Dars e Imam-Claying

“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)

Refutation to allegation of Ashab-e-Khaf
 Sahi Muslim Book 4, Number 1083: Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that.

We have been forbidden to follow anyone other than Prophet ﷺ
Prophet ﷺ said :By the one who has the soul of Muhammad, If Musa comes in front of you and if you follow him and leave me, you will go astray from the Right path. If he (Musa AS) comes back to life and sees (witnesses) the period of my prophet hood, he will certainly follow me.[Mishqat al Masabih Volume 001 hadeeth no: 194]

When Musa(Alehsalam) have no authority than why to follow Shari’a of a particular Ashab-e-Khaf against Qur`an and Sunnah?
Quran, within which lies the story of ashabe kahf, is the part of the shariah of Prophet Muhammed ﷺ — should learn some basics before distorting hadiths

Even coating the grave with clay is permitted according to some scholars as mentioned in the — book fiqh us sunnah itself:

Some scholars have approved daubing the grave with clay.

Tirmidhi said: “Some scholars, including Al-Hasan alBasri, hold it permissible to coat the graves with clay.”

Ash-Shafi’i is also of the same view and sees no harm in giving the graves a coating of clay.

Ja’far*bin*Muhammad*reported from his father: “The grave of the Prophet ﷺ was raised one hand from the ground and was coated with red clay and some gravel.” This was narrated by Abu Bakr An-Najjad

The — distort the words of Imam Shafi by quoting him as saying: ” I have seen the Muslim authorities destroying structures in graveyards, I have not seen any jurist object to this.”This is a distortion because the complete of what he says is as follows:
Al-Shafi(al Umm 1:277) said: “I have seen the governors who demolished[tombs] in Mecca built inside the city, and I found no jurist who saw therein a wrong decision. If it was a question of tombs on land owned by the dead in their lifetime or bequeathed to their offspring, nothing that was built on their part was destroyed. Only that which no one called his own was demolished. The demolition took place so that the space around the tomb would not be inaccessible to[other] people or prevent others from being buried there, and to avoid people’s being harmpered.”

Therefore, what is destroyed is that which is in public land only and the reason for it is because it takes a lot of space and prevents other burial. It was not destroyed because it was shirk and kufr or cursed practise of Jews and Christians. Moreover, when Imam Shafi stated his dislike on certain issues related to grave he used the word “la uhibbu” and not “kariha” which sows the wide gap between his opinion and the thinking of those who distort his words.

Imam Nawawi in his majmu(5:298): “The ashab[of the Shafiyya] say,”If the tomb was his[sc. the proprietor’s] own property, then he was permitted[to build] what he wanted, inspite of the disapproval[ of al bina alal-qubur], and whatever was standing over it[sc. the tomb] was not destroyed.””

Imam Nawawi in his Rawdat talibin in the bab of wasiyat, has mentioned that among the rewarding act is spending money for maintaining the graves of Ambiya, ulema and saliheen for facilitating ziyarah and tabaruk.
In the commentry of the Rawdat talibin by Ibn Hajr al Haythami in his tuhfa and Imam Ramli in his Nihaya, they explained that what is meant by this is having a structure or Quba(dome) over the grave for facilitating ziyarah and tabaruk.

Ibn al Siddiq al Ghumari(in his Ihya, p.6) reports that al.Izz b. Abd al-Salam issued a fatwa approving the demolition of qibab and buyut and many buildings standing on the Qarafs of Misr because they were built on waqf land which had been ordained for the[public] burial of Muslims. He made an exception for the qubba of Imam al Shafi and said it was “because it was built within the dar of Ibn Abd al-Hakam.”

Abu Hanifa is reported to have regarded building over tombs(al-bina ala l-qubur) as legal and not objectionable. [ Nawawi majmu 5:298; Abu Abd’Allah Muhammed Qadhi Safadi al-Dimaqshi, Rahmat al Umma fi Kthilaf al Aimma( Cairo,1386/1987), 73; Abd al Wahab al-Sharani, Kitab al Mizan, 2 vol.(Cairo, 1291/1874), vol 1, p.271.]

Imam Sha’raani*(ra)*states, “It is based on this that other Imams say that a building shouldn’t be built on a grave nor should it be plastered, even though the ruling of Imam Abu Hanifa*(ra)*is, “All of these things are permissible.” So, the former sayings have hardship and the latter one has ease:’ 12.14 – Meezaan-e-*Kubra, Vol.1, Kitaabul-Janaaiz*

Shaykh Isma`il Haqqi said in his Qur’anic commentary*Ruh al-Bayan*under the verse “The mosques of Allah may only be built and maintained by those who believe in Allah and the Day of Judgement, perform the prayers and give zakat, and are afraid of none other than Allah and they are those who are guided”*(9:18):

Shaykh `Abd al-Ghani al-Nabulusi said in*Kashf al-Nur `an Ashab al-Qubur*(“The Unveiling of Light from the Occupants of the Graves”) the sum of which is that a good innovation that agrees with the objectives of the Sacred Law is called a sunna. Thus, building domes over the graves of Scholars, friends of Allah (awliya’) and the righteous and placing covers, turbans and cloth over them is permissible if the objective therein is to create reverence in the eyes of ordinary people so that they will not disdain the occupant of that grave.

Mard /male =slave worship only to gain Allah’s pleasure (be in duniya but don’t keep duniya in your heart)

Oath on the day of misaq from anbiya

1.Loyality towards last prophet hz muhammed ﷺ

2.kitab and hikmat will be given

3.bring iman on last messenger

4.Help his mission

5.Allah himself is witness over all the anbiya

6. all anbiya gained nabuwat/prophethood from rasoolAllahﷺ .

7.all the fazilat from adam(as) to isa(as) are with prophet muhammed ﷺ .

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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