'A'isha reported: Umm Habiba and Umm Salama made a mention before the Messenger of Allah (may peace be upon him) of a church which they had seen in Abyssinia and which had pictures in it. The Messenger of Allah (may peace be upon him) said:When a pious person amongst them (among the religious groups) dies they build a place of worship on his grave, and then decorate it with such pictures. They would be the worst of creatures on the Day of judgment in the sight of Allah.
b) Number 1079: Aisha reported: The Messenger of Allah (may peace be upon him) said during his illness from which he never recovered: Allah cursed the Jews and the Christians that they took the graves of their prophets as mosques. She ('A'isha) reported: Had it not been so, his (Prophet's) grave would have been in an open place, but it could not be due to the fear that it may not be taken as a mosque.
c) Number 1080: Abu Huraira reported: The Messenger of Allah (may peace be upon him) said: Let Allah destroy the Jews for they have taken the graves of their apostles as places of worship.
2)Commandment to level the GRAVE
a)Book 4, Number 2114 Chapter 198 : COMMANDMENT IN REGARD TO THE LEVELLING OF THE GRAVE .Book 4, Number 2114:
Thumama b. Shafayy reported: When we were with Fadala b. 'Ubaid in the country of the Romans at a place (known as) Rudis, a friend of ours died. Fadala b. 'Ubaid ordered to prepare a grave for him and then it was levelled; and then he said: I heard the Messenger of Allah (may peace be upon him) commanding (us) to level the grave..
b)Sunan Al Kubra Al behaqi vol 3 page 411
And in other hadith from Sunan Al Kubra Al behaqi vol 3 page 411 it says.
فلما دفناه قال خففوا عنه التراب فان رسول الله صلى الله عليه وسلم كان يامرنا بتسوية القبور
.Fadala b. 'Ubaid said Put off the mud from grave because the Messenger of Allah (may peace be upon him) commanded (us) to level the grave..
a) Allamah Halbi hanfi said in شرح منيه halbi kabeer page 599 regarding the meaning of تسوية (leveling)
فالمراد ماكانوا يفعلونه من تعلية القبور بالنباء الحسن الرفيع
Meaning is to level high graves and beautiful buildings on them
b) Same meaning is mentioned by ALLAMAH Ibn e Hammam Hanafi in Fath Ul Qadeer vol 2 page 101 and these are his words
فهو على ماكانوا يفعلونه من تعلية القبور بالنباء الحسن العالى وليس مراد ذلك القدر بل قدر ما يبدو من الارض ويتميز عنها
c) And Allamah Mardinee Hanafi said Regarding the meaning in AL JOHAR AL NAQI vol 4 page 3
الاسويته بالقبور المعتادة
c)Sahih Muslim Book 4, Number 2115
Abu'l-Hayyaj al-Asadi told that 'Ali (b. Abu Talib) said to him: Should I not send you on the same mission as Allah's Messenger (may 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.
a) IMAM Shawkani said
قوله " ولا قبراً مشرفاً إلا سويتَه " فيه : أن السنة أن القبر لا يُرفع رفعاً كثيراً مِن غير فرقٍ بين مَن كان فاضلا ومَن كان غير فاضل .
والظاهر : أن رفع القبور زيادة على القدر المأذون فيه محرم ، وقد صرح بذلك أصحاب أحمد وجماعة من أصحاب الشافعي ومالك .
والقول بأنه غير محظور لوقوعه من السلف والخلف بلا نكير كما قال الإمام يحيى والمهدي في " الغيث " لا يصح لأن غاية ما فيه أنهم سكتوا عن ذلك والسكوت لا يكون دليلا إذا كان في الأمور الظنية وتحريم رفع القبور ظني .
ومِن رفع القبور الداخل تحت الحديث دخولاً أوليّاً : القُبب والمشاهد المعمورة على القبور وأيضا هو من اتخاذ القبور مساجد وقد لعن النبي صلى الله عليه وآله وسلم فاعل ذلك .
The words “do not leave any raised grave without leveling it” means that the Sunnah is that a grave should not be made very high, and there should be no differentiation between those who were virtuous and those who were not virtuous.
It seems that making a grave higher than the amount that is permitted is haraam. This was clearly stated by the companions of Ahmad and a group of the companions of al-Shaafa’i and Maalik.
The view that it is not haraam because the earlier and later generations did that without anyone denouncing that action, as Imam Yahya and al-Mahdi said in al-Ghayth, is not correct, because the most that can be said is that they kept quiet about it, and keeping quiet does not count as evidence if it has to do with matters which are not definitive, and the prohibition of making graves high is not definitive.
The making graves high that is mentioned in the hadeeth especially includes the domes and shrines that are built over graves, and the taking of graves as places of worship. The Prophet (peace and blessings of Allaah be upon him) cursed those who do that. (Nayl al-Awtaar, 4/130).
3)FORBIDDEN TO PLASTER THE GRAVE OR CONSTRUCTING ANYTHING OVER IT
a)Book 004, Number 2116
Sahih Muslim Chapter 200: IT IS FORBIDDEN TO PLASTER THE GRAVE OR CONSTRUCTING ANYTHING OVER IT Book 004, Number 2116
Jabir said: Allah's Messenger (may peace be upon him) forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them.
a) Imam Nawawi [r.h] writes in the sharah of this hadees:
والبناء عليه فان كان فى ملك البانى فمكروه وان فى مقبرة مسبله فحرام نص عليه الشافعى
والاصحاب قال الشافعى فى الام وروايت الائمة بمكة يامرون بهدم مايبنى
"To build a structure over the the grave if its owned, then its makrooh and if it is common shrine then it is prohiboted. It has been clearly mentioned by Imam Shafi and other companions.Shafi Said I have seen Imams in Makkah ordering to destroy Buildings on graves[Sharah Sahih Muslim]
Source:http://www.islamweb.net/newlibrary/display_book.php?idfrom=2721&idto=2723&bk_no=53&ID=407
b) Saying of Imam AS SHAFI RA can be found in Al Umm, Kitab al Janaiz, Chapter of Burial,What should be done after the burial
باب مايكون بعد الدفن
وقد رأيت من الولاة من يهدم بمكةما يبنى فيها فلم أر الفقهاء يعيبون ذلك
"I have seen among the rulers in Makkah who destroyed what was built upon graves and I have not seen the Fuqaha blaming this"
Source:http://www.islamweb.net/newlibrary/display_book.php?bk_no=31&ID=287&idfrom=694&idto=699&bookid=31&startno=1
Comment: Now a days almost all the shrines are not owned by the dead who are buried there or bequeathed to their offspring. So according to the Fatwa of Imam Shafi ra and Jurists of his time making these shrines are Prophibited and should be demolished. And making shrines on the land which is owned by the dead buried there or bequeathed to their offspring is Makrooh.
c) Imam Shawkaani said:
قوله " وأن يُبنى عليه " : فيه دليل على تحريم البناء على القبر
وفصَّل الشافعي وأصحابه فقالوا : إن كان البناء في ملك الباني فمكروه ، وإن كان في مقبرة مسبلة فحرام . ولا دليل على هذا التفصيل
وقد قال الشافعي : رأيتُ الأئمة بمكة يأمرون بهدم ما يبنى
ويدل على الهدم حديث علي المتقدم
The phrase "erecting structures over them: indicates that it is haraam to build anything over a grave.
Al-Shaafa'i and his companions made the following distinction: if the structure is built on the property of the person who builds it, it is makrooh, and if it is in a public graveyard, it is haraam.
But there is no evidence for making this distinction.
Al-Shaafa'i said: I saw the imams in Makkah ordering that what had been built (over graves) was to be knocked down.
The hadeeth of 'Ali also indicates that such structures should be destroyed.[Nayl al-Awtaar, 4/132]
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4)Prohibition of Whitewashing or Writing on a Grave.
a)Volume 004 : Funerals and Dhikr. Fiqh 4.07
Shaykh Sayyed Sabiq Said in Fiqh us Sunnah Prohibition of Whitewashing or Writing on a Grave.Volume 004 : Funerals and Dhikr. Fiqh 4.072. (from Fiqh-us-Sunnah) Section : 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 Tirmizhi who said that it is a sound hadith) Tirmizhi 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. Tirmizhi 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. Azh-Zhahabi 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.
(end saying from fiqh us sunnah)
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5)Do not make my grave an idol that is worshipped. Ahmad (no. 7352,) Mawatta Book 9, Number 9.24.88 Hadith says: 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."[Related by Ahmad (no. 7352,)Mawatta Book 9, Number 9.24.88]
a)Imam Malik said " سئل مالك رحمه الله تعالى عن الغريب يأتي قبر النبي كل يوم ، فقال : ما هذا من الأمر ، وذكر حديث : ( اللهم لا تجعل قبري وثنًا يُعبد ) Imam Malik (may Allah have mercy on him) was asked about a stranger who comes to the grave of the Prophet (peace and blessings of Allah be upon him) each day. He said, ‘That is not right,’ and quoted the hadith, ‘O Allah, do not make my grave an idol that is worshipped.’”[al-Jami’ li’l-Bayan by Ibn Rushd Classed as sahih by al-Albani in Tahdhir al-Sajid min Ittikhadh al-Qubur Masajid, p. 24-26.]
b)Qadhi Ibn Rushd Saidقال ابن رشد : فيُكره أن يُكثر المرور به والسلام عليه ، والإتيان كل يوم إليه لئلا يُجعل القبر كالمسجد الذي يؤتى كل يوم للصلاة فيه ، وقد نهى رسول الله صلى الله عليه وسلم عن ذلك بقوله : ( اللهم لا تجعل قبري وثنً Ibn Rushd said: “So he regarded it as makruh to pass by it a great deal to send salam on him, and to come there every day, lest the grave become like a mosque to which people come every day to pray. The Messenger of Allah (peace and blessings of Allah be upon him) forbade that when he said, ‘O Allah, do not make my grave an idol.’”[al-Bayan wa’l-Tahsil by Ibn Rushd, 18/444-445.]
c) Qadi Iyaad Said وسئل القاضي عياض عن أناس من أهل المدينة يقفون على القبر في اليوم مرة أو أكثر ، ويسلمون ويدعون ساعة ، فقال : " لم يبلغني هذا عن أحد من أهل الفقه ، ولا يُصلح آخر هذه الأمة إلا ما أصلح أولَها ، ولم يبلغني عن أول هذه الأمة وصدرها أنهم كانوا يفعلون ذلك " Al-Qaadi ‘Iyaad was asked about people of Madeenah who stand by the grave one or more times a day, and they send salaams and make du’aa’ for a while. He said, “I have not heard of this from any of the fuqaha’, and nothing is good for the latter generations of this ummah except that which was good for its first generations. I have not heard that any of the first generations of the ummah used to do that.”[Al-Shifa bi Ta'reef Huqooq al-Mustafa, 2/676.]
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6)Sunnah: how much grave should be elevated.
a) Sahih Bukhari vol 2 book 23 Hadith 473 Narrated Abu Bakr bin 'Aiyash : Sufyan At-Tammar told me that he had seen the grave of the Prophet elevated and convex.
b) Fatawa Alam Geeri saysMake the grave convex but only one span (page 176 volume 1)
c) Sunan al kubra volume 3 page 410 Imam Behaqi mentioned ورفع قبره من الأرض نحوا من شبر ، that The grave of Prophet was one span above the ground. Source: http://www.islamweb.net/newlibrary/display_book.php?bk_no=71&ID=1432&idfrom=6541&idto=6662&bookid=71&startno=65
d) Sharah Muslim, vol 1 page 312 Imam Nawawi writes:
" فِيهِ أَنَّ السُّنَّة أَنَّ الْقَبْر لَا يُرْفَع عَلَى الْأَرْض رَفْعًا كَثِيرًا , وَلَا يُسَنَّم , بَلْ يُرْفَع نَحْو شِبْر وَيُسَطَّح , وَهَذَا مَذْهَب الشَّافِعِيّ وَمَنْ وَافَقَهُ , وَنَقَلَ الْقَاضِي عِيَاض عَنْ أَكْثَر الْعُلَمَاء أَنَّ الْأَفْضَل عِنْدهمْ تَسْنِيمهَا وَهُوَ مَذْهَب مَالِك "
"The Sunnah is to have the grave not be raised up a lot above the ground, nor rounded, but that it be raised up approximately a hand-span and flattened, and this is the school of al-Shafi'i and others (scholars) who agreed with him, while Qadhi Iyaad related from many of the scholars that they prefer it to be rounded, and this is the school of Malik"
7)Refutation From Fuqaha and Muhadditheen
a) Imam ash-Shafii said in kitab al umm, Kitab al Janaiz, Chapter of Burial
( قال الشافعي ) : تعني في المأثم ، وإن أخرجت عظام ميت أحببت أن تعاد فتدفن وأحب أن لا يزاد في القبر تراب من غيره وليس بأن يكون فيه تراب من غيره بأس إذا إذا زيد فيه تراب من غيره ارتفع جدا ، وإنما أحب أن يشخص على وجه الأرض شبرا أو نحوه وأحب أن لا يبنى ، ولا يجصص فإن ذلك يشبه الزينة والخيلاء ، وليس الموت موضع واحد منهما ، ولم أر قبور المهاجرين والأنصار مجصصة ( قال الراوي ) : عن طاوس : { إن رسول الله صلى الله عليه وسلم نهى أن تبنى القبور أو تجصص } ( قال الشافعي ) : وقد رأيت من الولاة من يهدم بمكةما يبنى فيها فلم أر الفقهاء يعيبون ذلك
"I prefer that the soil used for a grave be no more than that dug for that grave. I like to see a grave raised above the ground the length of a hand or so. I prefer not to erect a structure over a grave or to whitewash it, for indeed this resembles decoration and vanity, and death is not the time for either of these things. I have never seen the graves of the Muhajirin or Ansar plastered. I have seen the Muslim authorities destroying structures in graveyards, and I have not seen any jurists object to this."
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Imam ash-Shaafi’i said:
وأكره أن يعظم مخلوق حتى يُجعل قبره مسجداً مخافة الفتنة عليه وعلى من بعده من الناس
“I consider it Makruh that creation should be venerated (Ta’zim) until his grave is transformed into a place of worship (mosque) fearing the Fitnah for him and for those after him”[Al-Umm” v 1 p 278]
b) Ibn e rajab said
هذا الحديث يدلُّ على تحريم بناء المساجد على قبور الصالحين
This hadeeth indicates that it is forbidden to build mosques on the graves of the righteous[Fath ul Bari li Ibne Rajab 3/197]
c) Ibn Hajar makki(who was inclined towards sufism) says
ويجب المبادرة لهدمها، وهدم القباب التي على القبور
It is wajib to remove the structures and domes over the graves [Kitaab-al-Zawajir, page 163]
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d) Imam Muhammad bin Ismaieel San'ani Rahimullah Born in 1099 AH in Yemen Died in 1182 AH. Said in his book Tahteer al Aiteqaad تطهير الاعتقاد
قال محمد بن اسماعيل الصنعاني رحمه الله في كتابه تطهير الاعتقاد : فإن هذه القباب والمشاهد التي صارت أعظم ذريعة إلى الشرك والإلحاد ، وأكبر وسيلة إلى هدم الإسلام وخراب بنيانه : غالب ـ بل كل ـ من يعمرها هم الملوك والسلاطين والرؤساء والولاة ، إما على قريب لهم أو على من يحسنون الظن فيه من فاضل أو عالم أو صوفي أو فقير أو شيخ أو كبير ، ويزوره الناس الذي يعرفونه زيارة الأموات من دون توسل به ولا هتف بإسمه ، بل يدعون له ويستغفرون حتى ينقرض من يعرفه أو أكثرهم ، فيأتي من بعدهم فيجد قبراً قد شيد عليه البناء ، وسرجت عليه الشموع ، وفرش بالفراش الفاخر ، وأرخيب عليه الستور ، وألقيت عليه الأوراد والزهور ، فيعتقد أن ذلك لنفع أو دفع ضر ، وتأتيه السدنة يكذبون على الميت بأنه فعل وفعل ، وأنزل بفلان الضر النفع . حتى يغرسوا في جبلته كل باطل ، والأمر ما ثبت في الأحاديث النبوية من لعن من أسرج على القبور وكتب عليها وبنى عليها . وأحاديث ذلك واسعة معروفة فإن ذلك في نفسه منهى عنه . ثم هو ذريعة إلى مفسدة عظيمة . انتهى .
These big Domes and Scenes that have become the greatest source to polytheism.., and biggest means to destroy Islam and distruction of architecture, Those who made these (domes) were kings and sultans, presidents, governors, They made Domes of their close relatives or for those people to whom these Sultans had Husan al Dhan(zan), Like Fazil, Sufi, Faqeer, Scholars .., Those people who knew them they visited their graves without making tawassul, and taking his name but they visited to pray astaghfar for them, and when these poeple who knew the dead people themselv died then the people who came later saw that the grave has a beautiful construction, Decorated by candels,... They believed that (they did) this because to take benefit from them or to prevent problems....and these people make lies regarding the graves that he did this and he did this. [Fath ul Majeed Chapter 21 Exaggeration in Raising up the graves of Righteous]
e) Hafidh Al Iraqi Said
فلو بنى مسجداً يقصد أن يدفن في بعضه دخل في اللعنة، بل يحرم الدفن في المسجد، وإن شرط ان يدفن فيه لم يصح الشرط لمخالفة وقفه مسجداً
f) Quoted by Imam Manawi in Faydh al Qadeer 5/274 Allamah Halabi al-Hanafi writes:
ويكره تجصيص القبر وتطيينه وبه قالت الائمة الثلاثه الى ان قال وعن ابى حنيفه انه يكره ان
يبنى عليه بناء من بيت او قبّه او نحو ذلك لما هو من الحديث آنفا
"To make the graves solid and build structures over them is makrooh[tahreemi] and this is the view of 3 Imams..."[Kabeeri, page 599]
والمروى عن محمد نصا ان كل مكروه حرام
المكروه التحريم عند الامام
When the word "Makrooh"is used by the salaf, it means haram and makrooh-e-tahreemi.[Abul Makaram, vol 3 page 159]
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g)Imam Qadi Khan hanafi[r.h] writes:
ولا يجصص القبر لما روى عن الّنبّى صلى اللّه عليه وسلم انه نهى عن التجصيص والنقضيض
وعن البناء فوق القبور
"Graves should not be made solid, because Prophet [s.a.w] has prohibitted it..."
[Fatawa Qadi Khan, vol 1 page 92]
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h) Imam Ibn al- Qudaamah said
ولا يجوز اتخاذ المساجد على القبور لهذا الخبر ، ولأنَّ النبيَّ - صَلَّى الله عليه وآله وسلم - قال : « لَعَنَ اللهُ اليَهُودَ اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ » يحذر ما صنعوا ...
"It is not permissible to build mosques around graves because of the statement of the Prophet, peace be upon him, 'May Allah curse the women who visit graves and those who build mosques and place lights over them.''' (Reported by Abu Daw'ud and Nasa'i) [Al Mughni 1/360]
i) Ibn e katheer under surah al kahaf ayah 21
(Allah has cursed the Jews and the Christians who took the graves of their Prophets and righteous people as places of worship) Warning against what they did. We have reported about the Commander of the faithful `Umar bin Al-Khattab
أنه لما وجد قبر دانيال في زمانه بالعراق، أمر أن يخفى عن الناس، وأن تدفن تلك الرقعة التي وجدوها عنده، فيها شيء من الملاحم وغيرها
that when he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., that they found there should be buried.
8) Hanafi Scholars
a) Imam Tahir bin Ahmad bin Abdul Rasheed Bukhari (482 h to 5 42 h) said
فان كتب عليه شىء او وضع الاحجار فلا بأس به عند البعض ولا يجصص القبر و لا يطين ولا يرفع عليه بناء
There is no harm in writing and placing on graves according to some. But to not plaster the grave nor to make it solid nor to make any building over it[Khulsata tul Fatawa vol 1 page 26]
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b) Imam Abu haneefah ra And his Student (c)Imam Muhammad
ولا نرى ان يزاد على ماخرج منه ونكره ان يجصص او يطين او يجعل عنده مسجد الى ان قال ان النبى صلى الله عليه وسلم نهى عن تربيع القبور وتجصيصها قال محمد و به ناخذ وهو قول ابي حنيفه
"We don't consider this to be right that the sand that has been dug out from the grave should be replaced with quantity more than it on the grave It is makrooh to make the graves solid...because Prophet [s.a.w] had forbidden this and this is our madhab and this is also the view of Imam Abu Hanifa [r.h]."[Kitaab al-Athaar Imam Muhammed page 49 Matbooa Kutub Khana Majeediya Multan]
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d) It is mentioned in "Ziyaratul quboor bidiyyetuha wastihbabuha" by shaykh Muhiydeen Muhammad ibn Ali al-Birqvi al-Hanafi (b 929 h)on page 58:
."Salamah ibn Wardan said: "I seen Anas ibn Malik greeting prophet (sallalahu alayhi wa salam). Then he turned his back to grave (of prophet (sallalahu alayhi wa salam) and started to make /dua/. There is no contradiction on this issue between scholars. The difference is in the opinion where he should be greeted. Abu Haneefa used to turn towards /qibla/ when he greeted prophet :s:, and he didn't turn towards grave. Some others said:"Person should turn to grave only when he is saluting". No one from 4 imams said that (anyone) should turn to grave when he supplicate. There is only one baseless story on this issue that attributed to imam Malik. It also said that imam Shafi supplicated while he was standing near the grave of Abu Haneefa, and he was turned to his grave. And that's blatant lie".
On page 80 he said: "It's obligatory to demolish domes that were build upon graves
he also said.
"Visiting graves to offer prayers by them, circumambulate them, kiss them, carry out their istilam, to rub cheeks on them, take their dust, to supplicate to the occupants [of the grave], seek their aid [isti'ana], ask from them help, sustenance, well being, children, fulfillment of debts, removal of difficulties, help with sorrows and other needs which the worshippers of idols used to ask their idols. None of this is sanctioned in Shari'ah, according to the consensus of the Imams of the Muslims, as the Messenger of Allah and none of the Companions and Followers and the imams of the faith did this. Rather, the basis of this polytheistic, bid'ati visit has been derived from the worshippers of statutes!"
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e) AL ALOUSI Hanafi mentioned
ثم إجماعاً فإن أعظم المحرمات وأسباب الشرك الصلاة عندها واتخاذها مساجد أو بناؤها عليها، وتجب المبادرة لهدمها وهدم القباب التي على القبور إذ هي أضر من مسجد الضرار لأنها أسست على معصية رسول الله صلى الله عليه وسلم لأنه عليه الصلاة والسلام نهى عن ذلك وأمر بهدم القبور المشرفة، وتجب إزالة كل قنديل أو سراج على قبر ولا يصح وقفه ولانذره
"This is consensus that from the prohibited things and things which can lead to shirk are praying salah at the graves, to build mosques or structures over the graves. It is obligatory (wajib) to remove the high graves and large structures over the graves because they are more dangerous than Mosquoe of Dharar and they are built by the disobedience of the Prophet [s.a.w]...and it is wajib to remove the lightening that is done over the graves ..."[Rooh al-Ma'ani under Surah al-Kahf verse 21]
(Now onwards copying some selective fatwas of Hanafi Scholars from another good website one can see whole article here)
http://www.umm-ul-qura.org/info/user_pages/page.asp?art_id=133
a)Mahmud Al-Alusi said about the story of Kahf and people who base on it to justify building on graves of saints:
"And people have taken this as a proof for permitting building on graves of saints and turning them into mosques and praying in them...This saying is pure falsehood, corruption and evil. Ahmad, Abu Dawud, At-Tirmidhi, An-Nasai, ibn Majah narrated from ibn Abbas that the Messenger of Allah (saw) said: "May Allah curse the women visiting graves, those who make graves upon them and put lamps upon it"
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b) Ibnul Humam said about the Hadith of ‘Ali that the Prophet (saw) ordered him to level graves:
“This is because of what they used to do like elevating graves and building beautiful and elevated constructions over them”
c) Abdullah ibn Ahmad An-Nasafi said in his “Kanz ud Daqaiq” v 2 p 194:
“They (graves) should not be elevated nor plastered”
d) Ibn Nujaym said in explanation in his “Bahr ur Raiq”:
“Because of the Hadith of Jabir that the Messenger of Allah (saw) forbade to do Tajsis (plastering) of graves, to sit on them, to build over them and write on them”
e) Qadhi Khan hanafi said his “Fatawa” v 1 p 93:
“And graves should not be plastered because of what is reported from the Prophet (saw) that he forbade Tajsis (plastering), Tafdid (putting silver on it), building over the grave…because of what is narrated from Abu Hanifah (rah) that graves should not be plastered nor coated with clay, nor any construction should be elevated on it.”
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f) Qadhi Ibrahim Al-Halabi said in “Halabi Al-Kabeer” p 599:
“It is Makruh to do Tajsis (plastering) of graves, and to coat them with clay, and this is what the three Imams (Abu Hanifah and his two students Abu Yusuf and Muhammad ibnul Hasan) said because of what Jabir narrated…and from Abu Hanifah, it is Makruh to build on them constructions like houses or domes or similar to them because of the precedent Hadith”
g) Siraj ud Din said in his "Fatawa Sirajiyah" p 24: "It is Makruh to build on graves"
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h) At-Tahtawi hanafi rahimullah wrote in his explanation of "Maraqi Al-Falah" p 335:
"The three (Abu Hanifah and his two students) said that they (graves) should not be plastered because of the saying of Jabir that the Messenger of Allah (saw) forbade...And the forbiddance of the Prophet (saw) indicates that what they have mentioned is Makruh Tahrimi"
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i) Sayid Murtadha Az-Zubaydi said in his "'Uqud Al-Jawahir Al-Munifah" v 1 p 103:
"The Bayan of the narration shows that it is Makruh to do Tajsis (plastering of graves)"
j) As-Sarkhasi wrote in his “Mabsut” v 2 p 62:
“He forbade doing Tajsis of graves”
k) Qadhi Ibrahim Al-Hanafi said in his “Majalis ul Abrar” p 129:
“And the domes built on graves, it is obligatory to destroy them because they have been built in disobedience and opposition to the Messenger (saw) , and every construction that is built in disobedience and opposition to the Messenger (saw) deserves more to be destroyed than the mosque of Dhirar.”
l) Ala ud Din As-Samarqandi said as mentioned in “Tuhfatul Fuqaha” v 1 p 400:
“The Sunnah concerning the grave is that it should be convex, not in a square form, it should not be coated with clay, nor plastered, and Abu Hanifah consider it Makruh to build on graves”
m) Hasan Ash-Shurunbulali wrote in “Nur ul Idah” p 153:
“And baked bricks and wood is Makruh…and it is forbidden (Haram) to built on graves for beatification and Makruh if it is for solidification after burial”
(end quotes from UMM UL QURRA)
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9) Reply to the evidences of those who support building upon graves
a) 1st proof
Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said,"Let us surely build a place of worship over them." (Quran 18:21)
Some website quoted Tabree from his Tafseer
قال الـمشركون: نبنـي علـيهم بنـيانا، فإنهم أبناء آبـائنا، ونعبد الله فـيها، وقال الـمسلـمون: بل نـحن أحقّ بهم، هم منا، نبنـي علـيهم مسجدا نصلـي فـيه، ونعبد الله فـيه.
Translation: The Mushrikeen said: We will build a building over it and worship Allah in it but the Muslims said: We have more right over them and we will surely “BUILD A MOSQUE” so that we can pray there and worship Allah.[Tafsir at-Tabri (15/149)]
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Reply
a) They misquote Tabree
وَقَوْله : { قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرهمْ } يَقُول جَلَّ ثَنَاؤُهُ : قَالَ الْقَوْم الَّذِينَ غَلَبُوا عَلَى أَمْر أَصْحَاب الْكَهْف { لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا } . وَقَدْ اخْتُلِفَ فِي قَائِلِي هَذِهِ الْمَقَالَة , أَهُمْ الرَّهْط الْمُسْلِمُونَ , أَمْ هُمْ الْكُفَّار ؟ وَقَدْ ذَكَرْنَا بَعْض ذَلِكَ فِيمَا مَضَى , وَسَنَذْكُرُ إِنْ شَاءَ اللَّه مَا لَمْ يَمْضِ مِنْهُ . 17316 - حَدَّثَنِي مُحَمَّد بْن سَعْد , قَالَ : ثني أَبِي , قَالَ : ثني عَمِّي , قَالَ : ثني أَبِي , عَنْ أَبِيهِ , عَنْ اِبْن عَبَّاس , قَوْله : { قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرهمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَسْجِدًا } قَالَ : يَعْنِي عَدُوّهُمْ . 17317 - حَدَّثَنَا اِبْن حُمَيْد , قَالَ : ثنا سَلَمَة , عَنْ عَبْد الْعَزِيز بْن أَبِي رَوَّاد , عَنْ عَبْد اللَّه بْن عُبَيْد بْن عُمَيْر , قَالَ : عَمَّى اللَّه عَلَى الَّذِينَ أَعْثَرَهُمْ عَلَى أَصْحَاب الْكَهْف مَكَانهمْ , فَلَمْ يَهْتَدُوا , فَقَالَ الْمُشْرِكُونَ : نَبْنِي عَلَيْهِمْ بُنْيَانًا , فَإِنَّهُمْ أَبْنَاء آبَائِنَا , وَنَعْبُد اللَّه فِيهَا , وَقَالَ الْمُسْلِمُونَ : بَلْ نَحْنُ أَحَقّ بِهِمْ , هُمْ مِنَّا , نَبْنِي عَلَيْهِمْ مَسْجِدًا نُصَلِّي فِيهِ , وَنَعْبُد اللَّه فِيهِ
see what he said
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وَقَدْ اخْتُلِفَ فِي قَائِلِي هَذِهِ الْمَقَالَة , أَهُمْ الرَّهْط الْمُسْلِمُونَ , أَمْ هُمْ الْكُفَّار
Tabree Quoted 2 opinions that they were Muslims and other is They were Kuffar.(They hide the commentary where he said they were Kuffar)
b) IMAM Ibn e Kathir mentioned sufficient reply
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ابن جرير في القائلين ذلك قولين: [أحدهما] أنهم المسلمون منهم
[والثاني] أهل الشرك منهم، فالله أعلم، والظاهر أن الذين قالوا ذلك هم أصحاب الكلمة والنفوذ، ولكن هل هم محمودون أم لا؟ فيه نظر، لأن النبي صلى الله عليه وسلم قال:
" لعن الله اليهود والنصارى اتخذوا قبور أنبيائهم وصالحيهم مساجد "
يحذر ما فعلوا،
Imam ibn e jareer quoted two sayings, first is this that this saying was from Muslims the other is that was saying from Ahlul Shirk ALLAH KNOWS BEST, Apparently it seems that was saying from Muslims
as for there saying is good or bad? so the hadith of Prophet says(ibn e kathir supported his stance with hadith and athar of OMAR RA)
(Allah has cursed the Jews and the Christians who took the graves of their Prophets and righteous people as places of worship)
then he went on and saidوقد روينا عن أمير المؤمنين عمر بن الخطاب رضي الله عنه:
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It is narrated from Commander of Momineen Omar bin al khattab RadhiAllahANHO
أنه لما وجد قبر دانيال في زمانه بالعراق، أمر أن يخفى عن الناس، وأن تدفن تلك الرقعة التي وجدوها عنده، فيها شيء من الملاحم وغيرها.
when he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc.,
c) Ibn e Katheer himself said
Ibne Katheer said under the Biography of Sayyiyadah Nafeesah in Al Bidaya wal Nihaya
والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام
The AITEQAAD(creed) of people regarding her is not applicable fpr righteous women like her, The Origon of Idol worship is Ghuloo for graves and owners(the person who is in the grave), That why Prophet peace be upon him ordered to level and Obliterating the graves, Making Ghuloo for any Man is Haram
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والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام
The AITEQAAD(creed) of people regarding her is not applicable for righteous women like her, The Origon of Idol worship is veneration for graves and people in the graves, Thats why Prophet peace be upon him ordered to level and Obliterating the graves, Veneration for any Man is Haram .
[Al Bidaya wal Nihayah Vol: 10 page 287 under the Biography of Sayyiyadah Nafeesah]
d) Mahmud Al-Alusi hanafi said :
واستدل بالآية على جواز البناء على قبور الصلحاء واتخاذ مسجد عليها وجواز الصلاة في ذلك. وممن ذكر ذلك الشهاب الخفاجي في «حواشيه على البيضاوي» وهو قول باطل عاطل فاسد كاسد، فقد روى أحمد وأبو داود والترمذي والنسائي وابن ماجه عن ابن عباس قال: قال رسول الله صلى الله عليه وسلم: " لعن الله تعالى زائرات القبور والمتخذين عليها المساجد والسرج " ومسلم " ألا وإن من كان قبلكم كانوا يتخذون قبور أنبيائهم مساجد فإني أنهاكم عن ذلك " وأحمد عن أسامة وهو والشيخان والنسائي عن عائشة، ومسلم عن أبـي هريرة: " لعن الله تعالى اليهود والنصارى اتخذوا قبور أنبيائهم مساجد " وأحمد والشيخان والنسائي " إن أولئك إذا كان فيهم الرجل الصالح فمات بنوا على قبره مسجداً وصوروا فيه تلك الصور أولئك شرار الخلق يوم القيامة "
“And people have taken this as a proof for permitting building on graves of saints and turning them into mosques and praying in them Shahab Khafaji mentioned this in "Hashiyah Beydawi" This saying is pure falsehood, corruption and evil. Ahmad, Abu Dawud, At-Tirmidhi, An-Nasai, ibn Majah narrated from ibn Abbas that the Messenger of Allah (saw) said: “May Allah curse the women visiting graves, those who make graves upon them and put lamps upon it”(Ruh al-Mani Tafsir of Surah al-Kahaf verse 21)
Comment:so this is clear deception of these people quoting half of the commentaries. and lastly We follow Prophet Muhammad Peace be upon him not previous Prophets so this is not their evidance even if this is saying of MUSLIMS.
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b) Hadrat Umar (Ra) wish to get buried Beside Tomb of Prophet(saw) in a Room
Why did Hadrat Umar (ra) wanted to get buried in a room and not outside , Why was Hadrat Abu Baker (Ra) buried in a Room , A tomb is also a room built around the grave ,and it proves its a sunnah,
Reply.
When `Umar was stabbed he sent his son `Abd Allah with a message to `A'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet and Abu Bakr
where did he said make tomb on me?? when he himself buried the grave of Daniel Peace be upon him? (see this article for evidence)
And one more thing to add Aisha RA made a will that Do not bury me with Prophet as she didn't want to look better then she really was, If the hadith of Omar RA can be used for making tomb (which is totally illogical) then we can say this(saying of Aisha ra) is the proof that AISHA RA is against making dome. this is the Athar.
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Bukhari Volume 2, Book 23, Number 474: ... Aisha narrated that she made a will to 'Abdullah bin Zubair, "Do not bury me with them (the Prophet and his two companions) but bury me with my companions (wives of the Prophet (p.b.u.h) ) in Al-Baqi as I would not like to be looked upon as better than I really am (by being buried near the Prophet)."
Comment: So its clear that was Love of UMAR RA with Prophet Peace be upon him not that he wanted to make dome on his grave nor there was any dome or shrine at that time if someone says Hujrah of Aisha ra is like dome and shrine then he is ignorant see the reply of 3rd proof
c) why there is structure on Prophet's grave?
Reply
It should be noted that until the year 678 AH, there was no dome over the chamber which contains the grave of the Prophet (peace and blessings of Allaah be upon him), rather it was built by the king al-Zaahir al-Mansoor Qalawoon al-Saalihi in that year (678 AH), when this dome was built. Juhood 'Ulama' al-Hanafiyyah fi Ibtaal 'Aqaa'id al-Qubooriyyah (3/1660-1662).
Hafiz al-San'aani (may Allaah have mercy on him) said in Ta-theer al-I'tiqaad:
"فإن قلت : هذا قبرُ الرسولِ صلى اللهُ عليه وسلم قد عُمرت عليه قبةٌ عظيمةٌ انفقت فيها الأموالُ .
قلتُ : هذا جهلٌ عظيمٌ بحقيقةِ الحالِ ، فإن هذه القبةَ ليس بناؤها منهُ صلى اللهُ عليه وسلم ، ولا من أصحابهِ ، ولا من تابعيهم ، ولا من تابعِ التابعين ، ولا علماء الأمةِ وأئمة ملتهِ ، بل هذه القبةُ المعمولةُ على قبرهِ صلى اللهُ عليه وسلم من أبنيةِ بعضِ ملوكِ مصر المتأخرين ، وهو قلاوون الصالحي المعروف بالملكِ المنصورِ في سنةِ ثمانٍ وسبعين وست مئة ، ذكرهُ في " تحقيقِ النصرةِ بتلخيصِ معالمِ دارِ الهجرةِ " ، فهذه أمورٌ دولية لا دليليةٌ
If you say: A great dome has been built over the grave of the Messenger (peace and blessings of Allaah be upon him), costing a great deal of money, I say: This is in fact great ignorance of the situation, because this dome was not built by him (peace and blessings of Allaah be upon him) or by his Sahaabah or by those who followed them, or by those who followed the Taabi'een, or by the scholars and imams of the ummah. Rather this dome was built over his grave (peace and blessings of Allaah be upon him) on the orders of one of the later kings of Egypt, namely the Sultan Qalawoon al-Saalihi who is known as King Mansoor, in 678 AH, and was mentioned in Tahqeeq al-Nasrah bi Talkhees Ma'aalim Dar al-Hijrah. These are things that were done on the orders of the state and not on the basis of shar'i evidence(end quote)
2nd reason
'Aishah ra said: "The only reason the grave of Allah's Messenger, peace be upon him, was not made prominent was to stop people from turning it into a mosque." Designating certain graves as places of prayers is similar to adoring idols and seeking their pleasure. The worship of idols started with the adoration of the dead, making images of them, touching them, and offering prayers at their graves when the mosque was expanded during the time of al-Waleed ibn ‘Abd al-Malik, the room was incorporated into the mosque, at the end of the first century AH. His action does not come under the ruling of burial in the mosque, because the Messenger (peace and blessings of Allaah be upon him) and his two companions were not moved to the land of the mosque, rather the room in which they are buried was incorporated into the mosque because of the expansion. No one can use this as evidence that it is permissible to build structures over graves or to take graves as places of worship, or to bury people inside mosques, because of the saheeh ahaadeeth quoted above which forbid that. What al-Waleed did is not evidence for going against the proven Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). And Allaah is the Source of strength.
The presence of the prophet’s Muhammad (pbuh) grave in his masjid in Madeenah can neither be used to justify the placing of bodies in other masjid nor the building of masjid over graves. The prophet Muhammad (pbuh) did not order that he be buried in his masjid, nor did his companions put his grave into the masjid.
The companions of the prophet Muhammad (pbuh) wisely avoided burying the prophet Muhammad (pbuh) in the local graveyard for fear that later generations would become overly attached to his grave.’Umar, the freed slave of Ghafrah, related that when the Sahaabah (companions of the prophet Muhammad (pbuh)) gathered to decide on the prophet’s Muhammad (pbuh) burial, one said:” Let us bury him in the place he used to pray.” Abu Bakr replied,” May Allah protect us from making him an idol to be worshiped.” others said,” Let us bury him in al-Baqee ` (a graveyard in madeenah) where his brothers among the Muhaajireen (migrants from makkah) are buried. “Abu Bakr replied: “Verily burying the prophet Muhammad (pbuh) in al-Baqee’ is detestable because some people may try to seek refuge in him which is a right belonging only to Allah. So, if we take him out (to the graveyard), we will ruins allah’s right, even if we carefully guard the messenger’s grave. “They then asked, “What is your opinion O Abu Bakr?” He replied, “I heard Allah’s Messenger say: ‘Allaah has not taken the life of any prophets except that were buried where they died’.” Some of them said,” By Allaah, what you have said is pleasing and convincing. “Then they made a line around the prophet’s bed (in ‘Aa’eshah’s house) and dug the grave where his bed was. ’Alee,al-‘abbaas, al-Fadl and the prophet’s family took his body and prepared it for burial.
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d)Jesus Will Be Burried Next to Our Prophet's (may God bless him and grant him peace) Tomb
Reply
Does this prove making masajid and tomb?? and again i would like to say tomb never exist at the time of Companions
It is mentioned in Fusool min Tareekh al-Madeenah al-Munawwarah (p. 127, 128).
In 1253 AH, an order was issued by the Ottoman Sultan ‘Abd al-Hameed to paint the dome green. He was the first one to colour it green, and the colour has been renewed whenever necessary until the present.
It became known as the green dome after it was painted green. It was previously known as the white dome or the fragrant dome or the blue dome. End quote.
e) Prophet placed a rock on top of 'Uthman ibn Maz'un's (ra) grave. It is established that the Prophet placed a rock on top of `Uthman ibn Maz`un's (ra) grave saying:With it I shall designate the grave of my [milk-]brother and later bury in it whoever dies among my relatives
Reply
let us see other ahadeeth to clear this issue
No: 1
لما دفن النبى صلى الله عليه وسلم عثمان بن مظعون احتمل صخرة عظيمة فجعلها الى جنب قبره
The Prophet (peace_be_upon_him) when buried uthman ibn Maz'un then he carried a heavy stone and he put that besides the grave (al kamil fe Duafa al rijaal volume 5)
No: 2
From Ibn e majaان رسول صلى الله عليه وسلم اعلم قبر عثمان بن مظعون بصخرة
Prophet Peace be upon him marked the grave of Uthman bin Mazun with the Stone
No: 3
Narrated Al-Muttalib: When uthman ibn Maz'un died, he was brought out on his bier and buried. The Prophet (peace_be_upon_him) ordered a man to bring him a stone, but he was unable to carry it. The Apostle of Allah (peace_be_upon_him) got up and going over to it rolled up his sleeves. The narrator Kathir told that al-Muttalib remarked: The one who told me about the Apostle of Allah (peace_be_upon_him) said: I still seem to see the whiteness of the forearms of the Apostle of Allah (peace_be_upon_him) when he rolled up his sleeves. He then carried it and placed it at his head saying: I am marking my brother's grave with it, and I shall bury beside him those of my family who die. (Abu dawood Book #20, Hadith #3200)
Comment: so it is clear that stone was just for marking and was not on the grave but it was beside the grave and the reason was Prophet peace be upon him himself said. I am marking my brother's grave with it, and I shall bury beside him those of my family who die. and one more thing why Prophet Peace be upon him never marked any other SAHABI'S grave?? so its clear the purpose was different and that was beside the grave
Let us see what Muhaddith understood from this hadith
Ibn Qudaamah said: ولا بأس بتعليم القبر بحجر أو خشبة ، قال أحمد : لا بأس أن يعلِّم الرجل القبرَ علامةً يعرفه بها ، وقد علَّم النبي صلى الله عليه وسلم قبرَ عثمان بن مظعون
There is nothing wrong with marking a grave with a stone of a piece of wood. There is nothing wrong with a man marking a grave so that he will know where it is. The Prophet (peace and blessings of Allaah be upon him) marked the grave of ‘Uthmaan ibn Maz’oon. Al-Mughni, 2/191.
so here one can clearly see that this hadith is proving Mark not building Domes and Shrines and making grave solid
f) Mosque of al-Khayf there is Qabr of 70 Prophets (together)وعن ابن عمر أن النبي صلى الله عليه وسلم قال:
"في مسجد الخيف قبر سبعون نبياً".
رواه البزار ورجاله ثقات.
Translation: Narrated by Ibn Umar (Radhi’Allah anho) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together) -- Imam al Haythami said that it is narrated by Al-Bazzar and “ALL IT’S NARRATORS ARE THIQA”[Volume No.3, Bab fi Masjid al Khayf, Hadith #5769]
Reply
This hadith is Odd Ibn Katheer said:
The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text,because it may be shaadhdh (odd) or mu'allal (faulty).[Ikhtisaar 'Uloom al-Hadeeth p. 41].
This is the chain of this saying
إبراهيم بن طهمان ، عن منصور ، عن (( مجاهد )) ، عن ابن عمر ،
Ibrahim bin Thman, from Mansur, from ((Mujahid)), from Ibn Omar,
Other students who narrates this from Mujahid, does not narrated these wordings,This hadeeth is Narrated by Saeed Bin Abi-Arooba, and Khasif bin Abdul Rahman, and Yazeed bin Abi Ziad, from Mujahid with different words hat ((seventy prophet's prayed in masjid al khayf))
1. Words of Saeed bin Abi Arooba
أبي العباس الأصم عن يحيى بن أبي طالب عن عبد الوهاب بن عطاء عن سعيد بن أبي عروبة : أنه سمع مجاهدا يقول:
«صلى في هذا المسجد - مسجد الخيف ، يعني مسجد منى- سبعون نبيا ، لباسهم الصوف ، ونعالهم الخوص».
Mujahid said: 70 Prophets Prayed at the place of Masjid Al khayf..[Sunan al kubra al Behaqi 2/420]
2. Words from Yazeed bin Abi Ziaad from Mujahid From Ibn e Omar ra
عن علي بن المنذر عن محمد بن فضيل عن يزيد بن أبي زياد قال
خرجنا مع مجاهد نسير حتى خرجنا من الحرم نحو عرفات ، فقال مجاهد:
«هل لكم في مسجد كان ابن عمر رضي الله عنهما يستحب أن يصلي فيه».
قال : قلنا : نعم ، فصلينا فيه .
ثم قال:«لقد صلى فيه سبعون نبيا ، كلهم يؤم الخيف».
Mujahid said that Ibne Omar ra said:70 Prophets Prayed at the place of Masjid Al khayf [Akhbar al Makkah (4/18)(2313 ) by Fakihi]
3. Words of Hadith from Khaseef bin abdul Rehman from Mujahid says
: عن مجاهد قال حج خمسة وسبعون نبيا ، كلهم قد طاف بهذا البيت ، وصلى في مسجد منى ، فإن استطعت لا تفوتك صلاة في مسجد منى فافعل).
Here the word is also Prayed.[Akhbaar al Makkah of Fakihi (4/268)(2599)]
4. The ahadeeth narrated from Ibn Abbas, and narrated from Abu Hurayrah also says ((Seventy Prophet's prayed in the masjid)).
5. and in history no where it is mentioned that there were graves of Prophet's inside that masjid al khayf
6. It is already quoted before that the hadith of Aisha Ra says "Umm Habiba and Umm Salama made a mention before the Messenger of Allah (may peace be upon him) of a church which they had seen in Abyssinia and which had pictures in it. The Messenger of Allah (may peace be upon him) said: When a pious person amongst them (among the religious groups) dies they build a place of worship on his grave, and then decorate it with such pictures. They would be the worst of creatures on the Day of judgment in the sight of Allah."
so in Conclusion this hadeeth is odd true is 70 Prophets prayed in that masjid. see the whole reply on this hadeeth here by Ahmad bin Salim Misree
http://www.ahlalhdeeth.com/vb/showthread.php?t=76442
and see the most recomended reply
http://www.sd-sunnah.com/vb/showthread.php?3066-%DE%C7%E1%E6-%DD%ED-%E3%D3%CC%CF-%C7%E1%CD%ED%DD-%DE%C8%D1-%D3%C8%DA%ED%E4-%E4%C8%ED%C7-%E6-%E5%E6-%CF%E1%ED%E1-%DA%E1%EC-%C7%CA%CE%C7%D0-%C7%E1%DE%C8%E6%D1-%E3%D3%C7%CC-%DE%E1%E4%C7-%E1%E5%E3
Related Links
Beautiful book By Shaykh Nasir ud din Al Bani on Shrines and Domes in urdu Translation
http://www.islamhouse.com/p/156374
and article in Arabic
http://www.almjhol.com/showthread.php?t=897
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