Is the building of mosques upon or near the graves of the righteous permissible or not?
If it is permissible, what is the meaning of the tradition related by
the Holy Prophet (s.a.w.a.) concerning the actions of the Jews and the
Christians? For, it has come in a tradition that the Messenger of Allah
(s.a.w.a.) cursed the Jews and Christians who took the graves of their
Prophets (a.s.) as places of worship. Is the building of mosques near
the graves of Allah’s friends not tantamount to the actions of the
cursed ones in this tradition?
Reply:
Building mosques besides the graves of the saints and the righteous
as a general principle of Islam does not have the slightest prohibition
because the purpose of building the mosque is nothing except to worship
Allah near the place of the burial of Allah’s beloved, which is a source
of blessing.
In other words, the aim of building a mosque in these places is that
the visitors of the shrines of Allah’s friends may perform their
obligatory acts of worship before or after paying obeisance to them.
Since, neither the visitation of the graves �” per se �” even according
to the Wahhabis is prohibited (haraam)
nor is the performance of prayers before or after paying a visit to a
shrine. In this case, there is no reason the construction of mosques
near the graves of Allah’s friends with the aim of worshipping Allah and
discharging divine duties be prohibited.
Deliberating on the incident of the Companions of the Cave (As’haab-e-Kahf),
one can comfortably derive that this act (of building mosques over the
graves) was a recommended act amongst the earlier religions, an incident
that has been related by the Holy Quran sans criticism.
When the case of the companions of the cave became known to the
people after 309 years, they were divided into two groups with regards
to revering and honouring them. One group said ‘Let’s build a structure over their graves’
(so that through this act, we will preserve their remembrance, names
and signs).
The Noble Quran has expressed this view in the following
words:
“And they said: Construct upon them a building”.
The second group said, “Let us build a mosque on their graves (in the cave)” (and thus seek blessings through this act).
Commentators of the Holy Quran are unanimous that the first
suggestion was that of the polytheists while the second was that of the
monotheists and believers. Therefore, while narrating this incident, the
Holy Quran says, “Those who prevailed in their affair said: We will certainly raise a mosque over their graves.”
History testifies that the era of the appearance of As’haab-e-Kahf
was that of monotheism’s victory over polytheism. After them, the signs
of the polytheistic rulers and their successors who invited the people
towards idol-worship were destroyed. Naturally, this victorious group
were the same monotheists. Especially, the context of their suggestion,
that is, the building of a mosque was for worshipping Allah, which by
itself was evidence that those who had suggested were monotheists and
used to perform prayers.
If building a mosque upon or near the graves of Allah’s friends was
really an act of polytheism, why did the monotheists give such a
suggestion? Why did the Majestic Quran relate this without criticizing
them? Is not the narration of the Holy Quran, accompanied with silence, a
proof for its permissibility? It is appropriate that Allah narrates an
act of polytheism from a group without implicitly or explicitly
criticizing it? This act narrates the approach always prevalent amongst
the monotheists of the world and it was a type of reverence or seeking
blessings from the buried one. It was better that the Wahhabis, before
proving their view through a tradition, should have presented the issue
through the Holy Quran and then proceeded to the traditions.
Now, we will discuss their arguments and analyze them.
Proofs of Wahhabis on the Prohibition of the Construction of Mosques near the Graves of Allah’s Friends
This group through a series a traditions has tried to prove the
prohibition of the construction of Mosques near the graves of the
righteous. We shall analyze all of them.
Bukhari in his Saheeh in the chapter, “It is abominable to build mosques on graves” cites two traditions narrated hereunder:
- When Hasan Ibn Hasan Ibn Ali passed away, his wife constructed a tent over his grave and lifted it after one year. They heard someone cry out, “Did they find what they have lost?” Another voice replied, “No, they have despaired and changed the place.”
May Allah keep the Jews and the Christians away from His Mercy! They
have built mosques on the graves of their Prophets. Ayesha says, “If it
was not feared that they would take the grave of the Holy Prophet
(s.a.w.a.) as a mosque, the Muslims would have made his grave prominent
and would not have built a barrier around it except that I fear that his
grave is made as a mosque.”
Muslim in his Saheeh has narrated this tradition with a slight
difference; therefore we shall suffice by mentioning only one text.
Beware! Those before you have taken the graves of their prophets and
pious ones as mosques. Beware! Never take the graves as mosques. I am
prohibiting you against this.
It has been narrated from Umm Habibah or Umm Salmah (wives of the
Holy Prophet (s.a.w.a)) in the country of Abyssinia, when they were
migrating with a group of people they saw an image of one of Allah’s
Prophet (a.s.). The Holy Prophet (s.a.w.a.) said, “They are a people
whenever any pious person from them died, they built a mosque on his
grave and made their images. They will be the worst people near Allah on
the Day of Judgment.”
Nisaai in his Sunan in the chapter, “Regarding as unclean the lighting of lamps on the graves of people”, narrates from Ibn Abbas
“The Holy Prophet (s.a.w.a) cursed those ladies who go to the graves
of the people and construct mosques over them and light lamps on them.
Ibn Taymiyyah, one the founders of such beliefs (as also Muhammad Ibn
Abdil Wahhab, a very strong advocate of these views) indulges in
whimsical interpretation of the aforementioned tradition by concluding
that it is absolutely forbidden to construct a mosque upon or near the
grave of a righteous person.
Again Ibn Taymiyyah writes that “Our scholars say that it is absolutely forbidden to construct a mosque near a grave”.
Performing Prayers and Supplications near the graves of Allah’s Friends
After narrating the proofs of the Wahhabis regarding the prohibition
of construction of a building on the graves, along with the other doubts
that have come from their side, we shall proceed to answer both of
them.
From amongst the issues that have been discussed in the Wahhabi books
is the issue of performing prayers and reciting supplications near the
graves of Allah’s friends and illuminating them.
The founder of this school in the paper “Ziaaratul Quboor” writes:
None of the past leaders has said that performing prayers near the
graves is recommended; rather, all of them are unanimous that performing
prayers in mosques and in homes is better than performing them near the
graves of the righteous.
Islamic scholars, including celebrated Sunnis amongst them, have
opposed the strange views of the Wahhabis. In an answer attributed to
the scholars of Madinah, we read thus:
It is well-known that the prohibition of being attentive to the
graves of the Prophets during supplication but, as related in reliable
books, it is not prohibited. For, the best of directions is that of the
Qiblah.
With the passage of time, this issue has evolved from that of
prohibition to take the color of polytheism. Even now, amongst them this
act has taken the colour of polytheism and its doer is enumerated
amongst the polytheists.
It should be known that basically whenever anybody
performs prayers near the grave of a person with the intention of
worshipping him or treats him as his Qiblah, then certainly such an act
will be polytheism. But on this earth, there is no Muslim �” worth his
salt – who has done such an act near the graves of Prophets (a.s.) or
Allah’s friends (a.s.); he neither worships them nor does he treat them
as his Qiblah.
Therefore, the thought of polytheism is nothing more than an
imagination. The purpose of the Muslims for performing prayers and
reciting supplications near the graves of Allah’s friends is the same
thought of the blessings of a place where the beloved of Allah is
buried. They think that since that place embraces a person who is
amongst the dear ones of Allah and thus enjoys a special status,
consequently, their actions will have greater reward.
Reply:
Now, it is necessary that we discuss whether on account of the
virtuous and the righteous being buried, does that place enjoy some
special significance or not?
If this order is proved from the Holy Quran and Sunnah, then
naturally performing prayers and reciting supplications on the graves of
the leaders of religion will enjoy excellence. Otherwise, one cannot
consider them and announce them as prohibited. In fact, there are so
many places where it is allowed to perform prayers and recite
supplications even though they may not enjoy some special merit.
Now, let us restrict and focus our discussion to the fact whether the
graves of Allah’s friends enjoy special merit or not, and whether we
have proofs from the Holy Quran and the Sunnah to prove this.
This fact can be explained from the aforementioned verses:
1 �” Regarding the “Companions of the Cave”, the group of monotheists said:
“Let’s build a mosque over them (their graves).”
Building a mosque over their graves had no other purpose except to
perform their obligatory acts on them and to perform prayers and recite
invocations
(2). They held the view that since this place embraced the
bodies of Allah’s beloved servants, it enjoys a special position and
merit and they would seek blessings and greater reward from it.
The Noble Quran, while narrating this concept from the group of
monotheists, has remained silent. If this act was incorrect or vain or
senseless, then the Holy Quran would certainly not remain silent upon
it. It would have criticized it in some manner or the other. It would
not pass silently because silence is an obvious indication of agreement.
2. In the Holy Quran, Allah the Almighty has ordered
his servants to perform prayers at the place of Prophet Ibraheem (a.s.)
[Maqaam-e-Ibraheem], a spot where he (a.s.) used to perform prayers.
وَات�’َخِذُوا �…ِن�’ �…َقَا�…ِ إِب�’رَاهِي�…َ �…ُصَل�’ًى
“And take the place of standing of Ibraheem (a.s.) as a place of prayers.” [Surah Baqarah (2): Verse 125]
If you show this verse to anyone, he will not understand anything
except the fact that since Prophet Ibraheem (a.s.) stood at that spot
and probably worshipped Allah, it enjoys
special significance and excellence. Due to its blessings and dignity,
Allah has ordered that Muslims pray at this spot and seek blessings from
it.
A place where Ibraheem (a.s.) stands becomes a cause of glory and
nobility of that place. Doesn’t the place of burial of the martyrs’
corpses in the way of Allah and the people of nobility become a source
of honour and privilege? Does not that place naturally enjoy more
excellence than others? Will not prayers stand a chance of being
accepted more at such a place?
True that this verse was revealed concerning Prophet Ibraheem (a.s.) but can we not use it as a general principle?
Mansoor-e-Dawaaneqee asked Imam Maalik (one of the leaders of Sunni
jurisprudence) in a debate that took place in Masjid-e-Nabavi, “While
supplicating, should I stand facing the Qiblah or should I face the
burial place of the Holy Prophet (s.a.w.a.)?” Maalik replied, “Why are
you turning your face away from your father the Holy Prophet (s.aw.a.)?
He is your intercessor and the intercessor of your forefather Adam
(a.s.). Rather, turn towards the grave of the Holy Prophet (s.a.w.a) and
seek intercession through him.”
From this discussion, it is understood that according to the people
and the most learned scholars of Sunnis of the early period of Islam,
supplications near the grave of the Holy Prophet (s.a.w.a.) was
unobjectionable. The debate of Mansoor with Maalik was considering the
superiority of one over the other and Maalik replied that turning to the
grave was like turning towards the Qiblah.
Referring to the traditions about the Prophet’s ascension [Meraaj],
this reality will become even clearer. For, in the traditions of Meraaj,
it has come that the Holy Prophet (s.a.w.a) has performed prayers at
places like “Taybah”, “Mount Sinai” and “Bethlehem”. Archangel Jibraeel
(a.s.) asked, “O Prophet! Do you know where you have performed prayers?
It is the birthplace of Prophet Eesaa (a.s.)”.
It can be interpreted from these narrations that performing prayers
at a place that has come in contact with the body of a Prophet is a
source of merit and excellence. The blessings of this place are because
of the birth of Prophet Eesaa (a.s.).
4 �” Janaab-e-Haajerah and Prophet Ismaaeel (a.s.), due to their
patience in the way of Allah and tolerance of loneliness, attained such a
position that the marks of their steps became the place of worship i.e.
the distance between the hills of Safaa and Marwah (5)
A disciple of Ibn Taymiyyah says, “If indeed, the footmarks of these
two individuals, due to their patience and forbearance in their way of
Allah, became so blessed that the Muslims are commanded to worship Allah
at this point and to perform the Sa’ee with dignity and splendor, why
the grave of the Holy Prophet (s.a.w.a.) �” who displayed extreme
patience and steadfastness in reforming the society �” cannot become
blessed? Why prayers and supplications cannot be performed a place that
enjoys such honor and nobility?
5. If really performing prayers besides the grave was not legitimate,
then how did Ayesha for a considerable period of time, perform prayers
and worship Allah beside the grave of the Holy Prophet (s.a.w.a.) in a
corner of her room as narrated in some accepted traditions of the
Sunnis?!!
This tradition of the Holy Prophet (s.a.w.a.) narrated by the Muslim
traditionalists in which Allah has cursed the Jews and the Christians,
who took the graves of their Prophets as a mosque” (6) and which the
Wahhabis have used as evidence for declaring the performance of prayers
near the graves of Allah’s friends as prohibited, actually means that
they used to prostrate on the graves of their Prophets (a.s.) or worship
them or took their graves as Qiblah. Obviously, each of these actions
is in breach of the Islamic Shariah. If the tradition means as the
Wahhabis interpret, then why did Ayesha �” the narrator of the tradition
�”spend 50 years praying in that chamber and worship Allah?
6 – If the Prophet’s (s.a.w.a.) grave had no particular honor and
privilege, then why did Abu Bakr and Umar insist that their bodies be
buried next to him (s.a.w.a.)? Why did Hasan Ibn Ali (a.s.) will that
his body be buried next to his grandfather and if the enemy does not
allow it, then he should be buried in the cemetery of Baqi?
What relation does this tradition have with the action of a Muslim,
who prays near the grave of the Holy Prophet (s.a.w.a.) facing the
Qiblah, seeking grace from Allah while his aim is to receive excellence
from that place?
7. The revered daughter of the Holy Prophet (s.a.w.a.), who �” even
according to the Sehaah-e-Sittah “Her happiness is the happiness of
Allah and His Messenger and her anger is the anger of Allah and His
Messenger” �”used to visit the grave of her uncle Hamzah every Friday,
pray there and cry. The following is the exact quote from historical
accounts:
“Fatimah (s.a.) used to visit the grave of her uncle Hamza (a.s.) every Friday; she prayed and wept there.”
These proofs, in addition to the practice of the Muslims who always
prayed, sought blessings and supplicated near the graves of Allah’s
friends and Prophets (a.s.), imply that they enjoy greater virtue and
dignity. Their purpose was naught but to seek blessings from the
loftiness of the place and to perform their actions where Allah’s
attention was greater.
After the above topic has become clear, even if we assume �” for the
sake of argument �” that there is no evidence in the Holy Quran and
traditions regarding the special status of these places, and the
excellence of performing prayers and reciting supplications there, how
does it prove that performance of prayers and reciting supplications is
prohibited there? How these places are not included in the general rule
that every land is a place of Allah’s worship (8) to prohibit the
Muslims from praying near the graves of Allah’s beloved?
We have mentioned earlier as to what is the aim of traditions talking
about the Jews and the Christians taking the graves of their Prophets
as mosques. By no means do these traditions imply the prohibition of
performing prayers for Allah facing the Qiblah and supplicating near the
graves.
LIGHTING CANDLES ON GRAVES
The issue of lighting candles on the graves of Allah’s beloved, which
the Wahhabis and their ilk prohibit with utmost fervor and intensity,
is not so important. For, its reference is the same tradition from
Sunan-o-Nisaai narrated on the authority of Ibn Abbas that the Holy
Prophet (s.a.w.a.) cursed the women who visit the graves, take them as
mosques and light candles upon them (9).
These traditions apparently are applicable in cases where lighting of
candles is similar to the acts of the disbelievers and some religions
of the world. But if the purpose of lighting the candles is to recite
the Holy Quran, supplications, perform prayers and other religious acts,
there is no religious problem in it without doubt. In fact, lighting
candles or lamps in such places, especially for the aforementioned
sacred goals, will be a clear application of the verse
وَتَعَاوَنُوا عَلَى ال�’بِرِ�’ وَالت�’َق�’وَىٰ
“Help each other in goodness and piety (10)”.
In such a case, how can it be forbidden and prohibited?
A group of exponents of traditions have justified its prohibition
from another angle. In the margins of Sunan Nisaai it is written, “It is
prohibited because it is waste of wealth without any benefit.” (11)
Therefore, the claim of the Wahhabis banning the Muslims from
building mosques upon or near the graves and lighting lamps near the
graves or stopping them from praying and reading supplications near the
graves have no religious sanction and hence, refutable. On the contrary,
by declaring such permissible actions as polytheism and prohibited,
they themselves have become perpetrators of innovation in religion
(bid’ah).
————————————
Endnotes:
1. Commentaries of the Holy Quran: Al-Kashshaaf, Majma’ al-Bayaan,
Gharaaeb al-Quran of Neyshaboori, Jalaalain and Al-Meezaan can be
referred
2. Jaarullah Zamakhshary in Tafseer al-Kashshaaf under the
interpretation of the above verse writes: “The Muslims prayed in them
and sought blessings from these places.” Neyshaboori, in his exegesis,
pens under the same verse: “The Muslims prayed in them and sought
blessings from these places.”
3. Wafaa al-Wafaa Fi Akhbaar-e-Daar al-Mustafa, vol. 4, p. 1376
4. Al-Khsaaes al-Kubra by Abd al-Rahmaan al-Suyuti
5. Jalaa al-Afhaam Fi al-Salaah wa al-Salaam Alaa Khair al-Anaam by Ibn al-Qaiyyem p. 228.
6. Allah has cursed the Jews and the Christians; they took the graves
of their Prophets (a.s.) as places of worship. Sunan-o-Nisaai, v. 4, p.
96, published at Beirut
7. Sunan-o-Baihaqi, v. 4, p. 78; Mustadrak of al-Haakem, v. 1, p. 377
8. “The earth has been made for me as a mosque and pure.” Musnad-o-Ahmad, vol. 2, p.222
9. “The Messenger of Allah (s.a.w.a.) has cursed the women who visit
the graves, take them as mosques and light candles on them.”
Sunan-o-Nisaai, v. 3, p. 77, published at Egypt and v.4, p. 95,
published at Beirut; Tayseer al-Wusool Ilaa Jaame’ al-Usool, vol. 4, p.
210
10. Surah Maaedah (5): Verse 2
11. Sunan-o-Nisaai, v. 3, p. 77, published at Egypt and v. 4, p. 95,
published at Beirut; Sharh-o-Jaame’ al-Sagheer, v. 2, p. 198 should be
referred
Excerpts from the article written by Ms. Samaanah Khan Ahmadloo
Source:
World Assembly of Shia Studies
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