Graves and Domes over Holy Graves

Summary:

These days, the media has taken over almost all our affairs including religion, as we are so busy in making both ends meet that we only have time to watch short video clips uploaded and circulated on social media – hence a speaker takes a Hadith or two in support of his views, which, then is shared within minutes all over the world. This is also a thriving business to earn by creating controversies and by fabricating conspiracy theories. Among such circulating issues is the destruction of graves and construction of Domes over holy graves of Ahl Al-Bayt^‑asws.

We frequently hear, someone say, ‘I haven’t come across any statements which would encourage us to build and maintain graves and why are there grand domes and ‘Zareehs’ (Mausoleums) over holy graves of some members of Ahl Al-Bayt^-asws and their^-asws followers.  Aren’t all of these acts aborted or even to be eliminated?

This is a superficial view, however when we analyse the issue, we find that Rasool-Allah^-saww, and his^-asws daughter^-asws were buried in their houses so there was a roof over their^-asws holy graves. The dome over Holy Shrine of Amir-ul-Momineen^-asws was built during the time of 8^th Imam^-asws,[1] so, if it was abhorred then Masomeen^-asws would mention their displeasure about it at that time or later on when the conditions of Taqaiyya would allow.

As we find in many Ahadith that when the 12^th Imam^-ajfj reappears, the holy Kabah will be rebuilt from its foundations, all the masajid with rooves will be demolished but nowhere it is found that the domes over holy Shrines of Masomeen^-asws will be removed.  When the 12^th Imam^-ajfj will resurrect the two of them from their graves for punishment of their earlier sins (see the Hadith in Appendix V), but there is no reference made to the dome over the holy grave of Rasool-Allah^-saww, under which those two are also buried.

Today, although the roofs over masajid are an innovation in Islam and is disliked but we are allowed to offer Salat in those Masajid as other Muslims do and wait until all innovations are removed with the governance of the 12^th Imam^-ajfj, for example:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ قَالَ سُئِلَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) عَنِ الْمَسَاجِدِ الْمُظَلَّلَةِ أَ يُكْرَهُ الصَّلَاةُ فِيهَا قَالَ نَعَمْ وَ لَكِنْ لَا يَضُرُّكُمُ الْيَوْمَ وَ لَوْ قَدْ كَانَ الْعَدْلُ لَرَأَيْتُمْ كَيْفَ يُصْنَعُ فِي ذَلِكَ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby who said,

‘Abu Abdullah^-asws was asked about the Masjids with shades, is it disliked to pray Salāt therein?’ He^-asws said: ‘Yes, but it would not harm you today, and if there had been justice (Al-Qaim^-asws) you would see what would be done regarding that’[2]. (An extract)^[3]

At another place,

الْحَسَنُ بْنُ عَلِيٍّ الْعَلَوِيُّ عَنْ سَهْلِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعُرَنِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الصَّلَاةِ فِي الْمَسَاجِدِ الْمُصَوَّرَةِ فَقَالَ أَكْرَهُ ذَلِكَ وَ لَكِنْ لَا يَضُرُّكُمْ ذَلِكَ الْيَوْمَ وَ لَوْ قَدْ قَامَ الْعَدْلُ رَأَيْتُمْ كَيْفَ يُصْنَعُ فِي ذَلِكَ .

Al Hassan Bin Ali Al Alawy, from Sahl Bin Jamhour, from Abdul Azeem Bin Abdullah Al Alawy, from Al Hassan Bin Al Husayn Al Uranny, from Amro Bin Jumi’e who said,

‘I asked Abu Ja’far^-asws about the Salāt in the Masjid with pictures. So he^-asws said: ‘That is abhorred, but that would not harm you today, and if the justice had been established (Al-Qaim^-ajfj), you would see what would be done regarding that’.^[4]

Coming back to our topic, the roofs were there or built over the Holy Graves during the life times of Masomeen^-asws, i.e., the roof over the grave of Rasool-Allah^-saww and the dome which was built upon the public discovery of the grave of Amir ul Momineen^-asws, but none of the Imams^-asws issued any statements against those constructions or have said that later when our^-asws government comes (the rising of the 12^th Imam^-ajfj) these domes will be removed.  In addition, The mausoleum of Prophet Zakariya^-as, father of Prophet Yahya^-as within the ‘Jamiʿ Halab al-Kabir’ (Great Mosque of Aleppo) in Syria was built within a worshiping place (called cathedral at that time) which had a roof/dome. Similarly, Prophet Yahya^-as’s Shrine inside the prayer hall of the Umayyad Mosque also has a small dome.

In general, believers, however, are encouraged to visit the holy shrines of Masomeen^-asws, see for examples the rewards of visiting holy shrines.[5]  The holy shrines, as we find today, are built above the holy graves, not only to secure these from being worn away (by excessive touching and walking around) and fear of stamped due to overcrowding of the visitors but also to facilitate the orderly visitation of hundreds of thousands of pilgrims.  Therefore, either we go there to pay our respect, as per Ahadith encouraging us, and try to reach as close as we can and is permitted by the management of the holy shrines or else…we don’t have any other choice. But, under no circumstances, we will like these holy domes to be demolished as is the case of Janat ul-Baqi (Medina) or when ISIS detonated the Holy Mausoleum of 10^th and 11^th Imams^-asws.

It is strange to question this, ‘Are domes over the holy grave and the Zari above liked by the Ahl Al-Bayt^-asws? Its like asking if Muslims or Shias are liked by Ahl Al-Bayt^-asws?  We have deviated so much from the true teachings of Ahl Al-Bayt^-asws and our deeds are full of flaws but our Imam-ajfj still loves us and will, Insha Allah^-azwj, not only accept us but also correct our affairs upon reappearance.  May Allah^-azwj Hasten his^-ajfj return and enable us to be among his-^-ajfj companions, Ameen Suma Ameen!

Introduction:

The issue of demolishing graves and domes over graves stem from a misinterpreted Hadith, quoted in both Shia and non-Shia Ahadith books.  We look at it and try to clarify the caused ambiguity about demolishing of and levelling of graves:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بَعَثَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْمَدِينَةِ فَقَالَ لَا تَدَعْ صُورَةً إِلَّا مَحَوْتَهَا وَ لَا قَبْراً إِلَّا سَوَّيْتَهُ وَ لَا كَلْباً إِلَّا قَتَلْتَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww sent me^-asws to Al-Medina, so he^-saww said: ‘Neither leave any picture except delete it, nor any grave except even it, nor a dog except kill it’.[6]

Additional Ahadith with similar meanings are included in Appendix I.

So, when we look at the content of the Hadith, it must be related to a specific event/situation, i.e., where idols could have been installed and/or pictures of idols were installed on the graves of the non-believers, as per pre-Islamic idol worshipping rituals. Why should we assume this?  As construction of graves are allowed not only in Islamic but prior to it during the time of other holy Prophets^-as, keeping dogs for security is also allowed, pictures of the natures or living beings without head are also allowed in Islam.

See for example:

(I) Raising Graves four fingers height:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أَبِي قَالَ لِي ذَاتَ يَوْمٍ فِي مَرَضِهِ يَا بُنَيَّ أَدْخِلْ أُنَاساً مِنْ قُرَيْشٍ مِنْ أَهْلِ الْمَدِينَةِ حَتَّى أُشْهِدَهُمْ قَالَ فَأَدْخَلْتُ عَلَيْهِ أُنَاساً مِنْهُمْ فَقَالَ يَا جَعْفَرُ إِذَا أَنَا مِتُّ فَغَسِّلْنِي وَ كَفِّنِّي وَ ارْفَعْ قَبْرِي أَرْبَعَ أَصَابِعَ وَ رُشَّهُ بِالْمَاءِ

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman,

from Abu Abdullah^-asws having said: ‘My^-asws father said to me^-asws one day during his^-asws illness: ‘O my^-asws son^-asws! Get the people of Quraysh from the inhabitants of Al-Medina to come over so that I^-asws can get them to bear witness’. So I^-asws got the people from them to come over to him^-asws, and he^-asws said: ‘O Ja’far^-asws! When I^-asws pass away, so wash me^-asws, and enshroud me^-asws, and raise my^-asws grave to four fingers (in height), and sprinkle it with the water’.

فَلَمَّا خَرَجُوا قُلْتُ يَا أَبَةِ لَوْ أَمَرْتَنِي بِهَذَا لَصَنَعْتُهُ وَ لَمْ تُرِدْ أَنْ أُدْخِلَ عَلَيْكَ قَوْماً تُشْهِدُهُمْ فَقَالَ يَا بُنَيَّ أَرَدْتُ أَنْ لَا تُنَازَعَ .

So when they went out, I^-asws said: ‘O father^-asws! If you^-asws had instructed me^-asws with this, I^-asws would have done it, and why did you^-asws want the people to come over to you^-asws, for them to witness?’ So he^-asws said: ‘O my^-asws son^-asws! I^-asws wanted that there should be no dispute’.[7]

See More Ahadith in Appendix II:

(II) Killing of Dogs:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ يُوسُفَ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( صلوات الله عليه ) لَا خَيْرَ فِي الْكِلَابِ إِلَّا كَلْبَ صَيْدٍ أَوْ كَلْبَ مَاشِيَةٍ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Yusuf Bin Aqeel, from Muhammad Bin Qays,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘There is no goodness in the dogs except for the hunting dog, or a walking dog’.[8]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي هَاشِمٍ عَنِ الْقَاسِمِ بْنِ الْوَلِيدِ الْعَمَّارِيِّ عَنْ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ الْعَامِرِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) عَنْ ثَمَنِ الْكَلْبِ الَّذِي لَا يَصِيدُ فَقَالَ سُحْتٌ فَأَمَّا الصَّيُودُ فَلَا بَأْسَ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Abdul Rahman Bin Abu Hashim, from Al Qasim Bin Al Waleed Al Ammary, from Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik, from Abu Abdulla Al Amiry who said,

‘I asked Abu Abdullah^-asws about the price of the dog which does not hunt, so he^-asws said: ‘An ill-gotten gain. So as for the hunters, so there is no problem’.[9]

حَدَّثَنَا أَبُو مُحَمَّدٍ هَارُونُ بْنُ مُوسَى التَّلَّعُكْبَرِيُّ قَالَ حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ قَالَ حَدَّثَنِي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ قَالَ فِي كِتَابِ عَلِيٍّ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ وَ ما عَلَّمْتُمْ مِنَ الْجَوارِحِ مُكَلِّبِينَ قَالَ هِيَ الْكِلَابُ .

Abu Muhammad Haroun Bin Musa Al Talakbary narrated to us, from Abu Ja’far Muhammad Bin Yaqoub Al Kulayni, from Ali Bin Ibrahim, form his father, and Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, altogether, from Ibn Abu Umeyr, from Hammad Bin Usman, from Al Halby,

Abu Abdullah^-asws has said: ‘In the Book of Ali^-asws regarding the Words of Allah^-azwj Mighty and Majestic [5:4] and what you have taught the hunting animals, trained ones. He^-asws said: ‘These are the (hunting) dogs’.[10]

عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَأَلْتُهُ عَنْ كَلْبِ الصَّيْدِ يُمْسَكُ فِي الدَّارِ قَالَ إِذَا كَانَ يُغْلَقُ دُونَهُ الْبَابُ فَلَا بَأْسَ .

From him, from Usman Bin Isa, from Sama’at who said,

‘I asked about a hunting dog, to be kept in the house’. He^-asws said: ‘If there was door which could be locked on it, so there is no problem’.[11]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) رَخَّصَ لِأَهْلِ الْقَاصِيَةِ فِي كَلْبٍ يَتَّخِذُونَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws that Rasool-Allah^-saww allowed for the people of the countryside to take dogs’.[12]

(III) Pictures

مُحَمَّدُ بْنُ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ جَبْرَئِيلَ ع قَالَ إِنَّا لَا نَدْخُلُ بَيْتاً فِيهِ صُورَةٌ وَ لَا كَلْبٌ يَعْنِي صُورَةَ الْإِنْسَانِ وَ لَا بَيْتاً فِيهِ تَمَاثِيلُ

Muhammad ibn Yahya has narrated from ‘Abd Allah ibn Muhammad ibn ‘Isa from Ali ibn al-Hakam from Aban ‘Uthman from abu Basir who has said the following:

‘Abu Abd Allah^-asws has said that Jibraeel^-as has said: ‘We do not enter a house in which there are pictures, or a dog, that is, pictures of human beings or a house in which statues exist’.[13]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَتْ لِعَلِيِّ بْنِ الْحُسَيْنِ ع وَسَائِدُ وَ أَنْمَاطٌ فِيهَا تَمَاثِيلُ يَجْلِسُ عَلَيْهَا

Ali ibn Ibrahim has narrated from Salih al-Sindiy from Jafar ibn Bashir from those whom he has mentioned who has said:

‘Abu Abd Allah^-asws has said that Ali ibn al-Husayn^-asws in his house had pillows, floor furnishings which had pictures (of sceneries) on which the Imam^-asws sat’.”[14]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَأَلْتُهُ عَنِ الْوِسَادَةِ وَ الْبِسَاطِ يَكُونُ فِيهِ التَّمَاثِيلُ فَقَالَ لَا بَأْسَ بِهِ يَكُونُ فِي الْبَيْتِ قُلْتُ التَّمَاثِيلُ فَقَالَ كُلُّ شَيْ‏ءٍ يُوطَأُ فَلَا بَأْسَ بِهِ

A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from ‘Uthman ibn ‘Isa from Samaah from abu Basir who has said:

‘I once asked Abu Abd Allah^-asws about the pillow or furnishings which have pictures on them. He^-asws said: ‘It is not unlawful (to offer Salat) if it is in the house.’ The Imam^-asws then said: ‘Anything with pictures which is used under the feet is not harmful (in offering Salat)’.^[15]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ عَنْ أَبِي جَعْفَرٍ ع قَالَ لَا بَأْسَ بِأَنْ يَكُونَ التَّمَاثِيلُ فِي الْبُيُوتِ إِذَا غُيِّرَتْ رُءُوسُهَا مِنْهَا وَ تُرِكَ مَا سِوَى ذَلِكَ

Ali ibn Ibrahim has narrated from his father from ibn abu ‘Umair from Jamil ibn Darraj from Zurarah ibn A ‘yan who has said the following:

‘Abu Jafar^-asws has said: ‘The existence of al-Tamathil (pictures or statues) in a house is not harmful if their heads are changed (removed) and the rest is left’.^[16]

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع قَالَ سَأَلْتُهُ عَنِ الدَّارِ وَ الْحُجْرَةِ فِيهَا التَّمَاثِيلُ أَ يُصَلَّى فِيهَا فَقَالَ لَا تُصَلِّ فِيهَا وَ فِيهَا شَيْ‏ءٌ يَسْتَقْبِلُكَ إِلَّا أَنْ لَا تَجِدَ بُدّاً فَتَقْطَعَ رُءُوسَهَا وَ إِلَّا فَلَا تُصَلِّ فِيهَا

Muhammad ibn Yahya has narrated from al-‘Amrakiy ibn Ali from Ali ibn Jafar who has said the following:

‘I asked Abu al-Hassan^-asws about the house or a room in which there are pictures: if Salat can be performed there. The Imam^-asws said: ‘Do not perform Salat where you are standing facing a picture unless you have no choice then you must cut their heads. Otherwise, do not perform Salat there’.^[17]

Further Ahadith are included in Appendix III.

Holy Grave of Rasool Allah^-saww was under the Roof of his House:

The holy graves of Rasool Allah^-saww and his daughter are in their houses – which has a roof over it.

When Amir ul Momineen^-asws’s holy grave was discovered during the Haroun Rashid, subsequently a dome was built over it (see Appendix IV) and see footnote below.[18]

Mausoleum of a Prophet^-as or an Imam^-asws is like his house, see for example:

Prophet^-saww and his successors^-asws are alive in their graves:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ جَعْفَرِ بْنِ الْمُثَنَّى الْخَطِيبِ قَالَ كُنْتُ بِالْمَدِينَةِ وَ سَقْفُ الْمَسْجِدِ الَّذِي يُشْرِفُ عَلَى الْقَبْرِ قَدْ سَقَطَ وَ الْفَعَلَةُ يَصْعَدُونَ وَ يَنْزِلُونَ وَ نَحْنُ جَمَاعَةٌ فَقُلْتُ لِأَصْحَابِنَا مَنْ مِنْكُمْ لَهُ مَوْعِدٌ يَدْخُلُ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) اللَّيْلَةَ فَقَالَ مِهْرَانُ بْنُ أَبِي نَصْرٍ أَنَا وَ قَالَ إِسْمَاعِيلُ بْنُ عَمَّارٍ الصَّيْرَفِيُّ أَنَا فَقُلْنَا لَهُمَا سَلَاهُ لَنَا عَنِ الصُّعُودِ لِنُشْرِفَ عَلَى قَبْرِ النَّبِيِّ ( صلى الله عليه وآله )

A number of our companions, from Ahmad Bin Muhammad Al Barqy, from Ja’far Bin Al Musna Al Khateeb who said,

‘I was in Al-Medina and the ceiling of the Masjid which was upon the grave had fallen, and the workers were ascending and descending, and we were a group. So I said to our companions, ‘Whom from you all to seek an appointment for him to see Abu Abdullah^-asws tonight?’ So Mihran Bin Abu Nasr said, ‘I do’. And Ismail Bin Ammar Al-Sayrafi said, ‘I do’. So we said to them both, ‘You both ask him^-asws for us about the ascending to see above the grave of the Prophet^-saww’.

فَلَمَّا كَانَ مِنَ الْغَدِ لَقِينَاهُمَا فَاجْتَمَعْنَا جَمِيعاً فَقَالَ إِسْمَاعِيلُ قَدْ سَأَلْنَاهُ لَكُمْ عَمَّا ذَكَرْتُمْ فَقَالَ مَا أُحِبُّ لِأَحَدٍ مِنْهُمْ أَنْ يَعْلُوَ فَوْقَهُ وَ لَا آمَنُهُ أَنْ يَرَى شَيْئاً يَذْهَبُ مِنْهُ بَصَرُهُ أَوْ يَرَاهُ قَائِماً يُصَلِّي أَوْ يَرَاهُ مَعَ بَعْضِ أَزْوَاجِهِ ( صلى الله عليه وآله ) .

So, when it was the morning, we met up with them both, and all of us had gathered. So, Ismail said, ‘We had asked him^-asws for you all about what you had mentioned, so he^-asws said: ‘I^-asws do not like it for anyone from you that he should be higher above him^-saww, and there is no safety for him that he should see something due to which his eyesight would go away, or he may see him^-saww standing praying Salat, or he might see him^-saww along with one of his^-saww wives’.^[19]

Writing the name of the deceased on Gravestone:

وعن عدة من أصحابنا، عن سهل بن زياد، عن ابن محبوب، عن يونس بن يعقوب قال: لما رجع أبو الحسن موسى (عليه السلام) من بغداد ومضى إلى المدينة ماتت له ابنة، بفيد، فدفنها وأمر بعض مواليه أن يجصص قبرها ويكتب على لوح اسمها ويجعله في القبر

Yunus Bin Yacoub narrates, Abul Hassan Mousa^-asws returned from Baghdad and went to the Medina when one of Imam^-asws’s daughter passed away.  After burial, Imam^-asws  asked some of His^-asws slaves to white wash the grave and write the name on a tablet and fixed it on the grave.[20]

وَ قَالَ ابْنُ الْأَثِيرِ وَ كَانَ الَّذِي تَوَلَّى إِخْرَاجَهُمْ عِبَادَةُ بْنُ الصَّامِتِ ثُمَّ سَارُوا إِلَى أَذْرِعَاتٍ مِنْ أَرْضِ الشَّامِ فَلَمْ يَلْبَثُوا إِلَّا قَلِيلًا حَتَّى هَلَكُوا وَ كَانَ قَدِ اسْتَخْلَفَ عَلَى الْمَدِينَةِ أَبَا لُبَابَةَ وَ كَانَ لِوَاءُ رَسُولِ اللَّهِ مَعَ حَمْزَةَ ثُمَّ انْصَرَفَ رَسُولُ اللَّهِ ص‏ وَ حَضَرَ الْأَضْحَى فَخَرَجَ رَسُولُ اللَّهِ ص إِلَى الْمُصَلَّى فَصَلَّى بِالْمُسْلِمِينَ وَ هِيَ أَوَّلُ صَلَاةِ عِيدٍ صَلَّاهَا وَ ضَحَّى فِيهِ رَسُولُ اللَّهِ ص بِشَاتَيْنِ وَ قِيلَ بِشَاةٍ وَ كَانَ أَوَّلُ أَضْحًى رَآهُ الْمُسْلِمُونَ وَ ضَحَّى مَعَهُ ذَوُو الْيَسَارِ وَ كَانَتِ الْغَزْوَةُ فِي شَوَّالٍ بَعْدَ بَدْرٍ وَ قِيلَ كَانَتْ فِي صَفَرٍ سَنَةِ ثَلَاثٍ جَعَلَهَا بَعْدَ غَزْوَةِ الْكُدْرِ.

And Ibn Al-Aseer said, ‘And the one who was in charge of their expulsion was Abada Bin Al-Samit. Then they travelled to Azriat from the land of Syria. They did not remain there except for a little while until they died, and they had left behind Abu Lubaba at Al-Medina, and the flag of Rasool-Allah^-saww was him Hamza^-asws. Then Rasool-Allah^-saww left and (Eid) Al-Azha presented, so Rasool-Allah^-saww went out to the praying place and prayed Salat with the Muslims, and it is the first Salat of Eid he^-saww prayed; and Rasool-Allah^-saww scarified two sheep during it, and it is said, one sheep. And it was the first sacrifice which the Muslims had seen and they sacrificed along with him^-saww on the left, and the military expedition was during Shawwal after Badr, and it is said it was during Safar in the third year, making it to be after the military expedition of Al-Kudr.

قال ابن إسحاق‏ كانت في شوال سنة اثنتين وَ قَالَ الْوَاقِدِيُّ كَانَتْ فِي مُحَرَّمٍ سَنَةَ ثَلَاثٍ وَ كَانَ قَدْ بَلَغَ رَسُولَ اللَّهِ ص اجْتِمَاعُ بَنِي سُلَيْمٍ فِي مَاءٍ لَهُمْ يُقَالُ لَهُ الْكُدْرُ بِضَمِّ الْكَافِ وَ سُكُونِ الدَّالِ الْمُهْمَلَةِ فَسَارَ رَسُولُ اللَّهِ إِلَى الْكُدْرِ فَلَمْ يَلْقَ كَيْداً وَ كَانَ لِوَاؤُهُ مَعَ عَلِيٍّ عَلَيْهِ السَّلَامُ وَ اسْتَخْلَفَ عَلَى الْمَدِينَةِ ابْنَ أُمِّ مَكْتُومٍ وَ عَادَ وَ مَعَهُ النَّعَمُ وَ الرِّعَاءُ

Ibn Is’haq said, ‘It was during Shawal of the second year’. And Al-Waqidy (Wahabi imam) said, ‘It was during Muharram of the third year’. And it (news) had reached Rasool-Allah^-saww of the gathering of the clan of Suleym at a spring of theirs called Al-Kudr. So, Rasool-Allah^-saww travelled to Al-Kudr but did not meet any plot, and his^-saww flag was with Ali^-asws , and he^-saww left Ibn Umm Maktoum in charge over Al-Medina, and he^-saww returned and with him^-saww were bounties and the sheep.

وَ كَانَ قُدُومُهُ فِي قَوْلٍ لِعَشْرِ لَيَالٍ مَضَيْنَ مِنْ شَوَّالٍ وَ بَعْدَ قُدُومِهِ أَرْسَلَ غَالِبَ بْنَ عَبْدِ اللَّهِ اللَّيْثِيَّ فِي سَرِيَّةٍ إِلَى بَنِي سُلَيْمٍ وَ غَطَفَانَ فَقَتَلُوا فِيهِمْ وَ غَنِمُوا النَّعَمَ وَ اسْتُشْهِدَ مِنَ الْمُسْلِمِينَ ثَلَاثَةُ نَفَرٍ وَ عَادُوا مُنْتَصَفَ شَوَّالٍ ثُمَّ كَانَ غَزْوَةُ السَّوِيقِ وَ فِي ذِي الْحِجَّةِ مِنَ السَّنَةِ الثَّانِيَةِ مَاتَ عُثْمَانُ بْنُ مَظْعُونٍ فَدُفِنَ بِالْبَقِيعِ وَ جَعَلَ رَسُولُ اللَّهِ ص عَلَى رَأْسِ قَبْرِهِ حَجَراً عَلَامَةً لِقَبْرِهِ‏.

And his^-saww arrival was during the ten nights past from Shawwal. And after his^-saww arrival, he^-saww sent Ghalib Bin Abdullah Al-Layshi in a battalion to the clan of Suleym and Gatafan. They killed among them and attained the war booty, and three persons from the Muslims were martyred, and they returned in the middle of Shawwal. Then there was the military expedition of Al-Saweyq, and in Zil Hijjah of the second year Usman Bin Mazoun died, and he was buried at Al-Baqie, and Rasool-Allah^-saww made a stone to be at the head of his grave as a sign of his grave’’.^[20-b]

[20-b] Bihar Al-Anwaar – V 20, The book of our Prophet^-saww, P 3 Ch 11 H 4

APPENDIX I: Ahadith on Demolition of raised Graves:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بَعَثَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي هَدْمِ الْقُبُورِ وَ كَسْرِ الصُّوَرِ .

A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qaddah,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww sent me^-asws regarding the demolishing of the graves and breaking of the pictures’.[21]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) بَعَثَنِي رَسُولُ اللَّهِ ( صلى الله عليه وآله ) إِلَى الْمَدِينَةِ فَقَالَ لَا تَدَعْ صُورَةً إِلَّا مَحَوْتَهَا وَ لَا قَبْراً إِلَّا سَوَّيْتَهُ وَ لَا كَلْباً إِلَّا قَتَلْتَهُ .

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww sent me^-asws to Al-Medina, so he^-saww said: ‘Neither leave any picture except delete it, nor any grave except even it, nor a dog except kill it’.[22]  (P.S. The Prophet^-saww lived in Al-Medina after Hijrah and never moved away from it, so when did he^-saww send Amir Al-Momineen^-asws to Al-Medina?)

26- الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ فَقَالَ لَا تَدَعْ صُورَةً إِلَّا مَحَوْتَهَا وَ لَا قَبْراً إِلَّا سَوَّيْتَهُ وَ لَا كَلْباً إِلَّا قَتَلْتَهُ.

18- الْكَافِي، عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَ نِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ بَعَثَنِي رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ فَقَالَ لَا تَدَعْ صُورَةً إِلَّا مَحَوْتَهَا وَ لَا قَبْراً إِلَّا سَوَّيْتَهُ وَ لَا كَلْباً إِلَّا قَتَلْتَهُ.

2- سن، المحاسن عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ص إِلَى الْمَدِينَةِ فَقَالَ لَا تَدَعْ صُورَةً إِلَّا مَحَوْتَهَا وَ لَا قَبْراً إِلَّا سَوَّيْتَهُ وَ لَا كَلْباً إِلَّا قَتَلْتَهُ.

عن أمير المؤمنين عليه السّلام قال: بعثني رسول اللّه صلّى اللّه عليه و آله و سلّم الى المدينة فقال: لا تدع صورة الّا محوتها و لا قبرا الّا سوّيته و لا كلبا الّا قتلته.

الأمر بقتل خمسة: الغراب و الحداء و الحيّة و العقرب و الكلب العقور. و بعث النبيّ أمير المؤمنين (عليهما و آلهما السلام) الى المدينة بأن لا يدع صورة الّا محاها و لا قبرا الّا سوّاه و لا كلبا الّا قتله.

كان صَلَى اللَّه عليه و سلِم في جَنازة فقال: أيّكم يأتي المدينة فلا يدع فيها وثَناً إلا كسره؛ و لا صورةً إلا طَلَخها، و لا قبراً إلا سَوَّاه.

روي عن النبيّ، صلى الله عليه و سلم‏، أَنه كان في جنازة فقال: أَيكم يأْتي المدينة فلا يدع فيها وثناً إِلّا كسره، و لا صورة إِلَّا طلَخها، و لا قبراً إِلَّا سوّاه؟.

و قد رُوِيَ عن النّبيّ صلّى اللّه عليه و سلّم‏ أَنه كان في جِنازة فقال: «أَيُّكُم يأْتي المدينَةَ فلا يَدَعُ فِيها وَثَناً إِلا كَسَرَه، و لا صُورَةً إِلَّا طَلَخَهَا، و لا قَبْراً إِلّا سَوَّاه»

35 عَنْهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع عَنْ عَلِيٍّ ع قَالَ: أَرْسَلَنِي رَسُولُ اللَّهِ ص فِي هَدْمِ‏ الْقُبُورِ وَ كَسْرِ الصُّوَرِ.

11- عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ بَعَثَنِي رَسُولُ اللَّهِ ص فِي هَدْمِ‏ الْقُبُورِ وَ كَسْرِ الصُّوَرِ.

عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ، قَالَ: «قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ: بَعَثَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ فِي هَدْمِ‏ الْقُبُورِ، وَ كَسْرِ الصُّوَرِ».

و في القوي عن ابن القداح عن أبي عبد الله قال: قال أمير المؤمنين عليه السلام بعثني رسول الله في هدم‏ القبور (أي المسنمة) و كسر الصور (أي المجسمة) و في الموثق عن عمرو بن خالد عن أبي جعفر عليه السلام قال: قال جبرئيل يا رسول الله إنا لا ندخل بيتا فيه صورة إنسان و لا بيتا يبال فيه و لا بيتا فيه كلب.

20531- 10 الكافي، 6/ 528/ 11/ 1 العدة عن سهل عن الأشعري عن القداح عن أبي عبد اللَّه ع قال قال أمير المؤمنين ع‏ بعثني رسول اللَّه ص في هدم‏ القبور و كسر الصور.

3431- 6- مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ بَعَثَنِي رَسُولُ اللَّهِ ص فِي هَدْمِ‏ الْقُبُورِ وَ كَسْرِ الصُّوَرِ.

6614- 7- وَ عَنْهُمْ عَنْ سَهْلٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ بَعَثَنِي رَسُولُ اللَّهِ ص فِي هَدْمِ‏ الْقُبُورِ وَ كَسْرِ الصُّوَرِ.

11 عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ بَعَثَنِي رَسُولُ اللَّهِ ص فِي هَدْمِ‏ الْقُبُورِ وَ كَسْرِ الصُّوَرِ.

قوله عليه السلام:” في هدم‏ القبور” أي التي بنى عليها أو المسنمة و الأظهر أن المراد بالصور: المجسمة بقرينة الكسر.

3- سن، المحاسن عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع أَنَّ عَلِيّاً ع قَالَ: أَرْسَلَنِي رَسُولُ اللَّهِ ص فِي هَدْمِ‏ الْقُبُورِ وَ كَسْرِ الصُّوَرِ.

Ahadith from non-Shia Sources:

The main argument for the demolition of the built graves, by the extremist Muslims is based on two Ahadith.

The Hadeeth from Saheeh Al-Bukhari and Saheeh Muslim which is: –

حَدَّثَنَا مُسَدَّدٌ، قَالَ حَدَّثَنَا عَبْدُ الْوَارِثِ، عَنْ أَبِي التَّيَّاحِ، عَنْ أَنَسٍ، قَالَ قَدِمَ النَّبِيُّ صلى الله عليه وسلم الْمَدِينَةَ فَنَزَلَ أَعْلَى الْمَدِينَةِ، فِي حَىٍّ يُقَالُ لَهُمْ بَنُو عَمْرِو بْنِ عَوْفٍ‏.‏ فَأَقَامَ النَّبِيُّ صلى الله عليه وسلم فِيهِمْ أَرْبَعَ عَشْرَةَ لَيْلَةً، ثُمَّ أَرْسَلَ إِلَى بَنِي النَّجَّارِ فَجَاءُوا مُتَقَلِّدِي السُّيُوفِ،

It is narrated to us by Musaddad who said, ‘It is narrated to us by Abdul Waris, from Abu Al-Tayyah, from Anas who said, ‘The Prophet^-saww, may the Salawaat of Allah^-azwj and Greetings be upon him^-saww, arrived at Al-Medina. He^-saww descended at the upper part of Al-Medina. They (people) came collared with the swords.

كَأَنِّي أَنْظُرُ إِلَى النَّبِيِّ صلى الله عليه وسلم عَلَى رَاحِلَتِهِ، وَأَبُو بَكْرٍ رِدْفُهُ، وَمَلأُ بَنِي النَّجَّارِ حَوْلَهُ، حَتَّى أَلْقَى بِفِنَاءِ أَبِي أَيُّوبَ،

It is as if I am looking at the Prophet^-saww, may the Salawaat of Allah^-azwj and Greetings be upon him^-saww, upon his^-saww ride and Abu Bakr was riding behind him^-saww, and an assembly of the clan of Al Najjar were around him^-saww, until he^-saww faced the courtyard of Abu Ayoub.

وَكَانَ يُحِبُّ أَنْ يُصَلِّيَ حَيْثُ أَدْرَكَتْهُ الصَّلاَةُ، وَيُصَلِّي فِي مَرَابِضِ الْغَنَمِ، وَأَنَّهُ أَمَرَ بِبِنَاءِ الْمَسْجِدِ،

And he^-saww used to love to pray Salat wherever he^-saww came across (the time of) the Salat; and he^-saww prayed Salat in an enclosure of the sheep, and he^-saww ordered with building the Masjid.

فَأَرْسَلَ إِلَى مَلإٍ مِنْ بَنِي النَّجَّارِ فَقَالَ ‏”‏ يَا بَنِي النَّجَّارِ ثَامِنُونِي بِحَائِطِكُمْ هَذَا ‏”‏‏.‏ قَالُوا لاَ وَاللَّهِ، لاَ نَطْلُبُ ثَمَنَهُ إِلاَّ إِلَى اللَّهِ‏.‏

He^-saww sent a message to an assembly from the clan of Al-Nahhar. He^-saww said: ‘O clan of Al-Najjar! Name me^-saww a price for this walled (land) of yours!’ They said, ‘No, by Allah^-azwj! We do not seek its price except to Allah^-azwj!’

فَقَالَ أَنَسٌ فَكَانَ فِيهِ مَا أَقُولُ لَكُمْ، قُبُورُ الْمُشْرِكِينَ، وَفِيهِ خَرِبٌ، وَفِيهِ نَخْلٌ، فَأَمَرَ النَّبِيُّ صلى الله عليه وسلم بِقُبُورِ الْمُشْرِكِينَ فَنُبِشَتْ، ثُمَّ بِالْخَرِبِ فَسُوِّيَتْ، وَبِالنَّخْلِ فَقُطِعَ،

Anas said, ‘There were in it what I am saying to you – graves of the Polytheists, and in it were ruins, and in it were palm trees. The Prophet^-saww, may the Salawaat of Allah^-azwj and Greetings be upon him^-saww, ordered with the graves of the Polytheists, so these were exhumed (demolished), and with the ruins, so it was levelled, and with the palm trees, so these were cut down.

فَصَفُّوا النَّخْلَ قِبْلَةَ الْمَسْجِدِ، وَجَعَلُوا عِضَادَتَيْهِ الْحِجَارَةَ، وَجَعَلُوا يَنْقُلُونَ الصَّخْرَ، وَهُمْ يَرْتَجِزُونَ، وَالنَّبِيُّ صلى الله عليه وسلم مَعَهُمْ وَهُوَ يَقُولُ ‏”‏ اللَّهُمَّ لاَ خَيْرَ إِلاَّ خَيْرُ الآخِرَهْ فَاغْفِرْ لِلأَنْصَارِ وَالْمُهَاجِرَهْ ‏”‏

So, they aligned the palm trees in front of the Masjid, and they made the stones as it’s jambs, and they were transporting the stones, and they were reciting war poems, and the Prophet^-saww, may the Salawaat of Allah^-azwj and the Greetings be upon him^-saww were (carrying stones) with them, and he^-saww was saying: ‘O Allah^-azwj! There is no good except good of the Hereafter, so Forgive the Helpers and the Emigrants’’.[23]

Comments:

1 – The Hadeeth is to do with one incident in the life of Rasool-Allah^-saww, which was at the end of the Hijrah to Al Medina and his^-saww  intent to buy a piece of land to build a Masjid on it.

2 – This means that the graves to be demolished were specifically the ones on that small plot of land he^-saww wanted to buy.

3 – The Hadeeth only refers to the graves of the Polytheists and whatever pictures, statues which were upon these, and the palm trees which were cut down, so not it does not justify the cutting down of all palm trees, based upon the false Wahabi argument.

4 – Clearly the land had to be levelled so that construction could take place.

And the second Hadeeth they base their argument upon it this one: –

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَزُهَيْرُ بْنُ حَرْبٍ قَالَ يَحْيَى أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي، الْهَيَّاجِ الأَسَدِيِّ قَالَ قَالَ لِي عَلِيُّ بْنُ أَبِي طَالِبٍ أَلاَّ أَبْعَثُكَ عَلَى مَا بَعَثَنِي عَلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ لاَ تَدَعَ تِمْثَالاً إِلاَّ طَمَسْتَهُ وَلاَ قَبْرًا مُشْرِفًا إِلاَّ سَوَّيْتَهُ ‏.‏

It is narrated to us by Yahya Bin Yahya, and Abu Bakr Aby Shayba and Zuheyr Bin Harb who said, ‘Yahya informed us and other said, ‘It is narrated to us by Wakie, from Sufyan, from Habeeb Bin Abu Sabit, from Abu Wa’il, from Abu Al-Hayaj Al-Asady who said, ‘Ali^-asws Bin Abu Talib^-asws said to me: ‘Shall I^-asws not send you to what Rasool-Allah^-saww, may the Salawaat of Allah^-azwj (s.w.t.) and Greetings be upon him^-saww had sent me^-asws to, that you shall not leave any statue except obliterate it nor any overlooking (high) grave except level it?’

وَحَدَّثَنِيهِ أَبُو بَكْرِ بْنُ خَلاَّدٍ الْبَاهِلِيُّ، حَدَّثَنَا يَحْيَى، – وَهُوَ الْقَطَّانُ – حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي حَبِيبٌ، بِهَذَا الإِسْنَادِ وَقَالَ وَلاَ صُورَةً إِلاَّ طَمَسْتَهَا

And Abu Bakr Bin Khallad Al-Bahily narrated it, ‘It is narrated to us by Yahya, and he is Al-Qattam, ‘It is narrated to us by Sufyan, ‘It is narrated to me by Habeeb with this chain and he^-asws said: ‘Nor any image except obliterate it’’.[24]

Comments:

1 – First of all it is not clear what time period it relates to, or whether the order was general to the whole world or to a specific location, or whether it was for the same incident as the first Hadeeth above.

2 – Since the wordings are: ‘Shall I^-asws not send you to what Rasool-Allah^-saww, may the Salawaat of Allah^-azwj and Greetings be upon him^-saww had sent me^-asws to’ – and since Rasool-Allah^-saww only ever issued one such order, it seems to be referring to the same incident. More research is required into this before applying it to the whole world.

There are other similar Ahadith with little difference in the words, e.g.

حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، وَأَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَزُهَيْرُ بْنُ حَرْبٍ قَالَ يَحْيَى أَخْبَرَنَا وَقَالَ الآخَرَانِ، حَدَّثَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ، عَنْ أَبِي وَائِلٍ، عَنْ أَبِي، الْهَيَّاجِ الأَسَدِيِّ قَالَ قَالَ لِي عَلِيُّ بْنُ أَبِي طَالِبٍ أَلاَّ أَبْعَثُكَ عَلَى مَا بَعَثَنِي عَلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ لاَ تَدَعَ تِمْثَالاً إِلاَّ طَمَسْتَهُ وَلاَ قَبْرًا مُشْرِفًا إِلاَّ سَوَّيْتَهُ ‏.‏

It is narrated to us by Yahya Bin Yahya, and Abu Bakr Aby Shayba and Zuheyr Bin Harb who said, ‘Yahya informed us and other said, ‘It is narrated to us by Wakie, from Sufyan, from Habeeb Bin Abu Sabit, from Abu Wa’il, from Abu Al Hayaj Al Asady who said,

‘Ali Bin Abu Talib^-asws said to me: ‘Shall I^-asws not send you to what Rasool-Allah^-saww, may the Salawaat of Allah^-azwj and Greetings be upon him^-saww had sent me ^-asws to, that you shall not leave any statue except obliterate it nor any overlooking (high) grave except level it?’

وَحَدَّثَنِيهِ أَبُو بَكْرِ بْنُ خَلاَّدٍ الْبَاهِلِيُّ، حَدَّثَنَا يَحْيَى، – وَهُوَ الْقَطَّانُ – حَدَّثَنَا سُفْيَانُ، حَدَّثَنِي حَبِيبٌ، بِهَذَا الإِسْنَادِ وَقَالَ وَلاَ صُورَةً إِلاَّ طَمَسْتَهَا

And Abu Bakr Bin Khallad Al Bahily narrated it, ‘It is narrated to us by Yahya, and he is Al-Qattam, ‘It is narrated to us by Sufyan, ‘It is narrated to me by Habeeb with this chain and he^-asws said: ‘Nor any image except obliterate it’’.[25]

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا حَفْصُ بْنُ غِيَاثٍ، عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِي، الزُّبَيْرِ عَنْ جَابِرٍ، قَالَ نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ يُجَصَّصَ الْقَبْرُ وَأَنْ يُقْعَدَ عَلَيْهِ وَأَنْ يُبْنَى عَلَيْهِ ‏.‏

It is narrated to us by Abu Bakr Bin Abu Shayba, ‘It is narrated to us by Hufs Bin Giyas, from Ibn Jureyj, from Abu Al Zubeyr, from Jabir who said, ‘Rasool-Allah^-saww, may the Salawaat of Allah^-azwj and Greetings be upon him^-saww, forbade from plastering the grave, and to sit upon it, and to build upon it’’.[26]

APPENDIX II: The Shape and Height of Graves in Islam

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ عَنِ الْحَلَبِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) يُغَسَّلُ الْمَيِّتُ ثَلَاثَ غَسَلَاتٍ مَرَّةً بِالسِّدْرِ وَ مَرَّةً بِالْمَاءِ يُطْرَحُ فِيهِ الْكَافُورُ وَ مَرَّةً أُخْرَى بِالْمَاءِ الْقَرَاحِ ثُمَّ يُكَفَّنُ

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Ali Bin Raib, from Al Halby who said,

‘Abu Abdullah^-asws said: ‘The deceased should be washed with three washings – once with the lotus (leaves), and once with the pure water where is camphor, and once more with clear water. Then he should be enshrouded’.

وَ قَالَ إِنَّ أَبِي كَتَبَ فِي وَصِيَّتِهِ أَنْ أُكَفِّنَهُ فِي ثَلَاثَةِ أَثْوَابٍ أَحَدُهَا رِدَاءٌ لَهُ حِبَرَةٌ وَ ثَوْبٌ آخَرُ وَ قَمِيصٌ قُلْتُ وَ لِمَ كَتَبَ هَذَا قَالَ مَخَافَةَ قَوْلِ النَّاسِ وَ عَصَّبْنَاهُ بَعْدَ ذَلِكَ بِعِمَامَةٍ وَ شَقَقْنَا لَهُ الْأَرْضَ مِنْ أَجْلِ أَنَّهُ كَانَ بَادِناً وَ أَمَرَنِي أَنْ أَرْفَعَ الْقَبْرَ مِنَ الْأَرْضِ أَرْبَعَ أَصَابِعَ مُفَرَّجَاتٍ وَ ذَكَرَ أَنَّ رَشَّ الْقَبْرِ بِالْمَاءِ حَسَنٌ .

And he^-asws said: ‘My^-asws father^-asws wrote in his^-asws bequest that I^-asws should enshroud him^-asws in three clothes – one of them being a cloak of his^-asws as a veil, and another cloth, and a shirt’. I said, ‘And why did he^-asws write this?’ He^-asws said: ‘Fearing the words of the people, and we placed a turban on him^-asws after that, and we^-asws cleaved the ground for him for the reason that he^-asws was hefty, and had instructed me^-asws that I^-asws raise the grave from the ground by four thin fingers, and he^-asws mentioned that sprinkling the grave with the water is good’.^[27]

قُلْت وَ أَوْصَى مُحَمَّدُ بْنُ عَلِيٍّ إِلَى ابْنِهِ جَعْفَرِ بْنِ مُحَمَّدٍ وَ أَمَرَهُ أَنْ يُكَفِّنَهُ فِي بُرْدِهِ الَّذِي كَانَ يُصَلِّي فِيهِ الْجُمَعَ وَ أَنْ يُعَمِّمَهُ بِعِمَامَتِهِ وَ أَنْ يُرَبِّعَ قَبْرَهُ وَ يَرْفَعَهُ أَرْبَعَ أَصَابِعَ ثُمَّ يُخَلِّيَ عَنْهُ

I^-asws say: ‘And Muhammad^-asws Bin Ali^-asws bequeaths to his^-asws son^-asws Ja’far^-asws Bin Muhammad^-asws and instructs him^-asws that he^-asws should enshroud him^-asws in his^-asws cloak which he^-asws used to pray the Friday Salat in, and that he^-asws turban him^-asws with his^-asws turban, and that he^-asws should square his^-asws grave and raise it (to) four fingers. Then he^-asws should isolate from him^-asws’.

فَقَالَ اطْوُوهُ ثُمَّ قَالَ لِلشُّهُودِ انْصَرِفُوا رَحِمَكُمُ اللَّهُ فَقُلْتُ بَعْدَ مَا انْصَرَفُوا مَا كَانَ فِي هَذَا يَا أَبَتِ أَنْ تُشْهِدَ عَلَيْهِ فَقَالَ إِنِّي كَرِهْتُ أَنْ تُغْلَبَ وَ أَنْ يُقَالَ إِنَّهُ لَمْ يُوصَ فَأَرَدْتُ أَنْ تَكُونَ لَكَ حُجَّةٌ فَهُوَ الَّذِي إِذَا قَدِمَ الرَّجُلُ الْبَلَدَ قَالَ مَنْ وَصِيُّ فُلَانٍ قِيلَ فُلَانٌ

So he^-asws said: ‘Then he^-asws folded it, then said to the witnesses: ‘Leave, may Allah^-azwj be Merciful to you all!’ So I^-asws said after they had left: ‘What was in this, O father^-asws, that you^‑asws had it witnessed upon?’ So he^-asws said: ‘I^-asws disliked it that you^-asws be overcome and it should be said that he^-asws did not bequeath, therefore I^-asws wanted that there should happen to be a proof for you^-asws. Thus it is such, when the man proceeds to the city (and) he says, ‘Who did so and so bequeath to?’ It would be said, ‘So and so’’.

قُلْتُ فَإِنْ أَشْرَكَ فِي الْوَصِيَّةِ قَالَ تَسْأَلُونَهُ فَإِنَّهُ سَيُبَيِّنُ لَكُمْ .

I said, ‘Supposing there is an associate in the bequest?’ He^-asws said: ‘You can ask him^-asws, and he^-asws would explain it to you all’.^[28]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَحَدَهُمَا ( عليهما السلام ) عَنِ الْمَيِّتِ فَقَالَ تَسُلُّهُ مِنْ قِبَلِ الرِّجْلَيْنِ وَ تُلْزِقُ الْقَبْرَ بِالْأَرْضِ إِلَى قَدْرِ أَرْبَعِ أَصَابِعَ مُفَرَّجَاتٍ وَ تُرَبِّعُ قَبْرَهُ .

A number of our companions, from Sahl Bin Ziyad, from Al Hassan Bin Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,

‘I asked one of the two (5^th or 6^th Imam^-asws about the deceased, so he^-asws said: ‘Place him from the direction of the two legs, and paste the grave with the earth by a measurement of four open fingers (in height), and square his grave (make it four cornered)’.[29]

مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ عُقْبَةَ بْنِ بَشِيرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) لِعَلِيٍّ ( عليه السلام ) يَا عَلِيُّ ادْفِنِّي فِي هَذَا الْمَكَانِ وَ ارْفَعْ قَبْرِي مِنَ الْأَرْضِ أَرْبَعَ أَصَابِعَ وَ رُشَّ عَلَيْهِ مِنَ الْمَاءِ .

Muhammad Bin Yahya, from Salma Bin Al Khattab, from Ali Bin Sayf, from Abu Al Magra’a, from Uqba Bin Bashir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The Prophet^-saww said to Ali^-asws: ‘O Ali^‑asws! Bury me^-saww in this place, and raise my^-saww grave from the ground by four fingers, and sprinkle upon it from the water’.^[30]

محمد بن يعقوب، عن حميد بن زياد، عن الحسن بن محمد، عن غير واحد، عن أبان، عن محمد بن مسلم، عن أبي جعفر (عليه السلام) قال: يدعا للميت حين يدخل حفرته، ويرفع القبر فوق الارض أربع أصابع

Mohammed bin Yaqoob says through a chain of narrators that Imam Abu Jafar^-asws (Imam Mohammed Baqir^-asws) said: When you bury me^-asws, raise my^-asws grave over the ground level by four fingers’ height (approximately 4 inches).[31]

وعنه، عن سلمة بن الخطاب، عن علي بن سيف، عن أبي المغرا، عن عقبة بن بشير، عن أبي جعفر (عليه السلام) قال: قال النبي (صلى الله عليه وآله) لعلي (عليه السلام): يا علي، ادفني في هذا المكان، وارفع قبري من الارض أربع أصابع، ورش عليه من الماء.

It is narrated from Imam Abu Jafar^-asws that Prophet^-saww left a will with Imam Ali^-asws to bury him^-saww in that place, and raise his^-saww grave from the land by four fingers, and spray water on it.[32]

عن الحسين بن الوليد، عمن ذكره، عن أبي الله (عليه السلام)، قال: قلت: لاي علة يربع القبر ؟ قال: لعلة البيت، لانه نزل مربعا

Imam Abu Abdullah^-asws was asked:  Why graves are built in this shape (square) and what is the logic behind it? Imam^-asws replied, because Kabah descended in this shape.[33]

APPENDIX III: Pictures in a House

لا يسجد الرجل على صورة و لا على بساط هي فيه و يجوز أن تكون الصورة تحت قدميه أو يطرح عليها ما يواريها

(Amir-ul-Momineen^-asws says): It is unacceptable for men to prostrate themselves on pictures or pictured rug.  It is, however, allowed when the picture is under one’s feet and/or covered up by something.^[34]

و لا يعقد الرجل الدرهم الذي فيه الصورة في ثوبه و هو يصلي و يجوز أن يكون الدرهم في هميان أو في ثوب إن كان ظاهرا

(Amir-ul-Momineen^-asws says): It is not permitted for men to put pictured ‘Dirhams’ (coins) in their pocket while offering Salat.  It is, however, allowed to put the dirham in a bag or a thick cloth, i.e., money belt.^[35]

الْحَسَنُ بْنُ عَلِيٍّ الْعَلَوِيُّ عَنْ سَهْلِ بْنِ جُمْهُورٍ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعُرَنِيِّ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَأَلْتُ أَبَا جَعْفَرٍ ( عليه السلام ) عَنِ الصَّلَاةِ فِي الْمَسَاجِدِ الْمُصَوَّرَةِ فَقَالَ أَكْرَهُ ذَلِكَ وَ لَكِنْ لَا يَضُرُّكُمْ ذَلِكَ الْيَوْمَ وَ لَوْ قَدْ قَامَ الْعَدْلُ رَأَيْتُمْ كَيْفَ يُصْنَعُ فِي ذَلِكَ .

AI-Hussain ibn Ali al-‘Alaviy has narrated from aI-Hassan ibn al-Hussain al’Umniy from ‘Amr ibn Jumay’ who has said the following:

‘I once asked Abu Jafar^-asws if it is permissible to perform Salat in a Masjid with pictures. The Imam^-asws said: ‘I dislike it, however, today it is not harmful to you (observe Taqaiyya). Had justice been established (with our Hujja^-ajfj) you would see how it is dealt with’.^[36]

جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَأَلْتُ أَحَدَهُمَا (عليهما السلام) عَنِ التَّمَاثِيلِ فِي الْبَيْتِ فَقَالَ لَا بَأْسَ إِذَا كَانَتْ عَنْ يَمِينِكَ وَ عَنْ شِمَالِكَ وَ عَنْ خَلْفِكَ أَوْ تَحْتِ رِجْلَيْكَ وَ إِنْ كَانَتْ فِي الْقِبْلَةِ فَأَلْقِ عَلَيْهَا ثَوْباً .

A group has narrated from Ahmad ibn Mohammed from al-Hussain ibn Sa’id from Safwan ibn Yahya from al-‘Ala’, who from Mohammed ibn Muslim who has said the following:

‘I once asked one of the two Imams^-asws about (offering Salat) in a house which has pictures. The Imam^-asws said: ‘There is no offence in it if it (a picture) is on your right, left, behind you or under your feet. If it is in the direction of al-Qiblah, then cover it with a piece of cloth’.^[37]

وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ لَا بَأْسَ بِأَنْ تُصَلِّيَ عَلَى كُلِّ التَّمَاثِيلِ إِذَا جَعَلْتَهَا تَحْتَكَ

Mohammed ibn Muslim narrates the following from Imam Mohammed Baqir^-asws:

When pictures are under your feet then there is no harm in offering Salat.^[38]

وَ سَأَلَ لَيْثٌ الْمُرَادِيُّ أَبَا عَبْدِ اللَّهِ ع عَنِ الْوَسَائِدِ تَكُونُ فِي الْبَيْتِ فِيهَا التَّمَاثِيلُ عَنْ يَمِينٍ أَوْ عَنْ شِمَالٍ فَقَالَ لَا بَأْسَ بِهِ مَا لَمْ تَكُنْ تُجَاهَ الْقِبْلَةِ وَ إِنْ كَانَ شَيْ‏ءٌ مِنْهَا بَيْنَ يَدَيْكَ مِمَّا يَلِي الْقِبْلَةَ فَغَطِّهِ وَ صَلِّ

Imam Aba Abd Allah^-asws was asked about offering Salat in a house, which has pillow with picture all around?  Imam^-asws replied: ‘There is no harm if it is not in the direction of al-Kabah but if it is, then one must cover it up with a cloth and only then offer Salat.^[39]

وَ سُئِلَ عَنِ التَّمَاثِيلِ تَكُونُ فِي الْبِسَاطِ لَهَا عَيْنَانِ وَ أَنْتَ تُصَلِّي فَقَالَ إِنْ كَانَ لَهَا عَيْنٌ وَاحِدَةٌ فَلَا بَأْسَ وَ إِنْ كَانَ لَهَا عَيْنَانِ وَ أَنْتَ تُصَلِّي فَلَا

Imam^-asws was asked about offering Salat on the floor, which has pictures, that even has two eyes?  Imam^-asws replied: ‘There is no harm if picture has one eye but if it has two eyes then one cannot offer Salat, even if one wants to.^[40]

وَ سَأَلَ عَبْدُ الرَّحْمَنِ بْنُ الْحَجَّاجِ أَبَا عَبْدِ اللَّهِ ع عَنِ الدَّرَاهِمِ السُّودِ تَكُونُ مَعَ الرَّجُلِ وَ هُوَ يُصَلِّي مَرْبُوطَةً أَوْ غَيْرَ مَرْبُوطَةٍ فَقَالَ مَا أَشْتَهِي أَنْ يُصَلِّيَ وَ مَعَهُ هَذِهِ الدَّرَاهِمُ الَّتِي فِيهَا التَّمَاثِيلُ ثُمَّ قَالَ ع مَا لِلنَّاسِ بُدٌّ مِنْ حِفْظِ بَضَائِعِهِمْ فَإِنْ صَلَّى وَ هِيَ مَعَهُ فَلْتَكُنْ مِنْ خَلْفِهِ وَ لَا يَجْعَلْ شَيْئاً مِنْهَا بَيْنَهُ وَ بَيْنَ الْقِبْلَةِ

Once Abd ur Rahman ibn al-Hajjaj asked from Abu Abd Allah^-asws regarding a person who has Sudanese Dirham and is offering Salat with or without having them attached to himself?

Imam^-asws replied: I do not like a person who is offering Salat while having those coins on him, which have pictures.  However, people need to protect their money, so in that case he may put them behind or in a way that these do not come between him and the Kabah.^[41]

APPENDIX IV: Dome over the Holy Grave of Amir ul-Momineen^-asws

قد روى أبو الفرج علي بن عبد الرحمن الجوزي‏ عن أبي الغنائم قال‏ مات بالكوفة ثلاثمائة صحابي ليس قبر أحد منهم معروفا إلا قبر أمير المؤمنين ع و هو القبر الذي تزوره‏ الناس الآن جاء جعفر بن محمد و أبوه محمد بن علي بن الحسين ع فزاراه و لم يكن إذ ذاك قبر ظاهر و إنما كان به شيوخ أيضا حتى جاء محمد بن زيد الداعي صاحب الديلم فأظهر القبة انتهى كلامه‏.

It has been reported by Abu Al Faraj Ali Bin Abdul Rahman Al Jowzy, from Abu Al Ghanaim who said,

‘Three hundred of my companions have died at Al-Kufa, there is no known grave of any one of them, except for the grave of Amir Al-Momineen^-asws, and it is the grave which the people are visiting now. Ja’far^-asws Bin Muhammad^-asws, and his^-asws father Muhammad^-asws Bin Ali Bin Al-Husayn^-asws had come and visited it, and it would not have so happened unless that was the apparent grave. And rather, there were elders with it, as well, until Muhammad Bin Zayd Al-Daie, governor of Al-Daylam, came, and the dome was revealed, its talk ended’’.[42]

APPENDIX V: The Inevitable Punishment

إكمال الدين ن، عيون أخبار الرضا عليه السلام الطَّالَقَانِيُّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ أَحْمَدَ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ أَوْحَى إِلَيَّ رَبِّي جَلَّ جَلَالُهُ فَقَالَ يَا مُحَمَّدُ إِنِّي اطَّلَعْتُ إِلَى الْأَرْضِ اطِّلَاعَةً فَاخْتَرْتُكَ مِنْهَا فَجَعَلْتُكَ نَبِيّاً وَ شَقَقْتُ لَكَ اسْماً مِنْ أَسْمَائِي‏ فَأَنَا الْمَحْمُودُ وَ أَنْتَ مُحَمَّدٌ

(The book) ‘Ikmal Al Deen’ (and) ‘Uyoon Akhbar Al-Reza^-asws’ – Al Talaqany, from Muhammad Bin Hammam, from Ahmad Bin Bundar, from Ahmad Bin Hilal, from Ibn Abu Umeyr, from Al Mufazzal,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘When there was an ascension with me^-saww to the sky, my^-saww Lord^-azwj, Majestic is His^-azwj Majestic, Revealed to me^-saww. He^-azwj Said: “O Muhammad^-saww! I^-azwj Noticed to the earth with a notification and Chose you^-saww from it, and Made you^-saww a Prophet^-saww, and Derive a name for you^-saww from My^-azwj Names. So, I^-azwj am ‘Al-Mahmoud’ (the most Praised One) and you^-saww are ‘Muhammad’ (the praised one).

ثُمَّ اطَّلَعْتُ الثَّانِيَةَ فَاخْتَرْتُ مِنْهَا عَلِيّاً وَ جَعَلْتُهُ وَصِيَّكَ وَ خَلِيفَتَكَ وَ زَوْجَ ابْنَتِكَ وَ أَبَا ذُرِّيَّتِكَ وَ شَقَقْتُ لَهُ اسْماً مِنْ أَسْمَائِي فَأَنَا الْعَلِيُّ الْأَعْلَى وَ هُوَ عَلِيٌّ

Then I^-azwj Noticed secondly and Chose Ali^-asws from it, and Made him^-asws your^-saww successor^-asws and your^-saww caliph, and husband^-asws of your^-saww daughter^-asws, and father^-asws of your^-saww offspring, and I^-azwj Derived a name for him^-asws from My^-azwj Names. So, I^-azwj am ‘Al-Ali Al-A’ala’ (the most Exalted of the exalted ones), and he^-asws is Ali^-asws (the exalted).

وَ جَعَلْتُ فَاطِمَةَ وَ الْحَسَنَ وَ الْحُسَيْنَ ع مِنْ نُورِكُمَا ثُمَّ عَرَضْتُ وَلَايَتَهُمْ عَلَى الْمَلَائِكَةِ فَمَنْ قَبِلَهَا كَانَ عِنْدِي مِنَ الْمُقَرَّبِينَ

And I^-azwj Made (Syeda) Fatima^-asws, and Al-Hassan^-asws and Al-Husayn^-asws from both your^-asws Noors, then Presented their^-asws Wilayah unto the Angels. So, the one who accept it became from the Proximity in My^-azwj Presence.

يَا مُحَمَّدُ لَوْ أَنَّ عَبْداً عَبَدَنِي حَتَّى يَنْقَطِعَ وَ يَصِيرَ كَالشَّنِّ الْبَالِي ثُمَّ أَتَانِي جَاحِداً لِوَلَايَتِهِمْ مَا أَسْكَنْتُهُ جَنَّتِي وَ لَا أَظْلَلْتُهُ تَحْتَ عَرْشِي

O Muhammad^-saww! If a servant from My^-azwj servant were to worship Me^-azwj until he (his neck) is cut and he becomes like the dried up insect, then he comes to Me^-azwj as a rejector of their^‑asws Wilayah, I^-azwj will neither Settle him into My^-azwj Garden nor Shade him beneath My^‑azwj Throne!

يَا مُحَمَّدُ أَ تُحِبُّ أَنْ تَرَاهُمْ قُلْتُ نَعَمْ يَا رَبِّ فَقَالَ عَزَّ وَ جَلَّ ارْفَعْ رَأْسَكَ فَرَفَعْتُ رَأْسِي فَإِذَا أَنَا بِأَنْوَارِ عَلِيٍّ وَ فَاطِمَةَ وَ الْحَسَنِ وَ الْحُسَيْنِ وَ عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ جَعْفَرِ بْنِ مُحَمَّدٍ وَ مُوسَى بْنِ جَعْفَرٍ وَ عَلِيِّ بْنِ مُوسَى وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ عَلِيِّ بْنِ مُحَمَّدٍ وَ الْحَسَنِ بْنِ عَلِيٍّ وَ الْحُجَّةِ بْنِ الْحَسَنِ الْقَائِمِ فِي وَسَطِهِمْ كَأَنَّهُ كَوْكَبٌ دُرِّيٌّ

O Muhammad^-saww! Would you^-saww love to see them^-asws?” I^-saww said: ‘Yes, O Lord^-azwj!’ The Mighty and Majestic Said: ‘Raise your^-saww head!” I^-saww raised my^-saww head, and there I^-saww was with Noors of Ali^-asws, and (Syeda) Fatima^-asws, and Al-Hassan^-asws, and Al-Husayn^-asws, and Ali^-asws Bin Al-Husayn^-asws, and Muhammad^-asws Bin Ali^-asws, and Ja’far^-asws Bin Muhammad^-asws, and Musa^-asws Bin Ja’far^-asws, and Ali^-asws Bin Musa^-asws, and Muhammad^-asws Bin Ali^-asws, and Ali^-asws Bin Muhammad^-asws, and Al-Hassan^-asws Bin Ali^-asws, and the Divine Authority son^-asws of Al-Hassan^-asws. Al-Qaim^-asws was in their^-asws midst like the shining star.

قُلْتُ يَا رَبِّ مَنْ هَؤُلَاءِ قَالَ هَؤُلَاءِ الْأَئِمَّةُ وَ هَذَا الْقَائِمُ الَّذِي يُحِلُّ حَلَالِي وَ يُحَرِّمُ حَرَامِي وَ بِهِ أَنْتَقِمُ مِنْ أَعْدَائِي وَ هُوَ رَاحَةٌ لِأَوْلِيَائِي وَ هُوَ الَّذِي يَشْفِي قُلُوبَ شِيعَتِكَ مِنَ الظَّالِمِينَ وَ الْجَاحِدِينَ وَ الْكَافِرِينَ

I^-saww said: ‘O Lord^-azwj! Who are they^-asws?’ He^-azwj Said: “They^-asws are the Imams^-asws, and this is Al-Qaim^-asws who will permit My^-azwj Permissible, and prohibit My^-azwj Prohibition, and by him^-asws-azwj shall Take Revenge from My^-azwj enemies, and he^-asws is a rest for My^-azwj friends, and he^-asws is the one who shall heal the hearts of your^-saww Shias from the oppressors and the rejectors and the Kafirs.

فَيُخْرِجُ اللَّاتَ وَ الْعُزَّى طَرِيَّيْنِ فَيُحْرِقُهُمَا فَلَفِتْنَةُ النَّاسِ بِهِمَا يَوْمَئِذٍ أَشَدُّ مِنْ فِتْنَةِ الْعِجْلِ وَ السَّامِرِيِ‏.

He^-asws will throw out Al-Laat and Al-Uzza (Abu Bakr and Umar) as two fresh ones and burn them both. The People would be Tried by them on that day more severely than the Trial of the calf (of the children of Israel) and Al-Samiri^-la’’.[43]

[1] The Abassid caliph Harun al-Rashid built the first structure over the tomb of Imām ‘Alī in 786, which included a green dome.

The caliph al-Mutawakkil flooded the site in 850, but Abu’l-Hayja, the Hamdanid ruler of Mosul and Aleppo, rebuilt the shrine in 923, which included a large dome.

In 979–980, the Buyid dynasty Shi’ite sovereign ‘Adud al-Dawla expanded the shrine, which included a cenotaph over the burial site and a new dome. This included hanging textiles and carpets. He also protected Najaf with a wall and citadel, while providing water from the Euphrates via a qanat.

[2] As per many Ahadith, the 12^th Imam^-ajfj will demolish roofs of all Masajid upon reappearance.

[3] Al Kafi V 3 – The Book of Salāt CH 48 H 4

[4] Al Kafi V 3 – The Book of Salāt CH 48 H 6

[5] http://hubeali.com/books/English-Books/BiharAlAnwaar/BiharAlAnwaar_V44.pdf, Chapter 34

[6] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 14

[7] Al Kafi V 3 – The Book Of Funerals CH 66 H 5

[8] Al Kafi – V 6 – The Book of Domestic Animals Ch 12 H 4

[9] Al Kafi – V 5 – The Book of Subsistence Ch 42 H 5

[10] Al Kafi – V 6 – The Book of Hunting Ch 1 H 1

[11] Al Kafi – V 6 – The Book of Domestic Animals Ch 12 H 6

[12] Al Kafi – V 6 – The Book of Domestic Animals Ch 12 H 11

[13] Ibid, h 3

[14] Al-Kafi, vol. 6, H. 12301, CH. 28, h 4

[15] Ibid, h 6

[16] Ibid, h 8

[17] Ibid, h 9

[18] A historical fact, see for example, The Abassid caliph Harun al-Rashid built the first structure over the tomb of Imām ‘Alī in 786, which included a green dome (https://en.wikipedia.org/wiki/Imam_Ali_Shrine).

[19] Al Kafi V 1 – The Book Of Divine Authority CH 112 H 1

[20]              Al-Kafi Vol-3,Page-202

[21] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 11

[22] Al Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 65 H 14

[23]  Sahih al-Bukhari 428, In-book reference    : Book 8, Hadith 78, USC-MSA web (English) : Vol. 1, Book 8, Hadith 420

[24] Reference        : Sahih Muslim 969a, 969b, In-book reference : Book 11, Hadith 120, USC-MSA web (English) reference       : Book 4, Hadith 2115

[25] Sahih Muslim 969a, 969b In-book: Book 11, Hadith 120 USC-MSA web (English): Book 4, Hadith 2115

[26] Sahih Muslim 970a, In-book Book 11, Hadith 121, USC-MSA web (English), Book 4, Hadith 2116

[27] Al Kafi V 3 – The Book Of Funerals CH 17 H 3

[28] Al Kafi V 1 – The Book Of Divine Authority CH 89 H 2

[29] Al Kafi V 3 – The Book Of Funerals CH 63 H 3

[30] Al Kafi V 1 – The Book Of Divine Authority CH 111 H 36

[31]              Al-Kafi Vol-3,Page-201

[32]              Wasil u Shia Vol-3,Page-192

[33]              Wasil u Shia Vol-3,Page-195

[34] http://hubeali.com/images/newimg/Mola-Ali-asws-400-Ahadith.pdf  الخصال ج : 2 ص : 611

[35] Ibid

[36] Al-Kafi, vol 3, H 5342, Ch. 61, h 20

[37] Al-Kafi, vol 3, H 5299, Ch. 59, h 20              الكافي     3     391    باب الصلاة في الكعبة و فوقها و في ا

[38] Manla Yazar ul Faqih, H. 739,  من‏لايحضره‏الفقيه     1     245    باب المواضع التي تجوز الصلاة فيها و

[39] Manla Yazar ul Faqih, H. 740,  من‏لايحضره‏الفقيه     1     245    باب المواضع التي تجوز الصلاة فيها و

[40] Manla Yazar ul Faqih, H. 741,  من‏لايحضره‏الفقيه     1     245    باب المواضع التي تجوز الصلاة فيها و

[41] Manla Yazar ul Faqih, H. 783, من‏لايحضره‏الفقيه     1     256    باب ما يصلى فيه و ما لا يصلى فيه من

[42] Bihar Al Anwaar – V 42, The book of History – Amir Al Momineen^-asws, Ch 129 H 22 b

[43] Bihar Al Anwaar – V 35, The book of History – Amir Al Momineen^-asws, Ch 41 H 58