Proofs of building Shrines/Tombs of Prophets
Answering misquotation of Hadith and Objections
Imam Jalal ud-din Suyuti (Rehmatullah Alaih) and Al Muhalli (Rehmatullah Alaih) explain in Tafsir al Jalalyn:
Why did Hadrat Umar (ra) wanted to get buried in a room and not outside , Why is Hadrat Abu Baker (Ra) buried in a Room , A tomb is also a room built around the grave ,and it proves its a sunnah
The Tomb of Aqah Karim (صلی اللہ علیھ وآلھ وسلم) is the greatest proof of this practice , Other tombs of Sahabas (Ra) were demolished by Al saud otherwise they too were present throughout history of islam.
Proof 3 of building of tombs around a grave
Hadiths proving tombs of 70 Prophets (as) Tomb
Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together)
Imam al Hafidh Ibn Hajr al Haythami (rah) said:
رواه البزار ورجاله ثقات
It is narrated by Al-Bazzar and all its narrators are “THIQA” (i.e. Hadith is absolutely sahih) [Majma az Zawaid Volume No.3, Page No.640 Bab fi Masjid al Khayf, Hadith #5769]
Proof 4 of building of tombs around a grave
Jesus Will Be Burried Next to our Prophet’s (may God bless him and grant him peace) Tomb
Jesus, son of Mary, will come down to the world… He will marry, . . . live for 45 years and then die. He will be buried with me [Mohammed] in my grave. Then I and Jesus, son of Mary, will stand up in one grave between Abu Bakr and `Umar. (Mishkat-ul-Masabih, 40:4)
Jesus will marry and have a child after he returns. After he dies, the Muslims will perform his funeral prayer and bury him at the Rauza-i-Aqdas (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, 65)
This hadith itself proves that Hadrat Esa (aleh islam) will be buried in Prophet (صلی اللہ علیھ وآلھ وسلم) Tomb along with him
Proof 5 of building of tombs around a grave
Muhammad said: Abu hanifa informed us saying that salim as aftas narrated to us saying ” There is no Prophet who has no fled from its people towards the kaaba to worship Allah, and around it there are graves of 300 Prophets.
[pg 150,Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London]
Proof 6 of building of tombs around a grave
Muhammad said: Abu hanifa informed us saying that Ata ibn as saib narrated to us saying the graves of Prophet Hud, Salih and Shuaib [aleh islam] is in Masjid Al Haram
[In pg 150,Kitab al-Athar of Imam al-Shaybani as published by Turath Publishing in London]
Answering Objection :
Prostrating towards a grave(doing sajda)
This is clearly haram even if sajda e tazeemi , Sunni muslims donot believe in doing Sajda towards a grave as Shariah prohibits it ,
it has already in miskat ul mabasih page 161 Vol 1 hadith 694
و عن عطا ء بن ىسار قال قال رسؤل الله صلی اللہ علیھ وآلھ وسلمااللهما كا تجعل قبرى وثنا يعبد اشتد غضب الله علئ قوم اتخز وا قبور انبيا حى ام مسا جد رواحما لق مرسلق
Hadrat Ata Bin Siyar narrated that Prophet (صلی اللہ علیھ وآلھ وسلم) said that donot make my grave an idol after I die may Allah curse this nation who made graves of their Prophets (as) into prostration places (worship places)
Here above strictness forbidding prostration is narrated in the hadith , and by making places of worshipping it means making it prostration place, this has already been mentioned by imam ibn e hajar (Rah) in same thread
so any one who does Sajda to is haram, any muslims who does it is not follow ahle sunnah wal jammat
On the issue of kissing a Shrine/grave Or putting head on grave.
It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.
► Ibn Majah 2:1320,
►al-Subki, and Ibn `Asakir
Dawud ibn Salih said: “[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone.,
► Ibn Hibban in his Sahih,
►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245 and 5:441 #5845 Book of Hajj, “Section on the honoring of the dwellers of Madina, chapter on placing one’s face against the grave of our Master the Prophet ” and #9252 Book of Khilafa, “Chapter on the leadership of those unworthy of it”),
►al-Hakim in his Mustadrak (4:515);
► both the latter and al-Dhahabi said it was sahih.
► It is also cited by al-Subki in Shifa’ al-siqam (p. 126)
►and Ibn Taymiyya in al-Muntaqa (2:261f.)
Prophet’s (صلی اللہ علیھ وآلھ وسلم) Grave
Imam al-Dhahabi said: “Ahmad ibn Hanbal was asked about touching the Prophet’s grave and kissing it and he saw nothing wrong with it. His son ‘Abd Allah related this from him. If it is asked: “Why did the Companions not do this?” ]We reply: “Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone’s hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: “This is the hand that touched the hand of the Messenger of Allah “? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and ‘Umar more than themselves.
[Al-Dhahabi, Mu’jam al-Shuyukh (1:73 #58).]
“‘Abd Allah ibn Ahmad said: “I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet’s bowl (qas’a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it.” I say: Where is the quibbling critic of Imam Ahamad now?
It is also authentically established that ‘Abd Allah asked is father about those who touch the pommel of the Prophet’s e pulpit and touch the wall of the Prophet’s e room, and he said: “I do not see any harm in it.” May Allah protect us and you from the opinion of the Khawarij and from innovations!
[ Al-Dhahabi, Siyar A’lam al-Nubala’ (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]
NOTE from Ala Hadrat Imam Ahmed Raza Khan (rah)
Even after above Sahih hadiths and opinion of salafs Mujadad Ala Hadrat Imam Ahmed Raza khan (rah) said
He states: there are diverse opinions amongst the scholars regarding kissing graves. It is an act which lies between two things: something that allows the practice: love and something that disallows it: adab respect.Hence, the one who does it through overwhelming love is not criticized because this act is proven from the sahabah. Though, it is better for the general public to be precautious.] Our scholars have explicitly stated that one should stand at least four feet away from the grave, so how would one kiss it!?
(Fatwa Ridhwiyah, 9:528)
Answering Objection : Doing Tawaaf of graves
This is also not allowed and haram according to ahlus sunnah viewpoint.
Fatwa from Ala Hadrat Imam Ahmed Raza Khan (rah)
QUESTION: What do the Ulamaa-e-Deen and Muftiyaane Share-Matin say regarding kissing the grave of Awliyaa-e-Kiraam and doing the tawaaf of the grave and doing sajdah before the grave (give written answer and earn sawaab)
ANSWER: No doubt doing the tawaaf of anything else except the Kaabah Muazzamah is unlawful [haram] .Sajdah (prostration) in front of anyone else except Allah is forbidden in our Shariat[/B] and about kissing the grave there are differences about it among the Ulamaas it is better not to do it (Do not kiss).Especially about the grave of the Awliyaa-e-Kiraam our Ulamaa have clearly described that we should stand quite far from the grave, the distance between us and the grave should be of four feet.
This is the real respect then how can kissing of the grave be even thought of?
(Ahkaame Shariat part 3 pg.3-4)
(Ahkaame Shariat part 3 pg.3-4)
First thing to be noted is ahle sunnah wal jammat considers putting pictures at graves as haram and No muslim at any part of world does it, Worshipping (means doing sajda) according to hadiths and even Imam Ibn e Hajar (Rah) , there is no a single imam who took worshpiing as building shrines except some deviated people, As QURAN ITSELF SAYS THEY BUILD A PLACE OF WORSHIP AND EVEN MASJID R NABWI (صلی اللہ علیھ وآلھ وسلم) is a Place of Worship ,
Making pictures is haram and has no justificationSecondly this hadith is stated for Christians and non muslims, And some people blindly quote such hadiths and verses for muslimsAnswering Objection Hadith of Visiting only 3 mosques is allowed
Narrated Abu Huraira: The Prophet said, “Do not set out on a journey except for three mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Allah’s Apostle, and the Mosque of Al-Aqsa (Mosque of Jerusalem).” [Sahih bukhari volume 2,number 281]
Some people take this hadith literally to claim that going to any mosque or Shrine is Haram , According to this childish logic we see
► All scholars who go to any mosque in the world to give lectures or pay visits (which many do every year including wahabi(ghair muqaled) school scholars) are doing a haram act
Now let us see what Classical imams (rah) said regarding this issue
IMAM NAWAWI ON THIS HADITH quoting Salafs
Imam Nawawi write in Sharah of hadith ‘Not to travel (for visiting) except for three mosques (Bukhari)’ the true meaning of hadith, He (Nawawi) Write: In this haidth the Three Mosques status and thier high status as compaired to other mosques in the world is mentioned, because these are mosques of the Prophets (may Peace Be Upon Him) and this is why offering salat in them has greater blessing. (he writes more that many ulemas have different viewpoint regarding going to Graves and going to these three Mosques)
Near our Masters (i.e Shafi’I) right Concept is that those to whom Imam al-Harmain (Abu al-Mali Abdul Malik al-Jiyoni) and other researches of islam have permitted for them its neither Haram not Makruh to visit grave (qaboor) for Ziyarah,
According to them it means that to go for a journey for Sawab having intentions of complete and utmost blessing is only permissible for these three mosques.
[Sharah Sahih Muslim, Nawawi, Volume 009, Page No. 106]
Ibn e taymiyah said
He said “It is also mustahabb (recommended) to visit the graves of the people of al-Baqee’ and the martyrs of Uhud, to pray for them and ask for forgiveness for them, because the Prophet (peace and blessings of Allaah be upon him) used to do this, but this is prescribed for all the Muslim graves.” (Majmoo’ al-Fataawa, 17/470)
Also Visiting mosque of Quba apart from 3 mosques
For those who still after views of Imam Nawawi Rah take that hadith literally ,
The hadeeth narrated in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) used to come to Quba’ riding and walking.” According to another report: “and he would pray two rak’ahs there.” (narrated by al-Bukhaari and Muslim).
The Prophet (peace and blessings of Allaah be upon him) also said, “Whoever purifies himself in his house then comes to the mosque of Quba’ and prays there, he will have a reward like that for ‘Umrah.”
►Narrated by Ahmad,
► Ibn Maajah
►and al-Haakim. Al-Haakim classed it as saheeh and al-Dhahabi agreed with him
► Also classed as saheeh by al-Albaani in Saheeh al-Jaami’, 6154
this proves that the hadith of only visiting three moques if taken literally is illogical , As Sahabas (Ra) used to Visit janat ul baqi and also visiting Masjid e Quba is recommended
people quote this narration to prove visiting dargahs are haram as people may worship graves so lets demolish them,Reply Some use this Hadith, wrongly, to prove that praying under the blessed tree was Shirk. Also, to search for Tabarruk and blessings of Nabi Muhammad (s) and pious people is Shirk and it is for this reason that Sayyidina Umar chopped the tree down.
This is a great lie and some people fabricate this to suit their own ideas and Sayyidina Umar (r) did chop the tree down, because he thought the people praying there were mushriks. (naoozbila)
That kind of a silly thought did not even occur his mind.
This incident -“as recorded in Sahih Bukhari (Kitab al-Maghazi) and Muslim (Kitab al-Imamah) -“ took place because there was controversy over which tree was the one where ba’yah was taken and reliable sources from amongst the Sahabah held that that tree was definitely the wrong tree and the original tree could no longer be located and had vanished .
Sahih Bukhari Book 52 Hadith 205
Narrated Ibn ‘Umar:
When we reached (Hudaibiya) in the next year (of the treaty of Hudaibiya), not even two men amongst us agreed unanimously as to which was the tree under which we had given the pledge of allegiance, and that was out of Allah’s Mercy.
The tree that the Tabi’een were visiting at the Hudaybiyyah , in the the time of Sayyidina Umar was not the real one, but it was in the same valley where the real one was.
Hence, the real reason Umar had the tree chopped down (because it was wrongly attributed to the Prophet (s).
In fact, the mysterious vanishing of the real tree by Allah (swt) shows how important it was
In the last moments of Jabir Bin Abdullah he had lost his sight he use to say: ‘If I could see today I would show you where the tree was, where the Prophet (May Allah bless him and grant him peace) received the Ba’ya of the companions”.
[Sahih Bukhari chap,Al-Magazi]
Imam Ibn Hajar Asqalani says in the commentry: “Some people forgot where this place was like Sa’eed Bin Al-Musayib’s Father, and some knew where it was like Jabir Bin Abdullah”.
[Fathul bari, chapter Bay’a Ridwan]
Imam Tabari said:
During the period of Umar (Radiall hu anhu’s) Khalifet, he went for pilgrimage, when he passed Hudaiba’ he asked:“Where is the tree under which the bay’a took place?” A person replied: ‘This one”. Someone said: ‘This one”. Umar (Radiall hu anhu) said: “Forget the inconvenience”.
[Tafsir Tafhemul Qur’an Surah Fata’h under verse 18 by Sayyid Maududi].
,By building over them it means structures made over them (not around ) during time of ignorance, Muslims build tomb or shrine around it
Examples of building over the grave by Christians and Jews, Muslims donot do it
We hope this extreme misquotation of Hadith is cleared, otherwise Quran which is absolute Hujjah proves as shown in tafsirs above.
Answering Objection: Issue of building mosque over a grave
Objection: Putting flowers on the graves
Narrated Abu Bakr bin ‘Aiyash :Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex.
Another Hadith proving Elevation of Graves of Sahabas (ra)It is established that the Prophet placed a rock on top of `Uthman ibn Maz`un’s (ra) grave saying:With it I shall designate the grave of my [milk-]brother and later bury in it whoever dies among my relatives► by Abu Dawud► al-Bayhaqi in al-Kubra (3:412) with fair chains cf Ibn Hajar,
► Talkhis al-Habir(2:134)
The complete report states that the Prophet asked a man to place a rock on top of Ibn Maz`un’s grave; when he was unable to move it, he rolled up his sleeves and helped him and the whiteness of his arms was visible. Ibn Maz`un was the first of the Muhâjirûn buried in Baqi al-Gharqad.Ibrahim, the Prophet’s son, was buried next to him. .”
On issue of elevation of graves
Another Sahih Hadith from Imam Bukhari (Rah) himself
Kharija ibn Zayd said: I can see myself when we were young men [boys] in the time of Uthman [ibn `Affan](ra)The strongest one of us in high jump was he who could jump over the grave of `Uthman ibn Maz`un and clear it
► cited by al-Bukhari in his Sahih chapter-title, “[Placing] a Stalk on Top of the Grave.”
► Ibn Hajar said in Fath al-Bari (3:256=1959 ed. 3:223 cf. Taghliq al-Ta`liq):
► “Al-Bukhari narrated it with its chain in al-Tarikh al-Saghir (1:42
. It contains a proof for the licitness of raising high the grave and elevating it above the surface of the earth, In second hadith it says high jump by sahabas (Ra) which is only possible if grave is high
Imam al-Shawkani admitted that the Salaf built up the graves high as proved from above
Imam Ibn Hibban (rah)
the great Muhadith from Islaaf as Saliheen (rah) [d. 354 AH] said regarding visitation to tomb of Imam Ali Raza bin Musa (ra):
قد زرته مراراً کثيرة، وما حلّت بي شدّة في وقت مقامي بطوس، وزرت قبر علي بن موسي الرضا صلوات اﷲ علي جده وعليه، ودعوت اﷲ تعالي إزالتها عنّي إلا استجيب لي، وزالت عنّي تلک الشدّة وهذا شئ جرّبته مراراً فوجدته کذلک، أماتنا اﷲ علي محبة المصطفي وأهل بيته صلي اﷲ وسلم عليه وعليهم أجمعين.
I have done ziyarah of his tomb many times, during my stay at Tus, whenever I got into any difficulty I went to the grave of Imam Musa raza (ra) and asked Allah for the fulfillment of my need, every time I was answered and my difficulty was removed. This is such a reality that I found it to be true nomatter how many times I did it May Allah grant us death in the true love for Prophet (Peace be upon him) and his blessed Ahlul Bayt. [Ibn Abi Hatim Razi, Kitab al Thiqat, Volume No. 8, Page No. 457, Number: 14411]
Note: Tombs ,Shrines [mizars] are only build around graves of Prophets [alehislam] and awliyas [rah], Not public graves.For public graves orders are to level them.