What should NOT be done to graves ?

1)It is mentioned in Sahih Muslim vol. 2 pp 459-60, No. 2116-2118 “Jabir said : “Allaah’s
Messenger(saws) 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”

2)Also in Sahih Muslim vol. 2 Hadith No. 2114 (also see 2115)] I heard the messenger of Allaah(saws)
commanding (us) to level the grave. 'Abdullaah Ibn Sharjeel Hasanah said: "I
saw ‘Uthmaan Ibn
‘Affaan order the leveling of the graves. So it was said to him: 'This is the grave of
Umm ‘Amr the daughter of ‘Uthmaan!' However, he commanded that it too should be
leveled." [Related by Ibn Abee Shaybah in al-Musannaf (4/138) and Aboo Zur‘ah in at-Taareekh (22/2)
with an authentic chain of narrators]

3)From Abul-Hayyaaj al-Asadee who said: "‘Alee

Ibn Abee Taalib said to me: 'Shall I not
send you for what the Messenger of Allaah (saws) sent me? That you deface all
statues and pictures and that you level all elevated graves." [Related by Muslim (3/61),
Aboo Daawood (3/70), an-Nisaa‘ee (1/285) and others]

4)Jundub Ibn ‘Abdullaah al-Bajalee said that he heard the Prophet (saws) say - five days before he died:
"Verily those before you took the graves of their Prophets and righteous people as
places of worship, so do not take the graves as places of worship. Indeed I forbid you
from this!" [Related by Muslim (2/67-68), Aboo ‘Awaanah (1/104) and others]

So the question is what does taking the graves as places of worship mean?

The Understanding of the pious Ahlul Bayt as opposed to the claimants

5)Ali Ibn Husain (Zainul-Aabideen) saw a man supplicating near the grave of the Prophet
(sallallahu alaihi wa-sallam). He forbade him (the man) from it and said, “Should I not relate to you
what I heard from my father (and he) fro<m my grandfather (and he) from Allah’s
Messenger (sallallahu alaihi wa-sallam), ‘Do not take my grave as a place of worship
and invoke blessings upon me wherever you are, for your blessings will reach me.”
[Saheeh Abu Dawood (1796)]

So we understand from this that taking graves as places of worship means

praying near them

O Allaah, do not turn my grave

6)From Aboo Hurayrah that the Messenger of Allaah (saws) said: ”
into an idol. May the curse of Allaah be upon those who take the graves of their
Prophets as places of worship." [Related by Ahmad (no. 7352), Ibn Sa‘d (2/241-242) and others.
Its chain of narrators is Authentic]
7)When Umm Habiba and Umm Salamah (radhi allahu anhuma) mentioned a church in Ethiopia that had
“If any religious man dies among these people they
pictures, Allah’s Messenger (SAWS) said:
would build a place of worship at his grave and make these pictures on it. They will be
the worst creature with Allah on the Day of Resurrection.“ [Saheeh al-Bukharee (Eng.
Trans.), vol.1, p.251, no.419, Saheeh Muslim (Eng. Trans.). vol.1, p.268, no.1076), Sunan an-Nasa’ee (al-
Masaajid) vol. 1, no. 115, and Musnad Imaam Ahmad vol. 6, no. 51.]

8)The Messenger of Allah (SAWS) said: “All the earth is a Masjid (place of worship) except
graveyards and toilets.” [Sunan Abu Dawood (Eng. Trans.) vol.1, p.125, no.492]

9)“Pray in your houses, and do not make them graveyards.” [Saheeh al-Bukharee (Eng. trans.)
vol.2, p.156, no.280, Saheeh Muslim (Eng.trans.) vol.1, p.376, no.1704]

This hadith again shows that its not permissible to pray near places where
there are graves
10)Allah’s Messenger (SAWS) said, “Do
not make your houses graves, and do not make my
grave an ‘Eid’ (place of gathering)” [Saheeh al-Bukharee (Eng. Trans.) vol.2, p.157, no.282, Saheeh
Muslim (Eng. Trans.) vol.2, p.697, no.3209), Sunan at-Tirmidhi (As-salaat – the Prayer), Sunan an-Nasa’ee
(al-Masaajid – the Mosques), Musnad Imaam Ahmad and Muwatta Imaam Maalik (an-Nida as-Salaat – The
Call for Prayer)

The Meaning of taking the Prophet's Grave as an ‘Eid’

The Arabic word 'eid' has two meanings;
(a) visiting a place repeatedly,
(b) the place or a day of festivals or celebrations.

Both these meanings assist in the understanding of the hadeeth that this hadeeth
prohibits all unnecessary traveling, festivities and celebrations at the grave of
Allah's Messenger (saws).

Possible doubts are

Why was the prophet himself buried in a house ?(refer point 36)

11)Ibn Hajar al-Haythami said in Sharh al-Mishkaat, `eid

is the name of one of the festivals,
and it was said that it means returning and repeating, until it becomes a habit
['aadah]. What is meant is, do not make my grave a place to which you have the habit
of coming back repeatedly and often. Hence, he said, 'Send blessings upon me for
your greeting will reach me no matter where you are,' because that is sufficient and
there is no need to visit his grave frequently.
Modern writers frequently distort this hadith to justify their acts by limiting
to the first meaning ..We seek refuge in Allah from the people of desires and
their false madhab.

12)while returning from a trip, Abu Basrah al-Ghifaree met Abu Hurayrah (radhi
allahu anhu) and the latter asked him where he was coming from. Abu Basrah replied
that he was coming back from (Mount) at-Toor where he had performed prayer. Abu
Hurayrah (radhi allahu anhu) said, ‘If only I had caught you before you had set out,
for I heard Allah's Messenger (sallallahu alaihi wa-sallam) say, ‘Do not travel except
to three Masaajid; al-Masjid al-Haraam (in Mecca), the Prophet's (sallallahu alaihi wa-
sallam) Masjid and Masjid al-Aqsa.' [Musnad Ahmad.]

13)Abu Qaz'ah also related that he had wanted to go to at-Toor, but when he asked
Ibn Umar (radhi allahu anhu) about it, he quoted the Prophet's prohibition of
(religious) travel to other than the three mosques. [Collected by al-Azraqee in Akhbaar
Makkah, p.304, and authenticated in Ahkaam al-Janaa'iz, p.226]

These two narrations show that the sahabah understood the prohibition in the
Hadeeth to include all places, including Mount at-Toor.

14)Amr bin al-Haarith radiallaahu anhu narrates from Thamamah radiallaahu anhu
that he said, 'One
of our companions died in Rome so Fudhalah bin Ubaid
radiallaahu anhu commanded to level the grave with the ground and said that
he heard the Messenger of Allaah(saws) commanding with that command.''[Muslim]

15)Narrated Abdullah ibn Abbas: “The

Apostle of Allah (saws) cursed women who visit
graves, those who built mosques over them and erected lamps (there).”[Abu Dawood
3230]

16)Narrated Qays ibn Sa'd: I

went to al-Hirah and saw them (the people) prostrating
themselves before a satrap of theirs, so I said: The Apostle of Allah
(peace_be_upon_him) has most right to have prostration made before him. When I
came to the Prophet (peace_be_upon_him), I said: I went to al-Hirah and saw them
prostrating themselves before a satrap of theirs, but you have most right, Apostle of
Allah, to have (people) prostrating themselves before you. He said: Tell me , if you
were to pass my grave, would you prostrate yourself before it? I said: No.
He then said: Do not do so. If I were to command anyone to make prostration before
another I would command women to prostrate themselves before their husbands,
because of the special right over them given to husbands by Allah
(AbuDawud 2135)
The prophet's grave

17)Narrated Al-Qasim ibn Muhammad ibn AbuBakr: “I

said to Aisha! Mother,show me the
grave of the Apostle of Allah (peace_be_upon_him) and his two Companions
(Allah be pleased with them). She showed me three graves which were neither
high nor low, but were spread with soft red pebbles in an open space.” (AbuDawud)

Statements from the  ahnaf

18)"It is prohibited to strengthen (or cement, reinforce) the graves."

[Kitab al-athar,Imaam Muhammed]

"Do not reinforce the graves because its forbiddance

19)Imaam Sarkhasi says in al-Masboot,
is proven from the Messenger of Allaah sallallaahu alaihi
wasallam."[Al-Masboot by Imaam Sarkhasi v.2, p.26]

"The graves should not be strengthened and

20)Qadhi Khan says in his Fataawa,
neither should tombs and structures be built over them because its negation has
been related from Abu Haneefah."[Fataawa Qadhi Khan, v.1 p.194]

"It is detestable to strengthen the graves and Imaam Abu

21)Imaam Kasaani says,
Haneefah considered it detestable to build tombs and similar structures over the
graves. It contains wastage of wealth. Whereas there is no harm in sprinkling of
water over the grave but it is related from Imaam Yusuf that even sprinkling of
water is detestable because the grave cements due to it."[Badai' as-Sinaai' by Imaam
Kasaani v.1 p.320]

"The prohibition of lighting up lamps upon the

22)Mulla Ali Qari al-Hanafi writes,
graves has come because it is from the wastage of wealth, and because in them
are the signs of Hellfire and because it contains glorification of the graves.”[Murqaah
of Mulla Al Qari]

23)Qadhi Ibrahim writes mentioning the foundations of those who worship graves,
"Nowadays some deviant people have started making Hajj of the graves and have
established manners (or rituals) for it. And from those matters that oppose the
religion and Sharee'ah is that people express helplessness and humility near the
graves, and light lamps upon them. To offer Chadar upon the graves, to assign a
guard for them, to kiss them and to seek provision and children near them, all
these matters have no proof from the Sharee'ah Islamiyyah." [Jaa' al-Haq p.302]

24)Allamah Haskafi al-Hanafi says, "Those offerings and vows that are taken by the
masses upon the graves, be they in the form of cash or oil, then upon consensus it is
falsehood and forbidden." [Darral Mukhtar by Haskafi v.2, p.139]

"It is necessary to remove the lamps and

25)Allaamah Aaloosi al-Hanafi says,
candles from the graves. No such offering is permissible."[Ruh al-Ma'aani v.15, p.219]
“Similarly, "It is not correct to cover the graves with Chadar or its likes." [Mataalib al-
Mumineen]

chadars are embroidered expensive cloth used to cover graves in many lands.

"that whenever he
26)The scholars of Hanafiyyah say regarding Ali radiallaahu anhu,
passed by any grave that was covered with any cloth or its like, he forbade
it."[Mataalib al-Mumineen ]

All these innovations have no basis in Sharee'ah nor is it proven from the first
generations. If there were any religious benefit in them then we would have found
the companions and the Taabi'een acting upon it. Rather the Messenger of Allaah
[Mishkah al-Masabeeh, chapter Masaajid]

"The Messenger of Allaah sallallaahu alaihi

27)Shah Walee'ullah ad-Dehlawee said,
wassallam has forbidden one to travel specifically to a grave and these
innovations that take place at the graves are of evil nature. The Messenger of
Allaah sallallaahu alaihi wassallam himself prayed that his grave does not become
a place of pilgrimage."

“The saint worshippers say that when a man through

28)Shah Walee'ullah ad-Dehlawee said :
worship and meditation reaches the level that in which his invocations are answered
and his intercession accepted, when he leaves this world, his soul comes to a great
strength and accessibility. Every person who imagine his form ( in his mind),does
sajdah where the saints used to sit or to his grave with humility- the soul of the saint
comes to him with largess and greatness, he intercedes for him in this world and the
hereafter, A lot of Ayats and Ahadiths oppose this group, among them we have
Allah’s saying:

“And who is more astray than one who calls (invokes) besides Allah, such as will not answer him
till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?”
And when mankind are gathered (on the Day of Resurrection), they (false deities) will become
enemies for them and will deny their worshipping. [ Ahqaf : 5-6 ]

We should remind that this verse is a clear proof that invisible souls and hidden
bodies that are worshiped and asked wishes, that are supplicated, these people are
not aware of their worship, whether they are Prophets or Saints, and on Judgement
day when Allah will make aware these pious persons about the people that worshiped
them, then these pious will deny this, instead of thanking them for their worship and
instead of interceding for them .These verse shows that when the gathering will
occur, these pious will be their enemies and will deny their worship,And the verse
also shows that invoking them is worshiping them, because the first Ayat
shows invocation and the second makes reference to worship. Another verse
is more explicit, where Allah says : “

And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism)] (and ask Me
for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not
invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in
humiliation!" [ Ghafir : 60 ]

And Prophet (saw) that invocation is worship, ( Tirmidhi Sahih ), It is the core of
worship…

It is proven that directing demands to fullfil needs to the saints of Allah, invoking
them for help by going to their graves means to worship them, even if the worshiper
doesn’t consider his demand as worship, and affirms not worshiping graves, but rather
he does a visit to the grave.

During Califate of ‘Umar during drought, ‘Umar with a big Jama’ah went for the
Prayer asking for rain in Medina,and has taken ‘Abbas, the uncle of the Prophet saw
as intermediate ( meaning he prayed and asked Allah for rain),and he said : “ Allah,
before we used to take Prophet saw as intermediate, and now we take the uncle of
Prophet saw as intermediate”

This show that Sahabah considered taking dead and absent as forbidden,
else wasn’t Prophet saw better than ‘Abbas ? Why didn’t they say : “
Before we used to take Prophet saw as intermediate, and now we take
Prophet’s soul saw as intermediate”

(After quoting ahadith about the different invocations done by the Prophet saw for the dead, Shah
“ These Ahadiths clearly show that during graves’ visit, except
Waliyullah says : )
reminder of hereafter and death, Prophet saw and Sahabah had not any other
purpose than doing invocations of forgiveness and Mercy for the people of graves, so
that dead profit from the invocations of living people, and the invocations for
believers is an action that benefits living and dead in retribution.

And nowadays, people visit graves in search of benefits from the dead, they consider
their soul as aware of their actions and state, and they display a great humility and
submission, and seek to get their purpose and say : “ Fulfill this and this demand” or
“ Ask Allah to fulfill my need and relive my difficulty”

And Muhammad saw, the Sahabah and pious Ahle Bayt take refuge
thousand times against this new religion. “ [ Balagh al-Mubin p 18 ]
 "It is
29)Ibn Najeem al-Hanafi says about the performing of Tawaaf of the graves,
KUFR to perform Tawaaf around anything other than the Kaa'ba ." [al-Jar ar-Raa'iq]

"To perform Tawaaf of the grave of the Messenger of Allaah

30)Mulla Ali Qaari says,
sallallaahu alaihi wassallam is not permissible because this is degradation and
humiliation of the House of Allaah. Nowadays some ignorant people have
disguised themselves as scholars and started these ignorant acts. There is no
place for such actions, and these actions are built upon nothing but ignorance."
[Sharh'hul Manaasiq ]

--------------------------------------------------------------------
Statements from the Shafiyya

“Maqaam” (grave) al-Imaam Shafi'i in Cairo

"I prefer that the soil used for a grave be no more than that
31)Imam ash-Shafii said:
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."[Kitabul Umm]
Subahanallah!!! See the ocean of difference between the verdict of Imaam
Shafi'i and those who claim to follow him .

32)Imam ash-Shafi'i said about the intercession prophet sallahualaihiwassalam “...the intercessor
whose intercession is looked for in the next life....” [ Chapter 1 ,Ar-risala fi Usul al-Fiqh ]

33)Imam Fakhruddin Razi said in his tafseer of the verse

“And they worship besides Allâh things that hurt them not, nor profit them, and they
say: "These are our intercessors with Allâh." Say: "Do you inform Allâh of that which He
knows not in the heavens and on the earth?" Glorified and Exalted be He above all that
which they associate as partners with Him!”[10:18]

“They(the polytheists) made these idols in the likeness of their prophets and elders.
and they claimed that when they busy themselves with worship of these statues ,the
elders will become their intercessors with Allah .Similar to them our time are the
actions of many people who busy themselves with glorification of graves of the elders
with the belief that when they glorify their graves(i.e the righteous) they will be
their intercessors with Allah." [Tafseerul Kabeer]

So we have seen that graves and tombs have no basis in Deen and is haram
to built tombs over graves...what should be done to the existing ones ???

34)Imaam Abu Zakariya an-Nawawee said in his , al-Fataawaa al-Imaam an-Nawawee,

P. 65, that it is not permissible to build a Masjid over a grave and that the Masjid or
the part of the Masjid that has been built over the grave should be knocked down.

The biggest means for shirk

35)Ibn hajar al haythami al Makki says:”The

biggest means for shirk is praying near
graves and making them into places of worship .It is obligatory to eliminate
the prohibited actions that occur at graves and tombs and as for the tombs and
shrines that have been erected over graves then they should be destroyed
as quickly as possible because the Messenger of Allaah (Sallalahu Alayhee Was-
Sallam) forbade this and ordered the leveling of graves. Hence all forms of lights,
candles and others should be abolished, and it is not correct to offer
sacrifices and vows at such places. Lighting candles on the graves, making
them into idols, making tawaaf of them and PRAYING TOWARDS THEM
are all major sins….” (see his book Kitaab az-Zawaajir)
He goes on to say “these
tombs and shrines are worse than MasjiduDirar and the ones
who built them have innovated a new religion with no authority from Allah and his
messenger and no scholar can permit it since the prohibition is clear from the
messenger of Allah”

Prayer near or towards  the grave of the prophet(saws)

The caution of the Sahabah in burying the prophet(saws)
the companions of the prophet wisely avoided burying the prophet in the local grveyard for the fear that
later generations would become overly attached to the grave

36)Umar,the freed slave of Gafrah,related that when the sahabah gathered to decide on the prophet's
burial,
One of them said “lets bury him where he used to pray”
Abubakr replied:”May Allah protect us from making him an idol to be worshipped”
others said:”Lets bury him in the baqee' where his brothers among the muhaajireen
are buried
Abubakr replied:”Verily burying the prophet in the 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 ruin Allah's right even if we carefully guard the messenger's grave
then they asked “What is your opinion O Abubakr
Abubakr said:”I heard Allah's messenger say :”Allah has not taken the life of any of
the prophets except they were buried where they died “
Some of them said:”By Allah, what you have said is pleasiing and convincing .Then they
made a line around the prophet's bed and dug the grave where the bed was .'Alee ,Al-
abbas ,Al-fadl and the prophets' family too his body and prepared for burial
[Collected by Ibn Zanjooyah and quoted by al-Albani in Tahdheer as-Sajid]

*Subahanallah..there are scholars of falsehood who have permitted saying “Auzu bi rasulillah” if their aqeeda is “sound“ ..seems
that these scholars have “sounder” aqeeda than that of sahaba .

Aishah said: "The only reason the grave of Allah's Messenger, peace be upon him, was
not made prominent was to stop people from tuming 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.

How muslims tried to prevent bida'h at the grave of the prophet(saws)

37)Imaam Qurtubi says “Therefore, the Muslims went to great lengths to block the
tendency to do so at the grave of the Prophet (saws). They raised the dirt walls
around it high, completely surrounding it and blocking off the entrances to it. Then
they feared that the location of his grave might be turned into a direction for
prayer, because it was in the direction the worshippers face and some of them might
get the idea that facing it was an act of worship. For this reason, they built two walls
at the northern corners of the grave and placed them at a slant so that they would
form a triangle with on of its corners pointing to the North. In this way, no one could
be able to directly face the grave while making his prayer. “[Al-Qurtubî, al-Mufhim lima
Ashkal min Talkis Kitâb Muslim (2/128)]
This shows us how Allah protected the grave of the Prophet (peace be
upon him) as an answer to his prayer when he said: “O Allah! Do not let my
grave become an idol that people worship.” [al-Muwatta’] Those who insist
on directing themselves to it can only do so with their hearts, because it is
quite impossible to actually face it or even reach it.

38)Ibn Taymiyyah (rahimahullah) writes in : ‘…The

belief that supplication is more acceptable
near graves has given rise to the practice of regular visits to certain graves. Urs is
held at appointed days at certain graves. This practice is in contradiction to the
Prophet's prohibition of not taking graves as place of gatherings. Moreover, he
cursed the Jews and the Christians for having turned graves of their Messengers
into places of worship. He had explicitly asked his community not to take graves as
mosques, a wrong deed committed by earlier communities. Yet, Urs (procession) is
held at appointed dates at several graves. People assemble there exactly in the same
manner as they do at Arafat, Muzdalifah and Mina. So much attention is paid to Urs
that one feels that such arrangements are not made even for Hajj. People visit these
graves from far and wide, and in the same manner as for Hajj. Some people even
refer to these journeys as Hajj itself.

Such a journey for making supplication or worshiping near graves cannot be held as
No Muslim scholar can dispute this point. Some
lawful in any case.
pseudo-scholar of later date might have justified it, which is not in
our knowledge. What is plainly clear is that such a practice amounts
to taking graves as places of gatherings...Those indulging in innovation
have even erected mosques at these grave… The pious people, no
doubt, deserve our love and obedience in that they have revived the
faith. We should undoubtedly follow them. We should make
supplication for their forgiveness and that Allah's Mercy and
Pleasure descend on them. However, we should never take their
graves as places of congregation. For such practices have been forbidden
by Allah and His Messenger. We must shun these…
What lies at the root of this innovation is the belief that it is better to
pray near graves and that it leads to the acceptance of one's supplication.
If this false belief is removed from the minds and hearts, this practice
would come to an end. We consider it as our duty to reiterate the point
that there are many evils in congregating near graves hence making
supplications there is forbidden as is offering prayer there. However,
offering supplications there is much more serious in that it poses a serious
trial for the Muslim community. It opens the door to polytheism. A Muslim
who is concerned about his faith and about his success in the Hereafter
must avoid this innovation.' [ Iqtida Siraat al-Mustaqeem ]

39)The Messenger of Allah said,

‘May Allah’s curse be upon the Jews and Christians for
taking the graves of their Prophets as places of worship.’ [Agreed upon]
Masaajid are places assigned for the worship of Allah. To specify graves as
places where righteous actions are done, constitutes taking them as masaajid.
To assign particular tombs, so that the people who visit them seek intercession
from the engraved, or they prostrate to the graves and seek blessings from
them – is not taking graves as masjids but rather it is taking them as idols.

Mosques are places where Allah is invoked and worshiped Alone. ‘And the
mosques are for Allah (Alone), so invoke not anyone along with Allah.’ [Soorah
al-Jinn (72): 18] Taking graves as mosques is to do actions that are done in
mosques at the graves. The people who do not understand the meaning of the
prohibition to take graves as places of worship, often fall into many haraam
actions. While they find it wrong to prostrate to the engraved, they find it
permissible to perform salaah to Allah at these graves. They understand that
one should not make duaa to the engraved, but find it acceptable to make duaa
for themselves at these graves for they believe that the graves of the pious
are virtuous places where duaa is more likely to be accepted. They even believe
it more rewarding to perform other righteous actions like charity at the
graves. All of this constitutes specifying the graves for worship and Allah’s
Messenger (sallallahu alaihi wa-sallam) said, ‘...Beware! those before you took
the graves of their Prophets as places of worship. Do not take graves as places
of worship, for verily I forbid you to do so.’ [Saheeh Muslim ]

40)Allah’s Messenger (sallallahu alaihi wa-sallam) also said, ‘The

most evil of mankind are
those who will be alive when the Last Day arrives and those who take graves as
places of worship.’ [Musnad Ahmad]

41) Formal prayer near the graves is forbidden.

The Messenger of Allah (sallallahu alaihi wa-sallam) said, ‘All the earth is a masjid
(place of worship) except graveyards and toilets.’ [Saheeh Sunan Abu Dawood]

b) Reciting the Qur’aan near the graves is forbidden.

 Allah’s Messenger (sallallahu alaihi wa-sallam) said, ”Do not make your houses
graveyards, for verily Shaytan flees from the house, in which Soorah al-Baqarah is
read.’ [Saheeh Muslim]
Thus implying that the Qur’aan is to be recited in homes, for not doing so would make
them like graveyards, where the Qur’aan is not to be recited.

c) Sacrifice near the graves is forbidden. ‘There is no slaughtering (at the graves) in
Islam.’ [Sunan Abu Dawood no.3216]

41) Ibn Taymiyyah (rahimahullah) explained the wisdom behind the prohibition of taking graves as places
‘The companions of the Prophet knew that Allah had
of worship saying,
exterminated the very root of polytheism by forbidding the graves to be taken
as places of worship. Similarly, Allah has forbidden prayer at the time of
sunrise, even though the observer of the prayer might be praying with
sincerity, lest they should resemble the worshipers of the sun. The companions
never indulged in this sinful act.’ [ Kitaab al-Waseelah, p.239]

'We went out with Umar Ibn al-Khattab

42)Al-Ma'roor Ibn Suwayd radiallahuanhu said,
and we came across a mosque on our route. The people rushed to pray in that
mosque, and Umar said, 'What is the matter with them?' They said, 'This is a
mosque in which the Messenger of Allah (sallallahu alaihi wa-sallam) prayed.'
Umar said, 'O people, those who came before you were destroyed because they
followed such (practices) until they made them places of worship. Whoever
happens to be there at the time of prayer, let him pray there, and whoever is
not there at the time of prayer, let him continue his journey.' [Classed as saheeh by
Ibn Taymiyyah in al-Majmoo (1/281)]

43)Ibn Taymiyyah said commenting on this story,

'the Prophet (sallallahu alaihi wa-sallam)
had not singled out that place for prayer; he prayed there only because he
happened to be staying there. Hence, Umar thought that imitating him
outwardly without having the same reason for doing so did not count as
following the Prophet (sallallahu alaihi wa-sallam). Singling out that place for
prayer was like the innovations of the People of the Book, which had led to
their doom, so he forbade the Muslims to imitate them in this manner. The one
who did that was imitating the Prophet (sallallahu alaihi wa-sallam) in outward
appearances, but he was imitating the Jews and Christians in his intention,
which is the action of the heart. The action of the heart is what counts,
because following in one's intention is more serious than following in outward
appearances.' [Majmoo al-Fatawa (1/281)]
Hindu idol grave that is worshiped

Any difference ???

Grave Hindu idol shrine

44)From Aboo Hurayrah that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said: ”
O
Allaah, do not turn my grave into an idol. May the curse of Allaah be
upon those who take the graves of their Prophets as places of
worship." [Related by Ahmad (no. 7352), Ibn Sa‘d (2/241-242) and others. Its chain of narrators is
Authentic]

45)Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of
Allah, may Allah bless him and grant him peace, said, "O
Allah! Do not make my grave an
idol that is worshipped. The anger on those who took the graves of their
Prophets as places of prostration was terrible."[Muwatta 9.24.88]

Lastly
46)Ash-Shawkani said: "It
is apparent that raising graves more than what is legally
permitted is forbidden. The followers of Ahmad, a group of the followers of Ash-
Shafi'i, and Malik are of this opinion. An opinion that raised graves are not prohibited
because this practice occurred during the time of the first and later generations
without disapproval, which is the position of Imam Yahya and Mahdi in al-Ghayth, is
not correct. This argument is based only on their silence about the practice, and
silence is not proof when a matter rests on mere assumption, for prohibition of
raising graves is presumptive."
Included in the discussion of raising the grave are dome buildings, shrines built on
graves, and erecting mosques around graves.The Prophet, peace be upon him, cursed
those who did that. The practice of erecting buildings around graves and beautifying
them causes corruption, which Islam seeks to eliminate.
Part of such a corruption is exaggerating the importance of graves, in accordance
with the superstitious belief of the ignorant, similar to the belief of non-believers in
their idols, that these monuments can bring benefit or prevent harm. Thus they
travel to these graves for fulfillment of their needs or achievement of their goals.
They ask those in the graves what believers should ask only of their Lord. They ride
horses to them, touch them, and seek their aid. In general, they do exactly what the
pre-Islamic people used to do with their idols.
Despite this disgraceful, reprehensible evil and hideous disbelief, how many people
dare to take a stand for the cause of Allah, or evince any uneasiness for the defense
of the true deen? Where are the scholars and students, and the rulers, the
ministers, and the kings, who are obliged to teach the truth? Various reports
reaching us leave little doubt that many of these grave adorers, in fact most of them,
when confronted and asked under oath to reject such idolatry would readily take a
solemn oath falsely by Allah. But if you then ask them, "(Swear) by your spiritual
leader and your saint, so-and-so," they will ponder, apologize, refuse, and confess the
truth. This is one of the clearest proofs that their polytheism is indeed worse than
that of the Christians and others who say: "Allah, the Exalted, is the second of two
or the third of three."
O scholars of Islam! O kings of Islam! What calamity to Islam is worse
than disbelief? What tribulation for this religion is worse than worshipping
others than Allah? What misfortune for Muslims can equal this
misfortune? Is there any more serious abomination than this open
polytheism? You might be heard if you called the living, But there is no life
in him whom you call; Had there been a fire in which you blew, there would
have been light; but you blew in the sand.
The scholars have issued clear legal verdicts concerning the destruction of
mosques and domes built in cemeteries.[ as quoted in Fiqh-u-sunnah]