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After Salam, the question was asked:
Wa ʿalaykum as-Salam wa rahmatullah:
Imam al-Nawawi in Sharh Sahih Muslim said al-Shafiʿi and the Jumhur or vast majority hold that it is disliked to build tombs over the graves and to whitewash them. Al-Isnawi as quoted by al-Shirwani and al-Shirbini excepted the graves of Prophets, Ulema, and the Salihin or righteous Muslims, from this ruling. In other words, they held as permissible the building of superstructures over the graves of those considered pious. This hukm is found in other than the Shafiʿi Madhhab as can be gathered further down. Further, to be precise, al-Shafiʿi and the Jumhur hold that the above is "preferably disliked" (makruh tanzihi), not prohibitively disliked (even if such distinction is not formally made in other than the Hanafi School).
Al-Sayyid Yusuf al-Rifaʿi wrote in the 12th chapter of his 1999 "Advice to our Brethren the Ulema of Najd," which I titled "Grave Destruction and Desecration" in my translation of that work [LINK]:
The first 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 ﷺ asked a man to place a rock on top of Ibn Mazʿun's grave; when he was unable to move it, he ﷺ rolled up his sleeves and helped him and the whiteness of his arms was visible. Ibn Mazʿun was the first of the Muhājirūn buried in Baqiʿ al-Gharqad. Ibrahim, the Prophet's ﷺ son, was buried next to him. The second 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 Fath al-Bari (3:256=1959 ed. 3:223 cf. Taghliq al-Taʿliq): "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."
There are actually "Salafi" Ulema who hold that the latter report is weak and that if it were not weak then it would mean they were practicing long jump (not high jump). They said this to deny there was any superstructure. I read this argument in al-Muʿallimi's ʿImarat al-Qubur. He also rejects another muʿallaq report in al-Bukhari's Sahih, the authentic report of the tent erected by al-Hasan ibn al-Hasan ibn ʿAli's widow over the latter's grave and where she resided for a full year. That this was a common practice can be deduced by the testaments of Abu Musa, Abu Saʿid al-Khudri, and Abu Hurayra stating: "Do NOT erect a tent over my grave!"
To the corollary question "How do we know whether these graves truly belong to the friends of Allah?" the reply is: From tawatur or the agreement of the learned or the commonly held opinion of the Muslims of that locality which there is no reason to doubt. In the above case, Abu Ayyub al-Ansari and Sultan Muhammad Fatih - Allah be well-pleased with them - are among the Awliya according to the hadith of the Prophet ﷺ concerning those who will conquer Constantinople: "What a blessed army they will be and what a blessed leader!"
Those who object, quote the hadith of the Prophet's ﷺ order to ʿAli to "go and destroy every oversized grave." The hadith is in the Sahihayn, Sunan, and Musnad with various wordings. However, as a rule, we do not apply Qur'an and hadith independently of the learned authorities in Islam. Imam Sufyan al-Thawri said: "the hadith alone is liable to misguide except those who possess understanding" i.e. in the Religion.
Ibn al-Jawzi in al-Tahqiq said of the hadith of ʿAli: "This [hadith] is understood to refer to the elevated tombs they used to build with high and beautiful structures." Al-Zaylaʿi mentioned it in Nasb al-Raya.
"They" refer to the pre-Islamic Arabs and those early Muslims who continued to build up such tombs until they heard of the order no to do so.
Imam al-Nawawi in his Sharh Sahih Muslim said: "The Sunna is that the grave not be raised up a lot above the earth['s surface], nor rounded, but that it be raised up approximately a hand-span (shibr) and flattened, and this is the madhhab of al-Shafiʿi and those [of the other schools] who agreed with him, while al-Qadi ʿIyad related that most of the Ulema prefer it to be rounded [in the shape of a mound], and this is the madhhab of Malik."
Al-Shawkani in Nayl al-Awtar added to this that it is haram to build them up high and he claimed that the fact that the Salaf and Khalaf built them up high is no proof that it is not haram, and al-ʿAzim Abadi approved him whole-heartedly in ʿAwn al-Maʿbud. We only mentioned these opinions to show that they affirm that this was the practice of the Salaf and Khalaf. As for the claim that it is haram, see al-Nawawi's statement above.
The Amir al-Sanʿani in Subul al-Salam also said: "The Jumhur - vast majority - hold that the prohibition of building up and plastering graves is one of preference (tanzih) [i.e. not strictness (tahrim)]."
There is also an excellent and authoritative discussion of the issue by Sh. Nuh Keller's wife, Ustadha Umm Sahl, on Masʿud Khan's homepage:
www.masud.co.uk/ISLAM/misc/nabulsi.htm
under the subtitle: "Domes over the Grave of the Awilya".
It is also narrated that Muʿadh ibn Jabal and Bilal came to the grave of the Prophet ﷺ and sat weeping, and the latter rubbed his face against it. Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn ʿAsakir.
Imam Muslim relates in his Sahih, in the first chapter of the book of clothing, that Asma' bint Abi Bakr said: "Here is the cloak (jubba) of Allah's Messenger... [which] was with ʿA'isha until she died, then I got possession of it. The Apostle of Allah used to wear it, and we washed it for the sick so that they could seek cure thereby." Al-Nawawi comments in Sharh sahih Muslim (Book 37 Chapter 2 #10): "In this hadith is a proof that it is recommended to seek blessings through the relics of the righteous and their clothes (wa fi hadha al-hadith dalil ʿala istihbab al-tabarruk bi aathaar al-salihin wa thiyabihim)."
The latter verdict puts to rest the possible claim that, on the basis of the above reports, such veneration applies only to the Prophet ﷺ .
Al-Dhahabi elsewhere relates that Imam Ahmad himself used to seek blessings from the relics of the Prophet ﷺ then he lambasts whoever would fault the practice of tabarruk or seeking blessings from blessed objects:
As for the licitness or desirability of praying in a mosque that contains or is located near the grave(s) of one or more righteous persons, it is established from the hadith of the Prophet ﷺ: "In the Mosque of al-Khayf there is the qabr of seventy Prophets." Narrated from Ibn ʿUmar by al-Tabarani in al-Kabir and al-Bazzar with a chain of trustworthy narrators according to al-Haythami in Majmaʿ al-Zawa'id (#5769, #5965).
Whoever asks his need from Allah may do so at the grave of the Friends of Allah. Whoever asks his need from other than Allah commits shirk, even in his own home. The point is that the the proximity of a grave does NOT make duʿa to Allah haram although it might make it mustajab. This is the opinion of the Ulema, for example, concerning duʿa at the grave of Imam al-Nawawi in the town of Nawa, district of Darʿa, outside Damascus.
Al-Khatib narrated with his chain from ʿAli ibn Maymun in Tarikh Baghdad that he heard al-Shafiʿi say in Baghdad: "I swear that I seek blessings through Abu Hanifa (inni la'atabarraku bi Abi Hanifa) and come to his grave every day" - meaning that he visits it. "Whenever I am in need of something, I pray two rakʿas then come to his grave and ask Allah I for the fulfillment of my need, and little time passes before it is fulfilled."
Also famous in Baghdad is the grave of Maʿruf al-Karkhi, which was known as "al-Tiryaq al-Mujarrab" or the Proven Medicine among the Salaf. So were those of Imam Ahmad, Ibn al-Baqillani, Ibn Furak, Ismaʿil Abu ʿUthman al-Sabuni, and many others.
Al-Shawkani said in his treatise entitled al-Durr al-Nadid fi Ikhlas Kalimat al-Tawhid which is part of his book al-Rasa'il al-Salafiyya:
This is one of the reasons for making the graves of the righteous prominent. Even the author of Fiqh al-Sunna admits the fatwa that "If the grave is of a scholar or a righteous man, it is preferable to write his name on it to make it known." There are many reports prohibiting writing on the grave. This shows that even Sayyid Sabiq accepted the reading of these reports as denoting general dislike which does not apply to the pious, not absolute prohibition.
As for the prohibitive hadith "they have taken the graves of their Prophets as places of worship" it means as qibla or as a masjid literally (praying on top of them). Cf. Qadi Muhammad Thana-Ullah Pani Patti [d. 1225AH], Tafsir al-Mazhari (Blauchistan Book Depot, Kuetta, Pakistan), 6:23. Al-Hamdu lillah, no Muslim prostrates over the grave of the Prophet ﷺ nor takes it as his Qibla, nor paints pictures for worship.
As for the hadith "Do not make my grave a place of festivity," this is a wrong translation, the correct translation being "Do not make my grave an anniversary festival and nothing more," meaning: Visit me often, not just once a year. Do not make a ʿEID of it.
ʿEid denotes two things:
- a time that returns (=ʿaada) annually; this is the meaning here. And
- a time that one observes with festive activities (=ʿayyada).
The Prophet ﷺ told Muʿadh ibn Jabal to visit his grave whenever he would return from Yemen. [Musnad Ahmad with two sound chains as stated by al-Haythami, al-Bazzar, al-Tabarani in al-Kabir and Musnad al-Shamiyyin, Ibn Abi ʿAsim in al-Ahad wal-Mathani and al-Sunna, Ibn Hibban in his Sahih, al-Bayhaqi in al-Sunan al-Kubra]. And he ﷺ promised his intercession to those who would do so. There is consensus that such a visitation is among the Sunan and Qurubat or recommended acts of worship.
So the correct meaning is "Visit me often and at all times." This is the explanation preferred by the Ulema, among them Hafiz al-Sakhawi the student of Imam al-Hadith Ibn Hajar in his chapter entitled "On the meaning of the hadith: Do not make my grave a ʿEid" in "al-Qawl al-Badiʿ fil-Salat was-Salam ʿala al-Habib al-Shafiʿ" (Beirut 1987/1407) p. 159-160:
As for the hadith "Allah's Messenger (peace be upon him) cursed women who visited graves" and the claim that al-Tirmidhi graded it a hasan sahih tradition, this is not true. Al-Tirmidhi graded as hasan sahih the hadith "Allah's Messenger (peace be upon him) cursed women who FREQUENTLY visited graves" (ZAWWARAAT), while the other one he graded only hasan, but its termination is: "and those who take them as places of worship and light candles over them" i.e. those who stay there in bewildered mourning for long durations of time as was the practice in Jahiliyya, apparently a diehard phenomenon.
But to say in absolute terms that "Every lamp or lantern placed over a grave must be removed" (Fiqh al-Sunna) is incorrect, as is the statement that "It is not correct to stop at a grave or make a vow at it." How can it be incorrect to stop at a grave when the Prophet ﷺ ordered us to visit them?! Nor is it incorrect to make a vow to Allah Most High, wherever the place, but it is the intention and wording of that vow that is subject to caution.
I may post on the subject of vows at graves later insha Allah. Allah knows best,
Hajj Gibril
GF Haddad ©
If the promise was made in the form of a nadhr (solemn vow) i.e. pronounced outloud with the word "nadhartu... [I vow that...]" then it is binding exactly as formulated and cannot be revoked, modified, nor expiated. It must be fulfilled exactly as spoken and intended. One should know, not only exactly what one said but also exactly what one intended at the time.
If the promise was not made in the form of a nadhr but rather as a yamin (solemn oath) i.e. pronounced outloud with the word "I swear" (uqsim) by Allah or by one of His Names or Attributes such as "I swear by the All-Knowing that..." then it is also binding just as the nadhr is but with the difference that unlike the nadhr it can be modified or revoked on pains of a sin the kaffara (expiation) of which is to feed ten people who are poor or short of money or to provide clothing of any kind for ten such persons, or to fast three days, preferably consecutively.
If the words used were: "I resolve (aʿzim) by Allah" or if no words were pronounced outloud but only a mental intention was formed, then this does not count as a binding promise. And Allah knows best.
As for the prohibition of swearing oaths, it means that it is detestable to make them unless one is called upon to do so such as in one's defense or in witnessing a legal case, or for other good reasons. It is actually among the grave sins (kaba'ir) to habitually swear oaths even if truthful. How about when one is not always truthful, as is frequently the case with merchants, street vendors, or in casual conversations?
Hajj Gibril
GF Haddad ©
"Muhammad is the noblest of the Arabs and ʿAjam. Muhammad is the best of those who trod the earth." (Al-Busiri)
Salam ʿalaykum:
I feel bound by the obligation of Nasiha to point out that Shaykh Gamieldin's letter to the Cape Town, South Africa daily The Cape Argus shows lack of knowledge of the sources of Islam on the issue of grave visitation and the etiquette pertaining thereto. The issue hinges on "the erection of shrines to the dead" - I presume he means tombs (darih, qabr) as well as shrines/santuaries (maqam) - "and their veneration" meaning respect of a pious Muslim through visitation of his tomb, touching or kissing it, its embellishment, etc.
I had replied to someone else who had asked me the following question:
Reply:
The hadith is in the Sahihayn, Sunan, and Musnad with various wordings.
Ibn al-Jawzi in al-Tahqiq said: "This [hadith] is understood to refer to the elevated graves they used to build with high and beautiful structures." Al-Zaylaʿi mentioned it in Nasb al-Raya.
Imam al-Nawawi in his Sharh Sahih Muslim said: "The Sunna is that the grave not be raised up a lot above the earth['s surface], nor rounded, but that it be raised up approximately a hand-span (shibr) and flattened, and this is the madhhab of al-Shafiʿi and those [of the other schools] who agreed with him, while al-Qadi ʿIyad related that most of the Ulema prefer it to be rounded [in the shape of a mound], and this is the madhhab of Malik."
Al-Shawkani in Nayl al-Awtar added to this that it is haram to build them up high and he claimed that the fact that the Salaf and Khalaf built them up high is no proof that it is not haram, and al-ʿAzim Abadi approved him whole-heartedly in ʿAwn al-Maʿbud.
But the Amir al-Sanʿani in Subul al-Salam said: "The Jumhur - vast majority - hold that the prohibition of building up and plastering graves is one of preference (tanzih) [i.e. not strictness (tahrim)]."
There is also an excellent and authoritative discussion of the issue by Sh. Nuh Keller's wife, Ustadha Umm Sahl, on Masʿud Khan's homepage:
under the subtitle: "Domes over the Grave of the Awilya."
The rest of this post concerns veneration of the tomb of a righteous Muslim.
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 Muʿjam 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 ﷺ" 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.).
It is also narrated that Muʿadh ibn Jabal and Bilal came to the grave of the Prophet ﷺ and sat weeping, and the latter rubbed his face against it. Ibn Majah 2:1320, Ahmad, al-Tabarani, al-Subki, and Ibn ʿAsakir.
Imam Muslim relates in his Sahih, in the first chapter of the book of clothing, that Asma' bint Abi Bakr said: "Here is the cloak (jubba) of Allah's Messenger... [which] was with ʿA'isha until she died, then I got possession of it. The Apostle of Allah ﷺ used to wear it, and we washed it for the sick so that they could seek cure thereby." Al-Nawawi comments in Sharh sahih Muslim (Book 37 Chapter 2 #10): "In this hadith is a proof that it is recommended to seek blessings through the relics of the righteous and their clothes (wa fi hadha al-hadith dalil ʿala istihbab al-tabarruk bi aathaar al-salihin wa thiyabihim)."
The latter verdict puts to rest the possible claim that, on the basis of the above reports, such veneration applies only to the Prophet ﷺ . This would be contrary to the rules of Islamic Principles (Usul) and probably none claims it except the uneducated.
Al-Dhahabi elsewhere relates that Imam Ahmad himself used to seek blessings from the relics of the Prophet ﷺ then he lambasts who�ever would fault the practice of tabarruk or seeking blessings from blessed objects:
As for the licitness or rather desirability of praying in a mosque that contains or is located near the grave(s) of one or more righteous persons, it is established from the hadith of the Prophet ﷺ: "In the Mosque of al-Khayf there is the qabr of seventy Prophets." Narrated from Ibn ʿUmar by al-Tabarani in al-Kabir and al-Bazzar with a chain of trustworthy narrators according to al-Haythami in Majmaʿ al-Zawa'id (#5769, #5965).
As for the confusion of Shaykh Gamiel over a bodyless maqam, and how could such a place be venerated, has he not heard of Maqam Ibrahim in front of the Kaʿba? There is also a Maqam Ibrahim in Barza, near Damascus, that the Ulema of Sham have authenticated as the place where Ibrahim (as) took refuge from Nimrud and prayed. Neither spot is his grave but both are venerated. It is established that his grave is in al-Khalil and it also is venerated. The pious Muslims in this Umma do not doubt that duʿa is answered in such places, just as it is answered in the place of the Mawlid of the Prophet ﷺ in Makka, in Khadija's house, etc. All of these being Maqams, as were the places where the Angel ordered the Prophet ﷺ to pray during his Isra', teaching him: "This is the place where Musa (as) rested on his flight from Egypt, this is the place where ʿIsa (as) was born, etc. because, lo and behold, all such places were, are, and shall until the Day of Resurrection remain holy in Islam.
As for Shaykh Gamiel's characterization of Muslims as committing "such practices as shirk" and his use of foul terms such as "shrine-worship", "pagan ceremony" etc. it falls under the Qur'anic verse 16:116:
{ And speak not, concerning that which your own tongues qualify (as clean or unclean), the falsehood: "This is lawful, and this is forbidden," so that ye invent a lie against Allah. Lo! those who invent a lie against Allah will not succeed. }
Hajj Gibril
GF Haddad ©
Al-Bukhari narrates in his Sahih, Book of Jana'iz:
When ʿUmar was stabbed he sent his son ʿAbd Allah with a message to ʿA'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet ﷺ and Abu Bakr. ʿA'isha replied: "I wanted the spot for myself, but I shall put him [ʿUmar] 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 ﷺ in al-Baqiʿ) and do not bury me with the Prophet ﷺ in the house, for I dislike to be held in reverence (inni akrahu an uzakka)." Ibn ʿUmar came back with the news, whereupon ʿUmar said: "NOTHING IN THE WORLD WAS MORE IMPORTANT TO ME THAN THAT RESTING-PLACE." Narrated by al-Bukhari in his Sahih.
Compare this to the impious sayings of those who claim that "there is nothing there."
Hajj Gibril
vs.2.4
on the Prophetic Grave