Written by: Ibn Al-Hasan Muhammadi
Placing flowers and drapes on the graves of the saints (Awliya Allah) and the righteous is a reprehensible innovation (bid'ah) rooted in Persian culture. This act is a direct contradiction to the practices of the Prophet Muhammad (صلى الله عليه وسلم), the Companions, and the early scholars (Salaf). If there were any religious benefit or wisdom in this action, the Prophet (صلى الله عليه وسلم) would have certainly guided us towards it, and the Salaf would have adopted it. Those who favor innovations make every effort to justify this practice, attempting to turn the graveyards into havens of shirk (polytheism) and bid'ah (innovation). They aim to transform the serenity of the graveyards into a scene of music, noise, and immorality. These individuals indulge in extreme reverence for graves, offering vows and sacrifices in their names, holding fairs and gatherings, and organizing musical sessions filled with shirk-infused poetry to keep people coming to these graves, thus fulfilling their own desires and self-interest. They are unaware of what true religion is and the extent to which innovation harms the faith.
Innovation is essentially an act of overstepping the boundaries set by Allah and His beloved Prophet Muhammad (صلى الله عليه وسلم). The pious predecessors (Salaf) were extremely averse to it and condemned it harshly. As Shaykh al-Islam Ibn al-Qayyim (رحمه الله) says:
"The pious predecessors (Salaf) and the religious scholars severely denounced it. They vociferously opposed its adherents from all corners of the earth and warned against their mischief in the strongest possible terms. They condemned it even more vehemently than they condemned acts of immorality, injustice, and aggression because the harm and damage caused by innovation to religion is far greater."
[Madarij al-Salikin by Ibn al-Qayyim: 1/372]
When the proponents of innovation fail to find any legitimate proof from the Shari'ah (Islamic law), they resort to misinterpreting general texts to support their innovations. This is a great corruption and distortion of religion. If the intended meanings of the texts from the Qur'an and Sunnah were as the innovators claim, then these meanings would have been understood by our Salaf, that is, the Companions and the Tabi'in. As Imam al-Shatibi (رحمه الله) states:
"These people, who claim to have understood these interpretations, and have adopted these ways, either have understood the Shari'ah in a way that the earlier generations did not, or they have erred in their understanding. The latter is the correct case because the early generations of the pious predecessors were upon the straight path. They understood from the cited evidence only what they practiced, and these innovations did not exist among them, nor did they practice them. This indicates that those evidences did not entail these invented meanings in any way. Their contrary practice is a conclusive proof that these innovators are mistaken and contrary to the Sunnah in their reasoning and practice."
[Al-Muwafaqat by Al-Shatibi: 3/73]
This means that every innovator is opposed to the Salaf, harbors ill thoughts about them, and attempts to convince people that (Allah forbid!) the Salaf did not understand the Qur'an and Hadith as they do, and that their knowledge and piety surpass that of the Salaf, or that they have discovered proofs unknown to the Salaf, and so on.
❀ Imam Al-Shatibi states:
"This division is itself an invented matter for which there is no Shari'ah evidence. In fact, it is inherently contradictory because the very essence of innovation is that there is no Shari'ah evidence supporting it, neither from the textual sources of the Shari'ah nor from its principles. If there were any Shari'ah evidence indicating its obligation, recommendation, or permissibility, then it would not be an innovation, and the practice would fall under the general category of mandated or permissible acts. To label something as an innovation and then claim that there is evidence for its obligation, recommendation, or permissibility is a contradiction."
[Al-I'tisam by Al-Shatibi: 1/191-192]
This clear statement indicates that any act not performed during the time of the Companions, the Tabi'in, and the early scholars, cannot be justified as a "good innovation." It is pure misguidance. In contemporary times, some people have elevated many acts to the status of religion, acts that were unknown during the time of the Companions, Tabi'in, and early scholars. Among these acts is the practice of placing flowers and drapes on graves.
❀ Imam Ahmad Yar Khan Naeemi Barelvi (1324-1391 AH) writes:
"Placing flowers on graves and draping them is a command of the scholars of Ahl al-Sunnah. It is permissible to place flowers on the graves of every believer, whether they are Awliya Allah (saints) or sinners. Draping is permissible on the graves of the Awliya, scholars, and righteous people, but not on the graves of the common Muslims because it is pointless."
[Jaa al-Haq by Naeemi: 1/269]
If by "scholars of Ahl al-Sunnah," Naeemi Sahib means the so-called Ahl al-Sunnah, i.e., the innovators and Barelvis, then he is correct. Otherwise, none of the true scholars of Ahl al-Sunnah endorse or practice the placing of flowers and drapes on graves. How can an act that did not exist during the time of the Prophet Muhammad (صلى الله عليه وسلم), was unknown to the Companions, and was not even known to the early scholars, be considered a righteous deed and justified?
Placing flowers on graves is a Christian custom. Draping graves is an act of extreme reverence, which the Shari'ah condemns and forbids. If placing drapes on the graves of common Muslims is impermissible because it is "pointless," then what is the point of draping the graves of the righteous? If there were any Shari'ah justification or benefit, Allah and His Messenger (صلى الله عليه وسلم) would have certainly taught it, and the early scholars would have adopted it. This is merely the practice of those who worship graves because their livelihood depends on the dead and the graves.
❀ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) states:
"Among the prohibited acts are: secluding oneself at the grave, sitting as a neighbor to it, serving it, and hanging curtains on it as if it were the House of Allah, the Ka'bah."
[Iqtidha as-Sirat al-Mustaqim by Ibn Taymiyyah: 267]
❀ He also states:
"Among the people are those who hang curtains and clothes on a false or real grave and place gold and silver ornaments near it. There is a consensus among Muslims that these acts have nothing to do with the religion of Islam."
[Iqtidha as-Sirat al-Mustaqim by Ibn Taymiyyah: 384]
❀ Shaykh al-Islam further states:
"The religious scholars agree that it is not permissible to build mosques over graves or to hang curtains on them."
[Jamia al-Rasa'il by Ibn Taymiyyah: 1/54]
❀ Shaykh al-Islam Ibn al-Qayyim (رحمه الله) states:
"Among the acts of innovation are those that resemble idol worship, such as secluding oneself at the grave, sitting as a neighbor to it, hanging curtains on it, dedicating oneself to its service, etc. The grave worshipers prefer the seclusion at graves over seclusion at the Sacred Mosque and consider serving the graves better than serving the mosques."
[Ighathat al-Lahfan by Ibn al-Qayyim: 1/197]
This same point was made by Allama Barqawi in his treatise "Ziyarah al-Quboor" [p. 21].
❀ Allama Shawkani (رحمه الله) (1172-1250 AH) writes about grave worship:
"There is no doubt that the primary cause of the veneration of the dead is what Satan has adorned for people, such as elevating the graves, placing curtains on them, plastering them, and excessively beautifying and embellishing them. When an ignorant person sees a grave over which a dome has been built, enters it, and sees the splendid curtains and the twinkling lights on the grave, with the aroma of incense filling the air around it, there is no doubt that his heart will be filled with reverence for that grave. His mind will be unable to comprehend the rank and status of the deceased, and a sense of awe and reverence will enter his heart. This will plant in his heart the satanic beliefs, which are among the most significant traps set by Satan for Muslims, and the strongest means by which Satan leads the servants of Allah astray, gradually pulling them away from Islam until they start seeking from the dead what only Allah can grant, thus becoming among the polytheists."
[Sharh al-Sudoor bi-Tahrim Raf' al-Quboor, p. 17]
Allama Shawkani (رحمه الله) has accurately depicted the beliefs of those who venerate graves.
Reflecting these beliefs, Ahmad Yar Khan Naeemi Barelvi writes:
"The Awliya Allah and their shrines are among the symbols of Allah (Sha'air Allah), and the Qur'anic command is to honor the symbols of Allah:
'And whoever honors the symbols of Allah, it is certainly out of the piety of the heart.'
(Surah Al-Hajj, 22:32)
There is no restriction on this veneration. Every country and every custom, whatever veneration is prevalent in any country or time, it is permissible to observe. Placing flowers on their graves, draping them, and lighting them are all forms of veneration and are therefore permissible. Fresh flowers have life in them, so they recite Tasbih and Tahleel, which results in reward for the deceased or a reduction in their punishment. The visitors benefit from the fragrance; hence, it is permissible to place flowers on the grave of any Muslim. If the deceased is being punished, the blessing of the Tasbih of the flowers will reduce it."
[Jaa al-Haq: 1/297]
Considering the graves of the righteous as symbols of Allah seems like a concept borrowed from the Rafidah (Shia sect), which has been adopted by the so-called "Mufti." What evidence from the Qur'an, Hadith, consensus of the Ummah, or understanding of the Salaf supports this? Where has Allah commanded the veneration of the graves of the righteous? The exaggerated veneration of the graves of the righteous practiced by the innovators is termed "permissible veneration" by this Mufti. On what basis is this deemed permissible? If there were any evidence, the Companions, the great Hadith scholars, and the early scholars would have certainly adhered to it. Not a single scholar from the Ahl al-Sunnah, the scholars of truth, endorses or practices the placing of flowers and drapes on the graves of the righteous.
This is an innovation originating from the homes of the innovators, in which they stand in stark opposition to the Ahl al-Sunnah and in alliance with the Christians. They claim that flowers have life in them, and they recite Tasbih and Tahleel, but we ask, what is special about flowers? Every living or non-living thing glorifies Allah. Bricks, mud, and all other things also glorify Allah, but what benefit does the deceased gain from this glorification? What evidence do the innovators have for this? Has Allah or His Messenger (صلى الله عليه وسلم) taught this? If the Tasbih of the flowers placed near the grave benefits the deceased, then every garden should have a grave so that there can be abundant Tasbih, and the deceased can benefit greatly. However, this is not the case. If the person in the grave is righteous, his righteousness will benefit him, and if the person is wretched, the flowers and gardens outside will not benefit him. These are merely satanic whispers that have taken root in the hearts of the innovators. Allah says:
"There is nothing except that it glorifies Him with praise, but you do not understand their glorification."
(Surah Al-Isra, 17:44)
"And there is not a thing but that it glorifies Him with praise, but you do not understand their glorification."
❀ In another place, Allah Almighty says:
"Each [of them] knows its own prayer and glorification."
(Surah An-Nur, 24:41)
❀ Sayyiduna Abdullah ibn Mas'ud (رضي الله عنه) reports:
"Indeed, we used to hear the glorification of the food while it was being eaten."
(Sahih al-Bukhari: Hadith 3579)
When even food glorifies Allah, one could tell the innovators that they should also place loaves of bread, plates of chicken curry, and biryani on the graves just as they drape them with cloths. Whether or not this benefits the deceased or reduces their punishment, at least the stomachs of the gluttons will be satisfied. This is why their followers still bring large pots of food, goats, and chickens as offerings at shrines today, making vows and dedicating food to the graves. This is the so-called "permissible veneration" that the polytheists of Makkah used to show towards their idols.
These people are more "benevolent" towards the dead than the living. They lead the living into shirk (polytheism) with their corrupt beliefs, ruin their afterlife, remove righteous deeds from the faith, and make them Murji'ah (a sect that postpones declaring a person as a disbeliever or sinner) and non-practicing. Yet, they start "venerating" the dead with what they call permissible veneration. If there were any religious or Shari'ah-based benefit in such veneration of graves, the Companions would have placed flowers, draped cloths, lit lamps, adorned the grave, and performed rituals at the Prophet's (صلى الله عليه وسلم) blessed grave to such an extent that it would have set an example for all time. But by Allah, all of these acts are innovations (bid'ah) and have no connection with religion.
"The Prophet (صلى الله عليه وسلم) once passed by two graves, and the deceased were being punished. One of them was not careful about urine splashes, and the other used to spread slander. The Prophet (صلى الله عليه وسلم) then took a fresh palm twig, split it into two halves, and placed each half on a grave. The Companions asked, 'O Messenger of Allah! Why did you do this?' He replied, 'Perhaps their punishment may be reduced as long as these do not dry out.'"
(Sahih al-Bukhari: 1361; Sahih Muslim: 292)
❀ Hafiz al-Nawawi (رحمه الله) comments on this hadith:
"The scholars have considered the recitation of the Qur'an near graves as recommended based on this hadith, because if the glorification of a twig is hoped to reduce punishment, then the recitation of the Qur'an is even more appropriate. And Allah knows best."
(Sharh Sahih Muslim by al-Nawawi: 1/141)
"I passed by two graves where the deceased were being punished, so I wished, through my intercession, that their punishment be reduced as long as the twigs remain fresh."
(Sahih Muslim: 7518)
In these two different incidents, the reason is the same. A third incident is also narrated from Sayyiduna Abu Hurairah (رضي الله عنه).
(Sahih Ibn Hibban: 824, with a good chain)
Additionally, see:
(Musannaf Ibn Abi Shaybah: 3/376; Musnad Ahmad: 2/441; Azab al-Qabr by al-Bayhaqi: 123, with a good chain)
"Sayyiduna Buraidah al-Aslami (رضي الله عنه) instructed that two twigs be placed in his grave. He passed away in the region of Khurasan, where these twigs were only found in the saddlebag of a donkey."
(Tabaqat by Ibn Sa'd: 7/8, with a sound chain, if Mawriq's hearing from Buraidah is proven)
If authentic, this seems to be Sayyiduna Buraidah's (رضي الله عنه) personal opinion. He instructed that the twigs be placed on his grave, but not with the intention of reducing punishment, as the Prophet (صلى الله عليه وسلم) did.
The narration from Sayyiduna Abu Barzah al-Aslami (رضي الله عنه) is weak
(Tareekh Baghdad: 1/182-183)
because two narrators, Al-Shah ibn Ammar and Al-Nadr ibn Al-Munzir ibn Thalabah Al-Abdi, are unknown.
Secondly, Qatadah was a "mudallis" (someone who omits the name of a weak narrator) and his hearing from any Companion other than Sayyiduna Anas (رضي الله عنه) is not proven
(Jami' al-Tahsil fi Ahkam al-Marasil: 255)
The Prophet (صلى الله عليه وسلم) placed fresh palm twigs on the graves of two sinners, which were clearly soft, allowing the twigs to be planted. This was specific to the Prophet (صلى الله عليه وسلم). However, the innovators build solid graves and then place flowers on them. We ask the people of reason and justice: Does any word in this hadith justify placing flowers on the graves of the Awliya Allah? If this innovation were based on the aforementioned hadith, then flowers should be placed on the graves of sinners, but this innovation was invented first, and then the hadith was forcibly used to defend it, leading to such contradictions.
❀ The commentator of Sahih al-Bukhari, Allama Badruddin Aini Hanafi (762-855 AH), also writes:
"Similarly, what most people do by placing fresh flowers and herbs on graves is pointless and baseless. The Sunnah was to plant the twigs."
(Umdat al-Qari by Al-Aini: 3/121)
This indicates that placing flowers on graves is a baseless act, and there is no doubt about its impermissibility and it being a reprehensible innovation.
Allama Hamd ibn Muhammad al-Khattabi (رحمه الله) (319-388 AH) explains this hadith:
"This reduction in the punishment was due to the Prophet's (صلى الله عليه وسلم) blessings and prayer, not because the fresh twigs had any special quality that the dry ones did not. Many people in certain regions spread palm leaves on the graves of their deceased, thinking that they are doing this for the same reason. However, their action has no justification."
(Ma'alim al-Sunan by al-Khattabi: 1/27)
❀ Allama Ahmad Shakir (رحمه الله) (1309-1377 AH) supports al-Khattabi:
"Al-Khattabi spoke the truth. The general public has become increasingly stubborn in their persistence in this baseless act, particularly in Egypt, where they have gone to extremes, even to the point of placing flowers on graves and exchanging them as gifts. People now place these flowers on the graves of their relatives and acquaintances as a greeting to the dead and as a gesture of courtesy to the living. It has become so widespread that it has taken on the appearance of an official custom in international courtesies. You find the great leaders of the Muslims, when they visit Europe, going to the graves of their prominent figures or to what is called the "Unknown Soldier" and placing flowers on them. Some even place artificial flowers, which have no moisture at all, in imitation of the Europeans and in following the ways of those who came before them. The scholars, who are like the common people, do not forbid this, but you will find them doing the same thing at the graves of their own deceased. I have learned that most of the endowments that are called charitable endowments are dedicated to the placing of palm leaves and flowers on graves. All of these are innovations and evil practices that have no basis in religion and are not supported by the Qur'an or the Sunnah. It is obligatory on the scholars to reject them and to abolish these customs as much as they can."
(Commentary by Ahmad Shakir on Al-Tirmidhi: 1/103)
The so-called "Mufti" referenced "Fatwa Shami" to argue that placing grass and similar items on graves is recommended based on this hadith. However, we must clarify that Allama Ibn Abidin Shami himself was a staunch innovator, and his opinion holds no weight against the truth. Even if five hundred other innovators and ignorant people agree with him, it makes no difference.
❀ Sarfraz Khan Safdar Hanafi Deobandi Hayati writes:
"As for the statement in Shami and elsewhere that placing curtains (drapes, etc.) on graves is permissible because it shows respect for the deceased, it is not worth considering because it is the statement of a non-mujtahid and, besides that, it is baseless."
(Raah-e-Sunnat by Sarfraz Safdar, p. 200)
❀ Ahmad Yar Khan Naeemi Barelvi (1324-1391 AH) writes:
"It is permissible to drape the graves of the Awliya Allah because it enhances the greatness of the deceased in the eyes of the general visitors."
(Jaa al-Haq by Naeemi: 1/299)
This is an argument! These people cannot resolve their stomach issues until they distinguish the graves of their so-called "Awliya" from those of ordinary Muslims. They fabricate "permissible veneration" to introduce innovations into the religion. If this veneration of the graves of the Awliya Allah were truly necessary, why didn't the Shari'ah guide us towards it? Why did the scholars of truth refrain from it?
Now, consider the "Mufti's" reasoning:
"The origin of the drape is that during the blessed time of the Prophet (صلى الله عليه وسلم), the Ka'bah was draped, and he did not forbid it."
(Jaa al-Haq by Naeemi: 1/299)
This is what is called "asking for wheat, getting barley." The discussion is about draping graves, but the "Mufti" cites the Ka'bah's covering as evidence. If the covering of the Ka'bah is to be used as evidence, then every grave should be draped, and if this practice was justifiable based on such reasoning, the Companions, Tabi'in, Tabi' Tabi'in, and the religious scholars would have used this reasoning to support draping graves. The covering of the Ka'bah is established, as mentioned in Sahih al-Bukhari:
(Sahih al-Bukhari: 4280)
Now, provide proof for draping graves. Perhaps these people consider the graves of the Awliya Allah to be like the Ka'bah itself, which is why they face them during prayer, circumambulate them, and also drape them with coverings.
The "Mufti" further writes:
"For centuries, the Prophet's (صلى الله عليه وسلم) blessed tomb has been covered with a green silk drape that is extremely valuable, and no one has ever objected to it. The Maqam Ibrahim, that is, the stone on which Sayyiduna Ibrahim (عليه السلام) stood while building the Ka'bah, is also covered and has a structure built over it. By Allah's will, the Najdi Wahhabis have also maintained them in the same way. Why are these coverings placed? For the greatness of these things, for the respect of the Awliya, and therefore it is recommended to place drapes on their graves as well."
(Jaa al-Haq by Naeemi: 1/299)
Observe the desperation in the "Mufti's" argument as he resorts to outright falsehood. Neither the Prophet's (صلى الله عليه وسلم) grave nor the Maqam Ibrahim have any coverings. The basis on which the permissibility of draping the graves of the Awliya Allah was argued does not exist.
It is thus proven that placing drapes and flowers on graves is an act of the innovators. If there had been any evidence for it, the pious predecessors and the scholars of the religion would have done it. May Allah grant us the understanding of the truth and the ability to act upon it.
Placing flowers and drapes on the graves of the saints (Awliya Allah) and the righteous is a reprehensible innovation (bid'ah) rooted in Persian culture. This act is a direct contradiction to the practices of the Prophet Muhammad (صلى الله عليه وسلم), the Companions, and the early scholars (Salaf). If there were any religious benefit or wisdom in this action, the Prophet (صلى الله عليه وسلم) would have certainly guided us towards it, and the Salaf would have adopted it. Those who favor innovations make every effort to justify this practice, attempting to turn the graveyards into havens of shirk (polytheism) and bid'ah (innovation). They aim to transform the serenity of the graveyards into a scene of music, noise, and immorality. These individuals indulge in extreme reverence for graves, offering vows and sacrifices in their names, holding fairs and gatherings, and organizing musical sessions filled with shirk-infused poetry to keep people coming to these graves, thus fulfilling their own desires and self-interest. They are unaware of what true religion is and the extent to which innovation harms the faith.
Innovation is essentially an act of overstepping the boundaries set by Allah and His beloved Prophet Muhammad (صلى الله عليه وسلم). The pious predecessors (Salaf) were extremely averse to it and condemned it harshly. As Shaykh al-Islam Ibn al-Qayyim (رحمه الله) says:
"The pious predecessors (Salaf) and the religious scholars severely denounced it. They vociferously opposed its adherents from all corners of the earth and warned against their mischief in the strongest possible terms. They condemned it even more vehemently than they condemned acts of immorality, injustice, and aggression because the harm and damage caused by innovation to religion is far greater."
[Madarij al-Salikin by Ibn al-Qayyim: 1/372]
When the proponents of innovation fail to find any legitimate proof from the Shari'ah (Islamic law), they resort to misinterpreting general texts to support their innovations. This is a great corruption and distortion of religion. If the intended meanings of the texts from the Qur'an and Sunnah were as the innovators claim, then these meanings would have been understood by our Salaf, that is, the Companions and the Tabi'in. As Imam al-Shatibi (رحمه الله) states:
"These people, who claim to have understood these interpretations, and have adopted these ways, either have understood the Shari'ah in a way that the earlier generations did not, or they have erred in their understanding. The latter is the correct case because the early generations of the pious predecessors were upon the straight path. They understood from the cited evidence only what they practiced, and these innovations did not exist among them, nor did they practice them. This indicates that those evidences did not entail these invented meanings in any way. Their contrary practice is a conclusive proof that these innovators are mistaken and contrary to the Sunnah in their reasoning and practice."
[Al-Muwafaqat by Al-Shatibi: 3/73]
This means that every innovator is opposed to the Salaf, harbors ill thoughts about them, and attempts to convince people that (Allah forbid!) the Salaf did not understand the Qur'an and Hadith as they do, and that their knowledge and piety surpass that of the Salaf, or that they have discovered proofs unknown to the Salaf, and so on.
The Division of Innovation
When innovators are unable to justify their innovations in any other way, they resort to labeling their innovation as "good innovation" (bid'ah hasanah), even though innovation is inherently misguidance, and there can be no good in misguidance. If it were good, why were the pious predecessors deprived of this good deed? As for the division of innovation into "good" and "bad," this categorization is itself an innovation, and it is not correct.❀ Imam Al-Shatibi states:
"This division is itself an invented matter for which there is no Shari'ah evidence. In fact, it is inherently contradictory because the very essence of innovation is that there is no Shari'ah evidence supporting it, neither from the textual sources of the Shari'ah nor from its principles. If there were any Shari'ah evidence indicating its obligation, recommendation, or permissibility, then it would not be an innovation, and the practice would fall under the general category of mandated or permissible acts. To label something as an innovation and then claim that there is evidence for its obligation, recommendation, or permissibility is a contradiction."
[Al-I'tisam by Al-Shatibi: 1/191-192]
This clear statement indicates that any act not performed during the time of the Companions, the Tabi'in, and the early scholars, cannot be justified as a "good innovation." It is pure misguidance. In contemporary times, some people have elevated many acts to the status of religion, acts that were unknown during the time of the Companions, Tabi'in, and early scholars. Among these acts is the practice of placing flowers and drapes on graves.
❀ Imam Ahmad Yar Khan Naeemi Barelvi (1324-1391 AH) writes:
"Placing flowers on graves and draping them is a command of the scholars of Ahl al-Sunnah. It is permissible to place flowers on the graves of every believer, whether they are Awliya Allah (saints) or sinners. Draping is permissible on the graves of the Awliya, scholars, and righteous people, but not on the graves of the common Muslims because it is pointless."
[Jaa al-Haq by Naeemi: 1/269]
If by "scholars of Ahl al-Sunnah," Naeemi Sahib means the so-called Ahl al-Sunnah, i.e., the innovators and Barelvis, then he is correct. Otherwise, none of the true scholars of Ahl al-Sunnah endorse or practice the placing of flowers and drapes on graves. How can an act that did not exist during the time of the Prophet Muhammad (صلى الله عليه وسلم), was unknown to the Companions, and was not even known to the early scholars, be considered a righteous deed and justified?
Placing flowers on graves is a Christian custom. Draping graves is an act of extreme reverence, which the Shari'ah condemns and forbids. If placing drapes on the graves of common Muslims is impermissible because it is "pointless," then what is the point of draping the graves of the righteous? If there were any Shari'ah justification or benefit, Allah and His Messenger (صلى الله عليه وسلم) would have certainly taught it, and the early scholars would have adopted it. This is merely the practice of those who worship graves because their livelihood depends on the dead and the graves.
Drapes on Graves and the Scholars of Truth
Consider the statements of the scholars of truth in condemning these innovations:❀ Shaykh al-Islam Ibn Taymiyyah (رحمه الله) states:
"Among the prohibited acts are: secluding oneself at the grave, sitting as a neighbor to it, serving it, and hanging curtains on it as if it were the House of Allah, the Ka'bah."
[Iqtidha as-Sirat al-Mustaqim by Ibn Taymiyyah: 267]
❀ He also states:
"Among the people are those who hang curtains and clothes on a false or real grave and place gold and silver ornaments near it. There is a consensus among Muslims that these acts have nothing to do with the religion of Islam."
[Iqtidha as-Sirat al-Mustaqim by Ibn Taymiyyah: 384]
❀ Shaykh al-Islam further states:
"The religious scholars agree that it is not permissible to build mosques over graves or to hang curtains on them."
[Jamia al-Rasa'il by Ibn Taymiyyah: 1/54]
❀ Shaykh al-Islam Ibn al-Qayyim (رحمه الله) states:
"Among the acts of innovation are those that resemble idol worship, such as secluding oneself at the grave, sitting as a neighbor to it, hanging curtains on it, dedicating oneself to its service, etc. The grave worshipers prefer the seclusion at graves over seclusion at the Sacred Mosque and consider serving the graves better than serving the mosques."
[Ighathat al-Lahfan by Ibn al-Qayyim: 1/197]
This same point was made by Allama Barqawi in his treatise "Ziyarah al-Quboor" [p. 21].
❀ Allama Shawkani (رحمه الله) (1172-1250 AH) writes about grave worship:
"There is no doubt that the primary cause of the veneration of the dead is what Satan has adorned for people, such as elevating the graves, placing curtains on them, plastering them, and excessively beautifying and embellishing them. When an ignorant person sees a grave over which a dome has been built, enters it, and sees the splendid curtains and the twinkling lights on the grave, with the aroma of incense filling the air around it, there is no doubt that his heart will be filled with reverence for that grave. His mind will be unable to comprehend the rank and status of the deceased, and a sense of awe and reverence will enter his heart. This will plant in his heart the satanic beliefs, which are among the most significant traps set by Satan for Muslims, and the strongest means by which Satan leads the servants of Allah astray, gradually pulling them away from Islam until they start seeking from the dead what only Allah can grant, thus becoming among the polytheists."
[Sharh al-Sudoor bi-Tahrim Raf' al-Quboor, p. 17]
Allama Shawkani (رحمه الله) has accurately depicted the beliefs of those who venerate graves.
Reflecting these beliefs, Ahmad Yar Khan Naeemi Barelvi writes:
"The Awliya Allah and their shrines are among the symbols of Allah (Sha'air Allah), and the Qur'anic command is to honor the symbols of Allah:
'And whoever honors the symbols of Allah, it is certainly out of the piety of the heart.'
(Surah Al-Hajj, 22:32)
There is no restriction on this veneration. Every country and every custom, whatever veneration is prevalent in any country or time, it is permissible to observe. Placing flowers on their graves, draping them, and lighting them are all forms of veneration and are therefore permissible. Fresh flowers have life in them, so they recite Tasbih and Tahleel, which results in reward for the deceased or a reduction in their punishment. The visitors benefit from the fragrance; hence, it is permissible to place flowers on the grave of any Muslim. If the deceased is being punished, the blessing of the Tasbih of the flowers will reduce it."
[Jaa al-Haq: 1/297]
Considering the graves of the righteous as symbols of Allah seems like a concept borrowed from the Rafidah (Shia sect), which has been adopted by the so-called "Mufti." What evidence from the Qur'an, Hadith, consensus of the Ummah, or understanding of the Salaf supports this? Where has Allah commanded the veneration of the graves of the righteous? The exaggerated veneration of the graves of the righteous practiced by the innovators is termed "permissible veneration" by this Mufti. On what basis is this deemed permissible? If there were any evidence, the Companions, the great Hadith scholars, and the early scholars would have certainly adhered to it. Not a single scholar from the Ahl al-Sunnah, the scholars of truth, endorses or practices the placing of flowers and drapes on the graves of the righteous.
This is an innovation originating from the homes of the innovators, in which they stand in stark opposition to the Ahl al-Sunnah and in alliance with the Christians. They claim that flowers have life in them, and they recite Tasbih and Tahleel, but we ask, what is special about flowers? Every living or non-living thing glorifies Allah. Bricks, mud, and all other things also glorify Allah, but what benefit does the deceased gain from this glorification? What evidence do the innovators have for this? Has Allah or His Messenger (صلى الله عليه وسلم) taught this? If the Tasbih of the flowers placed near the grave benefits the deceased, then every garden should have a grave so that there can be abundant Tasbih, and the deceased can benefit greatly. However, this is not the case. If the person in the grave is righteous, his righteousness will benefit him, and if the person is wretched, the flowers and gardens outside will not benefit him. These are merely satanic whispers that have taken root in the hearts of the innovators. Allah says:
"There is nothing except that it glorifies Him with praise, but you do not understand their glorification."
(Surah Al-Isra, 17:44)
"And there is not a thing but that it glorifies Him with praise, but you do not understand their glorification."
❀ In another place, Allah Almighty says:
"Each [of them] knows its own prayer and glorification."
(Surah An-Nur, 24:41)
❀ Sayyiduna Abdullah ibn Mas'ud (رضي الله عنه) reports:
"Indeed, we used to hear the glorification of the food while it was being eaten."
(Sahih al-Bukhari: Hadith 3579)
When even food glorifies Allah, one could tell the innovators that they should also place loaves of bread, plates of chicken curry, and biryani on the graves just as they drape them with cloths. Whether or not this benefits the deceased or reduces their punishment, at least the stomachs of the gluttons will be satisfied. This is why their followers still bring large pots of food, goats, and chickens as offerings at shrines today, making vows and dedicating food to the graves. This is the so-called "permissible veneration" that the polytheists of Makkah used to show towards their idols.
These people are more "benevolent" towards the dead than the living. They lead the living into shirk (polytheism) with their corrupt beliefs, ruin their afterlife, remove righteous deeds from the faith, and make them Murji'ah (a sect that postpones declaring a person as a disbeliever or sinner) and non-practicing. Yet, they start "venerating" the dead with what they call permissible veneration. If there were any religious or Shari'ah-based benefit in such veneration of graves, the Companions would have placed flowers, draped cloths, lit lamps, adorned the grave, and performed rituals at the Prophet's (صلى الله عليه وسلم) blessed grave to such an extent that it would have set an example for all time. But by Allah, all of these acts are innovations (bid'ah) and have no connection with religion.
A Justification for Innovation:
Some people cite the following hadith as evidence to justify such innovations:"The Prophet (صلى الله عليه وسلم) once passed by two graves, and the deceased were being punished. One of them was not careful about urine splashes, and the other used to spread slander. The Prophet (صلى الله عليه وسلم) then took a fresh palm twig, split it into two halves, and placed each half on a grave. The Companions asked, 'O Messenger of Allah! Why did you do this?' He replied, 'Perhaps their punishment may be reduced as long as these do not dry out.'"
(Sahih al-Bukhari: 1361; Sahih Muslim: 292)
❀ Hafiz al-Nawawi (رحمه الله) comments on this hadith:
"The scholars have considered the recitation of the Qur'an near graves as recommended based on this hadith, because if the glorification of a twig is hoped to reduce punishment, then the recitation of the Qur'an is even more appropriate. And Allah knows best."
(Sharh Sahih Muslim by al-Nawawi: 1/141)
Commentary:
This hadith cannot be used to justify placing flowers on graves or reciting the Qur'an near them. None of the early generations (Salaf) practiced this, nor does the hadith mention that the reduction of punishment was due to the glorification of the twigs. Therefore, this is a baseless analogy. Additionally, this act was specific to the Prophet (صلى الله عليه وسلم). The reduction in punishment occurred due to the Prophet's (صلى الله عليه وسلم) prayer and intercession, as indicated by another narration from Sayyiduna Jabir ibn Abdullah (رضي الله عنه), where the Prophet (صلى الله عليه وسلم) said:"I passed by two graves where the deceased were being punished, so I wished, through my intercession, that their punishment be reduced as long as the twigs remain fresh."
(Sahih Muslim: 7518)
In these two different incidents, the reason is the same. A third incident is also narrated from Sayyiduna Abu Hurairah (رضي الله عنه).
(Sahih Ibn Hibban: 824, with a good chain)
Additionally, see:
(Musannaf Ibn Abi Shaybah: 3/376; Musnad Ahmad: 2/441; Azab al-Qabr by al-Bayhaqi: 123, with a good chain)
Note:
Mawriq al-Ajali reports:"Sayyiduna Buraidah al-Aslami (رضي الله عنه) instructed that two twigs be placed in his grave. He passed away in the region of Khurasan, where these twigs were only found in the saddlebag of a donkey."
(Tabaqat by Ibn Sa'd: 7/8, with a sound chain, if Mawriq's hearing from Buraidah is proven)
If authentic, this seems to be Sayyiduna Buraidah's (رضي الله عنه) personal opinion. He instructed that the twigs be placed on his grave, but not with the intention of reducing punishment, as the Prophet (صلى الله عليه وسلم) did.
The narration from Sayyiduna Abu Barzah al-Aslami (رضي الله عنه) is weak
(Tareekh Baghdad: 1/182-183)
because two narrators, Al-Shah ibn Ammar and Al-Nadr ibn Al-Munzir ibn Thalabah Al-Abdi, are unknown.
Secondly, Qatadah was a "mudallis" (someone who omits the name of a weak narrator) and his hearing from any Companion other than Sayyiduna Anas (رضي الله عنه) is not proven
(Jami' al-Tahsil fi Ahkam al-Marasil: 255)
The Prophet (صلى الله عليه وسلم) placed fresh palm twigs on the graves of two sinners, which were clearly soft, allowing the twigs to be planted. This was specific to the Prophet (صلى الله عليه وسلم). However, the innovators build solid graves and then place flowers on them. We ask the people of reason and justice: Does any word in this hadith justify placing flowers on the graves of the Awliya Allah? If this innovation were based on the aforementioned hadith, then flowers should be placed on the graves of sinners, but this innovation was invented first, and then the hadith was forcibly used to defend it, leading to such contradictions.
❀ The commentator of Sahih al-Bukhari, Allama Badruddin Aini Hanafi (762-855 AH), also writes:
"Similarly, what most people do by placing fresh flowers and herbs on graves is pointless and baseless. The Sunnah was to plant the twigs."
(Umdat al-Qari by Al-Aini: 3/121)
This indicates that placing flowers on graves is a baseless act, and there is no doubt about its impermissibility and it being a reprehensible innovation.
Allama Hamd ibn Muhammad al-Khattabi (رحمه الله) (319-388 AH) explains this hadith:
"This reduction in the punishment was due to the Prophet's (صلى الله عليه وسلم) blessings and prayer, not because the fresh twigs had any special quality that the dry ones did not. Many people in certain regions spread palm leaves on the graves of their deceased, thinking that they are doing this for the same reason. However, their action has no justification."
(Ma'alim al-Sunan by al-Khattabi: 1/27)
❀ Allama Ahmad Shakir (رحمه الله) (1309-1377 AH) supports al-Khattabi:
"Al-Khattabi spoke the truth. The general public has become increasingly stubborn in their persistence in this baseless act, particularly in Egypt, where they have gone to extremes, even to the point of placing flowers on graves and exchanging them as gifts. People now place these flowers on the graves of their relatives and acquaintances as a greeting to the dead and as a gesture of courtesy to the living. It has become so widespread that it has taken on the appearance of an official custom in international courtesies. You find the great leaders of the Muslims, when they visit Europe, going to the graves of their prominent figures or to what is called the "Unknown Soldier" and placing flowers on them. Some even place artificial flowers, which have no moisture at all, in imitation of the Europeans and in following the ways of those who came before them. The scholars, who are like the common people, do not forbid this, but you will find them doing the same thing at the graves of their own deceased. I have learned that most of the endowments that are called charitable endowments are dedicated to the placing of palm leaves and flowers on graves. All of these are innovations and evil practices that have no basis in religion and are not supported by the Qur'an or the Sunnah. It is obligatory on the scholars to reject them and to abolish these customs as much as they can."
(Commentary by Ahmad Shakir on Al-Tirmidhi: 1/103)
The so-called "Mufti" referenced "Fatwa Shami" to argue that placing grass and similar items on graves is recommended based on this hadith. However, we must clarify that Allama Ibn Abidin Shami himself was a staunch innovator, and his opinion holds no weight against the truth. Even if five hundred other innovators and ignorant people agree with him, it makes no difference.
❀ Sarfraz Khan Safdar Hanafi Deobandi Hayati writes:
"As for the statement in Shami and elsewhere that placing curtains (drapes, etc.) on graves is permissible because it shows respect for the deceased, it is not worth considering because it is the statement of a non-mujtahid and, besides that, it is baseless."
(Raah-e-Sunnat by Sarfraz Safdar, p. 200)
❀ Ahmad Yar Khan Naeemi Barelvi (1324-1391 AH) writes:
"It is permissible to drape the graves of the Awliya Allah because it enhances the greatness of the deceased in the eyes of the general visitors."
(Jaa al-Haq by Naeemi: 1/299)
This is an argument! These people cannot resolve their stomach issues until they distinguish the graves of their so-called "Awliya" from those of ordinary Muslims. They fabricate "permissible veneration" to introduce innovations into the religion. If this veneration of the graves of the Awliya Allah were truly necessary, why didn't the Shari'ah guide us towards it? Why did the scholars of truth refrain from it?
Now, consider the "Mufti's" reasoning:
"The origin of the drape is that during the blessed time of the Prophet (صلى الله عليه وسلم), the Ka'bah was draped, and he did not forbid it."
(Jaa al-Haq by Naeemi: 1/299)
This is what is called "asking for wheat, getting barley." The discussion is about draping graves, but the "Mufti" cites the Ka'bah's covering as evidence. If the covering of the Ka'bah is to be used as evidence, then every grave should be draped, and if this practice was justifiable based on such reasoning, the Companions, Tabi'in, Tabi' Tabi'in, and the religious scholars would have used this reasoning to support draping graves. The covering of the Ka'bah is established, as mentioned in Sahih al-Bukhari:
(Sahih al-Bukhari: 4280)
Now, provide proof for draping graves. Perhaps these people consider the graves of the Awliya Allah to be like the Ka'bah itself, which is why they face them during prayer, circumambulate them, and also drape them with coverings.
The "Mufti" further writes:
"For centuries, the Prophet's (صلى الله عليه وسلم) blessed tomb has been covered with a green silk drape that is extremely valuable, and no one has ever objected to it. The Maqam Ibrahim, that is, the stone on which Sayyiduna Ibrahim (عليه السلام) stood while building the Ka'bah, is also covered and has a structure built over it. By Allah's will, the Najdi Wahhabis have also maintained them in the same way. Why are these coverings placed? For the greatness of these things, for the respect of the Awliya, and therefore it is recommended to place drapes on their graves as well."
(Jaa al-Haq by Naeemi: 1/299)
Observe the desperation in the "Mufti's" argument as he resorts to outright falsehood. Neither the Prophet's (صلى الله عليه وسلم) grave nor the Maqam Ibrahim have any coverings. The basis on which the permissibility of draping the graves of the Awliya Allah was argued does not exist.
It is thus proven that placing drapes and flowers on graves is an act of the innovators. If there had been any evidence for it, the pious predecessors and the scholars of the religion would have done it. May Allah grant us the understanding of the truth and the ability to act upon it.