Nasai

In that era, the function that was fulfilled by lime is, in present times, fulfilled by cement; therefore, the use of cement on graves is also prohibited. (For further details, see Hadith: 2029)

(1) "Construction" means raising the grave like a building or constructing a structure around the grave, whether it is for the protection of the grave or for the convenience of visitors; in any case, it is prohibited because in this way the grave will remain for a long time. It will cause inconvenience to those who come later, and it also becomes a cause for grave worship. Nowadays, such graves have become dens for criminals and addicts.

(2) "Addition" means adding soil other than the soil that comes out of the grave itself, which is prohibited because in this way the grave will be raised above the prescribed Shariah limit and it will take longer to disappear. Or it may mean making the grave unnecessarily long and wide, which is also prohibited because it will cause a shortage of space and create difficulties for others, and also waste space without purpose.

(3) Tahsis, that is, making the grave solid with lime or similar materials, because this gives it strength and durability, whereas the intent of the Shariah is that the grave should remain for a short time and then disappear so that space is left for those who come later. Some scholars have permitted plastering the grave with soil, but from this hadith it is understood that this soil should not be other than the soil of the grave itself; rather, water should be poured over the grave's soil and smoothed by hand. However, if a grave collapses and a pit is formed, then it can be filled with separate soil because this is a necessity.

(4) "Writing," for example: name, lineage, address, date of death, verses of the Qur'an, hadiths, etc.—in short, writing anything is prohibited because this will cause the grave to remain for a long time. Writing the Qur'an, etc., is also prohibited because graves are subject to decay and this will result in disrespect to the sacred words. Moreover, the relatives already know the grave without any inscription, and the general public gains no benefit from such an announcement, so writing is pointless and, in fact, ostentation.

(5) The prevalence of something among the general public is not proof of its permissibility when it is in clear contradiction to the explicit command of the Messenger sallallahu alayhi wa sallam, such as the aforementioned matters. After all, shirk (polytheism) has always been popular among the masses in every era.

Urdu marginal note:
“He forbade sitting [on the grave]” because in this there is disrespect to the occupant of the grave, or it is to prevent sitting as a form of mourning, or it means sitting as a caretaker (mujawir) at the grave. Some have interpreted this as referring to sitting for the purpose of relieving oneself. The correct view is that all of the above-mentioned forms are prohibited. Similarly, leaning against the grave is also prohibited because in this too there is disrespect to the occupant of the grave.

Benefits and Issues:
SA It is narrated from Sayyiduna Jabir radi Allahu anhu, who states:
«خرج علينا رسول الله صلى الله عليه وسلم، فقال: مالي أراكم رافعي أيديكم كأنها أذناب خيل شمس؟ اسكنوا فى الصلاة!»
“The Messenger of Allah sallallahu alayhi wa sallam came to us and said, ‘What is the matter with me that I see you raising your hands like the tails of unruly horses? Be calm in prayer!’” [صحيح مسلم181/1،ح:430] EA SH Commentary: EH

➊ In this “authentic” hadith, there is no negation of raising the hands (raf‘ al-yadayn) when going into bowing (ruku‘) or rising from it. Rather, the consensus of the noble hadith scholars is that this relates to the tashahhud and the salam, not to the standing (qiyam). The same narration from Tamim bin Tarfa is present in brief form in Musnad al-Imam Ahmad [93/5], in which the words «وهم قعود» (the Prophet sallallahu alayhi wa sallam issued this statement while the Companions were sitting in tashahhud) are found. Its clarification and support is also found in another narration from Sayyiduna Jabir bin Samurah radi Allahu anhu in these words:
«كنا اذا صلينا مع رسول الله صلى الله عليه وسلم قلنا: السلام عليكم ورحمه الله، السلام عليكم ورحمة الله، وأشار بيده الي الجانبين، فقال رسول الله صلى الله عليه وسلم: علام تؤمون بأيديكم كأنها أذناب خيل شمس؟ انما يكفي أحدكم أن يضع يده على فخذه، ثم يسلم على أخيه من على يمينه وشماله.»
“When we used to pray (in congregation) with the Messenger of Allah sallallahu alayhi wa sallam, we would say, ‘as-salamu alaykum wa rahmatullah, as-salamu alaykum wa rahmatullah,’ and he would gesture with his hand to both sides. Upon this, the Messenger of Allah sallallahu alayhi wa sallam said, ‘Why do you gesture with your hands as if they are the tails of unruly horses? It is sufficient for one of you to place his hand on his thigh, then say salam to his brother praying with him on his right and left.’” [صحيح مسلم: 181/1 ح: 431]

This narration has also clarified the meaning of the previous narration. On top of this, the understanding of the hadith scholars is like gold upon gold. Therefore, it is not appropriate for the people of truth to claim from this hadith that raising the hands has been abrogated. No hadith scholar has presented this hadith as evidence for not raising the hands. How can a believer accept that the very act which the Prophet sallallahu alayhi wa sallam himself used to do, when he saw his Companions doing it, he likened it to the movement of the tails of unruly horses?

◈ Regarding this hadith, the Deobandi “Shaykh al-Hind” Mahmood Hasan Deobandi says:
“To respond with the narration of the tails of horses is not correct from the perspective of justice, because it is about the salam.” [تقارير شيخ الهند:65، مطبوعه اداره تاليفات اشرفيه ملتان]

◈ Regarding this hadith, Muhammad Taqi Usmani Hayati Deobandi says:
“But the just thing is that the Hanafi argument from this hadith is dubious and weak, because in the narration of Ibn al-Qabtiyyah, there is a clear statement about the time of salam. In the presence of this, it is apparent and most likely that the hadith of Sayyiduna Jabir radi Allahu anhu is about raising the hands at the salam, and to consider the two hadiths as separate, when both have the same narrator and the texts are nearly identical, is not free from remoteness. The reality is that it is one hadith and it is about raising the hands at the salam. The method of Ibn al-Qabtiyyah is detailed and the other is brief and concise, so the second should be interpreted in light of the first. Perhaps this is why Hazrat Anwar Shah Kashmiri nur Allah marqadahu did not mention this hadith among the Hanafi evidences.”

◈ The famous Hanafi, Imam Ibn Abi al-‘Izz rahimahullah (d. 792 AH) writes regarding this hadith:
«وما استدل به من حديث جابر بن سمرة رضى الله عنه قال: خرج علينا رسول الله صلى الله عليه وسلم فقال: مالي أراكم رافعي أيديكم كأنها أذناب خيل شمس ؟ اسكنوا فى الصلاة! رواه مسلم، وأن الأمر بالسكون فى الصلاة ينافي الرفع عندالركوع والرفع منه لا يقوي، لأنه قد جاء فى رواية أخري لمسلم عنه، قال: صلينا مع رسول الله صلى الله عليه وسلم، فكنا اذا سلمنا، قلنا بأيدينا: السلام عليكم، فنظر الينا رسول الله صلى الله عليه وسلم، فقال : ما لكم تشيرون بأيديكم كأنها أذناب خيل شمس، اذا سلم أحدكم فليلتفت الي صاحبه، ولا يؤمي بيده۔ وأيضا فلا نسلم أن الأمر بالسكون فى الصلا ينافي الرفع عند الركوع والرفع منه، لأن الأمر بالسكون ليس المراد منه ترك الحركة فى الصلاة مطلقا، بل الحركة المنافية للصلاة بدليل شرع الحركة للركوع والسجود ورفع اليدين عند تكبيرة الافتتاح وتكبير القنوت وتكبيرات العيدين، فان قيل: خرج ذلك بدليل، قيل: وكذلك خرج الرفع عند الركوع والرفع منه بدليل، فعلم أن المراد منه الاشارة بالسلام باليد.»
“And as for the argument from the authentic Muslim narration of Sayyiduna Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam forbade raising the hands like the tails of unruly horses and commanded calmness in prayer, and the claim that the command for calmness in prayer negates raising the hands when going into and rising from bowing, this is not a strong argument. Because in another narration from Jabir radi Allahu anhu in Sahih Muslim, it is narrated: ‘We (the Companions) used to pray in congregation with the Messenger of Allah sallallahu alayhi wa sallam. When we would say salam, we would say as-salamu alaykum with our hands (gesturing). The Messenger of Allah sallallahu alayhi wa sallam looked at us and said, “What is the matter with you that you gesture with your hands as if they are the tails of unruly horses? When one of you says salam, let him turn his face to his (neighboring) brother, and not gesture with his hand.”’ Likewise, we do not accept that the command for calmness in prayer negates raising the hands when going into and rising from bowing, because the command for calmness does not mean that all movement in prayer is to be abandoned, but rather it negates the movement that is contrary to the prayer. The evidence is that raising the hands is legislated (mashru‘) with bowing, prostration, the opening takbir (takbir al-tahrimah), the takbir of qunut, and the takbirs of the two ‘Eids (that too is movement). If someone says that this movement is excluded by evidence (from prohibition), then the same answer applies: raising the hands when going into and rising from bowing is also excluded by evidence (from prohibition). It is thus clear that what is meant by this (Sahih Muslim hadith of Jabir radi Allahu anhu) is gesturing with the hand at the time of salam.” [التنبيه على مشكلات الهداية لابن ابي العز الحنفي: 570/2، 571]
↰ Even after such clarification, if someone presents this hadith against the beloved sunnah of the Prophet sallallahu alayhi wa sallam of raising the hands, then it is regrettable that he makes such far-fetched and strange statements based on ignorance!

◈ Hafiz Ibn al-Mulaqqin rahimahullah (723–804 AH) writes about this hadith:
«وهو حديث جابر بن سمرة، فجعله معارضا لما قدمناه من أقبح الجهالات لسنة سيدنا رسول الله صلى الله عليه وسلم، لأنه لم يرد فى رفع الأيدي فى الركوع والرفع منه، وانما كانوا يرفعون أيديهم فى حالة السلام من الصلاة ويشيرون بها الي الجانبين، يريدون بذلك السلام على من على الجانبين، وهذا لا اختلاف فيه بين أهل الحديث، ومن له أدني اختلاط بأهله، وبرهان ذلك أن مسلم بن الحجاج رواه فى صحيحه من طريقين.»
“It is the hadith of Jabir bin Samurah radi Allahu anhu. To make it contrary to the narrations we have presented (about raising the hands) is the ugliest ignorance of the Sunnah of our Messenger sallallahu alayhi wa sallam, because this hadith is not about going into or rising from bowing. The real matter is that the Companions, at the time of turning for salam from the prayer, would raise their hands and gesture to both sides, intending to give salam. There is no difference of opinion about this among the hadith scholars and those even slightly connected to them. The evidence is that Imam Muslim narrated this hadith in his Sahih with two chains...” [البدر المنير لابن الملقن:485/3]

◈ The commentator of Sahih Muslim, Hafiz Nawawi rahimahullah (d. 676 AH) writes:
«وأما حديث جابر بن سمرة، فاحتجاجهم به من أعجب الأشياء، وأقبح أنواع الجهالة بالسنة، لأن الحديث لم يرد فى رفع الأيدي فى الركوع والرفع منه، ولكنهم كانوا يرفعون أيديهم فى حالة السلام من الصلاة ويشيرون بها الي الجانبين، يريدون بذلك السلام على من عن الجانبين، وهذا لا خلاف فيه بين أهل الحديث ومن له أدني اختلاط بأهل الحديث، ويبينه أن مسلم بن الحجاج رحمه الله رواه فى صحيحه من طريقين.»
“As for the hadith of Sayyiduna Jabir bin Samurah radi Allahu anhu, their (the Hanafis’) taking it as evidence is a great wonder and the ugliest example of ignorance of the Sunnah of the Messenger, because this hadith is not about raising the hands when going into or rising from bowing. Rather, the Companions, at the time of turning for salam from the prayer, would raise their hands and gesture to both sides, intending to give salam. There is no difference of opinion about this among the hadith scholars and those even slightly connected to them. This is clarified by the fact that Imam Muslim ibn al-Hajjaj rahimahullah narrated this hadith in his Sahih with two chains.” [المجموع:403/3]

◈ Imam Ibn Hibban rahimahullah (d. 354 AH) established a chapter on this hadith as follows:
«ذكر الخبر المقتضي للفظة المختصرة التى تقدم ذكرنا لها، بأن القوم انما بالسكون فى الصلاة عند الاشارة بالتسليم دون رفع اليدين عند الركوع.»
“The explanation of the hadith which necessitates that what is meant by the brief words we mentioned earlier is that the Companions were commanded to be calm only when gesturing salam in prayer, not when raising the hands in bowing.” [صحيح ابن حبان:تحت حديث:1880]

◈ The Commander of the Faithful in Hadith, Jurist of the Ummah, Sayyiduna Imam Bukhari rahimahullah (d. 256 AH) writes about this hadith of Jabir bin Samurah radi Allahu anhu:
«فانما كان هذا التشهد، لا فى القيام، كان يسلم يعضهم على بعض، فنهي النبى صلى الله عليه وسلم عن رفع الأيدي فى التشهد، ولا يحتج بهذا من لا حظ من العلم، هذا معروف مشهور، لا اختلاف فيه، ولو كان كما ذهب اليه لكان رفع الأيدي فى أول التكبيرة وأيضا تكبيرات صلاة العيدين منهيا عنها، لأنه لم يستثن رفعا دون رفع، وقد بينه حديث.»
“This hadith was about the tashahhud, not about the standing. The Companions would give salam to each other (by raising their hands), so the Prophet sallallahu alayhi wa sallam forbade raising the hands in tashahhud. No one who has any share of knowledge would take this hadith as evidence (for the prohibition of raising the hands). This is well-known and there is no difference of opinion about it. If the matter were as the objector (to raising the hands) claims, then raising the hands with the first takbir and the takbirs of ‘Eid should also be prohibited, because in this hadith the Prophet sallallahu alayhi wa sallam did not exclude any occasion for raising the hands. Then (the other) hadith has also clarified this.” [جزء رفع اليدين للامام البخاري:ص61۔62]

➋ If raising the hands is contrary to calmness in prayer, then why is it done at the beginning of the prayer, as well as in witr and the two ‘Eids? The raising of the hands at the beginning of the prayer is part of the prayer, as is narrated from Sayyiduna Malik bin Huwairith radi Allahu anhu: «كان اذا كبر رفع يديه.» “When the Prophet sallallahu alayhi wa sallam would say Allahu Akbar, he would raise his hands.” [صحيح مسلم: 168/1 ح: 391] It is established that the prayer begins with the opening takbir (takbir al-tahrimah).

Conclusion:
The hadith of Jabir bin Samurah radi Allahu anhu is, by consensus, related to the salam. According to Imam Bukhari, Hafiz Nawawi, and Hafiz Ibn al-Mulaqqin rahimahum Allah, anyone who takes it as evidence for not raising the hands is ignorant, and according to Mahmood Hasan Deobandi and Taqi Usmani Deobandi, such a person is unjust.

Explanation:
1:
One reason for this prohibition is that it constitutes extravagance, as it brings no benefit to the deceased. Secondly, it involves such veneration of the dead that it can lead a person to shirk (associating partners with Allah).

2:
This prohibition is absolute; it includes writing the name of the deceased, the date of death, verses of the Qur’an for blessing, the Beautiful Names (Asma’ al-Husna), etc.—all are encompassed within it.

3:
For example, domes and the like.

4:
This prohibition is due to the respect and honor of the deceased; such actions result in the humiliation and disrespect of the deceased, and thus they have been forbidden.

Benefits and Issues:
To sit directly on top of the grave or to become its attendant in the expression of grief is prohibited (haram).
Similarly, to solidify it (make it permanent with construction) or to build a dome or the like over it is prohibited (haram).
There is no harm in sitting near the grave out of necessity.
(See Hadith 3212)

Benefit:
Applying lime or gypsum was a method in previous times to strengthen a structure; nowadays, cement is used for this purpose.
It is sufficient to cover the grave only with the soil that was taken out from the grave itself.
Adding more soil or reinforcing the grave is prohibited.
In this regard, constructing a room, dome, etc., over the grave will be even more strictly prohibited.