Home » Shafi'i Fiqh » Qibla.com » Is it permissible to build structures on graves?

Is it permissible to build structures on graves?

Answered by Shaykh Amjad Rasheed
Translated by Sidi Moustafa Elqabbany

Is it permissible to build structures atop graves, as is witnessed at the graves of prophets and saints? How should we understand the hadiths that prohibit this?

Answer:
In the Name of Allah, Most Gracious, Most Merciful

As Imam Al-Shihab Ibn Hajar points out in his Major Edicts (Ar. Al-Fatawa Al-Kubra) in the chapter on funerals, our Shafi’i imams have taken four positions regarding building atop graves:

  1. The first position, which is the relied-upon position that Imams Nawawi and Rafi’i have codified and Imam Ibn Hajar and many late scholars have considered reliable, requires a distinction between graveyards that are endowments and like them, public graveyards — these being where people of the area have become accustomed to burying their deceased — and private property. Building atop a grave in a graveyard that is an endowment or public is unconditionally forbidden, whether the grave belongs to a scholar or someone else. As for if the grave is in private property, it is permissible to build atop it, but it is disliked to do so. The difference between the two is that the legal reason (Ar. `illah) for prohibiting building over graves is because it crowds out and denies access, making it difficult for people to bury another deceased in a grave that was built over. For this reason, it is forbidden in public graveyards but not in private ones.
  2. The second position is the unconditional permissibility of building atop graves, whether they are endowments, public, or otherwise, and whether they are the graves of scholars or laymen. In Al-Khadim, Imam Badr Al-Deen Al-Zarkashi quotes at length the words of the sheikh and imam, Sharaf Al-Deen Al-Ansari regarding the Qarafah [m: (a graveyard near Cairo)], during which he [m: i.e., Al-Zarkashi] says:

    The early Muslims (Ar. Salaf) (Allah be pleased with them) witnessed this greater and lesser graveyard in the past. Graves and structures were constructed in it, yet none of the scholars of the time opposed it in word or action. He [m: (i.e., Al-Ansari)] says, “they built the dome of Imam Al-Shafi’i (Allah be pleased with him) and his academy in it and the other shrines are like this.”

    [m: After finishing up the quotation from Al-Ansari, Al-Zarkashi says: ]

    One of the late scholars said, “his [m: i.e. Al-Ansari’s] words indicate that building in public graveyards is not forbidden.” And if it is not forbidden to build in public graveyards, then a fortiori, it is not forbidden to build in wastelands or private property with the permission of the owner.

    […]

    In the Mustadrik, immediately after rigorously authenticating the hadiths on the prohibition of building and writing on graves, Imam Al-Hakim mentions, “These [m: hadiths] are not acted upon, for all Muslim imams, east and west, have structures over their graves, and this is something that the later generations (Ar. khalaf) took from the early generations (Ar. salaf). Al-Burzuli said, ‘it is therefore a matter of consensus.’”

    […]

    One of the late scholars of our imams mentioned beautiful words that support the permissibility of building atop graves, “[m: Scholars] have mentioned the validity of leaving a bequest to construct Al-Masjid Al-Aqsa and the graves of the prophets (peace and blessings of Allah be upon them). Sheikh Abu Muhammad incorporated the graves of scholars and the righteous under this [m: ruling] because it entails reviving visitation [m: of their shrines]. In Al-Waseet and Al-Ihya, Al-Ghazali says that which indicates the permissibility of building atop the graves of the scholars of religion, sheikhs of Islam, and other righteous people. It is not far-fetched that this permissibility is based on honouring them.

    […]

    Like Al-Waseet and Al-Ihya, Sharh Al-Tanbeeh by Imam Ibn Al-Rif`ah contains that which indicates the permissibility of building [m: atop graves], or rather, its praiseworthiness. There is no doubt regarding this, for it is found in all the lands of Islam in the past and present.

    […]

    None of the scholars or righteous people, who are the guardians of the religion, have been referenced as having opposed this in word or action, yet there is no doubt that they were able to do so. And Allah Most High knows best.

  3. The third position is the unconditional permissibility of building atop the graves of scholars, saints, and the righteous, whether in endowment lands or otherwise. As for building over the graves of non-scholars, it carries the distinction made in the first position. The differentiation between the graves of scholars and others — in terms of honouring them and reviving their visitation — becomes evident from what was narrated from Al-Ghazali and others in the second position; i.e. because visiting them increases aspiration for acquiring knowledge and righteousness, as is clear to many people.
  4. The fourth position is the unconditional prohibition [m: of building atop graves], regardless of whether in endowments or other lands, or whether the grave is for a scholar or someone else. Imam Shihab Al-Deen Al-Adhra`i chose this position because of the generality of the prohibition [m: found in the hadiths], and because [m: building atop graves] involves ugly innovation, wasting money, extravagance, showiness, and the imitation of tyrants and disbelievers.

The upshot is that those who have stated unconditional permissibility in this issue — as well as those who have allowed it only for the graves of scholars and others similar to them — have done so based on the practical ([m: as opposed to stated]) consensus of Muslim scholars in various eras that allowed building atop graves. This is particularly true regarding what was mentioned from Imam Al-Hakim, which should be reread. Based on this, it is possible to apply the prohibition of building atop graves that is found in the hadiths to it being merely disliked, except for the graves of scholars and others similar to them. [m: This exception] is because of what has already been mentioned regarding honouring them and reviving their visitation: it brings about aspiration for knowledge and righteousness. Furthermore, the erudite scholar, hadith master, and Prophetic scion, Ahmad Al-Ghumari composed a treatise on the permissibility of building atop graves of scholars and the righteous. In it, he puts forth the evidences and statements of Shafi’i imams and others who allow it.
Seeing that there is a scholarly difference of opinion regarding this matter, it is not permissible for anyone to refute one who practices it. As jurists have concurred, it is not permissible to refute that which scholars have differed over. Of course, it is praiseworthy to offer advice so that differences of opinion are avoided.
Allah is Most Knowledgeable regarding what is correct and to Him is the recourse and return.
Amjad Rasheed
(Translated by Sidi Moustafa Mounir Elqabbany, edited by Sidi Hamza Karamali)

Related Answer: Is it permissible to build on graves?

السؤال: هل يجوز البناءُ على القبور كما نشاهد عند قبور العلماء والأولياء ؟ وكيف نفهم الأحاديثَ التي تنهى عنه ؟

الجواب : اختلف أئمتنا الشافعية في البناء على القبور على أربعة أقوال كما يؤخذ من “الفتاوى الكبرى” للإمام الشهاب ابن حجر في كتاب الجنائز ، وهي :

القول الأول : وهو المعتمدُ في المذهب الذي نصَّ عليه الشيخان النووي والرافعي واعتمده العلامةُ ابنُ حجر وكثيرٌ من المتأخرين ، هو : التفصيلُ بين المقبرة الموقوفة للدفن ومثلُها المسبلة وهي التي اعتاد أهلُ البلد الدفنَ فيها ، وبين الأرض المملوكة للشخص ، فالبناءُ على القبر في الموقوفة والمسبلة حرامٌ مطلقاً سواء كان قبرَ عالم أو غيره ، أما إن كان القبرُ في أرض مملوكة فيجوز البناءُ عليها لكن مع الكراهة ؛ والفرق أنَّ علةَ النهي عن البناء على القبر هي التحجيرُ والتضييقُ على الناس بحيث يشق عليهم دفنُ ميتٍ آخرَ في القبر المبنيِّ عليه فحرم في المقابر العامة دون الخاصة .

القول الثاني : جوازُ البناء على القبر مطلقاً سواء الموقوفة والمسبلة وغيرها وسواء العلماء والعوام ؛فإن الإمامَ بدر الدين الزركشي نقل في كتابه “الخادم” عن الشيخ الإمام شرف الدين الأنصاري كلاماً طويلاً في الكلام على القرافة ذَكَر في أثنائه :” أن السلف رضي الله عنهم شاهدوا هذه القرافةَ الكبرى والصغرى من الزمان المتقدم وبُنِيَ فيها التُّربُ والدُّورُ ولم ينكره أحدٌ من علماء الأعصار لا بقول ولا فعل . قال : وقد بنوا فيه قبةَ الإمام الشافعي رضي الله عنه ومدرستَه ، وهكذا سائرُ المزارات “. إلى آخر كلام الشرف الأنصاري . قال بعضُ المتأخرين :” واقتضى كلامُه عدمُ تحريم البناء في المسبلة ” . قال :” وإذا لم يحرم في مسبلةٍ لم يحرم في مواتٍ ومملوكٍ بإذن مالكه من باب أولى “.

وأن الإمام الحاكم قال في “المستدرك” إثرَ تصحيح أحاديث النهي عن البناء والكَتْب على القبور :” ليس العملُ عليها ؛ فإنَّ أئمةَ المسلمين شرقاً وغرباً البناء على قبورهم وهو أمرٌ أخذه الخلفُ عن السلف . قال البُرْزُلِي: فيكون إجماعاً “. اهـ

وأن بعضَ علماء أئمتنا المتأخرين ذكر كلاماً حسناً يؤيد جوازَ البناء فقال :” قلتُ : ذكروا صحةَ الوصية لبناء ا لمسجد الأقصى وقبور الأنبياء عليهم الصلاة والسلام ، وألحق الشيخُ أبو محمد بها قبورَ العلماء والصالحين لما فيها من الإحياء بالزيارة . وقد ذكر الغزالي رضي الله عنه في “الوسيط” و”الإحياء” كلاماً يدل على جواز البناء على قبور علماء الدين ومشايخ الإسلام وسائر الصلحاء ، ولا يبعد جوازُ ذلك حملاً على الإكرام “.

قال :” وفي “شرح التنبيه” للإمام ابن الرفعة ما يدل على جواز البناء كما في “الوسيط” و”الإحياء” بل على استحبابه ، ولا شك في ذلك لوجوده في جميع أمصار الإسلام قديماً وحديثاً “. اهـ قال :” ولم يُنقل عن أحد من العلماء والصلحاء ولاة أمور الدين إنكارٌ فيه بقول ولا فعل مع عدم الشك في تمكنهم منه والله تعالى أعلم “. ا هـ

القول الثالث : جوازُ البناء على قبور العلماء والأولياء والصالحين مطلقاً في الموقوفة وغيرها ، أما البناء على قبور غير العلماء ففيه التفصيلُ المار في القول الأول ، ويظهر التفريقُ بين قبور العلماء وغيرهم مما تقدم نقلُه عن الإمام الغزالي وغيره في القول الثاني من إكرامهم وإحياء زيارتهم ؛ أي : لما فيها من بقاء ذكرهم الباعث على الهمة في تحصيل العلم والصلاح كما لا يخفى على كثيرين .

القول الرابع : حرمةُ البناء على القبور مطلقاً سواء في الموقوفة أو غيرها وسواء قبور العلماء وغيرهم ، واختار هذا الإمامُ شهابُ الدين الأذرعي لعموم النهي ، ولما فيه من الابتداع القبيح ، وإضاعة المال والسرف والمباهاة ، ومضاهاة الجبابرة والكفار .

والحاصلُ أن مَن قال بالجواز مطلقاً أو من خصَّه بقبور العلماء ونحوهم يستندُ إلى الإجماع الفعليِّ من علماء المسلمين في شتى الأعصار على تقرير البناء على القبور وخصوصاً ما تقدم عن الإمام الحاكم فليراجع ، وعليه يمكن حملُ النهي عن البناء على القبر الوارد في الأحاديث على الكراهة إلا في قبور العلماء ونحوهم لما تقدم من إكرامهم وإحياء زيارتهم المحصِّل للهمة على طلب العلم والصلاح . وقد صنف العلامة الحافظ السيد أحمد الغماري رسالةً في جواز البناء على قبور العلماء والصالحين ذكر فيها الأدلة وأقوال العلماء الشافعية وغيرهم في جوازه .

وإذا كان الأمرُ كذلك من وقوع الخلاف في المسألة لم يجز لأحدٍ الإنكارُ على من يفعله ؛ لأنه لا يُنكر المختلفُ فيه كما هو مقررٌ عند الفقهاء ، نعم تستحب النصيحةُ للخروج من الخلاف ، والله أعلم بالصواب وإليه المرجع والمآب

This answer was indexed from Qibla.com, which used to have a repository of Islamic Q&A answered by various scholars. The website is no longer in existence. It has now been transformed into a learning portal with paid Islamic course offering under the brand of Kiflayn.

Read answers with similar topics: