In The Name Of Allah Most
Gracious Most Merciful
Assalaamu alaykum wa
rahmatuallahi wa barakatuhu
Sahih Muslim HadithHadith 2114
Narrated byFadalah ibn Ubayd
Thumamah ibn Shafayy reported:
When we were with Fadalah ibn Ubayd in the country of the Romans at a place
(known as) Rudis, a friend of ours died.
Fadalah ibn Ubayd ordered to prepare a grave for him and then it was
levelled; and then he said: I heard the Messenger of Allah (peace be upon him)
commanding (us) to level the grave.
Sahih Muslim HadithHadith 2115
Narrated byAli ibn AbuTalib
AbulHayyaj al-Asadi told that Ali ibn AbuTalib said to him:
Should I not send you on the same mission as Allah's Messenger (peace be upon
him) sent me? Do not leave an image without obliterating it, or a high grave
without levelling it. This hadith has been reported by Habib with the same
chain of transmitters and he said: (do not leave) a picture without
obliterating it.
Al-Tirmidhi HadithHadith 1709 Narrated byJabir ibn Abdullah
Allah's Messenger (peace be
upon him) forbade that graves should be plastered with gypsum, have any writing
on them, or be trodden on.
Tirmidhi transmitted it.
Al-Tirmidhi HadithHadith 1708
Narrated byMuhammad al-Baqar
Al-Baqar told in mursal form on his father's authority that the Prophet cast
three handfuls of earth on the dead
with both hands, that he sprinkled water on the grave of his son Ibrahim, and
that he put small pebbles on it.
It is transmitted in Sharh
as-Sunnah, and Shafi'i transmitted from "he sprinkled."
Al-Tirmidhi HadithHadith 1719
Narrated byAbuRafi'
Allah's Messenger (peace be
upon him) lowered Sa'd and sprinkled water over his grave.
Ibn Majah transmitted it.
*Note:Sprinkle water.
On Land Were Graves Of Pagans, The Land Was Unleveled ,And Some Date Palm Trees Were There
Prayers (Salat) Bukhari :: Book 1 :: Volume 8 :: Hadith 420
Narrated Anas:
When the Prophet arrived
Medina he dismounted at 'Awali-i-Medina amongst a tribe called Banu 'Amr bin
'Auf. He stayed there For fourteen nights. Then he sent for Bani An-Najjar and
they came armed with their swords. As if I am looking (just now) as the Prophet
was sitting over his Rahila (Mount) with Abu Bakr riding behind him and all
Banu An-Najjar around him till he dismounted at the courtyard of Abu Aiyub's
house. The Prophet loved to pray wherever the time for the prayer was due even
at sheep-folds. Later on he ordered that a mosque should be built and sent for
some people of Banu-An-Najjar and said, "O Banu An-Najjar! Suggest to me
the price of this (walled) piece of land of yours." They replied,
"No! By Allah! We do not demand its price except from Allah." Anas
added: There were graves of pagans in it and some of it was unleveled and there
were some date-palm trees in it. The Prophet ordered that the graves of the
pagans be dug out and the unleveled land be level led and the date-palm trees
be cut down . (So all that was done). They aligned these cut date-palm trees
towards the Qibla of the mosque (as a wall) and they also built two stone
side-walls (of the mosque). His companions brought the stones while reciting
some poetic verses. The Prophet was with them and he kept on saying,
"There is no goodness except that of the Hereafter, O Allah! So please forgive
the Ansars and the emigrants. "
Virtues of Madinah Bukhari :: Book 3 :: Volume 30 :: Hadith 92 Narrated
Anas:
The Prophet came to Medina and
ordered a mosque to be built and said, "O Bani Najjar! Suggest to me the
price (of your land)." They said, "We do not want its price except
from Allah" (i.e. they wished for a reward from Allah for giving up their
land freely). So, the Prophet ordered the graves of the pagans to be dug out
and the land to be levelled, and the date-palm trees to be cut down. The cut
date-palms were fixed in the direction of the Qibla of the mosque.
Al-Tirmidhi HadithHadith 1721 Narrated
byAmr ibn Hazm
Amr told how, when the Prophet
(peace be upon him) saw him leaning on a grave, he said, "Do not molest
the occupant of this grave"; or, "Do not molest it."Ahmad
transmitted it.
Al-Tirmidhi HadithHadith 2154 Narrated
byAbdullah ibn Abbas
One of the Prophet's
companions set up his tent over a grave without realising that it was a grave,
and it contained a man who was reciting the surah, "Blessed is He in whose
hand is the kingdom," up to the end.
He went and told the Prophet (peace be upon him), who said, "It is
the defender; it is the protector which is protecting him from Allah's
punishment."
Tirmidhi transmitted it,
saying this is a gharib tradition.
The Book of Prayers (Kitab
Al-Salat) Muslim :: Book 4 : Hadith
2128
Sulaiman b. Buraida narrated
on the authority of his father that the Messenger of Allah (may peace be upon
him) used to teach them when they went out to the graveyard. One of the
narrators used to say this in the narration transmitted on the authority of Abu
Bakr:" Peace be upon the inhabitants of the city (i. e. graveyard)."
In the hadith transmitted by Zuhair (the words are):" Peace be upon you, the
inhabitants of the city, among the believers, and Muslims, and God willing we
shall join you. I beg of Allah peace for us and for you."
Prayer (Kitab Al-Salat) Dawud :: Book 2 : Hadith 492 Narrated Sa'id:
and the narrator Musa said: As
far as Amr thinks, the Prophet (peace_be_upon_him) said: The whole earth is a
place of prayer except public baths and graveyards.
Shortening the Prayer Malik :: Book 9 : Hadith 9.24.88
Yahya related to me from Malik
from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah, may Allah
bless him and grant him peace, said, "O Allah! Do not make my grave an
idol that is worshipped. The anger on those who took the graves of their
Prophets as places of prostration was terrible."
Keep The Graves Clean
Kharija ibn Zayd said: "I
can see myself when we were young men in the time of `Uthman [ibn `Affan] (ra).
The strongest one of us in high jump was he who could jump over the grave of
`Uthman ibn Maz`un and clear it."
*Note:-In high jump ppl jump OVER a certain AREA,the grave was'nt
vertical but horizontal.Otherwise if the hadith is taken as it was high and
elevated then we all know sitting is itself not allowed on graves ,leave alone
jumping on it, the sahabas were not playing but clearing the grave..
The purpose to go to grave is
to ask forgiveness for the dead.
It is permissible to place a
mark, such as a stone or a piece of wood, over a grave so that it can be
recognized. This is based on a hadith reported by Ibn Majah from Anas that the
Prophet, peace be upon him, "placed a rock over 'Uthman ibn Maz'eun's
grave so that it could be recognized." In az-Zawa'id it is stated that its
chain of narrators is sound. Abu Daw'ud reported it in the hadith of
al-Muttalib ibn Abi Wada'ah which has the following words: "He carried a
rock and placed it by the headside of the grave and said, 'I want to mark my
brother's grave and then bury beside it whoever else of my family dies."'
This hadith indicates that it is preferable for relatives of the deceased to be
buried in adjacent spots because it makes it easier for those who visit their
graves to pray for them.
Prohibition of Whitewashing or Writing on a Grave
Jabir reported: "The Prophet,
peace be upon him, forbade the whitewashing of a grave, sitting on it, or
erecting any structure on it." (Reported by Ahmad, Muslim, Nasa'i, Abu
Daw'ud, and Tirmidhi who said that it is a sound hadith) Tirmidhi reported this
hadith with this wording: "The Prophet, peace be upon him, forbade the
whitewashing of graves, writing on them, building on them, or stepping on
them." Nasa'i, reported it in these words: "The Prophet, peace be
upon, forbade building over a grave, adding anything to it, white washing it,
or writing on it."
The majority of scholars
interpret this prohibition as an expression of disapproval, while Ibn Hazm
takes it to mean that the act is unlawful. The wisdom behind it is that a grave
is not made to last forever, but is sure to disintegrate with the passage of
time. whitewashing graves is decorating them with the beauty of this world for
which the dead have no need. Others think that its wisdom lies in the fact that
whitewashing is done by burning gypsum (brimstone): This view is supported by a
narration of Zaid bin Arqam who said to a person who wanted to build something
over his son ' s grave and whitewash it: "You are wrong and have done a
useless thing. Nothing touched by fire should be brought near the grave."
There is nothing wrong, however, in daubing it with clay. Tirmidhi said:
"Some scholars, including Al-Hasan alBasri, hold it permissible to coat
the graves with clay." Ash-Shafi'i is also of the same view and sees no
harm in giving the graves a coating of clay.
Ja'far bin Muhammad reported
from his father: "The grave of the Prophet, peace be upon him, was raised
one hand from the ground and was coated with red clay and some gravel."
This was narrated by Abu Bakr An-Najjad, but AlHafiz did not comment on this in
his ai-Talkhis.
The scholars also disapprove
of building graves with bricks or wood or burying the dead with a coffin unless
the burial ground was wet or soft. If it is wet or soft, then it is permissible
to use bricks and the like and to place the body in a coffin. It is reported
from Mughirah that Ibrahim said: "The scholars preferred bricks of clay
and straw, but disliked clay bricks; they preferred bamboo and disliked
wood."
Concerning the hadith
prohibiting writing on graves, it apparently includes writing the name of the
deceased or any other thing on the grave. AlHakim commented on this hadith and
said: "Though its chain of narrators is sound, in practice, however, it
was not followed." Many Muslims from the East and the West do write on the
graves. This is a practice that was passed on from one generation to the next.
Adh-Dhahabi said: "This hadith is an innovated one, and no prohibition is
genuinely reported."
The Hanbali school holds that
inscription on graves is prohibited, whether it is a portion of the Qur'an or
the name of the deceased." The Shafi'i school agrees with this ruling, but
they also hold: "If the grave is of a scholar or a righteous man, it is
preferable to write his name on it to make it known."
The Maliki school holds that
writing any portion of the Qur'an is not permissible, but writing the name and
date of death of the deceased is disliked (makruh) .
The Hanafi school disapproves
of writing anything on the grave and considers it unlawful, except when it is
feared that any trace of the grave might disappear. Ibn Hazm said: "It is
not disapproved if the name of the deceased was engraved on a rock."
It is forbidden in a hadith
"to add more soil than what was taken out when digging the grave."
Al-Baihaqi has dealt with this under a separate chapter entitled, "No
adding of soil to the grave in excess of what is taken therefrom."
Ash-Shawkani said that:
"Adding apparently here means adding more soil than what was taken out
while digging the grave." Some interpreted the addition to a grave as
making a grave over another one. Ash-Shafi'i preferred, however, the first
interpretation, saying that it was preferable not to add more soil than what
was taken out while digging the grave which is preferred lest the grave be
raised high. So long as the additional soil does not raise the grave higher
than the ground, there is nothing wrong with it.
Allah Knows Best