Thus, for the reverence of the Friends of Allahعزوجل, it is preferred (Mustahab) to place sheets, etc. over their graves. Under the ayat, “انما یعمر مسجد اللہ من امن باللہ ” 13.11 Allama Haqqi رضی اللہ تعالٰی عنہwrites, "Building shelters over the graves of the Learned, Saints and Pious or placing sheets {ghilaafs), mantles and turbans on them are all permissible actions when establishing their respect amongst the masses is intended (so that they don't hold them in contempt)." 13.12 - Tafseer Roohul-­Bayaan

3. To brighten (through lamps or electricity) the graves of general Muslims out of a need, or the graves of the Saints in demonstrating their greatness, is permissible.

Therefore, Hadiqa Nadiya, the annotation of Tareeqah Muharnrnadiah, states, "Taking lamps to the graves is an Innovation (Bidat) and wastage of money according to the book Bazaaziya. This entire ruling applies to when there is no benefit visible. However, it is permissible to light lamps if there is a Musjid or path near the grave, if a person is sitting there or to respect the soul of the inmate of the grave if he is a Saint (Wali) or reputable Aalim. Also, to inform and demonstrate to people that this is the grave of a Saint so that they may attain benefit from it and make dua to Allahعزوجل there permits the lighting of lamps in that area," 13.13 - Vol. 2, Pg. 429, Egyptian Edition

Under the same ayat, Tafseer Roohul-Bayaan also states, "Likewise, lighting lamps and candles near the graves of the Saints and pious in demonstration of their glory is permissible because there is a valid intention here. To make a vow of lighting candles and lamps near their graves to demonstrate their greatness is also permissible. Doing so should not be prohibited.13.15

Allama Nablusi رضی اللہ تعالٰی عنہ has written the very same thing in his treatise "Kashfun-Noor an-Ashaabil-Quboor."

These actions should also be valid logically speaking, because we have mentioned in the Discussion of Domes that the beauty of the graves of the Friends of Allahعزوجل is, in fact, the splendor of Islam itself.

An Aalim who goes to deliver a lecture should wear good clothes, and it is Sunnah on every Muslim to wear good clothes and apply itr on the day of Eid. Why? It is so that people may be drawn towards meeting them. This shows us that anyone who has dealings with the general public of Muslims should present himself in an appealing manner. The tombs (Mazaars) of the Auliya are places the entire creation visits and assembles at. Supporting and maintaining them for this reason is also necessary.

I went for Hajj during the current governance of the Najdi Wababi regime. Around the Kaaba, I saw a circle of lights that brightened even the Haram Sharif At the door of the Kaaba itself were four brightly lit lamps. When I visited the city of Madina Sharif, I noticed that there was more light at the Rauza of Rasooullahصلی اللہ علیہ وسلم then at the Holy Kaaba. The light bulbs were stronger in wattage and plentiful.

During the rule of the Turks. there must have been more illumination than this. Why have all of these arrangements been made? It's because they naturally create more reverence in the eyes of the masses.

So the graves of the Auliya are also the reflections of the noor of the Kaaba and Rauza Sharif. If arrangements for light are made here as well. what wrong is there? Today, we light up our homes for weddings and much money is spent on this. Jalsas cf'Darul Ulooms brighten their surroundings (also with an exorbitant amount of money being dedicated to this). A few years ago. Deobandis held a Jalsa of the Jamiatul-Ulama in Muraadabad. The lighting was so bright that it actually hurt the eyes. Indeed. a vast amount of money was spent for this purpose over their three day function. They lightened up the place to only make the people happy and alert.

Likewise, flags and buntings are placed in Islamic functions and garlands of flowers adorn the necks of lecturers. This is not wastage (israaf) or Haraam. These gatherings of Drs are also religious gatherings and so these actions should be valid in them as well.

OBJECTIONS and ANSWERS TO PLACING FLOWERS, SHEETS AND BRIGHTENING THE GRAVES OF THE SAINTS

OBJECTION 1: The Holy Prophetصلی اللہ علیہ وسلم has said, "Allahعزوجل has not ordered us to dress stones and sand in cloth." 13.16 -Mishkaat, Baabut-Tasaaweer

This proves that placing Ghilaafs or sheets on the graves is Haraam because the stone there is also made from sand.

Answer - This Hadith refers to ceremoniously and unnecessarily placing covers over the walls of homes, and mentions piety (taqwa) and abstinence (zuhd) ­meaning, the decorations of homes is against the concept of abstinence from the world. This very Hadith also explains that Sayyidah Aisha رضی اللہ تعالٰی عنہا put a Ghilaaf over a wall. Rasooullahصلی اللہ علیہ وسلم took it down and then said the above. The sheets of the graves of the Saints have no connection to this. There is an expensive black Ghilaaf over the Holy Kaaba and a green mantle over the Rauza of the Holy Prophetصلی اللہ علیہ وسلم. So if this is allowed, the mantles of the graves of the Auliya are as well.

OBJECTION 2: Placing flowers and sheets on graves and brightening them is waste (and prohibited as a result). There are many flowers and lamps at these graves of the Anliya-Allahعزوجل. To merely fulfill the need, One flower or lamp is sufficient.

Answer - The meaning of wastage (israaf) is spending money without any benefit attained. Placing flowers, etc. is not wastage because of the benefit in this (as we have discussed in the first chapter). With regards to sufficing, we submit that over our kurtas, we wear waistcoats and jubbas. These clothes may also be very expensive. However, only one kurta is sufficient (and with ordinary material at that).

Is this wastage or not? Likewise, people pay special attention to possessing expensive buildings, partaking in varieties of food and owning various types of clothing whereas a lesser amount of these is manageable. This is not wastage. Whatever the Shariah has classified as Halaal is completely permissible.

قل من حرم زینۃ اللہ التی اخرج لعبادہ

- Surah Aaraaf. Verse 32

OBJECTION 3: The Holy Prophetصلی اللہ علیہ وسلم has cursed women who visit the graves, those people who build Musjids on graves and those who light lamps over them. 13.17- Mishkaat, Baabul-Masaajid

The above extract shows that lighting lamps is an action worthy of being cursed. Fatawa Aalamghiri states, "Fataawa Dazaazia states the same as well. In other words, taking lamps to the graveyard is an Innovation (Bidat) which has no source." 13.18 Allama Shaami writes, "If a person made a vow to burn oil (in a lamp) on the grave of the Shaikh or on the minaret, just as how women take vows to burn oil for Huzoor Gbaus-e-Paak رضی اللہ تعالٰی عنہ and burn it on the Eastern Minaret, it is void and baseless." 13.19 - Raddul-Muhtaar, Vol. 2, Kitaabus-aum

Qaadhi Tbana'ullah رضی اللہ تعالٰی عنہ writes, "The lighting of lamps (Chiraagah) is an Innovation (Bidat). The Noble Messenger صلی اللہ علیہ وسلم has cursed the lighting of lamps of graves and prostrating towards them." - Irshaadut- Taalibeen

Hadrat Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in his Fataawa, "Completing Haraam actions in Urs gatherings, such as performing the lighting of lamps and covering graves in sheets is all Bidat." - Pg. 14

All of these extracts prove that lighting lamps on graves is Haraam. With regards to the lighting of lamps occurring in the two Harams, this practice is not a proof because it has taken place after the Khairul-Quroon (time of the Holy Prophetصلی اللہ علیہ وسلم and two generations after) and thus has no credibility. It was introduced by the Turkish rule.