Mu'jam al-Saghir

Hadith Commentary:
This means that nothing except the heart of a Muslim—such as grapes, etc.—should be called "karam."
By bringing these hadiths, the purpose of Imam Bukhari rahimahullah is to show that the word "innama" in Arabic is used for restriction (hasr). So when it is said, "Innama al-karamu qalbu al-mu'min" (Indeed, the true nobility is the heart of the believer), it means that it is not correct to call anything other than the heart of the believer "karam."

Hadith Commentary:
When Allah, the Exalted, declared alcohol (khamr) unlawful, He also prohibited those names which, when mentioned, would incite the desire for drinking alcohol.
In another hadith, this is further clarified: The name of a believer in the previous scriptures is "Karam" (noble/grapevine), because Allah, the Exalted, granted him superiority and honor over all creation. However, you people call the grapevines that grow along the walls "karam."
(al-Mu'jam al-Kabir of al-Tabarani: 7/277, no. 7087, and Fath al-Bari: 10/696)
The intent here is to emphasize the prohibition of alcohol, such that all those names have also been declared unlawful which incite a person towards drinking alcohol.
And Allah knows best.

Hadith Commentary:

The Arabs used to call it "karam" (generosity) because, in their view, drinking wine would produce generosity and nobility. For this reason, using this word in such a manner was declared prohibited.

Hadith Commentary:
It is the habit of most people that upon witnessing something unpleasant or indecent, they say without reason that the times are bad, or that the era is not good. However, what fault does time or the era have in this? Whatever happens is from Allah Ta'ala; therefore, to speak ill of the era is, in effect, to speak ill of Allah Ta'ala.

Similarly, the Arabs used to call grapes "karm" because wine was extracted from grapes, and according to them, wine-drinking led to generosity and nobility. On this basis, the use of this word for grapes was declared impermissible.

And Allah knows best.

Hadith Commentary: Benefits and Issues: ➊
Allamah Turpushti Hanafi rahimahullah has written:
That to make a grave solid (with construction) or to pitch a tent over it—both are prohibited,
because there is no benefit in them and this was the practice and custom of the people of ignorance (Jahiliyyah).
Abdullah bin Umar radi Allahu anhuma saw a tent pitched over the grave of Abdur Rahman bin Abi Bakr radi Allahu anhuma, so he said,
“O servant! Remove this,”
for the deeds of the deceased themselves provide shade for him. And some of the Hanafis have also said that this is a waste of wealth.
And Imam Shafi’i rahimahullah says,
“I saw the Imams of Makkah ordering the demolition of such structures.”
Therefore, to say:
From the beginning until now, domes have been built over the shrines of the pious and scholars of the Ummah,
so (the permissibility of building domes is established by the practical consensus of the Ummah)
is contrary to reality.
And the claim of consensus (ijma‘) is incorrect.
Moreover, any consensus that is contrary to the text (nass) is not acceptable, nor is consensus against the text possible.
Similarly, Ibn Abidin has claimed a practical consensus (ijma‘ ‘amali) on the permissibility of writing on graves.
Whereas Imam Abi rahimahullah has written that the Imams of the Muslims did not give a fatwa of permissibility, nor did they make a bequest to have writing on their graves.
Rather, the majority of them gave a fatwa of impermissibility and wrote the same in their works.
(Fath al-Mulhim 2/507)
Therefore, this is the wrong practice of people and cannot be called consensus.
If now the practice of usury is widespread among all the Muslims of the world, will it become permissible?
Moreover, these gentlemen made this claim for the graves of scholars and the pious,
but now this epidemic has become widespread.
So, should a fatwa of permissibility be given by calling this a practical consensus?
Whereas the real situation is that in every era and every time, there have been and still are such people among the Imams of the Muslims who continue to prohibit these wrong actions.
The same is the case with spreading cloths or offering flowers at these shrines,
now people call upon those in the graves, making vows or offerings for the fulfillment of their needs and the removal of their difficulties.
And this action is, by consensus, invalid.
(Sharh Sahih Muslim Saeedi 2/817)
So, should this action now be declared permissible
just because everyone is doing it?

➋
Just as making a grave solid and constructing a building over it is impermissible,
similarly, it is not correct to sit as a caretaker (mujawir) over it.
Imam Nawawi rahimahullah has written that making a grave solid,
constructing a building over it, and sitting (upon it) are all prohibited.

Benefits and Issues:
The requirement of Islamic and religious honor is that improper words should not be uttered by a Muslim, especially when the Messenger of Allah (sallallahu alayhi wa sallam) has prohibited them, as will also be mentioned in the following chapter.

Benefit:
It is established from this hadith that reviling time is, in reality, reviling Allah Ta’ala, because the hardships and difficulties of circumstances are from Allah Ta’ala; time itself has no role in this. When someone speaks ill of time and the era, it is as if he is speaking ill of Allah Ta’ala. However, it is correct to say that people have become corrupt, people have become wicked.

Benefit:
In this hadith, it is mentioned that in Madinah Munawwarah, some people used to call grapes «عِنَبٌ » instead of “karm.” The Messenger of Allah (sallallahu alayhi wa sallam) forbade this, because “karm” actually refers to the heart of the believer.

Imam Khattabi (rahimahullah) has provided a very good explanation: at that time, people used to make wine from grapes, and they called grapes “karm.” If the Prophet (sallallahu alayhi wa sallam) had not forbidden calling grapes “karm,” someone might have fallen into the misconception that wine is honorable, since it is made from “karm,” and “karm” is the heart of the believer. This is because in the believer’s heart there is the light of faith and the guidance of Islam.

Ibn al-Abnari (rahimahullah) said that in the time of ignorance (Jahiliyyah), people considered wine to be honorable, and after drinking wine, they regarded themselves as honored. Therefore, the Prophet (sallallahu alayhi wa sallam) forbade calling grapes “karm.” (Fath al-Bari: 4/431)