CONSTRUCTING DOMES OVER THE BURIAL PLACES OF SAINTS
Mufti Ahmed Yar Khan Naeemi رضی اللہ تعالٰی عنہ
There are two types of Muslims,
1. The general and lay-body Mu’mins.
2. The Ulama, Mashaaikh of the Friends (Auliya) of Allahعزوجل whose respect and reverence is, in fact, respect towards Islam
To reinforce the graves of the general Mu’mins and build domes over them, etc. is prohibited because doing so has no benefit or reason. Yes, sand, etc. should continuously be placed on them to shape and preserve their recognition so that Fatiha, etc. can be made there. This is permissible.
Concerning the graves of the Friends (Auliya) of Allahعزوجل which are visited by crowds of people who sit around the blessed grave of the Wali to recite Qur’an, make Fatiha, etc., to build a structure around the grave or dome, etc. for the visitor’s convenience and ease and to demonstrate the grandeur of the Saint is permissible according to the Shariah. In fact, it is proven from the Sunnah of the Sahaaba. On the contrary, to build domes over the graves of the lay-Mu’mins which have been made durable is prohibited. If their graves have already been strengthened, it is not allowed to tear down its reinforcement. The first rule is agreed upon by all, but there is division regarding the other two. Thus, we present this discussion in two chapters – the first containing proof of our stance and the second answering the objections.
There are three circumstances at this point,
1. Reinforcing the grave itself.
2. Increasing the height of the watt’s Qabr moderately, according to Sunnat.
3. Constructing a building around the Qabr.
Thereafter, there are two circumstances related to reinforcing the grave itself, 1. Reinforcing the interior portion of the grave, i.e. the part that is joined to the body.
2. Reinforcing the exterior, i.e. the part that is visible.
Only baked and whole bricks may be used to reinforce the inner part of the grave.
Using sticks here is prohibited. Yes, if stones or cement are used to strengthen it, it is permissible because sticks and bricks have the effect of fire. To strengthen the outer portion of the grave for general Muslims is prohibited, but doing so for the Ulama and Mashaaikh especially, is permissible.
It is also allowed to extend the hump of tile grave to the length of more than one hand. Also, if the casing around the Qabr is extended and the hump of the Qabr remains at one hand’s length, it is permissible.
Constructing an edifice around or near the Qabrs of general Muslims is impermissible but doing so around the graves of the Jurists (Fuqahaa) and Ulama (Learned) isn’t. Proof of this follows,
1. When Hadrat Uthman ibn Mazoon رضی اللہ تعالٰی عنہ was buried, the Holy Prophetصلی اللہ علیہ وسلم placed a stone on the head-side of the grave and said, “With this, we place the recognition of our brother’s grave and shall bury the deceased of our family here.” – Mishkaat, Kilaabul-Janaaiz, Baabud-Dafn with reference to Abu Dawood
Read more: Construction Domes Over the Burial Places of Saints
WRITING KAFANI OR ALFI
Mufti Ahmed Yar Khan Naeemi رضی اللہ تعالٰی عنہ
This discussion has two topics,
1. Placing the Shajra Sharif, Ghilaaf of the Kaaba, Ahad-Nama or other sacred relics (Tabarruks) in the grave.
2. To write the Ahad-Nama or Kalima Tayyibah on the kafn or forehead of the deceased with the finger, sand, or something else.
Both of these things are permissible and proven from the Ahadith and rulings of the Fuqahaa, However, the opposition rejects this.
PROOF OF WRITING KAFANI OR ALFl
Placing sacred relics (Tabarruks) of the Buzurgs, Ghilaaf of the Kaaba, Shajra Sharif or Ahad Nama in the grave is a means (waseelah for the forgiveness of the deceased. The Holy Qur’an states, “و ابغوا الیہ الوسیلۃ” Hadrat Yusufعلیہ السلام said his brothers, “Take this shirt of mine and put it on the face of my father. He will regain his eyesight.
This proves that clothes of the Buzurgs grant cure because that very shirt belonged to Hadrat Ibrahimعلیہ السلام , As a result, it is hoped that the names of the Buzurgs will open the mine of the deceased and he will remember the correct answers [in the grave].
Sayyidah Umme Atia رضی اللہ تعالٰی عنہ states that when they finished giving Ghusl to Sayyidah Zainab رضی اللہ تعالٰی عنہا the daughter of the Holy Prophetصلی اللہ علیہ وسلم they informed him of its completion. She narrates, “The Prophetصلی اللہ علیہ وسلم then handed us his tahband (lower garment) and ordered that it be kept with the body in the kafan,” – Mishkaat, Baab. Ghuslil-Mayyit
Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes under this, “This Hadith is the source of attaining blessings from the belongings and clothes of the pious just as how some disciples of the Mashaaikh place the kurta of the Mashaaikh in the grave,” – Lam’aat
Annotating on this Hadith, he رضی اللہ تعالٰی عنہwrites in his Persian commentary of Mishkaat, “This confirms the attaining of blessings from the clothes and relics of the pious after death in the grave to be preferable (Mustahab) just as how it was before death.” – Ashiatul-Lam’aat
Speaking about his father, Saifuddin Qaadri رضی اللہ تعالٰی عنہ Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ writes, “It is appropriate that verses which discuss mercy and forgiveness be written on a piece of paper and kept with my kafn,” – Akhbaarul-Akhyaar
Shah Abdul-Azeez رضی اللہ تعالٰی عنہ writes, “Placing the Shajra in the grave is the practice of the Buzurgs (pious elders of the deen).
This is done in two ways. The first is placing the Shajra on the chest of the deceased either above or beneath the kafn, which is prohibited by the Jurists. The second is making a niche in the grave at the head-side of the deceased and placing the Shajra within.” – Fataawa Azeezia
Hadrat Jabir رضی اللہ تعالٰی عنہ states that the Holy Prophetصلی اللہ علیہ وسلم” went to the grave of Abdullah bin Ubai (the Leader of the Hypocrites) after he was placed in the grave. He ordered for him to be brought out, placed his blessed saliva on him and dressed him with his upper garment.” – Mishkaat, Baabu Ghuslil-Mayyit Once, Sayyiduna Rasulullahصلی اللہ علیہ وسلم came out wearing his tahband.
Someone saw it and asked him for it. The Sahaaba replied, “The Prophetصلی اللہ علیہ وسلم” had a need for the tahband at that time but rejecting someone who asks from him was not his habit.” When they asked the man why he requested it, he explained. “Oath on Allah عزوجل! I did not ask for it to wear it, but that it may become my kafn. Sahl states that this tahband eventually did become his kafn. – Bukhari, Vol. 1, Kitaabul-Janaaiz, Baabu Man A’adal-Kafn
Sayyiduna Abdullah ibn Abbas رضی اللہ تعالٰی عنہ reports that Rasulullahصلی اللہ علیہ وسلم gave his shirt to the mother of Sayyiduna Ali Fatima bint Asad رضی اللہ تعالٰی عنہ, as a kafn. He even placed her in her grave and buried her himself. When people enquired the reason for this, he explained, “I made her use my shirt so that she may attain clothes of Jannat. I placed her in her grave so that its narrowness is removed for her.” -Ma‘arifatus-Sahaaba of Abu Nuaim and Musnadul-Firdaus of Dailmi.
Allama Ibn Abdul-Bir رضی اللہ تعالٰی عنہ states that at the time of demise, Hadrat Ameer Mu’awiya رضی اللہ تعالٰی عنہ willed, ‘The Holy Prophetصلی اللہ علیہ وسلم blessed me with his clothing. I have kept them for this very day. Keep them beneath my kafn, Take the blessed hair and fingernails of the Messengerصلی اللہ علیہ وسلم and place them on my face, eyes and parts of Sajda? -Kitaabul-lsti‘aab fi Ma‘arifatis-Sahaaba.
Imam Haakim narrates from Hameed ibn Abdur-Rahman Rawaasi that Hadrat Ali رضی اللہ تعالٰی عنہ once had some musk. He stated in his will, “Perfume me with this musk because it is the remainder of Sayyiduna Rasulullahصلی اللہ علیہ وسلم” – Mustadrak.
Other references like these can be produced but we make do with this much. Those who want further insight should refer to the treatise ‘Al-Harful-Hasan of Alahazrat.
It is permitted to write the Ahad Nama or Kalima Tayyiba either on the deceased’s forehead or kafn. Similarly, placing the Ahad Nama in the grave is also allowed (written either with the finger or with something else). Imam Tirmidhi Hakeem ibn Ali رضی اللہ تعالٰی عنہ narrates that the Holy Prophetصلی اللہ علیہ وسلم said, “He who writes this dua on a piece of paper and places it between the kafn and chest of the deceased causes the deceased to not undergo punishment in the grave and not see Munkar and Nakeer (the two angels who question the inmates of the grave).” – Nawaadirul-Usool
Read more: Proof for Writing Kafani or Alfi (Dua Ahad Nama etc.)
Sharh al-`Aqeedah an-Nasafiyyah
Imaam Sa`d-ud-Deen at-Taftaazaani رحمة الله عليو
In the present age, there are numerous baatil groups promoting their own baatil beliefs that are in conflict with the age-old beliefs of Ahlus Sunnah wal-Jamaa`ah. This kitaab is meant to ground the readers in the correct `Aqaa'id (beliefs) of Ahlus Sunnah wal-Jamaa`ah.
Sharh al-`Aqeedah an-Nasafiyyah is a Maatureedi kitaab, but the differences between the Ash`aris and the Maatureedis are very few, and really are just semantical. There are no major differences between Ash`aris and Maatureedis in terms of `Aqeedah - the differences are all minor. In this kitaab, when it comes to an issue wherein the Ash`aris have a belief different to the Maatureedis, Imaam at-Taftaazaani mentions it, so this kitaab serves to impart both Maatureedi `Aqeedah and Ash`ari `Aqeedah.
We make Du`aa that Allaah Ta`aalaa makes this kitaab a means of benefit to us and to all those who read it, and that He lets us live and die upon the correct `Aqeedah and Manhaj, .آمين يا رب العالمين
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SATISFYING THE NEED WITH THE OBLIGATORY CREED OF ILM AT TAWHEED
Presenting the essentials of Islamic belief
A Commentary on Imam Abu Ja'far al Warraq At Tahawiyya al Misri's Aqidah Tahhawiyya
A Summary of the Aqeedah of Ahlus Sunnah wal Jamaa’at
Dr. Shaykh Sayyid Muhammad Bin Yahya Ninowy
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Read more: Satisfying the need with the Obligatory Creed of Ilm at Tawhid
Al Fiqh Al Akbar of
Sayyidinaa Nu'man bin Thabit al Kufi,
Imam Abu Hanifa رضی اللہ تعالٰی عنہ
Explained
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Beloved Prophet's صلی اللہ علیہ وسلم
Undoubtedly, with Allah is the knowledge of the Hour, and He sends down rain and knows what is in the wombs of the mothers and no soul knows what it will earn tomorrow and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware. [31:34]
Commentaries on the Above Verse of Holy Qur'an
Tafseer-e-Saavi Hashiya Ala Tafseer al Jalalain comments under this verse:
In Tafseer Araais al-Bayan, it is said with reference to what is in the wombs (of the mothers):
We heard some Auliya saying that they had given the advanced information whether the child in the womb was a boy or a girl and we saw with our own eyes that the information given by the Auliya (saints) was correct. [Araa'is al-Bayan, Dar al Kutb Ilmiyah (Berut - Lebenon), Vol 3, Page 126]
It is said in Rooh al-Bayan, about this verse:
And whatever the information about the Unseen (Ghayb) are reported from the apostles and the mystic saints, these are the blessings from Almighty Allah either by way instruction from Him or Revelation (Wahi) or Inspiration (Ilhaam). Likewise some saints (Auliya) predicted rainfall, some about the child in the womb, these all proved correct. [Tafsir Rooh al-Bayan, Vol 10, Page 446 / 447]
Read more: Beloved Prophet's Knowledge of Five Secrets [Uloom al-Khamsah]