Saturday, 27 April 2013






URDU VIDEO: Kaba Sharif k aas pass 300 Ambiya(a.s) k Mazaar hai aur sirf  Masjid e Mina k ander 70 Ambiya(a.s) k Mazaar hai | 11 MINUTES 50 SECONDS
URDU VIDEO: Vo Zameen ka tuqra jisper Aaqa(as) ka jasad e aqdas leta hua he vo arsh wa kaaba se bi afzal he (Ijma e Ummat) | 4 MINUTES 3 SECONDS

ENGLISH VIDEO: WAKE UP MUSLIMS! Say NO to Wahabi destruction of Islamic civilization | 5 MINUTES 33 SECONDS

ENGLISH VIDEO: [MUST WATCH] They want to destroy the Green Dome of our Prophet ()! | 18 MINUTES 26 SECONDS

ENGLISH + URDU: 7 Men of the Cave & Building Graves of the Pious - Mufti Monawwar Ateeq | 39 MINUTES 29 SECONDS

ENGLISH VIDEO: A  Specific Sect  is behind Global Terrorism who even destroy Sufi Shrines & Kill Innocents | 15 MINUTES

URDU VIDEO: Allah Walon Ko Maan Lo | 12 MINUTES

ENGLISH VIDEO: Building domes over graves | 13 MINUTES

ENGLISH VIDEO: (Wahabi) Al-Shabab destroying Sunni Sufi Shrines in Somalia | 2 MINUTES 44 SECONDS

ENGLISH VIDEO: Destructing the Graves of the Awliya is Bid'ah(an Innovation)-Inthikab Naqshbandi | 33 MINUTES

URDU VIDEO: How Taliban attacks on Sufism by Shakh-ul-Islam Dr Muhammad Tahir-ul-Qadri | 10 MINUTES

VIDEO: Khalid bin Waleed Masjid bombed مسجد خالد بن الوليد | 6 MINUTES

URDU VIDEO: kya aulia ki kabr ko shaheed karna ambiya ki sunnat hai | 19 MINUTES

URDU VIDEO: Mazar pe Gumbad Banana ka sobot.By Mufti Dr Ashraf Asif Jalali | 5 MINUTES 41 SECONDS

URDU VIDEO: Reply to objections on constructing mazaars or graves | 32 MINUTES 35 SECONDS

URDU VIDEO: Reply to Wahabi Touseef ur Rehman on Constructing Graves | 11 MINUTES 29 SECONDS


ENGLISH VIDEO: Tombs_Shrines - Shirk or Permissible in Islam | 7 MINUTES 35SECONDS

ENGLISH VIDEO: Wahabi Destruction Of Makkah's Historical Places- English Program | 35 MINUTES

URDU VIDEO: Wahabies destroyed Tombs Shrines of Ahle Bait  Sahaba + Erecting Building around Shrines | ABOUT 4 MINUTES 37 SECONDS

URDU VIDEO: Reply to Tauseef ur Rehman on Lal Shabaz Qalandar Ka Hajj in Pakistan - Sunni Sufi Scholars | ABOUT 56 MINUTES













Building Structures over graves & Recitation of Quran on Graves.

Domes over Graves of Awliya

Building Shrines/Tombs around the Graves...

Building Tombs on Graves of Awliya Allah

Tomb Structures, Visits, and Vows

Constructing domes over the burial places of saints | Ja-Al Haq (Beliefs of AhleSunnah) |

Placing flowers and sheets on and brightening the graves | Ja-Al Haq (Beliefs of AhleSunnah) |


ENGLISH BOOK: Shrine or Mazaar Over Graves In Or Near A Mosque (Proof From Qur’an And Hadith Only) | PAGES: 42

URDU BOOK: Mazarat per Gumbad | PAGES: 322

URDU BOOK: Mazarat Per Gumbad Banana by Allama Faiz Ahmad Owaisi | PAGES: 104

URDU BOOK: Tajweez e Inhidam e Gumbad e Khazra ka taarikhi pasmanzar | PAGES: 116

URDU BOOK: Al Qaul Ul Mabroor Fi SiyanaT ul Qaboor | PAGES: 38

URDU BOOK: Ghaus e Pak k Mazaar Per Etraaz Ka Jawab | PAGES: 10

URDU BOOK: Mazarat per phool daalna kesa | PAGES: 64

URDU BOOK: Mazarat-e-Auliya Per Quboon Ki Sharee Hasiat Syed Naeem Uddin Muradabadi | PAGES: 40

URDU BOOK: Quba By Syed Mazhar Hussain | PAGES: 64

ENGLISH BOOK: Respect for the graves of Muslims by Imam Ala Hadhrat | PAGES: 34

URDU BOOK: Minaro ki chamak, Mazaar ki shamao se By Imam Ala Hadhrat | PAGES: 56


Its not a wonder why the Quran in Surah al Kahf verse 21 refers to the subject of the tombs of Ashab al-Kahf. This Surah is used as a protection from Dajjal and one can see it as an added indication that these cults of today are followers of Dajjal who have come in end times to destroy tombs, relics and everything attributed to the Prophets and that which Islam has honored: {And whoever honors the symbols of Allah – indeed, it is from the piety of hearts.} [Quran 22:32]

And this verse above shows these khawarij  lack taqwa. The believers will be having their hearts torn apart by these actions but they should also realize that its the sign of end times approaching that genuine Islamic scholars are being taken away and replaced by heretics and pseudo scholars who mislead people and that in end times even the Kaaba would be destroyed, and Madina would be destroyed and Arabs would be destroyed according to the hadiths.

DATED: 26/JULY/2014 | Wahhabi Khawarij ISIS blowing up Prophet Sheth(a.s) shrine in Mosul
Video shows ISIS blowing up Prophet Sheth shrine in Mosul


From May 16, 2013: A radical Wahhabi group affiliated with al-Qaeda's Jabhat al-Nusra (Nusra Front) is seen surrounding and then destroying with a bulldozer a historic Maqam or shrine visited by pilgrims dedicated to the prophet Abraham, who supposedly spent some time with his wife Sarah in the town of Ayn al-Arous where the shrine was built. Ayn al-Arous is located south of Tal Abyad in the Raqqa province in northern Syria.
The person filming the scene refers to the shrine as containing heresies and being worshiped besides Allah without specifying who exactly worshiped the edifice.
This practice of destroying tombs and shrines is nothing new for the al-Qaeda Salafis, for they are currently practicing the same type of behavior in Tunisia, Mali, Afghanistan, Somalia, etc.”

Since the Wahhabi pests infiltrated Syria to hijack the rebellion, they have been systematically destroying every historical monument, relics and the Islamic civilization of Syria.  One of the main threats are to the city of Ar-Raqqa where the Khawarij have managed to maintain their dictatorship. Ar-Raqqa is a historical Sunni city up till today from the times of the Abbasids, and was home to many of the companions of the Prophet  صلى الله عليه وسلم , the Salaf, great scholars of Sunni Islam,  Saints, as well other pious ancestors. The whole city is under threat of a complete historical, cultural and Islamic civilizational genocide by the Wahhabis.
May Allah hasten the war against the Kharijites and free ar-Raqqa from the tyrany of the Khawarij. Amin.

Urdu NEWS_Terrorists destroyed the Shrine of Hazrat Owais Qarni (RA) in Syria_SaharTV Urdu_خبریں






Al shababa Salafi Terrrorist org destroying Aulia shrine in Somalia

Destruction of the graves at the Gurgi Mosque

IS is proud to destroy over 2000 tombs like Ammar and Awais Karni

ISIL militants destroy sufi shrine in the north of Syria

ISIS Demolishes Mosques & Shrines in Northern Iraq Using Explosives & Bulldozers - Breaking News

ISIS destroying Sunni Shrines in Mosul Iraq (companions of Pir Ghaus Azam Abdul Qadir Jilani)

Syrian Rebels exhume a holy Islamic tomb in Syria

Takfiris Destroy Shrines all Over the World

Shaykh Ahmad Zarruq’s grave has been desecrated In Libya

…and many others



In the name of ALLAH, the Most Gracious, the Most Merciful. 

Usually videos are not uploaded here but this link is an exception and must watch: Click here

Important Note:

The Islam haters would be happy putting one leg on the other and saying: Ahh! we created a sect inside Muslims with the help of British to do the job which we had failed to do since ages (i.e. creating chaos/anarchy in Muslim world by destroying the holy Islamic heritage from the hands of "so called" Muslims themselves).

If not stopped then final goal of Satan (Iblees) is to destroy Ka'ba (which also contains Maqam of Ibrahim i.e. shrine built over his foot print which is proven holy through Nass of Qur'an. We should all recall the incident which took place in year 1979 when the extremist Juhayman al Otaibi a renowned Wahabi backed by Bin Baaz and Qahtani even attacked Ka'ba. Pakistan had to send SSG commandos to flush those barbarians out of our Holy Shrine) and also destroy other Sha'ir Allah (signs to be venerated) including tomb of Sayyidna Muhammad (Peace be upon him) as is propagated in many Wahabi literature which calls it the biggest idol (Naudhobillah)

Some people in this present era erroneously believe that If somebody visits the graves of Pious people (including Sayyidna Muhammad 
صلى الله عليه وسلم) and take them as a means to Allah or seek blessing through their relics, then this act is either Shirk or Biddah. Some even claim that this act wasn't done by Sahaba or in past centuries, nor is building structures over graves prescribed in Shariah including the grave of Prophet Muhammad (صلى الله عليه وسلم) being built over and the green dome constructed over it is all bidah (propagated by the Chief innovator of Salafi sect called Nasir ud-din Albani). Let us now understand the ruling once and for all in the light of Qur'an and Hadith

وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لاَ رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

Quran states: Thus did We make their (i.e. Ashaab al-Kahf) case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: "THOSE WHO PREVAILED OVER THEIR AFFAIR SAID: LET US SURELY BUILD A MOSQUE OVER THEM" (Surah al-Kahf 18:21)

Tafsir by Imam Fakhr-ud-din Razi (rah) in Tafsir al-Kabeer:

أن بعضهم قال: الأولى أن يسد باب الكهف لئلا يدخل عليهم أحد ولا يقف على أحوالهم إنسان. وقال آخرون: بل الأولى أن يبني على باب الكهف مسجد وهذا القول يدل على أن أولئك
الأقوام كانوا عارفين بالله معترفين بالعبادة والصلاة

Translation: Some people said that the door of the cave should be closed so that nobody can enter it and the Ahwaal (of People of the cave) are kept hidden. Some people said that It is better to build a mosque at the door, this saying proves that these people were “AARIFEEN (DEEP KNOWERS) OF ALLAH WHO BELIEVED IN WORSHIPING (ONE GOD ALONE) AND PERFORMING PRAYER”[Tafsir al Kabeer, Volume No. 5, Page No. 475]

Imam Fakhr ud-din al-Razi (rah) also said:

ثم قال تعالى: {قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} قيل المراد به الملك المسلم، وقيل: أولياء أصحاب الكهف، وقيل: رؤساء البلد: {لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا} نعبد الله فيه ونستبقي آثار أصحاب الكهف بسبب ذلك المسجد

Translation: And when Allah said {Those who prevailed over their affair} this refers to the “MUSLIM RULER” or the friends of Ashaab al Kahf (i.e. believers) or the leaders of town. {We will surely build a Mosque over them} so that we can “WORSHIP ALLAH” in it and “PRESERVE THE RELICS OF COMPANIONS OF THE CAVE DUE TO THIS MOSQUE”[Tafsir al-Kabeer, 5/475]

Hence those who destroy shrines and show hatred towards friends of Allah are directly opposing the categorical verse of Qur'an whereas Qur'an explicitly prescribes to build over graves of Awliya and also to preserve their relics. This is Nass of Qur'an which cannot ever be overruled not even by a hadith, so all the hadiths which the extremists misuse are to be interpreted i.e. graves of "ORDINARY PEOPLE" should not be built over (even they cannot be destroyed if once built) but graves of Prophets and Awliya could indeed be built over as we can see in Madina al-Munawwara the graves of Sayyidna Muhammad (صلى الله عليه وسلم) and Sayyidna Abu Bakr (Radhi Allah) and Umar (Radhi Allaho Anho) are definitely built over with clear proof from Sahaba to build shrines over graves. [Note: The Saudi + British + American funded scholars have a sinister motive of spreading hate about these most holy places and to remove them from the Masjid of our Prophet  - Naudhobillah]

Imam Jalal ud-din Suyuti (Rahimahullah) and al-Muhalli (Rahimahullah) explain in the world renowned short and easy to understand commentary of Qur'an called "Tafsir al Jalalyn"

يَتَنَـٰزَعُونَأي المؤمنون والكفار {بَيْنَهُمْ أَمْرَهُمْۖ} أمر الفتية في البناء حولهم {فَقَالُوۤا۴} أي الكفار {ٱبْنُوا۴ عَلَيْهِم} أي حولهم {بُنْيَـٰنًاۖيسترهم {رَّبُّهُمْ أَعْلَمُ بِهِمْۚ قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} أمر الفتية وهم المؤمنون {لَنَتَّخِذَنَّ عَلَيْهِم} حولهم {مَّسْجِدًا} يصلى فيه، وفعل ذلك على باب الكهف.

Translation: {They were disputing} That is, the believers and the disbelievers, {among themselves their affair} i.e. the affair of the youths, with regard to building something around them [as a monument]; {so they}, the disbelievers, said, {Build over them} that is, around them, {a building} to cover them up; {their Lord knows them best.’ Those who prevailed regarding their affair} i.e. the affair of the youths, “NAMELY THE BELIEVERS" {We will verily set up over them} around them {A place of worship/Masjid}, for prayers to be performed therein. And this indeed took place at the entrance of the cave. [Tafsir al Jalalyn, Volume No.1, Page No. 389]

Imam an-Nasafi (Rehmatullah Alaih) writes in his Tafsir al Nasafi:

قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ} من المسلمين وملكهم 
وكانوا أولى بهم وبالبناء عليهم {لَنَتَّخِذَنَّ عَلَيْهِم} على باب الكهف {مَّسْجِدًا} يصلي فيه المسلمون ويتبركون

Translation: {Those who prevailed over their affair} these are the “MUSLIMS AND THE RULERS” who said to build over them i.e. on the door of cave a Masjid so that“MUSLIMS CAN PRAY IN IT AND SEEK BLESSINGS THROUGH IT (يتبركون)” [Tafsir al Nasafi, Volume No.3, Page No. 18]

Imam Shahab ud-din Khafaji (Rehmatullah Alaih) wrote:

مسجد ايدل على جوازا لبناء على قبور الصلحاء ونحوهم كما اشار الي فى الكشاف وجواز الصلوة فى ذلك البناء

Translation: (Making mosque on cave) ”IS PROOF OF MAKING MOSQUES OVER THE GRAVES OF SALIHEEN” just like It is mentioned in Tafsir al Kashaaf and It is “PERMITTED” to pray inside this construction [Imam Khafaji in Inayatul Qadhi, Volume No. 6, Page No. 87, Published by Dar us Sadir, Beirut, Lebanon]

Imam Muhammad bin Hasan ash-Shaybani (Rahimuhullah) states:

محمد قال :اخبرنا ابو حنيفة قال حدثنا سالم الافطس قال: ما من نبي الا ويحرب من قومة الي الكعبة يعبد رحبا وان حولحا لقبر ثلاث ماة نبي 

Imam Muhammad (rah) said: Abu Hanifa (rah) informed us saying that Salim al-aftas narrated to us saying " There is no Prophet who has not fled from its people towards the Ka'ba to worship Allah, and around it there are graves of 300 Prophets. [Kitab al-Athar of Imam ash-Shaybani as published by Turath Publishing in London, Page # 150]

He also says:

محمد قال :اخبرنا ابو حنيفة قال حدثنا
عطاء بن الساءب قال :قبر حود وصالح وثعيب عليحم السلام في المسجد الحرام

Muhammad said: Abu Hanifa informed us saying that Ata' bin as-saib narrated to us saying the graves of Prophet Hud, Salih and Shuaib [alayhum salam] are in Masjid Al Haram [ibid]

Imam Ibn Jarir (Rahimuhullah) writes in his Tafsir at Tabri:

فقال الـمشركون: نبنـي علـيهم بنـياناً، فإنهم أبناء آبـائنا، ونعبد الله فـيها، وقال الـمسلـمون: بل نـحن أحقّ بهم، هم منا، نبنـي علـيهم مسجداً نصلـي فـيه، ونعبد الله فـيه

Translation: The Mushrikeen said: We will build a building over it and worship Allah in it but the Muslims said: We have more right over them and we will surely “BUILD A MOSQUE” so that we can pray there and worship Allah. [Tafsir at-Tabri (15/149)

Imam Abu Hayyan al Andalusi (rah) said:

وروي أن التي دعت إلى البنيان كانت كافرة أرادت بناء بيعة أو مصنع لكفرهم فمانعهم المؤمنون وبنوا عليهم مسجداً

Translation: The person who told to make a building over them was a Kafir woman, she told to make a Church over them where deeds of Kufr can take place, however the momineen stopped her and made a Masjid over there instead [Tafsir Bahr al Muheet, Volume No. 7, Page No. 158]

Allama Ibn Jawzi (rah) who is considered the most strict scholar and revered highly by Salafi Muslims, he states in his Tafsir under 18:21

قال ابن قتيبة: يعني المُطاعين والرؤساء، قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً

Translation: Ibn Qutayba (rah) said that the Mufasireen said: People who made Masjid were the (Muslim) King and his Momineen companions [Tafsir Zaad ul Maseer, Volume No. 5, Page No.124]

Explicit Prophetic hadith

وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

Translation: 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 Haythami said that it is narrated by Al-Bazzar and “all its narrators are trustworthy” (i.e. Hadith is absolutely sahih) It is narrated by "Imam al-Haythami in Majma az Zawaid, Volume No. 3 Bab fi Masjid al Khayf, Hadith #5769"
في مسجد الخيف قبر سبعون نبيا 

الراوي: عبدالله بن عمر - خلاصة الدرجة: إسناده صحيح - المحدث: ابن حجر العسقلاني - المصدر: مختصر البزار - الصفحة أو الرقم: 1/476

In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets

Hukm: Shaykh ul Islam, Imam Ibn Hajr al Asqalani (rah) who said: "IT'S SANAD IS SAHIH" [Mukhtasar al Bazaar (1/476)]

These proofs establish from the Nass of Qur'an and Hadith that to build tombs over graves of Prophets and Saliheen is a righteous act. The extremists declare vast majority of Muslims as Mushrikeen by saying that tombs are Naudhobillah Idol houses and that graves of righteous even the Prophet should be destroyed or flattened, they did this heinous act to the graves of many Sahaba who are buried in Jannat ul Baqi and Muala but due to Muslim pressure they were not able to do this to the blessed grave of Prophet (Peace be upon him)

Second Qur'anic Nass

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

Translation: And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. two Rak'at after the Tawaf of the Ka'bah at Makkah), and We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf), or bowing or prostrating themselves (there, in prayer).[Translation of Muhsin Khan/Hilali who were Wahabis,  Surah al-Baqarah 2:125]

Qur'an states at another place:

فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ ۖ وَمَن دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ

Translation: In it are manifest signs (for example), the Maqam (place) of Ibrahim (Abraham); whosoever enters it, he attains security. And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the 'Alamin (mankind and jinns).[Al-Qur'an 3:97]

Allah loves the places of His dear friends so much that praying "AT SUCH DESIGNATED PLACES" is made part of Hajj rituals. Had there been a hint of Shirk in this i.e. people would start taking graves or foot marks of Prophets as "DEITIES OTHER THAN ALLAH" then ALLAH would not have shown His unrestricted Majestic honor for them in the Qur'an.

The Glorious Qur'an actually calls such places as "SHA'IR ALLAH (SIGNS OF ALLAH TO BE VENERATED)" and indeed the graves of Anbiya (Present right inside Masjid ul Harram itself) and Awliya also come under Sha'ir Allah. Whosoever harms the graves is actually incurring upon himself a war from Allah as attested in Sahih Bukhari Hadith al-Qudsi i.e. Whosoever nurses a grudge against a friend of mine (WALI) then "I (ALLAH) DECLARE WAR ON SUCH A PERSON" [Sahih Bukhari - Hadith ul Qudsi: Volume 8, Page No. 131]

The opponents might be thinking that they are somehow winning this war against Allah (Naudhobillah) by destroying Shrines, but the fact of matter is that Allah is spreading the true teachings of Ahlus Sunnah in the world by exposing the cruel/barbaric nature of Wahabi cult. Ahlus Sunnah are soundly refuting the extremists all around the world after their heinous acts and Alhamdolillah this is Al-Fath ul-Bari (The Victory of Lord Almighty) which extremists are not realizing. Allah is the best of planners so He allows and gives respite to haters of Saliheen i.e. in their destruction/anarchy over land, but in reality there is Lanah (curse) of Allah upon them as Qur'an states:

وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۙ أُولَٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

Translation:  But those who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and spread corruption on earth - for them is the curse, and they will have the worst home. [Al-Qur'an13:25]

So such people are cursed for creating Fasaad on earth and destroying holy places, theythink/assume as if they are on truth but in reality just like Hadith of Bukhari proves in regards to Khawarij i.e. they are in reality on misguidance.

Imam Ahmed al Sawi (Rahimuhullah) in his magnificent commentary over Tafsir al Jalalyn by Imam Jalal ud din Suyuti (rah) explains this verse : Truly, the Devil is an enemy to you, so take him as an enemy: he only calls his party to become of the inhabitants of the blaze" (Qur’an 35:6) as:

وقيل هذه الآية نزلت في الخوارج الذين يحرفون تأويل الكتاب والسنة ويستحلون بذلك دماء المسلمين وأموالهم كما هو مشاهد الآن في نظائرهم، وهم فرقة بأرض الحجاز يقال لهم الوهابية يحسبون أنهم على شىء ألا انهم هم الكاذبون، استحوذ عليهم الشيطان فأنساهم ذكر الله أولئك حزب الشيطان ألا إن حزب الشيطان هم الخاسرون، نسأل الله الكريم أن يقطع دابرهم

Translation: It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and Sunnah, on the strength of which they declared it lawful to kill and take the property of Muslims as may now be seen in their modern counterparts; namely, a sect in the Hijaz called "Wahabiya, (فرقة بأرض الحجاز يقال لهم الوهابية)" who "think they are on something, truly they are the liars (Kadhibeen).Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers" (Qur’an 58:18–19). We ask Allah Most Generous to extirpate them completely (Hashiya al-Sawi ‘ala al-Jalalayn, 3.255).

Note: Wahabis cleverly tried to forge this text by removing the word wahabi from inbetween but they were caught badly as Allah protects the Islamic knowledge

Proof No:1 (On Shape of Grave)

Let's settle the score on the issue of "SHAPE OF GRAVE"

Narrated Abu Bakr bin ‘Aiyash : Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex. [Sahih Bukhari: Volume 2, Book 23, Number 473]

Hence to flatten the graves or to destroy them is a gross misinterpretation of the texts by Salafis. 

The great Hanafi Muhadith, Imam Muhammad Ibn al-Hassan Ash-Shaybani (rah) allocates a whole chapter to this with title:


Under it he brings the hadith

Abu Hanifa informed us from Hammad that Ibrahim said: Someone informed me that they had seen the grave of Prophet (Peace be upon him), the grave of Abu Bakr (ra), and the grave of Umar (ra) with “mounds on top of them protruding prominently from the gournd” and on them pieces of white clay.

Imam Muhammad said: We (Ahnaaf) adhere to this, the grave is marked with a prominent mound, but it is not to be made in the form of a square and that is the “Verdict of Abu Hanifa” [Kitab ul Athaar, Page No. 145, Published by Turath Publishing]

Click here for Scanned Page (74)

The extremists claim that all graves should be flattened or destroyed, this is directly in opposition to Sunnah. The Hadith which they misuse refers to flattening the graves of Mushrikeen not momineen because the graves of Prophet, Abu Bakr, Umar and other sahaba is proven to be built in "MOUNDED SHAPE" We know Wahabis will shout why we did not show the next page of Kitab ul Athaar.  Imam Muhammad (rah) has talked about not plastering graves in next page, but remember that refers to ordinary graves not graves of Anbiya and Awliya as has been explained before. We would like to show some pictures that graves of Mushrikeen/Christians are kept "FLAT" even by them (so Islamic practice is contrary to theirs i.e. our graves should not be flat but risen high from ground with prominent mound over it) however they make idols and statues of Mary, Jesus etc... over them which is forbidden

Important pictures to understand the difference between graves of Mushrikeen (polytheists) and Muslims. 


Look at the pictures above

a) In the first picture the graves of Christians are totally flattened as Wahabis want us to believe about graves of Muslims (Now the hadiths about doing opposite to Jews and Christians prove that our graves should be elevated and constructed without making idols on "TOP" of them)

b) In the second 2 pictures it is clear that Christians "BUILD IDOLS RIGHT ON TOP OF THE GRAVE" whereas Muslim Shrines are never built right on top (uper part of the grave), rather the grave is separate from construction which is in conformity of the hadiths which even Wahabis misuse.

Now, on the other hand these following pictures below are the most holy places of Islam including graves of Prophet (Peace be upon him), Sayyidna Abu Bakr (RA) and Sayyidna Umar (RA) being built over since centuries. Islamic Dome of Rock in Jerusalem is also the third most holiest place for Muslims and all it contains is the foot mark of Prophet (Peace be upon him) from where he left for ascension!

The Dome of the rock, which is of the oldest Islamic structure is under the threat of destruction, as such structure constitutes an evil innovation as per the religion of wahabism. Next to the dome of the rock is the dome of the Mi'raj, which is attributed to be the location from where the ascension to heaven took place in the life of Prophet Muhammad (Peace be upon him). This form of constructing domes over such locations or giving it any importance is by Wahhabi foundations an evil innovation that should be destroyed and bulldozed due to their shirk phobia. The enemies of Islam have to only give power to the followers of Wahhabi tradition in order to destroy every Islamic historical structure standing, including the dome of the rock.

The Zam Zam well had a dome built over it in early Islamic period by Caliph al Mansur (149AH). This should be a evil innovation and an act leading to polytheism, as per the customs of Wahhabism. Giving any significance to signs or symbols(sha'air) of Allah manifested in history on earth is equated with polytheism as per their tradition. Yet, in complete contradiction to this creed, the blessed Zam Zam well continues to have structures constructed over it, by the wahhabi sympathising Saudi ruling elite themselves.

So let us once and for all destroy the Wahabi viewpoint even on the issue of plastering graves, placing Maktab over it or sitting on graves?  Wahabis are known for their deliberate fabrications to the hadith literature and also concealing the next parts which clarify the previous, you will never see a Wahabi quoting Imam at-Tirmidhi (rah) and Imam al-Hakim (rah)'s verdict after they quoted the hadiths about not plastering the graves. On the other hand our Sunni Islam asks us to show the complete picture to Awaam un Naas so that they understand why Muhaditheen of highest caliber like Hasan al-Basri (rah), Imam Ash-Shafi'i (rah) and Imam al-Hakim (rah) did not take such hadiths literally.

Imam at-Tirmidhi after narrating the hadith of "Not plastering, nor writing, or sitting on graves" says:

قال أبو عيسى هذا حديث حسن صحيح قد روي من غير وجه عن جابر وقد رخص بعض أهل العلم منهم الحسن البصري في تطيين القبور وقالالشافعي لا بأس أن يطين القبر

Translation: This hadith is Hasan Sahih and it is narrated with different routes from Hadrat Jabir (RA). Some scholars have given "PERMISSION" to plaster the graves with (wet) mud, this includes Imam Hasan al-Basri (Ameer ul Momineen fil Hadith). Imam ash-Shafi'i said: There is no harm in plastering the grave with wet mud. [Sunnan Tirmidhi under the hadith of not plastering graves, Hadith # 1052]

Wahabis would still try to find excuse that Imam at-Tirmidhi proved plastering with wet mud not with cement, so the answer regarding this comes from Imam al-Hakim (rah) who also states after narrating hadith of not plastering, building, and sitting upon graves:

هذه الأسانيد صحيحة وليس العمل عليها فإن أئمة المسلمين من الشرق إلى الغرب مكتوب على قبورهم وهو عمل أخذ به الخلف عن السلف


So the practice of so many great scholars proves that these hadiths are not as Wahabis understand them, now remember these great scholars knew hadiths better than Wahabi imaginations.

Plastering graves of Anbiya is proven from the great hadith of Abu Ayyub al-Ansari (RA) who said: I have come to the Prophet (Peace be upon him) "NOT TO A STONE" (جئت رسول الله ولم آتِ الحجر ) [Musnad Ahmed bin Hanbal, Hadith # 23476] Imam al-Hakim narrated this hadith too and declared it's chain as Sahih "AL-DHAHABI AGREED WITH HIS TASHIH AND CALLED IT SAHIH TOO" [Mustadrak al Hakim with Talkhees of al-Dhahabi (4/560), Hadith # 8571]

This hadith proves that Prophet's grave was plastered otherwise the Sahabi would not have used the word stone in order to refute the tyrant ruler called Marwan. This hadith of Abu Ayyub al Ansari (rah) also proves the difference between Aqida of Sahabi and batil aqida of tyrant rulers like Marwan (Similarly our holy places being ruled over by Wahabis does not prove them to be upright people contrary to propaganda spread by Wahabis that had they been wrong then Haramayn Shareefayn would not have been under their British established Kingdom. Remember Makkah and Madina have come under control of many tyrants like Yazid, Hajjaj bin Yusuf, Marwan and others). Marwan was shocked to see a person placing his head on the grave of Prophet, but when he realized it was Abu Ayyub al-Ansari (RA) the Sahabi he was dumbstruck.

Now regarding another issue which Wahabis misuse i.e. sitting on graves. In this regard there is a great hadith in Muwatta of Imam Malik, plus it also has a great verdict from Imam Malik (rah) himself which proves that Prophet (Peace be upon him) did not generally forbid people from sitting on graves rather it was forbidden not to relieve upon them or because it "LITERALLY HARMS THE INHABITANT OF GRAVE"  the word "on (على)" as mentioned in these hadiths is deliberately misunderstood by Wahabis in order to spread deceit.

Imam Malik (rah) allocates a whole chapter with title:

باب الوقوف للجنائز والجلوس على المقابر

Translation: Stopping for Funerals and Sitting in Graveyards

The second report in this chapter states:

وحدثني عن مالك أنه بلغه أن علي بن أبي طالب كان يتوسد القبور ويضطجع عليها قال مالك وإنما نهي عن القعود على القبور فيما نرى للمذاهب

Translation: Yahya related to me from Malik that he had heard that 'Ali ibn Abi Talib used to rest his head on graves and lie on them. Malik said, "As far as we can see, it is only forbidden to sit on graves to relieve oneself." [Muwatta Imam Malik, 16th Book, Chapter # 11, Hadith # 34]

Remember Muwatta of Imam Malik according to many scholars holds a higher authority than Sahih Bukhari.

Just like the Qur'an states in Surah al-Baqarah:

يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا ۚ

Translation:...He misleads many thereby and guides many thereby.(Al Qur'an 2:26)

So When people can be misguided even after reading Qur'an (like Wahabis indeed are) then similarly hadith misguides many people too who do not seek it through proper channel of studying under qualified Hadith experts.

This is why Imam Sufyan bin Uyaynah (rah) and Ibn Wahb (rah) the great Salaf beautifully said:

وقال ابن عيينة " الحديث مضلة إلا للفقهاء "
قال عبد الله بن وهب:"الحديث مضلة إلا للعلماء

Translation: Ibn Uyaynah (rah) said: The Hadith is misguidance except (through) Al-Fuqaha

Ibn Wahb (rah) said: The Hadith is misguidance except (through) the Ulama. [The second one quoted in Tarteeb al Madarik by Qadhi Iyaadh, Page # 28]

Also It was once said to Imam Abu Hanifa, "In such and such a mosque there is a circle that discusses fiqh (Meaning:the "understanding of fine points of the religion")". He asked, "Do they have a master over them?" and they said no. He said, "They will never understand" (Ibn Muflih, al-Adab al-shariyya wa al-minah al-mariyya. 3 vols. Cairo n.d. Reprint. Cairo: Maktaba Ibn Taymiya, 1398/1978, 3.374).

Now imagine the misguidance of Wahabis when their leading hadith authority i.e. Nasir ud-Dhalalah i.e. Albani did not have Ijaza in hadith narration and classification let alone ordinary Salafis who go around passing verdicts.

A hadith from Bukhari which Wahabis misuse and 2 hadiths of Muwatta Imam Malik "IN SHARH" of it have to be shown. It will destroy the Wahabi viewpoint completely.

Wahabis misuse this hadith of Sahih Bukhari

Hadith: It was narrated that Messenger of Allah (peace and blessings of Allaah be upon him) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” ‘Aa’ishah (may Allaah be pleased with her) said, “He was warning against what they had done.” Narrated by al-Bukhaari, 1330, Muslim, 529.

The Wahabis in their ignorance are claiming to know more than Allah and his Apostle (Peace be upon him) by misusing this hadith. First of all such hadiths refer to Jews and Christians not Muslims, secondly It will be clear like bright sun that this hadith itself proves that grave of Prophet Muhammad (Peace be upon him) will not be worshiped. Here let's see Hadiths from Muwatta Imam Malik

Hadith # 1 From Muwatta Imam Malik (rah)

Muwatta Malik, Book#16, Hadith#16.10.27

Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, died on Monday and was buried on Tuesday and people prayed over him individually with no one leading them. Some people 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, may Allah bless him and grant him peace, 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.

Note at: Sahaba mentioning mimbar and then finally Sayyidna Abu Bakr (RA) proving that Prophet has to be buried where he died (i.e. inside his Hujra which is a shrine).

This hadith proves variety of wonderful points including direct proof from top ranking Sahaba and Prophet (Peace be upon him) himself that building shrines is prescribed in Shariah. It also proves that customary Salaat ul Janazah was not prayed over Prophet (Peace be upon him) where Imam leads the prayer. This is because Prophet is alive in a superior way than martyrs which is why Janazah was not prayed.  Let us now see the second categorical hadith which completely proves that Grave of Prophet (Peace be upon him) shall not be worshiped.

Hadith # 2

Book 9, Hadith 88 (Muwatta Imam Malik, see here:

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 worshiped. The anger on those who took the graves of their Prophets as places of prostration was terrible."

This hadith destroys Wahabism completely because Prophet (Peace be upon him) is "MUSTAJAB UD-DUA (ONE WHOSE PRAYER IS UTTERLY ACCEPTED)" The Wahabis in their hatred for Allah and his final Prophet (Peace be upon him) say to the extent that Prophet (Peace be upon him)'s prayer was not accepted (AstaghfirUllah, Naudhobillah). The Wahabis are challenged to show a Marfu Sahih hadith where Prophet said that his dua in regards to his grave was not accepted by Allah.

Imam Ibn Hajr al-Haythmi (Rahimahullah) a great scholar who wrote a magnificent book on refutation of Shi'ites called As-Sawaiq ul Muhriqa. This marvelous book is among the leading books ever written against Shi'ites and in defense of Sahaba.

Imam Ibn Hajr (rah) shows hadiths about Ameer Mu'awiya (RA) such as:

‏ اللَّهُمَّ اجْعَلْهُ هَادِيًا مَهْدِيًّا وَاهْدِ بِهِ

Translation: O Allah make Muawiya a guide, one who guides and guide (people) through him [Sunnan Tirmidhi, Vol. 1, Book 46, Hadith 3842]

Imam Ibn Hajr al-Haythami (Rahimahullah) after narrating it said:

فتأمل دعاء النبي له في الحديث الأول بأن الله يجعله هاديا مهديا والحديث حسن كما علمت ،فهو مما يحتج به على فضل معاوية ، وأنه لا ذم يلحقه بتلك الحروب لما علمت أنها مبنية على اجتهاد ، وأنه لم يكن له إلا أجر واحد لآن المجتهد إذا أخطأ لا ملام عليه ، ولا ذم يلحقه بسبب ذلك ، لآنه معذور ، ولذا كتب له أجر . ومما يدل لفضله الدعاء له في الحديث الثاني بأن يعلم ذالك ، ويوقى العذاب  ، ولا شك أن دعاءه صلى الله عليه وسلم مستجاب

Translation: Concentrate on the dua of Prophet (Peace be upon him) in first hadith i.e. O Allah make Muawiya a Mahdi and Hadi. You know that this hadith is "HASAN" due to which proof can be taken regarding virtue of Muawiya (RA) and due to the fights (which occurred between him and Mawla Ali RA) no blame can be put on Muawiya (RA) because they were based on Ijtihad and he (Muawiya RA) will get one reward for this, because when a Mujtahid makes mistake then he cannot be blamed/accused for it as he is pardoned (Ma'dhur). This is the reason that reward is written from him.  The proof of his virtue is also the Dua as mentioned in second hadith which states: (O Allah) give him knowledge and save him from torment.  "THERE IS NO DOUBT THAT DUA OF PROPHET (PEACE BE UPON HIM) IS UTTERLY ACCEPTED" [As-Sawaiq al Muhriqa, Page # 268, Published by Maktaba al Asriyyah, Beirut, Lebanon]

Now just like Rawafidh who go to the extent of saying that Sahaba turned apostates after Prophet (Peace be upon him), Naudhobillah, similarly the Wahabis also reject the Dua of Prophet (Peace be upon him) in regards to his Qabr Shareef (as Ibn Hajr al Asqalani called it Shareef in his Fath ul Bari while refuting Ibn Taymiyyah on the issue of traveling to visit graves). Wahabis rather go 10 steps ahead in degrading the Prophet himself by saying: Ahh he was just vaguely making dua but it was not accepted (Naudhobillah)

So after dua of Prophet (Peace be upon him) no matter what fancy interpretations Wahabis or Rawafidh give, we will stick to sayings of Prophet (Peace be upon him).

Proof No:2
The great Hanafi scholar i.e. Mullah Ali Qari (Rahimuhullah) writes in his magnificent Mirqaat Sharh al Mishqaat:

وقد أباح السلف البناء على قبر المشايخ والعلماء المشهورين ليزورهم الناس ويستريحوا بالجلوس فيه

Translation: The early Muslims (Salaf) have considered it Mubah (i.e. allowed) to build over the graves of famous Mashaikh and Ulama so that people can visit them and sit there (easily) [Mirqaat Sharh al Misshqaat, Volume No. 4, Page No. 69]

The great Shafi'i scholar and Sufi, Imam Abdul Wahab ash-Sh'arani (rah) writes:

My teacher Ali (rah) and brother Afzal ud din (rah) used to forbid that domes should be build over graves of ordinary people and also to put the deceased in “COFFINS” and also to put sheets over their graves. They used to say that only Prophets and great awliya are deserving for domes and sheets, whereas we should be buried in the feet of people and also in their ways [Al-Anwar al Qudsiya, Page No. 593]

Proof No:3

Dawud ibn Salih said: "[The governor of Madina] Marwan 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." I have heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.


►Hakim declared it "SAHIH" while Dhahabi also "AGREED" with his authentication [Hakim, al-Mustadrak Volume 004: Hadith Number 515]

►Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422;  Click here for Scanned Page (6)

Now let us come towards the issue of visiting graves and reciting Qur'an or making Dhikr there. Regarding traveling to visit graves of Anbiya and Awliya there is also a direct Nass rather order of Prophet (Peace be upon him) for this in Sahih Bukhari.

Volume 2, Book 23, Number 423: (Sahih Bukhari)

….Allah's Apostle (Peace be upon him) said, "Were I there I would show you the grave of Moses by the way near
 the red sand hill."

This hadith is again a Nass (absolute proof) that Prophet (Peace be upon him) liked to visit graves of Anbiya which were separate from graveyards, rather the Prophet mentions this in positiveness to his Sahaba

This following hadith is very important to understand and shall present to us the Aqida of Sahaba in regards to etiquettes of visiting the graves.

Sayyidah Aisha (RA) narrates:

أخبرنا أحمد بن جعفر القطيعي ثنا عبد الله بن أحمد بن حنبل حدثني أبي ثنا حماد بن أسامة أنبأ هشام بن عروة عن أبيه عن عائشة رضي الله عنها قالت : كنت أدخل بيتي الذي فيه رسول الله صلى الله عليه و سلم و أني واضع ثوبي و أقول إنما هو زوجي و أبي فلما دفن عمر معهم فو الله ما دخلت إلا و أنا مشدودة علي ثيابي حياء من عمر رضي الله عنه

Translation: Whenever I entered the house in which Prophet (Peace be upon him) and my father (i.e. Abu Bakr ra) are buried, I used to take off my sheet (from head) thinking that it’s only my father and husband (whom I am visiting), howeverBy Allah! When Umar (ra) got buried with them, I never went inside without being fully covered, this is because of being ashamed of Umar (ra) [Musnad Ahmed bin Hanbal, Volume No. 6, Page No. 202, Hadith # 25701]

Note: First of all this hadith proves constructing over graves not only of Prophets but also of other Saliheen. See clearly that the hadith uses the word "BAYT" which means house i.e. Graves of Prophet (Peace be upon him), Sayyidna Abu Bakr (ra) and Sayyidna Umar (ra) were "INSIDE A CONSTRUCTED HOUSE"

Secondly: Even after the burial of Sayyidna Umar (ra) Sayyidah Aisha (ra) used to cover from him when visiting his grave. This is an explicit proof on Aqida of Sahaba that people of graves get to know about those who visit them. Look at the clear wording of hadith i.e. Sayyidah Aisha (ra) used to cover herself due to "HAYA FROM UMAR (حياء من عمر)"

We know that Wahabis have typical habit of rejecting every Sahih hadith which goes against their ideology, they often quote Albani (chief innovator) to justify their points, but on this hadith they cannot even quote their leading authority i.e. Albani because this hadith is so authentic that even Albani could not find ways to declare it weak (otherwise he is known to have used hook and crook methods just to reject Sahih hadiths which went against his ideology). Having said that we want to clarify that not only Wahabis but Albani himself was ill in hadith methodology, we are only quoting him to establish truth from the house of enemy.

Imam Nur-ud-din Haythami (rah) said after this hadith:

رواه أحمد ورجاله رجال الصحيح

Translation: This is narrated by Imam Ahmed (rah) and the "MEN OF THIS NARRATION ARE MEN OF SAHIH" [Majma uz Zawaid (9/40), Hadith # 12704]

Imam al-Hakim (rah) after narrating it said:

هذا حديث صحيح على شرط الشيخين

Translation: This hadith is “SAHIH ON THE CRITERIA OF BUKHARI AND MUSLIM” [Mustadrak al Hakim (Hadith # 4458)]

Nasir ud-din-Albani al Mubtadi al-Mashoor (The famous innovator) authenticated it in his Takhrij over Mishkaat al Masabih (#1712)

Imam Ibn Kathir (Rehmat'Ullah Aliah)

Ibn Kathir writes: Ibn Asakir narrated in biography of Amr Ibn Jamah: "A young person used to come to the Mosque for his prayers. One day a woman with bad intentions invited him to her house. When he was in her house, he recited a verse from the Qur'an (إِنَّ ٱلَّذِينَ ٱتَّقَوْاْ إِذَا مَسَّهُمْ طَـٰئِفٌ مِّنَ ٱلشَّيْطَـٰنِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ) loudly and collapsed and died from the fear of Allah. The people prayed the funeral prayer and buried him. 'Umar (may Allah be well pleased with him) asked: 'Where is that young individual who used to come to the Mosque for his prayers?' They replied: 'He passed away and we have buried him'. 'Umar (may Allah be well pleased with him) went to his grave and called out to him and recited a verse from the Holy Qur'an: 'But for him who fears to stand before his Lord there are two Paradises' (Sura al-Rahman, 46) The young man replied from his grave 'Indeed Allah has given me two Paradises' [Tafsir Ibn Kathir Volume 006, Page No. 496, Under 7:202]

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Proof No:4

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses saying his prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary (peace be upon him) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (peace be upon him) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation.

►Sahih Muslim Book 001, Number 0328
►Imam al Hafidh Ibn Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483

Musa (A.S) is alive in his grave and also other Prophets remain alive in their graves

عَنْ أَنَسِ بْنِ مَالِکٍ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : أَتَيْتُ، (وفي رواية هدّاب:) مَرَرْتُ عَلَي مُوْسَي لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْکَثِيْبِ الْأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِه

Anas b. malik reported

Allah's Messenger (may peace be upon him) as saying: I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him) saying his prayer in his grave.
Reference:Sahih Muslim Book 030, Number 5858
Imam Suyuti (Rehmat'Ullah Aliah)

Imam Suyuti (rah) on Hayat of Anbiya in their graves: The life of the Prophet (Peace be upon him) in his grave, and also that of other Prophets is known to us as "definitive knowledge (ilman qat`iyyan)" the proofs regarding it are in "TAWATUR" Imam Baihaqi (rah) wrote a Juzz on Life of Anbiya in their graves, the proofs regarding it are such as 1) It is narrated in Sahih Muslim by Anas Ibn Malik (ra) that the Messenger of Allah (Peace be upon him) said: “I passed by Moses during my Night journey and saw him offering prayer in his grave, 2) It is narrtaed by Abu Nua'ym in his Hiliya from Ibn Abbas (ra) who heard the Prophet (Peace be upon him) say: I passed by Moses and saw him standing in prayer, 3) It is narrated in Musnad of Abu Yal'a and by Baihaqi in his book "Hayat al Anbiya" from Anas (ra) that the Porphet (Peace be upon him) said: The Prophets are alive in their graves and praying [Imam Suyuti in Al Hawi lil Fatawi, Vol. 2, Page No. 264]
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Imam Haythami (rah) said after the last hadith as mentioned above: رواه أبو يعلى والبزار، ورجال أبو يعلى ثقات (i.e. Abu Ya’la and Bazzar narrated it and all the narrators of Abu Ya’la are trustworthy).. Imam al Hafidh Ibn Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483 [and 602-603 in Qadimi Kutab Khana version]

Proof No:5

Imam Qurtubi (rah): Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) an A'rabi (Bedouin) came and threw himself on the grave of the Prophet (Peace Be Upon Him), he took the earth and threw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following verse i.e. (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64]

Note: This is shown as corroborating reference.Click here for Scanned Page (3)

Mother of All Believers Hadrat A'isha Siddiqa (R.A) 

Proof No:6

حدثنا ‏ ‏أبو النعمان ‏ ‏حدثنا ‏ ‏سعيد بن زيد ‏ ‏حدثنا ‏ ‏عمرو بن مالك النكري ‏ ‏حدثنا ‏ ‏أبو الجوزاء أوس بن عبد الله ‏ ‏قال ‏ ‏قحط ‏ ‏أهل ‏ ‏المدينة ‏ ‏قحطا ‏ ‏شديدا فشكوا إلى ‏ ‏عائشة ‏ ‏فقالت انظروا قبر النبي ‏ ‏صلى الله عليه وسلم ‏ ‏فاجعلوا منه ‏ ‏كوى ‏ ‏إلى السماء حتى لا يكون بينه وبين السماء سقف قال ففعلوا فمطرنا مطرا حتى نبت العشب وسمنت الإبل حتى ‏ ‏تفتقت ‏ ‏من الشحم فسمي عام ‏ ‏الفتق
Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.

►Sunan Darimi Volume 001, Page 227, Hadith Number 093   Click here for Scanned Page (11)

►Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr--il-‘ibad Page No.153]

►Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801)

►Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128)

►Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150)

Chain :"“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported it.”

Proof No:7

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم قَالَ : مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اﷲُ عَلَيَّ رُوْحِي، حَتَّي أَرُدَّ عَلَيْهِ السَّلَامَ

Narrated AbuHurayrah: The Prophet (peace_be_upon_him) said: If any one of you greets me, Allah returns my soul to me and I respond to the greeting.

Reference: Book 4, Number 2036:  Abu Dawood

Imam Nawawi (rah) says of this hadith :

رَوَاهُ أبُو دَاوُدَ بإسناد صحيح

Translation: It is narrated by Abu Dawud with a “SAHIH CHAIN” [Riyadh us Saliheen 1/255, Hadith # 1402]
Qadhi Shawkani the leading authority for Ghair Muqalideen says before narrating it:

وأصح ما ورد في ذلك ما رواه أحمد وأبو داود عن أبي هريرة مرفوعاً

Translation: It has been narrated by Imam Ahmed and Abu Dawud with a Sahih and Marfu chain from Abu Hurraira [Nayl al Awtar 5/164]

Proof No:8

عَنْ أَبِي الدَّرْدَاءِ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : اَکْثِرُوْا الصَّلَاةَ عَلَيَّ يَوْمَ الْجُمُعَةِ فَإِنَّهُ مَشْهُوْدٌ تَشْهَدُهُ الْمَلَائِکَةُ وَإِنَّ أَحَدًا لَنْ يُصَلِّيَ عَلَيَّ إِلَّا عُرِضَتْ عَلَيَّ صَلَاتُهُ حَتَّي يَفْرُغَ مِنْهَا قَالَ : قُلْتُ : وَبَعْدَ الْمَوْتِ؟ قَالَ : وَبَعْدَ الْمَوْتِ إِنَّ اﷲَ حَرَّمَ عَلَي الْأَرْضِ أَنْ تَأْکُلَ أَجْسَادَ الْأَنْبِيَاءِ فَنَبِيُّ اﷲِ حَيٌّ يُرْزَقُ

رَوَاهُ ابْنُ مَاجَه بِإِسْنَادٍ صَحِيْحٍ

Narrated By AbudDarda :

Allah's Messenger (peace be upon him) said, "Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." I asked whether that applied also after his death, and he replied, "Allah has prohibited the Earth from consuming the bodies of the prophets; so Allah's prophet is alive and given provision."

►Narrated AbudDarda Al Tirmdhi 1366

►Sunan Ibn Maja Volume 001: Hadith Number 1626

►Abu Dawud Book 002, Hadith Number 1526

Proof No:9

Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A'lam wa al Nubalah, Volume 012, Page No. 469]

Note: This is shown as corroborating reference.

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Proof No:10

Imam Ibn al-Haaj (rah) states: It is recommended to visit graves of Saliheen in order to obtain Barakah from them, because the benefit which is obtained by them during their lives is also obtained after their deaths. It has been a norm of Ulama and Muhaqiqoon to make dua near the graves of righteous people and also to ask through their intercession...Anyone who has some need, he should go to the (graves of righteous) and make them Waseela. This reasoning should not be given that Prophet (saw) told not to travel except for three mosques i.e. Masjid ul Harram, his mosque and Masjid ul Aqsa. The great Imam Abu Hamid al-Ghazzali (rah) has mentioned in the chapter of “Adaab As-Safr” of his Ihya that traveling should be done for Ibadah like for Hajj or Jihad, after this he said: It includes traveling to visit graves of Prophets, Sahaba, Tabiyeen including all Ulama and Awliya. Every person whose ziyarah to obtain blessing is permissible in his life is also permissible after his death. [Al-Madkhal, Volume No.1, Page No. 216]

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Imam Abu Abdullah Ibn al-Haaj al-Maliki also wrote a complete Chapter on visiting Awliyah and Saliheen he Writes: Student (muta-lim) should visit Awliyas and Saliheen and go to see them as seeing them makes the heart alive just as earth becomes alive due to rain, by seeing them the hearts which are stones are turned soft, because they remain present in the Bargah of Allah who is merciful, He never rejects their worship or intentions, and those who attend their Mehfils and those who identity them and those who love them, this is because they are mercy after Allah and his Prophet (Peace Be Upon Him) which remains open for his men, so any one who has these qualities then people should be quick to receive blessing from such people because people who meet these personalities get the blessing,knowledge and memory which cannot be explained, you will know that due to same maani one can see alot of people who got perfection in knowledge and ecstasy, Any one who respects these blessings never gets away from mercy and Barakah, but condition is that the person who should be visited for a look should obey the Sunna'h and protect it and show it from his actions. [Ibn al-Haaj, al-Madkhal Volume 002, Page No. 139] Click here for Scanned Page (78)

Proof No:11

عَنِ ابْنِ عُمَرَ رضي اﷲ عنهما قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : مَنْ زَارَ قَبْرِي بَعْدً مَوْتِي کَانَ کَمَنْ زَارَنِي فِي حَيَاتِيNarrated Abdullah Ibn Umar:

Allah's Messenger (صلى الله عليه وسلم) said: who ever visits my grave after my death it is same he has visited me in my life.Reference

►Tibrani Volume 012: Hadith Number 406

►Bayhaqi Shab ul Iman Volume 003: Hadith Number 489

Note: This hadith is narrated by Ibn Umar (ra) but the chain of narrators in this case are totally different hence the hadith becomes Hassan 

Imam Ibn Quduma (rah) said:

ويستحب زيارة قبر النبي لما روى الدارقطني بإسناده عن ابن عمر قال: قال رسول الله : «من حج فزار قبري بعد وفاتي فكأنما زارني في حياتي» وفي رواية، «من زار قبري وجبت له شفاعتي

It is recommended to do Ziyarah of Prophet’s grave as it is narrated by Daraqutni with his Isnaad from Ibn Umar (ra) that the Prophet (Peace be upon him) said: Whosoever performs the Hajj after my death then he should visit my grave because It is as If he has visited me during my life. And he also narrated (another hadith) that Whosoever visits my grave then my intercession becomes Wajib for him [Imam Ibn Quduma in al-Mughni, Volume No. 5, Page No. 381]
Imam al Bahuti al-Hanbli (rah) has also said this in his Al-Kashaf al-Qanna [Volume No. 2, Page No. 290]

Qadhi Iyaad (rah) said in his magnificent Ash-Shifa

في حكم زيارة قبره صلى الله عليه وسلم، وفضيلة من زاره وسلم عليه
و زيارة قبره صلى الله عليه وسلم سنة من سنن المسلمين مجمع عليها، وفضيلة مرغب فيها: روى عن ابن عمر

Chapter: The order of visiting the grave of Prophet (Peace be upon him) and the Virtue of the one visiting it and sending Salam.

It should be known that visiting the grave of Prophet (Peace be upon him) is “Masnoon” [Well known] for all Muslims and they have “IJMA” over it, It has such a virtue that It has been prescribed to us as it comes in the hadith of Ibn Umar (ra) [i.e. whosoever visits my grave then my intercession becomes Wajib for him] [Qadhi Iyaad in Ash-Shifa, Volume No.2, Page No. 53]

Note: This is followed by all 4 schools so no attention is to be given to Wahabis who try to weaken this report. For more details about this report please read our article here:

Proof No:12

عن عبد الله بن مسعود عن النبي صلى الله عليه وسلم قال‏:‏

‏"‏إن لله ملائكة سياحين يبلغون عن أمتي السلام‏"‏‏.‏ قال‏:‏ وقال رسول الله صلى الله عليه وسلم‏:‏

‏"‏حياتي خير لكم تحدثون ويُحدث لكم، ووفاتي خير لكم تعرض علي أعمالكم، فما رأيت من خير حمدت الله عليه وما رأيت من شر استغفرت الله لكم‏"‏‏.‏

It is narrated by ‘Abdullāh bin Mas‘ud (RA) that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:

My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.


►Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith.

►‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297)

►Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194)

►Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19)

►Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) and Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission. It has been endorsed by Khafājī and Mullā ‘Alī Qārī in their commentaries on ash-Shifā, i.e. Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36) respectively.

►Hadith-scholar Ibn-ul-Jawzī has reproduced it in al-Wafā bi-ahwāl-il-mustafā (2:809-10) from Bakr bin ‘Abdullāh and Anas bin Mālik. Subkī has copied this tradition in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.34) from Bakr bin ‘Abdullāh Muzanī, and Ibn ‘Abd-ul-Hādī in as-Sārim-ul-munkī (p.266-7) has authenticated its veracity.

►Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257).

►Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853).

►‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904).

►Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).

Proof No:13

Hadrat Nafi said, "I saw that Hadrat['Abdullah] ibn Umar used to come to the grave a hundred times or more. He would say,'Peace be upon the Prophet, may Allah bless him and grant him peace. Peace be upon Abu Bakr." Then he would leave. Ibn Umar was also seen to put his hand on the seat of Prophet[SallalLaahu Alayhi Wasallam] at the mimbar and then place his hand on his face [for blessings and Barakah]

[Narrated in Ash-Shifa of Qadi Iyad- Section 9]

Hujjat ul Islam Imam Al-Ghazzali (Rehmatuallah aliye)

Proof No:14

وقد ذكره الغزالي ولذا قيل - وليس بحديث كما توهم - إذا تحيرتم في الأمور فاستعينوا من أصحاب القبور أي أصحاب النفوس الفاضلة المتوفين ولا شك في أنه يحصل لزائرهم مدد روحاني ببركتهم وكثيراً ما تنحل عقد الأمور بأنامل التوسل إلى الله تعالى بحرمتهم،

Translation: Imam Ghazzali (rah) said and this is not a hadith: Whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed[Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24]

Note: For more details especially on Istighatha (Seeking help from Anbiya/Awliya) refer to the article: "Seeking help from Anbiya and Awliya" in the "Fiqh" section. The wording "توهم" is not translated above because the original quote of Imam al-Ghazzali (rah) is without that wording.

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Imam Shafi(Rehmatuallah aliye)

Proof No:15
He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).

Note: This is shown as corraborating reference and it is Hujjah due to acceptance from many Fuqaha from all four schools.

Sheikh ul-Islam al-Hafiz Imam an-Nawawi(Rehmatuallah alayh)

Proof No:16
In his Kitab ul Adhkaar:

اعلم أنه ينبغي لكل من حجّ أن يتوجه إلى زيارة رسول اللّه صلى اللّه عليه وسلم، سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، فإذا توجَّه للزيارة أكثرَ من الصلاة عليه صلى اللّه عليه وسلم في طريقه، فإذا وقعَ بصرُه على أشجار المدينة وحَرمِها وما يَعرفُ بها زاد من الصلاة والتسليم عليه صلى اللّه عليه وسلم، وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم، وأن يُسعدَه بها في الدارين، وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول
Section: Chapter regarding Visit to the Tomb of the Messenger of Allah (Salallaho alaihi wasalam), and the Dhikr made there"

It should be known that “EVERYONE” who performs the hajj should set out to visit the Messenger of Allah (Salallaho alaihi wasalam), “WHETHER IT IS ON ONE’S WAY OR NOT” because visiting him (Salallaho alaihi wasalam) is one of the most important acts of worship, the most rewarded of efforts, and best of goals. When one sets out to perform the visit, one should do much of the blessings and peace upon him (salallaho alaihi wasalam) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase sending the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by one’s “VISIT TO HIM” (Allah bless him and give him peace)...and grant one felicity in this world and the next through it. One should say,"O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (Imam Nawawi in Kitab ul Adhkaar, Page No. 178)

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Ibn Qayyim al Jawziyyah

(Ibn Qayyim al Jawziyyah is the top ranking scholar of Salafis, He passionately supported, defended and advocated the ideas of his teacher Ibn Taymiyyah due to which he came to be known as his best disciple)

Proof No:17

المسألة الأولى وهي هل تعرف الأموات زيارة الأحياء وسلامهم أم لا قال
ابن عبد البر ثبت عن النبي أنه قال : ما من مسلم يمر على قبر أخيه كان يعرفه في الدنيا فيسلم عليه إلا رد الله عليه روحه حتى يرد عليه السلام فهذا نص في أنه بعينه ويرد عليه السلام وفي الصحيحين عنه من وجوه متعددة أنه أمر بقتلى بدر فألقوا في قليب ثم جاء حتى وقف عليهم وناداهم بأسمائهم يا فلان ابن فلان ويا فلان ابن فلان هل وجدتم ما وعدكم ربكم حقا فإني وجدت ما وعدني ربى حقا فقال له عمر يا رسول الله ما تخاطب من أقوام قد جيفوا فقال والذي بعثنى بالحق ما أنتم بأسمع لما أقول منهم ولكنهم لا يستطيعون جوابا وثبت عنه صلى الله وآله وسلم أن الميت يسمع قرع نعال المشيعين له إذا انصرفوا عنه وقد شرع النبي لأمته إذا سلموا على أهل القبور أن يسلموا عليهم سلام من يخاطبونه فيقول السلام عليكم دار قوم مؤمنين وهذا خطاب لمن يسمع ويعقل ولولا ذلك لكان هذا الخطاب بمنزلة خطاب المعدوم والجماد والسلف مجمعون على هذا وقد تواترت الآثار عنهم بأن الميت يعرف زيارة الحي له ويستبشر به

Translation: “The First Matter”: Do the dead recognize those who visit them and also hear their greetings or not?
Ibn Abdul Barr said that It is proven from Prophet (saw) that he said: Any Muslim who passes by the grave of his brother whom he knew in the worldly life and says Salam to him then Allah grants Ruh to him and he even returns the greeting. Hence It is proven that the deceased recognizes the visitor and also replies to the greeting.It is narrated with multiple chains in Sahihayn (i.e. Bukhari and Muslim) that on order of Prophet (Peace be upon him) a well was dug for the dead of Badr, after which Prophet (saw) stood nearby and called them out as: “Ya Fulan ibn Fulan (i.e. O Son of so-and-so”) wa-Ya Fulan ibn Fulan, have you not found what your Lord had promised with you to be correct? As for me, I have found the promises of my Lord to be (perfectly) correct...Umar listened to the words of Allah's Apostle (may peace be upon him) and said: Allah's Messenger, how do they listen and respond to you when they are dead and their bodies have decayed. Thereupon he (the Holy Prophet) said: By Him who has sent me with truth, what I am saying to them, even you cannot hear more distinctly than they, but they lack the power to reply.[Agreed upon]
... (Next Page No. 54): It is also proven from Prophet (Salallaho alaihi wasalam) that when people return after burying the dead then he even hears their footsteps. Other than this Prophet (saw) has taught his Ummah to say Salaam to the dead by addressing them (directly) i.e. O Momineen may peace be upon you. This type of addressing is only done to a person who can hear and understand you otherwise this address would have been as if its addressed to someone who is not present and cannot hear (which ofcourse is false).It has come as “Tawatur (i.e. definitely known)” from Islaaf that dead recognize those who visit them and also get happy on their visit. End Quote – [Kitab ar Ruh Page No. 53 (After this Ibn Qayyim quotes sayings of many Islaaf as proof of deceased hearing us in ther graves)]

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حدثني محمد بن الحسين حدثنى يحيى بن أبى بكير حدثنى الفضل بن موفق ابن خال سفيان بن عيينة قال لما مات أبى جزعت عليه جزعا شديدا فكنت آتى قبره في كل يوم ثم قصرت عن ذلك ما شاء الله ثم انى اتيته يوما فبينا أنا جالس عند القبر غلبتنى عيناى فنمت فرأيت كأن قبر ابى قد انفرج وكأنه قاعد في قبره متوحشا أكفانه عليه سحنة الموتى قال فكأني بكيت لما رأيته قال يا بنى ما أبطأ بك عني قلت وإنك لتعلم بمجيئي قال ما جئت مرة إلا علمتها وقد كنت تأتينى فآنس بك وأسر بك ويسر من حولى بدعائك قال فكنت آتية بعد ذلك كثيرا

Translation: It is narrated from Ibn Uyaina (rah)’s meternal cousin Fudayl (rah) that he got very sad on death of his father and he used to do Ziyarah of his Qabr everyday, however by the will of Allah after sometime he did not visit it often.once when he came and sat near the grave he fell asleep and saw in the dream that his father’s grave has been opened and he is covered in a sheet with a look which is of dead people. Seeing this he started to cry. (His father) asked: My son why didn’t you visit me everyday? He replied: Are you aware of my visitation? (His father) said: I was aware of your arrival every time, your visitation and your Dua is source of happiness not only for me but also those who are buried near me. After this I (again) started to visit his Qabr very often.

Note: Ibn Qayyim has himself answered a doubt which might arise in somebody's mind i.e. how could dreams be proof of something?, Ibn Qayyim said dreams are indeed not proof, however in this case the dreams have reached us in great number and that too from righteous people therefore this will be equivalent to their literal narration because a thing which is great in their sight is also great in sight of Allah, other than this it is also proven from explicit proofs.[Kitab ar Ruh]

Ibn Qayyim wrote:

أيضا ما جرى عليه عمل الناس قديما وإلى الآن
من تلقين الميت في قبره ولولا أنه يسمع ذلك وينتفع به لم يكن فيه فائدة وكان عبثا وقد سئل عنه الإمام أحمد رحمه الله فاستحسنه واحتج عليه بالعمل ويروى فيه حديث ضعيف ذكره الطبرانى في معجمه من حديث أبى أمامة قال قال رسول الله إذا مات أحدكم فسويتم عليه التراب فليقم أحدكم على رأس قبره ثم يقول يا فلان ابن فلانة فإنه يسمع ولايجيب ثم ليقل يا فلان ابن فلانة الثانية فإنه يستوي قاعدا ثم ليقل يا فلان ابن فلانة يقول أرشدنا رحمك الله ولكنكم لاتسمعون فيقول أذكر ما خرجت عليه من الدنيا شهادة أن لا إله إلا الله وان محمد رسول الله وأنك رضيت بالله ربا وبالإسلام دينا وبمحمد نبيا وبالقرآن إماما فان منكرا ونكيرا يتأخر كل واحد منهما ويقول انطلق بنا ما يقعدنا عند هذا وقد لقن حجته ويكون الله ورسوله حجيجه دونهما

Translation: Since old times till today the tradition of people addressing the deceased has been going on at their graves, this proves that the deceased hears us and also takes heed, if not then the (Talqeen) would have been worthless.

Imam Ahmed (rah) was asked about it and he (considered Talqeen) to be recommended by taking the practise of (vast majority of Muslims) as Hujjah (i.e. Proof). In Muj’am al Kabir at Tabrani there is a weak Hadith regarding this from Abu Amama in which it states that Prophet (saw) told to call out the deceased with his and his mother’s name while adding dust in his grave by standing on his head’s side because he hears us whereas we cannot hear him, then upon calling him the second time, he sits straight, and upon third time he will respond which you would not hear. You should then say: May Allah have mercy upon you, take benefit from our address, then remind him of the Tawhid and Risalah upon which he passed away i.e. to keep La Ilaha Il Allah Muhammad ur Rasul Ullah in his mind and also that he was satisfied with the Deen of Allah, Islam, Nabuwah of Muhammad (salallaho alaihi wasalam) and guidance of Quran..Hearing this (Talqeen) the Munkir and Nakeer move aside and say to themselves that they should return as there is no need to stand near this person because he has been reminded of (all necessary) things and Allah and his Apostle (saw) are enough as proof over him.

Proof No:18

أخبرنا مروانُ بنُ محمدٍ عن سعيدِ بن عبدِالعزيزِ ،، قال: لما كانَ أيام الحرةِ، لم يؤدَّنْ في مسجدِ النبيِّ صلى الله عليه وسلّم ثلاثاً ولم يُقَمْ ولم يبرحْ سعيدُ بن المسيِّبِ من المسجِدِ، وكان لا يعرفُ وقتَ الصلاةِ إلاَّ بهمهمةٍ يَسْمَعُها من قبرِ النبيِّ صلى الله عليه وسلّم فذكَرَ معناهُ .

Translation: Sa’eed bin Abdul Aziz (rah) narrates: During the incident of Al-Harra, there was no Adhaan or Iqamah proclaimed from Masjid an Nabi (Peace be upon him) for “3 Days” Sa'eed bin Musayb (rah) stayed in the Mosque, “HE USED TO FIND OUT ABOUT TIME OF PRAYER BY THE WHISPERING VOICE WHICH HE HEARD FROM INSIDE THE GRAVE OF PROPHET (PEACE BE UPON HIM) [Sunnan al Darimi, Volume No.1, Page No. 44, Hadith # 94, Published by Dar ul Kutb al-iLmiyyah, Beirut, Lebanon, Also narrated in Mishkaat al Masabih (3/316)]

This report is absolutely sahih, first narrator of this report is “Marwan bin Muhammad (rah)” regarding whom Muhaditheen said:

وقال أبو حاتِـم، وصالـح بن مـحمد الـحافظ: ثقة .
وذكره ابنُ حِبَّـان فـي كتاب الثِّقات
روى له الـجماعة سوى البُخاري

Translation: Imam Abu Hatim and Salih bin Muhammad said of him: He is “THIQA”
Imam Ibn Hibban mentioned him in his “THIQAAT”

The Jamaah other than Bukhari narrated from him (i.e. Imam Muslim and others) [Imam al Mizzi in Tahdhib ul Kamaal, (18/19)]

The second narrator of this hadith is “Sa’eed bin Abdul Aziz (rah), regarding him Muhaditheen said:
وقال إسْحاق بنُ مَنْصور عن يحيى بن مَعين، وأبو حاتم، وأحمد بنُ عبد الله العِجْليُّ: ثقة
وقال النَّسائي : ثقةٌ ثَبْت .
Translation: Yahya bin Ma’een, Abu Hatim and Imam al Ajli (rah) say: He was “THIQA”

Imam Nasai’i said: He was “THIQA THABIT” [Tahdhib ul Kamaal (7/255-256)]

Ibn Taymiyyah said:
أن قوما سمعوا رد السلام من قبر النبي صلى الله عليه وسلم أو قبور غيره من الصالحين وأن سعيد بن المسيب كان يسمع الأذان من القبر ليالي الحرة ونحو ذلك فهذا كله حق ليس مما نحن فيه والأمر أجل من ذلك وأعظم وكذلك أيضا ما يروى أن رجلا جاء إلى قبر النبي صلى الله عليه وسلم فشكا إليه الجدب عام الرمادة فرآه وهو يأمره أن يأتي عمر فيأمره أن يخرج فيستسقي الناس فإن هذا ليس من هذا الباب ومثل هذا يقع كثيرا لمن هو دون النبي صلى الله عليه وسلم وأعرف من هذه الوقائع كثيرا
Ibn Taymiyya writes: 'A group of people heard replies to their greeting "FROM GRAVE OF PROPHET OR GRAVES OF OTHER RIGHTEOUS PEOPLE". And, in the days of Harra, Sa'id ibn al- Musayb heard Adhaan from  the grave of Prophet (صلى الله عليه وسلم ). And there are more events like these "WHICH ARE ALL TRUE (HAQQ)" It is not as we think rather it is more greater , and similarly it is reported that a man went to the grave of Prophet (Peace be upon him) and complained (about the drought) during the year of drought , and he saw (in dream) that the Prophet (Peace be upon him) commanded him to approach Umar (ra), and the people came out and it rained over people. Verily all these are not actually coming under this chapter , like this there are many incidents from other than the Prophet which also happened,  and I know many of them [Ibn Taymiyya, Iqtidah as-Sirat-al-Mustaqeem, Page No. 373]

Proof No:19

Ibn al-Qayyim al-Jawziyya quoted, in his book Kitab ar-ruh and on the authority of Ibn Abi 'd-dunya, Sadaqat ibn Sulaiman al-Jafari as saying, "I was a man of bad habits. I repented of them after my father's death. I gave up my impetuosity. Once I committed a fault. Thereupon, I dreamt of my father saying, 'Oh my son! I have been feeling comfortable in my grave with your beautiful deeds. What you do is shown to us. Your deeds have been like those of the sulaha'. But I felt very sad and ashamed of what you did recently. Do not make me feel ashamed among the dead nearby."

Proof No:20

Ibrahim Ibn Shayban said: “One year I went on a pilgrimage then I came to Madinah and approached the grave of the prophet(صلى الله عليه وآله وسلم) and said Salam to him. I heard, coming from inside the room, the reply:”Wa’alaikum al-salam.”
Narrated from Muhammad ibn Hibban by Abu Nu’aim in Al-Targhib (#102), Ibn Al-Najjar in Akhbar al-Madinah (pg. 146), Ibn Jawzi al-Qayyim in Muthir al-Gharam (pg. 486-498), Al-Fayruzabadi in Al-Silat wal Bushr (pg. 54) and by Ibn Taimiyya in Iatida’ al-Sirat al-Mustaqim (pg. 373 to 374)
Proof No:21

Ibn Taimiyya was asked if the dead are aware of the living who visit them. Ibn taimiyya replied : “There is no doubt that they are aware of the living that visit them.” And Ibn Taymiyyah quoted the following Hadith in his support:“The proof of dead awareness comes from two Sahih Books of Bukhari and Muslim in which Rasool Allah(alayhi salaat wa salaam) said that when people have buried a dead person and leave for home, the dead can hear the thumps of sandaled feet of those who leave.”

(Majma al-Fatawa by Ibn Taymiyyah, vol. 24, page 362 )

Imam Ibn Jawzi(Rehmatuallah aliye)

Proof No:22

Ma`ruf al-Karkhi (d. 200H): "His grave can be seen in Baghdad, and one seeks blessings with it. al-Hafiz Ibrahim al-Harbi (d. 285H) -- Imam Ahmad's companion -- used to say: Ma`ruf's grave is proven medicine" (2:214) Ibn al-Jawzi adds: "We ourselves go to Ibrahim al-Harbi's grave and seek blessings with it" (2:410)

al-hafiz al-Dhahabi also relates Ibrahim al-Harbi's saying about Ma`ruf al-Karkhi: "Ma`ruf's grave is proven medicine." Siyar a`lam al-nubala' (9:343).

Ibn al-Jawzi writes in Muthir Al-Gharam Al-Sakin Ila Ashraf Al-Amakin:

Chapter on Visiting the Grave of The Prophet

He who visits the grave of Allah's Messenger should stand while visiting him with in most respectful manner possible, as if he were with him in his lifetime. Ibn `Umar narrates that Allah's Messenger said: "He who performs pilgrimage then visits my grave after my death, is like those who visited me during my lifetime." Ibn `Umar narrates: Allah's Messenger said, "He who visits my grave becomes eligible for my intercession." Anas narrates: Allah's Messenger said: "He who visits me in Madina counting on his visit to me (muhtasiban), I will be his witness and intercessor on the day of Judgment."

Al-Hafidh Ibn Jawzi in Kitab al Wafa

Abu Bakr al-Minqari said: I was with (al-hafiz) al-Tabarani and (al-hafiz) Abu al-Shaykh in the Prophet's Mosque, in some difficulty. We became very hungry. That day and the next we didn't eat. When it was time for `isha, I came to the Prophet's grave and I said: "O Messenger of Allah, we are hungry, we are hungry" (ya rasullallah al-ju` al-ju`)! Then I left. Abu al-Shaykh said to me: Sit. Either there will be food for us, or death. I slept and Abu al-Shaykh slept. al-Tabarani stayed awake, researching something. Then an `Alawi (a descendant of `Ali) came knocking at the door with two boys, each one carrying a palm-leaf basket filled with food. We sat up and ate. We thought that the children would take back the remainder but they left everything behind. When we finished, the `Alawi said: O people, did you complain to the Prophet? I saw him in my sleep and he ordered me to bring something to you.[Al-Hafidh Ibn Jawzi, Kitab al Wafa, Page No. 818, #1536]

Note: Imam Ibn Jawzi (rah) was amongst the most strict scholars of al-Jarh wa't Tadeel, and in this book he mentioned in the beginning that he has not mixed false narrations with authentic ones (i.e. he wrote this work on seerah only with true narrations which have reached the stage of Sahih or Hassan either through chain or other Shawahid)

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Imam Jalaluddin Suyuti (Rehmatuallah aliye) 

Proof No:23

Imam Ibn al Mubarak in his {Az-Zuhd}, Hakeem Tirimdhi in his {Nawadir al Asool}, Ibn Abi Duniya and Ibn Mundah narrated from Sa'eed Ibn Musayb (rah) who narrated from Salman (al Farsi - Radhi Allah) that the Spirits of momineen reside in the Barzakh of earth and "THEY CAN GO WHEREVER THEY WANT" whereas the spirits of Kufaar are in Sajeen...

Hakeem Tirimdhi narrates from Salman (al Farsi - Radhi Allah, and narrated similar hadith)...

Ibn Abi Duniya narrated form Malik bin Anas (i.e. Imam Malik - Rahimuhullah) who said: This hadith has reached me that Spirits of Momineen are free and they go wherever they want [As-Suyuti in Sharh as Sudoor, Page No. 167]
Also: Ibn Qayyim al Jawziyyah has also proven this in his magnificent Kitab ar Ruh, Page No. 244, Published by Dar Ibn Kathir, Damascus, Syria.

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Proof No:24
The tomb of Abū Ayyūb al-Ansārī
He was one of the great Companions. He took part in the battle of Constantinople. Near the enemy border he fell ill. As the illness grew worse, he dictated his will as follows:

When I die, take my dead body with you, when you line up against the enemy, bury me in your feet

►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:404-5)

So, acting on his will, the Islamic soldiers buried him at the foot of the fort and warned the enemies that in case they tried to desecrate his grave, no church in the Islamic country would remain safe. Thus, even the enemies were forced to revere his grave, and people soon came to know the blessings emanating from the grave. Whatever they prayed for at the grave was immediately granted.

And Abū Ayyūb’s grave lies near the ramparts of the fort and everybody knows it... When people pray for rain there, it starts raining.
►Ibn ‘Abd-ul-Barr, al-Istiab fī ma‘rifat-il-ashāb (1:405)

Mujahid says:

Whenever there is famine, people expose the grave, so it starts raining

Imam al-Bayhaqi

Proof No:25
[Hadith Number 3879] Abu Ishaq al-Qarshi (ra) narrates that there was a man with us in Madina. Whenever he used to see any bad deed which he was not capable of stop with his hand, he used to go to the grave of Prophet (Peace be upon him) and say: O the inhabitants of Qabr i.e. Prophet and Sahaba (Abu Bakr and Umar) and our helpers please look towards our state. --- [Hadith Number 3880] Abu Harb Hilali (ra) narrates that one Arabi performed Hajj and then came to the door of Prophet’s Mosque. He tied his camel there and enter the mosque till he reached the grave of Prophet (Peace be upon him). He stood at the feet of Prophet (Peace be upon him) and said: Peace be upon you O Prophet, then he offered greetings to Abu Bakr and Umar (Ridhwan Allaho Ajmain), he then turned towards the Prophet again and said: O Messenger of Allah, May my parents be taken ransom for you, I have come in your court because I am filled with sins and mistakes, so that I can make you a waseela infront of Allah so that you can intercede for me, because Allah has said in his Book: And We have not sent any Messenger but that he must be obeyed by the Command of Allah. And, (O Beloved,) if they, having wronged their souls, had come to you imploring the forgiveness of Allah and the Messenger (blessings and peace be upon him) had also asked forgiveness for them, then (owing to this mediation and intercession) they would certainly have found Allah Most Relenting, Ever-Merciful. (Quran 4/64)" Then he turned towards a big group of Sahaba while saying: O best of those who are buried in deep""And from whose fragrance the depth and the height have become sweet" "May I be the ransom for a grave which thou inhabit" "And in which are found purity, bounty and munificence!"
[Shuab ul Iman Volume 006, Page No. 60 Hadith Number 3879-80] Click here for Scanned Page (76)

Proof No:26
Al-Hafidh Ibn Hibban

…” (مات على بن موسى الرضا بطوس من شربة سقاه إياها المأمون فمات من ساعته وذلك في يوم السبت آخر يوم سنة ثلاث ومائتين وقبره بسناباذ خارج النوقان مشهور يزار بجنب قبر الرشيد، قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامى بطوس فزرت قبر على بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عنى إلا أستجيب لي وزالت عنى تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وعليهم أجمعين)
Ibn Hibban (rah) relates his own account of going to Al-Ridha’s (rah) grave, performing Tawassul through him and states that whenever “I was afflicted with a problem during my stay in Tus, I would visit the grave of Ali bin Musa (Allah (SWT)’s blessings be upon his grandfather and him) and ask Allah (SWT) to relieve me of that problem and it (my dua) would be answered and the problem alleviated. And this is something I did, and found to work, many times
[Ibn Hibban, Kitab uth-Thiqat Volume 008, Page No. 456-7 #14411] Click here for Scanned Page (77)

Proof No:27

Abu Hanifa An Nafi An Ibn Umar, Qaal: The appropriate way is that you turn towards the grave of Prophet (salallaho alaihi wasalam) coming from the qibla while HAVING YOUR BACK TOWARDS QIBLA, FACING DIRECTLY TOWARDS THE QABR AND SAY PEACE BE UPON YOU O (YA) PROPHET OF ALLAH AND HIS RAHMAH AND BARAKAH (Musnad Imam Abu Hanifa, Bab Ziyarah Qabr an Nabi Salallaho alaihi wasalam)

The Wahhabiyya refer to a set of narrations which they claim is proof that tombs and elevated marking of graves are “prohibited in Islam” and  a “means to polytheism“. They then use it as a propaganda tool for their barbaric destruction of Islamic relics, heritage and knowledge and as weapon to wipe out all traces of Islamic history(as the whole of Islamic history is a threat to them). With their destructive actions they then hope that it would lead to replacing Islam and Muslim society with a Wahhabi cult version of Islam and a Wahhabi-fied society, as the generations that would come later they hope would be disconnected from the Islamic history and heritage. The ways of the Wahhabiyya are no different to the Crusaders, Mongolians, Communists and Western Imperialists who occupied the lands of Muslims and carried out the very same cultural destruction to remove traces of Islam from the hearts of people and hope to make the people obedient to their ways. But history has proven that they failed and Islam remained and fought back. And history will repeat once again when the Wahhabi attempts at destroying Islam will be fought back and chased away into oblivion.
In support of the victorious march of the Ahlus Sunnah wal-Jamaah is the following article,  a part exposition of  the Wahhabi cult and their distortion of Islamic texts. It will be shown why the narrations that are used by them to justify their acts of destroying Islamic relics, graves of venerated leaders,  monuments and other vestiges of Islamic history,  are deceptions to misguide the laymen. It will be shown how the Wahhabiyya in reality have no basis at all, to justify any of their acts.

Wahhabi Distortion of the narration cursing Jews and Christians

The biggest fraud the Wahhabi cult has been perpetuating in this arena, is their distortion of prophetic narrations that relate to the curse upon the Jews and Christians. According to the narration, the Jews and Christians took the graves of the Prophets and righteous as “masaajid” and were  cursed for it.  They quote the narration:
‘A’isha reported: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their prophets as masajid. [Sahih Muslim, hadith No.1079]
They then interpret this to mean that it is a prohibition of building a tomb or any construction over or around  the graves. This false argumentation is based on partially quoting the actual narration. In the other half of the narration, the wife of the Prophet, Aisha(radiallahu anha) clarifies its meaning by making reference to the burial of Prophet Muhammed(peace and blessings be upon him) within her room/house. The narration continues as follows :
She (‘A’isha) reported: Had it not been so, his (Prophet’s) grave would have been in an open place, but it could not be due to the fear that it may be taken as a masajid. [Sahih Muslim, hadith No.1079]
Meaning, because of the fear that the practice of what the cursed from the Jews and Christians did, might occur again, they did not rest the Prophet (peace be upon him) in an open place. Imam al-Bukhari, in his Sahih, brings the same narration containing this added statement of Sayyida Aisha(r), under the heading “That which disliked in respect of siting mosques over graves”, indicating that this narration explains what exactly is being disliked or prohibited by these category of narrations.
What this narration proves is that,
  • The curse upon Jews and Christians was not for having the graves within a closed place or a house(bayt). For if that was the case then it would imply the absurd notion that the companions took the caution of the curse of  the Prophet (peace be upon him) against Jews and Christians, by doing the very act that brought about the curse. Therefore, these narrations are not in any sense a prohibition against having a house or a structure, with a grave within it. The narration proves unequivocally that the concept of taking the grave as masaajid, had nothing to do with whether the grave is placed in a closed structure or an open place.
  • This also unequivocally proves that the one who claims such closed structures over tombs should be destroyed as it “leads to shirk” or “imitation of Jews and Christians” are dead wrong, as the sahabah instead feared that the open place would lead to such imitation of Jews and Christians, rather than the closed structure.
  • The action of the companions to rest the Prophet (peace be upon him) within the room of Biwi Aisha (radiallahu anha) also proves that the narrations which prohibit “building over a grave1,  has got nothing to do with a grave being within a closed structure or a bayt(house) as in the case of the grave of the Prophet(peace be upon him).

Further explanation of the narration

As proved above decisively,  the curse was not on the mere existance of a closed structure or house over the grave, and the companions on the contrary feared in making the grave open and prominent. Therefore, the reasons for the curse is either of the following possibilities:
1) Prostrating towards the grave.
2) Praying on top of the grave.
3) Taking the grave as qiblah/direction of prayer, by praying towards it.
4) Using the area besides the grave for any prayer, prostration or forms of worship.
5) Building a house of worship containing the grave.
6) Frequently visiting the graves.
There are no other possibilities upon which this narration is interpreted.
Now, from these possible meanings, the first three prohibitions are agreed upon by all and no one disputes on this matter. Those who accuse the ahlus sunnah of permitting this are nothing but liars, as all the Ulema of ahlus sunnah did prohibit those actions and the Wahhabiyya are not required to teach anyone these prohibitions.
For the sake of information to understand the basis for validating the first three prohibitions (and that the prohibition is  not based on conjecture), the  following hadiths are from the additional proofs:
1) Proof for the prohibition of prostrating to graves: 
The literal meaning of a “masaajid” 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 come explicitly in the following narration:
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 (peace_be_upon_him) has most right to have prostration made before him. When I came to the Prophet (peace_be_upon_him), I said: I went to al-Hirah and saw them prostrating themselves before a satrap 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)
2) Proof for the prohibition of praying towards the grave or taking the grave as a qiblah: 
The prohibition of this too has come in another narration of the Prophet(peace be upon him):
Abu Marthad al-Ghanawi reported Allah’s Messenger (may peace be upon him) as saying: Do not pray facing towards the graves, and do not sit on them. (Sahih Muslim, Book#004, Hadith#2122)
3) Proof for the prohibition of praying on top of the grave:
The third possible meaning of taking the grave as masaajid, is in taking the top or surface of the grave as masajid or a place of worship. The prohibition on this is proven in the hadith:
“Don’t pray towards or on top of graves.” (Tabarani (#12051, 12168) and Diya’ (12:124 Hasan))
Therefore, praying on top of the grave, and henceforth also building any structure that leads to or causes prayer to be performed directly on top of the grave,  is prohibited. And this would be the meaning of the prohibition of taking the grave as a masaajid, that it is a prohibition of the grave itself being considered as masaajid; and not a prohibition on taking the area besides or around the grave as a masaajid.
It is also because of such 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, may Allah bless him and grant him peace, 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, may Allah bless him and grant him peace, 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, may Allah bless him and grant him peace, 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]

The fourth possible meaning to the narration is that, it is against any form of prayer or worship being performed besides the grave.
Such a meaning would be contrary to Islam, as it is permitted in Islam, based on clear evidence, to visit the grave and make the visitation as a means of renunciation of the world, to obtain meritious reward by visiting the grave of the prophet(peace be upon him), to greet the inhabitant of the grave, to make supplications at the site of the grave, to read Quran by the grave, the permissibility of performing a funeral prayer by the grave, etc. All of these are forms of prayer/worship at the site of the grave, that is accepted in Islam by the vast overwhelming majority of Sunni Scholarship. Furthermore, there are also reports from the companions that prove that they performed Salah even within the room containing 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 (pbuh).2  Sayyida A’isha used to pray regularly in her room, which used to contain the Prophet’s (pbuh) blessed grave3 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.4
All these reports that cursed  the Jews and Christians were narrated from Aisha(radiallahu anha), and her actions are therefore the best explanation for its intended meaning. Those who still stand in opposition to any of this need to bring decisive proof for the prohibition, and not just speculative or conjectural rhetoric.
Besides all of these evidences, the mosque and grave that is sunnah for Muslims to immitate is nothing but the mosque of the Prophet(peace be upon him). The grave of the prophet(peace be upon him) was seperated from his mosque by merely a wall. So every act of worship that was performed from the mosque by the salaf and generations of righteous Muslims till today, seperated from the grave by merely a wall becomes proof for the legality of having all such worship performed, by mere such requirement of a seperation of the grave with a wall. This proof is clear, unequivocal and unchallengable.
The fifth possible meaning, is that it is prohibited to build a house of worship/place of worship containing the grave.
This meaning would require a classification. If what is meant by constructing a house of worship 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(pbuh) invoked Allah t’aala to prevent such actions from 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)
Instead, if having a “masjid built over them” is meant differently, in the sense of having the 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 ultimately lies upon the claimant if  one claims that such a prohibition does exist.
The positive proof for the permissibility of having a grave connected to the mosque, comes from the consensus of the salaf on the location of the  grave of the Prophet of Islam(peace be upon him). The location being the house/room of Biwi Aisha (radiallahu anha) which was connected to the mosque. Moreover, the consensus of salaf also existed when the room was brought within the expanded structure of the mosque. The grand Mufti of Egypt, Shaykh Ali Gomaa summarized the history of the development as follows:
“In the year 88 A.H., Al-Walid Ibn Abd al-Malik issued orders to the governor of Medina at that time, ‘Umar Ibn Abd al-’Aziz, to include the room where the Prophet was buried within the premises of the mosque itself. Scholars from among the seven scholars of Medina approved of this and none of them objected except Sa’id Ibn al-Musaib. He only protested because he wanted to preserve the Prophet’s quarters to serve as an example for Muslims to become acquainted with the living conditions of the Prophet and thereby renounce worldly pleasures not because he maintained the prohibition of praying in a mosque containing a grave.”
This proof is unequivocal and cannot be challenged.
Yet another additional proof that can be provided in support is, the grave of the companion Abu Basir(r).  When the Sahaba died, a masjid was built over his grave in the presence of 300 Companions. This was towards the end of the Prophet’s (asws) earthly life. [Musa ibn ‘Uqba (d. 141H) recorded this –in his Maghazi with a Sahih chain. Also recorded by Ibn ‘Abd al-Barr in his Isti’ab, Ibn Ishaq in his Sira, and others.]
Furthermore, present in Sahih al-Bukhari is the following narration:
“Abdullah related that the Prophet, may Allah bless him and grant him peace, prayed at the end of the upper part of the valley behind al-’Arj if you are on the way to Hadba. There are two or three graves at that mosque, on which are piles of stones, to the right of the path at the large stones marking the path. ‘Abdullah used to return home from al-’Arj after the sun had declined from midday. He would pray Dhuhr in that mosque.‘” [Sahih Bukhari, Hadith No.470]
This proves that the Prophet and the companions prayed in a mosque with graves in it and thereby proves the existence of such mosques without any opposition from the Prophet or the companions.
Some other examples from the Companions of the Prophet(SAWS), that prove the legality of bayt or a strucure over the grave was the practice of pitching a tent over the graves: Ibn Abi Shayba (3:217) recorded that ‘Umar built a large structure (fustat) over the tomb of Zaynab (Also see, al-Baji al-Maliki’s Kitab al-Muntaha II p.23; Ayni’s Umdah VII p.46). A structure was pitched on the grave of Sayyida Aisha(radiallahu anha)’s brother Abdrahman bin Abi Bakr(see Fathul Bari vol3 p286; al-Baji al-Maliki’s Kitab al-Muntaha II p.23). Fatima bint Husayn built a large tent over the grave of her husband Hasan ibn Hasan ibn ‘Ali and kept it for a year, then removed it (Fathul Bari3:200, Ibn ‘Asakir 70:19-20, Ibn Abi Dunya’s Hawatif p. 92 #131). Muhammad ibn Hanafiya built a fustat over the grave of Ibn ‘Abbas (Khalili’s Irshad1:185, Ibn ‘Abd al-Barr’s Isti’ab II p.352; al-Baji al-Maliki’s Kitab al-Muntaha II p.23; Ibn Hallikan Wafayat al a’yan wa ‘anba’ abna’ az-zaman III p.64; Ayni’s Umdah VII p.46).
The legal scholars explained from the above examples that, tents were not reprehensible as long as “the shade relieves the living”(Shirwani Hashiya III p.197).  That is, as long as the “right intention” prevailed and not the aim to relieve the deceased(Fathul Bari III pp 286f; Ayni Umdah VII p.101; Qastallani Irsad al-Sari II p.370; at-Turkmani al-Hanafi Kitab al-Luma I p.216). Others argued that tents were useful and hence allowed if they shade the Quran reciters at a tomb(Ali al Qari al-Hanafi’s Mirqat al-Mafatih IV p.69).

A note clarifying the false categorization done by the Wahhabiyya

It must be reminded that the tombs that are in existance today are not considered as a masajid in and of itself, in the first place. Many of them are mere structures to facilitate visitation and tabarruk and to mark or preserve the location of the grave, by a house or dome over it . And  those places were mosques do exist, then they are built in the vicinity of the grave and is usually seperated from the tomb by some form of a barrier built around the grave or in a room under a whole complex of buildings. The tomb is also at times used as a place for preserving the relics of the individual and provisions are made to facilitate ziyarah.
The argument made against the traditionalist Sunni community, that they have turned the graves into masjids is completely false, as neither the grave itself nor its immediate close surrounding was considered ever as a masjid. They were instead seperated from the masjid, just as the grave of the Prophet (peace and blessings be upon him), was separated from the masjid by walls. The grave by itself never tookover the function of a masjid.
Despite this clarification , if the so called “salafis” are still adamant to argue that such seperation is not enough, then:
1) The Wahhabis are opposing the way of the Salaf, who better understood the caution from hadiths and acted by merely putting up a barrier between the grave and masjid.
2) The Wahhabis need to bring proof from the Quran and Sunnah as to how many metres or inches away from a grave, can a masjid be built or salat be performed.
In reality, they themselves are the heretical innovators introducing laws into the religion that never existed in it.
The sixth possible meaning is that, it is prohibition of  frequently visiting the graves.  The logic being that such a frequent visitation would make the visitation of the grave equivalent to the frequency in which a masjid is visited. And hence the grave turns into a masjid by frequent visitation.  Some of the Maliki scholars related this opinion.
Firstly, this meaning would have no basis to prohibit tomb constructions as it is merely a question of frequency of visitation.  Furthermore, scholars have divergent opinion on this meaning. The scholars who do not support this opinion instead say that graves do indeed have to be frequently visited and they cite other narrations as proof. In the presence of divergent opinions, there is no sufficient proof that one opinion could be selected and forced upon the others who do not hold this opinion.  Additionally, this meaning is regarding the dis-likeness of “frequently” visiting and not a dis-likeness of in-frequently visiting them. Indeed, the greetings upon the Prophet(peace be upon him) reaches him from any place on the earth and it is not a requirement that a person has to always visit the graves to send their greetings. But that does not prohibit a person from visiting.
Finally, this meaning cannot be used  by the dhahiris and la-madhabis of the Wahhabi sect,  who often claim with much pomp and glitter that they would accept an opinion or interpretation of an Imam, only if they find proof for it in the “Quran and Sahih Hadith“. So they have to provide us with proofs from Quran and Sahih Hadith for the validity of this interpretation of the hadith in question, without any possibilty of speculation or ambiguity in their proof. Until then, their usage of this interpretation would by default remain rejected by their own principles.

Answering Wahhabi Apologetics

Some of the Wahhabiyya attempted to counter argue against these unequivocal and unambiguous proofs. They say that since the Prophet (pbuh) was buried within a  room that was pre-existent , it is not a proof that a tomb could be constructed after the burial.
This reasoning of theirs is a blunder and an insult to intelligence.  Because if the prohibition against structures over graves were true as they say, it would be directed towards the structure and not the timing of the construction. The structure that existed over the grave of the Prophet(peace be upon him), could have simply been destroyed to adhere to the conditions of the shariah. But the actions of the salaf on the contraty show that they infact rebuilded and expanded the structue, thereby clearly making invalid any such Wahhabi ramblings.  We see this in the narration :
Narrated ‘Urwa: When the wall fell on them (i.e. graves) during the caliphate of Al-Walid bin ‘Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet. No-one could be found who could tell them about it till I (‘Urwa) said to them, “By Allah, this is not the foot of the Prophet but it is the foot of Umar.” [Sahih Bukhari Volume 2, Book 23, Number 474]
The fact that they re-builded the structure is a explicit re-affirmation of the fact they did not have  a problem with even constructing a structure over the grave of the Prophet(peace be upon him). So if the Salaf- the best of generation, had no problem with having and building the tomb, then neither should the so called “Salafis” who falsely label themselves as the inheritors and followers of the Salaf,  be now hypocritically abondoning the Salaf, when it goes against their whims and fancy.
Another fact unveiling their low level of intelligence with this argument of theirs is that, according to this argument itself  it becomes permissible to construct a tomb first and then later shift a persons body within the structure or even within a masjid. I.e., one has to merely shift a body into a pre-existant structure to meet the great puritan standards of the Wahhabiyya. This argument of theirs is nothing but a mockery of Islam.
Another argument introduced by the Wahhabi apologetic in this respect is that, this is an exceptional case and not the general rule. They then explain that Prophets are to be buried where they passed away and hence the need for such an exception.
Firstly, the mere acceptance there are such exceptions to the general rule automatically invalidates the interpretation of the hadith they give because it implies that under other valid reasons, it is permissible to have structure over the grave and not always forbidden, sinful or cursed.
Secondly, the claim that this is an exception is refuted by the context  surrounding the burial of Prophet(pbuh):
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, 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, may Allah bless him and grant him peace, 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)
The same incident as mentioned in Sirat ibn Hisham (Taken from Abridged English Translation by Abdus-Salam M. Harun):
The Muslims has disagreed over the place of burial. Some favored burying him in his mosque, while others thought to bury him with his companions. Abu Bakr said, “I head the Messenger of Allah(pbuh) saying, ‘No prophet dies but is buried in the place he has died.’” So the bed on which he died was drawn away and they made a grave under it.
We see that an alternate opinion existed among a group of the companions, to use the place near the mimber inside the mosque for burial. The existence of this alternate opinion among the companions, to locate the grave near the mimber, is proof that the final decision to keep the gravewithin a structure was not a result of some exceptional necessity.   That infact is also another proof for the legality of burying within the masjid itself (not just within a house or structure).
Furthermore, the action of companions to also bury the two foremost companions and righteous khalifas, Abu Bakr(radiallahu anhu) and Umar(radiallahu anhu) within the structure unequivocally proves that this was not a case of an exception or one that was restricted to the Prophet(peace and blessings be upon him). This argument concocted by the Wahhabiyya fails here completely.
But to eliminate the satanic doubts that some may attribute to the companions of the Prophet(peace be upon him), suggesting that they were mistaken or ignorant or incompetent to apply shariah properly, we therefore extend our case in order to prove that this action was based on prophecy.
Proof 1: The location was known and praised by the Prophet(peace be upon him):
The Prophet (peace be upon him) said: “The area between my grave and my minbar is a garden from the gardens of paradise.” 5
Ibn Hazm(d.1064) of Cordoba, in Kitab al-Muhalla(vol 5, p.133) comments on this narration:
“He [sc. Muhammad(pbuh)] 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].”
Hence, as Ibn Hazm mentioned,  it is proven that the location of the grave within the structure was known to the Prophet without any objection against it. The groups that wish to destroy the tomb or  re-bury the Prophet(peace be upon him) in a new location or wish to make a division between the mosque and grave disconnecting and dividing the “garden of paradise” between the mimber and grave are clearly heretics rebelling against the teaching of the Prophet(peace be upon him).
This narration is also a blistering answer to those who say that the location of graves have no special importance, as this narration on the contrary shows that the area besides the grave is from the gardens of paradise.  A garden in general as we know is a place of bliss and nourishment and a garden of paradise therefore is a place where Allah’s heavenly Mercy and Blessings are present to receive. The barakah/blessings of the grave, is not just on account of the barakah emanating from the body of the Prophet (peace be upon him) and his soul and from the gardens of paradise, 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 (asws), 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 (asws), 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.]
In addition to this, is the consensus(ijma) of the Islamic scholarship that the location of the grave of the Prophet(peace be upon him) is the most holiest of places. Ibrahim Muhammed ash-Shaghouri writes in his work “Defense of the Sunnah”:
There is … consensus among the scholars of the four madhhabs that the blessed place which contains his blessed fragrant body (asws) is superior to any other place on earth, and some (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).
This is the belief, status, honor, reverence and religious devotion the Imams as well as Islamic Ummah at large gave to the grave of the Prophet, and by sharing and inheriting this Prophetic mantle, towards the graves of  Ulema and Saliheen of the Islamic Ummah.  The Wahhabiyya have instead parted ways from the straight path of the Islamic Ummah, in cursed rebellion.
Their graves are also a place of tawassul/means to Allah, as the Prophets and the friends of Allah are the symbols and signs of Allah manifested on earth. Quran encourages travelling to see the signs of Allah: {Say, ‘Travel throughout the earth and see….}[29:20] and to seek a means towards Allah: {O you who have believed, fear Allah and seek the means [of nearness] to Him}[5:35].  A supplication to Allah (SWT) by their blessed presence and through their intercession is a deed recommended in the Quran when it says { And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful}(Quran 4:64).6

Proof 2: The location was attested by a true vision of Sayyida Aisha(radiallahu anha): 
Yahya related to me from Malik from Yahya ibn Said that A’isha, the wife of the Prophet, may Allah bless him and grant him peace, said, “I saw three moons fall into my room, and I related my vision to Abu Bakr as-Siddiq. Then, when the Messenger of Allah died, may Allah bless him and grant him peace, and was buried in my house, Abu Bakr said to me, ‘This is one of your moons, and he is the best of them.’ “(Muwatta Malik, Book#16, Hadith#16.10.30)
As we can clearly see from the above narration, the location of the grave was confirmed by a true vision. The Prophet (peace be upon him) said: 
Narrated Abu Huraira: Allah’s Apostle said, “The (good) dream of a faithful believer is a part of the forty-six parts of prophetism.”  (Sahih al-Bukhari)
Narrated Abu Qatada: The Prophet said, “A true good dream is from Allah, and a bad dream is from Satan.”  (Sahih al-Bukhari)
Hence, a true vision comes from Allah Himself and is a part of prophethood. The location of the grave of the Prophet(peace be upon him) and his two companions, to be within the structure of the house, comes from Allah Himself. This vision of Sayyida Aisha(radiallahu anha) also adds to strengthen  the various similar visions the pious people of Islam have reported in connection to the burial of a pious person. The modern day khawarij look upon such visions as mere superstition, Sufi fairy tales and a subject of mockery.

A note on the grave of the Prophet and it’s implication in interpreting the narration that curses the Jews and Christians

Quranic verses or prophetic narrations are not interpreted in isolation.  This is a major fallacy of the Wahhabi movement and similar protestant movements.  The meaning of the narration that curses  the Jews and Christians or that which prohibits building over a grave, cannot be interpreted by isolating itself away from the reality of the grave of the Prophet and His companions.  If the meaning was as the Wahhabiyya movement give it such that the curse against Jews and Christians was merely on account of having a structure over the grave or a masjid besides it than, the first and foremost and the most important grave over which such a structure should have been avoided would be the grave of the Prophet(peace be upon him). It is to be noted that the curse against Jews and Christians, was specifically referring to what they did to the graves of their Prophets and righteous individuals and not with regards to ordinary laypeople. Yet the most honored Prophet in Islam (infact, the leader of all Prophets) and two of the most righteous individuals in this Ummah were buried within the structure by the best of people, the companions around the Messenger,  and brought within the fold of the expanding masjid by the best of generation, the Salaf,  without any objection from anyone in the history of Islam.  None of the people of Islam has ever questioned or raised doubt over this or over the validity of praying in Masjid-un-Nabawi on account of the presence of the grave of the Prophet(pbuh), until the heretical innovators raised their satanic heads from Najd.

Quranic proof for building a Masjid enclosing a grave

Quran [18:21] (Sahih International Translation)
And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, “Construct over them a structure. Their Lord is most knowing about them.” Said those who prevailed in the matter, ”We will surely take [for ourselves] over them a masjid.”
There are a number of points to be noted from this verse of the Qur’an:
  • The first and foremost source of proof in Islam is the Qur’an and it does mention this example of a Masjid being built over the people of the cave. Yet  Allah did not reveal any verse that  abrogates this, opposes or curses this nor declares them as “Qubburis” or grave worshipers, as the Wahhabi sect does in rebellion against this verse.
  • When the Prophet(peace be upon him) cursed the Jews and Christians for taking the graves as a Masajid,  he(saws) did not refer to this Quranic verse and explain that these people mentioned in the Quran, who built a Masjid over the people of the cave, were also cursed for it. Therefore, a distinction has to be made between what the Jews and Christians were cursed for and what this verse of the Qur’an permits.
The distinction between the two is that the Prophet (peace be upon him) cursed the Jews and Christians for taking the graves in and of itself as a Masajid, in its literal meaning, which is to take the grave in specific as a place and direction of prostration, or to have idols built over them(which is the place of prayer of idolaters), as explained previously. While the verse of Qur’an only mentions that they would take a Masjid over them. It does not mention graves in specificThe Masjid being built over them is in the sense of house of worship and being located around or adjacent to them, such that the Masjid ultimately surrounds over them as an enclosure , building or a house.
  • There is no proof that the Companions, of the Prophet(saws), ever said  this Quranic verse was abrogated or that the people mentioned in the Qur’an were cursed for it.
  • There is no proof that the Salaf ever said this Quranic verse was abrogated or these people mentioned in the Qur’an were cursed for what they did.
  • The Quran uses the word “Masjid” and Masjid is a place of worship built by Muslims. Thereby, the Qur’an acknowledges them as Muslims and monotheists.  The Qur’an in fact uses distinct words for places of worship built by Non-Muslims, as seen clearly in the verse  :{And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned.}[Quran 22:40]
The Wahhabis, in rebellion against the Qur’an, instead describe such mosques as “temples” of polytheists.
  • Most of the commentators of the Qur’an say that these people who built a Masjid over them were Muslims, while some of the commentators explicitly state this verse to be a proof for constructing a Masjid over graves.
Remember, if one agrees that the people who built the Masjid over the people of the cave, were Muslims, then it would be impossible for them to use the narration( they often use) against such, because, it would entail the absurd view that the Prophet(peace be upon him) was sending curses upon the believers of the past. Instead, the Prophet(peace be upon him) only cursed the Jews and Christians and did not say that the monotheist believers of the past did the same and where cursed for it.
  • This Quranic detail was mentioned in Surah al-Kahf, which is a Quranic chapter that is recited to seek protection from Dajjal. What this indicates is that it predicts a Dajjalic movement that would raise controversy on this subject during the end times. This detail present in Surah al-Kahf serves as a weapon for the rightly guided believers against the Dajjalic forces that emerge during end times, such as the Wahhabiyya.
The Prophet(peace be upon him) forewarned the appearance of such Dajjals: There will be towards the end of time, dajjals, liars who will say to you what neither you nor your forebears ever heard before. Beware of them lest they misguide you and bring you confusion.” [Sahih Muslim];  and that the last of the Khawarij would follow Dajjal:   ‘every time a generation of them appears it will be cut down-this will occur over twenty times – until the Anti-Christ appears in their last remnant.’ [Sunan Ibn Majah].

The Elevation of a Grave and the meaning of “Taswiyat” 7


Proof that the grave of the Prophet(peace be upon him) was elevated

Narrated Abu Bakr bin ‘Aiyash : Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex. [Sahih Bukhari Volume 2, Book 23, Number 473]
Narrated Al-Qasim ibn Muhammad ibn AbuBakr: I said to Aisha! Mother, show me the grave of the Apostle of Allah (peace_be_upon_him) and his two Companions (Allah be pleased with them). She showed me three graves which were neither high nor low, but were spread with soft red pebbles in an open space. [Abu Dawud, Book 20, Number 3214]
Abu Hanifa informed us from Hammad that Ibrahim said: Someone informed me that they had seen the grave of Prophet (Peace be upon him), the grave of Abu Bakr (ra), and the grave of Umar (ra) with“mounds on top of them protruding prominently from the gournd” and on them pieces of white clay.Imam Muhammad said: We (Ahnaaf) adhere to this”. [Kitab ul Athaar, Page No. 145]
Furthermore, the righteous Khalifa Umar ibn Abdul-Aziz raised the grave of the Prophet (asws) even more (Fath al-Bari 3:357). It is therefore established that the grave of the Prophet(peace be upon him) was elevated above the ground.

Proof that the Prophet(peace be upon him) marked a grave high

The first companion of the Prophet(saws), to be buried in the cemetery of al-Madina, al-Baqi`, was `Uthman ibn Maz`un (ra), the milk-brother of the Prophet (saws). A large boulder was placed on top of his grave, by the Prophet(saws),  to mark it, saying:
“By this I shall know where the grave of my brother `Uthman is and add to him my relatives.”8
Take notice of how high this grave marking was:
Kharija ibn Zayd said: “I can see myself when we were young men [CORR. 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.” [Sahih al-Bukhari]
Ibn Hajar al Asqalani, commented on this narration (Fath al-Bari (3:256)): ”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.”  Similarly, Imam Qastallani, in his commentary of Sahih al-Bukhari called “Irshad al-Sari fi sharh Sahih al-Bukhari”, commented that in this hadith is proof a high grave is jaiz (permissible).
Additionally, Ibn Abi Shaiba recorded(Musannaf3:216) that Abdullah ibn Abi Bakr said, “I saw the grave of Uthman ibn Madh’un raised high”. Ibn Abi Shayba also recorded (Musannaf3:215) that al-Sha’bi (a Tabi’i) said: “I saw the graves of the martyrs of Uhud elevated above the ground.”
Therefore,  it is also established that having a grave marked high/elevated above the ground, is from the sunnah of the Prophet (peace and blessings be upon him).

On the narrations used by Salafists to call for prohibition and destruction of elevated graves

The narration of Fadala bin Ubaid:
Thumama b. Shafayy reported: When we were with Fadala b. ‘Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. ‘Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of Allah (may peace be upon him) commanding (us) to level the grave. (Sahih Muslim, Book#004, Hadith#2114)
Firstly, in this narration there is no mention of the “height” or “elevation” of the grave nor any proof that the “leveling” of the grave being referred to here is on “leveling” to the ground.
Secondly, what this narration indicates is that the shape of the grave should be leveled. The Imams differed on whether the upper surface should be shaped as a mound (as reported in other narrations) or whether it should be shaped by flattening its upper surface (i.e., giving it a squared shape). The difference between the scholars on this issue of “taswiyat”  was on the shape of the outward surface of graves and not on how high a grave should be. The scholars of the Shafi school, who held the opinion that the grave should be leveled, also at the same time said that it was desirable the grave should be kept one-hand span high. This was not a contradiction. They were referring to separate issues. The leveling was regarding its surface shape and not the height.
Thirdly,  the meaning of “taswiyat” does not mean “leveling” alone. It is also means “proportioning” or “equalization”. The “taswiyat” referred to in these narrations was understood alternatively as a reference to proportionately leveling the grave, equalizing the grave or maintaining the grave; as opposed to leaving the grave unleveled, non-uniform or unkept with bumps and holes. This is a common practice that anyone who has seen a newly dug grave being filled would be capable of noticing. At the end of filling the grave, there remains a outward protruding surface that would be smoothened out, or a pointed surface that remains mounted at the center which is then leveled proportionately, to give the grave a clean, even and maintained appearence.
But, no matter the case be on how it is interpreted,  that which is unequivocal and proof against the arguments of the Wahhabi sect is that,
1) There is no decisive proof in this narration that indicates it as a reference to levelling the grave to the ground or that it is a prohibition of having the grave elevated high. Conjecture is not a proof.
2) The scholars of the four schools, recommended that the grave should be raised at least a hand span above the ground. Therefore it is further impossible that this hadith was regarding the leveling of the grave to the ground. For,  leveling to the ground is not the same as raising it above the ground, whatever the span above the ground be.
3) The interpretation being used by the Salafists, would be counter to the apparent meaning of the narration. This is because it would imply that the grave was first raised high and then later leveled to the ground by the same Sahabi. This would make it a pointless exercise of ordering the grave twice, as the grave could have been kept at the required ground level at the beginning itself, rather than first elevating it high and then leveling it back to the ground level at the same time.  And so since it is clearly impossible that the grave here was even high at all, it becomes apparent and clear that the act of leveling that did take place, was NOT a leveling of a high/elevated grave.
The narration of Ali bin Abi Talib(r):
Abu’l-Hayyaj al-Asadi told that ‘Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allah’s Messenger (may peace be upon him) sent me? Do not leave an image without obliterating it, or a high grave without levelling It. This hadith has been reported by Habib with the same chain of transmitters and he said: (Do not leave) a picture without obliterating it. (Sahih Muslim, Book#004, Hadith#2115)
1)  The apparent of this narration does not make any reference to the graves of Muslims. On the contrary it makes reference to “images”,  indicating that it was regarding the idols and graves of idolators. The la-madhabiyya cannot use this as proof until they, as per their own principles,  can strictly prove from the Quran and Sahih Hadith, that this was applied to the  graves of Muslims too. Conjecture is not a proof.
2) There is no proof that this applied to graves that was built on land that was owned privately.   If it was inclusive of land owned then, it would mean it is permissible to enter a Church or a house of a Non-Muslim and destroy the images therein. That would be contradictory to the Islamic ruling.
3) There is no proof that the righteous Salaf or Khalaf has ever used this hadith to call for the destruction of the structure that existed over the grave of Prophet Muhammed (peace and blessings be upon him), despite there existing a house over the grave and despite the masjid being expanded to include the grave from the 1st century of Islam. This proves unequivocally that the narration is not an absolute reference to every grave or every kind of high structure over it.
4) There is no proof that the Sahabah, Salaf or Khalaf went about destroying the graves of other early Prophets even though they were held in veneration by the Jews and Christians. On the contrary we find that those graves were to soon come under Muslim control and Muslims improved the tombs, rather than destroy it. Surely, if such vandalism being practiced by the Wahhabiyya were practiced by the Muslims back then,  the books of history would have mentioned it.
5) There is no proof that by this “leveling” of high graves what was meant was a leveling  of the graves to the ground.  Conjecture cannot be a proof.
6) There is no proof that this leveling of high graves were carried out because high graves were prohibited in and of itself. It could instead be that the purpose of leveling the high graves were so that the land was leveled, and by it make the land usable for the Muslims.
7)  This narration could alternatively be understood as a leveling those high decorated graves in graveyards, that are built out of ostentation, vanity and wastage of money, and not those graves that are built for purpose of marking, protecting and visitation.
7) The interpretation of the hadith is to be understood by looking at the practice of the Salaf. Imam Shafi (150-204 AH),  had explained clearly what the practice of the Salaf was. Imam Shafi says:
“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.” [al-Umm 1:277]
There are several proof present in this:
  1.  The practice of building over graves was present from the time of Salaf and that too among the Meccans itself.
  2. The purpose of demolition was to prevent restriction of space and not because of some great fear for Shirk and Kufr, as the Wahhabiyya allege.9
  3. No sort of demolishing was carried out on those structures built on land which was owned.10

Marking the Graves 

Narrated Al-Muttalib: When Uthman ibn Maz’un died, he was brought out on his bier and buried. The Prophet (peace_be_upon_him) ordered a man to bring him a stone, but he was unable to carry it. The Apostle of Allah (peace_be_upon_him) got up and going over to it rolled up his sleeves. [Abu Dawud, Book 20, Number 3200]“
“Prophet cast three handfuls of earth on the dead with both hands, that he sprinkled water on the grave of his son Ibrahim, and that he put small pebbles on it.[ Al-Tirmidhi 1708]
Narrated Al-Qasim ibn Muhammad ibn AbuBakr: I said to Aisha! Mother, show me the grave of the Apostle of Allah (peace_be_upon_him) and his two Companions (Allah be pleased with them). She showed me three graves which were neither high nor low, but were spread with soft red pebbles in an open space. [Abu Dawud, Book 20, Number 3214]
Therefore, it is established that using stones, whether in the form of a big one or as pebbles, to mark all of the grave, is from the Sunnah.
Moreover, the practice of coating the grave with clay and gravel is also proven as a Sunnah:
Ja’far bin Muhammad reported from his father: ”The grave of the Prophet (saws) was raised one hand from the ground and was coated with red clay and some gravel.” This was narrated by Abu Bakr An-Najjad. [Fiqh us-Sunnah]
Abu Hanifa informed us from Hammad that Ibrahim said: Someone informed me that they had seen the grave of Prophet (Peace be upon him), the grave of Abu Bakr (ra), and the grave of Umar (ra) with mounds on top of them protruding prominently from the gournd and on them pieces of white clay. Imam Muhammad said: We (Ahnaaf) adhere to this”. [Kitab ul Athaar, Page No. 145]
The Prophet(Peace be upon him) used a clod of clay to embelish the tomb of his son Ibrahim, saying “In itself, it is neither harmful nor useful, but it delights the eye of the living.“[Abdur Razzq Musannaf  6499(III p.508)].  A similar report also regarding the burial of Umm Khulthum, the daughter of the Prophet(Peace be upon him). [Bayhaqi Sunan III p.409;  Shams ad-din as-Sami in Subul al-huda fi sirat hayr al wara VIII p. 379; Ibn Muftih in furu II p.269]
Imam Nawawi said, the permissiveness of using clay was shared by vast majority of scholars except for al-Ghazzali and al-Guwayni [Rawdah II p.136]. This opinion was also shared by Ibn Hanbal. [Ibn Qudamah in Mughni II p.507; Ibn Muflih in al furu II p. 271 ] and by the Hanafites [Mulla Ali al Qari in Mirqat al_mafatih IV p.68].
Tirmidhi said: “Some scholars, including Al-Hasan al-Basri, hold it permissible to coat the graves with clay.” [Fiqh us-Sunnah]
Shaykh ‘Abd Al-Qadir Al-Jilani al-Hanbali: “The grave should be raised above the ground to the extent of one span (shibr). Water should be sprinkled over it, and pebbles should be placed upon it. If it is coated with clay, this is permissible, but the application of whitewash is subject to disapproval” [Al-Ghuniyah li Talibi Tariq al-Haqq , v4  p 300]

Answering objections

Some will mention the following narration of Jabir as an objection:
Jabir said: Allah’s Messenger (may peace be upon him) forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them. [Sahih Muslim]
To this we respond, we have shown that it is permitted to use material other than gypsum(plaster) such as stones, clay and gravel. Furthermore, other materials were even allowed, such as  Imam Nawawi permitting the usage of burnt bricks[Rawdah II p. 136] and even the usage of cane or reed being preferred to wood.[Abu Yusuf in Athar 398(pg. 80) and 425(pg 84); Ibn Abi Shaybah in Musnad III p.219; Ibn Qudamah in Mughni II pp.503 & 507 and Umdah p.121; Ibn Muftih in Furu II p. 270 ]
Moreover, there is no mention in this narration whether it is a reference to prohibiting the usage of gypsum inside the grave or outside the grave. Conjecture cannot be a proof.
Thirdly, the prohibition of gypsum could be because of the harmful nature of this specific material, as the scholars explained.  Zain ad-din al-Iraqi(d. 806 H) said:  ”Someone from among the learned mentioned that the rational principle behind the prohibition of whitening of tombs was the fact that gypsum was very inflammable. Therefore, there is no harm in using clay instead, as set down by al-Shafi” [Suyuti in Zahr ar-ruba ala l-Mugtaba IV p. 71;  Samhudi in Wafa ul Wafa, ahkam al janaiz p. 266]. Supporting this is what the Sahabi,  Zayd bin Akram, said when his son was being buried: “Nothing must be in his neighborhood that has been touched by fire” [Ibn Abi Shayba in Musnad III p.218; Ibn Qudamah in Mughni II p.503 and Umdah p.121; Ibn Muflih in Furu II p.270; ].
If one is to object using the latter part, of the narration of Jabir, that apparently prohibits constructing a “building” on the grave, then, such an argument does not hold, because, having  a grave  marked in such a manner  is not even called or understood as a “building” either in the language or general usage [ See, Suyuti Zahr ar-ruba ala l-Mugtaba IV p.71;  Ramli Nihaya III p.34; Shirwani Hashiyah III p.198].

Answering Other Objections

A objection raised by some is by referring to a different narration:
1276. It is related that ‘A’isha said, “When the Prophet, may Allah bless him and grant him peace,was ill, some of his wives mentioned a church which they had seen in Abyssinia called Mariya. Umm Salama and Umm Habiba had been to Abyssinia and they mentioned its beauty and the pictures in it. He raised his head and said, ‘Among those people, when a virtuous man among them dies, they build a place of prayer over his grave and then they make those pictures in it. Those are the worst of creatures in the sight of Allah.’” [Sahih al-Bukhari]
They say that, in this narration the word “build” is specifically used and therefore it has something to do with “building” over the graves and cannot be merely explained as prostration towards or on the grave.
The response to this objection is :
  • The narration starts by describing a “church” which the wife’s of the Prophet(saws) had seen.  But when the Prophet (peace be upon him) then   explains the matter, he refers only to a “masajid”, that they built over a grave. The Prophet(saws) did not say that a “church” was built over the grave. This distinct terminology indicates something more specific was being objected too by the Prophet(saws). The meaning of masajid in general usage is a place of prayer.  A place of prayer need not have any building or roofs or walls. The mere usage of the ground as a place of prayer makes it a masjid. And from the fact that the Prophet(saw) did not say a “church” in specific indicates that he was not concerned with mere roofs or walls or shelter for prayer being built around the grave.
  • This narration cannot be opposed or be contradicted by what the grave of the Prophet(saws) was, during the time of the companions and the righteous salaf after them. Therefore any explanation to this narration, has to exclude the grave of the Prophet(saws) being tainted by it and no objection should be made against graves that resemble that of the Prophet (saws).
  • This narration refers to the Christians only.  So this is something specific to the Christians, unlike the other narrations where both the Jews and Christians are mentioned.
  • That which concerns us then, is to understand what this distinct place of prayer of the Christians is.  As it is obvious from the Christian usage of idols for worship, the place of prayer of a Christian is not like Muslims, but instead a place upon which they set up their idols and towards which they face for prayer.

The tomb of Mary (Jerusalem)

The grave lying within the outward altar built over it
As we can see clearly from these pictures, an altar  is built over the grave and the grave is within it. This altar built over becomes their qiblah just as any of their other idols. So there are three specific factors that is distinct here: 1) A place of prayer or altar in specific, is built specifically on or over the grave  2) Idols being placed on the grave 3) Taking the grave as a qiblah of prayer.
Those who equate Islamic tombs, such as that of Prophet Muhammed (peace be upon him), as equivalent to this described in the narration, are either ignorant or seeking to distort the facts.
Note the distinction made by, for example,  Hafiz Ibn Hajar (Fath al-Bari, 1:525) quoting the words of Imam al-Baydawi, who said: “Because the Jews and Christians would prostrate towards the graves of the Prophets out of veneration of them, and make them (their graves) a Qibla towards which  they face in their salat, and took them as idols, he (asws) cursed them and forbade the  Muslims from such acts. As for the one who takes a place of worship in the vicinity (jiwar) of a righteous  servant, and by that intends to gain blessings (tabarruk) from proximity to him, and not veneration of him,  nor directly facing him, then this does not enter under the warning and curse in this hadith.

Did the Companions  vandalize the  grave of Prophet Daniel ?

Some of the Salafis quote a narration in which Umar bin al Khattab(r), kept the grave of Prophet Daniel(as), away from the Jews:
Abul Aalia said: “When Tastar was invaded, we found, in the treasure house of Al-Harmazan, a bed on which lay a dead man, with a holy script at his bedside. We took the scripture to Umar Ibn Al-Khattab. He called Ka’b and he translated it into Arabic, and I was the first Arab to read it. I read it as I read the Quran.” Here, I (i.e. Khalid Ibn Dinar) said to Abul Aalia: “What was in it?” He said: “Life history, annals, songs, speech, and what is to come.” I asked: “And what did you do with the man?” He said: “We dug in the river bank thirteen separate graves. At nightfall we buried him and leveled all the graves in order to mislead people for they would tamper with him.” I asked: “And what did they want from him?” He said: “When the sky was cloudless for them, they went out with his bed, and it rained.” I asked: “Who did you think the man was?” He said: “A man called Daniel.” I asked: “And for how long had he been dead when you found him?” He said: ‘Three hundred years.” I asked: “Did not anything change on him?” He said: “No, except for the hairs of his face (beard and mustache); the skin of the prophets is not harmed by the earth, nor devoured by hyenas.” [Narrated by Ibne Abi Duniya, Behaqi, Muhammad bin Ishaq in Maghazi, Ibne Kathir in his book Stories of the Prophets]
They use this as an alleged proof to carry out acts of vandalism and desecration against graves.  But the truth of the matter is that:
  • Firstly, this narration has nothing to do with having structures over the graves. Therefore the idea of permitting vandalism and desecration of graves on the mere existing of a structure over the grave is never derived from this.
  • Secondly, they are misleading by not clarifying the contextual details of the incident. The Jews were actually using the remains of the Prophet Daniel by bringing it out into the open. The narration quoted by them  itself mentions this fact, that, the body was kept in the open lying on a bed. One can read more details on this here. From the details of it, we can clearly see that the Jews used to constantly dig out the coffin and move the coffin around between two groups of people. So it in this context that Umar bin al-Khattab kept the body and grave away from them. It had nothing to do with having a construction over the grave nor even to do with the fact that the Jews sought tawassul by it. On the contrary, it was because the remains of the Prophet was being fought over by the groups of people and rights of the dead being violated in this manner. Such violation was then prevented and the remains finally laid to rest safely to prevent it from happening again.
Therefore, the Salafists have no proof in this whatsoever. This is rather a proof against the salafi grave diggers. In attempt to force their heretical ways upon the Muslims, groups of armed fanatic bigots from the Salafi sect wreck destruction of the graves and dig out their remains. By this they are in effect violating the rights of the dead, the very matter Umar bin al-Khattab(r) sought to prevent. The Messenger of Allah, (may Allah bless him and grant him peace), cursed those “who dug up graves”. (Al-Muwatta of Imam Malik).

Wahhabi Double Standards

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Besides being confronted by the fact that, the grave of the blessed Prophet of Islam and two of his closest companions, were buried within a structure from the very first day, they have to also deal with the fact that other holy places or relics had domes or structures constructed over it.
From among them is the relic called Maqam Ibrahim, which had a dome constructed over it in the early periods of Islam. Umar bin al-Khattab(r) was “the first one who built a structure (maqsura) around it.” (Ibn Hajar in Fath al-Bari, 8:169). Even today, there continues to be a structure over it in the form of a gold casing. As per Wahhabi tradition and customs, this should be an evil innovation that leads to Muslims towards polytheism.
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The Zam Zam well also had a dome built over it in the early Islamic period, by Caliph al Mansur (149AH). This too should be categorized by them as an evil innovation and an act leading to polytheism. Giving any significance to signs or symbols(sha’air) of Allah manifested in history on earth is equated with polytheism, as per their tradition.
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The Wahhabi influenced Saudi regime, even constructed for the first time in the history of Islam a structure over the two hills of Safa and Marwa, and made it part of the Masjid al-Haram complex. As per the principle customs of Wahhabism, it should be an evil innovation that leads Muslims towards worshiping mountains. In fact  the idolaters prior to the advent of Islam used to have idols placed at Safa and Marwa, and they use to venerate them while performing the tawaf. By Wahhabi rules of interpretation, that would constitute proof to destroy and bulldoze the structure over it and prevent people from conducting tawaf  there, as a method of blocking the means to shirk, or even bulldoze the Safa and Marwa if needed.
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The pillars, called Jamarat, on which Satan is stoned as a ritual of Hajj, is turned into this:
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If they defend themselves by saying that all of these constructions are for facilitating or protecting or honoring that which is permitted, we say structures around graves are similarly for protecting, honoring and facilitating acts which are permitted and recommended.
{whoever holds in honor the symbols of Allah, such (honor) should come truly from piety of heart.} [Qur`an 22: 32]
1 The meaning of prohibition of “building over them” is understood with the same meaning of prohibition of “sitting over them” or “stepping over them” which are mentioned in continuity with such narrations. Just as the prohibition of sitting or stepping over them, does not prohibit sitting or stepping besides the grave, similarly the prohibition of building over them does not imply prohibition of building around them.
2 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)”[taken from "Defense of the Sunnah" by Ibrahim ash-Shaghouri]
3 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.]; [taken from "Defense of the Sunnah" by Ibrahim ash-Shaghouri]
4 Recorded by Hakim (3:476 Sahih) and Bayhaqi in his Shu’ab al-Iman(7:256 #10222).[taken from "Defense of the Sunnah" by Ibrahim ash-Shaghouri]
5 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).[taken from "Defense of the Sunnah" by Ibrahim ash-Shaghouri]
6 Imam Ahmad ibn Hanbal said to Abu Bakr al-Marwazi: ”Let him use the Prophet as a means in his supplication to Allah.” And this is not restricted to the Prophet (peace be upon him), and extends to others from the righteous. Ibn ‘Imad al-Hanbali writes in Shadharatu ad-Dhahab in the biographical note on as-Sayyid Ahmed al-Bukhari, “His grave is visited and sought blessing through it”. Ibrahim al-Harbi said, “Dua’ at the grave of Ma’ruf al-Karkhi is well known and is accepted.” Ibn al- Jawzi says: ”We ourselves go to Ibrahim al-Harbi’s grave and seek blessings with it.” Ibn al Jawzi al hanbali also reported regarding the grave of Abu Ayyub al Ansari(radiallahu anhu), who’s tomb still stands today in Turkey: ”al-Waqidi said: It has reached us that the Eastern Romans visit his grave and seek rain through his intercession when they suffer from droughts.” Imam Nawawi in his “Tahdhib Asmaai wal-lughaat”, describes the grave of Hamza(radiallahu anhu) and Talha(radiallahu anhu) as a place where ziyarah is done and tabaruk is taken.
7 The narrations cursing the Jews and Christians, do not make any reference to the height/elevation of a grave. Such narrations are therefore excluded from requiring more explanation here than what has preceded.
8 G. F. Haddad writes : “The hadith is narrated from an unnamed Companion by Abu Dawud and al-Bayhaqi in al-Kubra (3:412) with fair chains cf. Ibn Hajar, Talkhis al-Habir (2:134); Ibn al-Mulaqqin, Tuhfat al-Muhtaj (2:29). 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.”
9 Ibn Hajr al-Haythami said: “The reason for the prohibition of building upon graves is that its ratio legis (‘illah) is permanent, namely the stone-work of (or above) the surface of a grave after the decay of the deceased , for in most cases the construction remains after the decomposition (of the corpse) and people are reluctant to open a (strongly) built tomb. Therefore, (strongly built) tombs narrow the space in the cemetery with the result that the people cannot any longer use it properly, and thus it has been forbidden.” [Haythami in Fatawa Fiqhiyya II pp.24f. Cf. also ib.pp 16 and 18; Ibn Muflih in Furu II p.273; Suyuti in Husn al Muhdara fi ahbar Misr wa-l-Qahirah I p.112; Ramli in Nihaya III p.34; al-Wansharisi al-maliki in al-Miyar   I p.318]
Note that some of the scholars have further explained and classified this issue. The question of constricting space in public graveyards would not apply to the Prophets or the friends of Allah, because their bodies do not decay and their graves would always be occupied. Secondly because their grave could be built with an elevated marking in such a manner that it does not occupy any land beyond itself or constrict the space. Hence the question of occupying or restricting the space would not emerge. A similar exception is when they are buried in cemetery’s that is restricted for the special ones and not for general public.
10 Ibn Hajr al-Haythami was asked:
“Question: Given that the tomb of one of the companions of the Messenger of God is sheltered by a mausoleum (qubbah) and someone wishes to be buried beside it though there is not sufficient space to do so unless a small part of the (already existing) mausoleum is removed: is this removal permitted ? If you consider it permitted, it will be done, but if you consider it forbidden, then how would that agree with what as-shafii said, ‘I saw the governors in Mecca ordering the destruction of funerary structures, and the jurists did not raise their voice against them’?
Response: If this mausoleum is built in an appointed (i.e. ‘communal’ or public) cemetery, as is normally the case with local burial sites, then the destruction is justified and everybody is entitled to do so. If, however, (the mausoleum is built) only upon a specific grave (i.e, on land privately owned) and not in a public cemetery, then nobody has the right to destroy it, for example if someone wishes to be buried beside it, as mentioned in the question”. [al-Haytami, Fatawa Fiqhiyyah II p. 7]

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