CHAPTER TWELVE

CONSTRUCTING DOMES OVER THE BURIAL PLACES OF SAINTS

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 Quran, 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.

PROOF OF ERECTING EDIFICES AROUND THE GRAVES (MAZAARS) OF THE SAINTS

There are three circumstances at this point,

1. Reinforcing the grave itself.

2. Increasing the height of the watt's Qabr moderately, according to Sunnat.

3. Constructing a building around the Qabr.

Thereafter, there are two circumstances related to reinforcing the grave itself,

1. Reinforcing the interior portion the grave, i.e. the part that is joined to the body.

2. Reinforcing the exterior, i.e. the part that is visible.

Only baked and whole bricks may be used to reinforce the inner part of the grave.

Using sticks here is prohibited. Yes, if stones or cement is used to strengthen it, it is permissible because sticks and bricks have the effect of fire. To strengthen the outer portion of the grave for general Muslims is prohibited, but doing so for the Ulama and Mashaaikh especially, is permissible.

It is also allowed to extend the hump of tile grave to the length of more than one hand. Also, if the casing around the Qabr is extended and the hump of the Qabr remains at one hand's length, it is permissible.

Constructing an edifice around or near the Qabrs of general Muslims is impermissible, but doing so around the graves of the Jurists (Fuqahaa) and Ulama (Learned) isn't. Proof of this follows,

1. When Hadrat Uthman ibn Mazoon رضی اللہ تعالٰی عنہ was buried, the Holy Prophetصلی اللہ علیہ وسلم placed a stone on the head-side of the grave and said, "With this, we place the recognition of our brother's grave and shall bury the deceased of our family here." 12.1 - Mishkaat, Kttaabul-Janaatz, Baabud-Dafn with reference to Abu Dawood

2. Hadrat Khaarija رضی اللہ تعالٰی عنہ states, "We were present in the time of Uthmane. The most successful jumper from us was the person who was able to leap across the grave of Uthman ibn Mazoon رضی اللہ تعالٰی عنہ 12.2 - Bukhari, Kitaabul­Janaaiz, Baabul-Jareed alal-Qabr, narrated as a note (taaleeq)

We know from the narration in Mishkaat Sharif that there was a stone on the head-side of Hadrat Uthman ibn Mas'un's رضی اللہ تعالٰی عنہ grave and, from this Hadith of Bukhari, it's known that the hump of his grave was that stone. Consistency between these two narrations can be made through the following - "A stone was placed at the head-side of the grave" doesn't mean that it was placed near the head, separate from the grave, but that it was placed in the grave itself at the head-side. It could also mean that the entire grave was of that stone (but only the head-side was mentioned). Both of these Ahadith prove that to preserve the recognition of a certain grave by making it a little high or strengthening it with stones, etc. is permissible. This is so that people realize that this is the grave of a Buzurg. The two rules are cleared through this. Also, the Fuqahaa state that if the piece of earth is soft and the deceased has to be buried in a box of wood, the inner area of the grave should have sand spread within in all four directions. ­Shaami, Alamgbiri, etc. Baabu-Dajni-Mayyit

We can also deduce from this that the interior of the grave shouldn't be solid. Two rules are hereby proven.

3. To construct a building, shelter or edifice around the graves of the Friends of Allah and Mashaaikh of Ulama or nearby is proven to be permissible from the Quran and practice and rulings of the Sahaaba, Ulama and general body of Muslims.

Narrating the incident of the People of the Cave [Ashaab-e-Kahf), the Holy Quran states, "The person who was dominant in this matter said, "We shall build a Musjid over the People of the Cave." 12,3 - Surah Kah[. Verse 21

Under the Bunyaanan of this ayat, Tafseer Roohul-Bayaan states, "They said, "Build for the People of the Cave a wall that surrounds their graves so that it is safe from the knowledge of people, just as how the Holy Prophetصلی اللہ علیہ وسلم grave is surrounded by four walls." 12.

This was not sanctioned, however, and so a Musjid was built. Under the commentary of Musjidaa in this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, "People can read namaaz in it and attain barkat through them." 12.5 - Tafteer Roohul-Bayaan

The Holy Quran mentioned two things about the People of the Cave. The first was that people planned to build a dome and edifice around them, and the second was that a Musjid was built nearby. After mentioning these plans, it didn't censor any of them. This establishes that both actions were allowed then and is still permissible, as proven from the books of Principles (Usool).

Rasoolullahصلی اللہ علیہ وسلم was buried in the apartment (hujra) of Sayyidah Aisha رضی اللہ تعالٰی عنہا .If this was not allowed, the Sahaaba should've first tom down the walls and then buried him. Hadrat Umar رضی اللہ تعالٰی عنہ later constructed an arched wall with 'half-baked bricks around this area during the period of his Khilaafat. Some time later, in the time of Waleed ibn Abdul-Malik, Hadrat Abdullah ibn Zubair رضی اللہ تعالٰی عنہ strengthened and supported this edifice solidly in the presence of all the Sahaaba. Allama Sayyid Samboodi رضی اللہ تعالٰی عنہ writes) “عن عمرو ابن دینار و عبیداللہ ابن ابی زید قال لم یکن فی عھد النبی صلی اللہ علیہ وسلم علی بیت النبی علیہ السلام جدار فکان اول من بنی علیہ جدارا عمر ابن الخطاب ثم بناہ عبداللہ ابن الزبیر فکانت حجرتہ من الکعسۃ من سعیر مربوطۃ فی خشب عرعرۃ” - Khuloasaatul­Wafaa. Section 10. Pg. 196

The translation of this extract is what has been said above. Hadrat Urwah رضی اللہ تعالٰی عنہ states that in the time of Waleed ibn Abdul-Malik, a wall of the Rauza Sharif of the Holy Prophetصلی اللہ علیہ وسلم fell down and the Sahaaba busied themselves in repairing it. A foot was visible and, after seeing it, people became concerned because they thought that it belonged to the Prophetصلی اللہ علیہ وسلم. Hadrat Urwah رضی اللہ تعالٰی عنہ said, "Oath on Allahعزوجل! This is not the foot of the Holy Prophetصلی اللہ علیہ وسلم. It is the foot of Umar " 12.6-Bukhari, Vol. 1, Kitaabul-Janaaiz, Baabu Maa Ja 'a fi-Qabri Nabi صلی اللہ علیہ وسلم.

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, "In the year 550 A.H, Jamaaluddin Asfahaani رضی اللہ تعالٰی عنہ put a lattice made of sandalwood around this wall in the presence of the Ulama (Learned). Later, in 557 A.H, some Christians came to Madina Sharif in the garb of pious people and planned to dig a tunnel and remove the blessed body of Rasoolullahصلی اللہ علیہ وسلم from his Rauza Sharif. The Messenger came to the king in a dream three times and informed him of their sinister plan. As a result, the king executed them, dug a very deep foundation around the Rauza Sharif and filled it with lead. In 678 A.H, Sultan Saalihi built this green dome which is present until today." -Jazbul-Quloob ilaa Diyaaril-Mahboob