Seadet-i Ebediyye - Endless Bliss Second Fascicle

easts and thieves. It is permissible to inter a dead person in a
tomb that has been built before. Rasûlullah sall-Allâhu ’alaihi wa
sallam’ built his son Ibrâhîm’s tomb a span above the ground and
had it plastered. One day, as he was passing by Ibrâhîm’s grave,
he saw that a small part of it was open; so he covered it. This fact
is written in Khulâsa. [1] None of the Islamic savants likened tombs
to idols; the ones who wrote most excessively said that it would be
harâm to build them. Muslims who visit graves and invoke
through the Awliyâ have not been spoken ill of or slandered by
any of the savants except Wahhâbîs. It is written in the two
hundred and forty-second page of the Wahhabite book Fath-ulmajîd:
“Ibni Hajar-i Makkî states in his book Zawâjir that it is a
grave sin to build domes over graves, that it is wâjib for Muslim
rulers and governors to demolish such domes, and that it is
necessary to demolish Imâm-i Shâfi’î’s tomb first.” The fact is
quite the opposite; Hadrat Ibni Hajar-i Makkî does not say, “It is
a grave sin to build domes over graves” in his book Zawâjir,
which is mentioned above. He says, “It is necessary to demolish
the tombs in the public cemetery of waqf, where everybody is
buried, for they occupy too much ground to enable other Muslims
to be buried.” But he does not say that it is harâm or disbelief to
build tombs, or to visit graves. This slander made against Hadrat
Ibni Hajar-i Makkî is another obvious document proving that
Wahhâbîs, who are not ashamed to change the meanings of âyati-kerîmas
and hadîth-i-sherîfs, have been attempting to deceive
Muslims by changing and misquoting the information in the
books of the savants of the Ahl as-sunnat, too.
Ibni Hajar-i Makkî writes in the hundred and twenty-fifth
page of his book Fatâwâ-i fiqhiyya: “It is sahîh to perform namâz
at the tombs of Prophets. It is not even makrûh. Prophets are
alive in their graves. However, their lives are different from our
lives in every respect. They worship in order to enjoy its taste, for
they perceive Allâhu ta’âlâ in the life of the grave better than they
do in the world.”
Tâhir Muhammad Suleymân Mâlikî, an Islamic scholar in
Sudan, states as follows in his book Zahîrat-ul-fiqh-il-kubrâ:
“Shaikh Adwî said that building a tomb over a grave is
permissible when the following four conditions are fulfilled: The
[1] Khulâsa-t-ül-kalâm, by Ahmad bin Sayyid Zeynî Dahlân
‘rahmatullâhi ta’âlâ ’alaih’ (1231 [1816 A.D.], Mekka – 1304 [1886],
Medina).
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