Showing posts with label Construction of Mosque Near the Graves. Show all posts

Thursday, 13 April 2017

Building Mosques Over Graves is Allowed in Islam

Here is our Proofs......

Pre-Islamic instances of mosques built over graves:

The following list is merely indicative and should not be treated as exhaustive:

1. Prophet Dawood (a.s.) in Quds, Israel

2. Prophet Ibrahim (a.s.) in Hebron, Israel

3. Prophet Is’haaq (a.s.) in Hebron

4. Prophet Yaqoob (a.s.) in Hebron

5. Prophet Yusuf (a.s.) in Hebron

All these graves were elevated structures of stones and remained in this condition even after the spread of Islam in Quds. (Kashf al-Irteyaab, pg 306)

Even Ibn Taimiyyah admits that the structure over Prophet Ibrahim’s (a.s.) grave existed when Islam reached Hebron and in the very presence of companions, none of whom raised any objection. Only thing is the door to the mausoleum (of Prophet Ibrahim (a.s.)) remained closed till 400 AH.
(Majma’ al-Fataawaa of Ibn Taimiyyah vol 27 pg 141)

List of some instances to prove the point that building graves is as old as Islam itself:

1. Existence of the structure i.e. Prophet’s (s.a.w.a.) chamber inside which he (s.a.w.a.) lies buried. (Akhbaar al-Madinah vol. 1 pg 81)

Initially the Prophet’s (s.a.w.a.) room where he lies buried did not have walls. It was Umar b. Khattab who first constructed walls around it and gave it the shape of a structure.
(Wafaa al-Wafaa be Ikhtiyaar al-Mustafa, vol. 2 pg 521)

In fact, constructing and re-constructing walls around the Prophet’s (s.a.w.a.) grave was an ongoing effort with Ayesha, Abdullah b. Zubair (during his brief reign in Medina) and Mutawakkil, among others.

2. Constructing a mosque over the grave of Hazrat Hamzah (a.s.). (Ibid)

3. Grave of Ibrahim – son of the Prophet (s.a.w.a.) in the house of Muhammad b. Ali b. Zaid. (Ibid)

4. Building a structure over the grave of Ameerul Momineen (a.s.) in the year 372 AH. (Sair-o- Aalam-e-Nobala vol 1 pg 251)

5. Building a structure over the grave of Zubair in the year 386 AH. (Al-Muntazim, vol. 14 pg 377)

6. Building a structure over the grave of Sa’d b. Maaz in the second century. (Sair-o-Aalam-e-Nobala vol. 13 pg 285)

7. Embellishing the grave of Imam Bukhari – compiler of Sahih-e-Bukhari in 256 AH. (Al-Tabaqaat al-Shaafiyyah al-Kubra, vol. 2 pg 234)

8. Abbaside Emperor Haroon al-Rashid constructed a dome over the tomb of Ameerul Momineen (a.s.) during his reign in the second century. (Sair-o-Aalam-e-Nobala vol. 16 pg 251)

If leveling graves to the earth was ever mandated in Islam we can be certain that Haroon al-Rashid would definitely have done it given his animosity with the Ahle Bait (a.s.) of the Prophet (s.a.w.a.) and his role in the murder of the Prophet’s grandson – Imam Moosa b. Jafar al-Kazim (a.s.). On the contrary, we find that he has constructed a dome as a mark of respect for someone who he did not particularly love.

9. The respected companion of the Prophet (a.s.) – Hazrat Salman-e-Muhammadi (r.a.) passed away in 36 AH. Khateeb-e-Baghdadi writes about his tomb – His grave is present even today near the palace of Kasra in Madaaen, Iraq. It is well-known heritage site and has a structure over it. (Taarikh-e-Baghdadi, vol. 1 pg 163)

10. Regarding Talhah b. Abdullah – who died while fighting the caliph of his time, Ibne Batutah writes in his journal, “His grave is at the entrance of the city and over the grave is a dome and a mosque.” (Safarnaameh Ibn Batutah, vol. 1 pg 208)

When this is the respect accorded by the Muslims to the grave of a companion who died on falsehood, graves of those like the Imams of the Ahle Bait (a.s.) who were martyred on truth and were in fact Imams of truth, deserve even more embellishment, veneration and respect.

11. Muhammad b. Idris al-Shaafei – Imam Shaafei, one of the four jurists of the Sunni school, passed away in 204 AH. Zahabi writes, “The entire city collectively constructed a dome over his grave.” (Duwal al-Islam pg 344)

Building mosques over graves is advocated by Sihaah-e-Sittah (the six compendiums of traditions regarded as highly reliable by the Ahle Tasannun)

While these Muslims are quick to advance traditions from Sahih-e-Bukhari and Sahih-e-Muslim that suit their motive to brand accepted Islamic practices as apostasy, they appear oblivious to the scores of other traditions that reject their contention.

1. Umar’s grave has a structure

Bukhari narrates in his Sahih in the Book of Janaaiz:

When Umar was stabbed, he sent his son Abdullah with a message to Ayesha to – ask her – If I can be buried with my two companions i.e. in her room, next to the Prophet (s.a.w.a.) and Abu Bakr.

Ayesha replied: I wanted the spot for myself, but I will prefer him (Umar) to myself today.

It had been her custom that if a man from among the companions requested her for 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).

Ibn Umar came back with the news whereupon Umar said: Nothing in the world was more important to me than that resting-place. (Sahih-e-Bukhari, Book of Janaaiz)

2. Elevation of graves

Abu Bakr b. Ayyaash narrates that Sufyan al-Tammar told me that he had seen the grave of the Prophet elevated and convex. (Sahih-e-Bukhari, vol. 2 book 23, tradition 473)

It is established that the Messenger of Allah (s.a.w.a.) placed a rock on top of Usman b. Maz’un’s (r.a.) grave. (Sunan-e- Abi Dawud, Al-Bayhaqi in al-Kubra, vol. 3, pg 412)

The detailed report states that the Holy Prophet (s.a.w.a.) asked a man to place a rock on top of Usman b. Maz`un’s grave; when he was unable to move it, he rolled up his sleeves and helped him till the whiteness of his arms was visible. Usman b. Maz`un was the first of the migrants buried in Baqi. Ibrahim, the Holy Prophet’s (s.a.w.a.) son, was buried next to him.

Kharijah b. Zaid states: I can see myself when we were young men in the time of Usman (b. Affaan). The strongest one of us in high jump was he who could jump over the grave of Usman b. Maz`un and clear it. (Sahih-e-Bukhari in Chapter: (Placing) a stalk on top of the grave; Ibn Hajar in Fath al-Baari vol. 3 pg 256 of 1959 ed., Al-Bukhari in his Al-Tarikh al-Saghir vol. 1 pg 42)

These references are clear evidences for raising the grave and elevating it above the surface of the earth.

Al-Shawkaani, a leading Salafi scholar, admitted that the Salaf built up the graves high as proved from above references.

Ibn Hibban (in his Sahih-e-Ibn Hibban) who according to many Sunni scholars ranks as the most reliable scholar after Bukhari and Muslim has documented his visitation (Ziyaarah) to the tomb of Imam Ali b. Moosa al-Reza (a.s.) in Mashshad, Iran:

I have done ziyaarah of his tomb many times, during my stay at Tus. Whenever I got into any difficulty I went to the grave of Imam Ali b. Moosa al-Raza (s.a.) 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 no matter how many times I did it. May Allah grant us death in the true love for Prophet (s.a.w.a.) and his blessed Ahle Bait! (Ibn Abi Haatim al-Raazi, Kitab al-Theqah, vol. 8 pg 457, tradition 14,411)

Interpretation of traditions that prohibit building of graves

It is clear from the Holy Quran and the Prophet’s (s.a.w.a.) Sunnah and actions of the righteous ancestors that building of graves is permitted and even recommended in case of esteemed personalities. Then, how does one reconcile the apparent prohibition in some traditions?

The answer is simple for those who understand the tone and tenor of such traditions. Many scholars have explained it in their works – only if these so-called Muslims would have referred to these books. Perhaps, they have referred but chose to hide the truth!

Both the Ibne Hajars (Haythami and Asqalaani) among other scholars have advanced a rationale for such traditions, which is so plain that even a Muslim child will understand it.

Ibn Hajar al-Haythami, who had no love lost for the Shias, in his al-Zawaajir an Iqtiraf al-Kabaair elaborates on the tradition under question that the prohibition for building graves is if the prayer is performed towards or on the grave and this is only if one prays so close to it that if while praying the prayer of those attentive (looking down), the grave would be within one’s sight. (Al-Zawaajir an Iqtiraf al-Kabaair)

This was the method of the prayers of Jews and Christians and hence the prohibition. No one in the history of Islam took this tradition as proof of prohibition for the building of tombs/shrines over righteous Muslims as Muslims do not worship in this manner.

Likewise, Ibn Hajar al-Asqalaani states: In view of the fact that the Jews and Christians were taking the graves of their Prophets (a.s.) as their Qiblah for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. Hence, Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the purpose of seeking blessing (tabarruk) and not for prostration or paying attention towards them, he will never be included in this prohibition (as mentioned in Surah Kahf (18): Verse 21) (Ibn Hajr al-Asqalani, Fath al-Baari vol. 3 pg 208)

Saturday, 15 June 2013

Building Mosques Next to the Graves of the Righteous

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

Building mosques over graves – Skeptics’ arguments

One of the most hotly debated issues of Islam over the last 80 years or so that precipitated quite suddenly and one might say even conveniently in the beginning of the 20th century, with the ascent of the new order in Hejaz, is the building of mosques over the graves of the righteous servants, the Prophets (a.s.) including the Holy Prophet (s.a.w.a.), successors of the Prophet (s.a.w.a.), righteous wives of the Prophet (s.a.w.a.), among others.

Without venturing into the backdrop of how this non-issue was pitchforked into a burning issue by the rulers of the time, we will directly address the doubt raised by the skeptics with replies from the Holy Quran, and Sunnah as also history both pre-Islamic and post-Islamic.

Apart from some stray traditions and single narrator traditions (Khabar-e-Waahid) and decrees (fatwa) of scholars from a particular school of thought, there is not much evidence advanced by these Muslims.

1. Argument from tradition of Prophet (s.a.w.a.)
The foremost argument revolves around the tradition related by the Holy Prophet (s.a.w.a.) concerning the actions of the Jews and the Christians. 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. Based on such traditions, these Muslims conclude that those who build graves are subject to the Prophet’s (s.a.w.a.) curse.

2. Argument from tradition of Abul Hayyaaj
The other argument revolves round a tradition with a single narrator – Abul Hayyaaj wherein Ali b. Abi Talib (a.s.) ordered him (Abul Hayyaaj) to flatten all graves which was also the Prophet’s (s.a.w.a.) order to him (Ali (a.s.).

3. Argument from decrees of scholars
These Muslims then cite decrees of scholars to support their contention. Apparently, there aren’t that many scholars, but they take solace from the very few like Ibne Qayyim-e-Juaziyyyah who have forbidden building of graves, lighting of candles on graves, etc on the contention that it represents idol worship of the period of paganism.

A moment’s reflection
Before venturing into a detailed response, it is first worth considering if the argument against building graves was so compelling and evident as the sun to all Muslims of all eras, why was building graves a culture of Deen-e-Hanif right from the Bani Israel prophets (a.s.) to the era of the Holy Prophet (s.a.w.a.)? Why didn’t the Holy Prophet (s.a.w.a.), the first caliph, the second caliph and other companions object to the building of graves beginning with the grave of the Prophet (s.a.w.a.) himself and then the graves of the first and second caliphs?

When questioned about the grave of the Holy Prophet (s.a.w.a.), they respond quite absurdly that earlier the grave was not a part of the mosque but was later included in the expansion. What a far-fetched argument indeed! Only the absolutely ignorant will buy such a theory. Firstly, the mosque is defined by the dome or by the precincts? The answer is obvious! Now, the grave of the Holy Prophet (s.a.w.a.) is beneath the dome or in the precincts? Secondly, if the grave was later included in the mosque, when was it done? Who were the Muslims who had done it? Were they so ignorant that they were not aware of these traditions? Why no voice was raised by any scholar in the history of Islam?

In fact the first and second caliphs should have explicitly stated that they would not like to be buried next to the Prophet (s.a.w.a.) as it was housed inside a structure that is an innovation according to these Muslims, also he (s.a.w.a.) was buried alongside the mosque – another innovation for these Muslims.

Their haste in wanting to be buried next to the Prophet (s.a.w.a.) without due permission from all the wives or even the general Muslims since “the Prophet (s.a.w.a.) does not leave behind anything to his relatives and he only bequeaths to the Muslims” shows that building graves inside and next to mosques is not a sin, rather it is recommended being the Sunnah of the Prophet (s.a.w.a.).

Equally complicated for these Muslims is to answer why after gaining complete control of Medina and destroying the graves of the immaculate Imams (a.s.) and members of the Prophet’s (s.a.w.a.) household in Jannatul Baqi, they have spared the graves of the first and second caliphs inside the mosque?

We need not remind these Muslims that by their own definition the Prophet (s.a.w.a.) and the two caliphs are among the Salaf, whose actions are a guide for these Muslims. These Muslims have been suggesting for hundred years or so that mosques should not be built over graves, while the caliphs are buried inside the mosque clearly repudiating their claims of being Salafi and followers of Tauheed.

Building mosques over graves – Verdict of the Sunnah

After establishing the permissibility of building mosques over graves from the Noble Quran, we turn to the reliable Sunnah of the Holy Prophet (s.a.w.a.). It must be noted that when a matter has been established by the firm and clear (muhkam) verses of the Holy Quran, we do not need any other substantiation since all other evidences are verified in the light of the Holy Quran and not the other way round.

Click here to read – Permissibility of building mosques over graves – Verdict of the Holy Quran

However, for the benefit of those who refer the Prophet’s (s.a.w.a.) Sunnah for conviction, we have advanced many proofs from the most-reliable sources of the Ahle Tasannun to establish the belief that building mosques is permissible, rather recommended in Islam.

Objection of the Skeptics

Before answering their objection to building mosques over graves, let us first revisit the tradition advanced by the skeptics in support of their contention.

Their foremost argument revolves around the tradition related by the Holy Prophet (s.a.w.a.) concerning the actions of the Jews and the Christians. 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. Based on such traditions, these Muslims conclude that those who build graves are subject to the Prophet’s (s.a.w.a.) curse.

Reply

It is clear to all Muslims – both in the era of the Holy Prophet (s.a.w.a.) as also in subsequent eras – that the tone and tenor of this and other such traditions prohibits the worshipping of graves as one worships Allah. Praying near the grave to achieve divine proximity through the person buried inside the grave or turning toward the inmate of the grave with the intention of securing a reliable channel towards Allah is not prohibited; rather it is highly recommended.

The objective of the Muslims behind praying and reciting supplications near the graves of Allah’s Prophets (s.a.w.a.) and his righteous servants is not different from the objective of the angels of Allah who prostrated in front of Prophet Adam (a.s.) on divine command. Or, the respect accorded by the brothers of Prophet Yusuf (a.s.) and his parents – including his father Prophet Yaqoob (a.s.) to Prophet Yusuf (a.s.).

Since these actions are shown as highly recommended by the Holy Quran, it is surprising why the skeptics are raising a hue and cry over building mosques over graves. It hardly matters that Prophets Adam (a.s.) and Yusuf (a.s.) were alive and the Holy Prophet (s.a.w.a.) is buried, since the Prophet (s.a.w.a.) is superior to both of them. Are these Muslims suggesting that acts of proximity like prostration are recommended while the person is alive but become polytheism (shirk) after death? Monotheism (Tauheed) and polytheism (shirk) have nothing to do with being alive and dead. The Christians, who took Prophet Eesa (a.s.) as god, did so in his lifetime. So, applying the yardstick of these so-called Muslims, it should be a highly recommended act!

Moreover, the incident of As’haab-e-Kahf in Surah Kahf (18): Verse 21 clearly repudiates this false notion and underscores the fact that building graves over the righteous servants is recommended.

Building mosques over graves is advocated by Sihaah-e-Sittah (the six compendiums of traditions regarded as highly reliable by the Ahle Tasannun)

1. Umar’s grave has a structure

Bukhari narrates in his Sahih in the Book of Janaaiz:

When Umar was stabbed, he sent his son Abdullah with a message to Ayesha to – ask her – If I can be buried with my two companions i.e. in her room, next to the Prophet (s.a.w.a.) and Abu Bakr.

Ayesha replied: I wanted the spot for myself, but I will prefer him (Umar) to myself today.

Ibn Umar came back with the news whereupon Umar said: Nothing in the world was more important to me than that resting-place.

(Sahih-e-Bukhari, Book of Janaaiz)

2. Elevation of graves

Abu Bakr b. Ayyaash narrates that Sufyan al-Tammar told me that he had seen the grave of the Prophet elevated and convex. (Sahih-e-Bukhari, vol. 2 book 23, tradition 473)

It is established that the Messenger of Allah (s.a.w.a.) placed a rock on top of Usman b. Maz’un’s (r.a.) grave. (Sunan-e- Abi Dawud, Al-Bayhaqi in al-Kubra, vol. 3, pg 412)

These references are clear evidences for raising the grave and elevating it above the surface of the earth.

Al-Shawkaani, a leading Salafi scholar, admitted that the Salaf built up the graves high as proved from above references.

(Ibn Abi Haatim al-Raazi, Kitab al-Theqah, vol. 8 pg 457, tradition 14,411)

3. Prophet Eesa (a.s.) will be buried next to the Holy Prophet (s.a.w.a.)

According to traditions Prophet Eesa (a.s.) on his death, after his second coming, will be buried alongside the Prophet (s.a.w.a.) in Medina.

(Mishkaat al-Masaabih; al-Qawl al-Mukhtasar fi Alaamat al-Mahdi al-Muntazar)

All these traditions clearly prove that praying near the grave, building structures over graves and elevating graves are Islamic practices adopted by the Holy Prophet of Islam (s.a.w.a.) and the righteous ancestors (Salaf-e-Saaleh).

Who understands monotheism (tauheed) and polytheism (shirk) better – the Salaf or the Salafi?

According to the incident of Umar’s stabbing, neither Umar nor Abu Bakr before him, nor Ayesha, nor Abdullah b. Umar nor the numerous companions who sought to be buried alongside the Noble Prophet (s.a.w.a.) thought anything wrong in being buried inside a structure. Far from being prohibited and an act of polytheism or paganism, they thought it was the ultimate place for burial since it was in proximity to the Noble Prophet’s (s.a.w.a.) resting place.

And most importantly –Muhammad b. Ismail al-Bukhari – the compiler of Sahih-e-Bukhari did not believe that building mosques over graves was polytheism. Otherwise, how do these Muslims explain the grand mausoleum, which is nothing short of spectacular, built over his grave near Samarqand in present day Uzbekistan?

Obviously, Muslim b. al-Hajjaj – compiler of Sahih-e-Muslim and student of Bukhari – did not think of building graves as polytheism, or else he would have protested regarding his teacher’s mausoleum and taken steps to ensure that his own grave was not turned into a tomb visited by pilgrims.

All the four Imams of the Ahle Tasannun, who have documented numerous traditions about worshipping Allah, monotheism and polytheism, would have most certainly taken steps to ensure their graves were as level as the graves of present day Jannatul Baqi. But that was not the case and Malik b. Anas, whose book al-Mawatta is regarded by many like Shaafi as superior to all books except the Holy Quran – was buried in Baqi with a structure over his grave that stood for nearly 600 years until it was demolished by people who claimed to have a deeper knowledge of Islam and Tauheed than him.

Interpretation of traditions that prohibit building of graves

Both the Ibne Hajars (Haythami and Asqalaani) among other scholars have advanced a rationale for such traditions, which is so plain that even a Muslim child will understand it.

Mosques were built over graves before Islam

While there are more instances than can be humanly listed of mosques being built over graves after the advent of Islam, building mosques over graves was a common practice of divine religions even before the advent of Islam. We have already witnessed this in the interpretation of Surah Kahf (18): Verse 21.

Many traditions reveal that Prophets (a.s.) of past nations are buried in mosques.

• For instance, Abdullah b. Umar narrated from the Holy Prophet (s.a.w.a.) – Inside the Mosque of al-Khayf (Masjidul Khayf in Mina) are graves of 70 Prophets (together).

According to al-Haythami the narrators of this tradition are reliable (theqah), thereby indicating that the tradition is Sahih (authentic and reliable). (Majma’ al-Zawaaid, vol. 3 pg 640 Baab fi Masjid al-Khayf, tradition 5,769)

• According to another scholar of the Ahle Tasannun, Mullah Ali Qaari graves of Prophets (a.s.) are present inside Masjid al-Haraam: …Don’t you see that grave of Prophet Ismail (a.s.) is inside the Masjid al-Haraam near the hateem and to pray there is superior than in other places. However, to pray near the graves is only forbidden when the soil becomes dirty due to impurity of the deceased. In the hateem near Hajr al-Aswad and drain pipe (mizaab), there are graves of 70 Prophets (a.s.). (Al-Mirqaat fi Sharh al-Mishqaat, vol. 2 pg 202)

• Abu Hanifa narrates from Salim al-Aftas – There is no Prophet who has not fled from his people towards the Kaabah to worship Allah, and around it there are graves of 300 Prophets (a.s.). (Kitaab al-Asar of al-Shaybani, pg 150 published by Turath Publications, London)

Both these instances of Masjid al-Khayf and Masjid al-Haraam being the burial place of Prophets (a.s.) are widely documented and acknowledged. What is not documented even once is a verse of the Holy Quran or Prophet’s (s.a.w.a.) tradition wherein Muslims have been forbidden to pray inside Masjid al-Khayf or Masjid al-Haraam for fear of polytheism or have been commanded to bring both these mosques down to the ground to promote monotheism in the world as the way of the Salaf.

On the contrary, we have been ordered to pray at Maqaam-e-Ibrahim inside Masjid al-Haraam:

وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى

“And take the place of standing of Ibrahim as a place of prayers.”
(Surah Baqarah (2): Verse 125)

None claims that Maqaam-e-Ibrahim is nothing but footsteps of a dead man and to honour it and pray near it is nothing but polytheism.

Janaab-e-Haajerah and Prophet Ismail (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. (Jalaa al-Afhaam fi al-Salaah wa al-Salaam Alaa Khair al-Anaam by Ibn al-Qaiyyim Jauziyyah, a disciple of Ibn Taymiyyah, pg 228)

What can be a greater irony that a disciple of Ibn Taymiyyah observes: 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 in a place that enjoys such honor and nobility?

If 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 for nearly 50 years except for the brief period when she set out in the Battle of Jamal against the rightful Caliph of her time Imam Ali b. Abi Talib (a.s.) and was sent back to Medina so that she could resume her worship next to the Holy Prophet’s (s.a.w.a.) grave.

Mansoor-e-Dawaaneqee told to face the Prophet (s.a.w.a.)

Therefore, we find that even the Caliphs of the time were deeply influenced with worshipping near graves and wanted to know the reality behind the act as Mansoor-e-Dawaaneqee asked Imam Maalik (one of the leaders of jurisprudence of Ahle Tasannun) in a debate that took place in Masjid-e-Nabawi:

While supplicating, should I stand facing the Qiblah or should I face the burial place of the Holy Prophet (s.a.w.a.)?

Imam Maalik: 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.

Rejection of Abil Hayyaaj’s narration about leveling the graves

Another narration advanced by the skeptics is that of Abil Hayyaaj wherein Ameerul Momineen Ali b. Abi Talib (a.s.) allegedly ordered him (Abul Hayyaaj) to level all graves which was also the Prophet’s (s.a.w.a.) order to him (Ali (a.s.).

In light of the numerous proofs from the Noble Quran and the reliable Sunnah in favour of building mosques over graves, such a narration has no standing. This is more so when you consider that Abul Hayyaaj is the sole narrator of this tradition (Khabar-e-Waahid). Consequently, the narration is rendered weak and unreliable.

Nonetheless, it can be viewed as an attempt by the Salaf of the time to level the graves with each other as graves of the time were not of uniform height. So this was probably an attempt to make the level of all graves consistent and not level it to the earth as the skeptics claim.

Then take lesson, O people of wisdom!

Building mosques over graves – Verdict of History

Having advanced irrefutable evidences from the Noble Quran and the reliable Sunnah on the subject, the discussion on building mosques or domes over graves is already concluded and further evidences cannot add to the certainty provided by these two pillars.

However, as is the skeptics’ wont, they are looking for proofs even after the matter is conclusively settled.

So to lend further credence to the established Sunnah of building mosques and domes over graves, we advance instances from history – both pre-Islamic and post-Islamic.

Pre-Islamic instances of mosques built over graves:

The following list is merely indicative and should not be treated as exhaustive:

1. Prophet Dawood (a.s.) in Quds, Israel

2. Prophet Ibrahim (a.s.) in Hebron, Israel

3. Prophet Is’haaq (a.s.) in Hebron

4. Prophet Yaqoob (a.s.) in Hebron

5. Prophet Yusuf (a.s.) in Hebron

All these graves were elevated structures of stones and remained in this condition even after the spread of Islam in Quds. (Kashf al-Irteyaab, pg 306)

Even Ibn Taimiyyah admits that the structure over Prophet Ibrahim’s (a.s.) grave existed when Islam reached Hebron and in the very presence of companions, none of whom raised any objection. Only thing is the door to the mausoleum (of Prophet Ibrahim (a.s.)) remained closed till 400 AH.
(Majma’ al-Fataawaa of Ibn Taimiyyah vol 27 pg 141)

Even if we accept the argument of the skeptics that building mosques over graves by the Bani Israel was misguided and should be leveled to the earth by the Muslims, how does one explain why Umar b. Khattab – the second caliph of the Muslims – after the conquest of Quds (in present day Israel) chose to leave the elevated structures over the graves of all the aforementioned Prophets (a.s.) buried over there?

Was Umar ignorant about Tauheed and Shirk? What about the other venerable companions? Why did they not move to demolish the graves? Were they so ignorant of Shirk? Or, were they not serious about the crime of Shirk? Are Ibn Abdul Wahhab and his cohorts more informed about Tauheed and Shirk than the venerable companions of the Holy Prophet (s.a.w.a.)?

Did Ibn Taimiyyah, who has admitted that structures over graves of Bani Israel Prophets (a.s.) existed while the companions were present in Quds, not understand Tauheed and Shirk?

Ironically, Ibn Taimiyyah has never explicitly forbidden building of mosques over graves. The prohibition is attributed to him by the skeptics just like they have attributed many actions and claims to the righteous ancestors (Salaf-e-Saaleh) to lend authority to their misguided decrees and actions like demolishing the graves of Jannatul Baqi!

Even more ironically, Ibn Taimiyyah’s lone grave stands distinct in the cemetery in Damascus – all other graves except his were razed to set up a hospital in the locality. None of his followers and so called followers of the righteous ancestors showed the same enthusiasm in razing his grave to the earth they showed in leveling the graves of the Prophet’s (s.a.w.a.) daughter – Fatimah (s.a.), his grandson – Imam Hasan b. Ali (a.s.) and his great grandsons – Imam Ali b. Husain (a.s.), Imam Muhammad b. Ali (a.s.) and Imam Jafar b. Muhammad (a.s.) in Jannatul Baqi.

It is not clear whether the objection to raising elevated structures over graves is only with reference to Jannatul Baqi (in Medina) and Jannatul Mualla (in Mecca) or all graves including the two caliphs in the Prophet’s (s.a.w.a.) mosque, the Imams of Sunni jurisprudence (Imam Malik’s grave is leveled in Baqi), authors of Sihaah-e-Sittah like Imam Bukhari, Imam Muslim and the leaders of the Salafi ideology like Ibn Taimiyyah.

Elevated structures existed right from the beginning

Some skeptics have attempted to cast aspersions on the commencement of grave building. They claim it started from the 5th century Hijri. Through this, they hope to exonerate the earlier generations of the Muslims from grave building and taint it with innovation.

Reply:
Firstly, by distorting the starting point of grave building in the Islamic era they cannot gloss over the practice of grave building in the time of the Israeli Prophets (s.a.w.a.) to which the earliest companions like Umar and Usman were silent, consenting and approving spectators after the conquest of Quds.

Secondly, evidence of grave building in the earliest centuries of Islam exposes their agenda to shift the timeline to subsequent centuries.

We list some instances to prove our point that building graves is as old as Islam itself:

1. Existence of the structure i.e. Prophet’s (s.a.w.a.) chamber inside which he (s.a.w.a.) lies buried. (Akhbaar al-Madinah vol. 1 pg 81)

Initially the Prophet’s (s.a.w.a.) room where he lies buried did not have walls. It was Umar b. Khattab who first constructed walls around it and gave it the shape of a structure.

(Wafaa al-Wafaa be Ikhtiyaar al-Mustafa, vol. 2 pg 521)

2. Constructing a mosque over the grave of Hazrat Hamzah (a.s.). (Ibid)

3. Grave of Ibrahim – son of the Prophet (s.a.w.a.) in the house of Muhammad b. Ali b. Zaid. (Ibid)

4. Building a structure over the grave of Ameerul Momineen (a.s.) in the year 372 AH. (Sair-o- Aalam-e-Nobala vol 1 pg 251)

5. Building a structure over the grave of Zubair in the year 386 AH. (Al-Muntazim, vol. 14 pg 377)

6. Building a structure over the grave of Sa’d b. Maaz in the second century. (Sair-o-Aalam-e-Nobala vol. 13 pg 285)

7. Embellishing the grave of Imam Bukhari – compiler of Sahih-e-Bukhari in 256 AH. (Al-Tabaqaat al-Shaafiyyah al-Kubra, vol. 2 pg 234)

8. Abbaside Emperor Haroon al-Rashid constructed a dome over the tomb of Ameerul Momineen (a.s.) during his reign in the second century. (Sair-o-Aalam-e-Nobala vol. 16 pg 251)

12. Zahabi has documented, “Mutawakkil Abbasi in the year 236 AH ordered the razing of Imam Husain’s (a.s.) shrine along with adjacent structures. The residents expressed their extreme anguish at this order and protested against it and condemned Mutawakkil through various measures like poems, articles, etc.”

Two points are noteworthy over here:

First – Since Mutawakkil wanted to raze the shrine he could well have taken the support of all the proofs advanced by the skeptics like the tradition of Jews and Christians worshipping graves or the narration of Abil Hayyaaj to level graves so as to give his decision an Islamic touch and take the high ground of Tauheed. But Mutawakkil could not advance any proof from the Holy Quran or Sunnah simply because there was no proof available. Had it been available, we are sure he would have announced it. His decision was purely out of hatred for the Ahle Bait (a.s.). We fail to see any difference between him and those so-called Muslims who have razed the shrines of the Ahle Bait (a.s.) because both actions are rooted in animosity.

Second – The large scale protest of the Muslims on Mutawakkil’s action shows that building shrines (for the righteous) was the prevalent Sunnah and demolishing shrines was an innovation.

There are many examples throughout the history of Islam (as also before Islam) of graves being built and Muslims of all ages and schools of thought have undertaken the task. Except for these skeptics who have surfaced less than a hundred years ago, none have objected to it under any pretext, least of all from Noble Quran and the Prophet’s (s.a.w.a.) Sunnah.

To conclude, we quote Akram al-Bushi who is a master of Islamic history and in his notes on Sair-o- Aalam-e-Nobala by Zahabi writes, “These structures (over graves) are constructed by all the common Muslims. In this context, none is aware (i.e. there is no evidence) that this action is an innovation and thus prohibited.”

Friday, 7 June 2013

Construction of Mosque Near the Graves of Pious People

Is construction of mosque near or in front of the grave of pious people permissible or not? Supposing it is permitted, then what is the main purpose of the tradition (hadith) of the Holy Prophet (s) regarding the actions of Jews and Christians as it has come in a tradition that the Holy Prophet (s) has cursed these two groups for considering the graves of their Prophets as objects of worship? Moreover, is construction of mosque near the graves of the Awliya inseparable with what has come down in this tradition!?

Answer:

By paying attention to the general principles of Islam, construction of mosque in the vicinity of graves of the awliya and pious doesn’t not have the least problem. This is because the purpose of construction of mosque is nothing more than worshipping Allah near the grave of His beloved who has become the source of receiving gifts. In other words, the aim of establishing mosque in these instances is that the visitors to the Divine leaders either before or after their ziyarat, perform their duty of worship (‘ibadat) over there in as much as neither ziyara to graves is forbidden (even from the viewpoint of Wahhabis) nor performing of salat, after or before ziyarat. Therefore, there is no reason to believe that the construction of mosque near the graves of awliya for the purpose of worshipping Allah and performing divine duties is forbidden.

By paying attention to the story of Ashab al-Kahf it is deduced that this action was a custom prevalent in the previous religions and Qur’an has narrated that without any criticism. When the incident of Companions of Kahf was disclosed to the people of that time after 309 years, they expressed their views about the ways of honouring the Companions of Kahf. One group said that a structure should be made over their grave (so that apart from honouring them their names, signs and memories are kept alive). Qur’an expresses this view as such:

“…..Erect an edifice over them….,” (Kahf: 21)

Another group said that a mosque should be built over their grave (and in this way tabarruk sought). The Islamic commentators are unanimous in their views.[1] that the suggestion of the first group was related to the polytheists and the suggestion of the second gronp was that of the monotheists. The Qur’an, while narrating this saying, says:

Those who prevailed in their affair said: We will certainly raise a masjid over them. (Kahf: 21) [2]

History has it that the period of occurrence of the incidence of Companions of Kahf was the period of victory of monotheism over polytheism. There was no more of the sovereignty of the polytheists, nor their calling the people towards idol-worshipping. Naturally, this victorious group will be the same monotheist group, especially, that the content of their suggestion was the matter of construction of mosque for the sake of worshipping Allah. This itself is a witness that those making the suggestion were monotheists and God-worshippers.

If really the construction of mosque over or near the grave of the holy persons is a sin or polytheism, then why the monotheists made such a suggestion and why Qur’an narrates this without any criticism? Is not the narration of Qur’an together with this silence a testimony upon its permissibility? It is never proper that God narrates the sign of polytheism from a group but without specifically or implicitly criticising them. And this reasoning is the same ‘assertion’ which has been explained in ‘ilm al-‘usul. (Methodology)

This event shows that it has been one kind of lasting conduct amongst all the monotheists and was one way of honouring the one in grave or a means of seeking tabarruk.

It was reasonable and polite of the Wahhabis that before arguing about hadith, they should first have sought the reference from the Holy Qur’an and then attempted the analysis of the tradition.

Now we shall discuss and examine their reasonings.

Reasonings of Wahhabis that Construction of Mosque near Grave is Forbidden

By presenting a series of traditions, the Wahhabis have analysed the matter of construction of mosque near the grave of pious people to be forbidden. We shall examine all such traditions:

Bukhari in his Sahih under the chapter of

narrates two traditions as such:

1. When al-Hasan bin al-Hasan bin ‘Ali passed away his wife made a dome (a tent) over his grave and after one year she removed it. It was heard that one person cried out: “Have they found that which they had lost”, another person replied: “No they have become disappointed and have given up.”

2. May the curse of Allah be upon the Jews and Christians (for) considering the graves of their Prophets as mosques. She (Ayesha) said: “If it was not for this fear that the grave of the Holy Prophet (s) would become a mosque, the Muslims would have kept his grave open (and not put up a barrier around it).

3. Muslim has narrated in Sahih the same tradition with slight variation. As such we confine ourselves to narrating only one text. [3]

Know that people before you took the graves of their Prophets and the pious people as mosques. Never take the graves as mosques, I forbid you from that. [4]

4. Umm Habiba and Umm Salama (Wives of the Holy Prophet) saw a prophet's picture in the country of Ethiopia (when they had travelled to that place along with a group). The Holy Prophet (s) said: They are such people that whenever a pious man dies amongst them they construct a mosque over his grave and draw his picture on it. They are the worst of the people before God on the Day of Judgement. [5]

al-Nasa’i narrates from Ibn ‘Abbas in his Sunan under the chapter:

as such:

5. The Holy Prophet (s) has cursed those ladies who visit the grave and those who take them as mosques and light a lamp over it. [6]

Ibn Taymiyya who is the leader of such beliefs and Muhammad ibn ’Abd al-Wahhab sharing his views interpret the aforesaid traditions in such a manner that building mosque over or near the grave of pious people is not permitted.

Thus Ibn-Taymiyya writes:

“Our scholars have said that it is never allowed to construct a mosque over the grave”. [7]

A Probe into the Context of Traditions

Now we have to pay attention to the contents of the traditions and derive its correct meanings. We should not remain negligent to this principle and it is as such: As one verse (ayah) can remove the ambiguity of another verse and help its correct interpretation, in the same way, one tradition too can remove the ambiguity and interpret another tradition.

The Wahhabis have stuck to the apparent meaning of one tradition and relied on that in such a manner that any kind of building of mosque over or near the graves of awliya is prohibited whereas if they would have collected all the traditions together, they would have understood the objective of the Holy Prophet (s) in sending this curse.

The Wahhabis have closed the door of ijtihad and thus commited too many mistakes in understanding many of the traditions.

Superficially, it is possible that the authenticity of the traditions be reliable and its narrators trustworthy. Since the deliberation on the references of these traditions will lengthen our discussion, we shall limit ourselves to their contents only.

Our Views about This Matter:

Awareness about the objective of the traditions is related to throwing light on the actions of the Jews and Christians near the graves of their respective Prophets because our Holy Prophet (s) has prevented us from the actions which they used to do. If the limits of their actions are clarified, then surely the limits of haram in Islam too would be clarified.

In the previous traditions there exist evidences which testified to the fact that they took the graves of their prophets as their qibla and refused from paying heed to the true qibla. More still, they were worshipping their prophets near their graves instead of worshipping Allah or at least were taking partners with God in their worship.

If the context of the traditions is this that we do not choose their graves to be their qibla and do not consider them as partners with God in worship, then we can never consider the construction of mosque over or near the graves of the pious and virtuous as haram where the visitors neither take their graves to be as their qibla nor do they worship them. Moreover, they worship the one God facing the qibla in their salat and the aim of constructing mosque near the graves of awliya Allah is only to seek tabarruk from their places.

What is important is that it should be proved that the aim of the tradition (that we should not take their graves as mosques) is the same as what we have just said. Here are the evidences:

1. The tradition of Sahih Muslim (4th tradition) elucidates the other traditions because when the two wives of the Holy Prophet (s) explained to him that they had seen a portrait of a Prophet in a Ethiopian church, the Holy Prophet (s) said:

“They are such people that whenever a pious person passes away they would construct a mosque over his grave and put up his portrait in that mosque.”[8]

The purpose of putting portraits near the graves of pious people was that people would worship them such that they considered the portrait and grave to be their qibla or still more, consider them as idols for worship and prostration. Worshipping of idols is nothing but placing the idol in front and respecting and falling into humiliation before them.

The probability which we are having in this tradition, keeping in mind the actions of the Christians who were and are always inclined towards human worship and are always worshipping portraits and statues, is very worthy of attention. With such strong probability we can never rationalize with the help of this tradition, the prohibition of construction of mosque over or near the grave of awliya Allah which is devoid of such embellishments.

2. Ahmad ibn Hanbal in his al-Musnad and Imam Malik in his al-Muwatta’ narrate the tradition that the Holy Prophet (s) after prohibiting the matter of construction of mosque said:

“Allah, do not make my grave as an idol which is subject to worship” [9]

This sentence shows that they were behaving with the grave and the portrait which was next to it like one idol and taking them as their qibla and still more is worshipping them in the form of idol.

3. Pondering over the tradition of Ayesha (2nd tradition) will elucidate this fact to a greater extent. After narrating the tradition from the Holy Prophet (s) she says:

“If it was not for the fear that the grave of the Holy Prophet (s) would be taken as mosque the Muslims would have kept his grave open”. (They would have not constructed a barrier around the grave)

Now it should be seen that from what aspects the barrier and wall around the grave can become an obstacle? Undoubtedly the barrier will prevent the people from reciting salat over the grave, from worshipping the grave as one idol or at least from taking it as a qibla. However, performing salat near the grave without worshipping the grave or considering it as a qibla is absolutely possible, whether there exists a barrier or not and whether the grave is open or hidden. This is because for fourteen centuries the Muslims have been performing salat near the grave of the Holy Prophet (s) facing the qibla and have been worshipping Allah without the barrier preventing them from doing this action.

To sum up, the appendix of the hadith which is the text of the sayings of Ayesha clarifies the contents of the tradition because Umm al-mu’minin says: ‘In order that the grave of the Holy Prophet (s) would not be taken as mosque, they kept his grave hidden from the eyes of the people and constructed a barrier around it.’ Now it should be seen as to what extent this barrier can serve as an obstacle.

A barrier can prevent from two things:

1. The grave from taking the shape of idol and the people from standing in front of it and worshipping it since with the presence of a barrier, people are unable to see his grave to be able to treat it as an idol.

2. The grave from becoming a qibla since fixing it as a qibla is the outcome of seeing and we can never compare it with the ka’ba which is a qibla in all the situations whether it is seen or not. This is because ka’ba is a universal conventional qibla in all the conditions, making no difference if it is seen or not. However taking the grave of the Holy Prophet (s) as a qibla for the attendants in the mosque will be related to those who offer salat in his mosque and such a deviation is more achievable in case the grave is uncovered and seen; but when the grave is concealed the thought of prostrating over his grave even in the form of qibla is much less. Due to this, Umm al-mu’minin says that if no possibility existed for considering the grave as mosque (ie. prostrating over the grave) it would have been kept uncoveed. Moreover, such a deviation takes place more when the grave is seen and much less when the grave is hidden.

3. Most of the commentators of the tradition offer the same interpretation as we have done.

Al-Qastallani in Irshad al-sari says: For keeping alive the memories of their past ones, the Jews and Christians were fixing the portraits of their virtous ones near their graves and worshipping their graves. However, their sons and successors, under the influence of whisperings of shaytan, started to worship the portraits near the graves. Thereafter he narrates from Tafsir al-Baydawi as follows:

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 worshipping or paying attention towards them, he will never be included in this prohibition.” [10]

It is not only al-Qastallani who in his commentary on Sahih Bukhari interprets this tradition as such but also al-Sindi, the commentator of Sunan al-Nasa’i speaks with the same effect. We mention some of them here.

The outcome of his dispensation is this that construction over the grave is haram and occasionally makruh. If the grave is considered as qibla it is haram, since it may lead to the worship of the one buried, otherwise it is makruh. [11]

Again he says:

“He (i.e. the Holy Prophet) prohibits his ummah from treating his grave in the same manner as what the Jews and the Christians have done to the graves of their Prophets. This is because, in the name of honour and respect, they were prostrating over the grave or considering it as their qibla”. [12]

Regarding this matter, the commentator of Sahih Muslim says:

“If the Holy Prophet (s) has prohibited us from considering his grave and other graves as a mosque, it is due to this reason that the Muslims should stop from exaggerating his honour which might lead to infidelity. Thus, when the Muslims were compelled to develop the mosque of the Holy Prophet (s) and place the chamber of the prophet’s wives and the chamber of Ayesha in the middle of the mosque, they fixed a round wall around the grave so that it could not be seen and the Muslims would not prostrate over it. The speech of Umm al-mu’minin too is a witness to the same:

If it was not for this fear that his grave (i.e. the grave of Holy Prophet) would become a mosque, the Muslims would have kept his grave open (and not put up a barrier around it).

Another commentator says: The words of Ayesha are related to that period when the mosque was not developed nor extended. After extention and the admittance of her chamber inside the mosque, the chamber was made in the shape of a triangle so that nobody could perform salat over the grave. Thereafter he says that the Jews and Christians were worshipping their Prophets near their graves and were taking them as partners in their worship. With such evidence and perception of the tradition, one cannot understand any meaning other than this.

We shall now overlook all these evidences and will approach this issue by another reasoning:

Firstly, the tradition is applicable to a situation where a mosque is constructed over the grave and this matter does not bear any relation to an adjacent place of the buried. In all the buried places, the mosque is placed near the grave of Imams (a’imma) and awliya in such a manner that the mosque is separated from the shrine. In other words, we are having one shrine and one mosque. The shrine is set aside for ziyarah and tawwasul and the mosque near that, for the worship of Allah. Therefore these adjacent places (shrines) are outside the scope and contents of the tradition assuming that the contents of the traditions are the same as what the Wahhabis say.

Basically speaking how can it be said that the construction of mosque over the grave is haram or makruh whereas Masjid al-Nabi (mosque of the Holy Prophet) is placed near his grave?

If the companions of the Holy Prophet (s) are like the stars which should be followed then why, in this case, we should not follow them. They extended the mosque in such a manner that the grave of the Holy Prophet (s) and the shaykhayn have been placed in the middle of the mosque.

If really, construction of mosque near the grave of Holy Imams was unlawful, then why the muslims expanded the mosque of the Holy Prophet (s) from every angle; while the mosque during the time of the Holy Prophet (s) was placed on the eastern side of the grave, after the expansion, the western side of the grave too became the part of the mosque.

Is it that following the i.e. predecessors and being which the Wahhabis are always proud of, means that we should follow them in one instance and disobey them in another?

From this description, it becomes clear that to what extent the sayings of Ibn al-Qayyim that in Islam, grave and mosque do not exist together are baseless and against the path of Muslims. Secondly, we do not derive any meaning from these traditions other than the Holy Prophet (s) prohibiting construction of mosque over or near the graves of the awliya. However, there does not exist any decisive argument to prove that this prohibition is a haram prohibition. Instead, it is possible that this prohibition is a makruh prohibition just as Bukhari has interpreted the traditions and discussed them under the title;

Chapter: It is aversion to build mosques on graves. [13]

Another testimony is that this matter has come along with the curse upon female visitors to the grave. [14] Surely visiting the graves is makruh and not haram for the ladies.

If the Holy Prophet (s) has cursed this group, this curse is no testimony of it being haram because in many of the traditions those committing makruh acts have been cursed too. In tradition, it is mentioned that those who travel alone or eat alone or sleep alone are cursed.

In the end we remind that the construction of mosque over the grave of pious people was an act which was in vogue in the beginning of Islam.

Al-Samhudi says: “When the mother of Ali (‘a), Fatima bint Asad, passed away, the Holy Prophet (s) ordered that she be buried in a place where today stands a mosque named as ‘Grave of Fatima’. He meant that the place of grave of Fatima appear as a mosque in later time. Again he says: “Mus’ab bin ‘Umayr and ‘Abdulla bin Jahsh were buried under the mosque which was built over the grave of Hamza.” [15]

He further says that in the 2^nd century there existed a mosque over the grave of Hamza.[16]

This mosque existed till the domination of the Wahhabis. They demolished this mosque on these unfounded reasons.

Notes:

[1] Refer to Tafsir al-Kashshaf of al-Zamakhshari, Ghara’ib al-Qur’an of al-Naysaburi, and others.

[2] Sahih al-Bukhari, kitab al-jana’iz, vol. 2, page 111.

[3] Sahih al-Bukhari, kitab al-jana’iz, vol. 2, page 111; Sunan al-Nasa’i, kitab al-jana’iz, vol. 2 p. 871

[4] Sahih Muslim, vol. 2 p. 68.

[5] Sahih Muslim, kitab al-masajid, vol. 2, p. 66.

[6] Sunan al-Nasa’i, (ed. Mustafa Halabi), vol. 4, p. 77

[7] Ibn Taymiyya, Ziyarat al-qubur, p. 106.

[8]

[9] Ibn Hanbal, al-Musnad, vol. 3, p. 248

[10] al-Qastallani, Irshad al-sari; and Ibn Hajar al-‘Asqalani, Fath al-bari, vol. 3, p. 208 approve this view. Prohibition is applicable under circumstances where the grave appears in the manner which was in vogue amongst the Jews and Christians. Otherwise there is no problem and objection.

[11] Sunan al-Nasa’i, (al-Azhar edition), vol. 2, p. 21.

[12] Sunan al-Nasa’i, (al-Azhar edition), vol. 2, p. 21.

[13] Sahih al-Bukhari, vol. 2, p. 111

[14] Sunan al-Nasa’i, (Egyptian edition), vol. 3, p. 77.

[15] Al-Samhudi, Wafa’ al-wafa’ fi akhbar dar al-Mustafa, (ed. Muhammad Muhyiuddin), vol. 3, p. 897.

[16] Al-Samhudi, Wafa’ al-wafa’, (ed. Muhammad Muhyiuddin), vol. 3, p. 922 and 936.