Dars e Imam-Rouza Shariff
“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)
Other wahhabi apologetics
have claimed that this is an exception as Prophets are to be buried where they
passed away. This is refuted by reading the discussion surrounding the burial
of Prophet ﷺ:
Yahya related to me from Malik that he had heard that the Messenger of Allah ﷺ died on
Monday and was buried on Tuesday and people prayed over him individually with
no one leading them. Some pople said that he would be buried near the mimbar,
and others said that he would be buried in al-Baqi. Abu Bakr as-Siddiq came and
said, “I heard the Messenger of Allah ﷺ say, ‘No
prophet was ever buried except in the place where he died.’ “So a grave
was dug for him there. When he was about to be washed they wished to take off
his shirt but they heard a voice saying “Don’t take off his shirt,”
so they did not take off his shirt and he was washed with it on, may Allah
bless him and grant him peace. (Muwatta Malik, Book#16, Hadith#16.10.27)
We see that the opinion of burial within the structure was a common opinion, as
see in the opinion to use the place near the mimber. Infact, this opinion of
the companions to bury near the mimber is another explicit proof of the
legality of burying within the masjid itself (not just within a house or
structure) as the mimber was surely inside the masjid.
Furthermore, the action of sahabah to bury the two khalifas Abu Bakr(radiAllahu
anhu) and Umar(radiAllahu anhu) within the structure proves that this was not a
exception nor restricted to the Prophet ﷺ Therefore,
their argument fails here.
But to eliminate any further doubts whatsoever, with regards to the
righteousness of the action and opinion of the sahabah, to rest the Prophet
peace be upon him within the house, we notice that this action was:
a) Confirmed by a prediction of the Prophet ﷺ, where the
location is praised:
The Prophet ﷺ said: “The area between my grave and my minbar is a garden from
the gardens of paradise.” [Recorded by Bukhari (Tarikh Kabir, 1:392), Imam
Ahmad (3:64), Abu Ya’la (2:496 #1341), Nasa’i (Sunan Kubra, 2:489), Bayhaqi
(Sunan5:246, Shu’ab#4163), Tahawi in Mushkil Athar(4:68-70), Tabarani
(Kabir12:294, Awsat1:192), Bazzar (Musnad, 4:44 #1206), Abu Nu’aym (Hilya7:248,
9:324), Ibn Abi Shayba (7:413), Harith (Zawa’id, #396), Khatib (11:228), Ibn
‘Asakir (22:177, 40:37, 49:118, 62:44), Ibn ‘Adiyy (3:1182), Dulabi (2:64),
Abu’l Shaykh (Tabaqat al-Muhaddithin, 2:361), Sa’id ibn Mansur (Kanz, #34947),
Musaddad (Busiri’s Ithaf#3218), andmany others. It is also in the chapter
titles in the two Sahihs(B: Fath3:70 and M: 2:1009 Ch 92).]
Ibn Hazm(d.1064) of Cordoba, in Kitab al-Muhalla(vol 5, p.133) said:
“He Muhammad ﷺ already
announced the place of his grave by his word: ‘The space that lies between my
grave and my minbar belongs to the garden of paradise.’ By saying that, he
announced that it [sc. his grave] would be in his bayt. He did not object to
his grave’s being located inside the bayt and [therefore] did not object to an
erected building (bina qaim)[on the a grave].”
This is thereby a proof of the misguidance of the heretical groups, who wish to
bring down the tomb of the Prophet ﷺ, or wish to bury the Prophet ﷺ in a new
location or wish to make a division between the mosque and grave and thereby
with it destroy, divide or seperate the “garden of paradise” between
the mimber and grave.
This is also a refutation of those who say that the location of graves have no
special importance, as this hadith shows that the area besides it is a garden
of paradise. This signifies the great nature of the grave of the Prophet ﷺ since it
has come in another hadith that the grave of a believer is also a garden from
the garden of paradise; and hence we notice that in the case of the grave of
the Prophet ﷺ it is superior as even the locality around it upto the mimber, is
a garden of paradise. A garden as we know is a place of bliss and nourishment
and hence a garden of paradise would be multiple times superior in its nature.
The grave is also a place of barakah, not just on account of the barakah
emanating from the body of the Prophet ﷺ and his soul, but also
because it is a place where the angels descend:Ka’b al-Ahbar (d. 32H.) said:
“Not a day goes by without seventy thousand angels descending upon the grave of
the Prophet ﷺ, surrounding him and sending salawat upon him until night falls.When
they ascend another such group of angels take their place and do the same;until
when the earth splits open before him ﷺ, he comes out with 70,000 angels in procession around him.” [
Recorded (with authentic chains to Ka’b ) by Darimi (1:57 #94), Bayhaqi
(Shu’ab, 3:492), Ibn Mubarak in Kitab az-Zuhd(1:558), Abu Nu’aym (Hilya,
5:390), Qadi Isma’il (Fadl as-Salat, #102), and Abu’l Shaykh.]
There is consensus among the scholars of the four madhhabs that the blessed
place which contains his blessed fragrant body ﷺ is
superior to any other place on earth… (e.g. Ibn ‘Abidin al-Hanafi, Ibn ‘Aqil
al-Hanbali, Salim an-Nafrawi al-Maliki) added even superior than the
Divine‘Arsh. Consensus on this is documented by: Ibn Habira in Fiqh ‘ala
Madhahib al-A’imma al-Arba’a1:337. Also: (Hanafi): Ibn ‘Abidin (Hashiya,
2:626), Tahtawi (Hashiya Maraqi Falah, p. 70). (Maliki): Qadi ‘Iyad (Shifa’,
2:58), Hattab (Mawahib Jalil, 3:344-45), Qarafi (Dhakhira, 3:378, 381), Nafrawi
(Fawakih Dawani, 1:45). (Shafi’i): Nawawi (Majmu’, 7:389), Ibn Kathir (Bidaya,
3:205), Suyuti (Khasa’is, 2:351), Munawi (Fayd Qadir, 6:264). (Hanbali): Ibn
‘Aqil (see: Subki’s Shifa’ Siqamand Ibn Qayyim’s Bada’i Fawa’id2:147), Ibn
Muflih (Mubdi’, 3:70).
High level jannati
1.visit low level jannatis
2.special beverages/foods distributed
3.illiyeen noor will be distributed.
4.deedar e elahi for low level jannatis because of the sake of high level jannatis.
5.salaam from Allah to low level jannatis for the sake of high level jannatis
6. even if you haven’t met the person in duniya but still your love for the sake of Allah you will be with them.
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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