The Permissiblity of Building Structures over Graves

Veröffentlicht: 16. Januar 2013 in The Permissiblity of Building Structures over Graves

Important Note: This article has been brought to „Main Menu section“ due to the Fitnah/massacre/chaos which Wahabis are creating in Muslim world with the help of weapons provided by Americans/Anti Islamic propagandists/Zionists who are taking over our dear Arab countries by killing Muslim rulers. The Zionists want to destroy Muslim heritage and they also hate the Muslims seeking blessing (Tabarruk) from the great Awliya who had converted many non-Muslims to Islam in past (so they want to take revenge now).

The Islam haters would be happy puffing cigarettes that they had created Wahabis with the help of British to do the job which they themselves have been trying to do since ages (i.e. Do Fasaad by destroying Muslim heritage). If not stopped then final goal of Shaytan is to destroy Ka’ba (which also contains Maqam of Ibrahim i.e. his foot print which is proven holy through Nass of Qur’an) and also destroy other Sha’ir Allah (signs to be venerated) including tomb of Sayyidna Muhammad (Peace be upon him) as is propagated in many wahabi literature which calls it the biggest idol (Naudhobillah)

Building Structure over Graves & Recitation of Qur’an there

Some people in this present era erroneously believe that If somebody visits the graves of Pious people (including Sayyidna Muhammad صلى الله عليه وسلم) and take them as a means to Allah or seek blessing through their relics, then this act is either Shirk or Biddah. Some even claim that this act wasn’t done by Sahaba or in past centuries, nor is building structures over graves prescribed in Shariah including the grave of Prophet Muhammad (صلى الله عليه وسلم) being built over and the green dome constructed over it is all bidah (propagated by the Chief innovator of Salafi sect called Nasir ud-din Albani). Let us now understand the ruling once and for all in the light of Qur’an and Hadith

وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لاَ رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

Quran states: Thus did We make their (i.e. Ashaab al-Kahf) 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 MOSQUE OVER THEM“ (Surah al-Kahf 18:21)

Tafsir by Imam Fakhr-ud-din Razi (rah), he 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 People of the cave) 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 WORSHIPING (ALLAH) AND PRAYER”[Tafsir al Kabeer, Volume No. 5, Page No. 475]

Imam Fakhr ud-din al-Razi (rah) 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 friends of Ashaab al Kahf (i.e. believers) 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 COMPANIONS OF THE CAVE”[Tafsir al-Kabeer, 5/475]

So Shame on Wahabis who contradict directly with Qur’an which prescribes to build over graves of Awliya and also to preserve their relics. This is Nass of Qur’an which cannot ever be overruled not even by a hadith, so all the hadiths which Wahabis misuse are to be interpreted i.e. graves of „ORDINARY PEOPLE“ should not be built over (even they cannot be destroyed if once built) but graves of Prophets and Awliya could indeed be built over as we can see in Madina al-Munawwara the graves of Sayyidna Muhammad (صلى الله عليه وسلم) and Sayyidna Abu Bakr (Radhi Allah) and Umar (Radhi Allaho Anho) are definitely built over with clear proof from Sahaba to build shrines over graves. [Note: Wahabis even hate these blessed graves and want to remove them from Masjid – Naudhobillah]

Imam Jalal ud-din Suyuti (Rahimuhullah) and al-Muhalli (Rahimuhullah) explain in the world renowned short and easy to understand commentary of Qur’an called „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} i.e. 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} i.e. the affair of the youths, “NAMELY THE BELIEVERS“ {We will verily set up over them} around them {A place of worship/Masjid}, 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]

Imam an-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]

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]

Imam Muhammad bin Hasan ash-Shaybani (Rahimuhullah) states:

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

Imam Muhammad (rah) said: Abu Hanifa (rah) informed us saying that Salim al-aftas narrated to us saying “ There is no Prophet who has not fled from its people towards the Ka’ba to worship Allah, and around it there are graves of 300 Prophets. [Kitab al-Athar of Imam ash-Shaybani as published by Turath Publishing in London, Page # 150]

He also says:

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‘ bin as-saib narrated to us saying the graves of Prophet Hud, Salih and Shuaib [alayhum salam] are in Masjid Al Haram [ibid]

Imam Ibn Jarir (Rahimuhullah) writes in his Tafsir at Tabri:

فقال الـمشركون: نبنـي علـيهم بنـياناً، فإنهم أبناء آبـائنا، ونعبد الله فـيها، وقال الـمسلـمون: بل نـحن أحقّ بهم، هم منا، نبنـي علـيهم مسجداً نصلـي فـيه، ونعبد الله فـيه

Translation: The Mushrikeen said: We will build a building over it and worship Allah in it but the Muslims said: We have more right over them and we will surely “BUILD A MOSQUE” so that we can pray there and worship Allah. [Tafsir at-Tabri (15/149)

Mullah Ali Qari (rah) writes in detail and gives perfect clarification by saying:

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]

Imam Abu Hayyan al Andalusi (rah) 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]

Allama Ibn Jawzi (rah) 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 (rah) 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]

Explicit Prophetic hadith

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

Translation: 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 Haythami said that it is narrated by Al-Bazzar and “all its narrators are trustworthy” (i.e. Hadith is absolutely sahih) It is narrated by „Imam al-Haythami in Majma az Zawaid, Volume No. 3 Bab fi Masjid al Khayf, Hadith #5769“

These proofs establish from the Nass of Quran and Hadith that to build tombs over graves of Prophets and Saliheen is a righteous act. The Wahabiyyah declared vast majority of Muslims as Mushrikeen by saying that tombs are Naudhobillah Idol houses and that graves of righteous even the Prophet should be destroyed or flattened, they did this heinous act to the graves of many Sahaba who are buried in Jannat ul Baqi and Muala but due to Muslim pressure they were not able to do this to the blessed grave of Prophet (Peace be upon him)

Second Qur’anic Nass

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

Translation: And (remember) when We made the House (the Ka’bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka’bah] as a place of prayer (for some of your prayers, e.g. two Rak’at after the Tawaf of the Ka’bah at Makkah), and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).[Translation of Muhsin Khan/Hilali who were Wahabis, Surah al-Baqarah 2:125]

Qur’an states at another place:

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ

Translation: In it are manifest signs (for example), the Maqam (place) of Ibrahim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka’bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the ‚Alamin (mankind and jinns).[Al-Qur’an 3:97]

Allah loves the places of His dear friends so much that praying „AT SUCH DESIGNATED PLACES“ is made part of Hajj rituals. Had there been a hint of Shirk in this i.e. people would start taking graves or foot marks of Prophets as „DEITIES OTHER THAN ALLAH“ then He would not have shown His unrestricted Majestic honor for them in the Qur’an.

The Glorious Qur’an actually calls such places as „SHA’IR ALLAH (SIGNS OF ALLAH TO BE VENERATED)“ and indeed the graves of Anbiya (Present right inside Masjid ul Harram itself) and Awliya also come under Sha’ir Allah. Whosoever harms the graves is actually incurring upon himself a war from Allah as attested in Sahih Bukhari Hadith al-Qudsi i.e. Whosoever nurses a grudge against a friend of mine (WALI) then „I (ALLAH) DECLARE WAR ON SUCH A PERSON“ [Sahih Bukhari – Hadith ul Qudsi: Volume 8, Page No. 131]

Wahabis might be thinking that they are somehow winning this war against Allah (Naudhobillah) by destroying Shrines, but the fact of matter is that Allah is spreading the true teachings of Ahlus Sunnah in the world by exposing the cruel/barbaric nature of Wahabi cult. Ahlus Sunnah are soundly refuting Wahabiyyah all around the world after their heinous acts and Alhamdolillah this is Al-Fath ul-Bari (The Victory of Lord Almighty) which wahabis are not realizing. Allah is the best of planners so He allows and gives respite to Wahabis in their destruction over land, but in reality there is Lanah (curse) of Allah upon Wahabis as Qur’an states:

وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۙ أُولَٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

Translation: But those who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and spread corruption on earth – for them is the curse, and they will have the worst home. [Al-Qur’an13:25]

So Wahabis are cursed for creating Fasaad on earth and destroying holy places, they think/assume as if they are on truth but in reality just like Hadith of Bukhari proves in regards to Khawarij i.e. they are in reality on misguidance.

Imam Ahmed al Sawi (Rahimuhullah) in his magnificent commentary over Tafsir al Jalalyn by Imam Jalal ud din Suyuti (rah) explains this verse : Truly, the Devil is an enemy to you, so take him as an enemy: he only calls his party to become of the inhabitants of the blaze“ (Qur’an 35:6) as:

وقيل هذه الآية نزلت في الخوارج الذين يحرفون تأويل الكتاب والسنة ويستحلون بذلك دماء المسلمين وأموالهم كما هو مشاهد الآن في نظائرهم، وهم فرقة بأرض الحجاز يقال لهم الوهابية يحسبون أنهم على شىء ألا انهم هم الكاذبون، استحوذ عليهم الشيطان فأنساهم ذكر الله أولئك حزب الشيطان ألا إن حزب الشيطان هم الخاسرون، نسأل الله الكريم أن يقطع دابرهم

Translation: It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and Sunnah, on the strength of which they declared it lawful to kill and take the property of Muslims—as may now be seen in their modern counterparts; namely, a sect in the Hijaz called „Wahabiya, (فرقة بأرض الحجاز يقال لهم الوهابية)“ who „think they are on something, truly they are the liars (Kadhibeen). Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers“ (Qur’an 58:18–19). We ask Allah Most Generous to extirpate them completely (Hashiya al-Sawi ‘ala al-Jalalayn, 3.255).

Note: Wahabis cleverly tried to forge this text by removing the word wahabi from inbetween but they were caught badly as Allah protects the Islamic knowledge

Proof No:1

Let’s settle the score on the issue of „SHAPE OF GRAVE“ The great Hanafi Muhadith, Imam Muhammad Ibn al-Hassan Ash-Shaybani (rah) allocates a whole chapter to this with title:

“BUILDING A MOUND OVER THE GRAVE AND PLASTERING IT WITH GYPSUM”

Under it he brings the hadith

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, the grave is marked with a prominent mound, but it is not to be made in the form of a square and that is the “Verdict of Abu Hanifa” [Kitab ul Athaar, Page No. 145, Published by Turath Publishing]

Click here for Scanned Page (74)

The Wahabi sect claims that all graves should be flattened or destroyed, this is directly in opposition to Sunnah. The Hadith which they misuse refers to flattening the graves of Mushrikeen not momineen because the graves of Prophet, Abu Bakr, Umar and other sahaba is proven to be built in „MOUNDED SHAPE“ We know Wahabis will shout why we did not show the next page of Kitab ul Athaar. Imam Muhammad (rah) has talked about not plastering graves in next page, but remember that refers to ordinary graves not graves of Anbiya and Awliya as has been explained before. We would like to show some pictures that graves of Mushrikeen/Christians are kept „FLAT“ even by them (so Islamic practice is contrary to theirs i.e. our graves should not be flat but risen high from ground with prominant mound over it) however they make idols and statues of Mary, Jesus etc… over them which is forbidden

Important pictures to understand the difference between graves of Muslims and Mushrikeen.

However on the other hand these following are the most holy places of Islam including graves of Prophet (Peace be upon him), Sayyidna Abu Bakr (RA) and Sayyidna Umar (RA) being built over since centuries. Islamic Dome of Rock in Jerusalem is also the third most holiest place for Muslims and all it contains is the foot mark of Prophet (Peace be upon him) from where he left for ascension!

The Dome of the rock, which is of the oldest Islamic structure is under the threat of destruction, as such structure constitutes a evil 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 enemy’s of Islam have to only give power to the followers of Wahhabi tradition inorder to destroy every Islamic historical structure standing, including the dome of the rock.

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 an act leading to polytheism, as per the customs of Wahhabism. Giving any significance to signs or symbols(sha’air) of Allah manifested in history on earth is equated with polytheism as per their tradition. Yet, in complete contradiction to this creed, the blessed Zam Zam well continues to have structures constructed over it, by the wahhabi sympathising Saudi ruling elite themselves.

So let us once and for all destroy the Wahabi viewpoint even on the issue of plastering graves, placing Maktab over it or sitting on graves? Wahabis are known for their deliberate fabrications to the hadith literature and also concealing the next parts which clarify the previous, you will never see a Wahabi quoting Imam at-Tirmidhi (rah) and Imam al-Hakim (rah)’s verdict after they quoted the hadiths about not plastering the graves. On the other hand our Sunni Islam asks us to show the complete picture to Awaam un Naas so that they understand why Muhaditheen of highest caliber like Hasan al-Basri (rah), Imam Ash-Shafi’i (rah) and Imam al-Hakim (rah) did not take such hadiths literally.

Imam at-Tirmidhi after narrating the hadith of „Not plastering, nor writing or sitting on graves“ says:

قال أبو عيسى هذا حديث حسن صحيح قد روي من غير وجه عن جابر وقد رخص بعض أهل العلم منهم الحسن البصري في تطيين القبور وقال الشافعي لا بأس أن يطين القبر

Translation: This hadith is Hasan Sahih and it is narrated with different routes from Hadrat Jabir (RA). Some scholars have given „PERMISSION“ to plaster the graves with (wet) mud, this includes Imam Hasan al-Basri (Ameer ul Momineen fil Hadith) whereas Imam ash-Shafi’i found no harm in plastering the grave with wet mud. [Sunnan Tirmidhi under the hadith of not plastering graves, Hadith # 1052]

Wahabis would still try to find excuse that Imam at-Tirmidhi proved plastering with wet mud not with cement, so the answer regarding this comes from Imam al-Hakim (rah) who also states after narrating such hadiths:

هذه الأسانيد صحيحة وليس العمل عليها فإن أئمة المسلمين من الشرق إلى الغرب مكتوب على قبورهم وهو عمل أخذ به الخلف عن السلف

Translation: These Asaneed are Sahih „BUT THIS IS NOT ACTED UPON BY SCHOLARS OF MUSLIMS FROM EAST TO THE WEST. WRITING OVER GRAVES IS A PRACTICE WHICH THE LATTER PEOPLE TOOK FROM THE SALAF“ [Mustadrak al Hakim (1/370, Hadith # 1370)]

So the practice of so many great scholars proves that these hadiths are not as Wahabis understand them, now remember these great scholars knew hadiths better than Wahabi imaginations.

Plastering graves of Anbiya is proven from the great hadith of Abu Ayyub al-Ansari who said: I have come to the Prophet (Peace be upon him) „NOT TO A STONE“ (

جئت رسول الله ولم آتِ الحجر) [Musnad Ahmed bin Hanbal, Hadith # 23476] Imam al-Hakim narrated this hadith too and declared it’s chain as Sahih „AL-DHAHABI AGREED WITH HIS TASHIH AND CALLED IT SAHIH TOO“ [Mustadrak al Hakim with Talkhees of al-Dhahabi (4/560), Hadith # 8571]

This hadith proves that Prophet’s grave was plastered otherwise the Sahabi would not have used the word stone in order to refute the tyrant ruler called Marwan. This hadith of Abu Ayyub al Ansari (rah) also proves the difference between Aqida of Sahabi and batil aqida of tyrant rulers like Marwan (Similarly our holy places are ruled over by Wahabis which does not prove them to be upright because Makkah and Madina have come under control of many tyrants like Yazid, Hajjaj bin Yusuf, Marwan etc…). Marwan was shocked to see a person placing his head on the grave of Prophet, but when he realized it was Abu Ayyub al-Ansari (RA) the Sahabi he was dumbstruck.

Now regarding another issue which Wahabis misuse i.e. sitting on graves. In this regard there is a great hadith in Muwatta of Imam Malik, plus it also has a great verdict from Imam Malik (rah) himself which proves that Prophet (Peace be upon him) did not generally forbid people from sitting on graves rather it was forbidden not to relieve upon them or because it „LITERALLY HARMS THE INHABITANT OF GRAVE“ the word „on (على)“ as mentioned in these hadiths is deliberately misunderstood by Wahabis in order to spread deceit.

Imam Malik (rah) allocates a whole chapter with title:

باب الوقوف للجنائز والجلوس على المقابر

Translation: Stopping for Funerals and Sitting in Graveyards

The second report in this chapter states:

وحدثني عن مالك أنه بلغه أن علي بن أبي طالب كان يتوسد القبور ويضطجع عليها قال مالك وإنما نهي عن القعود على القبور فيما نرى للمذاهب

Translation: Yahya related to me from Malik that he had heard that ‚Ali ibn Abi Talib used to rest his head on graves and lie on them. Malik said, „As far as we can see, it is only forbidden to sit on graves to relieve oneself.“ [Muwatta Imam Malik, 16th Book, Chapter # 11, Hadith # 34]

Remember Muwatta of Imam Malik according to many scholars holds a higher authority than Sahih Bukhari.

Just like the Qur’an states in Surah al-Baqarah:

يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ

Translation:…He misleads many thereby and guides many thereby.(Al Qur’an 2:26)

So When people can be misguided even after reading Qur’an (like Wahabis indeed are) then similarly hadith misguides many people too who do not seek it through proper channel of studying under qualified Hadith experts.

This is why Imam Sufyan ath-Thawri (rah) beautifully said: The Hadith may misguide people except those who possess (Sahih) understanding (of Islam).“ also It was once said to Imam Abu Hanifa, „In such and such a mosque there is a circle that discusses fiqh (Meaning:the „understanding of fine points of the religion“)“. He asked, „Do they have a master over them?“ and they said no. He said, „They will never understand“ (Ibn Muflih, al-Adab al-shariyya wa al-minah al-mariyya. 3 vols. Cairo n.d. Reprint. Cairo: Maktaba Ibn Taymiya, 1398/1978, 3.374).

Now imagine the misguidance of Wahabis when their leading hadith authority i.e. Nasir ud-Dhalalah i.e. Albani did not have Ijaza in hadith narration and classification let alone ordinary Salafis who go around passing verdicts.

Proof No:2

The great Hanafi scholar i.e. Mullah Ali Qari (Rahimuhullah) writes in his magnificent Mirqaat Sharh al Mishqaat:

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]

The great Shafi scholar and Sufi, Imam Abdul Wahab al-Sharani (rah) writes:

My teacher Ali (rah) and brother Afzal ud din (rah) used to forbid that domes should be build over graves of ordinary people and also to put the deceased in “COFFINS” and also to put sheets over their graves. They used to say that only Prophets and great awliya are deserving for domes and sheets, whereas we should be buried in the feet of people and also in their ways [Al-Anwar al Qudsiya, Page No. 593]

Proof No:3

It is narrated from Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (صلى الله عليه وآله وسلم) and not to a stone. I have heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.

References

►Hakim declared it „SAHIH“ while Dhahabi also „AGREED“ with his authentication [Hakim, al-Mustadrak Volume 004: Hadith Number 515]

►Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422; Click here for Scanned Page (6)

Now let us come towards the issue of visiting graves and reciting Qur’an or making Dhikr there. Regarding traveling to visit graves of Anbiya and Awliya there is also a direct Nass rather order of Prophet (Peace be upon him) for this in Sahih Bukhari.

Volume 2, Book 23, Number 423: (Sahih Bukhari)

….Allah’s Apostle (p.b.u.h) said, „Were I there I would show you the grave of Moses by the way near the red sand hill.“

This hadith is a Nass (absolute proof) that Prophet (Peace be upon him) liked to visit graves of Anbiya which were separate from graveyards, rather the Prophet mentions this in positiveness to his Sahaba

This following hadith is very important to understand and shall present to us the Aqida of Sahaba in regards to etiquettes of visiting the graves.

Sayyidah Aisha (RA) narrates:

أخبرنا أحمد بن جعفر القطيعي ثنا عبد الله بن أحمد بن حنبل حدثني أبي ثنا حماد بن أسامة أنبأ هشام بن عروة عن أبيه عن عائشة رضي الله عنها قالت : كنت أدخل بيتي الذي فيه رسول الله صلى الله عليه و سلم و أني واضع ثوبي و أقول إنما هو زوجي و أبي فلما دفن عمر معهم فو الله ما دخلت إلا و أنا مشدودة علي ثيابي حياء من عمر رضي الله عنه

Translation: Whenever I entered the house in which Prophet (Peace be upon him) and my father (i.e. Abu Bakr ra) are buried, I used to take off my sheet (from head) thinking that it’s only my father and husband (whom I am visiting), however By Allah! When Umar (ra) got buried with them, I never went inside without being fully covered, this is because of being ashamed of Umar (ra) [Musnad Ahmed bin Hanbal, Volume No. 6, Page No. 202, Hadith # 25701]

Note: First of all this hadith proves constructing over graves not only of Prophets but also of other Saliheen. See clearly that the hadith uses the word „BAYT“ which means house i.e. Graves of Prophet (Peace be upon him), Sayyidna Abu Bakr (ra) and Sayyidna Umar (ra) were „INSIDE A CONSTRUCTED HOUSE“

Secondly: Even after the burial of Sayyidna Umar (ra) Sayyidah Aisha (ra) used to cover from him when visiting his grave. This is an explicit proof on Aqida of Sahaba that people of graves get to know about those who visit them. Look at the clear wording of hadith i.e. Sayyidah Aisha (ra) used to cover herself due to „HAYA FROM UMAR (حياء من عمر)“

We know that Wahabis have typical habit of rejecting every Sahih hadith which goes against their ideology, they often quote Albani (chief innovator) to justify their points, but on this hadith they cannot even quote their leading authority i.e. Albani because this hadith is so authentic that even Albani could not find ways to declare it weak (otherwise he is known to have used hook and crook methods just to reject Sahih hadiths which went against his ideology). Having said that we want to clarify that not only Wahabis but Albani himself was ill in hadith methodology, we are only quoting him to establish truth from the house of enemy.

Imam Nur-ud-din Haythami (rah) said after this hadith:

رواه أحمد ورجاله رجال الصحيح

Translation: This is narrated by Imam Ahmed (rah) and the „MEN OF THIS NARRATION ARE MEN OF SAHIH“ [Majma uz Zawaid (9/40), Hadith # 12704]

Imam al-Hakim (rah) after narrating it said:

هذا حديث صحيح على شرط الشيخين

Translation: This hadith is “SAHIH ON THE CRITERIA OF BUKHARI AND MUSLIM” [Mustadrak al Hakim (Hadith # 4458)]

Nasir ud-din-Albani al Mubtadi al-Mashoor (The famous innovator) authenticated it in his Takhrij over Mishkaat al Masabih (#1712)

Imam Ibn Kathir (Rehmat’Ullah Aliah)

Ibn Kathir writes: Ibn Asakir narrated in biography of Amr Ibn Jamah: „A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house. When he was in her house, he recited a verse from the Qur’an (إِنَّ ٱلَّذِينَ ٱتَّقَوْاْ إِذَا مَسَّهُمْ طَـٰئِفٌ مِّنَ ٱلشَّيْطَـٰنِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ) loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. ‚Umar (may Allah be well pleased with him) asked: ‚Where is that young individual who used to come to the Mosque for his prayers?‘ They replied: ‚He passed away and we have buried him‘. ‚Umar (may Allah be well pleased with him) went to his grave and called out to him and recited a verse from the Holy Qur’an: ‚But for him who fears to stand before his Lord there are two Paradises‘ (Sura al-Rahman, 46) The young man replied from his grave ‚Indeed Allah has given me two Paradises‘ [Tafsir Ibn Kathir Volume 006, Page No. 496, Under 7:202]

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Proof No:4

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses saying his prayer and found him to be a well-built man as if he was a man of the tribe of Shanu’a. I saw Jesus son of Mary (peace be upon him) offering prayer, of all of men he had the closest resemblance with ‚Urwa b. Masu’d al-Thaqafi. I saw Ibrahim (peace be upon him) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation.

References

►Sahih Muslim Book 001, Number 0328

►Imam al Hafidh Ibn Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483

Musa (A.S) is alive in his grave and also other Prophets remain alive in their graves

عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب:) مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه

Anas b. malik reported

Allah’s Messenger (may peace be upon him) as saying: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him) saying his prayer in his grave.

Reference:Sahih Muslim Book 030, Number 5858

Imam Suyuti (Rehmat’Ullah Aliah)

Imam Suyuti (rah) on Hayat of Anbiya in their graves: The life of the Prophet (Peace be upon him) in his grave, and also that of other Prophets is known to us as „definitive knowledge (ilman qat`iyyan)“ the proofs regarding it are in „TAWATUR“ Imam Baihaqi (rah) wrote a Juzz on Life of Anbiya in their graves, the proofs regarding it are such as 1) It is narrated in Sahih Muslim by Anas Ibn Malik (ra) that the Messenger of Allah (Peace be upon him) said: “I passed by Moses during my Night journey and saw him offering prayer in his grave, 2) It is narrtaed by Abu Nua’ym in his Hiliya from Ibn Abbas (ra) who heard the Prophet (Peace be upon him) say: I passed by Moses and saw him standing in prayer, 3) It is narrated in Musnad of Abu Yal’a and by Baihaqi in his book „Hayat al Anbiya“ from Anas (ra) that the Porphet (Peace be upon him) said: The Prophets are alive in their graves and praying [Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264]

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Imam Haythami (rah) said after the last hadith as mentioned above: رواه أبو يعلى والبزار، ورجال أبو يعلى ثقات (i.e. Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are trustworthy).. Imam al Hafidh Ibn Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483 [and 602-603 in Qadimi Kutab Khana version]

Proof No:5

Imam Qurtubi (rah): Its related from Abu Sadiq (ra) that Imam Ali (ra) said: „Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: „Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me.“ After that a call from the grave did came: „Theres no doubt, you are forgiven!“ [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]

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Mother of All Believers Hazarth Ayesha Siddiquea(R.A)

Proof No:6

حدثنا ‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏ ‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏ ‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت ‏ ‏من الشحم فسمي عام ‏ ‏الفتق

Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.

References

►Sunan Darimi Volume 001, Page 227, Hadith Number 093 Click here for Scanned Page (11)

►Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr–il-‘ibad Page No.153]

►Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801)

►Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)

►Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)

Chain :““Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported it.”

Proof No:7

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي أَرُدَّ عَلَيْهِ السَّلَامَ

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting.

Reference: Book 4, Number 2036: Abu Dawood

Imam Nawawi (rah) says of this hadith :

رَوَاهُ أبُو دَاوُدَ بإسناد صحيح

Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]

Qadhi Shawkani the leading authority for Ghair Muqalideen says before narrating it:

وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً

Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]

Proof No:8

عَنْ أَبِي الدَّرْدَاءِ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : اَکْثِرُوْا الصَّلَاةَ عَلَيَّ يَوْمَ الْجُمُعَةِ فَإِنَّهُ مَشْهُوْدٌ تَشْهَدُهُ الْمَلَائِکَةُ وَإِنَّ أَحَدًا لَنْ يُصَلِّيَ عَلَيَّ إِلَّا عُرِضَتْ عَلَيَّ صَلَاتُهُ حَتَّي يَفْرُغَ مِنْهَا قَالَ : قُلْتُ : وَبَعْدَ الْمَوْتِ؟ قَالَ : وَبَعْدَ الْمَوْتِ إِنَّ اﷲَ حَرَّمَ عَلَي الْأَرْضِ أَنْ تَأْکُلَ أَجْسَادَ الْأَنْبِيَاءِ فَنَبِيُّ اﷲِ حَيٌّ يُرْزَقُ

رَوَاهُ ابْنُ مَاجَه بِإِسْنَادٍ صَحِيْحٍ

Narrated By AbudDarda :

Allah’s Messenger (peace be upon him) said, „Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops.“ I asked whether that applied also after his death, and he replied, „Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah’s prophet is alive and given provision.“

References:

►Narrated AbudDarda Al Tirmdhi 1366

►Sunan Ibn Maja Volume 001: Hadith Number 1626

►Abu Dawud Book 002, Hadith Number 1526

Proof No:9

Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A’lam wa al Nubalah, Volume 012, Page No. 469]

Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim’s authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]

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Proof No:10

Imam Ibn al-Haaj (rah) states: It is recommended to visit graves of Saliheen in order to obtain Barakah from them, because the benefit which is obtained by them during their lives is also obtained after their deaths. It has been a norm of Ulama and Muhaqiqoon to make dua near the graves of righteous people and also to ask through their intercession…Anyone who has some need, he should go to the (graves of righteous) and make them Waseela. This reasoning should not be given that Prophet (saw) told not to travel except for three mosques i.e. Masjid ul Harram, his mosque and Masjid ul Aqsa. The great Imam Abu Hamid al-Ghazzali (rah) has mentioned in the chapter of “Adaab As-Safr” of his Ihya that traveling should be done for Ibadah like for Hajj or Jihad, after this he said: It includes traveling to visit graves of Prophets, Sahaba, Tabiyeen including all Ulama and Awliya. Every person whose ziyarah to obtain blessing is permissible in his life is also permissible after his death. [Al-Madkhal, Volume No.1, Page No. 216]

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Imam Abu Abdullah Ibn al-Haaj al-Maliki also wrote a complete Chapter on visiting Awliyah and Saliheen he Writes: Student (muta-lim) should visit Awliyas and Saliheen and go to see them as seeing them makes the heart alive just as earth becomes alive due to rain, by seeing them the hearts which are stones are turned soft, because they remain present in the Bargah of Allah who is merciful, He never rejects their worship or intentions, and those who attend their Mehfils and those who identity them and those who love them, this is because they are mercy after Allah and his Prophet (Peace Be Upon Him) which remains open for his men, so any one who has these qualities then people should be quick to receive blessing from such people because people who meet these personalities get the blessing,knowledge and memory which cannot be explained, you will know that due to same maani one can see alot of people who got perfection in knowledge and ecstasy, Any one who respects these blessings never gets away from mercy and Barakah, but condition is that the person who should be visited for a look should obey the Sunna’h and protect it and show it from his actions. [Ibn al-Haaj, al-Madkhal Volume 002, Page No. 139] Click here for Scanned Page (78)

Proof No:11

عَنِ ابْنِ عُمَرَ رضي اﷲ عنهما قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : مَنْ زَارَ قَبْرِي بَعْدً مَوْتِي کَانَ کَمَنْ زَارَنِي فِي حَيَاتِي

Narrated Abdullah Ibn Umar:

Allah’s Messenger (صلى الله عليه وسلم) said: who ever visits my grave after my death it is same he has visited me in my life.

Reference

►Tibrani Volume 012: Hadith Number 406

►Bayhaqi Shab ul Iman Volume 003: Hadith Number 489

Note: This hadith is narrated by Ibn Umar (ra) but the chain of narrators in this case are totally different hence the hadith becomes Hassan

Imam Ibn Quduma (rah) said:

ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي

It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [Imam Ibn Quduma in al-Mughni, Volume No. 5, Page No. 381]

►Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]

Qadhi Iyaad (rah) said in his magnificent Ash-Shifa

في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر

Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.

It should be known that visiting the grave of Prophet (Peace be upon him) is “Masnoon” [Well known] for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]

Proof No:12

عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏

‏“‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏“‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏

‏“‏حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏“‏‏.‏

It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:

My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.

References

►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.

►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)

►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)

►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)

►Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) and Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission. It has been endorsed by Khafājī and Mullā ‘Alī Qārī in their commentaries on ash-Shifā, i.e. Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36) respectively.

►Hadith-scholar Ibn-ul-Jawzī has reproduced it in al-Wafā bi-ahwāl-il-mustafā (2:809-10) from Bakr bin ‘Abdullāh and Anas bin Mālik. Subkī has copied this tradition in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.34) from Bakr bin ‘Abdullāh Muzanī, and Ibn ‘Abd-ul-Hādī in as-Sārim-ul-munkī (p.266-7) has authenticated its veracity.

►Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257).

►Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853).

►‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904).

►Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).

Proof No:13

Hadrat Nafi said, „I saw that Hadrat[‚Abdullah] ibn Umar used to come to the grave a hundred times or more. He would say,’Peace be upon the Prophet, may Allah bless him and grant him peace. Peace be upon Abu Bakr.“ Then he would leave. Ibn Umar was also seen to put his hand on the seat of Prophet[SallalLaahu Alayhi Wasallam] at the mimbar and then place his hand on his face [for blessings and Barakah]

[Narrated in Ash-Shifa of Qadi Iyad- Section 9]

Hujjat ul Islam Imam Al-Ghazzali (Rehmatuallah aliye)

Proof No:14

وقد ذكره الغزالي ولذا قيل – وليس بحديث كما توهم – إذا تحيرتم في الأمور فاستعينوا من أصحاب القبور أي أصحاب النفوس الفاضلة المتوفين ولا شك في أنه يحصل لزائرهم مدد روحاني ببركتهم وكثيراً ما تنحل عقد الأمور بأنامل التوسل إلى الله تعالى بحرمتهم،

Translation: Imam Ghazzali (rah) said and this is not a hadith: Whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24]

Note: For more details especially on Istighatha (Seeking help from Anbiya/Awliya) refer to the article: „Seeking help from Anbiya and Awliya“ in the „Fiqh“ section.

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Imam Shafi(Rehmatuallah aliye)

Proof No:15

He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

Reference

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).

Sheikh ul-Islam al-Hafiz al-Imam Nawawi(Rehmatuallah aliye)

Proof No:16

In his Kitab ul Adhkaar:

اعلم أنه ينبغي لكل من حجّ أن يتوجه إلى زيارة رسول اللّه صلى اللّه عليه وسلم، سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، فإذا توجَّه للزيارة أكثرَ من الصلاة عليه صلى اللّه عليه وسلم في طريقه، فإذا وقعَ بصرُه على أشجار المدينة وحَرمِها وما يَعرفُ بها زاد من الصلاة والتسليم عليه صلى اللّه عليه وسلم، وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم، وأن يُسعدَه بها في الدارين، وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول

Section: Chapter regarding Visit to the Tomb of the Messenger of Allah (Salallaho alaihi wasalam), and the Dhikr made there“

It should be known that “EVERYONE” who performs the hajj should set out to visit the Messenger of Allah (Salallaho alaihi wasalam), “WHETHER IT IS ON ONE’S WAY OR NOT” because visiting him (Salallaho alaihi wasalam) is one of the most important acts of worship, the most rewarded of efforts, and best of goals. When one sets out to perform the visit, one should do much of the blessings and peace upon him (salallaho alaihi wasalam) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase sending the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by one’s “VISIT TO HIM” (Allah bless him and give him peace)…and grant one felicity in this world and the next through it. One should say,“O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked“ (Imam Nawawi in Kitab ul Adhkaar, Page No. 178)

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Ibn Qayyim al Jawziyyah

(Ibn Qayyim al Jawziyyah is the top ranking scholar of Salafis, He passionately supported, defended and advocated the ideas of his teacher Ibn Taymiyyah due to which he came to be known as his best disciple)

Proof No:17

المسألة الأولى وهي هل تعرف الأموات زيارة الأحياء وسلامهم أم لا قال
ابن عبد البر ثبت عن النبي أنه قال : ما من مسلم يمر على قبر أخيه كان يعرفه في الدنيا فيسلم عليه إلا رد الله عليه روحه حتى يرد عليه السلام فهذا نص في أنه بعينه ويرد عليه السلام وفي الصحيحين عنه من وجوه متعددة أنه أمر بقتلى بدر فألقوا في قليب ثم جاء حتى وقف عليهم وناداهم بأسمائهم يا فلان ابن فلان ويا فلان ابن فلان هل وجدتم ما وعدكم ربكم حقا فإني وجدت ما وعدني ربى حقا فقال له عمر يا رسول الله ما تخاطب من أقوام قد جيفوا فقال والذي بعثنى بالحق ما أنتم بأسمع لما أقول منهم ولكنهم لا يستطيعون جوابا وثبت عنه صلى الله وآله وسلم أن الميت يسمع قرع نعال المشيعين له إذا انصرفوا عنه وقد شرع النبي لأمته إذا سلموا على أهل القبور أن يسلموا عليهم سلام من يخاطبونه فيقول السلام عليكم دار قوم مؤمنين وهذا خطاب لمن يسمع ويعقل ولولا ذلك لكان هذا الخطاب بمنزلة خطاب المعدوم والجماد والسلف مجمعون على هذا وقد تواترت الآثار عنهم بأن الميت يعرف زيارة الحي له ويستبشر به

Translation: “The First Matter”: Do the dead recognize those who visit them and also hear their greetings or not? Ibn Abdul Barr said that It is proven from Prophet (saw) that he said: Any Muslim who passes by the grave of his brother whom he knew in the worldly life and says Salam to him then Allah grants Ruh to him and he even returns the greeting. Hence It is proven that the deceased recognizes the visitor and also replies to the greeting.It is narrated with multiple chains in Sahihayn (i.e. Bukhari and Muslim) that on order of Prophet (Peace be upon him) a well was dug for the dead of Badr, after which Prophet (saw) stood nearby and called them out as: “Ya Fulan ibn Fulan (i.e. O Son of so-and-so”) wa-Ya Fulan ibn Fulan, have you not found what your Lord had promised with you to be correct? As for me, I have found the promises of my Lord to be (perfectly) correct…Umar listened to the words of Allah’s Apostle (may peace be upon him) and said: Allah’s Messenger, how do they listen and respond to you when they are dead and their bodies have decayed. Thereupon he (the Holy Prophet) said: By Him who has sent me with truth, what I am saying to them, even you cannot hear more distinctly than they, but they lack the power to reply.[Agreed upon]… (Next Page No. 54): It is also proven from Prophet (Salallaho alaihi wasalam) that when people return after burying the dead then he even hears their footsteps. Other than this Prophet (saw) has taught his Ummah to say Salaam to the dead by addressing them (directly) i.e. O Momineen may peace be upon you. This type of addressing is only done to a person who can hear and understand you otherwise this address would have been as if its addressed to someone who is not present and cannot hear (which ofcourse is false).It has come as “Tawatur (i.e. definitely known)” from Islaaf that dead recognize those who visit them and also get happy on their visit. End Quote – [Kitab ar Ruh Page No. 53 (After this Ibn Qayyim quotes sayings of many Islaaf as proof of deceased hearing us in ther graves)]

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حدثني محمد بن الحسين حدثنى يحيى بن أبى بكير حدثنى الفضل بن موفق ابن خال سفيان بن عيينة قال لما مات أبى جزعت عليه جزعا شديدا فكنت آتى قبره في كل يوم ثم قصرت عن ذلك ما شاء الله ثم انى اتيته يوما فبينا أنا جالس عند القبر غلبتنى عيناى فنمت فرأيت كأن قبر ابى قد انفرج وكأنه قاعد في قبره متوحشا أكفانه عليه سحنة الموتى قال فكأني بكيت لما رأيته قال يا بنى ما أبطأ بك عني قلت وإنك لتعلم بمجيئي قال ما جئت مرة إلا علمتها وقد كنت تأتينى فآنس بك وأسر بك ويسر من حولى بدعائك قال فكنت آتية بعد ذلك كثيرا

Translation: It is narrated from Ibn Uyaina (rah)’s meternal cousin Fudayl (rah) that he got very sad on death of his father and he used to do Ziyarah of his Qabr everyday, however by the will of Allah after sometime he did not visit it often.once when he came and sat near the grave he fell asleep and saw in the dream that his father’s grave has been opened and he is covered in a sheet with a look which is of dead people. Seeing this he started to cry. (His father) asked: My son why didn’t you visit me everyday? He replied: Are you aware of my visitation? (His father) said: I was aware of your arrival every time, your visitation and your Dua is source of happiness not only for me but also those who are buried near me. After this I (again) started to visit his Qabr very often.

Note: Ibn Qayyim has himself answered a doubt which might arise in somebody’s mind i.e. how could dreams be proof of something?, Ibn Qayyim said dreams are indeed not proof, however in this case the dreams have reached us in great number and that too from righteous people therefore this will be equivalent to their literal narration because a thing which is great in their sight is also great in sight of Allah, other than this it is also proven from explicit proofs.[Kitab ar Ruh]

Ibn Qayyim wrote:

أيضا ما جرى عليه عمل الناس قديما وإلى الآن
من تلقين الميت في قبره ولولا أنه يسمع ذلك وينتفع به لم يكن فيه فائدة وكان عبثا وقد سئل عنه الإمام أحمد رحمه الله فاستحسنه واحتج عليه بالعمل ويروى فيه حديث ضعيف ذكره الطبرانى في معجمه من حديث أبى أمامة قال قال رسول الله إذا مات أحدكم فسويتم عليه التراب فليقم أحدكم على رأس قبره ثم يقول يا فلان ابن فلانة فإنه يسمع ولايجيب ثم ليقل يا فلان ابن فلانة الثانية فإنه يستوي قاعدا ثم ليقل يا فلان ابن فلانة يقول أرشدنا رحمك الله ولكنكم لاتسمعون فيقول أذكر ما خرجت عليه من الدنيا شهادة أن لا إله إلا الله وان محمد رسول الله وأنك رضيت بالله ربا وبالإسلام دينا وبمحمد نبيا وبالقرآن إماما فان منكرا ونكيرا يتأخر كل واحد منهما ويقول انطلق بنا ما يقعدنا عند هذا وقد لقن حجته ويكون الله ورسوله حجيجه دونهما

Translation: Since old times till today the tradition of people addressing the deceased has been going on at their graves, this proves that the deceased hears us and also takes heed, if not then the (Talqeen) would have been worthless.

Imam Ahmed (rah) was asked about it and he (considered Talqeen) to be recommended by taking the practise of (vast majority of Muslims) as Hujjah (i.e. Proof). In Muj’am al Kabir at Tabrani there is a weak Hadith regarding this from Abu Amama in which it states that Prophet (saw) told to call out the deceased with his and his mother’s name while adding dust in his grave by standing on his head’s side because he hears us whereas we cannot hear him, then upon calling him the second time, he sits straight, and upon third time he will respond which you would not hear. You should then say: May Allah have mercy upon you, take benefit from our address, then remind him of the Tawhid and Risalah upon which he passed away i.e. to keep La Ilaha Il Allah Muhammad ur Rasul Ullah in his mind and also that he was satisfied with the Deen of Allah, Islam, Nabuwah of Muhammad (salallaho alaihi wasalam) and guidance of Quran..Hearing this (Talqeen) the Munkir and Nakeer move aside and say to themselves that they should return as there is no need to stand near this person because he has been reminded of (all necessary) things and Allah and his Apostle (saw) are enough as proof over him.

Proof No:18

Said ibn Musayyab said, „The adhan and iqama were heard being recited in the al-Hujrat an-Nabawiyya when the adhan could not be called and salat could not be performed in Masjid an-Nabi,“ on the day when the men of Yazid tortured the people of al-Madinat al-munawwara -the ‚Harra‘ event that took place in 61 A.H.

Reference: Ibn Taymiyya [d. 728 A.H. (1328)], too, quoted this in his book Iqtida‘ as-sirati ‚l-mustaqim.

Proof No:19

Ibn al-Qayyim al-Jawziyya quoted, in his book Kitab ar-ruh and on the authority of Ibn Abi ‚d-dunya, Sadaqat ibn Sulaiman al-Jafari as saying, „I was a man of bad habits. I repented of them after my father’s death. I gave up my impetuosity. Once I committed a fault. Thereupon, I dreamt of my father saying, ‚Oh my son! I have been feeling comfortable in my grave with your beautiful deeds. What you do is shown to us. Your deeds have been like those of the sulaha‘. But I felt very sad and ashamed of what you did recently. Do not make me feel ashamed among the dead nearby.“

Proof No:20

Ibrahim Ibn Shayban said: “One year I went on a pilgrimage then I came to Madinah and approached the grave of the prophet(صلى الله عليه وآله وسلم) and said Salam to him. I heard, coming from inside the room, the reply:”Wa’alaikum al-salam.”

Narrated from Muhammad ibn Hibban by Abu Nu’aim in Al-Targhib (#102), Ibn Al-Najjar in Akhbar al-Madinah (pg. 146), Ibn Jawzi al-Qayyim in Muthir al-Gharam (pg. 486-498), Al-Fayruzabadi in Al-Silat wal Bushr (pg. 54) and by Ibn Taimiyya in Iatida’ al-Sirat al-Mustaqim (pg. 373 to 374)

Proof No:21

Ibn taimiyya was asked if the dead are aware of the living who visit them. Ibn taimiyya replied : “There is no doubt that they are aware of the living that visit them.” And Ibn Taymiyyah quoted the following Hadith in his support: “The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah(alayhi salaat wa salaam) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave.”

(Majma al-Fatawa by Ibn Taymiyyah, vol. 24, page 362 )

Imam Ibn Jawzi(Rehmatuallah aliye)

Proof No:22

IMAM IBN JAWZI (RAH) WROTE A WHOLE BOOK DISCUSSING THIS IN DETAIL MENTIONING BIOGRAPHIES OF AWLIYA, he writes:

Ma`ruf al-Karkhi (d. 200H): „His grave can be seen in Baghdad, and one seeks blessings with it. al-Hafiz Ibrahim al-Harbi (d. 285H) — Imam Ahmad’s companion — used to say: Ma`ruf’s grave is proven medicine“ (2:214) Ibn al-Jawzi adds: „We ourselves go to Ibrahim al-Harbi’s grave and seek blessings with it“ (2:410)

al-hafiz al-Dhahabi also relates Ibrahim al-Harbi’s saying about Ma`ruf al-Karkhi: „Ma`ruf’s grave is proven medicine.“ Siyar a`lam al-nubala‘ (9:343).

Ibn al-Jawzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin:

Chapter on Visiting the Grave of The Prophet

He who visits the grave of Allah’s Messenger should stand while visiting him with in most respectful manner possible, as if he were with him in his lifetime. Ibn `Umar narrates that Allah’s Messenger said: „He who performs pilgrimage then visits my grave after my death, is like those who visited me during my lifetime.“ Ibn `Umar narrates: Allah’s Messenger said, „He who visits my grave becomes eligible for my intercession.“ Anas narrates: Allah’s Messenger said: „He who visits me in Madina counting on his visit to me (muhtasiban), I will be his witness and intercessor on the day of Judgment.“

Al-Hafidh Ibn Jawzi in Kitab al Wafa

Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and (al-hafiz) Abu al-Shaykh in the Prophet’s Mosque, in some difficulty. We became very hungry. That day and the next we didn’t eat. When it was time for `isha, I came to the Prophet’s grave and I said: „O Messenger of Allah, we are hungry, we are hungry“ (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you.[Al-Hafidh Ibn Jawzi, Kitab al Wafa, Page No. 818, #1536]

Note: Imam Ibn Jawzi (rah) was amongst the most strict scholars of Jirh wa Tadil, and in this book he mentioned in the beginning that he has not mixed false narrations with authentic ones (i.e. he wrote this work on seerah only with true narrations which have reached the stage of Sahih or Hassan either through chain or other Shawahid)

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Imam Jalaluddin Suyuti (Rehmatuallah aliye)

Proof No:23

Imam Ibn al Mubarak in his {Az-Zuhd}, Hakeem Tirimdhi in his {Nawadir al Asool}, Ibn Abi Duniya and Ibn Mundah narrated from Sa’eed Ibn Musayb (rah) who narrated from Salman (al Farsi – Radhi Allah) that the Spirits of momineen reside in the Barzakh of earth and „THEY CAN GO WHEREVER THEY WANT“ whereas the spirits of Kufaar are in Sajeen…

Hakeem Tirimdhi narrates from Salman (al Farsi – Radhi Allah, and narrated similar hadith)…

Ibn Abi Duniya narrated form Malik bin Anas (i.e. Imam Malik – Rahimuhullah) who said: This hadith has reached me that Spirits of Momineen are free and they go wherever they want [As-Suyuti in Sharh as Sudoor, Page No. 167]

Also: Ibn Qayyim al Jawziyyah has also proven this in his magnificent Kitab ar Ruh, Page No. 244, Published by Dar Ibn Kathir, Damascus, Syria.

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The tomb of Abū Ayyūb al-Ansārī

Proof No:24

He was one of the great Companions. He took part in the battle of Constantinople. Near the enemy border he fell ill. As the illness grew worse, he dictated his will as follows:

When I die, take my dead body with you, when you line up against the enemy, bury me in your feet

►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)

So, acting on his will, the Islamic soldiers buried him at the foot of the fort and warned the enemies that in case they tried to desecrate his grave, no church in the Islamic country would remain safe. Thus, even the enemies were forced to revere his grave, and people soon came to know the blessings emanating from the grave. Whatever they prayed for at the grave was immediately granted.

And Abū Ayyūb’s grave lies near the ramparts of the fort and everybody knows it… When people pray for rain there, it starts raining.

►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)

Mujahid says:

Whenever there is famine, people expose the grave, so it starts raining

Imam Bayhaqi

Proof No:25
[Hadith Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. — [Hadith Number 3880] Abu Harb Hilali (ra) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said: O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)“ Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep““And from whose fragrance the depth and the height have become sweet“ „May I be the ransom for a grave which thou inhabit“ „And in which are found purity, bounty and munificence!“

[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80] Click here for Scanned Page (76)

Al-Hafidh Ibn Hibban

Proof No:26

…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين)

Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times

[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411] Click here for Scanned Page (77)

Proof No:27

Abu Hanifa An Nafi An Ibn Umar, Qaal: The appropriate way is that you turn towards the grave of Prophet (salallaho alaihi wasalam) coming from the qibla while HAVING YOUR BACK TOWARDS QIBLA, FACING DIRECTLY TOWARDS THE QABR AND SAY PEACE BE UPON YOU O (YA) PROPHET OF ALLAH AND HIS RAHMAH AND BARAKAH (Musnad Imam Abu Hanifa, Bab Ziyarah Qabr an Nabi Salallaho alaihi wasalam)

Recitation of Quran

وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيْمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِّلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَؤُوفٌ رَّحِيمٌ

And those who came after them say: „Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful.“[59:10]

Tafsir Ibn Kathir: وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ

(And those who came after them say), meaning, the statement that they utter is,

رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ

(Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred), meaning, rage or envy,

لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ

(against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) Indeed, it is a beautiful way that Imam Malik used this honorable Ayah to declare that the Rafidah who curse the Companions do not have a share in the Fai‘ money, because they do not have the good quality of those whom Allah has described here that they say,

رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ وَلاَ تَجْعَلْ فِى قُلُوبِنَا غِلاًّ لِّلَّذِينَ ءَامَنُواْ رَبَّنَآ إِنَّكَ رَءُوفٌ رَّحِيمٌ

(Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.) Ibn Abi Hatim recorded that `A’ishah said, „They were commanded to invoke Allah to forgive them, but instead, they cursed them!“ She then recited this Ayah,

وَالَّذِينَ جَآءُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلإِخْوَنِنَا الَّذِينَ سَبَقُونَا بِالإَيمَـنِ

(And those who came after them say: „Our Lord! Forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed.“)

The above mentioned verse demonstrate that if anyone prays on behalf of another person, the latter will receive the spiritual benefits by Allah’s Will.This also demonstrates that if it was the wrong action Allah would not have ordered us to pray for other people, nor would He have stated that those who ask for forgiveness for the deceased receive praises from Allah.

Evidence from Hadith

Proof No 1

Imam al-Bukhari and Imam Muslim write that:

„A man came to the Prophet Muhammad (may Allah bless him and grant him peace) and said ‚My mother has suddenly died and she did not leave any will, but I suspect that if she did then she would have told me to give something to charity. Now if I offer something in charity on her behalf, will she get the reward?‘ Prophet Muhammad (may Allah bless him and grant him peace) replied, ‚Yes.’Then the man said, ‚I make you, the Prophet, my witness that I offer my garden full of fruits in charity'“

►[Bukhari chapter on ‚Al-Wasiya‘ Volume 4, Book 51, Number 19]

►[Muslim, chapter on ‚Al-Wasiya‘ Book 13, Number 4003]

This hadith, as can be clearly read, proves that to offer a charity on behalf of the deceased will result in the deceased obtaining a benefit.

Proof No 2

Imam al-Bukhari writes:

„Prophet Muhammad (may Allah bless him and grant him peace) has said, ‚The status of the deceased is raised [during their time in the grave], and the deceased ask Allah why this has happened. Allah replies, ‚Your son has prayed for your forgiveness'“

►[al-Bukhari, Al-Adab Al-Mufid, chapter on ‚Excellency of Parents‘]

From this particular hadith it can be understood that not only charity, but the offering of prayers (making duas) and the giving of alms, will also benefit the deceased.

Proof No 3

حدّثنا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ . حَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ شَقِيقٍ ، عَنِ ابْنِ الْمُبَارَكِ ، عَنْ سُلَيْمَانَ التَّيْمِيِّ ، عَنْ أَبِي عُثْمَانَ وَلَيْسَ بِالنَّهْدِيِّ ، عَنْ أَبِيهِ، عَنْ مَعْقِلِ بْنِ يَسَارٍ ، قَالَ: قَالَ رَسُولُ اللَّهِ: «اِقْرَؤُوهَا عِنْدَ مَوْتَاكُمْ» يَعْنِي يَس. ‏

The Prophet of Allah Said: Recite It (Iqarahu) on (‚Inda) the deceased/dying that means Surah Yaseen.

(Sunan Ibn Majah, Kitab Al Janaiz #1438)

The commentator of Sunan Ibn Majah further states:

قوله ( عند موتاكم ) ‏

His saying : On the deceased/dying — That is to say on the dying or (Aw) after (Ba’ad) death Also.

(Sharh Sunan Ibn Majah Al Sanadi , Ibid)

In the commentary of Sunan Abu Dawud, entitled Awn Al Ma’bud Sharh Sunan Abi Dawud it states:

‏وعند النسائي من حديث ابن عباس “ أنه صلى على جنازة فقرأ بفاتحة الكتاب وسورة وجهر فلما فرغ قال سنة وحق

And in NAsai the hadith from Ibn Abbas: He prayed the funeral prayer and read the Fatiha.

Proof No 4

The Prophet said: iqra’u `ala mawtakum ya seen „Read Ya Seen over those of you who are dying/deceased.“

References

►Abu Dawud in his Sunan (Jana’iz)

►al-Nasa’i in his Sunan (`Amal al-yawm wal-layla),

►Ibn Majah in his Sunan (Jana’iz),

►Ibn Hibban in his Sahih (Ihsan), and he declared it sound (sahih).

Proof No 5

Narrated byMa’qil ibn Yasar al-Muzani

The Prophet (peace be upon him) said, „If anyone recites Ya-Sin out of a desire for Allah’s favour, his past sins will be forgiven him; so recite it over those of you who are dying.“

Bayhaqi transmitted it in Shu’ab al-Iman.

►Al-Tirmidhi Hadith No:2178

Imam Nawawi (Rehmatuallah alihe)

Proof No 6

It is narrated in Sahih Muslim from Amr bin al-Aas (RA) that he said: When you have buried me then stand around my grave for a time in which a Camel could be slaughtered and its meat is distributed, so that I may „ENJOY YOUR COMPANY“ and ascertain what answer I can give to the messengers (angels) of Allah.

It is narrated in Abu Dawud and Baihaqi with „HASSAN“ chain from Uthman (RA) who said: The Prophet (Peace be upon him) after burying the deceased used to stand (on his side) and say: Ask Allah for his forgivenss and that he should stand firm because he is being questioned.

Imam Shafi’i (rah) and his companions said: To recite something from Quran (at the grave) is recommended, If „KHATAM UL QURAN“ is done then it is even better.

It is narrated in Sunnan Baihaqi with „HASSAN CHAIN“ that Ibn Umar (ra) considered it Mustahab to recite Beginning and ending Ayahs of Surah Baqarah at the grave after burying [Kitab ul Adhkaar, Page No. 278]

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Imam Nawawi said: „Whoever visits a grave, let him greet its dweller, recite some Qur’an, and make an invocation for the deceased.“

►al-Nawawi, Minhaj al-Talibin, end of Kitab al-Jana’iz.

He also said in al-Majmu` sharh al-muhadhdhab: „It is desirable (yustahabb) that one who is visiting the graves recite from the Qur’an what is easy for him to recite, after which, that he invoke Allah on their behalf. Shafi`i stipulated it and his companions all agreed with him.“ In another place he says: „If they conclude the recitation of the Qur’an over the grave it is better.“

►Suyuti mentioned both excerpts in his Sharh al-sudur (p. 311).

„The scholars have declared desirable — mustahabb — the recitation of the Qur’an over the grave.“

►Imam Nawai Sharh Sahih Muslim (al-Mays ed. 3/4:206)

Proof No 7

It is related that al-`Ala‘ ibn al-Lajlaj said to his children: „When you bury me, say as you place me in the side-opening (lahd) of the grave: Bismillah wa `ala millati rasulillah — In the name of Allah and according to the way of Allah’s Messenger — then flatten the earth over me, and read at the head of my grave the beginning of Surat al-Baqara and its end, for I have seen that Ibn `Umar liked it.“

References

►Narrated by Bayhaqi in al-Sunan al-Kubra (4:56),

►Ibn Qudama in al-Mughni (2:474, 2:567, 1994 ed. 2:355)

►al-Tabarani in al-Kabir, and Haythami said in Majma` al-zawa’id (3:44) that the latter’s narrators were all declared trustworthy.

Proof No 8

Ibn Taymiyya writes:

„From the authentic ahadith there is evidence pointing out that the deceased person will gain rewards from all the good deeds carried out on his/her behalf by others. Some people raise the objection that a person can only gain reward from their own actions, and refer to the Qur’an [for evidence]. This is not correct. Firstly, because a Muslim recieves the reward of those deeds that he /she has never done themselves [for example]: like Allah says in the Qur’an that the angels of the Throne of Allah, glorify Allah and ask for forgiveness on behalf of all the Muslims.It is also evident from the Qur’an [that] Allah Most High ordered Prophet Muhammad (may Allah bless him and grant him peace) to pray for his Umma, since his du’a‘ is the peace of mind for the Umma. In the same way, the du’a is offered in the funeral prayer, when visiting the grave and when praying for the deceased

„Secondly, we know that Allah Most High rewards us through the deeds of other people, which are carried out on our behalf. An example is where the Prophet Muhammad (may Allah bless him and grant him peace) said, ‚Whenever a Muslim prays for other Muslims, Allah appoints an angel to say Amin‘ – i.e. the angel asks Allah for the acceptance of the prayer. Sometimes Allah blesses the participants of the funeral prayer in response to the prayer from the deceased and vice-versa“

Reference:[Ibn Taymiyya, Mujmu‘ al-Fatawa, Saudia Arabian edition, vol.7, page 500 & vol.24, page 367]

Hafiz Ibn al-Qayyim

Proof No 9

وقد ذكر عن جماعة من السلف أنهم أوصوا أن يقرأ عند قبورهم وقت الدفن قال عبد الحق يروى أن عبد الله بن عمر أمر أن يقرأ عند قبره سورة البقرة وممن رأى ذلك المعلى بن عبد الرحمن وكان الامام أحمد ينكر ذلك أولا حيث لم يبلغه فيه أثر ثم رجع عن ذلك وقال الخلال في الجامع كتاب القراءة عند القبور اخبرنا العباس بن محمد الدورى حدثنا يحيى بن معين حدثنا مبشر الحلبى حدثني عبد الرحمن بن العلاء بن اللجلاج عن أبيه قال قال أبى إذا أنامت فضعنى في اللحد وقل بسم الله وعلى سنة رسول الله وسن على التراب سنا واقرأ عند رأسى بفاتحة البقرة فإنى سمعت عبد الله بن عمر يقول ذلك

قال عباس الدورى سألت أحمد بن حنبل قلت تحفظ في القراءة على القبر شيئا فقال لا وسألت يحيى ابن معين فحدثنى بهذا الحديث قال الخلال وأخبرني الحسن بن أحمد الوراق حدثنى على بن موسى الحداد وكان صدوقا قال كنت مع أحمد بن حنبل ومحمد بن قدامة الجوهرى في جنازة فلما دفن الميت جلس رجل ضرير يقرأ عند القبر فقال له أحمد يا هذا إن القراءة عند القبر بدعة فلما خرجنا من المقابر قال محمد بن قدامة لأحمد بن حنبل يا أبا عبد الله ما تقول في مبشر الحلبي قال ثقة قال كتبت عنه شيئا قال نعم فأخبرني مبشر عن عبد الرحمن بن العلاء اللجلاج عن أبيه أنه أوصى إذا دفن أن يقرأ عند رأسه بفاتحة البقرة وخاتمتها وقال سمعت ابن عمر يوصي بذلك فقال له أحمد فارجع وقل للرجل يقرأ

وقال الحسن بن الصباح الزعفراني سألت الشافعي عن القراءة عند القبر فقال لا بأس بها

Translation: It is narrated from a group of Islaaf that they advised to recite (Quran) on their graves at the time of burying them. Abdul Haq has narrated that „Ibn Umar (RA) ordered (others) to recite Surah Baqarah on his grave“ A’la bin Abdur Rahman also holds the same opinion. Imam Ahmed (rah) did not agree to this in the beginning because proof had not reached him then, „however later he agreed“ Ala’ bin Lajlaaj (Radhi Allaho anho) has narrated that his father advised that when he is to be buried you should recite بسم الله وعلى سنة رسول الله and then add dust, after this stand on the side and recite the beginning of Surah al Baqarah, because he heard Ibn Umar (RA) saying this. (Note: The Hadith is traced as Marfu i.e. from Prophet salallaho alaihi wasalam in Al-Kabir of Imam Tabrani, Imam Haythami called all its narrators to be Thiqa in Majma az Zawaid 3:44)…

Abbas Ad-Dori (rah) narrates that he asked Imam Ahmed bin Hanbal if there is any tradition about reciting (Quran) on the graves? (Imam Ahmed) said No! However when Yahya bin Moin (rah) was asked he narrated that he along with Imam Ahmed (rah) and Ibn Quduma (rah) took part in a funeral procession. After burial a blind person started to recite (Quran) on the Qabr, Imam Ahmed said: It is Bidah to recite (Quran) near the grave, however when we left the graveyard ibn Qudama (rah) asked Imam Ahmed (rah) what his stance was on Mubashar al Halbi (rah)? Imam Ahmed said that „HE IS THIQA“ (Ibn Qudama) said: Have you taken his narrations? Imam Ahmed said „Yes“ at this Ibn Qudama said: Mubashar narrated from Abdur Rahman bin Ala’ bin Lajlaj (RA) … (and he mentioned the same narration as mentioned above), hearing this „IMAM AHMED ASKED TO CALL THE BLIND MAN BACK FOR RECITING (ON THE GRAVE)“

References

►Ibn Qayyim in Kitab ar Ruh, Page Nos. 64-65, Published by Dar Ibn Kathir, Damascus, Syria.

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►Narrated by al-Ghazali in his Ihya, book of „The Remembrance of Death and the Afterlife,“ trans. T.J. Winter [`Abd al-Hakim Murad] (Cambridge: Islamic Texts Society, 1989) p. 117.

►al-Khallal narrates it in al-Amr bi al-ma`ruf (p. 122 #240-241)

►Ibn Qudama in al-Mughni (2:567, Beirut 1994 ed. 2:355) and Qal`a’ji in Fiqh Ibn `Umar (p. 618).

Ghazali prefaces the relation with the words: „There is no harm in reciting the Qur’an over graves.“

بها وذكر الخلال عن الشعبي قال كانت الأنصار إذا مات لهم الميت اختلفوا إلى قبره يقرءون عنده القرآن قال وأخبرني أبو يحيى الناقد قال سمعت الحسن بن الجروى يقول مررت على قبر أخت لي فقرأت عندها تبارك لما يذكر فيها فجاءني رجل فقال إنى رأيت أختك في المنام تقول جزى الله أبا على خيرا فقد انتفعت بما قرأ أخبرني الحسن بن الهيثم قال سمعت أبا بكر بن الأطروش ابن بنت أبي نصر بن التمار يقول كان رجل يجيء إلى قبر أمه يوم الجمعة فيقرأ سورة يس فجاء في بعض أيامه فقرأ سورة يس ثم قال اللهم إن كنت قسمت لهذه السورة ثوابا فاجعله في أهل هذه المقابر فلما كان يوم الجمعة التي تليها جاءت امرأة فقالت أنت فلان ابن فلانة قال نعم قالت إن بنتا لي ماتت فرأيتها في النوم جالسة على شفير قبرها فقلت ما أجلسك ها هنا فقالت إن فلان ابن فلانة جاء إلى قبر أمه فقرأ سورة يس وجعل ثوابها لأهل المقابر فأصابنا من روح ذلك أو غفر لنا أو نحو ذلك

Translation: Hassan bin Jarvi (rah) has narrated that he recited Surah al-Mulk at the grave of his sister. A person came to him and said that he saw his sister in dream who said: May Allah give Jaza (to my brother) because his Qir’at has been of benefit to me. One person used to recite Surah Yasin at the grave of his mother every Friday.

Once he recited Surah Yasin and made a dua: O Allah If in your sight this Surah is a source of Thawaab to others then grant Thawaab to all those buried in this graveyard. Next Friday a woman came to him and asked: Are you son of so and so, at which he said Yes. She replied: One of my daughters has recently passed away, I saw her in dream that she is sitting at the corner of her grave, I asked why she was sitting there? She took your name and said that you had came to recite Surah Yasi after which you denoted Thawaab to all of those who are buried, out of this we received thawaab too.

Reference: Ibn Qayyim in Kitab ar Ruh

„If a Muslim recites Qur’an, performs Hajj, offers du’a‘ or gives in charity on the behalf of the deceased, then the deceased gets the benefits of it. Some innovators say that the deceased do not get any such reward, which is wrong according to the authentic ahadith. The proof is in the Qur’an that Allah Most High has praised those who ask for forgiveness for their Muslim brothers. An authentic hadith proves that Prophet Muhammad (may Allah bless him and grant him peace) replied to a question saying that to offer alms on behalf of a deceased person earns benefit. Some individuals suspect that the earlier Muslims did not do isal ath-thawab. This is because of their own ignorance or lack of knowledge. The earlier Muslims did not do these to show off. The Prophet Muhammad (may Allah bless him and grant him peace) himself gave permission to offer alms, so it is right to say that isal ath-thawab is right. The aya in the Qur’an, which states that only ones own deeds are rewarded, means that if one is righteous enough to get rewarded, which means that one is righteous to receive reward, but a present from someone else is also rewarded to the deceased by Allah Most High“

[Ibn al-Qayyim, Kitab ar-Ruh, Chapter 16]

وذكر الخلال عن الشعبي قال كانت الأنصار إذا مات لهم الميت اختلفوا إلى قبره يقرءون عنده القرآن

Al Shu`bi said: „The Ansar, if someone died among them, would go to his grave and recite the Quran there.

(Kitab Al Ruh, Ibn Qayyim (Madani ed. p. 18))

وقال الحسن بن الصباح الزعفراني سألت الشافعي عن القراءة عند القبر فقال لا بأس بها

Za`farani said: „I asked Shafii about reciting Qur’an at the graveside and he said: la ba’sa bihi — There is no harm in it.

(Kitab Al Ruh, Ibn Qayyim)

Qadi Shawkani

Proof No 10

„According to the Sunni creed, a deceased receives reward from others praying, performing Hajj, offering alms, but the Mu’tazilites [a deviant sect]refuse to accept this. If it is wrong to offer these to the deceased, then Islam would not have allowed us to say Salam [greeting of peace] to the deceased when visiting or entering the graveyards“

[Qadi Shawkani, Nayl al-Awtar, chapter on ‚Janaiz‘]

„Let one recite over the grave, after burial, the beginning of Surat al-Baqara and its end.“ This is based on Ibn `Umar’s words narrated by Bayhaqi in his Sunan (4:56): „I like that it be read over the grave the beginning of Surat al-Baqara and its end.“ Shawkani comments: „Nawawi declared its chain fair (hassana isnadahu), and even if it is only Ibn `Umar’s saying, such as this is not uttered on the basis of mere opinion. It is possible that because of what he learned of the benefit of such recitation generally speaking, he then deemed it desirable that it be read over the grave due to its merit, in the hope that the deceased benefit from its recitation.“
Shawkani in Tuhfat al-dhakirin (p. 229) cited al-Jazari’s instruction in al-Hisn al-hasin

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