Nasai

(1) “Elevated grave” refers to a grave that is raised high like a structure or upon which a structure has been built. Otherwise, it is permissible to maintain a grave at a legitimate height, that is, raised one handspan above the ground, so that the rulings and etiquettes pertaining to graves may apply to it, because it is necessary to distinguish between a grave and ordinary land. In this regard, keep in mind the benefit derived from Hadith: 2032.

(2) “Image” refers to any depiction or statue of a living being that has been made from stone or the like (hence the meaning of “idol” has been given), whether it is worshipped or not. It should be destroyed to such an extent that its head, face, etc., no longer remain, but rather it becomes like an ordinary stone. Remember, what is meant here is the statue of a being possessing a soul, whether human or animal, because animals too have been objects of worship.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Shumus:
The plural of shumus,
refers to those horses that do not stand still and calmly,
but rather keep moving their tails and feet.

(2)
Halqan:
The plural of halqah,
means a group,
a circle,
a gathering of people,
both kasrah and fathah can occur on the letter ḥā’.

(3)
‘Izīn:
The plural of ‘izzah,
means separate or scattered groups or scattered parties.

(4)
Yatarassūn:
To stand together and joined with one another.
The meaning of irṣ al-shay’ is to join one thing with another,
to make them stick together.

Benefits and Issues:
➊
This hadith proves that it is necessary to complete the front rows first;
as long as the front row is not complete, it is not correct to stand in the next one,
as if the empty space should be in the last row.

➋
In the rows, one should stand joined together like a solidly constructed building,
so that no space remains empty between two people.

➌
In prayer, one should not raise the hands to the right and left like the tails of horses; by this is meant,
it is not intended to prohibit raising the hands (raf‘ al-yadayn) when going into and rising from bowing (rukū‘),
because in raf‘ al-yadayn, the hands are not raised to the right and left like the tails of horses.
If, hypothetically, raf‘ al-yadayn is meant by this, then how could it be permissible to perform raf‘ al-yadayn with the opening takbīr (takbīrat al-taḥrīmah) at the start of prayer?
Also, “al-ḥadīth yufassiru ba‘ḍuhu ba‘ḍan” (one part of a hadith explains another part),
according to the principle that one hadith explains another,
the next hadith, which is also from Jabir radi Allahu anhu,
is clarifying and explaining this phrase.
To ignore this and take raf‘ al-yadayn as the meaning here is mere obstinacy and stubbornness, which is not permissible nor can it be accepted.

➍
After the call to prayer (adhan), it is not correct to sit in separate circles (halqahs) in the mosque before the prayer.
Rather, one should sit forming rows, and after the first row is complete, then form the second row.
However, apart from prayer, it is permissible to sit in separate scholarly circles.

Explanation:
1:
What is meant is the statue of any being possessing a soul.

2:
From this, the prohibition of raising the grave or constructing a building over it is derived.

Benefits and Issues:
How astonishing it is that a noble member of the Ahl al-Bayt, Ali radi Allahu anhu, was entrusted with the duty of demolishing elevated graves and erasing images, and he continued this practice further. Yet today, those who claim to love Ali are the ones most afflicted with these very diseases. May Allah protect us.

The commentary made by Allamah Shawkani on the conduct of grave-worshippers is worth noting. See (Nayl al-Awtar, Chapter: The Raising of the Grave). Similarly, to understand the reality of the evidences presented for the permissibility and affirmation of grave-worship, refer to Hafiz Salahuddin Yusuf’s work, “Qabr Parasti: A Review.”