Mazallah:Is this a scholar? Sounding so disrespectful and using the word Barre Sagheer Ke Ulema ke Tufail 4:56-5:00 Mazallah ,I havent have shared this illiterate unless i had to unmask his reality.Here are the proofs Tariq Jameel (2:40-2:42) which you were unable to find. Holy Quran 2.7. ALLAH SWT has set a seal upon their hearts and on their hearing, and on their eyes is a covering. For them is a mighty punishment (in the Hereafter). PROOF OF ERECTING EDIFICES AROUND THE GRAVES (MAZAARS) OF THE SAINTS There are three circumstances at this point, 1. Reinforcing the grave itself. 2. Increasing the height of the watt’s Qabr moderately, according to Sunnat. 3. Constructing a building around the Qabr. Thereafter, there are two circumstances related to reinforcing the grave itself, 1. Reinforcing the interior portion the grave, i.e. the part that is joined to the body. 2. Reinforcing the exterior, i.e. the part that is visible. Only baked and whole bricks may be used to reinforce the inner part of the grave. Using sticks here is prohibited. Yes, if stones or cement is used to strengthen it, it is permissible because sticks and bricks have the effect of fire. To strengthen the outer portion of the grave for general Muslims is prohibited, but doing so for the Ulama and Mashaaikh especially, is permissible. It is also allowed to extend the hump of tile grave to the length of more than one hand. Also, if the casing around the Qabr is extended and the hump of the Qabr remains at one hand’s length, it is permissible. Constructing an edifice around or near the Qabrs of general Muslims is impermissible, but doing so around the graves of the Jurists (Fuqahaa) and Ulama (Learned) isn’t. Proof of this follows, 1. When Hadrat Uthman ibn Mazoon رضی اللہ تعالٰی عنہ was buried, the Holy Prophetصلی اللہ علیہ وسلم placed a stone on the head-side of the grave and said, “With this, we place the recognition of our brother’s grave and shall bury the deceased of our family here.” 12.1 – Mishkaat, Kttaabul-Janaaiz, Baabud-Dafn with reference to Abu Dawood 2. Hadrat Khaarija رضی اللہ تعالٰی عنہ states, “We were present in the time of Uthman. The most successful jumper from us was the person who was able to leap across the grave of Uthman ibn Mazoon رضی اللہ تعالٰی عنہ 12.2 – Bukhari, Kitaabul¬Janaaiz, Baabul-Jareed alal-Qabr, narrated as a note (taaleeq) We know from the narration in Mishkaat Sharif that there was a stone on the head-side of Hadrat Uthman ibn Mas’un’s رضی اللہ تعالٰی عنہ grave and, from this Hadith of Bukhari, it’s known that the hump of his grave was that stone. Consistency between these two narrations can be made through the following – “A stone was placed at the head-side of the grave” doesn’t mean that it was placed near the head, separate from the grave, but that it was placed in the grave itself at the head-side. It could also mean that the entire grave was of that stone (but only the head-side was mentioned). Both of these Ahadith prove that to preserve the recognition of a certain grave by making it a little high or strengthening it with stones, etc. is permissible. This is so that people realize that this is the grave of a Buzurg. The two rules are cleared through this. Also, the Fuqahaa state that if the piece of earth is soft and the deceased has to be buried in a box of wood, the inner area of the grave should have sand spread within in all four directions. ¬Shaami, Alamgiri, etc. Baabu-Dajni-Mayyit We can also deduce from this that the interior of the grave shouldn’t be solid. Two rules are hereby proven. 3. To construct a building, shelter or edifice around the graves of the Friends of Allah and Mashaaikh of Ulama or nearby is proven to be permissible from the Quran and practice and rulings of the Sahaaba, Ulama and general body of Muslims. Narrating the incident of the People of the Cave [Ashaab-e-Kahf), the Holy Quran states, The person who was dominant in this matter said, We shall build a Musjid over the People of the Cave. 12,3 - Surah Kah[. Verse 21 Explaining the above ayat, Tafseer Roohul-Bayaan states, They said, Build for the People of the Cave a wall that surrounds their graves so that it is safe from the knowledge of people, just as how the Holy Prophetصلی اللہ علیہ وسلم grave is surrounded by four walls. 12. This was not sanctioned, however, and so a Musjid was built. Under the commentary of Musjid in this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, People can read namaaz in it and attain barkat through them. 12.5 - Tafteer Roohul-Bayaan The Holy Quran mentioned two things about the People of the Cave. The first was that people planned to build a dome and edifice around them, and the second was that a Musjid was built nearby. After mentioning these plans, it didnt censor any of them. This establishes that both actions were allowed then and is still permissible, as proven from the books of Principles (Usool). Rasoolullahصلی اللہ علیہ وسلم was buried in the apartment (hujra) of Sayyidah Aisha رضی اللہ تعالٰی عنہا .If this was not allowed, the Sahaaba shouldve first tom down the walls and then buried him. Hadrat Umar رضی اللہ تعالٰی عنہlater constructed an arched wall with half-baked bricks around this area during the period of his Khilaafat. Some time later, in the time of Waleed ibn Abdul-Malik, Hadrat Abdullah ibn Zubair رضی اللہ تعالٰی عنہ strengthened and supported this edifice solidly in the presence of all the Sahaaba. Allama Sayyid Samboodi رضی اللہ تعالٰی عنہ writes) “عن عمرو ابن دینار و عبیداللہ ابن ابی زید قال لم یکن فی عھد النبی صلی اللہ علیہ وسلم علی بیت النبی علیہ السلام جدار فکان اول من بنی علیہ جدارا عمر ابن الخطاب ثم بناہ عبداللہ ابن الزبیر فکانت حجرتہ من الکعسۃ من سعیر مربوطۃ فی خشب عرعرۃ” - Khuloasaatul¬ Wafaa. Section 10. Pg. 196 The translation of this extract is what has been said above. Hadrat Urwah رضی اللہ تعالٰی عنہ states that in the time of Waleed ibn Abdul-Malik, a wall of the Rauza Sharif of the Holy Prophetصلی اللہ علیہ وسلم fell down and the Sahaaba busied themselves in repairing it. A foot was visible and, after seeing it, people became concerned because they thought that it belonged to the Prophetصلی اللہ علیہ وسلم. Hadrat Urwah رضی اللہ تعالٰی عنہ said, Oath on Allahعزوجل! This is not the foot of the Holy Prophetصلی اللہ علیہ وسلم. It is the foot of Umar 12.6-Bukhari, Vol. 1, Kitaabul-Janaaiz, Baabu Maa Ja a fi-Qabri Nabi صلی اللہ علیہ وسلم. Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, In the year 550 A.H, Jamaaluddin Asfahaani رضی اللہ تعالٰی عنہ put a lattice made of sandalwood around this wall in the presence of the Ulama (Learned). Later, in 557 A.H, some non muslims came to Madina Sharif in the garb of pious people and planned to dig a tunnel and remove the blessed body of Rasoolullahصلی اللہ علیہ وسلم from his Rauza Sharif. The Messenger came to the king in a dream three times and informed him of their sinister plan. As a result, the king executed them, dug a very deep foundation around the Rauza Sharif and filled it with lead. In 678 A.H, Sultan Saalihi built this green dome which is present until today. -Jazbul-Quloob ilaa Diyaaril-Mahboob ________________________________________ These extracts prove that the Sahaaba built the Rauza Sharif. If someone says, This is unique to the Prophetصلی اللہ علیہ وسلم we reply that Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and Hadrat Umar رضی اللہ تعالٰی عنہ are both buried in the Rauza Sharif, and so will Hadrat Esa علیہ السلام be buried there as well. Thus, it is not a specialty of Rasoolullahصلی اللہ علیہ وسلم B. When Hadrat Imam Hasan ibn Hasan ibn Ali رضی اللہ تعالٰی عنہ passed away, his wife kept a dome over his grave for the entire year. - Bukhari, Vol. 1, Kitaabul-Janaaiz and Mishkaat, Baabul-Bukoa alal-Mayyit This also occurred during the time of the Sahaaba and in their presence. None of them rejected this. Also, his wife remained at the grave for an entire year and thereafter returned home, proving the permissibility of attendants (Mujaawars) at the graves of the Pious. We have, until now, only presented proof from the Quran and Hadith. Now, we provide proof from the rulings of the Jurists and Commentators of the Quran and Hadith. Under the ayat, “انما یعمر مسجداللہ من امن باللہ” 12.8 Tafseer Roohul-Bayaan states, Constructing buildings on the graves of the Learned (Ulama), Saints and Honored is a permissible action when the intention behind doing so is to inculcate the recognition of greatness and appreciation in the hearts of people. This is so that they dont disregard the people of these graves. 12.9 Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, The former Ulama have permitted the building of edifices on the graves of the Mashaaikh and Ulama so that people may visit them and sit or rest there,12.10 - Mirqaat, Kitaabul-Janaaiz, Baabu Dafnil-Mayyit When Hadrat Uthman ibn Mazoon رضی اللہ تعالٰی عنہ was buried, the Holy Prophetصلی اللہ علیہ وسلمplaced a stone on the head-side of the grave and said, With this, we place the recognition of our brothers grave and shall bury the deceased of our family here. - Mishkaat Sharif Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, In the latter times, due to the general masses being very perceptive to visible things, the construction of buildings on the graves of the Mashaaikh and pious people increased based on wisdom. This is so that the honour and rank of the Saints become apparent to the Muslims, especially in India, as many people of different beliefs are found here. These buildings and places proclaim the glory of the Friends of Allahعزوجل and are a means of instilling awe within the hearts of the KufTaar. There are many things which were Makrooh but have become preferred (Mustahab) in the latter times. - Sharah Safrus-Saadat Shaami states, If the deceased is from the Mashaaikh, Ulama and Saadat, to build an edifice over his grave is not Makrooh. 12.11 - Vol. 1, Baabud-Dafn Durre-Mukhtaar states, A building shouldnt be built on a grave, but it has been said that there is nothing wrong with this and that the latter ruling is accepted. 12.12 _ Baabud-Dafn Tahtaawi alaa-Maraaqil-Falah states, The people of Egypt have the habit of placing stones on the graves so that they are saved from being effaced and disentombed. A grave shouldnt be plastered or mortared and no building should be built over it. However, it has been said that there is nothing wrong with doing so and this is the accepted ruling.12.13 - Pg. 335 Imam Sharaani رضی اللہ تعالٰی عنہ states, It is based on this that other Imams say that a building shouldnt be built on a grave nor should it be plastered, even though the ruling of Imam Abu Hanifa رضی اللہ تعالٰی عنہ 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 It has now been absolutely proven that according to the Imam of the muzhab himself (Imam Abu Hanifa رضی اللہ تعالٰی عنہ, building domes, etc. over the graves is permissible. Alhamdulillah, it has now been established through the Quran, Hadith, extracts of Fiqh and Imam Abu Hanifa that building domes, etc. over the graves of the Saints and Learned is permissible. Rationally speaking, this should also be allowed: Firstly, it has been noticed that the public do not have concentrated respect for general graves which are not reinforced. Not much of Fatiha -and dua is made there. In fact, some even tread over them! On the contrary, if they had to see a strengthened grave or a grave with a covering (ghilaaf) over it, they would realize that this is the grave of a Buzurg and respectfully pass it with their hands lifting up in dua very quickly. It has been stated that the life of a Muslim before and after his death are the same (i.e. they should be respected equally). - Mishkaat, Baabud-Dafn and Mirqaat To kiss the graves of your parents is permissible. - Alamghiri, Kitaabul¬-Karaahiyat and Ashiatul-Lamaat, Baabud-Dafn Likewise, the Jurists state that we should sit away from the grave equal to the distance we used to sit away from the person of the grave during his lifetime. This proves that the respect of the deceased is similar to the respect in his lifetime. The Friends of Allahعزوجل. are Necessary to be Respected (Waajibut¬-Tazeem) in their lifetimes. Thus, after their passing away, revering them is also and still necessary. Constructing an edifice over the graves is a means of demonstrating this respect. For that reason, it should at least be Mustahab (preferred). Secondly, just as how the official buildings of the government are distinguished amongst all other buildings (as well as Musjids) for the sole reason of people recognizing and extracting benefit from them, so too should the Ulama distinguish themselves from others so that people may recognize them and enquire about deeni rulings. Likewise, the graves of the Ulama and Mashaaikh should also be distinguished from all other common graves so that people recognize and attain guidance from them. Thirdly, the graves of the Saints are the signs of Allahعزوجل as we have previously proven with reference to Roohul-Bayaan. It is proven from the Quran that reverence to the signs of Allahعزوجل is necessary. Therefore, the graves should be respected. There are various methods and practices of respect in every country and throughout the passing of time. Whichever method of respect is not contrary to Islam is permissible. In. the time of the Holy Prophetصلی اللہ علیہ وسلم the Holy Quran used to be transcribed on bones and skin, the Mosque of the Prophetصلی اللہ علیہ وسلم (Musjidun-Nabawi) was not strongly built and its roof was made of date-leaves. It leaked when it rained. However, the Musjid was later very beautifully renovated with the Rauza of Rasoolullahصلی اللہ علیہ وسلم being carefully built (and the Holy Quran was printed on good-quality paper). Durre-Mukhtaar states “و جاز نحلیۃ المصحف لما فیہ من تعظیمہ کما فی نقش المسجد” ¬Kiiaabul-Karaahiyat, Fast fil-Baee Shaami states under this extract, In other words, to embellish the Holy Quran with gold and silver is permissible because this is respectful to it, just as how it is permissible to decorate the Musjid. Furthermore, it was ordered in the time of the Sahaaba to keep the Quran free from Ayat numbering, Rukus and Iraab. However, after that period, it became permissible - in fact, necessary-due to the need of the time. Shaami further states, It has been narrated from Hadrat Ibn Masud رضی اللہ تعالٰی عنہ that the Quran should be kept free from Iraab, etc. This applied to that era, and there are numerous other things which adapt due to the change of time and place. 12.16 ________________________________________ Shaami also states that the Holy Quran should not be printed in small text or in handwriting. Rather, its words should be visible and bold. Why have all of these instructions been given? For the respect of the Holy Quran. Similarly, in the former times, to take compensation for either teaching the Quran or saying the Azaan and Iqaamat was Haraam, as per the Hadith and extracts of Fiqh. However, doing so was permitted afterwards due to need being felt. In the time of Rasoolullah صلی اللہ علیہ وسلم even the living were not allowed to reinforce their homes. One Sahaabi did, and this caused the Prophetصلی اللہ علیہ وسلم to become so angry that he didnt even reply to his Salaam until the Sahaabi brought down the reinforcement. ¬Mishkaat, Kitaabur-Riqaaq, Section 2 The Holy Prophetصلی اللہ علیہ وسلم said, When blessings cease in a persons wealth, he begins to spend it on putting up bricks.12.17 -Ibid In spite of these rules, however, Muslims built their homes and Musjids strong. Its indeed surprising that those who deem reinforcing the graves of the Friends of Allahعزوجل or constructing domes over them to be Haraam extravagantly plaster and cement their homes. Do they accept some Ahadith and reject others? May Allahعزوجلgrant them understanding. Fourthly, supporting the graves of the Saints and constructing buildings around them is a means of propagating Islam. In Ajmer Sharif, etc. it has been noticed that there are more Kuffaar visitors to the site than Muslims. I have witnessed people of other religions embracing Islam after seeing the pomp and glory of Huzoor Khwaja Ghareeb Nawaazرضی اللہ تعالٰی عنہ. The newspapers of July 1960 persistently reported that the grave of Sayed Ahmed Barailwi (the Murshid of Maulwi Ismail Dehlwi), situated in Baalaakot, was in a very deplorable condition. It was going to be repaired with a dome built over it. How ironic that Sayed Ahmed, the person who spent his entire life destroying the graves of Muslims, will have a dome built over his own? On July 29th 1960, the president of Pakistan, Ayyub Khan, laid the foundation of the structure to built on the grave of Muhammad Ali Jinnah. There were 100,000 Muslims present at this function and approximately Rs. 75,000 were spent on this construction. The function was also attended by the leader of the Deobandis, Maulwi Ihtishaarnul-Haqq, whose speech was recorded in the Rawalpindi newspaper Jung on August 12th, 1960. Expressing much happiness, he said, Congratulations, O Father of the revolution! Today the foundation-stone for the monument of the founder of Pakistans grave has been placed. Until now, the Pakistani government was very slow in completing this blessed task. Muslims! This is the Deobandi fraternity who, until now, used to root out the graves of Muslims. They are the very people who sent a telegram to the Najdi Government congratulating them on destroying and ruining the graves of the Sahaaba and Ahle-Bait. Today, if a dome, etc. is being built on the grave of Muhammad Ali Jinnah, they honour the construction of the edifice. Who knows what their muzhab is? Their actions and rulings have no consistency at all. As if they go wherever the wind blows. Nevertheless, it is proven from this that even Deobandis accept domes being built on the graves (Mazaars) of the Saints. Reference: Ja-Al Haq,
Posted on: Wed, 06 Aug 2014 16:47:45 +0000