Dars e Imam-Mushrik Graves
“Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)
Badaaius-Sanaai states, “When Hadrat Ibn Abbas (ra)passed away in Taaif Hadrat Muhanunad ibn Hanfia (ra)read namaaz on him {i.e. Janaazah Salaah), arched his grave and built a dome over it.” – Vol. 1, Pg. 320
Aini, the Sharah of Bukhari, states, “These Sahaaba have done this and indeed, the Rauza of Rasoolullah ﷺ is visited by the entire Ummah. No Muhaddith, Faqih or Aalim objected to the Rauza Sharif. Thus, the Hadith cited will have to be interpreted as we have.”
“Sitting on the grave” refers to climbing and sitting on top of it. This is what is prohibited, not becoming a caretaker (Mujaawar) there. There is no prohibition in becoming a caretaker at the grave. The duties of such a person are keeping the key to open and lock the building and seeing to the needs of it, etc. This is proven from the Sahaaba.
Sayyidah Aisha (ra)ا the Mother of the Faithful, was the key-keeper and saw to the affairs of the Holy Prophet’s ﷺ Qabr Sharif. When the Sahaaba wished to visit (Ziyaarat) the blessed grave, they contacted her to open the Rauza Sharif for them. – Mishkaat, Baabud-Dafn Even today, there are caretakers at the Rauza Sharif of the Holy Prophet(saws). No one has ruled this to be impermissible.
The graves which Hadrat Ali(ra), was ordered to bring down were the graves belonging to the Kuffaar, not the graves of Muslims. He said, “I shall send you on the task for which the Holy Prophet ﷺ also sent me once.” Those graves which Hadrat Ali (ra)leveled in the time of the Holy Prophet(saws)cannot have been the graves of Muslims because Rasoolullah ﷺ used to attend the burial of every Sahaabi, and the
Sahaaba never did anything without consulting the Holy Prophet(saws). Thus, all the Muslims graves which existed in that time were either made in the presence of Rasoolullah ﷺ or with his full consent. Based on this, which Muslim grave would’ve become impermissible and necessary to level? Yes, the graves of the Christians were high. Discussing the construction of Musjidun-Nabawi, Bukhari Sharif states, “Rasoolullah(saws)gave an order for the graves of polytheist. (Mushriks). Accordingly, they were unearthed, Vol. 1, Pg. 61 .
There is a chapter in Bukhari Sharif named “Should the Mushriks’ graves from the Period of Ignorance be excavated?” – Vol. 1. Pg. 61 .Allama Haafiz Ibn Hajar (ra)writes in the annotation of this, “… Except for the Prophets and their followers, because exhuming their graves is disrespect to them. -Fat’hul-Baari, Vol. 2, Pg. 26 And, ”This Hadith proves that disposition in a graveyard that has come into ownership is permissible. Old graves may be disentombed except for when they are respected:, – Fat ‘hul-Baari
This Hadith and its annotation have explained the cited Hadith of Hadrat Ali (ra)by the opposition
1. i.e. it is the graves of Mushriks that should be leveled.
2.why were pictures mentioned with the graves? Where are there photos, etc. at the graves of Muslims? We can reason that only the graves of the Kuffaar are meant in it because only at their graves are pictures of the deceased kept.
3. the quoted Hadith speaks of leveling the high graves to the ground. It is Sunnah for a Muslim grave to be a hand’s length above the earth. To level it equally against the earth is against the Sunnah. Again, we shall have to accept that the graves of the Kuffaar was intended, otherwise it will be very surprising that Hadrat Ali (ra)levels high graves but his son, Muhammad ibn Hanfia (ra), is responsible for constructing a dome over Hadrat Ibn Abbas’s (ra)grave!
4.Even if the grave of a Muslim has become high, still too can it not be brought down because this is disrespect to a Muslim. The grave shouldn’t be made high in the first place, but shouldn’t be destroyed if it is. To print the Holy Quran in fine print is prohibited (ref. Shaami, Kitaabul-Karaahiyat), but if it is, it shouldn’t be burned, discarded or thrown away because this is disrespectful to it.
The Ahadith state that it is forbidden to sit, excrete, walk with shoes or without upon the grave of a Muslim. It is unfortunate that the Misguided groupes have obliterated the tombs of the Friends of Allah(swt)to the ground yet the graves of English Christians are continuously being made extremely high in Jeddah. Verily, Sayyiduna Rasoolullah(saws) spoke the truth, “Every person has love for his mutual kind.,, To use the Hadith of Hadrat Ibn Umar (ra)as a proof is absolutely baseless because he himself says that the shadow of a deceased’s deeds (aamaal) is sufficient. We establish from this that if a dome is made to shelter the deceased himself, it is impermissible.
Under this very Hadith of Hadrat Ibn Umar (ra), Aini, the Sharah of Bukhari, states, “This gestures towards the permissibility of putting up a shelter over a grave for a valid purpose, e.g. to save people from the heat of the sun. It is not allowed to put up a shelter over a grave to give shade to the deceased.” ,that building shelters over the graves (Mazaars) is very beneficial.
Desire/talab is also pardah/veil but taubah =turning towards Allah
Sin gives ghaflat/heedlessness (no remoarse for sins)
Ghaflat gives kaswat (being far from Allah )
Kaswat gives jahannum/hell
When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)
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