their part was destroyed. Only that which no one called his own was demolished. The demolition took place so that the space around the tomb would not be inaccessible to[other] people or prevent others from being buried there, and to avoid people's being harmpered."

Therefore, what is destroyed is that which is in public land only and the reason for it is because it takes a lot of space and prevents other burial. It was not destroyed because it was shirk and kufr or cursed practise of Jews and Christians. Moreover, when Imam Shafi stated his dislike on certain issues related to grave he used the word "la uhibbu" and not "kariha" which sows the wide gap between his opinion and the thinking of those who distort his words.

****

Imam Nawawi in his majmu(5:298): "The ashab[of the Shafiyya] say,"If the tomb was his[sc. the proprietor's] own property, then he was permitted[to build] what he wanted, inspite of the disapproval[ of al bina alal-qubur], and whatever was standing over it[sc. the tomb] was not destroyed.""

Imam Nawawi in his Rawdat talibin in the bab of wasiyat, has mentioned that among the rewarding act is spending money for maintaining the graves of Ambiya, ulema and saliheen for facilitating ziyarah and tabaruk. 
In the commentry of the Rawdat talibin by Ibn Hajr al Haythami in his tuhfa and Imam Ramli in his Nihaya, they explained that what is meant by this is having a structure or Quba(dome) over the grave for facilitating ziyarah and tabaruk.

***

Ibn al Siddiq al Ghumari(in his Ihya, p.6) reports that al.Izz b. Abd al-Salam issued a fatwa approving the demolition of qibab and buyut and many buildings standing on the Qarafs of Misr because they were built on waqf land which had been ordained for the[public] burial of Muslims. He made an exception for the qubba of Imam al Shafi and said it was "because it was built within the dar of Ibn Abd al-Hakam."

***

Abu Hanifa is reported to have regarded building over tombs(al-bina ala l-qubur) as legal and not objectionable. [ Nawawi majmu 5:298; Abu Abd'allah Muhammed Qadhi Safadi al-Dimaqshi, Rahmat al Umma fi Kthilaf al Aimma( Cairo,1386/1987), 73; Abd al Wahab al-Sharani, Kitab al Mizan, 2 vol.(Cairo, 1291/1874), vol 1, p.271.]

Imam Sha'raani*رضی اللہ تعالٰی عنہ*states, "It is based on this that other Imams say that a building shouldn't be built on a grave nor should it be plastered, even though the ruling of Imam Abu Hanifa*رضی اللہ تعالٰی عنہ*is, "All of these things are permissible." So, the former sayings have hardship and the latter one has ease:' 12.14 - Meezaan-e-*Kubra, Vol.1, Kitaabul-Janaaiz*

***

Shaykh Isma`il Haqqi said in his Qur'anic commentary*Ruh al-Bayan*under the verse "The mosques of Allah may only be built and maintained by those who believe in Allah and the Day of Judgement, perform the prayers and give zakat, and are afraid of none other than Allah and they are those who are guided"*(9:18):

Shaykh `Abd al-Ghani al-Nabulusi said in*Kashf al-Nur `an Ashab al-Qubur*("The Unveiling of Light from the Occupants of the Graves") the sum of which is that a good innovation that agrees with the objectives of the Sacred Law is called a sunna. Thus, building domes over the graves of Scholars, friends of Allah (awliya') and the righteous and placing covers, turbans and cloth over them is permissible if the objective therein is to create reverence in the eyes of ordinary people so that they will not disdain the occupant of that grave.

***

The Malikite Qadi of Baghdad, Abu'l-Hasan 'Ali b. Umar b. Ahmad al-Qassar (d. 1008) allowed building a qubba, a bayt, or a madrasa over a tomb, so long as it did not touch the grave proper, (1) as so long as the structure did not strive for vainglory and plomp(mabaha).(2)

(1). Ibn al-Siddiq al-Ghumari in his Ihya al-Maqbur min Adillat Istihbab Bina al-Masajid wa-l-Qibab 'alal-Qubur (Cairo, ca 1925), p.11. His report goes back to a risala of a al-Tamimi al-Maghribi al-Tunisi (for him see 'Umar Rida Kahhala, Mu'jam al-Mu'allifin, 15vols.(Damascus, 1372-81/1957}, vol 2, p.263). The attitude of Ibn al-Qassar was applauded by ibn Rushd(Ibn al Siddiq al Ghumari, Ihya, p.11)

(2). Ibidem. His source is a sharh commentary of a al-Sijilmasi.

***

Ibn Hazm(d.1064) of Cordoba, in Kitab al-Muhalla(vol 5, p.133): "If over it [sc. the grave] a bayt or a raised construction(qaim) was built, this was not regarded as objectionable." Ibn Hazm, in the same book(5:133) said: "He [sc. Muhammad(pbuh)] already announced the place of his grave by his word: 'The space that lies between my grave and my minbar belongs to the garden of paradise.' By saying that, he announced that it [sc. his grave] would be in his bayt. He did not object to his grave's being located inside the bayt and [therefore] did not object to an erected building (bina qaim)[on the a grave]."

***

The Hanbalite Ibn Muflih (d. 1362) in his Furu(2:272) unambiguously says the same thing when he quotes from Kitab al-Mustau'ab: "A pompous building (bina al-fakhir) is objectionable. But he [sc. the author of the Kitab al-Mustau'ab] emphasizes that there is no objection to a building enclosing it [sc. the tomb](bina mulasiq) because its intention is to mark and preserve it." Ibn Mufilh(Furu(2:272)) also quotes Kitab ak-Muharrar:"There is no objection to a qubba, a bayt, or a hazira on an owner's land. For burial at such a place, even though it is like this[i.e., even though there is a building standing over the grave], is permitted(ma'dhun)." Also see 'Amili 4:20 for his distinction between grave of general populace from grave of righteous.

***

In Al-Khadim, Imam Badr Al-Deen Al-Zarkashi quotes at length the words of the sheikh and imam, Sharaf Al-Deen Al-Ansari regarding the Qarafah [m: (a graveyard near Cairo)], during which he [m: i.e., Al-Zarkashi] says:

The early Muslims (Ar. Salaf) (Allah be pleased with them) witnessed this greater and lesser graveyard in the past. Graves and structures were constructed in it, yet none of the scholars of the time opposed it in word or action. He [m: (i.e., Al-Ansari)] says, “they built the dome of Imam Al-Shafi'i (Allah be pleased with him) and his academy in it and the other shrines are like this.”

[m: After finishing up the quotation from Al-Ansari, Al-Zarkashi says: ]One of the late scholars said, “his [m: i.e. Al-Ansari's] words indicate that building in public graveyards is not forbidden.” And if it is not forbidden to build in public graveyards, then a fortiori, it is not forbidden to build in wastelands or private property with the permission of the owner.
[...]*
In the Mustadrik, immediately after rigorously authenticating the hadiths on the prohibition of building and writing on graves, Imam Al-Hakim mentions, “These [m: hadiths] are not acted upon, for all Muslim imams, east and west, have structures over their graves, and this is something that the later generations (Ar. khalaf) took from the early generations (Ar. salaf). Al-Burzuli said, 'it is therefore a matter of consensus.'”
[...]
One of the late scholars of our imams mentioned beautiful words that support the permissibility of building atop graves, “[m: Scholars] have mentioned the validity of leaving a bequest to construct Al-Masjid Al-Aqsa and the graves of the prophets (peace and blessings of Allah be upon them). Sheikh Abu Muhammad incorporated the graves of scholars and the righteous under this [m: ruling] because it entails reviving visitation [m: of their shrines]. In Al-Waseet and Al-Ihya, Al-Ghazali says that which indicates the permissibility of building atop the graves of the scholars of religion, sheikhs of Islam, and other righteous people. It is not far-fetched that this permissibility is based on honouring them.
[...]
Like Al-Waseet and Al-Ihya, Sharh Al-Tanbeeh by Imam Ibn Al-Rif`ah contains that which indicates the permissibility of building [m: atop graves], or rather, its praiseworthiness. There is no doubt regarding this, for it is found in all the lands of Islam in the past and present.
[...]
None of the scholars or righteous people, who are the guardians of the religion, have been referenced as having opposed this in word or action, yet there is no doubt that they were able to do so. And Allah Most High knows best. 
===Do you Know why Prophet Muhammad(Sallal lahu aliwasalam) burried in Hujra of Mother Aisha(Radiallah anha)?==


Because Mother Aisha said,''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.' So his grave was Inside the Hujra of Mother Aisha' now you tell me why you People Plaster the graves? when it is forbiddent to Plaster? and open challenge for you where does Ahadith Permit you to construct Mazaar,Plastered graves etc.?


Sahih Bukhari Volume 2, Book 23, Number 414:
Narrated 'Urwa:
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.



Legality of placing a cloth over the grave

Proof 1: Legality of marking the grave

It is established that marking the grave is permitted. 

Narrated Al-Muttalib: When Uthman ibn Maz'un died, he was brought out on his bier and buried. The Prophet (peace_be_upon_him) ordered a man to bring him a stone, but he was unable to carry it. The Apostle of Allah (peace_be_upon_him) got up and going over to it rolled up his sleeves.*[Abu Dawud, Book 20, Number 3200]“

Therefore the basis of placing a cloth is established, which is the marking of the grave. 

Proof No. 2: Legality of respecting the grave

The hadiths encourage to keep adab in treating the grave by not standing or sitting on it, etc. Therefore, the basis of respecting the grave is established. Anything that facilitates respecting the grave is also thereby permitted. Therefore, placing the cloth is permitted to respect the grave.


Proof No.3: This is permissible according to Imam Malik

Imam Sumhudi in his book "wafa al wafa biakhbaar dar al mustafa" vol2, pg 582 quotes Imam Ibn Rushd who in his bayaan says that Imam Malik (r) disliked the grave of Prophet(saw) being left open and that he considered by analogy to the Kaaba which has a kiswa over it, that it is permitted to have a cloth over the grave because if the Kaaba deserves the respect then surely the grave of the Prophet(saw) deserves the respect in the eyes of the people. 

Proof No.4: No proof to prohibit it

There is no proof that the grave cannot have a cloth placed over it. Moreover, this act does not constitute a act of worship, therefore by even the standards of salafism, it cannot be considered a bidah because salafis say bidah is with respect to matters of worship only and not in wordly matters where everything is permitted until proven haram.

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Wahhabi influenced Saudi government conducting the kiswa changing ceremony held every year on 9 Dhul Hijjah




The black kiswa is made with 670 kg of pure silk, and 150 kg of gold and silver thread that is used for sewing the Qur’anic verses. It is 658 square meters in size and consists of 47 pieces, each 14 meters long and 95 cm wide. It costs about SR20 million.


Antique Ottoman Silk embroidery Tomb Cover of the Shrine of the Prophet in Medina With the Tughra of Mahmud II


Also read,
Secrets of the Prophetic Chamber: Interview with Shaykh Muhammad Ali Madani
http://www.ilmgate.org/secrets-of-th...ad-ali-madani/

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