مردوں کے ایصال ثواب کے لیے قرآن خوانی

[Pakistani1947]

May Allah give hidayat to deviated Muslims who are visiting graves to perform their Shirkia acts (Aameen) whereas according to Sunnah [FONT=&quot]([/FONT]صلى الله عليه وسلم[FONT=&quot])[/FONT] they should be using this opportunity to to remember the fact that everyone is going to die and that we must prepare for the day of judgment.

 

[Cheeko]

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

 

[Pakistani1947]

Cheeko, I do not understand what is your purpose of huge copy and paste I never said that visiting graves is not allowed. I am only disputing the Shirkia acts being perform there. Prophet Muhammad [FONT=&quot]([/FONT]??? ???? ???? ????[FONT=&quot])[/FONT] gave the permission Muslims to visit the cemetery to remind Muslims of the hereafter.This is based on the Hadith of the Prophet Muhammad [FONT=&quot]([/FONT]??? ???? ???? ????[FONT=&quot])[/FONT]:

Ibn Buraida reported on the authority of his father that the Messenger of Allah (may peace be upon him) said: I forbade you to visit graves, but you may now visit them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but you must not drink anything intoxicating. (Sahih Muslim, Book #004, Hadith #2131)

Abu Huraira reported: The Apostle of Allah (may peace be upon him) visited the grave of his mother and he wept, and moved others around him to tears, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me So visit the graves, for that makes you mindful of death. (Sahih Muslim, Book #004, Hadith #2130)

The purpose of visiting the graves is to remember the fact that everyone is going to die and that we must prepare for the day of judgment.Visiting the graves benefits the dead too, since the visitors will make dua’ (supplicate) for the dead to forgive his sins and have mercy on him.

NOTE:
There is no Islamic teaching of visiting the grave after three days, or seven days, or twenty days, or forty days.
There is no Islamic teaching of visiting the grave of the parents every Friday.
There is no Islamic teaching of visiting the grave any special days such as Eid days, Ashura day, or Ramadan.
There is no Islamic teaching of reading the Quran during the visit to the graves.
There is no Islamic teaching of wiping hands over the grave, or kissing the grave.

May Allah give hidayat to deviated Muslims who are visiting graves to perform their Shirkia acts (Aameen) whereas according to Sunnah [FONT=&quot]([/FONT]??? ???? ???? ????[FONT=&quot])[/FONT] they should be using this opportunity to to remember the fact that everyone is going to die and that we must prepare for the day of judgment.

 

[Cheeko]

You are not reading my posts otherwise you would have understood. You have become blind in your hatred.

Holy Prophet (saw) said : The one who visited his parent’s grave on Friday, he is forgiven (by Allah) and his name is mentioned in the list of righteous and pious people.
ref :
1.. Al-Tabrani, Mojam-ul-Ausat 6:185
2.. Behaqui , Shob-ul-Imaan : 6:201
3.. Suyooti, Durr-ul-Mansoor : 5:267



Muhammad bin Ibrahim (ra) reported : Holy Prophet (saw) used to visit the graves of martyers of Ohud, in the beginning of every year, and He used to say : السَّلاَمُ عَلَيْکُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّارِ
and Abu Bakr, Umar and Usman also used to practice like this.
ref:
1.. Abdur Razzaq al-musnaf, 3:573
2.. Aini, umdat-ul-Qadri, 8:70
3.. Tabri Jam-ul-Bayan, 13:142
4.. Imam Suyuti, Durru-ul-mansoor, 4:641

 

[Cheeko]

[/COLOR][/FONT][/B]

Green should read Islam first before lecturing.


Proofs of building Shrines/Tombs of Prophets



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



The First tomb in islam

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

The Second tomb in islam

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

The Third tomb in islam

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

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


Answering misquotation of Hadith and Objections



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

Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."

' Aisha added, " Had it not been for that the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.


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



Imam Ibn Hajar al - Haytami(in his Zawajir) quotes the hadith from Ahmad, Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said: "May Allah curse the Jews and Christians; they have taken the tombs of their prophets as places of worship."


He said, "The reason for considering it an enormity is obvious

He explains, however, that, “Taking a grave as a place of worship means to pray on the grave or towards it. The prohibition, moreover, applies exclusively to the grave of someone venerated... under the two conditions:

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

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

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


Hence praying salat towards the grave or doing sajda infront of it as christians/jews used to do it is haram.No one is history of Islam took this hadith as proof of prohibiting building of tombs/shrines over Pious muslims graves.





Proof 1 of building of tombs around a grave


Quran states:

Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said,"Let us surely build a place of worship over them." (Quran 18:21)




Authentic classical Tafsir for this verse




Tafsir Number 1

Qadhi Thana Ullah Panipatti (Rahimuhullah) writes in his great Tafsir al Mazhari: After the death of Ashaab al Kahf a dispute occurred between Muslims and non-muslims, The Muslims said that they will make a Masjid over them because they were of our faith whereas the disbelievers said they will build other buildings on it where people will live….This Ayah is proving that Mosques could be made near graves of Awliya in order to say salaat in them, Tabarruk is also attained through the tombs of Awliya [Tafsir al Mazhari Volume No.7, Page No. 123-124]




Tafsir Number 2


Tafsir by Imam Bayzawi (rah) says: "From this it is understood that to erect a Mausoleum for the special people, i.e. Pious Saints and Ulema, is permissible".




Tafsir Number 3


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

?? ????? ???: ?????? ?? ??? ??? ????? ???? ???? ????? ??? ??? ??? ??? ??????? ?????. ???? ?????: ?? ?????? ?? ???? ??? ??? ????? ???? ???? ????? ??? ??? ?? ????? ??????? ????? ?????? ????? ??????? ???????? ???????

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



Imam al-Razi also said:

?? ??? ?????: {????? ????????? ????????? ??????? ??????????** ??? ?????? ?? ????? ??????? ????: ?????? ????? ?????? ????: ????? ?????: {?????????????? ????????? ??????????** ???? ???? ??? ??????? ???? ????? ????? ???? ??? ??????

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





Tafsir Number 4

In "Tafseer Roohul Bayaan", Vol. 3, according to the verse: "To build over the graves of the Ulema, Awliya and the Saliheen is a permissible act with this condition that the motive is that the greatness of these pious people must be made apparent so that the people don't think that it is an ordinary grave."





Tafsir Number 5


Imam Hakim (Rehmatullah Alaih) said in his Tafsir

??? ????? ????? ??? ?????** ??? ????????, ?????? ?????? ?? ??? ?????

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





Tafsir Number 6


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

???????????????** ?? ???????? ??????? {?????????? ???????????** ??? ?????? ?? ?????? ????? {???????????** ?? ?????? {???????? ?????????** ?? ????? {????????????** ?????? {?????????? ???????? ??????? ????? ????????? ????????? ??????? ??????????** ??? ?????? ??? ???????? {?????????????? ?????????** ????? {??????????** ???? ???? ???? ??? ??? ??? ?????.

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


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




Tafsir Number 7


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

????? ????????? ????????? ??????? ??????????** ?? ???????? ??????
?????? ???? ??? ???????? ????? {?????????????? ?????????** ??? ??? ????? {??????????** ???? ??? ???????? ????????

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





Tafsir Number 8


Imam Abu Hayyan al Andalusi (Rehmatullah Alaih) said:


???? ?? ???? ??? ??? ??????? ???? ????? ????? ???? ???? ?? ???? ?????? ??????? ???????? ????? ????? ??????


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




Tafsir Number 9


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


??? ??? ?????: ???? ????????? ????????? ??? ????????: ??? ????? ??????? ???????? ?????? ????? ??????

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






Tafsir Number 10



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

???? ???? ??? ????? ????? ??? ???? ??????? ?????? ??? ???? ??? ?? ?????? ????? ?????? ?? ??? ??????

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





Tafsir Number 11


Mullah Ali Qari (Rehmatullah Alaih) writes:

??? ?? ???? ????? ?? ???? ???? ?? ??? ?? ????? ???? ????????? ????? ?? ???? ??? ?? ?? ??? ?????? ???? ?? ??????? ?? ??????? ???? ??? ??? ???? ??? ??? ?? ???? ??????? ???? ?????? ?? ?????? ?????? ??? ?????? ?? ?? ??? ?????? ???? ???? ????? ?????? ?????? ?????? ?? ?????? ?? ??????? ???? ??????? ???????? ??? ???? ?? ??????? ??? ???? ?????? ???? ???? ?? ???? ??? ??????? ???? ?????? ?? ????? ??? ??????? ??? ?? ?????? ??? ????? ?????? ????? ??? ????? ????


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





Mullah Ali Qari (Rehmatullah Alaih) also said:

??? ???? ????? ?????? ??? ??? ??????? ???????? ????????? ??????? ????? ????????? ??????? ???


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


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




Tafsir Number 12


Ibn khatir in his tafsir writes.


? { ????? ????????? ????????? ?????? ?????????? ?????????????? ?????????? ?????????? ** ??? ??? ???? ?? ???????? ??? ?????: [??????] ???? ???????? ????.

Translation: "When the people of the cave went into the cave, some people close to the entrance of the cave said, 'Build a mosque so we can worship Allah.' The people who said this were Muslims" [Tafsir Tabari, Tafsir Ibn Kathir, Sura al-Kahf, verse 21]






Tafsir Number 13

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



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

In view of the fact that the Jews and Christians were taking the graves of their Prophets as their qibla for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. For this reason the Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the prupose of seeking tabarruk and not for prostration or paying attention towards them, he will never be included in this prohibition.( Ibn Hajr al-‘Asqalani, Fath al-bari, vol. 3, p. 208)





Proof 2 of building of tombs around a grave



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


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

When `Umar was stabbed he sent his son `Abd Allah with a message to `A'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet and Abu Bakr. `A'isha replied: "I wanted the spot for myself, but I shall put him [`Umar] before me today." It had been her habit that if a man from among the Companions asked her that spot she would always refuse. She herself gave the following instructions before her death: "Bury me with my lady-friends (the wives of the Prophet in al-Baqi`) [but do not bury me with the Prophet in the house, for I dislike to be held in reverence (inni akrahu an uzakka)." Ibn `Umar came back with the news, whereupon `Umar said: "NOTHING IN THE WORLD WAS MORE IMPORTANT TO ME THAN THAT RESTING-PLACE." [Narrated by al-Bukhari in his Sahih.]

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


The Tomb of Aqah Karim (??? ???? ???? ???? ????) is the greatest proof of this practice , Other tombs of Sahabas (Ra) were demolished by Al saud otherwise they too were present throughout history of islam.






Proof 3


Hadiths proving tombs of 70 Prophets (as) Tomb



5769- ??? ??? ??? ?? ????? ??? ???? ???? ???? ????:?
?"??? ???? ????? ??? ????? ??????"??.?
???? ?????? ?????? ?????.?

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)





Proof 4

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


Jesus, son of Mary, will come down to the world He will marry, . . . live for 45 years and then die. He will be buried with me [Mohammed] in my grave. Then I and Jesus, son of Mary, will stand up in one grave between Abu Bakr and `Umar. (Mishkat-ul-Masabih, 40:4)

Jesus will marry and have a child after he returns. After he dies, the Muslims will perform his funeral prayer and bury him at the Rauza-i-Aqdas (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, 65)


This hadith itself proves that Hadrat Esa (aleh islam) will be buried in Prophet (??? ???? ???? ???? ????) Tomb along with him





Imam Shafi(Rehmatuallah aliye) visiting Tomb of Imam abu Hanifa (Rah)


Proof No:5

He describes his own experience about the blessings of the tomb of Imam Ab? Han?fah: I derive blessing from the person of Imam Ab? Han?fah 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

?Khat?b Baghd?d? has related the incident with a sound chain of transmission in his T?r?kh Baghd?d (1:123)

?Ibn Hajar Haytham?, al-Khayr?t-ul-his?n f? man?qib-il-im?m al-a‘zam Ab? Han?fah (p.94)

? Muhammad Z?hid Kawthar?, Maq?l?t (p.381)

?Ibn ‘?bid?n Sh?m? in Radd-ul-muht?r ‘al? Durr-il-mukht?r (1:41).






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

Proof No:6


???? ??? ????? ??? ?? ??? ?? ????? ??? ????? ???? ????? ??? ????? ???? ????? ???? ??? ??? ????? ?? ?? ???? ??? ?????? ??? ????? ???? ???? ?? ???? ??????? ????? ??????? ????? ???????? ???? ?????? ??????? ????? ?? ?????? ???? ??? ????? ???? ???? ?? ?????? ???? ???? ????? ??? ????? ??????? ???????? ??? ?????? ??? ??? ?? ?????? ???????? ???? ??? ????? ???? ????? ????? ????? ????? ?? ?????? ??????? ??? ????? ???? ????? ??? ??????? ??? ?? ???????? ???????:? ?????????? ??????? ?????? ???????? ?????????? ???????????? ?? ???????? ?????? ????????? ??? ????? ???? ???? ?? ???????? ??????????? ?????? ????????? ???????? ?? ????????? ?? ?????? ????????


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)






Kharija ibn Zayd said: I can see myself when we were young men [boys] in the time of Uthman [ibn `Affan](ra)The strongest one of us in high jump was he who could jump over the grave of `Uthman ibn Maz`un and clear it


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

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

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

It contains a proof for the licitness of raising high the grave and elevating it above the surface of the earth,

In second hadith it says high jump by sahabas (Ra) which is only possible if grave is high

Now according to above hadith Amir al-San`ani in Subul al-Salam said: "The Jumhur - vast majority - hold that the prohibition of building up and plastering graves is one of preference (tanzih) [i.e. not strictness (tahrim)] and that preference is for Qaboor of Laymen as Grave of Prophet (??? ???? ???? ???? ????) himself is elevated as stated in Sahih bukhari above ,



“BUILDING A MOUND OVER THE GRAVE...”

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]





The Wahabi sect claims that all graves should be flattened or destroyed, this is directly in opposition to Sunnah. The Hadith which they misuse refers to flattening the graves of Mushrikeen not momineen because the graves of Prophet, Abu Bakr, Umar and other sahaba is proven to be built in "MOUNDED SHAPE"



Shafi classical point of view for public graves


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



Imam Ibn Hibban (rah) the great Muhadith from Islaaf as Saliheen (rah) [d. 354 AH] said regarding visitation to tomb of Imam Ali Raza bin Musa (ra):


?? ???? ?????? ?????? ??? ???? ?? ???? ?? ??? ????? ????? ???? ??? ??? ?? ???? ????? ????? ?? ??? ??? ?????? ????? ?? ????? ??????? ???? ??? ?????? ??? ????? ???? ??? ?????? ???? ?? ?????? ?????? ?????? ????? ?????? ?? ??? ???? ??????? ???? ???? ??? ?? ???? ???? ?????? ??????.

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





Answering Objection : Prostrating towards a grave(doing sajda)


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

it has already in miskat ul mabasih page 161 Vol 1 hadith 694


? ?? ??? ? ?? ???? ??? ??? ???? ???? ??? ???? ???? ???? ??????????? ?? ???? ???? ???? ???? ???? ??? ???? ??? ??? ???? ?? ???? ????? ?? ?? ??? ?? ?????? ?? ?????

Hadrat Ata Bin Siyar narrated that Prophet (??? ???? ???? ???? ????) said that donot make my grave an idol after I die may Allah curse this nation who made graves of their Prophets (as) into prostration places (worship places)

Here above strictness forbidding prostration is narrated in the hadith , and by making places of worshipping it means making it prostration place, this has already been mentioned by imam ibn e hajar (Rah) in same thread

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



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


PROOF 1

It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

? Ibn Majah 2:1320,

?Ahmad,

?al-Tabarani,

?al-Subki, and Ibn `Asakir



PROOF 2

Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone.,

? Ibn Hibban in his Sahih,

?Ahmad (5:422),

?Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"),

?al-Hakim in his Mustadrak (4:515);

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

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

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



Prophet's (??? ???? ???? ???? ????) Grave

Imam al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ]We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves.
[Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]


"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?

It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!

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



Answering Objection To put pictures near grave




Narrated Aisha

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

[sahih bukhari volume 1, number 426]

First thing to be noted is ahle sunnah wal jammat considers putting pictures at graves as haram and No muslim at any part of world does it, Worshipping (means doing sajda) according to hadith of Miskat and even Imam Ibn e Hajar (Rah) , there is no a single imam who took worshpiing as building shrines except some deviated people, As QURAN ITSELF SAYS THEY BUILD A PLACE OF WORSHIP AND EVEN MASJID R NABWI (??? ???? ???? ???? ????) is a Place of Worship ,

Making pictures is haram and has no justification

Secondly this hadith is stated for Christians and non muslims, And some people blindly quote such hadiths and verses for muslims



Answering Objection Hadith of Visiting only 3 mosques is allowed


Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for three mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa (Mosque of Jerusalem)." [Sahih bukhari volume 2,number 281]

Some people take this hadith literally to claim that going to any mosque or Shrine is Haram , According to this childish logic we see

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

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


IMAM NAWAWI ON THIS HADITH quoting Salafs

Imam Nawawi write in Sharah of hadith 'Not to travel (for visiting) except for three mosques (Bukhari)' the true meaning of hadith, He (Nawawi) Write: In this haidth the Three Mosques status and thier high status as compaired to other mosques in the world is mentioned, because these are mosques of the Prophets (may Peace Be Upon Him) and this is why offering salat in them has greater blessing. (he writes more that many ulemas have different viewpoint regarding going to Graves and going to these three Mosques)

Near our Masters (i.e Shafi'I) right Concept is that those to whom Imam al-Harmain (Abu al-Mali Abdul Malik al-Jiyoni) and other researches of islam have permitted for them its neither Haram not Makruh to visit grave (qaboor) for Ziyarah,

According to them it means that to go for a journey for Sawab having intentions of complete and utmost blessing is only permissible for these three mosques. [Sharah Sahih Muslim, Nawawi, Volume 009, Page No. 106]



Ibn e taymiyah said

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



Also Visiting mosque of Quba apart from 3 mosques


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

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

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

?Narrated by Ahmad,

?al-Nasaa’i,

? Ibn Maajah

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

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



Answering ObjectionOmer (radhiallah) cutting Tree where Prophet (??? ???? ???? ???? ????) took biyah fearing people will worship it

It states it is narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) heard that some people were visiting the tree under which the Prophet (peace and blessings of Allaah be upon him) had accepted the bay’ah of people, so he commanded that it should be cut down.”
[Narrated by Ibn Waddaah in his book al-Bida’ wa’l-Nahiy ‘anhaa, and by Ibn Abi Shaybah in al-Musannaf, 2/375. Its isnaad was classed as saheeh by Ibn Hajar in Fath al-Baari, 7/448]

people quote this narration to prove visiting dargahs are haram as people may worship graves so lets demolish them,

Reply

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

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




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

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

Sahih Bukhari Book 52 Hadith 205
Narrated Ibn 'Umar:


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

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


Hence, the real reason Umar had the tree chopped down (because it was wrongly attributed to the Prophet (s).

In fact, the mysterious vanishing of the real tree by Allah (swt) shows how important it was


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

[Sahih Bukhari chap,Al-Magazi]


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


[Fathul bari, chapter Bay'a Ridwan]


Imam Tabari said:

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

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





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


Regarding Hadith of Sahih muslim And it was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, or sitting on them or building over them. Both reports were narrated by Muslim in his Saheeh

Sitting over not around ,the graves is forbidden and no one sits on as grave, I never saw a sane muslim doing it ,Similarly the Dome is like a room build around not over a grave and this has been proved from above what Prophet (??? ???? ???? ???? ????) and first two caliphs(ra) of Islam were themselves buried in a room not in a open grave.
,By building over them it means structures made over them (not around ) during time of ignorance, Muslims build tomb or shrine around it



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

This is what is meant by building over graves, Muslims build shrines around not over the graves , This is how Shrine of our Prophet Muhammad (salehalawaalihiwasalam) is, And this is how all shrines are built.Wahabis (salafis) need to take English and Arabic lessons to understand the difference between Over and Around





answering Objection: Issue of building mosque over a grave



Dawud Book 20 Hadith 3230

Narrated Abdullah ibn Abbas:

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



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




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

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

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

 

[Pakistani1947]

Cheeko, I do not understand your huge copy and paste. I never said that visiting graves is not allowed. I am only disputing the Shirkia acts being perform there. Prophet Muhammad [FONT=&quot]([/FONT]??? ???? ???? ????[FONT=&quot])[/FONT] gave the permission Muslims to visit the cemetery to remind Muslims of the hereafter.This is based on the Hadith of the Prophet Muhammad [FONT=&quot]([/FONT]??? ???? ???? ????[FONT=&quot])[/FONT]:

Ibn Buraida reported on the authority of his father that the Messenger of Allah (may peace be upon him) said: I forbade you to visit graves, but you may now visit them; I forbade you to eat the flesh of sacrificial animals after three days, but you way now keep it as along as you feel inclined; and I forbade you nabidh except in a water-skin, you may drink it from all kinds of water-skins, but you must not drink anything intoxicating. (Sahih Muslim, Book #004, Hadith #2131)

Abu Huraira reported: The Apostle of Allah (may peace be upon him) visited the grave of his mother and he wept, and moved others around him to tears, and said: I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me So visit the graves, for that makes you mindful of death. (Sahih Muslim, Book #004, Hadith #2130)

The purpose of visiting the graves is to remember the fact that everyone is going to die and that we must prepare for the day of judgment.Visiting the graves benefits the dead too, since the visitors will make dua’ (supplicate) for the dead to forgive his sins and have mercy on him.

May Allah give hidayat to deviated Muslims who are visiting graves to perform their Shirkia acts (Aameen) whereas according to Sunnah [FONT=&quot]([/FONT]??? ???? ???? ????[FONT=&quot])[/FONT] they should be using this opportunity to to remember the fact that everyone is going to die and that we must prepare for the day of judgment.

 

[babadeena]

I am still laughing at you because you have been trapped in your own contradictions once again by me very wisely. You played into my hands and I lead you to expose your contradiction by your own hands. Read the Ayat 26:86 again and read 9:114 again and compare and contrast.

And Abraham prayed for his father's forgiveness only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him: for Abraham was most tender-hearted, forbearing [9:114]

In 9:114 there is the mention of the word promise which is not the case in 26:86 where the dua at that time is voluntary and occurred well before the time period of 9:114. It just takes common sense and clear intentions to understand the Qurani Ayats. I do feel like doing matam on your mental condition.

@Cheeko,
keep on laughing and continuously. That is really alarming situation. You are so ignorant to understand
the question "was Ibrahim(as)'s dead or alive, when he prayed for him", you are bring irrelevant
verses. I have proved to you with my post containing verses that matter of dua was when he was
alive. Anyhow you keep laughing and continue it.

 

[Cheeko]

@Cheeko,
keep on laughing and continuously. That is really alarming situation. You are so ignorant to understand
the question "was Ibrahim(as)'s dead or alive, when he prayed for him", you are bring irrelevant
verses. I have proved to you with my post containing verses that matter of dua was when he was
alive. Anyhow you keep laughing and continue it.

You have only proved your ignorance. I forgot to ask about the details of namaz from Quran. Do you have some knowledge about it. When will you make me a good Muslim.

 

[Cheeko]

@Hindustani 15th August

Spamming isnt the answer and is considered as bad manners in a serious online debate. Are you suffering from Obsessive compulsive disorder that you keep on posting the same posts repeatedly when you run out of logical replies.

 

[Veila Mast]

 

[Pakistani1947]

Background of Prophet Muhammad Burial Place

It is a Sunnah to build tombs/shrines around the graves of Prophets (alaih salam) ,Salafs (RA) and Awliya al-Ikraam (rah). Although for public graveyards and ordinary muslims it is not allowed.[/SIZE]
The First tomb in islam
Grave of Prophet Muhammad (Peace be upon him) is "INSIDE" room of the house of Ayesha (ra)
The Second tomb in islam
Grave of Sayyidna Abu Bakr (RA) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him)
The Third tomb in islam
Grave of Sayyidna Umar Ibnul Khattab (ra) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him) and Abu Bakr (ra)
So it was a practice of Sahaba to bury Prophet (As) and Caliphs not openly but inside a Room or in other words a "CONSTRUCTED SHRINE"

Following is the background of Prophet Muhammad pbuh burial place:

The presence of the Prophets grave in his masjid in Madeenah can neither be used to justify the placing of bodies in other masjid s nor the building of masjids over graves. The Prophet (صلی اللہ علیہ وآلہ وسلم) did not order that he be buried in his masjid, nor did his companions put his grave into the masjid. The companions of the Prophet (RA) wisely avoided burying the Prophet (صلی اللہ علیہ وآلہ وسلم) in the local graveyard for fear that later generations would become overly attached to his grave.Umar, the freed slave of Ghafrah, related that when the Sahaabah (رَّضِيَ اللَّهُ عَنْهُمْ) gathered to decide on the Prophets (صلی اللہ علیہ وآلہ وسلم) burial, one said:Let us bury him in the place where he used to pray. Abu Bakr (رَّضِيَ اللَّهُ عَنْهُمْ) replied,May Allaah protect us from making him an idol to be worshipped. Others said,Let us bury him in al-Baqee (a graveyard in Madeenah) where his brothers among the Muhaajireen (migrants from Makkah) are buried. Abu Bakr (رَّضِيَ اللَّهُ عَنْهُمْ) replied:Verily burying the Prophet (صلی اللہ علیہ وآلہ وسلم) in al-Baqee is detestable because some people may try to seek refuge in him which is a right belonging only to Allaah. So, if we take him out (to the graveyard), we will ruin Allaahs right, even if we carefully guard the Messengers grave. They then asked,What is your opinion, O Abu Bakr (رَّضِيَ اللَّهُ عَنْهُمْ)? He replied,I heard Allaahs Messenger say:Allaah has not taken the life of any of his prophets except that were buried where they died. Some of them said,By Allaah, what you have said is pleasing and convincing. Then they made a line around the Prophets (صلی اللہ علیہ وآلہ وسلم) bed inAaeshahs (رَّضِيَ اللَّهُ عَنْهُمْ) house) and dug the grave where his bed was.Alee, al-Abbaas, al-Fadl, and the Prophets (صلی اللہ علیہ وآلہ وسلم) family took his body and prepared it for burial. [Collected by Ibn Zanjooyah and quoted by al-Albaanee in Tahdheer as-Saajid, (Beirut: al-
Maktab al-Islaamee, 2nd. ed., 1972), pp.13-4.]

Aaeshahs (رَّضِيَ اللَّهُ عَنْهُمْ) house was separated from the masjid by a wall and it had a door through which the Prophet (صلی اللہ علیہ وآلہ وسلم) used to enter the masjid to lead salaah . The companions (رَّضِيَ اللَّهُ عَنْهُمْ) sealed off this doorway in order to complete the separation of the Prophets (صلی اللہ علیہ وآلہ وسلم) grave from his masjid. Consequently, the only way that his grave could be visited at that time was from outside the masjid.

Expansions of the masjid took place in the time of the second CaliphUmar (رَّضِيَ اللَّهُ عَنْهُمْ) and the third CaliphUthmaan (رَّضِيَ اللَّهُ عَنْهُمْ). But both of them cautiously avoided the inclusion of eitherAaeshahs (رَّضِيَ اللَّهُ عَنْهُمْ) house or that of any of the other wives of the Prophet (صلی اللہ علیہ وآلہ وسلم). Expansion in the direction of the houses of the wives of the Prophet (صلی اللہ علیہ وآلہ وسلم) would have automatically included the Prophets grave in the masjid. However, after the death of all the Sahaabah who were in Medinah, [The last Sahaabee to die in Madeenah was Jaabir ibnAbdillaah. He died there in 699 CE during the reign of CaliphAbdul-Malik (reign 685-705 CE).]

Caliph al-Waleed ibnAbdil- Malik (reign 705-715 C.E.) was the first to extend thema s jid in an easterly direction. He includedAaeshahs (رَّضِيَ اللَّهُ عَنْهُمْ) house inside thema s jid, but demolished the houses of the other wives of the Prophet (صلی اللہ علیہ وآلہ وسلم). The expansion was reported to have been carried out by al-Waleeds governorUmar ibnAbdul-Azeez.

WhenAaeshahs (رَّضِيَ اللَّهُ عَنْهُمْ) house was included inside the masjid, a high circular wall was built around it so that it would not be visible at all from inside the masjid. Two additional walls were later built at an angle from the two northern corners of the house in such a way that they met each other forming a triangle. This was down to prevent anyone from facing the grave directly. [Narrated by al-Qurtubee and quoted in Tayseer al-Azeez al-Hameed, p.324.]

Many years later, the familiar dome was added to the roof of the masjid and was placed directly above the Prophets (صلی اللہ علیہ وآلہ وسلم) grave. [Sultan Kalawoon as-Salaahee built the first dome over the chamber in 1282 CE and it was first painted green by order of Sultan Abdul-Hameed in 1837 (see Ali Hafiz, Chapters from the History of Madinah, (Jeddah: Al-Madina Printing and Publication Co., 1st ed., 1987), pp.78-9).]

The grave was later surrounded by a brass cage with doors and windows, and the walls of the grave itself were draped in green cloth. In spite of the barriers which have been placed around the Prophets grave, the error still remains to be corrected. Walls should once again be placed to separate it from the masjid so that no one could pray in its direction nor visit it inside the masjid.

Source: http://www.scribd.com/doc/26291168/F...y-Module-1-3-5

BURIAL OF ABU BAKR (RU)
Caliph Abu Bakr (RU) left a will with Aisha [ to bury him by the side of Prophet Mohammad (SAS). Hence he was buried there in such a way that his head was in line with the shoulders of Prophet Mohammad (SAS).

OMARS (RU) PERMISSION FOR BURIAL
As mentioned in Bukhari and narrated by Amar bin Maimon (RU), I saw that Omar (RU) was instructing his son, Abdullah bin Omar (RU) to visit Aisha (RUA) and after conveying his salam to her, to make the following request. Omar (RU) requests you to grant him permission to be buried along with his companions in her chamber. Ibn Omar went to Aisha (RUA) and requested her accordingly. She said, I had reserved this spot for myself. I however, grant you the permission out of sympathy. When Ibn Omar returned he informed Omar (RU) about the permission of Aisha (RUA). Omar (RU) said, After my death again convey my salam to Aisha (RUA) and request her once again to grant the permission for burial in her chamber. If she does not grant the permission, bury me in Baqee cemetry. Aisha again granted the permission.

THE OUTER APPEARANCE OF THE GRAVES It will be pertinent to mention here that the companions never put bricks or other similar materials on these three graves. Qasim bin Mohammad bin Abu Bakr (RU) narrated as mentioned in Sunan Abu Dawud, I visited Aisha (RU) and requested her to show me these three graves. I observed that the graves were neither very high above the ground nor totally in level with the ground. I saw these covered with reddish color earth.

It is mentioned in Tabqa-tul-Kubra by Ibn Saad as narrated by Qassim, I was only a child when I visited these graves which were covered with reddish color earth.

It is mentioned in Fatah Bari as narrated by Abu Bakr Ajari (RU)
I saw these graves during the period of Omar bin Abdul Aziz (RU). These were about four inches above the ground level. It is also mentioned in Fatah Bari as narrated by Rija bin Haiwah,Waleed bin Abdul Malik wrote to Omar bin Abdul Aziz to purchase the hujrat of the wives of Prophet Mohammad (SAS) and include this area in the mosque as well. When the walls of the hujrats were removed, these graves became visible. The sandy soil on the graves had somewhat leveled off. Omar bin Abdul Aziz rebuilt the walls of Aishas chamber during the expansion of the Prophets Mosque.

A renowned scholar, Samhoudi, mentioned in Vifa-ul-Vifa that the walls of the Sacred Chamber were remodeled in 878H. He had the privilege and honor of entering the Sacred Chamber during these repairs. Samhoudi said, As I entered the Sacred Chamber, I found very delicate fragrance there which I had never experienced in my life before. I offered salutation to the Prophet (SAS) and his both companions. Then I focused my attention to condition of the graves so that I could describe it fully to others. All three graves were almost even to the ground level. At one place there was a slight rise above the ground level. It was probably, Omars (RU) grave. The graves were definitely covered by ordinary earth.
After this occasion nobody has been able to see these graves since all the four walls of the Sacred Chamber have been fully built upto the roof level and closed for any view.

I may add that some people are carrying pictures of these graves indicating that the graves are built of bricks or stones and are quite high from the ground level. It is total fabrication. This approach is like following the footsteps of Jews. When Jews wanted to make something permissible for them, they would ascribe it to Prophet Moses (AS) to justify their actions.

Source:

 

[Raaz]

Brothers , please stop this discussion now....It is getting boring.

Do good and have good.

 

[babadeena]

I think this thread now also be closed. In fact, the either whole Islamic Section should be
deleted or the Groups Discussion may be accessible like this page, open to every one
those who logged or not logged. Till now the discussion in Groups is less participative.

 

[AbdulRehman]

Join the Groups in this Group Forum and discuss there. http://www.siasat.pk/forum/group.php