Dars e Imam-No Sajdah To Grave
“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)
Prohibition of
prostrating to graves:
The literal meaning of masajid is a “place of prostration”. And this
is one of the basis upon which the hadith cursing the Jews and Christians are
understood I.e., as a prohibition of
prostrating to the grave.This prohibition has directly come in the form
of another hadith:Narrated Qays ibn Sa’d: I went to al-Hirah and saw them (the
people) prostrating themselves before a satrap of theirs, so I said: The
Apostle of Allah ﷺ has most
right to have prostration made before him. When I came to the Prophet ﷺ I said: I went to al-Hirah and saw them prostrating themselves
before a satrap(governor) of theirs, but you have most right, Apostle of Allah,
to have (people) prostrating themselves before you. He said: Tell me , if you were to pass my grave, would you
prostrate yourself before it? I said: No. He then said: Do not do so. If I were
to command anyone to make prostration before another I would command women to
prostrate themselves before their husbands, because of the special right over
them given to husbands by Allah. (Abu Dawud Book#11, Hadith#2135)
Prohibition of praying towards the
grave or using grave as Qiblah:
This prohibition has similarily come in another hadith:Abu Marthad
al-Ghanawi reported Allah’s Messenger ﷺ as saying: Do not pray
facing towards the graves, and do not sit on them. (Sahih Muslim,
Book#004, Hadith#2122)
Prohibition of praying on top of the
grave:Another meaning of taking
the grave as masajid is in taking the surface of the grave as masajid or a
place of worship. The prohibition is related in the hadith:Tabarani
(#12051, 12168) and Diya’ (12:124 Hasan) recorded: “Don’t pray towards or on top of graves.”
Therefore, praying on top of the
grave or building any structure to facilitate a prayer on top of the grave, or
which might result in praying on top of a grave, is prohibited. And this
would be the meaning of the prohibition of taking the grave as a masajid, that
it is a prohibition of the grave itself being considered as masajid; and not a prohibition on taking the area besides
or around the grave as a masajid.
It is because of the prohibition to
pray on top of graves that the Prophet peace and blessings be upon him, removed
the graves of idolators prior to constructing a masjid:
It is related that Anas said, “When the Prophet ﷺ came to Madina, he stopped at ‘Awali al-Madina in an area lived
in by a clan called the Banu ‘Amr ibn ‘Awf. The Prophet ﷺ stayed among them for fourteen nights. Then he sent for the
Banu’n-Najjar who came with their swords girded on. It is as if I could see
them now, the Prophet
ﷺ on his camel and Abu Bakr riding behind him with the
Banu’n-Najjar all gathered around him, continuing until he arrived at the
courtyard of Abu Ayyub. He liked to
pray wherever he was when the prayer time came. He would even pray in
sheepfolds. He ordered the
mosque to be built and sent for some of the Banu’n-Najjar saying,
‘Banu’n-Najjar, tell me the price of
this walled garden of yours.’ They said, ‘No, by Allah! We ask for no payment
except from Allah!”Anas said, “The place I am telling you about
contained pagan graves and some ruins and also some palm-trees. The Prophet, may Allah bless him and grant
him peace, ordered the graves of the pagans to be dug up and the ruins to be
levelled and the palm-trees to be cut down. The palm trunks were lined
up to form the mosque’s*qibla*and its two sides walls were made of stone. They used to recite rhyming verses while
carrying the stones. And the Prophet was with them saying:’O Allah, there is no good except the good of
the Next World*so grant forgiveness to the Ansar and the Muhajirun.'”
[Sahih al Bukhari, hadith no. 418]
As for the fourth possible meaning, i.e,
prayer besides the grave; then this is permitted based on evidence of
permissibility and desirability of visiting the grave as means of renunciation
of the world, for greeting the inhabitant of the grave, and making a
supplication at the site of grave, reading Quran by the grave and the
permissibility of performing a funeral prayer by the grave, and so forth. All
of these are forms of prayer/worship at the site of the grave, that is accepted
by all of ahlus sunnah. There are also reports of sahabah performing salat
close to the grave
of the Prophet himself, peace and blessings be upon him:The Sahabi
Usama ibn Zayd was known to pray next to the noble grave of the Prophet ﷺ [
Recorded by Imam Ahmad (5:202 #20769), Ibn Hibban (12:506 #5694), Tabarani (M.
Kabir, 1:166 #405), Diya’ al-Maqdisi (Mukhtara, 4:106-07 #1317-18), Ruyani
(Musnad, 3:42), Ibn ‘Asakir (Tarikh, 57:248-49), and Ibn Abd al-Barr in his
Isti’ab(1:76-77). It is Sahih according to Ibn Hibban, Hafiz Diya’, Haythami
(Majma’ 8:64-65), and Munawi (Fayd Qadir2:285).]
Sayyida A’isha used to pray regularly in her room, which used to contain the
Prophet’s ﷺ blessed grave [Recorded by Bukhari (#3303), Muslim (#5325), Abu
Dawud (3:320 #3169), Imam Ahmad (#23720, 24081), Abu Ya’la (#4393, 4677), Ibn
Hibban (#100, 7153), Humaydi (#249), and others.]; and people used to request
her to enter her room and pray there too, such as the lady who came in to pray
there and passed away in prostration(Recorded by Hakim (3:476 Sahih) and
Bayhaqi in his Shu’ab al-Iman(7:256 #10222)).
Aisha(radiAllahu anha) narrated those reports regarding the curse against the
Jews and Christians, and her actions are therefore best explanation for its
meaning. Those who oppose this need to bring clear proof for the prohibition
and not just speculate. They need to bring proof that Aisha radiAllahu anha did
not understand the rulings of Islam.They need to clarify if they dare to accuse
Aisha radiAllahu anha of being a “grave worshipper” who followed the
practice of Jews and Christians.
Regarding the fifth meaning, if what is meant by constructing a house or place
of worship over the grave, is in the sense of taking the grave as an object of
worship or having idols constructed upon the grave and worship of it, then this
is obviously prohibited by consensus. The Prophet ﷺ had
invoked Allah T’aala to prevent such ever happening to his grave:Yahya related
to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah,
may Allah bless him and grant him peace, said, “O Allah! Do not make my
grave an idol that is worshipped.” (Muwatta Imam Malik, Book#9,
Hadith#9.24.88)
But if what is meant by having a “masjid built over them” is instead
to have a grave connected to or in the vicinity of a masjid or a masjid
complex, then there are no hadiths that prohibit this. The burden of proof lies
upon the claimant to bring proof for any such sort of prohibition.
Love /muhabbat= kaifiyat e dil /state of heart wherein you think its less what you did for Allah and what Allah gave is more .
Love for Allah and duniya cannot stay in 1 heart sameway disappointment /sadness/gham e duniya and Allah cannot stay in 1 heart.
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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