It is permissible to build a building on the graves of scholars, saints and dignitaries.

 

It is permissible to build a building on the graves of scholars, saints and dignitaries.

1) In the chapter entitled Al-Dafan of Kitabul Janaez in Mishkat Sharif, it is narrated, quoting Abu Dawud Sharif: When Hazrat Uthman ibn Mazoon (RA) was buried, Then the Prophet (peace be upon him) placed a stone at the head of his grave and said, "We will be able to identify the grave of our brother with this stone and bury the bodies of our Ahl al-Bayt here."

(2) In the chapter titled Kitabul Janaiz Al-Jarid Al-Qabr in Bukhari Sharif, a hadith is narrated from Hazrat Kharija (RA) with the chain of other hadiths. He said: We lived in the time of Hazrat Uthman: At that time, there was a great leaper among us who could cross the grave of Uthman ibn Mazun.

(3) It is permissible to build buildings near or around the graves of scholars, shaykhs and saints. Evidence for this is found in the Holy Quran, the actions of the Holy Companions and ordinary Muslims, and the sayings of the Holy Scholars. The Holy Quran states in the context of the narration of the story of the Companions of the Cave: He said, "The mosque will be built in memory of the work they were engaged in (worship).

In Tafsir Ruhul Bayan, it is mentioned in the context of the explanation of this verse: بُنْيَانًا They proposed to build a wall for the Companions of the Cave that would surround their graves and protect their tombs from the public, just as the grave of the Holy Prophet (peace and blessings of Allah be upon him) was surrounded by four walls. But their proposal was accepted, and the mosque was built. In the above Ruhul Bayan, the interpretation of مَسْجِدًا is as follows: the people will pray there and receive blessings from them. The Holy Quran mentions two statements of those people:One is the suggestion of the Companions to build a dome and a tomb next to the cave of the Ka'bah; two, the decision to build a mosque near them. The Holy Quran did not deny either of these. As a result, it appears that both actions were permissible then and are still permissible today. As is proven by the books of Usul - شَرَائِع قَبْلِنَا يَلْزِمُنَا (The laws of the previous era are obligatory for us) The Holy Prophet (peace and blessings of Allah be upon him) was buried in the hut of Hazrat Siddiqah (may Allah be pleased with him). If this had been unlawful, the Companions would have first demolished it and then buried it, but they did not do so. Hazrat Umar (RA) had built a mud brick wall around it during his caliphate. Then, during the reign of Walid ibn Abdul Malik, Sayyiduna Hazrat Abdullah ibn Zubair, during the lifetime of all the companions, greatly strengthened the building and He placed a stone in it. As Syed Samahudi (may Allah have mercy on him) has written in his book Khulasah al-Wafa bahakhbar dar al-Mustafa on page 196 of the 10th chapter in his discussion about Huzoora: In the first volume of Bukhari Sharif, Kitabul Janaez, in the chapter titled Majaa'a fi qabril an-nabi wa abi bakr and 'Umar, it is narrated from Hazrat Urwah (RA) that during the time of Walid ibn Abdul Malik, a wall of the Rawa' of the Messenger of Allah (PBUH) collapsed. When the Companions of the Prophet (peace be upon him) began to repair it, a foot appeared. They were startled by this and thought that it was the holy and blessed foot of the Holy Prophet (peace be upon him). Finally Hazrat Urwa (RA) said, "By God, this is not the step of the Holy Prophet (PBUH), but the step of Hazrat Farooq (RA)." In his book "Jazbul Qulub Ila Deyaril Mahbub", Sheikh Abdul Haq (RA) has recorded that, In 550 AH, Jamaluddin Isfahani, in the presence of the then Ulama-e-Kiram, had a sandalwood lattice made around the walls, and in 557 AH, some Christians came to Medina disguised as pious people and wanted to dig a tunnel and take out the blessed body. The Prophet (peace be upon him) appeared to the king of that time in a dream three times. The king then ordered them to be killed and dug a foundation around the Rawzah up to the water level and filled it with lead. Again, in 678 AH, Sultan Qalawun Salehi had the green dome built, which still exists. It is narrated in the first volume of Bukhari Sharif, Kitabul Janaez, and in the chapter titled Al-Baqa'a 'ala Al-Ma'it of Mishkat Sharif, When Hazrat Imam Hasan ibn Ali (RA) passed away, his wife built a dome over his grave for a year. This was also common practice during the era of the Sahaba. But no one protested.Moreover, his wife stayed there for a year, then returned home. From this hadith, it is also proven that the servant stayed near the graves of the great ones. So far, the Quran has been proven by the hadith.

• The statements of the jurist, muhaddith, and commentators have explained this verse in the third volume of Ruhul Bayan, in the tenth paragraph: "Only he who believes in Allah will live on the mosque of Allah." The scholars, saints, and elders say that it is permissible to build a building on the graves of the Holy Prophet (PBUH) if the intention is to create the best possible idea in the minds of people. So that people do not consider the grave dwellers insignificant. It is narrated in the chapter of Meerkat Sharh Mishkat’s Kitabul Janazeez Dafn al-Miit – The scholars of the past, the Shaykhs and the Ulama-i Kiram, said that it is permissible to build buildings over the graves of the Shaykhs and the Ulama-i Kiram, so that people can visit them and sit and rest. Sheikh Abdul Haq Muhaddis Dehlavi mentioned in his book Sharh Safarus Sa'adat: "In the last days, when common people became attracted to external adornment, At that time, special emphasis was placed on building buildings over the graves of the Shaykhs and the elders, so that respect for Muslims and the saints would be expressed. Especially in Hindustan, where Hindus, infidels and many enemies are present, the display of the honor and dignity of pious people helps to create fear and loyalty in the minds of those infidels. Many actions were disliked in earlier times but have been converted into mustahab in recent times. In the first volume of Fatwa-e-Shami, in the chapter on Burial, it is written that if the gravedigger is a Shaykh, Ulama or someone from the Sayyid lineage, it is not Makruh to build a building on his grave. In the last book of the first volume of the book Mizan-ul-Kubra’, Imam Sharani (may Allah have mercy on him) says: Imam Abu Hanifa's statement is that these are permissible. There is nothing more to say now. The opinion of Hazrat Abu Hanifa, the Imam of the madhhab himself, was found that it is permissible to build domed buildings, etc. over graves.