Is construction of mosque near or in front of the grave of pious people permissible or not? Supposing it is permitted, then what is the main purpose of the tradition (hadith) of the Holy Prophet (s) regarding the actions of Jews and Christians as it has come in a tradition that the Holy Prophet (s) has cursed these two groups for considering the graves of their Prophets as objects of worship? Moreover, is construction of mosque near the graves of the Awliya inseparable with what has come down in this tradition!?
Answer:
By paying attention to the general principles of Islam, construction of mosque in the vicinity of graves of the awliya and pious doesn’t not have the least problem. This is because the purpose of construction of mosque is nothing more than worshipping Allah near the grave of His beloved who has become the source of receiving gifts. In other words, the aim of establishing mosque in these instances is that the visitors to the Divine leaders either before or after their ziyarat, perform their duty of worship (‘ibadat) over there in as much as neither ziyara to graves is forbidden (even from the viewpoint of Wahhabis) nor performing of salat, after or before ziyarat. Therefore, there is no reason to believe that the construction of mosque near the graves of awliya for the purpose of worshipping Allah and performing divine duties is forbidden.
By paying attention to the story of Ashab al-Kahf it is deduced that this action was a custom prevalent in the previous religions and Qur’an has narrated that without any criticism. When the incident of Companions of Kahf was disclosed to the people of that time after 309 years, they expressed their views about the ways of honouring the Companions of Kahf. One group said that a structure should be made over their grave (so that apart from honouring them their names, signs and memories are kept alive). Qur’an expresses this view as such:
“…..Erect an edifice over them….,” (Kahf: 21)
Another group said that a mosque should be built over their grave (and in this way tabarruk sought). The Islamic commentators are unanimous in their views.[1] that the suggestion of the first group was related to the polytheists and the suggestion of the second gronp was that of the monotheists. The Qur’an, while narrating this saying, says:
Those who prevailed in their affair said: We will certainly raise a masjid over them. (Kahf: 21) [2]
History has it that the period of occurrence of the incidence of Companions of Kahf was the period of victory of monotheism over polytheism. There was no more of the sovereignty of the polytheists, nor their calling the people towards idol-worshipping. Naturally, this victorious group will be the same monotheist group, especially, that the content of their suggestion was the matter of construction of mosque for the sake of worshipping Allah. This itself is a witness that those making the suggestion were monotheists and God-worshippers.
If really the construction of mosque over or near the grave of the holy persons is a sin or polytheism, then why the monotheists made such a suggestion and why Qur’an narrates this without any criticism? Is not the narration of Qur’an together with this silence a testimony upon its permissibility? It is never proper that God narrates the sign of polytheism from a group but without specifically or implicitly criticising them. And this reasoning is the same ‘assertion’ which has been explained in ‘ilm al-‘usul. (Methodology)
This event shows that it has been one kind of lasting conduct amongst all the monotheists and was one way of honouring the one in grave or a means of seeking tabarruk.
It was reasonable and polite of the Wahhabis that before arguing about hadith, they should first have sought the reference from the Holy Qur’an and then attempted the analysis of the tradition.
Now we shall discuss and examine their reasonings.
Reasonings of Wahhabis that Construction of Mosque near Grave is Forbidden
By presenting a series of traditions, the Wahhabis have analysed the matter of construction of mosque near the grave of pious people to be forbidden. We shall examine all such traditions:
Bukhari in his Sahih under the chapter of narrates two traditions as such:
1. When al-Hasan bin al-Hasan bin ‘Ali passed away his wife made a dome (a tent) over his grave and after one year she removed it. It was heard that one person cried out: “Have they found that which they had lost”, another person replied: “No they have become disappointed and have given up.”
2. May the curse of Allah be upon the Jews and Christians (for) considering the graves of their Prophets as mosques. She (Ayesha) said: “If it was not for this fear that the grave of the Holy Prophet (s) would become a mosque, the Muslims would have kept his grave open (and not put up a barrier around it)
3. Muslim has narrated in Sahih the same tradition with slight variation. As such we confine ourselves to narrating only one text. [3
Know that people before you took the graves of their Prophets and the pious people as mosques. Never take the graves as mosques, I forbid you from that. [4]
4. Umm Habiba and Umm Salama (Wives of the Holy Prophet) saw a prophet\'s picture in the country of Ethiopia (when they had travelled to that place along with a group). The Holy Prophet (s) said: They are such people that whenever a pious man dies amongst them they construct a mosque over his grave and draw his picture on it. They are the worst of the people before God on the Day of Judgement. [5]
al-Nasa’i narrates from Ibn ‘Abbas in his Sunan under the chapter
as such:
5. The Holy Prophet (s) has cursed those ladies who visit the grave and those who take them as mosques and light a lamp over it. [6
Ibn Taymiyya who is the leader of such beliefs and Muhammad ibn ’Abd al-Wahhab sharing his views interpret the aforesaid traditions in such a manner that building mosque over or near the grave of pious people is not permitted.
Thus Ibn-Taymiyya writes:
“Our scholars have said that it is never allowed to construct a mosque over the grave”. [7]
A Probe into the Context of Traditions
Now we have to pay attention to the contents of the traditions and derive its correct meanings. We should not remain negligent to this principle and it is as such: As one verse (ayah) can remove the ambiguity of another verse and help its correct interpretation, in the same way, one tradition too can remove the ambiguity and interpret another tradition.
The Wahhabis have stuck to the apparent meaning of one tradition and relied on that in such a manner that any kind of building of mosque over or near the graves of awliya is prohibited whereas if they would have collected all the traditions together, they would have understood the objective of the Holy Prophet (s) in sending this curse.
The Wahhabis have closed the door of ijtihad and thus commited too many mistakes in understanding many of the traditions.
Superficially, it is possible that the authenticity of the traditions be reliable and its narrators trustworthy. Since the deliberation on the references of these traditions will lengthen our discussion, we shall limit ourselves to their contents only.
Our Views about This Matter:
Awareness about the objective of the traditions is related to throwing light on the actions of the Jews and Christians near the graves of their respective Prophets because our Holy Prophet (s) has prevented us from the actions which they used to do. If the limits of their actions are clarified, then surely the limits of haram in Islam too would be clarified.
In the previous traditions there exist evidences which testified to the fact that they took the graves of their prophets as their qibla and refused from paying heed to the true qibla. More still, they were worshipping their prophets near their graves instead of worshipping Allah or at least were taking partners with God in their worship
If the context of the traditions is this that we do not choose their graves to be their qibla and do not consider them as partners with God in worship, then we can never consider the construction of mosque over or near the graves of the pious and virtuous as haram where the visitors neither take their graves to be as their qibla nor do they worship them. Moreover, they worship the one God facing the qibla in their salat and the aim of constructing mosque near the graves of awliya Allah is only to seek tabarruk from their places.
What is important is that it should be proved that the aim of the tradition (that we should not take their graves as mosques) is the same as what we have just said. Here are the evidences:
1. The tradition of Sahih Muslim (4th tradition) elucidates the other traditions because when the two wives of the Holy Prophet (s) explained to him that they had seen a portrait of a Prophet in a Ethiopian church, the Holy Prophet (s) said:
“They are such people that whenever a pious person passes away they would construct a mosque over his grave and put up his portrait in that mosque.”[8]
The purpose of putting portraits near the graves of pious people was that people would worship them such that they considered the portrait and grave to be their qibla or still more, consider them as idols for worship and prostration. Worshipping of idols is nothing but placing the idol in front and respecting and falling into humiliation before them.
The probability which we are having in this tradition, keeping in mind the actions of the Christians who were and are always inclined towards human worship and are always worshipping portraits and statues, is very worthy of attention. With such strong probability we can never rationalize with the help of this tradition, the prohibition of construction of mosque over or near the grave of awliya Allah which is devoid of such embellishments.
2. Ahmad ibn Hanbal in his al-Musnad and Imam Malik in his al-Muwatta’ narrate the tradition that the Holy Prophet (s) after prohibiting the matter of construction of mosque said:
“Allah, do not make my grave as an idol which is subject to worship” [9]
This sentence shows that they were behaving with the grave and the portrait which was next to it like one idol and taking them as their qibla and still more is worshipping them in the form of idol.
3. Pondering over the tradition of Ayesha (2nd tradition) will elucidate this fact to a greater extent. After narrating the tradition from the Holy Prophet (s) she says
“If it was not for the fear that the grave of the Holy Prophet (s) would be taken as mosque the Muslims would have kept his grave open”. (They would have not constructed a barrier around the grave)
Now it should be seen that from what aspects the barrier and wall around the grave can become an obstacle? Undoubtedly the barrier will prevent the people from reciting salat over the grave, from worshipping the grave as one idol or at least from taking it as a qibla. However, performing salat near the grave without worshipping the grave or considering it as a qibla is absolutely possible, whether there exists a barrier or not and whether the grave is open or hidden. This is because for fourteen centuries the Muslims have been performing salat near the grave of the Holy Prophet (s) facing the qibla and have been worshipping Allah without the barrier preventing them from doing this action.
To sum up, the appendix of the hadith which is the text of the sayings of Ayesha clarifies the contents of the tradition because Umm al-mu’minin says: ‘In order that the grave of the Holy Prophet (s) would not be taken as mosque, they kept his grave hidden from the eyes of the people and constructed a barrier around it.’ Now it should be seen as to what extent this barrier can serve as an obstacle.
A barrier can prevent from two things
1. The grave from taking the shape of idol and the people from standing in front of it and worshipping it since with the presence of a barrier, people are unable to see his grave to be able to treat it as an idol.
2. The grave from becoming a qibla since fixing it as a qibla is the outcome of seeing and we can never compare it with the ka’ba which is a qibla in all the situations whether it is seen or not. This is because ka’ba is a universal conventional qibla in all the conditions, making no difference if it is seen or not. However taking the grave of the Holy Prophet (s) as a qibla for the attendants in the mosque will be related to those who offer salat in his mosque and such a deviation is more achievable in case the grave is uncovered and seen; but when the grave is concealed the thought of prostrating over his grave even in the form of qibla is much less. Due to this, Umm al-mu’minin says that if no possibility existed for considering the grave as mosque (ie. prostrating over the grave) it would have been kept uncoveed. Moreover, such a deviation takes place more when the grave is seen and much less when the grave is hidden.
3. Most of the commentators of the tradition offer the same interpretation as we have done.
Al-Qastallani in Irshad al-sari says: For keeping alive the memories of their past ones, the Jews and Christians were fixing the portraits of their virtous ones near their graves and worshipping their graves. However, their sons and successors, under the influence of whisperings of shaytan, started to worship the portraits near the graves. Thereafter he narrates from Tafsir al-Baydawi as follows:
In view of the fact that the Jews and Christians were taking the graves of their Prophets as their qibla for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. For this reason the Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the prupose of seeking tabarruk and not for worshipping or paying attention towards them, he will never be included in this prohibition.” [10]
It is not only al-Qastallani who in his commentary on Sahih Bukhari interprets this tradition as such but also al-Sindi, the commentator of Sunan al-Nasa’i speaks with the same effect. We mention some of them here.
The outcome of his dispensation is this that construction over the grave is haram and occasionally makruh. If the grave is considered as qibla it is haram, since it may lead to the worship of the one buried, otherwise it is makruh. [11]
Again he says:
“He (i.e. the Holy Prophet) prohibits his ummah from treating his grave in the same manner as what the Jews and the Christians have done to the graves of their Prophets. This is because, in the name of honour and respect, they were prostrating over the grave or considering it as their qibla”. [12]
Regarding this matter, the commentator of Sahih Muslim says:
“If the Holy Prophet (s) has prohibited us from considering his grave and other graves as a mosque, it is due to this reason that the Muslims should stop from exaggerating his honour which might lead to infidelity. Thus, when the Muslims were compelled to develop the mosque of the Holy Prophet (s) and place the chamber of the prophet’s wives and the chamber of Ayesha in the middle of the mosque, they fixed a round wall around the grave so that it could not be seen and the Muslims would not prostrate over it. The speech of Umm al-mu’minin too is a witness to the same:
If it was not for this fear that his grave (i.e. the grave of Holy Prophet) would become a mosque, the Muslims would have kept his grave open (and not put up a barrier around it).
Another commentator says: The words of Ayesha are related to that period when the mosque was not developed nor extended. After extention and the admittance of her chamber inside the mosque, the chamber was made in the shape of a triangle so that nobody could perform salat over the grave. Thereafter he says that the Jews and Christians were worshipping their Prophets near their graves and were taking them as partners in their worship. With such evidence and perception of the tradition, one cannot understand any meaning other than this.
We shall now overlook all these evidences and will approach this issue by another reasoning:
Firstly, the tradition is applicable to a situation where a mosque is constructed over the grave and this matter does not bear any relation to an adjacent place of the buried. In all the buried places, the mosque is placed near the grave of Imams (a’imma) and awliya in such a manner that the mosque is separated from the shrine. In other words, we are having one shrine and one mosque. The shrine is set aside for ziyarah and tawwasul and the mosque near that, for the worship of Allah. Therefore these adjacent places (shrines) are outside the scope and contents of the tradition assuming that the contents of the traditions are the same as what the Wahhabis say.
Basically speaking how can it be said that the construction of mosque over the grave is haram or makruh whereas Masjid al-Nabi (mosque of the Holy Prophet) is placed near his grave?
If the companions of the Holy Prophet (s) are like the stars which should be followed then why, in this case, we should not follow them. They extended the mosque in such a manner that the grave of the Holy Prophet (s) and the shaykhayn have been placed in the middle of the mosque.
If really, construction of mosque near the grave of Holy Imams was unlawful, then why the muslims expanded the mosque of the Holy Prophet (s) from every angle; while the mosque during the time of the Holy Prophet (s) was placed on the eastern side of the grave, after the expansion, the western side of the grave too became the part of the mosque.
Is it that following the i.e. predecessors and being which the Wahhabis are always proud of, means that we should follow them in one instance and disobey them in another?
From this description, it becomes clear that to what extent the sayings of Ibn al-Qayyim that in Islam, grave and mosque do not exist together are baseless and against the path of Muslims. Secondly, we do not derive any meaning from these traditions other than the Holy Prophet (s) prohibiting construction of mosque over or near the graves of the awliya. However, there does not exist any decisive argument to prove that this prohibition is a haram prohibition. Instead, it is possible that this prohibition is a makruh prohibition just as Bukhari has interpreted the traditions and discussed them under the title;
Chapter: It is aversion to build mosques on graves. [13]
Another testimony is that this matter has come along with the curse upon female visitors to the grave. [14] Surely visiting the graves is makruh and not haram for the ladies.
If the Holy Prophet (s) has cursed this group, this curse is no testimony of it being haram because in many of the traditions those committing makruh acts have been cursed too. In tradition, it is mentioned that those who travel alone or eat alone or sleep alone are cursed.
In the end we remind that the construction of mosque over the grave of pious people was an act which was in vogue in the beginning of Islam.
Al-Samhudi says: “When the mother of Ali (‘a), Fatima bint Asad, passed away, the Holy Prophet (s) ordered that she be buried in a place where today stands a mosque named as ‘Grave of Fatima’. He meant that the place of grave of Fatima appear as a mosque in later time. Again he says: “Mus’ab bin ‘Umayr and ‘Abdulla bin Jahsh were buried under the mosque which was built over the grave of Hamza.” [15]
He further says that in the 2nd century there existed a mosque over the grave of Hamza.[16]
This mosque existed till the domination of the Wahhabis. They demolished this mosque on these unfounded reasons.
Notes:
[1] Refer to Tafsir al-Kashshaf of al-Zamakhshari, Ghara’ib al-Qur’an of al-Naysaburi, and others.
[2] Sahih al-Bukhari, kitab al-jana’iz, vol. 2, page 111.
[3] Sahih al-Bukhari, kitab al-jana’iz, vol. 2, page 111; Sunan al-Nasa’i, kitab al-jana’iz, vol. 2 p. 871
[4] Sahih Muslim, vol. 2 p. 68.
[5] Sahih Muslim, kitab al-masajid, vol. 2, p. 66.
[6] Sunan al-Nasa’i, (ed. Mustafa Halabi), vol. 4, p. 77
[7] Ibn Taymiyya, Ziyarat al-qubur, p. 106.
[8]
[9] Ibn Hanbal, al-Musnad, vol. 3, p. 248
[10] al-Qastallani, Irshad al-sari; and Ibn Hajar al-‘Asqalani, Fath al-bari, vol. 3, p. 208 approve this view. Prohibition is applicable under circumstances where the grave appears in the manner which was in vogue amongst the Jews and Christians. Otherwise there is no problem and objection.
[11] Sunan al-Nasa’i, (al-Azhar edition), vol. 2, p. 21.
[12] Sunan al-Nasa’i, (al-Azhar edition), vol. 2, p. 21.
[13] Sahih al-Bukhari, vol. 2, p. 111
[14] Sunan al-Nasa’i, (Egyptian edition), vol. 3, p. 77.
[15] Al-Samhudi, Wafa’ al-wafa’ fi akhbar dar al-Mustafa, (ed. Muhammad Muhyiuddin), vol. 3, p. 897.
[16] Al-Samhudi, Wafa’ al-wafa’, (ed. Muhammad Muhyiuddin), vol. 3, p. 922 and 936.
The scholars of Islam with the support of verses of Qur’an and traditions have recommended ziyarat of grave especially the ziyarat of the Holy Prophet\'s grave and those of the pious people and consider this to be a virtue and honour. However, Wahhabis do not consider the principle of ziyarat to be haram (in apparent terms) but declare that the journey for ziyara towards the grave of the awliya Allah as unlawful and haram. After completion of the principle of ziyarat, we shall discuss the matter of journey for ziyarat of the graves of the awliya Allah
Ziyarat of graves has many ethical influences and is important for moral education and training that we shall mention here very briefly.
Looking at this silent valley (i.e. graveyard) which has blown off the light of life of everyone from the poor to the rich and the weak to the powerful and all of them being buried with only three pieces of cloth, purifies the mind and the heart and reduces greed and avarice of a person to a great extent. If a person possesses an eye which can see warnings he can there by learn a lesson and think within himself as such: A transient life of 60 or 70 years ending in getting concealed under the soil and then decaying and getting destroyed is not so much valuable that a person strives hard to achieve wealth and position and does injustice upon himself and the others.
Witnessing this silent valley which softens the most adament heart and makes the most heavy ear to hear and gives brightness to the most poor eye-sight, causes a person to review his plans in life and ponder over the great responsibilites which he has before Allah and the people and controls his desires.
The Holy Prophet (s) refering to this point in a tradition says:
“Visit the graves; for visiting them becomes the cause of remembering the next world”. [1]
While the authenticity and firmness of ziyarat of graves is so obvious that it is needless to produce proofs and reasonings to a great extent yet, we reflect here some of the proofs for those who are doubtful.
Qur’an and ziyarat of Graves:
Qur’an clearly instructs that the Holy Prophet (s) should not perform prayer over the dead body of the hypocrites and should not stand near their graves. It says:
“And never offer prayer for anyone of them who dies and do not stand by his grave, surely they disbelieve in Allah and His Apostle and they shall die in transgression”. (Tauba: 84)
In this verse, for destroying the character of the hypocrites and rebuking the members of this group, the God commands the Holy Prophet (s):
1. Not to perform salat over the dead body of anyone of them.
2. Not to stand over their graves; and this reality is presented with the sentence;
When the Holy Qur’an commands that one should avoid these two actions with regards to the hypocrites it means that for others who are not hypocrites these actions are good and worthy to be performed.
Now let us see what means? Does it refer only to the standing at the time of burial which in the case of hypocrites is not permissible and in the case of the believers good and necessary? Or it also refers to standing at the time of burial and at other instances?
Some of the commentators think that the verse refers to the matter of standing at the time of burial but some others like al-Baydawi see the verse from a far angle and interpret it as such:
Don’t stand on grave for burial or pilgrimage. [2]
Paying attention to the contents of verse will show that it is having a wider meaning i.e. it concerns standing at the time of burial as well as stopping after the burial.
This is because two sentences form the gist of the subject matter of this verse and these two sentences comprises of:
1.
“And never offer prayer for anyone of them who dies……” (Tauba: 84)
The word of which has been placed in the course of prohibition is good for all individuals.
The word of is good for all times and the meaning of the sentence will be as such: “Do not perform salat for any one of the hypocrites at any time”.
By paying attention to these two words we can easily understand that the meaning of this particular sentence is not refering to recitation of salat over the dead body because reciting salat over the dead body takes place only once and that is before the burial and it cannot be repeated. If it specifically meant recitation of salat over the dead, then it was needless to bring the word . And to imagine that this word serves the purpose of expressing all individuals is completely irrelevant because the sentence is sufficient for such inclusion and purpose and there is no need to mention it once again.
Moreover, the word in Arabic refers to time and not individuals such as:
“Nor that you should marry his wives after him ever;…” (Ahzab: 53)
Therefore the essence of the first sentence is: Never seek forgiveness and mercy for anyone of the hypocrites whether at the time of reciting salat or otherwise.
2. And now we will discuss the second sentence:
The meaning of this sentence in connection with the previous sentence is as such:
because the adverbs which are present in are also applicable for .
Therefore it cannot be said that qiyam (standing) refers to the qiyam at the time of burial because it is presumed that qiyam at the time of burial for each one is not subject to repetition and the word too is commendable in this sentence which shows that this action is worthy of repetition.
The reply to the supposition that this word is applicable for all individuals was given in the previous sentence since with the presence of it is needless to express that once again.
By paying attention to these two points in the words and one can say:
God has prohibited the Holy Prophet (s) from seeking any kind of mercy for the hypocrites whether by means of reciting salat upon the dead body or merely by means of du\'a and from any kind of standing over their graves whether at the time of burial or after the burial. This means that these two actions i.e. ‘seeking forgiveness’ and ‘standing’ is permissible and worthy for the grave of a believer in all the instances and one of such instances is standing for ziyarat and recitation of Qur’an for a believer who has been buried there for years.
Now we shall discuss the virtue and excellence of ziyarat of graves from the viewpoint of traditions.
Traditions and ziyarat of Graves:
From the Islamic traditions which the authors of Sihah and Sunan have narrated, we derive the conclusion that the Holy Prophet (s) had prohibited, due to a temporary reason, the ziyarat of graves and later on allowed the people to make haste for ziyarat.
Perhaps the reason for prohibition was that their dead ones were predominantly polytheists and idol-worshippers and Islam had cut off their relation and affection with the world of polytheism. It is also possible that the reason for prohibition was something else and that is the newly converted Muslims were writing elegies and saying un-Islamic things over the graves of the dead polytheists. But after the expansion of Islam and the ‘faith’ entering into the hearts of people, this prohibition was lifted and the Holy Prophet (s) permitted the people to go for the ziyarat of graves because of the educative benefits, so that people should hasten to visit graves
The writers of Sunan and Sihah narrate as such:
“I had prohibited you from ziyara of graves. From now on, go for ziyara because it will make you feel unattached towards this world and make you remember the hereafter.” [3]
It is on the same basis that the Holy Prophet (s) was visiting the grave of his mother and informing the people to visit the graves since ziyara is the source of remembering the hereafter. Here is the text of the tradition:
“The Holy Prophet (s) visited the grave of his mother and cried near her grave and also made others around him to cry. Thereafter he said: I have taken permission from my Lord to visit the grave of my mother. You too should visit the graves because such a visit will remind you of death.” [4]
4. Ayesha says that the Holy Prophet (s) freely allowed the ziyarat of graves,
“The Prophet of God permitted the visit of graves”.
5. Ayesha says: The Holy Prophet (s) taught me the manner of visiting the graves. Here is the text of the tradition:
“My lord commanded me to come to Baqi’ and seek forgiveness for them. (Ayesha) says: I asked him how one should seek forgiveness to which the Holy Prophet (s) replied: Say Peace (Salaam) be upon the people of this place from the believers and muslims, May God have mercy on those who have left and those who are to follow. We shall join you all very soon.” [6]
6. In another tradition, there are some sentences which the Holy Prophet (s) used when performing ziyarat of graves. It is as follows:
Peace be with you the groups of believers and we will be return to you and rely on you and certainly if God wishes, we will join you. O God, have mercy on all those (buried) in Baqi’ al-Garqad* [7]
*Garqad was a tree in Baqi’ graveyard. And because of this tree, it was commonly called as the land of Garqad.
7. In another tradition, the text of ziyarat is narrated in a different way
Peace be with you the groups of believers and muslims, and certainy we will join you. You will exhilarate us and we will follow you. We ask welfare from you for ourselves and for yourself. [8]
8. In the third tradition, the text is narrated still differently:
Peace be with you the groups of believers and if God wishes, we will join you. [9]
From the tradition of Ayesha, we got knowledge that whenever the last part of night was approaching, the Holy Prophet (s) would go towards Baqi’ and say:
Peace be with you! The groups of believers and what has been promised to you will be given to you, soon in future your destiny will reach you. And certainly, we will be the joiners to you soon. And if God wishes, will be with you. O God! Have mercy on all those (buried) in Baqi’ al-Garqad. [10]
From another tradition we come to know that the Holy Prophet (s) used to hasten, along with a group of people for ziyarat of graves and teach them the manner of doing ziyarat:
The Prophet (s) used to teach them that when they go out to graves they should say: Peace be with those who live in houses (graves). Peace be with you the groups of believers and muslims. Certainly if God wishes, we will be joiners to you. We ask safety for ourselves and yourselves. [11]
Women and ziyarat of Graves
The only matter which is remaining is the matter of ziyara by women which in some of the traditions, the Holy Prophet (s) has prohibited them from doing so.
“The Prophet of God has cursed the women who go excessively for ziyarat.” [12]
But it should be known that utilizing this tradition for proving prohibition of ziyarat is not correct due to a number of reasons: firstly, most of the scholars think this prohibition to be in the makruh sense and the reason for it being makruh was because of the special conditions prevailing at that time. One of the commentators of tradition i.e., the writer of Miftah al-haja fi sharh Sahih Ibn Maja refers to that and says:
“The scholars are having two opinions about the prohibition. That whether it is prohibited in the makruh sense or prohibited in the haram sense! But most of the scholars believe that women can go for ziyara if they are certain of remaining safe from any trouble.” [13]
Secondly, we have read in the previous traditions (kindly refer to tradition number 4) that Ayesha narrates from the Holy Prophet (s) that the latter declared free the ziyara of graves. If the women were excluded from this declaration then it is necessary to remind that this declaration is exclusively for men especially when the narrator is a lady and amongst the people to whom he (i.e. Prophet) was addressing was a lady and every addressee will naturally think that the order and declaration is directed to him or her.
Thirdly, some of the traditions mention the manner in which the Holy Prophet (s) taught Ayesha to perform ziyara of graves [14] and Ayesha herself used to personally visit the graves after the Holy Prophet (s).
Fourthly, al-Tirmidhi narrates that when Ayesha\'s brother i.e. ‘Abd al-Rahman bin Abi Bakr died in Ethiopia, his body was taken to Mecca and buried there. When his sister Ayesha came to Mecca from Medina, she visited grave of her brother and by the side of his grave, recited two couplets in his sorrow and made speech (about him).[15]
The commentator of Sahih al-Tirmidhi Imam Hafiz Ibn al-‘Arabi [al-Maliki] (born in 435 AH and died in 543 AH) writes in his additional notes on Sahih.
The fact is that the Holy Prophet (s) has permitted the men and the women to go for ziyara. If some of the traditions mention it to be makruh it is because of restlessness and impatience near the grave or because of not observing proper hijab.”
Fifthly, Bukhari narrates from Anas that the Holy Prophet (s) saw a woman crying over her beloved one and comforted her to have faith and be patient. The woman not recognising the Holy Prophet (s), said: “you release me from the calamity which has befallen upon me and not befallen upon you”. When it was said to her that he was the Holy Prophet (s) she left the grave and went to the house of the Holy Prophet (s) pleading pardon for not recognising him. The Holy Prophet (s) replied: “Patience is advised at the time of misfortunes”. [16]
If ziyara was forbidden, the Holy Prophet (s) would have prohibited her from this action while he only asked her to adopt patience. Moreover, after the women visited the house of the Holy Prophet (s) he talked of patience and steadfastness at the time of misfortunes and did not say anything about ziyara of grave; otherwise he would have ordered her not to visit the grave of her beloved one any more.
Sixthly, Fatima (‘a), daughter of the Holy Prophet (s), used to visit every Friday the grave of her uncle Hamza and recite prayer (salat) and cry sadly at his grave. [17]
Seventhly, al-Qurtubi says that the Holy Prophet (s) did not prohibit any lady going for ziyara. Instead he cursed those ladies who were going for ziyara very often as he uses the words and which is used for exaggeration [18]
Perhaps the reason of cursing such a habit is that excessive ziyarat is the source of spoiling the rights of husband. If such factors are absent in the ziyara of one lady then there is no problem as such since remembering death is a matter which is necessary for both men and women.
Eighthly, if ziyara of grave is the source of getting unattached towards this world and a reduction of the greed of the person in helping him to remember the Hereafter, it also brings some benefit for the dead one i.e. for the one who is buried under the soil and is helpless from doing anything. This is because the Islamic ziyara is usually accompanied by recitation of al-Fatiha and giving its reward to the deceased. In fact this is the best gift which an alive person can give to his or her beloved dead one.
Ibn Maja narrates in his Sahih that the Holy Prophet (s) said:
“Recite Sura Yasin upon your dead ones” [19]
Therefore, there is no difference between man and woman that one should be permitted and the other should be forbidden, except that if the women are faced with some special situations that we previously discussed. Now, that the matter of ziyara of the graves of believers is clear for us and it is now necessary to refer to the valuable effects of ziyarat of the graves of the awliya Allah and the beloved ones of Allah.
Notes:
[1] Sunan Ibn Maja, vol. 1, p. 113 chapter of
[2] Tafsir al-Baydawi, vol. 3, p. 77.
[3] Sunan Ibn Maja, chapter of vol.1, p.114, (Indian edition); Sahih al-Tirmidhi chapter of vol. 3 p. 274 along with commentary of Ibn al-‘Arabi Maliki, (Lebanon edition); After narrating the tradition from Burayda, al-Tirmidhi says:
‘The tradition of Burayda is correct and the people of knowledge act upon it. They do not put forward any obstacle for performing ziyara of graves and they are people such as Ibn al-Mubarak, al-Shafi’i, Ahmad and Ishaq.’ Meanwhile, you may refer to the following documents:
Sahih Muslim, vol. 3. page 65 chapter of
Sahih Abu Dawud, vol.2. p. 195, book of chapter of
Sahih Muslim, vol. 4 p. 73, book of chapter of
[4] Sahih Muslim, vol. 3, p. 65, chapter of
Sahih Ibn Maja, vol. 1, p. 114.
According to the narrators of this tradition, the reason the Holy Prophet (s) took permission from Allah for visiting the grave of his mother was that his mother was a polytheist. Undoubtedly the mother of Holy Prophet (s) was a monotheist and a believer like her father, grandfather and ancestors. For this reason all the portion of this tradition is incompatible with the religious standards.
Sunan Abi Dawud, vol. 2 p. 195. Book of Egyptian print along with the additional notes of Shaykh Ahmad Sa’d from the scholars of Azhar.
Sahih Muslim, vol. 4 p. 74, book of chapter of
[5] Sahih Ibn Maja, vol. 1, p. 114.
[6] Sunan al-Nasa\'i, vol. 3 p. 76; and Sahih Muslim, vol. 3, p. 64 chapter of
[7] Sunan al-Nasa\'i, vol. 40, pp. 76- 77.
[8] Sunan al-Nasa\'i, vol. 40, pp. 76- 77.
[9] Sunan Abu Dawud, vol. 2, p. 196.
[10] Sahih Muslim, vol. 3, p. 63 chapter of
[11] Sahih Muslim, vol. 3, p. 110 chapter of
[12] Sahih Ibn Maja, (1st Edition, Egypt), vol. 1, p. 478, book of chapter of
[13] Hawashi of Sunan Ibn Maja, (Indian edition), vol. 1, p. 114.
[14] Refer to tradition no. 5.
[15] Sunan al-Tirmidhi, vol. 4, p. 275 book of chapter of
[16] Sahih Bukhari, p. 100, book of chapter of ; Sunan Abi Dawud, vol. 2 p. 171.
[17] al-Hakim, Mustadrak al-sahihayn, vol. 1, p. 377; al-Samhudi, Wafa’ al-wafa’, vo1. 2 p. 112.
[18] Sunan Abu Dawud, vol. 2, p. 196 has narrated
[19] Sahih Bukhari, p. 100, book of chater of ; Sunan Abi Dawud, vol. 2 p. 171.
The graves which attract the worshippers of God from all over the world and in particular the Muslims, are the graves of those who were possessing a divine mission in the society and had fulfilled their mission befittingly. These people consist of:
1. Prophets and religious leaders who carried the divine message upon their shoulders and guided the people by giving their lives, property and blood of their dear ones and bore the hardships and difficulties in this path.
2. Great scholars who, like a bright candle, have spread light to their surroundings and have laboured in research and left behind a great treasure by the name of knowledge and wisdom in the service of mankind. They have acquainted men with the Divine Book, the Book of Nature and the language of creation and have laid the foundation of religious, human and natural sciences.
3. The group of people whose cup of patience had been overflowing from the social oppression, ever-increasing injustices and unfair discrimination. They are those who have put their life at stake against the oppressive rulers and washed with their blood the cruelties prevalent in the society. (the martyrs in the path of Islam). No revolution and reform in society will remain worthless and the significance of a holy revolution which wishes to bring down the palaces of the oppressors and suffocate them, is the holy blood of those combatants who wish to bring Justice, Equity, Liberty and freedom back to the society. It is they to whom the people go for their ziyarat and shed tears near their graves or shrines and remember their valuable services and their holy sacrifices. By reciting some Suras from the Qur’an they soothe their souls and by reciting poems about their sacrifices, lofty human merits and exalted morals, they enliven their memories and their school of thought and invite the people to follow their path.
Ziyarat of graves of such group of people is one kind of thanksgiving and appreciation of their heroism and self-sacrifices. It is a warning to the contemporary generation that the reward of the person who selects the true path and gives his or her life while defending true beliefs and propagating freedom and liberty is that he or she will never be forgotten. The passage of time which turns everything old and extinct not only does not make their memories to fade or disappear but causes the flames of love to glow more in the pure and sincere hearts. Thus how good it is that the contemporary generation and the future generation too follow their path since they have seen with their own eyes the rewards of the sacrifices of the men of truth. What was said till now has acquainted us with the importance of honouring the great religious personalities and the combatants in the path of truth and reality.
Therefore, based on this, we should always honour and respect these people in their death time just as it was done during their life time and should protect and safeguard their signs and memories. We should celebrate their birth-days and declare the day of their deaths to be the day of grief and sorrow. By holding big gatherings and delivering good and effective speeches, we should invite the people to become acquainted with their school of thought and protect and safeguard them in the future. We should respect the soil and place of their burial and prevent any kind of insult and segregation. This is because respecting their graves means respecting their school of thought just as insulting and degrading their grave is insulting their path and their conduct.
At present, anyone who steps into the cemetry of Baqi’ will see that the graves of the leaders of Islam and the dear companions of the Holy Prophet (s) who were self-sacrificing and striving in the propagation of religion in such a insulted state that it will give him a severe shock and grief and he will be astonished by attitude of the stone-hearted Wahhabis who reckon themselves to be the propagators of religion. This is because on the one hand they respect the names of religious leaders and companions of the Holy Prophet (s) on the pulpits and on the other hand whenever it comes to the matter of their graves, they do not pay the least respect. They do not even care about the animals contaminating the surroundings of their graves. By using the words of shirk (polytheism) and mushrik (polytheist) as an excuse, they strike down the respect and honour of the awliya and in this manner, restrain the people from honouring them in any possible manner (tongue, thoughts, expressions, actions etc) and to the extent that they consider all these actions (in consideration of the services of the awliya Allah) to be polytheism and label them as polytheists. They have such a severe enmity with the awliya Allah that any kind of respect manifested towards them will very much annoy them.
Now it is time to talk and discuss about ziyara of grave of the Holy Prophet (s) from Islamic proofs and reasonings.
Ziyarat of the Grave of the Holy Prophet (s)
We shall here bring forth the logical proofs from the Holy Qur’an and traditions and request the respected readers for more concentration in this section.
Evidence from Qur’an
The Holy Qur’an commands the sinners to approach the Holy Prophet (s) and request him to seek forgiveness for them from Allah since his request and plead is accepted by Allah. The Holy verse says:
“And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning, Merciful” (Nisa: 64)
If in case we were having only one such verse, we could say that the verse is related to the day when the Holy Prophet (s) was living amongst the people. However, due to a number of reasons, we can derive from this verse, one general conclusion that it is not specific to this worldly life.
They are, firstly the verses of Qur’an that consider a barzakhi life for the Prophet (s), awliya and some particular group of people and introduces them as the ones who can see and hear in that world. This segment of verses will be discussed under the topic of Tawassul (recourse) to the Holy souls.
Secondly, the Islamic traditions (hadiths) clearly bear testimony to the fact that the angels transmit the messages of the people to the Holy Prophet (s). This tradition has come in Sihah as such:
The Holy Prophet (s) said: “There is no one who sends greetings upon me but that Allah makes his greetings reach me and I answer his greetings”. [1]
And
“And said the Prophet of God (s) …… ‘Send greetings upon me for your greetings reaches me”’. [2]
Thirdly, right from the beginning, the Islamic society has grasped a general and wider meaning from this verse (mentioned above) and acted accordingly without the demise of the Holy Prophet (s) becoming any obstacle in this regard. After the passing of the Holy Prophet (s), a group from the Arabs would come for ziyara of Holy Prophet (s) with clear and pure minds and recite this verse and request him to seek forgiveness on their behalf.
Taqi al-Din al-Subki and al-Samhudi have reported examples regarding it in their books Shifa\' al-saqam and Wafa\' al-wafa\' respectively. We shall mention here some of them:
Sufyan bin \'Anbar, who is one of the learned scholars of the Shafi\'i school, narrates from al-\'Utabi - that latter was standing near the grave of the Holy Prophet (s) when an Arab came and said
‘Peace be upon you Oh Prophet of God, I have heard Allah saying (in Quran) “And had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning, Merciful” and indeed as I have come near you, I seek forgiveness for my sins and make you intercesseor towards my Lord..’
Thereafter he cried and sought forgiveness and left the shrine of the Holy Prophet (s) after reciting this poem
Regarding this matter al-Samhudi narrates from Ali (‘a) that: “Three days had passed from the burial of the Holy Prophet (s). One Arab came and threw himself over the Prophet\'s grave and sprinkling the soil of the grave over his head said: O Prophet, you spoke to us and we listened. You received from Allah what we received from you. One sentence which has been revealed from God is the verse:
‘And I have done injustice to myself and I have come to you to seek forgiveness for me.’
This action shows that the level and position which has been given to the Holy Prophet (s) by order of this verse is not limited to his life in this world but also applicable to his barzakhi life.
Basically, the Muslims do not consider the verses which are talking about the matter of respect of the Holy Prophet (s) to be restricted to his life-time. At the time of burial of Hasan ibn \'Ali (‘a), when a section of the people had made an uproar, Husayn ibn \'Ali (‘a), immediately recited the following verse in order to silence them.
“O you who believe! Do not raise your voices above the voice of the Prophet, and do not speak loud to him”. (Hujurat: 2)
Nobody, not even the Umayyads have said that this verse and this respect is only related to the life-time of the Holy Prophet (s). At present, the Wahhabis themselves have written this verse facing the grave of the Holy Prophet (s) and put it over the wall and by this, they wish to say that we should lower our voice and not speak loudly.
Therefore, we can grasp a wider meaning from the verse and it is this that at present, the Muslims can approach the Holy Prophet (s) and request him to seek forgiveness from Allah for their sins. Ziyara of the Holy Prophet (s) of Islam has no purpose other than mentioned in this ayah and has no parable in this regard.
This verse proves two matters:
1. After the demise of the Holy Prophet (s), it is possible to approach him and request him to seek forgiveness from Allah on one\'s behalf. This matter will be discussed later under the topic of “Tawassul (recourse) with the Awliya Allah”.
2. This verse is a testimony to the fact that ziyara of the Holy Prophet (s) is lawful since the reality of ziyara is nothing but the presence of the visitor near the visited one. If one is allowed to visit the grave of Holy Prophet (s) and request him to seek forgiveness from Allah then in fact we have performed two actions:
(i). We have requested him to seek forgiveness from Allah.
(ii). We have, by approaching him, conversed with him and ziyarat possesses no reality other than this and the subject matter of ziyara is mainly shaped with the same theme.
Therefore, this verse is a testimony to both these matters.
Another Evidence:
The unanimity and consensus of the Muslims in various periods in a decree related to the commandments of Islam is the most obvious testimony upon its correctness.
Consensus over the ziyara of grave of the Holy Prophet (s) is one of the better evidences of this decree. By referring to the books of tradition, fiqh, morals and history - especially those related to Hajj rites - the reality of this matter will be clarified.
Allama al-\'Amini has narrated from fourty-two Islamic sources, the recommendation of ziyara of the shrine of the Holy Prophet (s). He has accurately narrated the texts and wordings of them in Al-Ghadir, volume 5, pages 106 to 129.
The books which we have referred to are the following:
A. Shifa\' al-saqam fi ziyara khayr al-\'anam written by Taqi al-Din al-Subki al-Shafi\'i (died in 756). He has narrated in this book a part of the texts and wordings of the scholars.
B. Wafa\' al-Wafa\' written by al-Samhudi (died in 911). He has narrated in this book the texts and wordings of the scholars which all indicate emphatic recommendation.
C. Al-Fiqh \'ala al-madhahib al-arba\'a which has been written by four men from the four schools of thought and exposes the thoughts of the four Imams of Ahl-al Sunnah whom they follow. They have written as such:
The ziyarat of the grave of the Prophet (s) is the principal recommendion as repeatedly found in traditions.
Now it\'s time to reflect upon a section of the traditions which have been narrated by Islamic muhaddithun (traditionists).
Traditions Regarding Paying Homage to the Holy Prophet (s
The Islamic traditions (hadiths) about ziyara of the Holy Prophet (s) are so many from the Sunni muhaddithun that we don’t feel need to pay attention to their references. The great Sunni scholars from each of the sects have narrated these in their books and it shows that ziyara of the shrine of the Holy Prophet (s) has been one of their indisputable matters. Now we shall narrate only a few of them as mentioning all of the traditions will lengthen our discussion. First Tradition:
“Anyone who visits my grave, will never be deprived of my intercession”.
This tradition has come down in the book of Al-Fiqh \'ala al-madhahib al-arba\'a in volume l page 590 and the Sunni scholars of the four schools of thought have given fatwa
(verdict) based on them. For reference consult the book of Wafa\' al-wafa\' vol. 4 page 1336.
Certainly, such a tradition which the scholars have recorded right from the middle of the 2nd century till now, cannot be said to be unfounded. For completion of the matter, Taqi al-Din Ali bin Abdl al-Kafi al-Subki (d. 756 AH) has discussed and investigated this matter and isnad of the traditions in his valuable book Shifa\' al-saqam on pages 3 to 11 and has proved the verity and accuracy of the methods of this tradition.
Second Tradition:
“Anyone who comes to me with the intention of paying homage to me will be having a right upon me to intercede for him on the Day of Judgement”.
Sixteen memorizers (of Qur’an) and muhaddithun have brought this tradition in their books and Taqi al-Din al-Subki (d. 756 AH) has discussed the narrators and isnad of the traditions in his book Shifa\' al-saqam page no.13. Also refer to the book Wafa\' al-wafa\' vo1. 4, page 1340
Third Tradition:
“Anyone who visits the House of Allah and then visits my grave is like one who has visited me during my life-time.”
This tradition has been recorded by twenty-five of the renowned muhaddithun and huffaz in their books and Taqi al-Din al-Subki has spoken extensively about the references of this tradition in his book Shifa\' al-saqam pages 12 to 16. Also refer to Wafa\' al-wafa\' volume 4 page 1340.
Fourth Tradition:
“Anyone who visits the House of Allah and does not visit me has done injustice upon me”.
This tradition has been narrated by nine men from the shuyukh and memorizers of tradition. Also refer to Wafa\' al-wafa\' volume 4 page 1342.
Fifth Tradition:
“I will become an intercessor for anyone who pays homage to me by coming to my shrine.”
This tradition has been narrated by thirteen muhaddithun and huffaz . Refer to Wafa\' al-wafa\' volume 4 page 1347.
Sixth Tradition:
“Anyone who visits me after my demise is like one who has visited me during my lifetime”.
These are the examples from various traditions in which the Holy Prophet (s) has invited the people for his ziyara and the number of such traditions according to research of al-Ghadir amounts to twenty-two.
Al-Samhudi has collected seventeen traditions in his book Wafa\' al-wafa\' volume 4 pages 1336-1348 and has discussed their references in detail.
If the Holy Prophet (s) has invited the people for his ziyara, it is because of a series of material and spiritual benefits which are hidden in the ziyarat of great Islamic personalities.
By paying homage to the grave of the Holy Prophet (s), people become acquainted with the propagation of religion of Islam and receive the correct traditions and knowledge and spread them around the world
Reasonings of Wahhabis about Prohibition of Journey towards Ziyarat of Graves
Apparently, the Wahhabis permit the ziyara of the Holy Prophet (s) but do not consider the journey for ziyara of graves (of others) to be permissible.
Muhammad ibn ’Abd al-Wahhab writes in the second treatise in al-Rasa\'il al-hadiyya al-saniyya [5] as follow
“Ziyara of the Holy Prophet (s) is mustahab (recommended) but journey specifically undertaken for ziyara of mosques and reciting prayer there in is not allowed”.
Their main reasoning for ziyara being forbidden is the following tradition which has been narrated in the Sihah. The narrator of this tradition is Abu Hurayra who says that the Holy Prophet (s) said:
“The load of journey cannot be fastened except for (journey towards) three mosques - my own Mosque, Masjid al-Haram and Masjid al-\'Aqsa”
The text of this tradition is narrated in some other way too and that is:
Still this text has been narrated in a third way:
That the tradition has come in the books of Sihah is undoubtful and we never dispute that its narrator is Abu Hurayra. However what is important is to understand the context of the tradition.
Let us suppose the text of the tradition is as such:
Indisputably the word of is an exception and requires (that from which the exception is made) and before refering to the evidences we can presume the in two ways:
Understanding the context of the tradition depends on selecting one of the two assumptions.
If we assume the context of the tradition to be the first one, then in such a case it would mean that no luggage for journey will be fastened towards any mosque except these three mosques and it does not mean that ( ) is not permissible for any place even if it is not a mosque.
Anyone who fastens the luggage of journey for ziyara of the Holy Prophet (s), Imams and virtuous men will never be included in the prohibition of this tradition since the topic of discussion is journey (only) towards mosque and amongst all the mosques these three mosques have been excluded. But going to journey for ziyara of shrines which is out of our topic of discussion is not included in this prohibition.
If we assume the context of the tradition to be the second case, it would mean that except for the journey towards these three places, all spiritual journeys are prohibited, whether the journey is for ziyara of mosque or for ziyarat of other placs.
However by paying attention to the decisive evidences it will become clear that the context of the tradition is the same as the first one.
Firstly the (the thing excepted) is of the three mosques; in as much as the exception is a linked exception certainly will be related to the mosque and not place. [7]
Secondly, if the aim is prohibition of all the spiritual journeys, it will not be a correct restriction because, in the Hajj ceremonies people do ( ) and fasten their luggage for Arafat, Mash\'ar and Mina. If religious journey (other than to these three places) is not allowed, then why it has been permitted for these three places?
Thirdly, journeys undertaken for jihad in the path of Allah, seeking knowledge, establishing bonds of relationship or visiting parents are such journeys which have been emphasised in Qur’an and traditions. Qur’an says:
“Why should not then a company from every party from among them go forth that they may apply themselves obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?” (Tawba: 122)
Therefore great research scholars have interpreted the tradition in the way which we have mentioned.
Al-Gazzali in his book Ihya\' \'ulum al-din says:
“The second type of journey is to go on journey for worship like journey for jihad, hajj, ziyara of the grave of Holy Prophet (s), his companions and the awliya.
Anyone whose ziyara is the source of tabarruk during life-time will also be the same during his death-time and for these motives is no problem and is not contradictory to the tradition which prohibits (other than the three mosques).
This is because the matter under discussion is about the mosques and since other mosques are all equal as far as superiority is concerned it is said that journey towards these mosques are not permitted. However, if we overlook the matter of mosques, the ziyarat of Prophets and awliya are having a great virtue although they possess ranks and grades. [9]
Therefore what is prohibited is towards the mosques (other than the three mosques) and not “ ” for ziyarat and or other spiritual works.
Here we dont have an alternative but to mention that when the Holy Prophet (s) says that no luggage can be fastened for other than the three mosques, it does not mean is forbidden (haram). Instead it means that it is not having any merit that a person fastens his luggage towards them and takes the trouble of visiting them as all the mosques (other than the three mosques) are not having any difference as far as their superiority is concerned. The general mosque, the district mosque and the community mosque are all having equal rewards; it is needless that with the presence of the general mosque in a near locality a person fastens his luggage for the general mosque situated in another far-away locality. But it does not mean that if he does so, his action will be haram and his journey will be a sinful one.
The proof of this matter is what the writers of Sihah and Sunans narrate that the Holy Prophet (s) and his companions would visit Masjid Quba on Saturdays and recite prayer at that place. Here is the text of Sahih Bukhari:
Notes:
“The Holy Prophet (s) used to go for ziyara of Masjid Quba on every Saturday either on foot or on a mount. The son of ‘Umar too would do the same.” [9]
Fundamentally, how can travelling distances for performing salat for Allah in one of the divine mosques without the least taint of sham be considered as haram and unlawful? While establishing prayers in mosque is mustahab (recommended) its preliminary steps too, as a rule, will take the same colour.
[1] Sunan Abu Dawud, vol. 1 pages 470-471, book of Hajj chapter:
[2] Shaykh Mansur Ali Nasif, Al-Taj al-jami\' li al-\'usul fi ahadith al-Rasul, vol. 2, p. 189
[3] Wafa\' al-wafa\' volume 4 page 1361
[4] Al-Fiqh \'ala al-madhahib al-arba\'a, volume 1 page 590.
[5] It is the best book which has been written by any of the Sunni writers against the fatwa (verdict) of Ibn Taymiyya regarding the prohibition of journey for ziyara of the Holy Prophet\'s grave.
[6] These three texts have been narrated by Muslim in his Sahih vol. 4 page 126 book of Hajj, chapter of . It can also be found in Sunan Abu Dawud, vol. 1 page 469, book of Hajj and Sunan al-Nasa\'i with Sharh of al-Suyuti vol. 2 pages 37-38.
[7] If someone says: “ ” , then we have to say that is the word for human-beings and its like for example tribe etc. and it is not referring to a more comprehensive meaning by the name of “things” and “existence” which is either human-beings or other things
[8] al-Ghazzali, Ihya\' \'ulum al-din, book of manners of journey, vol. 2 page 247 printed by Dar al-Ma\'arifa (Beirut). Also refer to al-Fatawa al-kubra, vol. 2 page 24.
[9] Sahih al-Bukhari, vol. 2 page 76. Sahih Muslim (with Sharh of al-Nawawi) vol. 9 pages 169-171; Sunan al-Nasa\'i (with Sharh of al-Suyuti) vol. 2 page 37.
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Performance of Prayer and Supplication Near Graves of the Holy Personalities
Among the matters which has been discussed and debated in the books of Wahhabis is the issue of performing prayer and recitation of du\'a near the graves of the holy personalities and the matter of lighting candles over their graves.
The founder of this school of thought says in the treatise of Ziyarat al-qubur as such:
“No one from the past leaders has said that salat near the graves is mustahab (recommended) or that salat and du\'a at these places are more superior to other places. Instead all of them are of the same view that salat in mosques and houses are more useful than reciting them near the graves of the awliya and virtous people”. [1]
Moreover, in a reply attributed to the scholars of Medina we read as such:
“At the time of supplication, it is better to stop from concentrating over the grave of the Holy Prophet (s) and what is well-known in the reliable books is its prohibition. Moreover the best direction is the direction of qibla”.
This matter, over the passage of time has reached the level of shirk (polytheism) from the level of prohibition and at present they consider such an action to be shirk and its performer a mushrik (polytheist).
We remind you that anyone who perfoms salat for and worships the one in the grave or takes his grave as a qibla will undoubtedly be called a mushrik.
But no Muslim from anywhere in the world performs such an action near the grave of the Holy Prophet (s) and the awliya. They neither worship them nor take their graves as qibla.
Therefore the idea of shirk is no more than an imagination. The motive of Muslims in performing salat and du\'a near the graves of the awliya is the very intention of tabarruk to the place where the beloved one of Allah has been buried.
They imagine that since such a place beholds a special dignity due to the burial of the beloved one of Allah, their actions will consequently be having a great reward.
Now it is necessary to discuss whether a place enjoys sanctification due to the burial of some virtuous and pious person or not?
If such a judgment is proved through the Qur’an and sunnah, then naturally performing salat and du\'a near the graves of the divine leaders will be considered as commendable acts. And, even in other case, we cannot declare it to be prohibited and haram. Instead, like all the other places, performing salat and reciting du\'a in those places too will be permitted and lawful even though it may not be considered admirable.
In this section we shall now focus our discussion on whether the burial places and graves of the Prophets and awliya are possessing special superiority and dignity or not and whether any proof exists in the Qur’an and sunnah about this matter or not?
This reality can be known by paying attention to the following verses:
1. About the grave of ‘Ashaab-e-Ka\'ahf’ the group of monotheist gave their views as such:
“……For we will certainly raise a masjid over them.” (Kahf: 21)
Their aim in considering the graves as mosques was nothing but to perform their religious obligations or, so to speak, their prayer and du\'a over there. [2] They imagined that this place possessed a special dignity keeping in mind the fact that it contained the dead bodies of the beloved servants of Allah. They thought of seeking tabarruk from the superiority of that place and hence a greater reward.
Qur’an narrates this matter from the group of monotheists and does not say anything more. If this action was unlawful, vain and useless, then Qur’an would have never remaind silent. It would have certainly found fault with it and not kept silent which is naturally the sign of approval.
2. The Holy Qur’an commands the people visiting the House of Allah to recite salat at Maqam Ibrahim i. e. the place where Ibrahim (‘a) was standing.
Thus it says:
“And appoint for yourselves a place of prayer on the standing-place of Ibrahim”. (Baqarah: 125)
If you place this verse before anyone they will not understand anything from it except that this place has achieved superiority and dignity due to the standing of Ibrahim (‘a) over this spot and perhaps his worshipping of Allah in that place. Due to the auspiciousness and dignity this spot possesses, the Holy Qur’an orders the Muslims to recite salat at that spot and seek ‘tabarruk’.
When the Qiyam (standing) of Ibrahim (‘a) in one place gives holiness and dignity to such a place then, does not the burial of the bodies of martyrs and virtuous people become the source of dignity and excellence and does not prayers in such a place possess a greater value and dua\'s get better answered?
Is it true that this verse has been revealed only in the case of Ibrahim and we cannot derive a general judgement from it!?
Dawaniqi entered into a debate with Imam Malik (the founder of Maleki School of thought) in the mosque of the Holy Prophet (s) and said: “Should we stand facing the qibla at the time of du\'a or should we face the grave of the Holy Prophet (s)?” Malik replied: “Why should you turn away from the Holy Prophet (s) while he is your channel and your father, i.e. Adam\'s (\'a) channel?! Instead turn towards the grave of the Holy Prophet (s) and take him as your intercessor and request him to intercede on your behalf. [3]
This conversation and discussion shows that du\'a near the grave of the Holy Prophet (s) was having no problem and difficulty and the question of Mansur to the leader of Medina was about the preference of one (act) over the other and Imam Malik replied that paying attention to the grave is like paying attention to the qibla.
3. Reference to the incident of mi\'raj will make this fact more evident since it has come in the traditions of mi\'raj that the Holy Prophet (s) recited salat in places like Taiyyaba, Mount Sinai and Bethlehem.
Jibra\'eel came to him and said: ‘O Prophet! do you know the place where you recited salat? You have performed your prayer at the birth place of \'Isa’ (Jesus). [4]
From this tradition we come to know that performing salat in places that have been in contact with the body of a Prophet have great significance and tabarruk to this particular place was because of Hazrat Isa\'s birth in that place and nothing else.
4. ‘Hajar’ and ‘Ismail’, due to their patience in the path of Allah and their forbearance for being away from home, reached to such position that the places where they used to walk became the places of worship (i.e. the places between Safa and Marwa) [5]
The following is the saying of the student of Ibn Taymiyya.
“If really the places of strides of these two persons who, because of their patience and forbearance in the path of Allah became so much Holy that the Muslims have been ordered to worship God in these places, then why the grave of the Holy Prophet (s) who has exhibited the greatest of patience and steadfastness on the path of rectifying the society cannot be considered as Holy and sacred and why salat and du\'a cannot be recited near such a place
5. If truly performing salat near the grave is unlawful, then how Umm al-Mu\'minin (Ayesha) during her remaining life time performed salat and worshipped in her chamber where the Holy Prophet (s) was buried.
The meaning of the Holy Prophet\'s tradition: (“God has cursed the Jews and the Christians for considering the graves of their Prophets as mosques” [6] ) which the Islamic traditionists narrate and which the Wahhabis utilise for proving the prohibition of salat near the graves of awliya is because they were prostrating over the grave of their Prophets or that they were taking their graves as qibla both of which were unlawful. If the meaning of the tradition is what they say then why Ayesha, narrator of the tradition, performed salat in her chamber for approximately fifty years.
6. If the burial place of the Holy Prophet (s) is not having any special significance, then why the two Shaykhs insisted that they should be buried in that place?
Why al-Hasan ibn \'Ali (‘a) mentioned in his will that his Holy body should be buried near his great grandfather and if not possible due to his enemies, he should be buried in the cemetry of Baqi!?
And what relation this tradition has with the actions of the Muslims who perform salat for the sake of God, facing the qibla near the grave of the Holy Prophet (s) and their motive is only to derive virtue from that place!
The daughter of the Holy Prophet (s) whose happiness as per the decree of traditions of Sihah is the happiness of her God and Messenger and her anger is the anger of her God and Messenger used to visit every Friday the grave of her Uncle Hamza and perform salat and mourn in that place. Here is the text of history:
[7] These reasons jointly show us the path of the Muslims who were always reciting salat and supplications in places where the beloved ones of Allah and the self-sacrificers on the path of truth had been buried and gives the message that salat and supplication in such places enjoy more honour and superiority and the motive is only to seek tabarruk from that sacred place.
* * *
Let us suppose that there is no proof from Qur’an and traditions that such a place possesses distinction and performing salat and du\'a in such a place is honourable. But why prayer in such a place should be considered as prohibited? Why such a place should not be included in the general principles of Islam which considers all the places on earth to be the places of worshipping God [8] so that the Muslims are able to peform prayer near the graves of the beloved ones of Allah!?
Previously, we had mentioned to you about the motive of the traditions which says that the Jews and Christians have taken the graves of their Prophets as mosques and never such a tradition includes those who perform salat and du\'a facing the qibla for the sake of God.
The matter of lighting candles and so on over the graves of the beloved ones of God which the Wahhabis strictly prohibit is not an important matter since their references is the same tradition of Sunan al-Nasa\'i who narrates from Ibn Abbas that the Holy Prophet (s) has cursed the women visiting the graves and those who turn the graves into mosques and light the candles.[9] This tradition is applicable in the event that lighting candles etc. is having no benefits other than wastage of money or imitating some countries of the world
However if the aim of lighting candle etc. is to recite Qur’an and du\'a or perform salat and other legal things, then certainly it will not create any problem. Instead lighting candles etc in such places and that too for such holy purposes will be the proof to:
“…….And help oneanother in goodness and piety,….” (Maida: 2)
Under these circumstances why should it be considered haram and forbidden?
Incidentally a group of commentators of traditions have specified the same fact,
Al-Sindi mentions in the margins of Sunan al-Nasa\'i
“Prohibition for lighting of candles was only because such an action leads to wastage of wealth”. [10]
Notes:
[1] Ziyarat al-qubur, page 159-160.
[2] In interpreting the afore-said tradition, al-Zamakhshari in al-Kashshaf says:
About this verse Nayshaburi writes in his Tafsir as such:
[3] Wafa\' al-wafa\' fi akhbar dar al-Mustafa, volume 4, page 1376.
[4] al-Suyuti, al-Kasa\'is al-kubra, vol. 1, page 154.
[5] Ibn al-Qayyim al-Jawziyya, Jala\' al-\'afham fi salat wa al-salam \'ala khayr al-\'anam, page 228.
[6] Sunan al-Nasa\'i, vol. 4 page 96 (Beirut edition)
[7] Sunan al-Bayhaqi, vol. 4 page 78; al-Hakim al-Naysaburi, al-Mustadrak, vo1. 1, page 377.
[8]
Ibn Hanbal, al-Musnad, vol. 2 page 222.
[9]
(Sunan al-Nasa\'i, vol. 3 page 77 (Egyptian edition) and vol. 4 page 95 (Beirut edition)
Sharh al-jami\' al-saghir, vol. 2 page 198
[10] Sunan al-Nasa’i, vol. 3 page 77 (Egyptian edition) and vol. 4 page 95 (Beirut edition). Also refer to Sharh al-jami\' al-saghir, vol. 2 page 198.
source : GREATER SINS/Shaheede Mehraab Ayatullah-ul-Uzma Al-Haaj Sayed Abdul Husain Dastghaib Shirazi (r.a.)
