Amongst the matters about which the Wahhabis are most sensitive is the matter of renovation of graves and construction over the graves of Prophets, Imams and the pious ones.
This matter was at first initiated by Ibn Taymiyya and his famous student Ibn al-Qayyim and they gave their verdicts (fatawa) in prohibiting the construction of a structure and the necessity of its destruction.
Ibn al-Qayyim in his book Zad al-ma’ad fi huda khayr al-‘ibad [1] says as such:
This matter was at first initiated by Ibn Taymiyya and his famous student Ibn al-Qayyim and they gave their verdicts (fatawa) in prohibiting the construction of a structure and the necessity of its destruction.
Ibn al-Qayyim in his book Zad al-ma’ad fi huda khayr al-‘ibad [1] says as such:
It is obligatory to destroy the structure constructed over the grave and after gaining power for their destruction it is not permissible to reinstate them even for one day.
[1] Ibn al-Qayyim, Zad al-ma’ad fi huda khayr al-‘ibad, page 661.
In the year 1344 AH when the Sa’uds had gained control over Mecca, Medina and its surroundings, they planned a pretext for destroying the graves of Baqi’ and the traces of household and companions of the Holy Prophet (s). By getting verdict (fatwa) from the scholars of Medina they wanted to pave the way for demolition and preparing the minds of the people of Hijaz who were never in favour of such action. For this reason they sent the Chief Judge of Najd, Sulayman bin Bulayhid towards Medina for the purpose of deriving benefit from the scholars of that place regarding this matter. Thus he planned the questions in such a manner that its answers (as per the viewpoint of the Wahhabis) were hidden in the questions itself. And in this way he declared to the muftis that their replies should match the answers which had come in the questions; otherwise they would be called as polytheists and be killed if they would not repent.
The questions and answers were published in the newspaper Umm al-Qura in Mecca in the month of Shawwal 1344 AH. [2] As a result of this publication, a severe reaction took place among the Muslims mainly Sunnis and Shi’as because they were aware that after taking the verdict (fatwa) even if it was by way of force, the destruction of graves of the leaders of Islam would commence.Incidentally, after taking the verdict from fifteen scholars of Medina and publishing it in Hijaz, the destruction of the traces of the household of the Prophet (s) began on the 8th of Shawwal of the same year. The entire traces of Ahl al-Bayt (‘a) and the companions of the Holy Prophet (s) disappeared and the valuable properties of the shrine of the Holy Imams (‘a) at Baqi’ were plundered and the graveyard of Baqi’ was turned into a heap of dung which would fill one with horror while looking at it.
Now we will mention some of the questions so that it becomes clear as to how the answers had been placed in the question itself. That is to say, the aim was not to ask any questions but gain a pretext for destroying the traces of Messengership. If the aim was truly conception and realism it was meaningless for the inquirer to place the answers in the questions itself. Instead we can deduce from it that the questions and answers were written on a piece of paper which they took to the scholars (ulama) of Medina only for getting their signature since it is un-imaginable that the famous scholars of Medina who for years were propagators and protecters of the traces of the Holy Prophet (s) and the visitors to his grave would, all of a sudden, accept the views of others and give their verdict for the prohibition of construction and the necessity of its destruction.
Sulayman bin Bulayhid says in his questions:
1. What are the views of the scholars of Medina who, may God increase their knowledge and insight, about construction over the graves and setting them as mosques? Is it permissible or not? And if it is not permissible and is strictly prohibited in Islam, then is it necessary and compulsory to destroy them and prevent the people from reciting prayers near it or not?
2. If in one endowed (waqf) land like Baqi’ construction over the grave becomes an obstacle from making use of those sections which are over that, then is this act not usurption of a portion of the waqf?
The scholars of Medina under threat and compulsion gave replies to the questions of Shaykh as follows:
The questions and answers were published in the newspaper Umm al-Qura in Mecca in the month of Shawwal 1344 AH. [2] As a result of this publication, a severe reaction took place among the Muslims mainly Sunnis and Shi’as because they were aware that after taking the verdict (fatwa) even if it was by way of force, the destruction of graves of the leaders of Islam would commence.Incidentally, after taking the verdict from fifteen scholars of Medina and publishing it in Hijaz, the destruction of the traces of the household of the Prophet (s) began on the 8th of Shawwal of the same year. The entire traces of Ahl al-Bayt (‘a) and the companions of the Holy Prophet (s) disappeared and the valuable properties of the shrine of the Holy Imams (‘a) at Baqi’ were plundered and the graveyard of Baqi’ was turned into a heap of dung which would fill one with horror while looking at it.
Now we will mention some of the questions so that it becomes clear as to how the answers had been placed in the question itself. That is to say, the aim was not to ask any questions but gain a pretext for destroying the traces of Messengership. If the aim was truly conception and realism it was meaningless for the inquirer to place the answers in the questions itself. Instead we can deduce from it that the questions and answers were written on a piece of paper which they took to the scholars (ulama) of Medina only for getting their signature since it is un-imaginable that the famous scholars of Medina who for years were propagators and protecters of the traces of the Holy Prophet (s) and the visitors to his grave would, all of a sudden, accept the views of others and give their verdict for the prohibition of construction and the necessity of its destruction.
Sulayman bin Bulayhid says in his questions:
1. What are the views of the scholars of Medina who, may God increase their knowledge and insight, about construction over the graves and setting them as mosques? Is it permissible or not? And if it is not permissible and is strictly prohibited in Islam, then is it necessary and compulsory to destroy them and prevent the people from reciting prayers near it or not?
2. If in one endowed (waqf) land like Baqi’ construction over the grave becomes an obstacle from making use of those sections which are over that, then is this act not usurption of a portion of the waqf?
The scholars of Medina under threat and compulsion gave replies to the questions of Shaykh as follows:
Construction over the graves is forbidden. Based on some traditions proving its prohibition, a group have given verdict (fatwa) for the destruction of the same. In this matter they have made use of the tradition which Abu al-Hayyaj has narrated from ‘Ali (r). The latter told him - I am entrusting you with a work which the Messenger of God (s) had entrusted me with the same. Don't see any picture but that you erase it and don't see any grave but that you level it.
Shaykh Najdi in an article, which was published in the newspaper Umm al-Qura No. Jamadi al-thani 1345 AH, says:
Construction of dome and structure was in vogue from 5th century AH.
These are a few examples of the sayings of Wahhabis about renovation of graves and mostly they put forth two reasons in support of their sayings:
1. Consensus of the scholars of Islam about its being prohibited.
2. Tradition of Abu al-Hayyaj from Ali (‘a) and some other similar ones.
It should be known that our discussion at present is about renovation of graves and construction of bower or ceiling over them. However the matter of ziyarat - visitation to graves - will be discussed separately.
For making the matter clear, we will discuss this issue from three perspectives:
1. What is the view of the Qur’an regarding this matter? Can we derive the judgement from the Qur’an?
2. Does the Islamic ummah in reality have consensus in its being prohibited or is it that in all the Islamic ages the matter was something else and renovation of graves and construction of house was in vogue during the period of the Holy Prophet (s) himself and his companions?
3. What is the derivation of the tradition of Abu al-Hayyaj, Jabir, Umm Salama and Na’im which the Wahhabis utilise?
Please Read our Answers : Qur’anic View-Point Regarding Renovation of Grave
Shaykh Najdi in an article, which was published in the newspaper Umm al-Qura No. Jamadi al-thani 1345 AH, says:
Construction of dome and structure was in vogue from 5th century AH.
These are a few examples of the sayings of Wahhabis about renovation of graves and mostly they put forth two reasons in support of their sayings:
1. Consensus of the scholars of Islam about its being prohibited.
2. Tradition of Abu al-Hayyaj from Ali (‘a) and some other similar ones.
It should be known that our discussion at present is about renovation of graves and construction of bower or ceiling over them. However the matter of ziyarat - visitation to graves - will be discussed separately.
For making the matter clear, we will discuss this issue from three perspectives:
1. What is the view of the Qur’an regarding this matter? Can we derive the judgement from the Qur’an?
2. Does the Islamic ummah in reality have consensus in its being prohibited or is it that in all the Islamic ages the matter was something else and renovation of graves and construction of house was in vogue during the period of the Holy Prophet (s) himself and his companions?
3. What is the derivation of the tradition of Abu al-Hayyaj, Jabir, Umm Salama and Na’im which the Wahhabis utilise?
Please Read our Answers : Qur’anic View-Point Regarding Renovation of Grave
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