In the name of ALLAH, the Most Gracious, the Most Merciful.
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Important Note:
The
Islam haters would be happy putting one leg on the other and saying:
Ahh! we created a sect inside Muslims with the help of British to do the
job which we had failed to do since ages (i.e. creating chaos/anarchy
in Muslim world by destroying the holy Islamic heritage from the hands
of "so called" Muslims themselves).
If not stopped then final goal of Satan (Iblees) is to destroy Ka'ba
(which also contains Maqam of Ibrahim i.e. shrine built over his foot
print which is proven holy through Nass of Qur'an. We should all recall
the incident which took place in year 1979 when the extremist Juhayman
al Otaibi a renowned Wahabi backed by Bin Baaz and Qahtani even attacked
Ka'ba. Pakistan had to send SSG commandos to flush those barbarians out
of our Holy Shrine) 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) in Tafsir al-Kabeer:
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 “AARIFEEN (DEEP KNOWERS) OF ALLAH WHO BELIEVED IN WORSHIPING (ONE GOD ALONE) AND PERFORMING 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 “PRESERVE THE RELICS OF COMPANIONS OF THE CAVE DUE TO THIS MOSQUE”[Tafsir al-Kabeer, 5/475]
Hence
those who destroy shrines and show hatred towards friends of Allah are
directly opposing the categorical verse of Qur'an whereas Qur'an
explicitly 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 the extremists
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:
The Saudi + British + American funded scholars have a sinister motive
of spreading hate about these most holy places and to remove them from
the Masjid of our Prophet - Naudhobillah]
Imam
Jalal ud-din Suyuti (Rahimahullah) and al-Muhalli (Rahimahullah)
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 BLESSINGS THROUGH IT (يتبركون)” [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)
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"
- في مسجد الخيف قبر سبعون نبيا
الراوي: عبدالله بن عمر - خلاصة الدرجة: إسناده صحيح - المحدث: ابن حجر العسقلاني - المصدر: مختصر البزار - الصفحة أو الرقم: 1/476
Translation: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets
Hukm: Shaykh ul Islam, Imam Ibn Hajr al Asqalani (rah) who said: "IT'S SANAD IS SAHIH" [Mukhtasar al Bazaar (1/476)]
These
proofs establish from the Nass of Qur'an and Hadith that to build tombs
over graves of Prophets and Saliheen is a righteous act. The extremists
declare 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 ALLAH 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]
The opponents 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 the extremists all around the world after their heinous
acts and Alhamdolillah this is Al-Fath ul-Bari (The Victory of Lord
Almighty) which extremists are not realizing. Allah is the best of
planners so He allows and gives respite to haters of Saliheen i.e. in
their destruction/anarchy over land, but in reality there is Lanah
(curse) of Allah upon them 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 such people 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 (On Shape of Grave)
Let's settle the score on the issue of "SHAPE OF GRAVE"
Narrated Abu Bakr bin ‘Aiyash : Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex. [Sahih Bukhari: Volume 2, Book 23, Number 473]
Hence to flatten the graves or to destroy them is a gross misinterpretation of the texts by Salafis.
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 extremists claim 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 prominent 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 Mushrikeen (polytheists) and Muslims.
Look at the pictures above
a)
In the first picture the graves of Christians are totally flattened as
Wahabis want us to believe about graves of Muslims (Now the hadiths
about doing opposite to Jews and Christians prove that our graves should
be elevated and constructed without making idols on "TOP" of them)
b)
In the second 2 pictures it is clear that Christians "BUILD IDOLS RIGHT
ON TOP OF THE GRAVE" whereas Muslim Shrines are never built right on
top (uper part of the grave), rather the grave is separate from
construction which is in conformity of the hadiths which even Wahabis
misuse.
Now,
on the other hand these following pictures below 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 an evil
innovation as per the religion of wahabism. Next to the dome of the
rock is the dome of the Mi'raj, which is attributed to be the location
from where the ascension to heaven took place in the life of Prophet
Muhammad (Peace be upon him). This form of constructing domes over such
locations or giving it any importance is by Wahhabi foundations an
evil innovation that should be destroyed and bulldozed due to their
shirk phobia. The enemies of Islam have to only give power to the
followers of Wahhabi tradition in order 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). Imam
ash-Shafi'i said: There is 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 hadith of not
plastering, building, and sitting upon graves:
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
(RA) 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 being ruled over by
Wahabis does not prove them to be upright people contrary to propaganda
spread by Wahabis that had they been wrong then Haramayn Shareefayn
would not have been under their British established Kingdom. Remember
Makkah and Madina have come under control of many tyrants like Yazid,
Hajjaj bin Yusuf, Marwan and others). 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 bin Uyaynah (rah) and Ibn Wahb (rah) the great Salaf beautifully said:
وقال ابن عيينة " الحديث مضلة إلا للفقهاء "
قال عبد الله بن وهب:"الحديث مضلة إلا للعلماء
Translation: Ibn Uyaynah (rah) said: The Hadith is misguidance except (through) Al-Fuqaha
Ibn
Wahb (rah) said: The Hadith is misguidance except (through) the Ulama.
[The second one quoted in Tarteeb al Madarik by Qadhi Iyaadh, Page # 28]
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.
A
hadith from Bukhari which Wahabis misuse and 2 hadiths of Muwatta Imam
Malik "IN SHARH" of it have to be shown. It will destroy the Wahabi
viewpoint completely.
Wahabis misuse this hadith of Sahih Bukhari
Hadith: It was narrated that Messenger of Allah (peace and blessings of
Allaah be upon him) said: “May Allah curse the Jews and the Christians,
for they took the graves of their Prophets as places of worship.”
‘Aa’ishah (may Allaah be pleased with her) said, “He was warning against
what they had done.” Narrated by al-Bukhaari, 1330, Muslim, 529.
The
Wahabis in their ignorance are claiming to know more than Allah and his
Apostle (Peace be upon him) by misusing this hadith. First of all such
hadiths refer to Jews and Christians not Muslims, secondly It will be
clear like bright sun that this hadith itself proves that grave of
Prophet Muhammad (Peace be upon him) will not be worshiped. Here let's
see Hadiths from Muwatta Imam Malik
Hadith # 1 From Muwatta Imam Malik (rah)
Muwatta Malik, Book#16, Hadith#16.10.27
Yahya
related to me from Malik that he had heard that the Messenger of Allah,
may Allah bless him and grant him peace, died on Monday and was buried
on Tuesday and people prayed over him individually with no one leading them. Some people said that he would be buried near the mimbar,
and others said that he would be buried in al-Baqi. Abu Bakr as-Siddiq
came and said, "I heard the Messenger of Allah, may Allah bless him and
grant him peace, say, 'No prophet was ever buried except in the place where he died.' "So a grave was dug for him there. When he was about to be washed they wished to take off his shirt but they heard a voice saying "Don't
take off his shirt," so they did not take off his shirt and he was
washed with it on, may Allah bless him and grant him peace.
Note at:
Sahaba mentioning mimbar and then finally Sayyidna Abu Bakr (RA)
proving that Prophet has to be buried where he died (i.e. inside his
Hujra which is a shrine).
This
hadith proves variety of wonderful points including direct proof from
top ranking Sahaba and Prophet (Peace be upon him) himself that building
shrines is prescribed in Shariah. It also proves that customary Salaat
ul Janazah was not prayed over Prophet (Peace be upon him) where Imam
leads the prayer. This is because Prophet is alive in a superior way
than martyrs which is why Janazah was not prayed. Let us now see the
second categorical hadith which completely proves that Grave of Prophet
(Peace be upon him) shall not be worshiped.
Hadith # 2
Book 9, Hadith 88 (Muwatta Imam Malik, see here: http://www.sunnah.com/urn/404160)
Yahya
related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that
the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Do not make my grave an idol that is worshiped. The anger on those who took the graves of their Prophets as places of prostration was terrible."
This
hadith destroys Wahabism completely because Prophet (Peace be upon him)
is "MUSTAJAB UD-DUA (ONE WHOSE PRAYER IS UTTERLY ACCEPTED)" The Wahabis
in their hatred for Allah and his final Prophet (Peace be upon him) say
to the extent that Prophet (Peace be upon him)'s prayer was not
accepted (AstaghfirUllah, Naudhobillah). The Wahabis are challenged to
show a Marfu Sahih hadith where Prophet said that his dua in regards to
his grave was not accepted by Allah.
Imam
Ibn Hajr al-Haythmi (Rahimahullah) a great scholar who wrote a
magnificent book on refutation of Shi'ites called As-Sawaiq ul Muhriqa.
This marvelous book is among the leading books ever written against
Shi'ites and in defense of Sahaba.
Imam Ibn Hajr (rah) shows hadiths about Ameer Mu'awiya (RA) such as:
اللَّهُمَّ اجْعَلْهُ هَادِيًا مَهْدِيًّا وَاهْدِ بِهِ
Translation: O Allah make Muawiya a guide, one who guides and guide (people) through him [Sunnan Tirmidhi, Vol. 1, Book 46, Hadith 3842]
Imam Ibn Hajr al-Haythami (Rahimahullah) after narrating it said:
فتأمل دعاء النبي له في الحديث الأول بأن الله يجعله هاديا مهديا والحديث
حسن كما علمت ،فهو مما يحتج به على فضل معاوية ، وأنه لا ذم يلحقه بتلك
الحروب لما علمت أنها مبنية على اجتهاد ، وأنه لم يكن له إلا أجر واحد لآن
المجتهد إذا أخطأ لا ملام عليه ، ولا ذم يلحقه بسبب ذلك ، لآنه معذور ،
ولذا كتب له أجر . ومما يدل لفضله الدعاء له في الحديث الثاني بأن يعلم
ذالك ، ويوقى العذاب ، ولا شك أن دعاءه صلى الله عليه وسلم مستجاب
Translation: Concentrate on the dua of Prophet (Peace be upon him)
in first hadith i.e. O Allah make Muawiya a Mahdi and Hadi. You know
that this hadith is "HASAN" due to which proof can be taken regarding
virtue of Muawiya (RA) and due to the fights (which occurred between him
and Mawla Ali RA) no blame can be put on Muawiya (RA) because they were
based on Ijtihad and he (Muawiya RA) will get one reward for this,
because when a Mujtahid makes mistake then he cannot be blamed/accused
for it as he is pardoned (Ma'dhur). This is the reason that reward is
written from him. The proof of his virtue is also the Dua as mentioned
in second hadith which states: (O Allah) give him knowledge and save him
from torment. "THERE IS NO DOUBT THAT DUA OF PROPHET (PEACE BE UPON HIM) IS UTTERLY ACCEPTED" [As-Sawaiq al Muhriqa, Page # 268, Published by Maktaba al Asriyyah, Beirut, Lebanon]
Now
just like Rawafidh who go to the extent of saying that Sahaba turned
apostates after Prophet (Peace be upon him), Naudhobillah, similarly the
Wahabis also reject the Dua of Prophet (Peace be upon him) in regards
to his Qabr Shareef (as Ibn Hajr al Asqalani called it Shareef in his
Fath ul Bari while refuting Ibn Taymiyyah on the issue of traveling to
visit graves). Wahabis rather go 10 steps ahead in degrading the Prophet
himself by saying: Ahh he was just vaguely making dua but it was not
accepted (Naudhobillah)
So
after dua of Prophet (Peace be upon him) no matter what fancy
interpretations Wahabis or Rawafidh give, we will stick to sayings of
Prophet (Peace be upon him).
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'i scholar and Sufi, Imam Abdul Wahab ash-Sh'arani (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
Dawud ibn Salih said: "[The governor of Madina] Marwan 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."
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 (Peace be upon him) said, "Were I there I would show you the grave of Moses by the way near the red sand hill."
This
hadith is again 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]
Click here for Scanned Page (71)
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) an A'rabi (Bedouin)
came and threw himself on the grave of the Prophet (Peace Be Upon Him),
he took the earth and threw 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 verse i.e. (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]
Note: This is shown as corroborating reference.
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Mother of All Believers Hadrat A'isha Siddiqa (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 الفتقImam
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 السَّلَامَNarrated 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]
Note: This is shown as corroborating reference.
Click here for Scanned Page (19) 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:11عَنِ
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]
Note: This is followed by all 4 schools so no attention is to be
given to Wahabis who try to weaken this report. For more details about
this report please read our article here:
http://www.ahlus-sunna.com/index.php?option=com_content&view=article&id=89&Itemid=151
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 narrated by ‘Abdullāh bin Mas‘ud (RA) 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. The wording "توهم" is not translated above because the original quote of Imam al-Ghazzali (rah) is without that wording.
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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).
Note: This is shown as corraborating reference and it is Hujjah due to acceptance from many Fuqaha from all four schools.
Sheikh ul-Islam al-Hafiz Imam an-Nawawi(Rehmatuallah alayh)
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)]
Click here for Scanned Page (22)
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
أخبرنا
مروانُ بنُ محمدٍ عن سعيدِ بن عبدِالعزيزِ ،، قال: لما كانَ أيام الحرةِ،
لم يؤدَّنْ في مسجدِ النبيِّ صلى الله عليه وسلّم ثلاثاً ولم يُقَمْ ولم
يبرحْ سعيدُ بن المسيِّبِ من المسجِدِ، وكان لا يعرفُ وقتَ الصلاةِ إلاَّ
بهمهمةٍ يَسْمَعُها من قبرِ النبيِّ صلى الله عليه وسلّم فذكَرَ معناهُ .
.
Translation:
Sa’eed bin Abdul Aziz (rah) narrates: During the incident of Al-Harra,
there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be
upon him) for “3 Days” Sa'eed bin Musayb (rah) stayed in the Mosque, “HE
USED TO FIND OUT ABOUT TIME OF PRAYER BY THE WHISPERING VOICE WHICH HE
HEARD FROM INSIDE THE GRAVE OF PROPHET (PEACE BE UPON HIM) [Sunnan
al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul
Kutb al-iLmiyyah, Beirut, Lebanon, Also narrated in Mishkaat al Masabih
(3/316)]
.
This report is absolutely sahih, first narrator of this report is “Marwan bin Muhammad (rah)” regarding whom Muhaditheen said:
وقال أبو حاتِـم، وصالـح بن مـحمد الـحافظ: ثقة .
وذكره ابنُ حِبَّـان فـي كتاب الثِّقات
روى له الـجماعة سوى البُخاري
.
Translation: Imam Abu Hatim and Salih bin Muhammad said of him: He is “THIQA”
Imam Ibn Hibban mentioned him in his “THIQAAT”
The Jamaah other than Bukhari narrated from him (i.e. Imam Muslim and others) [Imam al Mizzi in Tahdhib ul Kamaal, (18/19)]
.
The second narrator of this hadith is “Sa’eed bin Abdul Aziz (rah), regarding him Muhaditheen said:
.
وقال إسْحاق بنُ مَنْصور عن يحيى بن مَعين، وأبو حاتم، وأحمد بنُ عبد الله العِجْليُّ: ثقة
وقال النَّسائي : ثقةٌ ثَبْت .
.
Translation: Yahya bin Ma’een, Abu Hatim and Imam al Ajli (rah) say: He was “THIQA”
Imam Nasai’i said: He was “THIQA THABIT” [Tahdhib ul Kamaal (7/255-256)]
.
Ibn Taymiyyah said:
أن
قوما سمعوا رد السلام من قبر النبي صلى الله عليه وسلم أو قبور غيره من
الصالحين وأن سعيد بن المسيب كان يسمع الأذان من القبر ليالي الحرة ونحو
ذلك فهذا كله حق ليس مما نحن فيه والأمر أجل من ذلك وأعظم وكذلك
أيضا ما يروى أن رجلا جاء إلى قبر النبي صلى الله عليه وسلم فشكا إليه
الجدب عام الرمادة فرآه وهو يأمره أن يأتي عمر فيأمره أن يخرج فيستسقي
الناس فإن هذا ليس من هذا الباب ومثل هذا يقع كثيرا لمن هو دون النبي صلى
الله عليه وسلم وأعرف من هذه الوقائع كثيرا
.
Ibn Taymiyya writes: 'A
group of people heard replies to their greeting "FROM GRAVE OF PROPHET
OR GRAVES OF OTHER RIGHTEOUS PEOPLE". And, in the days of Harra, Sa'id
ibn al- Musayb heard Adhaan from the grave of Prophet (صلى الله عليه وسلم ). And there are more events like these "WHICH ARE ALL TRUE (HAQQ)" It
is not as we think rather it is more greater , and similarly it is
reported that a man went to the grave of Prophet (Peace be upon him) and
complained (about the drought) during the year of drought , and he saw
(in dream) that the Prophet (Peace be upon him) commanded him to
approach Umar (ra), and the people came out and it rained over people.
Verily all these are not actually coming under this chapter , like this
there are many incidents from other than the Prophet which also
happened, and I know many of them [Ibn Taymiyya, Iqtidah as-Sirat-al-Mustaqeem, Page No. 373]
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 al-Jarh wa't
Tadeel, 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)
Click here for Scanned Page (25)
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.
Click here for Scanned Page (26)
Proof No:24
.
The tomb of Abū Ayyūb al-Ansārī
.
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 al-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)
Proof No:26
Al-Hafidh Ibn Hibban
.
…”
(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 Sindhi , Ibid)
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 an-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]
Click here for Scanned Page (28)
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]
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
