Background of Prophet Muhammad (صلی اللہ علیہ وآلہ وسلم) burial place

[Pakistani1947]

Following is the background of Prophet Muhammad صلی اللہ علیہ وآلہ وسلم burial place:

The presence of the Prophet’s 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 Prophet’s (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 Allaah’s right, even if we carefully guard the Messenger’s grave.” They then asked,“What is your opinion, O Abu Bakr (رَّضِيَ اللَّهُ عَنْهُمْ)?” He replied,“I heard Allaah’s 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 Prophet’s (صلی اللہ علیہ وآلہ وسلم) bed in‘Aa’eshah’s (رَّضِيَ اللَّهُ عَنْهُمْ) house) and dug the grave where his bed was.‘Alee, al-‘Abbaas, al-Fadl, and the Prophet’s (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.]

‘Aa’eshah’s (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 Prophet’s (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 Caliph‘Umar (رَّضِيَ اللَّهُ عَنْهُمْ) and the third Caliph‘Uthmaan (رَّضِيَ اللَّهُ عَنْهُمْ). But both of them cautiously avoided the inclusion of either‘Aa’eshah’s (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 Prophet’s 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 ibn‘Abdillaah. He died there in 699 CE during the reign of Caliph‘Abdul-Malik (reign 685-705 CE).]

Caliph al-Waleed ibn‘Abdil- Malik (reign 705-715 C.E.) was the first to extend the masjid in an easterly direction. He included‘Aa’eshah’s (رَّضِيَ اللَّهُ عَنْهُمْ) house inside the masjid, 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-Waleed’s governor‘Umar ibn‘Abdul-‘Azeez.

When‘Aa’eshah’s (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 Prophet’s (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 Prophet’s 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.

'A'isha reported: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their prophets as mosques. She ('A'isha) reported: Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a mosque. (Sahih Muslim; Book #004, Hadith #1079)

 

[molson4u]

All these Hadith are fake and written by people with special interest. There was a time in Mamoon Rasheed and Haroon Rasheed era when people was paid to bring Hadith. Same thing was done by Mavaya and Yazid era, people were paid to create self facilitation Hadith.

Isn't it that your Great leader said Quran is enough for us and Muhammad is talking non sense in the last days of the holy Prophet(PBUH). Please show a verse of Quran that says making a grave or going on them is prohibited. Keep your Wahabi and Salfi theology to yourself and fine something better to do with your life.

Again how can you when u are devil worshippers( wahabi salafi) and like Shatan you only Goal is to mislead Muslims paid for by Shatan azam jr Saudi Arabia.

 

[Raaz]

Salfi are extremist as Tahir Ul Qadri people.

 

[Pakistani1947]

May Allah give Hidayat to the blind followers of ignorant Peers (Aameen). They say because the grave of our beloved Prophet Muhammad صلی اللہ علیہ وآلہ وسلم is inside Masjid-e-Nabvi hence it is justified placing of bodies in other masjids and it is justified building of masjids over graves.

 

[Pakistani1947]

All these Hadith are fake and written by people with special interest. There was a time in Mamoon Rasheed and Haroon Rasheed era when people was paid to bring Hadith. Same thing was done by Mavaya and Yazid era, people were paid to create self facilitation Hadith.

Isn't it that your Great leader said Quran is enough for us and Muhammad is talking non sense in the last days of the holy Prophet(PBUH). Please show a verse of Quran that says making a grave or going on them is prohibited. Keep your Wahabi and Salfi theology to yourself and fine something better to do with your life.

Again how can you when u are devil worshippers( wahabi salafi) and like Shatan you only Goal is to mislead Muslims paid for by Shatan azam jr Saudi Arabia.

This is topic of those Muslims who accept Sahih Muslim and Sahih Bukhari etc., not for Shias who do not accept any of the Sihah Sitta Books.

 

[lotaa]

munafaq jee aap ko NABI SALLALLAHO ALAIHE WASALLAM se Bughaz Rakhnay k sewaa koi aur kaam nahi hai?kabhi AAP Sallallaho Alaihe Wasallam se Mohabbat ka b Izhar kar diya karo,warna aap munafaq se b aagay nikal jao ge

Following is the background of Prophet Muhammad صلی اللہ علیہ وآلہ وسلم burial place:

The presence of the Prophet’s 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 Prophet’s (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 Allaah’s right, even if we carefully guard the Messenger’s grave.” They then asked,“What is your opinion, O Abu Bakr (رَّضِيَ اللَّهُ عَنْهُمْ)?” He replied,“I heard Allaah’s 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 Prophet’s (صلی اللہ علیہ وآلہ وسلم) bed in‘Aa’eshah’s (رَّضِيَ اللَّهُ عَنْهُمْ) house) and dug the grave where his bed was.‘Alee, al-‘Abbaas, al-Fadl, and the Prophet’s (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.]

‘Aa’eshah’s (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 Prophet’s (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 Caliph‘Umar (رَّضِيَ اللَّهُ عَنْهُمْ) and the third Caliph‘Uthmaan (رَّضِيَ اللَّهُ عَنْهُمْ). But both of them cautiously avoided the inclusion of either‘Aa’eshah’s (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 Prophet’s 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 ibn‘Abdillaah. He died there in 699 CE during the reign of Caliph‘Abdul-Malik (reign 685-705 CE).]

Caliph al-Waleed ibn‘Abdil- Malik (reign 705-715 C.E.) was the first to extend the masjid in an easterly direction. He included‘Aa’eshah’s (رَّضِيَ اللَّهُ عَنْهُمْ) house inside the masjid, 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-Waleed’s governor‘Umar ibn‘Abdul-‘Azeez.

When‘Aa’eshah’s (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 Prophet’s (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 Prophet’s 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.

'A'isha reported: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their prophets as mosques. She ('A'isha) reported: Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a mosque. (Sahih Muslim; Book #004, Hadith #1079)

 

[Raaz]

May Allah give Hidayat to the blind followers of ignorant Peers (Aameen). They say because the grave of our beloved Prophet Muhammad صلی اللہ علیہ وآلہ وسلم is inside Masjid-e-Nabvi hence it is justified placing of bodies in other masjids and it is justified building of masjids over graves.

No , This is not the reason. Deads should go to the graveyard, no logic to follow Hazoor Pak in this matter. Because he was prophet.

In this issue, we need to look , that did Rasool Pak burried any of his follower in the mosque or in his house?

But your post about Rasool Pak is not good and fair.

 

[Raaz]

Do you agree with this? Read the second last line. and tell us why Hazrat Musa want to burried near Bait Ul Maqdas???

 

[IMKKK]

koyee zaroorat hai iss tarah ki behas shuroo karnay ki.....Allah ka khof karo

iss tarah ki behsain zamana jahiliyat main hoti thin....yeh bhi uss tarah ki post hai....

sharam karo Allah ke rasool (peace be upon him) ko bilawaja kiyun fazool behas main latay ho....

itna shoq hai tau apnay baap dada ki qabar ko zeray behas laya karo....

 

[modern fakir]

AL-ALBANI

A Concise Guide to the Chief Innovator of Our Time

by Dr. G. F. Haddad

Nasir al-Albani is the arch-innovator of the Wahhabis and "Salafis" in our time. A watch repairman by trade, al-Albani is a self-taught claimant to hadith scholarship who has no known teacher in any of the Islamic sciences and has admitted not to have memorized the Book of Allah nor any book of hadith, fiqh, `aqda, usl, or grammar. He achieved fame by attacking the great scholars of Ahl al-Sunna and reviling the science of fiqh with especial malice towards the school of his father who was a Hanafi jurist.
A rabid reviler of the Friends of Allah and the Sufis, he was expelled from Syria then Saudi Arabia and lived in Amman, Jordan under house arrest until his death in 1999. He remains the qibla of the people of Innovation, self-styled re-formers of Islam, and other "Salafi" and Wahhabi sympathizers, and the preferred author of book merchants and many uneducated Muslims. Most of the contemporary Sunni scholars warned of his heresy and many of them wrote articles or full-length works against him such as:

- The Indian hadith scholar Habib al-Rahman al-A`zami who wrote al-Albani Shudhudhuh wa Akhta'uh ("Al-Albani's Aberrations and Errors") in four volumes.
- The Syrian scholar Muhammad Sa`id Ramadan al-Buti who wrote the two classics al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidu al-Shari`a al-Islamiyya ("Not Following A School of Jurisprudence is the Most Dangerous Innovation Threatening Islamic Sacred Law") and al-Salafiyya Marhalatun Zamaniyyatun Mubaraka La Madhhabun Islami ("The `Way of the Early Muslims' Was A Blessed Historical Epoch, Not An Islamic School of Thought")
- The Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi al-Nabi fi al-Radd `ala al-Albani al-Wabi ("The Coercion of the Unintelligent Innovator with the Licitness of Using the Prophet - Allah bless and greet him - as an Intermediary in Refutation of al-Albani the Baneful"), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi` ("The Persuasive Discourse in Refutation of al-Albani the Innovator"), and Itqan al-Sun`a fi Tahqiq Ma`na al-Bid`a ("Precise Handiwork in Ascertaining the Meaning of Innovation").
- The Moroccan hadith scholar `Abd al-`Aziz ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Bayan Nakth al-Nakith al-Mu`tadi ("The Exposition of the Treachery of the Rebel").
- The Syrian hadith scholar `Abd al-Fattah Abu Ghudda who wrote Radd `ala Abatil wa Iftira'at Nasir al-Albani wa Sahibihi Sabiqan Zuhayr al-Shawish wa Mu'azirihima ("Refutation of the Falsehoods and Fabrications of Nasir al-Albani and his Former Friend Zuhayr al-Shawish and their Supporters").
- The Egyptian Hadith scholar Muhammad `Awwama who wrote Adab al-Ikhtilaf ("The Proper Manners of Expressing Difference of Opinion").
- The Egyptian hadith scholar Mahmud Sa`id Mamduh who wrote Wusul al-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `ala al-Albani ("The Alighting of Mutual Benefit and Confirmation that the Dhikr-Beads are a Sunna in Refutation of al-Albani") and Tanbih al-Muslim ila Ta`addi al-Albani `ala Sahih Muslim ("Warning to the Muslim Concerning al-Albani's Attack on Sahih Muslim").
- The Saudi hadith scholar Isma`il ibn Muhammad al-Ansar who wrote Ta`aqqubat `ala "Silsilat al-Ahadith al-Da`ifa wa al-Mawdu`a" li al-Albani ("Critique of al-Albani's Book on Weak and Forged Hadiths"), Tashih Salat al-Tarawih `Ishrina Rak`atan wa al-Radd `ala al-Albani fi Tad`ifih ("Establishing as Correct the Tarawih Salat in Twenty Rak`as and the Refutation of Its Weakening by al-Albani"), and Ibahat al-Tahalli bi al-Dhahab al-Muhallaq li al-Nisa' wa al-Radd `ala al-Albani fi Tahrimih ("The Licitness of Wearing Gold Jewelry for Women Contrary to al-Albani's Prohibition of it").
- The Syrian scholar Badr al-Din Hasan Diab who wrote Anwar al-Masabih `ala Zulumat al-Albani fi Salat al-Tarawih ("Illuminating the Darkness of al-Albani over the Tarawih Prayer").
- The Director of Religious Endowments in Dubai, `Isa ibn `Abd Allah ibn Mani` al-Himyari who wrote al-I`lam bi Istihbab Shadd al-Rihal li Ziyarati Qabri Khayr al-Anam - Allah bless and greet him - ("The Notification Concerning the Recommendation of Travelling to Visit the Grave of the Best of Creation - Allah bless and greet him -) and al-Bid`a al-Hasana Aslun Min Usul al-Tashri` ("The Excellent Innovation Is One of the Sources of Islamic Legislation").
- The Minister of Islamic Affairs and Religious Endowments in the United Arab Emirates Shaykh Muhammad ibn Ahmad al-Khazraji who wrote the article al-Albani: Tatarrufatuh ("Al-Albani's Extremist Positions").
- The Syrian scholar Firas Muhammad Walid Ways in his edition of Ibn al-Mulaqqin's Sunniyyat al-Jumu`a al-Qabliyya ("The Sunna Prayers That Must Precede Salat al-Jumu`a").
- The Syrian scholar Samer Islambuli who wrote al-Ahad, al-Ijma`, al-Naskh.
- The Jordanian scholar As`ad Salim Tayyim who wrote Bayan Awham al-Albani fi Tahqiqihi li Kitab Fadl al-Salat `ala al-Nabi - Allah bless and greet him -.
- The Jordanian scholar Hasan `Ali al-Saqqaf who wrote the two-volume Tanaqudat al-Albani al-Wadiha fi ma Waqa`a fi Tashih al-Ahadith wa Tad`ifiha min Akhta' wa Ghaltat ("Albani's Patent Self-Contradictions in the Mistakes and Blunders He Committed While Declaring Hadiths to be Sound or Weak"), Ihtijaj al-Kha'ib bi `Ibarat man Idda`a al-Ijma` fa Huwa Kadhib ("The Loser's Recourse to the Phrase: `Whoever Claims Consensus Is a Liar!'"), al-Qawl al-Thabtu fi Siyami Yawm al-Sabt ("The Firm Discourse Concerning Fasting on Saturdays"), al-Lajif al-Dhu`af li al-Mutala`ib bi Ahkam al-I`tikaf ("The Lethal Strike Against Him Who Toys with the Rulings of I`tikaf), Sahih Sifat Salat al-Nabi Sallallahu `alayhi wa Sallam ("The Correct Description of the Prophet's Prayer - Allah bless and greet him -"), I`lam al-Kha'id bi Tahrim al-Qur'an `ala al-Junub wa al-Ha'id ("The Appraisal of the Meddler in the Interdiction of the Qur'an to those in a State of Major Defilement and Menstruating Women"), Talqih al-Fuhum al-`Aliya ("The Inculcation of Lofty Discernment"), and Sahih Sharh al-`Aqida al-Tahawiyya ("The Correct Explanation of al-Tahawi's Statement of Islamic Doctrine").
​

Among Albani's innovations in the Religion:
1- In his book Adab al-Zafaf he prohibits women from wearing gold jewelry - rings, bracelets, and chains - despite the Consensus of the Ulema permitting it.
2- He claims that 2.5% zakt is not due on money obtained from commerce, i.e. the main activity whereby money circulates among Muslims.
3- He absolutely prohibits fasting on Saturdays.
4- He prohibits retreat (i`tikaf) in any but the Three Mosques.
5- He claims that it is lawful to eat in Ramadan before Maghrib as defined by the Law, and similarly after the true dawn.

6- He compares Hanafi fiqh to the Gospel.1 7- He calls people to imitate him rather than the Imams of the Salaf such as the founders of the Four Schools, and his followers invalidate the hadiths that contradict his views.
8- He prohibits the make-up performance of prayers missed intentionally.
9- He claims that it is permissible for menstruating women and those in a state of major defilement (junub) to recite, touch, and carry the Qur'an.
10- He claims over and over that among the innovations in religion existent in Madina is the persistence of the Prophet's - Allah bless and greet him - grave in the mosque.
11- He claims that whoever travels intending to visit the Prophet - Allah bless and greet him - or to ask him for his intercession is a misguided innovator.
12- He claims that whoever carries dhikr-beads in his hand to remember Allah Most High is misguided and innovating.
13- He invented a location to Allah Most High above the Throne which he named al-makn al-`adam - "the non-existent place."
14- He claims in Tamam al-Minna that masturbation does not annul one's fast.
15- He published "corrected" editions of the two Sahihs of al-Bukhari and Muslim, which he deceitfully called "Abridgments" (mukhtasar) in violation of the integrity of these motherbooks.
16- He published newly-styled editions of the Four Sunan, al-Bukhari's al-Adab al-Mufrad, al-Mundhiri's al-Targhib wa al-Tarhib, and al-Suyuti's al-Jami` al-Saghir, each of which he split into two works, respectively prefixed Sahih and Da`if in violation of the integrity of these motherbooks.

17- He said: "Many of those who interpret figuratively [the Divine Attributes] are not heretics (zandiqa), but they say what heretics say," and "figurative interpretation is the very same as nullification (al-ta'wl `ayn al-ta`tl)."2
18- He suggests that al-Bukhari is a disbeliever for interpreting the Divine Face as dominion or sovereignty (mulk) in the verse "Everything will perish save His countenance" (28:88) in the book of Tafsir in his Sahih: "Except His wajh means except His mulk, and it is also said: Except whatever was for the sake of His countenance." Albani blurts out: "No true believer would say such a thing" and "We should consider al-Bukhari innocent of that statement."3 19- In imitation of the Mu`tazila, tawassul (seeking means), istightha (asking for help), and tashaffu` (seeking intercession) through the Prophet - Allah bless and greet him - or one of the Awliy' he declared prohibited acts in Islam (harm) tantamount to idolatry (shirk) in his booklet al-Tawassul as did his friends Bin Baz and those who obey them such as al-Qahtani in al-Wala' wa al-Bara' and others, in flat rejection of the numerous sound and explicit narrations to that effect, such as al-Bukhari's narration of the Prophet - Allah bless and greet him - from Ibn `Umar - Allah be well-pleased with him -: "Truly the sun shall draw so near on the Day of Resurrection that sweat shall reach to the mid-ear, whereupon they shall ask (istaghth) help from Adam - upon him peace -, then from Musa - upon him peace - , then from Muhammad - Allah bless and greet him - who will intercede (fa yashfa`u)... and that day Allah shall raise him to an Exalted Station, so that all those who are standing [including the unbelievers] shall glorify him (yahmaduhu ahlu al-jam`i kulluhum)."
20- He denies that the name of the Angel of death is `Azr'l and claims such a name has no basis other than Israelite reports, although `Iyad reports the Consensus on the Umma on it in al-Shifa'.

 

[modern fakir]

This Post is for some ignorant people who say that my AKA Prophet Muhammad pbuh never visited the Graves of another Prophet ..This hadith should help open their eyes if Allah so wills...We can only Try!!!

Our Prophet (may Allah bless him and grant him peace) said: 'On the night of Mi'raj I passed Prophet Musa's grave.He was standing in his grave and offering salat.'


[Muslim, chapter 'Fadhail Musa']

 

[modern fakir]

This is for my Najdi friend ...who says that building a tomb on a grave is UnIslamic...My AKA pbuh is too high an entity to be talking about....But even my beloved Hazrat Umar RA ..Had a Tomb or Mizaar Built around his Grave by ACTUAL MUSLIMS ...and THIS IS BACKED BY AN Authentic Hadith From BUkhari Shareef ...not some fabricated hadith from an innovator like albanee. The Hadith clearly mentions when the WALL fell on the GRAVE ...Hence the wall that well must have been AROUND THE GRAVE ...That means The grave of the sahabah Hazrat Umar ra must have been surrounded like a tomb...Now another aspect here is the hadith mentions PEOPLE STARTED REPAIRING THE WALL THAT HAD FALLEN....which means the upkeep of Mazarat and Tombs on the Grave is ACTUALLY A SUNNAH !

(2) It is in Hadith - Narrated 'Urwa (رضئ اللہ تعالی عنہ): When the WALL fell on them (i.e. on Graves) during the Caliphate of Al-Walid bin 'Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet (صلى الله عليه و آله وسلم). No one could be found who could tell them about it till I ('Urwa - رضئ اللہ تعالی عنہ ) said to them, "By Allah, ( سبحانہ و تعا لی ) this is not the foot of the Prophet (صلى الله عليه و آله وسلم) but it is the foot of Umar (رضئ اللہ تعالی عنہ)." (Bukhari Book #23, Hadith #474).

 

[such bolo]

All these Hadith are fake and written by people with special interest. There was a time in Mamoon Rasheed and Haroon Rasheed era when people was paid to bring Hadith. Same thing was done by Mavaya and Yazid era, people were paid to create self facilitation Hadith.

Isn't it that your Great leader said Quran is enough for us and Muhammad is talking non sense in the last days of the holy Prophet(PBUH). Please show a verse of Quran that says making a grave or going on them is prohibited. Keep your Wahabi and Salfi theology to yourself and fine something better to do with your life.

Again how can you when u are devil worshippers( wahabi salafi) and like Shatan you only Goal is to mislead Muslims paid for by Shatan azam jr Saudi Arabia.

[MENTION=9660]molson4u[/MENTION]

بسم اللہ الرحمٰن الرحیم

تمہارا تعلق شیعہ فرقہ سے ہے اس لئے تم اپنا تعلق ظاہر کر کے بات کرو اور لوگوں کو دھوکہ نہ دو

حضرت حسین رضی اللہ عنہ سے متعلق بے بنیاد تاریخی واقعات تو تمہارے لئے حجت کا درجہ رکھتے ہیں اوراہل سنت کے نزدیک مستند احادیث جو کے باقاعدہ سند کے ساتھ مروی ہیں تمہارے نزدیک کوئی اہمیت نہیں رکھتی..عجیب

موجودہ جدید دنیا بھی معترف ہے کہ کسی شخصیت کی سیرت اور اقوال کو محفوظ رکھنے اور اس میں انتہائی احتیاط سے کام لینے میں جس طرح محدثین اہل سنت نے کوشش کی ہے وہ دنیا کی کسی شخصیت کی سوانح کو محفوظ رکھنے کے لئے نہیں کی گیئ


باقی رہا ان لوگوں کا معاملہ جن کا دین قبروں سے شروع ہوتا ہے اور قبروں پر ختم ہوتا ہے انھیں ضرور بالضرور یہ احادیث گراں گزرینگی...بلکے انھیں تو قرآن کی آیات بھی گراں گزرتی ہیں

اللہ ہمیں حق قبول کرنے کی توفیق عطا فرماے...آمین​

 

[Cheeko]

Proofs of building Shrines/Tombs of Prophets



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



The First tomb in islam

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

The Second tomb in islam

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

The Third tomb in islam

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

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


Answering misquotation of Hadith and Objections



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

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

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


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



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


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

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

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

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

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


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





Proof 1 of building of tombs around a grave


Quran states:

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




Authentic classical Tafsir for this verse




Tafsir Number 1

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




Tafsir Number 2


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




Tafsir Number 3


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

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

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



Imam al-Razi also said:

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

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





Tafsir Number 4

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





Tafsir Number 5


Imam Hakim (Rehmatullah Alaih) said in his Tafsir

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

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





Tafsir Number 6


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

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

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


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




Tafsir Number 7


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

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

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





Tafsir Number 8


Imam Abu Hayyan al Andalusi (Rehmatullah Alaih) said:


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


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




Tafsir Number 9


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


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

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






Tafsir Number 10



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

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

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





Tafsir Number 11


Mullah Ali Qari (Rehmatullah Alaih) writes:

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


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





Mullah Ali Qari (Rehmatullah Alaih) also said:

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


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


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




Tafsir Number 12


Ibn khatir in his tafsir writes.


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

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






Tafsir Number 13

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



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

In view of the fact that the Jews and Christians were taking the graves of their Prophets as their qibla for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. For this reason the Muslims have been forbidden from this action. However, if 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 (صلی اللہ علیھ وآلھ وسلم) is the greatest proof of this practice , Other tombs of Sahabas (Ra) were demolished by Al saud otherwise they too were present throughout history of islam.






Proof 3


Hadiths proving tombs of 70 Prophets (as) Tomb



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

Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together)

Imam al 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 (صلی اللہ علیھ وآلھ وسلم) 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 Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

Reference

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

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

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

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






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

Proof No:6


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)






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 (صلی اللہ علیھ وآلھ وسلم) 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):


قد زرته مراراً کثيرة، وما حلّت بي شدّة في وقت مقامي بطوس، وزرت قبر علي بن موسي الرضا صلوات اﷲ علي جده وعليه، ودعوت اﷲ تعالي إزالتها عنّي إلا استجيب لي، وزالت عنّي تلک الشدّة وهذا شئ جرّبته مراراً فوجدته کذلک، أماتنا اﷲ علي محبة المصطفي وأهل بيته صلي اﷲ وسلم عليه وعليهم أجمعين.

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





Answering Objection : Prostrating towards a grave(doing sajda)


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

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


و عن عطا ء بن ىسار قال قال رسؤل الله صلی اللہ علیھ وآلھ وسلمااللهما كا تجعل قبرى وثنا يعبد اشتد غضب الله علئ قوم اتخز وا قبور انبيا حى ام مسا جد رواحما لق مرسلق

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

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

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



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


PROOF 1

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

► Ibn Majah 2:1320,

►Ahmad,

►al-Tabarani,

►al-Subki, and Ibn `Asakir



PROOF 2

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

► Ibn Hibban in his Sahih,

►Ahmad (5:422),

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

►al-Hakim in his Mustadrak (4:515);

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

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

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



Prophet's (صلی اللہ علیھ وآلھ وسلم) Grave

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


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

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

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



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 (صلی اللہ علیھ وآلھ وسلم) is a Place of Worship ,

Making pictures is haram and has no justification

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



Answering Objection Hadith of Visiting only 3 mosques is allowed


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

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

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

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


IMAM NAWAWI ON THIS HADITH quoting Salafs

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

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

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



Ibn e taymiyah said

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



Also Visiting mosque of Quba apart from 3 mosques


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

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

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

►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 (صلی اللہ علیھ وآلھ وسلم) took biyah fearing people will worship it

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

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

Reply

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

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




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

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

Sahih Bukhari Book 52 Hadith 205
Narrated Ibn 'Umar:


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

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


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

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


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

[Sahih Bukhari chap,Al-Magazi]


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


[Fathul bari, chapter Bay'a Ridwan]


Imam Tabari said:

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

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





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


Regarding Hadith of Sahih muslim And it was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, or sitting on them 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 (صلی اللہ علیھ وآلھ وسلم) and first two caliphs(ra) of Islam were themselves buried in a room not in a open grave.
,By building over them it means structures made over them (not around ) during time of ignorance, Muslims build tomb or shrine around it



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

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





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 Najdi 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.

 

[Cheeko]

The issue under discussion is undoutedly sensitve because it has been made sensitive and disputable amongs Muslim Ummah since last few centuries.
Lets see its legitimacy in the light of Quran and Sunnah .. and .. not in the light of practices of people.

1. Ziyarat-ul-Quboor (Visiting or Seeing the graves)
The meaning of Ziyarat or Ziyarah are derived from Arabic root word “زَارَ، يَزُوْرُ، زَوْرًا، zaar, yazoor, Zaura” which means to meet, to see or to intend to go to someone… (Zubaidi : Taj-ul-Urus, 6: 477)

Meaning of Ziyarat are : to come to meet someone, or to meet closely, or to join, proclivity, effection are also meant by this word (Batrus Bustami, Moheet-ul-Moheet 384)

Usually this word is used for : to go to meet someone out of love, respect or effection (Fuyoomi Al-Misbah-ul-Munir 1 : 260)
Mazar means the place of Ziyarat (Ibn-e-Manzoor Afriqui, Lissan-ul-Arab 4 : 333)

ZIYARAH OF HOLY PROPHET (SAW) IN THE LIGHT OF QURAN & SUNNAH :-

In Islam, the practice of Ziyarah has a great significance as Quran in Surah Nissa 4: 64 says to Muslims who have done some unjust or sinns
when they were unjust to themselves, come to you (Holy Prophet (saw)) and asked forgiveness of Allah and the Messenger (saw) had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.

Here comes the importance of Visiting someone who is dear to Allah. No doubt Allah is the one who gives forgiveness and mercy, but in this part of Quran, the unjust and sinner Muslims are directed to come to Holy Prophet (saw), and Holy Prophet (saw) would also ask to Allah to forgive that sinner (Recommendation or Intermediatoin), then the sinner would have found Allah oft-returning to mercy, The Merciful.

Since the whole Quran is perpatual, its teachings are also perpatual, this verse DOES NOT referes only to life of Holy Prophet (saw) rather its also valid for the rest of ages… for details please see the references :-
1..Ibn-e-Kathir tafseer-ul-quran, 1 : 519-520
2.. Behaqui Shob-ul-Iman, 3: 495-496
3.. Qurtabi, Al-jame-ul-Ahkam-ul-Quran, 5:265


Imam ibn-e-Qayyam (ra) in his ” Qaseed-tun-Nuniya” describes the virtues of Visitng Prophet’s (saw) grave:-
فکأنه فی القبر حيّ ناطق
فالواقفون نواکس الأذقان
Keep in mind & heart that Holy Prophet (saw) is alive in his grave and talks
So keep your head down when you stand in the court of Holy Prophet (saw).


PRACTICE OF HOLY PROPHET (SAW) TO VISIT GRAVES :-

Ibrahim bin Muhammad (ra) reported that Holy Prophet used to visit the graves of martyers of Ohud War in the beginning of year and said : السَّلاَمُ عَلَيْکُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّارِ.
Salaam on you ! As a result of your patience, what a nice place you got in Akhirah
Abu Bakr, Umar and Usman (ra) also used to visit in the same way.
ref :-
1.. Abdur Razzaq al-musnaf : 3:573
2.. Aini , Umdat-ul-Qari, 8:70
3.. Tabri, Jami Al-Quran, 13:142
4.. Imam Suyuti, Dur-ul-Mansoor, 4:641
5.. Ibn-e-Kathir, tafseer-ul-Quran-ul-Azeem,


After Having made clear from Quranic Verse, lets see this subject in the light of Hadith :-

Holy Prophet (saw) said: “Do Visit the graves because this practice reminds the aakhirah (life hereafter)
ref:
1.. Muslim 2:671..976
2.. Haakim al-mustadrak: 1:531..1390


Blessings of Visiting Holy Prophet (saw)’s grave :-

Holy Prophet (saw) said : The one who Visits my grave, My intercession (Shifa’ah) is due for him (Essentially the visitor will get Shifa’ah) of the Holy Prophet (saw) on the day of judgement)
ref :
1. (Dar Qutni, Al-Sunnan 2: 278)
2. (Behaqui, Shohb-ul-Imaan 3: 490, and 4159 and 4160)
3. (Hakeem Tirmazi, Nawadirul Usool, 2 : 67)


ZIYARAH OF OTHER PIOUS MUSLIMS IN THE LIGHT OF QURAN & SUNNAH :-

Holy Quran In Sura Al-Kahf 18, in Verse 60 – 82, describes the event of Prophet Moses (Musa) (AS) when Allah (swt) ordered Moses to visit a Wali-Allah (Friend of Allah) Khidhar (AS) to seek knowledge and wisdome and Moses along with his servant, went in search of Khidhar.
We should remember that each Prophet’s practice is his sunnah and Prophet’s sunnah is always admissible, permissible and rightful in the eyes of Allah (swt) thats why Allah made it part of Quran.
(Note: the details can be read from Quranic translation of Sura Al-Kahf (The cave) verse 60 to 82).


Now Lets see the legitimacy in the light of Hadith :-

Hadith 1 -
Holy Prophet (saw) said in a Hadith Qudsi that Allah (swt) says “My Love is due for the people who Love each other only for the sake of My Love, Who sit close to each other only for my sake, Who go & meet each other only for My Willingness (Radha) and Who spend the money only for my Willingness “
ref:
1. Imam Al-Malik, Al-Mo’ta 2: 953 : 1711
2. Imam Ahmed bin Hanbal, Al-Musnad : 5: 233 : 22083

Hadith 2 -
Holy Prophet (saw) said : The one who visited his parent’s grave (both or single) 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


VISITING GRAVES PRACTICED BY HOLY PROPHET (SAW) & SEHABA (RA)
PRACTICE OF HOLY PROPHET (SAW) :-

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


Practice of Umar-e-Farooq (ra) :-
When Ka’ab Al-Ahbar accepted Islam, he was offered by great Sehabi & Ameer-ul-Momineen Hazrat Umar (RA) to visit the grave of Holy Propeht (saw). Ka’ab Al-Ahbar agreed and both visited the grave of Holy Prophet (saw), paid SALAM and then to grave of Hazrat Abu-Bakar Siddique (ra) and paid SALAM. Moreover the both performed 2 Rakah Nafl.
ref :-
1.. Waqdi, Futu-ush-Sham : 1:244
2… Hathmi, Al-johar Al-Munzam 27 . 28


Practice of Sayyeda Ayesha Siddiqua (ra).. She says ..
When the Holy Prophet (saw) and my father Abu-Bakr’s graves were in my House, I used to visit the graves without shaal (Hijaab) because they were my Husband & father. But when Umar (ra) was burried there, I swear, I never entered there without Hijaab because of Haya (modesty).
ref:
1.. Ahmad bin Hanbal, Al-musnad 6: 202
2.. Haakim, Al-mustadrak, 3:61 .. 4402


Important point : ARE THE ALL DEAD EQUAL ????
No, all dead people are not equal in the light of Quran & Sunnah
There are some beloved people of Allah (swt) who have sacrified their whole lives for the sake of Allah Almighty and they are blessed with another type of life which our minds cannot conceive …
as Quran says for the martyerd ..
“Do not even think they are dead, rather they are alive, they are given food by Allah, (Aal-Imran 3 : 169 )”
As we also see of practice and faith of Sehaba karam in the above Traditions, its clear that ..
The salam can not be said to dead people. Its only said to the one who can listens it. Neither the Hijaab can be made from dead people because Hijaab is only essential for a Na-Mehram who can see a Muslim Lady. Above practice of Umm-ul-momineen Ayesha Siddiqua (ra) expresses her views and faith that Umar was not dead like others rather he was able to see and listen even in grave.

In the light of above Quranic and Hadith fact, this misunderstanding should be removed from our minds that all the people are equal in the eyes of Allah Almighty because here Allah (swt) Himself has given a superior and higher kind of life after death to those who are killed in the way of Allah (swt).



TOMB or BUILDING ON GRAVES :-

Making Tomb (or Building) on a grave is also act of Sehaba and the first tomb was made by Sehaba was the Tomb of Holy Prophet (saw). for details .. lets see the Hadith below :-
Once the city of madina came under droughty (shortage of water/rain), the people complained to Ayesha (ra) and she suggested them ” Go & see the grave of Holy Prophet (saw) and open above small window (for ventilation) in the way that there should be no veil between grave and sky. As the people opend the window above the grave, heavy rain came and whole city got green after that rain. The camels got fed & fat and this year was called ” AAM-UL-FATAQ” (the year of excess).
ref:
1.. Daarmi, Assunan, 1:56 .. 92
2.. Ibn-e-Jaozi, Al-wafa be-Ahwal-lil-Mustafa, 817, 818 : 1534
3.. Sibki, al-shifa siqaam fi ziyarat-ul-khair-ul-anaam, 128

NOTE that Ayesha Siddiqua (ra) advised the people to open the window which was above the grave of holy Prophet (saw) with the angle that there should be no veil between grave and sky, which means there was already some building on the grave and no Sehabi (ra) dare to demolish that building even Abu-Bakar and Umar (ra) preffered to be burried under that building in the side of Holy Prophet (saw) and other Sehaba (ra) fulfilled their desire.
If making any building or Tomb on a grave was strictly forbidden and against the teachings of Islam, Holy Prophet (saw) himself would have ordered in His life not to build up any building, or Sehaba karam (ra) would have removed the building above the grave of Holy Prophet (saw). But the building was kept on the grave of Holy Prophet (saw).

And REMEMBER that act of Holy Prophet (saw) as well as act of Sehaba Karam (ra) is enough reason for us to practice.


ANOTHER EXAMPLE OF HOLY PROPHET (SAW)’S UNCLE HAMZA’S GRAVE :-
Imam Shams-ud-din Sakhawi (ra) writes about the grave of Holy Prophet (saw)’s uncle Hamza (ra)’s grave :-
A Qubba (TOMB) was made on his grave and it was visited and was source of blessings (Barakah)
Sakhawi, Al-Tohfa-tul-Latifa 1:307

Now lets go ahead :-
Abdullah bin Umar, the son of Hazrat Umar (ra) used to visit the graves of Holy Prophet (saw), Abu Bakar and Umar (ra) and he used to say :-
السّلام عليک يا رسول اﷲ! السّلام عليک يا أبا بکر! السّلام عليک يا أبتاه!
Assalam-o-Alaika Oh Messenger of Allah, Assalam-o-Alaika Oh Abu-Bakar and Assalam-o-Alaika Oh my father !
ref:
1.. Abdur Razzaq al-musnaf, 3: 576 .. 6724
2.. Ibn-e-Abi-Shaibah, Almusnaf, 3 : 28.. 11793
3.. Behaqui, al-Sunan-ul-kubra, 5:245..10051
4.. Ibn-e-Ishaq Azdi, Fadhal-us-Salat Ala-Nabi (saw), 90,91.. 97-98

PLEASE Again read carefully his way of Salam as he was saying salam to alive people :-
Once Abu-Ayyub Ansari (ra) came to grave of Holy Prophet (saw) and put his face on the grave.
Caliph of that time, Marwan saw him and asked him ” Do you know what are you doing ?”
Abu Ayyub Ansari (ra) replied : نَعَمْ، جِئْتُ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم وَ لَمْ آتِ الْحَجَرَ.
“YES (I know what i am doing) because I came to Holy Prophet (saw) and not to a stone”
ref:
1.. Ahmad bin Hanbal, Al-musnad 5: 422
2.. Haakim, Al-mustadrak, 4:560 .. 8571
3.. Tabrani, al-mojimul kabeer, 4:158 .. 3999
NOTE the faith of Abu Ayub Ansari (ra) who believed here is Holy Prophet (saw) and not only stones or dust.



IMAM SHAFAI (RA) used to visit the grave of IMAM-e-AZAM ABU HANIFA (RA) for getting Barakah (blessings) :-
Imam Shafai (ra) himself says :-
” I get blessings from Abu-Hanifa (ra) by daily visiting his grave, whenever I fell in trouble, I pray 2 rakaat and come to grave of Abu-Hanifa (ra), and standing near his grave I pray to Allah Almighty, and does not move from there until my problem is solved and my trouble is over.
ref:-
1.. Khateeb Baghdadi, Tareekh-e-baghdad, 1:123
2.. Ibn-e-Hajar Haithmi, Al-Khaikhrat-ul-Hassan, 94
3.. Ibn-e-Adam Shaami, Radd-ul-Mukhtar, 1:41


CONCLUSION :-
Ziyarah or Visiting to Mazar, graves
Making Tomb or Building over graves
Saying Salam direct to pious and righteous person inside the grave
Getting Blessings from this holy place
all are permissible acts and not shirk. because the Auliya Allah are friends and beloved of Allah (saw) and not the enemy of Allah… So if there is some blessings around the place of Wali-Ullah (friend of Allah) Its only blessings of Allah.

Allah knows the best.

 

[PAINDO]

All these Hadith are fake and written by people with special interest. There was a time in Mamoon Rasheed and Haroon Rasheed era when people was paid to bring Hadith. Same thing was done by Mavaya and Yazid era, people were paid to create self facilitation Hadith.

Isn't it that your Great leader said Quran is enough for us and Muhammad is talking non sense in the last days of the holy Prophet(PBUH). Please show a verse of Quran that says making a grave or going on them is prohibited. Keep your Wahabi and Salfi theology to yourself and fine something better to do with your life.

Again how can you when u are devil worshippers( wahabi salafi) and like Shatan you only Goal is to mislead Muslims paid for by Shatan azam jr Saudi Arabia.

 

[such bolo]

بسم اللہ الرحمٰن الرحیم

یہ وہ احادیث ہیں جو بلکل واضح ہیں اور ہر مسلمان کو اس پر عمل کرنا چاہیے

امام مسلم رحمہ اللہ تعالى نے ہى جابر رضى اللہ تعالى عنہ سے بيان كيا ہے كہ

ھ" رسول كريم صلى اللہ عليہ وسلم نے قبر كو پختہ كرنے اور اس پر بيٹھنے اور اس پر تعمير كرنے سے منع فرمايا "ھ
صحيح مسلم كتاب الجنائز حديث نمبر ( 970 ).ھ

اللہ کے نبی pbuhکی قبر پر تعمیر سے دلیل پکڑنا جہالت ہے کیوں کے انبیاء کا معاملہ یہ ہے کہ جہاں انکا انتقال ہوتا ہے وہیں انکی قبر بنائی جاتی ہے.. اور چونکے اللہ کے نبی pbuh کا انتقال حضرت عائشہ رضی اللہ عنہا کے حجرہ میں ہوا تھا اسلئے وہیں انکی تدفین کی گیئ جیسا کے احادیث اس پر شاہد ہیں..اور حضرت ابوبکر اور حضرت عمر رضی اللہ عنہما کی تدفین کی وجہ اللہ کے نبی صلی اللہ علیہ وسلّم کے وہ مختلف ارشادات ہے جس کے تحت ان صاحبین کو اللہ کے نبی pbuhکا پڑوس حاصل ہوا

باقی مسلمانوں کے لئے وہی عام احکامات ہیں جو احادیث میں وارد ہووے ہیں اور انھیں احکامات کے تحت صحابہ کی تجہیز اور تدفین ہوئی
​

 

[cefspan]

The issue under discussion is undoutedly sensitve because it has been made sensitive and disputable amongs Muslim Ummah since last few centuries.
Lets see its legitimacy in the light of Quran and Sunnah .. and .. not in the light of practices of people.

1. Ziyarat-ul-Quboor (Visiting or Seeing the graves)
The meaning of Ziyarat or Ziyarah are derived from Arabic root word “زَارَ، يَزُوْرُ، زَوْرًا، zaar, yazoor, Zaura” which means to meet, to see or to intend to go to someone… (Zubaidi : Taj-ul-Urus, 6: 477)

Meaning of Ziyarat are : to come to meet someone, or to meet closely, or to join, proclivity, effection are also meant by this word (Batrus Bustami, Moheet-ul-Moheet 384)

Usually this word is used for : to go to meet someone out of love, respect or effection (Fuyoomi Al-Misbah-ul-Munir 1 : 260)
Mazar means the place of Ziyarat (Ibn-e-Manzoor Afriqui, Lissan-ul-Arab 4 : 333)

ZIYARAH OF HOLY PROPHET (SAW) IN THE LIGHT OF QURAN & SUNNAH :-

In Islam, the practice of Ziyarah has a great significance as Quran in Surah Nissa 4: 64 says to Muslims who have done some unjust or sinns
when they were unjust to themselves, come to you (Holy Prophet (saw)) and asked forgiveness of Allah and the Messenger (saw) had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.

Here comes the importance of Visiting someone who is dear to Allah. No doubt Allah is the one who gives forgiveness and mercy, but in this part of Quran, the unjust and sinner Muslims are directed to come to Holy Prophet (saw), and Holy Prophet (saw) would also ask to Allah to forgive that sinner (Recommendation or Intermediatoin), then the sinner would have found Allah oft-returning to mercy, The Merciful.

Since the whole Quran is perpatual, its teachings are also perpatual, this verse DOES NOT referes only to life of Holy Prophet (saw) rather its also valid for the rest of ages… for details please see the references :-
1..Ibn-e-Kathir tafseer-ul-quran, 1 : 519-520
2.. Behaqui Shob-ul-Iman, 3: 495-496
3.. Qurtabi, Al-jame-ul-Ahkam-ul-Quran, 5:265


Imam ibn-e-Qayyam (ra) in his ” Qaseed-tun-Nuniya” describes the virtues of Visitng Prophet’s (saw) grave:-
فکأنه فی القبر حيّ ناطق
فالواقفون نواکس الأذقان
Keep in mind & heart that Holy Prophet (saw) is alive in his grave and talks
So keep your head down when you stand in the court of Holy Prophet (saw).


PRACTICE OF HOLY PROPHET (SAW) TO VISIT GRAVES :-

Ibrahim bin Muhammad (ra) reported that Holy Prophet used to visit the graves of martyers of Ohud War in the beginning of year and said : السَّلاَمُ عَلَيْکُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّارِ.
Salaam on you ! As a result of your patience, what a nice place you got in Akhirah
Abu Bakr, Umar and Usman (ra) also used to visit in the same way.
ref :-
1.. Abdur Razzaq al-musnaf : 3:573
2.. Aini , Umdat-ul-Qari, 8:70
3.. Tabri, Jami Al-Quran, 13:142
4.. Imam Suyuti, Dur-ul-Mansoor, 4:641
5.. Ibn-e-Kathir, tafseer-ul-Quran-ul-Azeem,


After Having made clear from Quranic Verse, lets see this subject in the light of Hadith :-

Holy Prophet (saw) said: “Do Visit the graves because this practice reminds the aakhirah (life hereafter)
ref:
1.. Muslim 2:671..976
2.. Haakim al-mustadrak: 1:531..1390


Blessings of Visiting Holy Prophet (saw)’s grave :-

Holy Prophet (saw) said : The one who Visits my grave, My intercession (Shifa’ah) is due for him (Essentially the visitor will get Shifa’ah) of the Holy Prophet (saw) on the day of judgement)
ref :
1. (Dar Qutni, Al-Sunnan 2: 278)
2. (Behaqui, Shohb-ul-Imaan 3: 490, and 4159 and 4160)
3. (Hakeem Tirmazi, Nawadirul Usool, 2 : 67)


ZIYARAH OF OTHER PIOUS MUSLIMS IN THE LIGHT OF QURAN & SUNNAH :-

Holy Quran In Sura Al-Kahf 18, in Verse 60 – 82, describes the event of Prophet Moses (Musa) (AS) when Allah (swt) ordered Moses to visit a Wali-Allah (Friend of Allah) Khidhar (AS) to seek knowledge and wisdome and Moses along with his servant, went in search of Khidhar.
We should remember that each Prophet’s practice is his sunnah and Prophet’s sunnah is always admissible, permissible and rightful in the eyes of Allah (swt) thats why Allah made it part of Quran.
(Note: the details can be read from Quranic translation of Sura Al-Kahf (The cave) verse 60 to 82).


Now Lets see the legitimacy in the light of Hadith :-

Hadith 1 -
Holy Prophet (saw) said in a Hadith Qudsi that Allah (swt) says “My Love is due for the people who Love each other only for the sake of My Love, Who sit close to each other only for my sake, Who go & meet each other only for My Willingness (Radha) and Who spend the money only for my Willingness “
ref:
1. Imam Al-Malik, Al-Mo’ta 2: 953 : 1711
2. Imam Ahmed bin Hanbal, Al-Musnad : 5: 233 : 22083

Hadith 2 -
Holy Prophet (saw) said : The one who visited his parent’s grave (both or single) 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


VISITING GRAVES PRACTICED BY HOLY PROPHET (SAW) & SEHABA (RA)
PRACTICE OF HOLY PROPHET (SAW) :-

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


Practice of Umar-e-Farooq (ra) :-
When Ka’ab Al-Ahbar accepted Islam, he was offered by great Sehabi & Ameer-ul-Momineen Hazrat Umar (RA) to visit the grave of Holy Propeht (saw). Ka’ab Al-Ahbar agreed and both visited the grave of Holy Prophet (saw), paid SALAM and then to grave of Hazrat Abu-Bakar Siddique (ra) and paid SALAM. Moreover the both performed 2 Rakah Nafl.
ref :-
1.. Waqdi, Futu-ush-Sham : 1:244
2… Hathmi, Al-johar Al-Munzam 27 . 28


Practice of Sayyeda Ayesha Siddiqua (ra).. She says ..
When the Holy Prophet (saw) and my father Abu-Bakr’s graves were in my House, I used to visit the graves without shaal (Hijaab) because they were my Husband & father. But when Umar (ra) was burried there, I swear, I never entered there without Hijaab because of Haya (modesty).
ref:
1.. Ahmad bin Hanbal, Al-musnad 6: 202
2.. Haakim, Al-mustadrak, 3:61 .. 4402


Important point : ARE THE ALL DEAD EQUAL ????
No, all dead people are not equal in the light of Quran & Sunnah
There are some beloved people of Allah (swt) who have sacrified their whole lives for the sake of Allah Almighty and they are blessed with another type of life which our minds cannot conceive …
as Quran says for the martyerd ..
“Do not even think they are dead, rather they are alive, they are given food by Allah, (Aal-Imran 3 : 169 )”
As we also see of practice and faith of Sehaba karam in the above Traditions, its clear that ..
The salam can not be said to dead people. Its only said to the one who can listens it. Neither the Hijaab can be made from dead people because Hijaab is only essential for a Na-Mehram who can see a Muslim Lady. Above practice of Umm-ul-momineen Ayesha Siddiqua (ra) expresses her views and faith that Umar was not dead like others rather he was able to see and listen even in grave.

In the light of above Quranic and Hadith fact, this misunderstanding should be removed from our minds that all the people are equal in the eyes of Allah Almighty because here Allah (swt) Himself has given a superior and higher kind of life after death to those who are killed in the way of Allah (swt).



TOMB or BUILDING ON GRAVES :-

Making Tomb (or Building) on a grave is also act of Sehaba and the first tomb was made by Sehaba was the Tomb of Holy Prophet (saw). for details .. lets see the Hadith below :-
Once the city of madina came under droughty (shortage of water/rain), the people complained to Ayesha (ra) and she suggested them ” Go & see the grave of Holy Prophet (saw) and open above small window (for ventilation) in the way that there should be no veil between grave and sky. As the people opend the window above the grave, heavy rain came and whole city got green after that rain. The camels got fed & fat and this year was called ” AAM-UL-FATAQ” (the year of excess).
ref:
1.. Daarmi, Assunan, 1:56 .. 92
2.. Ibn-e-Jaozi, Al-wafa be-Ahwal-lil-Mustafa, 817, 818 : 1534
3.. Sibki, al-shifa siqaam fi ziyarat-ul-khair-ul-anaam, 128

NOTE that Ayesha Siddiqua (ra) advised the people to open the window which was above the grave of holy Prophet (saw) with the angle that there should be no veil between grave and sky, which means there was already some building on the grave and no Sehabi (ra) dare to demolish that building even Abu-Bakar and Umar (ra) preffered to be burried under that building in the side of Holy Prophet (saw) and other Sehaba (ra) fulfilled their desire.
If making any building or Tomb on a grave was strictly forbidden and against the teachings of Islam, Holy Prophet (saw) himself would have ordered in His life not to build up any building, or Sehaba karam (ra) would have removed the building above the grave of Holy Prophet (saw). But the building was kept on the grave of Holy Prophet (saw).

And REMEMBER that act of Holy Prophet (saw) as well as act of Sehaba Karam (ra) is enough reason for us to practice.


ANOTHER EXAMPLE OF HOLY PROPHET (SAW)’S UNCLE HAMZA’S GRAVE :-
Imam Shams-ud-din Sakhawi (ra) writes about the grave of Holy Prophet (saw)’s uncle Hamza (ra)’s grave :-
A Qubba (TOMB) was made on his grave and it was visited and was source of blessings (Barakah)
Sakhawi, Al-Tohfa-tul-Latifa 1:307

Now lets go ahead :-
Abdullah bin Umar, the son of Hazrat Umar (ra) used to visit the graves of Holy Prophet (saw), Abu Bakar and Umar (ra) and he used to say :-
السّلام عليک يا رسول اﷲ! السّلام عليک يا أبا بکر! السّلام عليک يا أبتاه!
Assalam-o-Alaika Oh Messenger of Allah, Assalam-o-Alaika Oh Abu-Bakar and Assalam-o-Alaika Oh my father !
ref:
1.. Abdur Razzaq al-musnaf, 3: 576 .. 6724
2.. Ibn-e-Abi-Shaibah, Almusnaf, 3 : 28.. 11793
3.. Behaqui, al-Sunan-ul-kubra, 5:245..10051
4.. Ibn-e-Ishaq Azdi, Fadhal-us-Salat Ala-Nabi (saw), 90,91.. 97-98

PLEASE Again read carefully his way of Salam as he was saying salam to alive people :-
Once Abu-Ayyub Ansari (ra) came to grave of Holy Prophet (saw) and put his face on the grave.
Caliph of that time, Marwan saw him and asked him ” Do you know what are you doing ?”
Abu Ayyub Ansari (ra) replied : نَعَمْ، جِئْتُ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم وَ لَمْ آتِ الْحَجَرَ.
“YES (I know what i am doing) because I came to Holy Prophet (saw) and not to a stone”
ref:
1.. Ahmad bin Hanbal, Al-musnad 5: 422
2.. Haakim, Al-mustadrak, 4:560 .. 8571
3.. Tabrani, al-mojimul kabeer, 4:158 .. 3999
NOTE the faith of Abu Ayub Ansari (ra) who believed here is Holy Prophet (saw) and not only stones or dust.



IMAM SHAFAI (RA) used to visit the grave of IMAM-e-AZAM ABU HANIFA (RA) for getting Barakah (blessings) :-
Imam Shafai (ra) himself says :-
” I get blessings from Abu-Hanifa (ra) by daily visiting his grave, whenever I fell in trouble, I pray 2 rakaat and come to grave of Abu-Hanifa (ra), and standing near his grave I pray to Allah Almighty, and does not move from there until my problem is solved and my trouble is over.
ref:-
1.. Khateeb Baghdadi, Tareekh-e-baghdad, 1:123
2.. Ibn-e-Hajar Haithmi, Al-Khaikhrat-ul-Hassan, 94
3.. Ibn-e-Adam Shaami, Radd-ul-Mukhtar, 1:41


CONCLUSION :-
Ziyarah or Visiting to Mazar, graves
Making Tomb or Building over graves
Saying Salam direct to pious and righteous person inside the grave
Getting Blessings from this holy place
all are permissible acts and not shirk. because the Auliya Allah are friends and beloved of Allah (saw) and not the enemy of Allah… So if there is some blessings around the place of Wali-Ullah (friend of Allah) Its only blessings of Allah.

Allah knows the best.

AOA! Barae dino baad ap ki koi post dekhnae ko milae...... Keep it up.....

 

[Pakistani1947]

I would request the respected members to stick to the topic. The topic is that the presence of the Prophets grave in his masjid in Madeenah can neither be used to justify the placing of bodies in other masjids nor the building of masjids over graves.

There is no dispute that visiting graves is Sunnah (صلی اللہ علیہ وآلہ وسلم), so please do not post miles long posts in support of visiting graves.

Although it is not allowed to build a tomb over a grave as per many authentic Hadeeths but it is also not the topic for discussion in this thread so please refrain from posting miles long posts in support of building tombs.

I would really appreciate I someone can comment on following Hadeeth. Weren't Sahabah's (رَّضِيَ اللَّهُ عَنْهُمْ) fear was valid. Aren't today's Muslim are doing what they (رَّضِيَ اللَّهُ عَنْهُمْ) feared?

'A'isha reported: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their prophets as mosques. She ('A'isha) reported: Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a mosque. (Sahih Muslim; Book #004, Hadith #1079)

 

[such bolo]

I would request the respected members to stick to the topic. The topic is that the presence of the Prophet’s grave in his masjid in Madeenah can neither be used to justify the placing of bodies in other masjids nor the building of masjids over graves.

There is no dispute that visiting graves is Sunnah (صلی اللہ علیہ وآلہ وسلم), so please do not post miles long posts in support of visiting graves.

Although it is not allowed to build a tomb over a grave as per many authentic Hadeeths but it is also not the topic for discussion in this thread so please refrain from posting miles long posts in support of building tombs.

I would really appreciate I someone can comment on following Hadeeth. Weren't Sahabah's (رَّضِيَ اللَّهُ عَنْهُمْ) fear was valid. Aren't today's Muslim are doing what they (رَّضِيَ اللَّهُ عَنْهُمْ) feared?

'A'isha reported: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their prophets as mosques. She ('A'isha) reported: Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a mosque. (Sahih Muslim; Book #004, Hadith #1079)

Bismillah

I think the above quoted hadeeth is the answer to all misconceptions and misquotations of those who try to prove that Graves of Awliyah (as per their notion) must be or should be covered with raised builidings so that people could visit them and make dua and do various things which we observe now a days (like tawaf, sajdah, qawali, dance, nazer/niyaz etc etc) Have not they made those graves place of worship????....whereas Prophetpbuh has catagoricaly cursed on those christians and jews who did the same thing for their Prophets.

If one thing is not allowed for Prophets how can that thing be allowed for Saints/Ummati????

'A'isha reported: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their prophets as mosques. ​

She ('A'isha) reported: Had it not been so, his (Prophet's) grave
would have been in an open place, but it could not be due to the
fear that it may not be taken as a mosque.
(Sahih Muslim; Book #004, Hadith #1079)​