Answer - Actually, this objection is a combination of 6 objections, on which strength the opposition wreaks havoc.

In the chapter before this, we have written that lighting a lamp near a grave without any benefit gained is prohibited as this is wastage of money. If there is any benefit, doing so is allowed. There were approximately four benefits explained. Three were regarding the graves of general Muslims and the fourth was related to the respect of the souls of the Auliya, Mashaaikh and Ulama. The prohibition made in the Hadith of lighting lamps refers to when there is no benefit. The marginal notes of Mishkaat, under this very Hadith, state, "Lighting oflamps at graves is prohibited because this is wasting money.13.22

Mirqaat, the Sharah of Mishkaat, also explains the same. After mentioning this Hadith, Hadiqaa-Nadiya states, "Those people who light lamps near graves unnecessarily and without any benefit have been censored:' 13.23 - Vol.2, Pg. 429, Egyptian Edition

Mishkaat states, "One night, when the Prophetصلی اللہ علیہ وسلم went to the graveyard to bury one of the deceased, he lit a lamp." 13.24 Baabud-Dafn

The Hadith states, "Rasooullahصلی اللہ علیہ وسلم has cursed those who build Musjids on graves light lamps." 13.15

Mulla Ali Qaari, Shaikh Abdul-Haqq Muhaddith Dehlwi and other Annotators of Hadith رضی اللہ تعالٰی عنہ state in the explanation of this Hadith that building a Musjid on the grave itself, which would result in Sajda being made towards the Qabr, or if the grave comes into the area of the actual Musjid, is what is prohibited.

However, if the Musjid is built near the Qabr for the sake of blessings then this is allowed. In other words, 'Alaa' has maintained its literal meaning. This necessitates that lighting a lamp on top of the actual grave is also not allowed, but if it is lit near and around it then it is visibly not on the Qabr itself This will be permissible as per our explanation in the Discussion of Domes. Also, Allama Nablusi رضی اللہ تعالٰی عنہ writes in the commentary of this Hadith, "Especially on the grave itself." 13.26 ­Hadiqaa-Nadiya

The reason for this prohibition is that a lamp has fire, and placing fire on a grave is a wicked action. This is why Jurists have disallowed placing a board of wood over a grave, as it would increase the fire. However, if it's left nearby, there is no harm.

Thus, prohibition is towards the lamp itself, not directed to the respect of the grave. Also, here only one "Alaa" (the preposition for "upon" in Arabic) is used, but the Musjid and lamp are both mentioned. You accept the literal meaning for 'Alaa' in relation to the Musjid {i.e. specifically on the grave itself} but adopt the metaphorical (majaazi) meaning when it mentions the lamps (near the grave). This impels the gathering of literal (Haqeeqat) and metaphorical (Majaaz), which is prohibited. Therefore, the literal meaning of 'Alaa' in both places has to be accepted.

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the commentary of this very Hadith, "The restriction of "on" has been implaced. This proves that building a Musjid near the grave has no wrong." 13.26 - Mirqaat

The word' Alaa' proves that building a Musjid near the grave is allowed. It also ascertains that lighting lamps near the grave is valid.

With reference to Shaami and other books, we have already written in the Discussion of Domes that there were many thins forbidden in the time of the Sahaaba but are now permissible. Under the this ayat of Surah Tauba, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, "Imam Ghazzali رضی اللہ تعالٰی عنہ states in Ihyaa-ul-Uloorn that there are many preferable acts in our time which were prohibited in the era of the Sahaaba." 13.28-Roohul-Bayaan

Hadrat Umar رضی اللہ تعالٰی عنہ ordered that no Muslim governor should travel on a mule, etc, eat Chapaati Roti, wear delicate clothes or close the door to a person in need. He further said, "If you do any of these things, you will be punished." 13.29 _ Mishkaat, Kitaabul-Imaarah, Baabu Maa alal-Wulaat

Another Hadith of Rasooullahصلی اللہ علیہ وسلم states, "I haven't been commanded to build Musjids high." 13.30 - Mishkaat, Baabul-Masaajid

The marginal notes on this narration state, ''There is no instruction to build high Musjids and decorate them." 13.31

Another Hadith states, "Do not stop women from entering Musjids." 13.32 _ Ibid

The Holy Quran has appointed eight recipients of Zakaat (Mualifaatul-Quloob is included), but the recipients of Zakaat have been lessened to only 7 during the Khilaafat of Hadrat Umar رضی اللہ تعالٰی عنہ (i.e. Mualifaatul-Quloob has been separated).-Refer to Hidaya, etc.

Are the above still practiced? If Islamic rulers stay in common conditions, they will not have awe on their constituents. If the homes and temples of the Kuffaar are high but the Musjids of Allahعزوجل are low and unadorned, this will be disrespectful to Islam. If women are allowed in Musjids, numerous ills will occur, and giving Zakaat to a Kaafir is not permissible. Why have these rulings been changed? Simple because their circumstances have changed. In those times, the respect and honour of the graves of the Auliya (Friends of Allahعزوجل) were present in the hearts of Muslims without them having any visible adornment or embellishment. Therefore, there was simplicity in all affairs.

In today's times, the world looks towards outer refinement. Therefore, these actions are deemed to be permissible. In previous times the ruling was that lighting of Mazaars should not be done. This has been allowed in this era. Under Verse 18 of Surah Tauba, Allama Ismail Haqqi رضی اللہ تعالٰی عنہwrites that Hadrat Sulaiman brightened the minaret of Baitul-Muqaddas, to the extent that women were able to spin thread in this brightness 12 miles away! The extract of Alamghiri was incorrectly quoted. The original extract is) "It is an Innovation (Bidat) to take lamps to the graveyard in the initial nights." 13.34

Two parts need to be paid special attention to in this extract: 'Ikhraaj' and 'Fil­layaalil-Uwal". These clearly prove that in those times, people used to light lamps at the graves of their newly deceased and return home, thinking that the deceased are unsettled in their graves. This can be understood by the practice of some women today. Who light lamps at the graves of the deceased for 40 days thinking that the soul of the deceased arrives and, if it finds darkness, returns. Thus they light lamps to illuminate the area. The practice is absolutely Haraam as oil is being wasted and used unnecessarily. There is also an erroneous belief in this. The lighting during an Urs (Death Anniversary of a Saint) does not have this intention behind it nor does it occur during the initial nights. If this was not meant, why then is there the restriction of "the initial nights"?

The extract of Shaami is also clear. It doesn't prohibit the lighting of Urs. It states that making a vow to light lamps in the hope of attaining proximity to the Friends of Allahعزوجل is Haraam, explaining this under the following extract of Dum­ Mukhtaar, "It should be known that the vows made by the masses for the dead and whatever amount of money, candles, oil, etc. is taken to light the area of the graves for attaining nearness to the Saints is unanimously baseless.,13.35

The extract of Shaarni itself states, "Lau Nazare" (if he makes a vow) and "Fauqa Dareehish-Shaikh" (on the grave of the Shaikh). Dareeh is known as the structure of the grave. - Muntakhabul-Lugaat

We have already written that lighting a lamp on the grave itself is forbidden. Likewise, if there is no grave but similarly a lamp is lit and kept on the name of a Buzurg (as is the practice of some ignorant people who light lamps and place them on certain trees) in niches or on someone's name, it is Haraam. This practice is what is being forbidden when it's said that lighting a lamp on the name of Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ and placing it on the eastern minaret is baseless. The Qabr of Huzoor Ghause-Azam رضی اللہ تعالٰی عنہ is in Baghdad Sharif. Why shonld a lamp be lit in the minaret of Syria for him? This is not allowed. In short, the book Shaami bas disallowed three things,

1. Vowing to light a lamp (that too with the intention of gaining nearness to Any Wali).

2. Lighting the lamp upon the actual grave.

3. Lighting a lamp for someone (one even without a Qabr).

The lighting of lamps (Chiraagah) at gatherings of Urs is free from these three things.

Rule - Some ignorant people light lamps at a certain tree or place thinking that a particular Saint visits the area. This is totally unsubstantiated. Yes, making ibaadat in a place where a pious person used to sit, or making ibaadat thinking that a certain area is blessed, is permissible. In fact, it is Sunnat.

Imam Bukhari رضی اللہ تعالٰی عنہ states that Hadrat Abdullah ibn Urnar used to read namaaz on the path wherever the Holy Prophetصلی اللہ علیہ وسلم sometimes performed ibaadat. At some of these places, Musjids were even built. However, some were erroneously built not at the actual places of' Rasooullah’s صلی اللہ علیہ وسلم ibaadat. Hadrat Abdullah ibn Urnar es would never read namaaz in these Musjids and only perform ibaadat in the correct ones. “فلم یکن عبداللہ ابن عمر یصلی فی ذلک المسجد کان یترکہ عن یسارہ” - Bukhari Sharif, Vol. I, Kitaabus-Salaab, Baabu/-Masaajid Alatt fi Tareeqil-Madina