 The scholars of Islam with the support of verses from the Holy Qur'an have recommended the act of visiting graves especially the visitation of the Holy Prophet's grave and the pious servants of Allah and they consider this act to be virtuous and pious. However, Wahhabis do not consider the principle of this act haram yet they consider and declare that the journey towards the Ziyara of Awliya Allah to be Allahful and haram. This is why my esteemed guests tonight have dedicated tonight's episode to clear up the confusion that revolve around this topic. Respected viewers, brothers and sisters in Islam, As-salamu alaikum warahmatullahi wabarakatuh. Welcome to the fifth episode of Life from Karbala Ramadan series with me or host Ahmad Ali. For the respected viewers who didn't get the chance to view the previous episodes, they can log into our YouTube channel at Imam Hussain 3 TV and view the previous episodes. But without further ado, let me welcome my dear guest who has joined me over the past few episodes. Sayyid Hussain Al-Qazweeni, As-salamu alaikum Sayyidina. How are you? Alhamdulillah. Alhamdulillah. Alhamdulillah. The electricity is going off and on today. So Alhamdulillah. Insha'Allah, we don't have an issue. But Sayyidina, this topic is somewhat related to yesterday's topic which is intercession. And especially when we talk about visiting graves and why do people visit graves. But first, we have to see that is visiting graves good? And what's the philosophy behind it? First of all, the habit or the tradition of visiting cemeteries and graves. This is not a new tradition. This is not something new in Islam. If you notice in every culture, in every nation, the tradition of visiting cemeteries and graves exists. It's a known habit. Muslims are not the first people to do it. Followers of Ahlul Bayt are not the first people to do it. In fact, the Qur'an even alludes to this, that it was a habit. Even when you go to the cemeteries, you're still arguing over who has more graves. This tribe has more graves or that tribe has more graves because it's a matter of number. Our numbers are more or your numbers are more. So it shows that it was a habit even during the days of Jahiliyya among the Arab. It was normal for people to visit graves, to honor their family members, to go and remember them, to honor certain figures, certain legends, war heroes, martyrs in wars that fell in battles, that fell in wars, that died defending their country. Even in the United States of America, you will find the national cemetery of so-and-so. Yes. Especially the martyrs of the army. They pay a lot of respect for the martyrs of the armies. Those cemeteries are well-capped, taken care of, respected. Anyhow, now, before we talk about the permissibility of visiting graves, is it permissible, is it not permissible, is it encouraged, or is it not? Does it have any purpose or is it completely vain? We see that visiting graves and visiting cemeteries plays important roles. It does. Number one, by visiting a cemetery, you're honoring the dead. You're paying respect. Yes. You're paying respect to the dead. You're honoring them, you're respecting them. That's a good quality. It is. You don't just remember someone when they're alive, and then when they die, you erase them from your memory. You know, even after they're dead, you still go and visit them. You remember them. You remember their achievements, their accomplishments. This is one way of, you know, paying back a person, not only remembering him in his life, but you remember him after his death. So this is one. It's one way of honoring a person. You honor him not just during his life, but after his death. Number two, it's a lesson. A person who goes and walks into a cemetery and he sees graves all around him, and he reads the tombstones. This person died a year ago. That person died two years ago, three years ago. Three days ago. Three days ago. This person died at the age of 90, but this person died at the age of 70. Another person died at the age of 20. Another person died at the age of 16. That's a lesson to us. This is a lesson that death is for everyone. Yes. Death is not just for these people inside of these graves. Death could come to me. It could come to you. It could come to anyone. Men, women, children, whether you're American, or African, or Iraqi, or Iranian, or from any country you are, every country has a cemetery. All countries have cemeteries. Every city has a cemetery. Every city has a cemetery. This is a powerful lesson. No matter how many times you hear that humans are mortal, they will die, they will not live forever. This life is not meant to be eternal. These words, they might have an effect, they might not have an effect. But when you go and see a cemetery with your own eyes. Yeah, it's something different. It's different. Yes. Especially if you visit a cemetery twice. Yeah. You visit a cemetery once, and then you go after a year. You see that the graves have increased. You know, sometimes when I'm in Iran, in Qom, I go and visit the graves of my grandparents from my mother's side in Jannat al-Baqiyyat, in Qom. Thank you very much. May Allah bless this sea's loved ones from your family. Allah. I remember when they first died, and we buried them in that cemetery, they were in a room, they were by themselves, with maybe two other people. Yes. A year after that, the graves increased. The year after that they increased. Now there's no single empty space in that room. It's full of graves. And then there's pictures of the deceased. There's old people. There's young people. There's lay people. There's scholars. There's even Maraji. There's women. There's children. There's doctors. There's al-Aqis, Iranians. All sorts of people. This is a powerful lesson that death is not just for others. Death is for me too. Just like these people died. I will die as well. It's a wake-up call. Going to a cemetery is definitely a wake-up call. It's a reminder that this life is not eternal. Rather, there's another life that is eternal, and we will soon have to leave. Three, going to a cemetery can be inspirational. Yes, definitely. And motivational. That, okay, death is for everyone. That means death is for me as well. If I die, what have I done? What good deeds have I done? How many bad deeds have I done? It gets you to work. It gets you to start working for your akhira. That sooner or later our time will be up as well. And we don't know. Is it next year? Is it 10 years from now? Is it 10 days from now? Allah is great. Allah is great. But the point is that we have to be ready. Going to a cemetery and visiting graves gives us that wake-up call. Be ready. Prepare your actions. At any moment, you will be called. Do you have enough deeds? Do you have enough actions that when you go, you're satisfied or not? That's emotional. It's motivational. It's inspirational. It inspires us to work more for the akhira and reduces our attachment to the dunya. It helps us fix our akhilaq, fix our behavior, fix our actions and deeds. Rasulullah has been quoted. And these narrations, I found them in Sunni sources of hadith. I didn't find them in our books. But nevertheless, the meaning that they give is a nice meaning. Rasulullah says in a couple of narrations. He says, I prevented you from visiting graves formerly. But now, I allow you to go and visit graves. Because by visiting graves, it's a lesson. Now, why did Rasulullah forbid, if this is akhira, if this is akhira that Rasulullah did indeed ban visiting graves, but then he allowed. Some scholars, they analyze this. They said that these new converts to Islam, because the early Muslims, they were all converts. No one was born into Islam. They were all converts. They still had the habits of these of Jahiliyyah. During the days of Jahiliyyah, when they would visit graves and cemeteries, they would wail, they would cry. They would speak nonsense. Their mourning was not normal. So Islam said, you know what? For a while, don't let them visit graves. Let them learn how to cope with death. How to cope with sadness. How to cope with depression. Once they've learned all these, then we'll let them go back and visit their loved ones in the cemeteries. So some scholars say this is the reason why Rasulullah banned visiting graves for a while, and then he allowed it. Faa enna fiha aibra visiting cemeteries and graves. It has a lesson. And another hadith. Faa enna ha tuzahdhu fid dunya wa tuzakhiru al akhira. It reduces the attachment, our attachment to dunya and increases our, and it reminds us of the akhira. And another hadith. Qad na haytukum an ziyarat al-Qubur. Fa zuruha fa innahu fa innahu yaruqqu al qalb. The heart will soften. Our hearts are cold. But when you go to a cemetery, it softens. Wa tadma'u al-'ayn. You don't see so many dead people, your relatives, your friends, the deceased, loved ones. You begin crying. The heart softens. Sometimes our hearts become stone cold. They become as hard as stones. Allah swt wants our hearts to become softer. Because when you have a soft heart, you will be soft with people. When you have a cold heart, when you have a heart made of stone, you will treat people in a harsh manner. Wa tadakkeru al-akhira wa la takulu hajarah. Thus, for these reasons, visiting cemeteries is a good thing. It's not a bad thing. With all these benefits, it's a lesson. It's honoring the dead. It's motivational. It's inspirational. It decreases our attachment to this life. And it reminds us of the next life. Visiting cemeteries is a good thing. It's not a bad thing. Okay, so what I learned from, or what I understood from what you've just provided, is that visiting graves has somewhat ethical influences. And also, it's important for moral education. But when we go into the Qur'an, the narrations you provided, they somewhat contradict what the Qur'an says. I'll narrate a verse from chapter 19, verse 84, where Allah swt says, I never offer prayers for any one of them who dies and do not stand by his grave. Another verse in chapter 19 also has the same meaning. The prophet has a narration that says, do not stand on grave for a bureau or pilgrimage. So, don't even stand on their graves and don't even go visit their graves. So, can you refute this assertion? Yes. Or not refute the verses, but provide explanations for these verses, because some people do refute this. And for a point, they actually have a point, because the Qur'an is stating that do not even visit their graves. Sure. When we come to the Qur'an, we see that the Qur'an has a clear position. First of all, on the permissibility of visiting graves. First, let's state that those who, you know, they took a stand against visiting graves are Wahhabis and Wahhabis. Before that, no one was anti-visiting graves. None, no Muslim. But why do we see in the Qur'an? Well, I'll get to that in a second. In fact, this verse encourages us to visit graves. Really? Yes. I'll explain it in a second. We'll see how. We'll see how. No one had a problem with visiting graves up until Muhammad bin Abdul Wahhab and his movement and his followers. That's why when you go to, for example, to Medina, when we go and visit Jinnat al-Baqi'a, they make you rush in your ziyarah. You're not allowed to stand. First of all, they don't allow women to go into cemeteries because there's a ban on women, as if it's haram for women to visit cemeteries. And even men, they have to quickly pass through, don't stand, don't miss out the Qur'an, don't miss out the ziyarah, don't miss out anything. Just pass by a group. Shirk. They call it shirk. They call it, you know, tazif. You know, just going to the cemetery, say as-salamu ala la ilaha, ahli la ilaha illa Allah. How did you find them? Qawla ilaha illa Allah. Say a couple of sentences and get out. Why do we see the Qur'an? It doesn't say this. The verse that you mentioned. Surat al-Tawba. Verse 84. The verse says, and do not pray over their bodies, ever. And do not stand over his grave. They are disbelievers. The verse is speaking about whom? The disbelievers. Disbelievers, and specifically, munafiqeen, hypocrites. If we look at the context of the verse. Yes. Surat al-Tawba. Surat al-Tawba, a lot of it is about hypocrites. The verses before and the verses after. It's speaking about hypocrites that don't pray over the body of a hypocrite and don't stand over his grave. Meaning what? Meaning if it was a believer. Then stand over his grave. Stand over his grave. This means that it was the tradition of Rasulullah to pray over the bodies of believers and stand over the graves. Not just stand over the grave. Wa la taqum ala qabrat. Doesn't mean stand. Don't remain over his grave. La taqum means don't remain. Doesn't mean don't stand. If we were to sit on a grave or next to a grave for a while, that's iqamah. La taqum comes from iqamah. Iqamah means reside. Remain for a while. This means that it was his habit of praying over the bodies of the believers and residing. Remaining close to the graves of the believers. But Allah made an exception. Not the hypocrites. Ask for the hypocrites. Don't pray over their bodies and don't stand over the grave or don't remain close to their grave. You see? So the verse is actually showing us that it is permissible because the verse is speaking about hypocrites. It means if the person is not a hypocrite, Rasulullah can't pray over his body. Rather, he should pray over his body. Number two, he can stand over his grave. He could sit next to his grave. In fact, that was a habit. See, this is how we should read the verse. We should look at it in its context. We see that the verse completely gives the other meaning that it's permissible. This is one. Two. In fact, the Quran tells us that it's even permissible to visit the graves of non-believers. Even the worst of non-believers. The worst of non-believers. Really? Yes. So we're not allowed to visit hypocrites. But now we can visit non-believers? Yes. First of all, the verse says, You don't go to their graves. Because when Rasulullah goes to the grave of a hypocrite, it means as what? As an endorsement. As a means of support. But if someone normal like me goes, who said it's forbidden? Rasulullah shouldn't go and pray over their body. So this is speaking to Rasulullah, not us. This is speaking to Rasulullah. Yes. The ban. As for the permissibility, it's for everyone. But for the ban, You don't go on their grave. It gives up hypocrites. It's not speaking to us. There's no ban. Why is there a ban on Rasulullah? Because his visiting the grave of a hypocrite is seen as an endorsement. As encouragement. The Qur'an, in fact, even encourages us to visit the grave of non-believers. Really? And the worst of non-believers. Really? How? How? Surat Yunus, verse 92. The verse is speaking about We have preserved your body so that you remain a lesson for others. What sort of lesson? Allah preserved his body. Well, I didn't get to see his body. Only some people saw his body. For everyone after you, you remain a lesson. That this is what happens to a dictator and a pharaoh like you. Well, I can't see his body. But I could see his grave. The grave of Pharaoh remains a symbol. That all people come. This Pharaoh Fahshara Fanaada The one who would say, I am the god of gods. The result is that he's in a grave right now. Come and look. There will be a lesson for everyone. So even visiting the grave of someone like Pharaoh is recommended as a lesson. Not for blessings, of course. We're not going for a blessing from the grave of Pharaoh. But as a lesson. So even the grave of Pharaoh it's recommended to visit. To receive a lesson. To learn. To be taught. So we're in the Quran does it say that visiting graves is forbidden? Or it's that it's shirk? Or that it's not good? On the contrary, we see We see the opposite. We see the opposite. Furthermore, I'd like to just mention two narrations from Sunni sources. About visiting graves. About the permissibility of visiting graves. The first narration is in Al-Sunan Al-Kubra, Al-Bayhaqi, well-known Sunni scholar. The narrator is Abu Huraira. The prophet came to the grave and said, Assalamu Alaikum, Daara Qawmin Mu'mineen. And insha'Allah, you will notice. The prophet came to a cemetery and he said, Peace be upon the house or the world of the believers. We, God willing, will follow you. We'll follow in your footsteps. And another hadith in Sahih Muslim. Zara Nabi Qabra Ummi Fabaqa Wa Abka Man Haula Rasulullah visited the grave of his mother. He cried and he made others cry. Then he said, I asked Allah to grant me permission to visit her grave. And he granted me the permission. So visit. I'm ordering you. Visit graves because it will remind you of death. I don't see anywhere where visiting graves in itself is banned. Not for men, not for women, not for children. None of the narrations say visit for five minutes. Walk quickly. Don't sit. No. Rasulullah went over his mother's grave. The narrations don't say don't cry. Rasulullah was crying over the grave of his mother. Amen. What more do you want than this? What more do you want? The verses are clear. And these narrations And there's a lot of narrations. But for time's sake, I only brought these two. Insha'Allah. We'll continue the discussion after the break. Sayyidina, if you will. Insha'Allah. So respect the viewers before we will go into a break. We talked about why is visiting the grave important and what benefits do we gain from visiting graves. Insha'Allah. We'll continue the discussion after this short break. It will be provided with live footage from inside the Holy Shrine of Islam. So to that, we'll be back shortly. Allahumma salli ala Muhammad Allahumma salli ala Muhammad Allahumma salli ala Muhammad Allahumma salli ala Muhammad Respect the viewers. Welcome back. We enjoyed those live footages from inside our master Imam al-Hussain al-Islam from inside the Holy Shrine. But before the break, we cleared up the misconception regarding the people who, you know, refute the fact and the concept of visiting graves and how some state that whoever visits the grave is a monotheist and is considered as a mushrik. But back to the discussion with my dear guest, Hussain al-Ghazmini. How are you, Sayyidina? Welcome back. Allahumma salli ala Muhammad A few months ago, I asked a scholar or a sheikh and I asked him the same question. I asked him about the permissibility of visiting the grave of Rasulullah salli ala Muhammad. We know that we talked about visiting graves in general, but now we want to make it clearer and talk about the grave of Rasulullah. And he provided a narration that talks about I'll just narrate the narration. It says that that talks about in his life, not after his demise. Now, is it permissible to visit the grave of Rasulullah after his demise? This narration talks about his life, during his life. What about after? First of all, why are we discussing the permissibility of visiting the Prophet's grave? Because it's a matter of controversy. There are thousands of Muslims that come to Hajj and Umrah. They only come to Mecca and they don't come to Medina. They don't come to Medina. I know many, especially from the Gulf countries, especially Wahhabis from Saudi Arabia, Kuwait, Qatar, Bahrain, or there's Wahhabi communities. During Hajj, they come to Mecca, they don't come to Medina. They don't visit Rasulullah. Out of this, this misconception that visiting the grave of Rasulullah is not permissible. Or if it's permissible, it has no value. Innovation. It's innovation. It's bid'at. It has no value whatsoever. And the narrate they say there's a narration. The narration is by Abu Huraira. That Rasulullah has stated that you do not travel to any mosque. Traveling to any mosque is forbidden or it's forbidden to travel to any mosque. It's forbidden to travel to any mosque. It's forbidden to travel to any mosque. It's forbidden or do not travel to any mosque unless it's the following three mosques. My mosque, the Prophet's mosque, Masjid al-Haram in Mecca, Masjid al-Aqsa in Jerusalem. So they say this means that it is not permissible to travel to visit the Prophet's grave. If you want to visit to pray in the Prophet's mosque, but don't visit his grave because traveling to visit his grave is not permissible. When we come to the narration, first of all, if this hadith is accurate and it was stated by Rasulullah, this is number one. Who said he even stated this? He's trying to say that all mosques are the same except these three. That means you don't need to travel from one place to another from mosque. Your local mosque is enough unless it's one of these three mosques. Masjid al-Nabawi, Masjid al-Haram, Masjid al-Aqsa. These three mosques, it's worth traveling for. All the other mosques are the same. But is he saying that he's not forbidding? No, he's not forbidding. No need. No need to travel to other mosques. Plus he's talking about mosques. He's not talking about Ziyara. He's not talking about the grave of Rasulullah. He said, do not travel unless for these three mosques. Meaning don't travel to other mosques unless it's these three. It's not forbidden. He's trying to say that there's no need to travel to other mosques. Because the other mosques are all equal. No one is more significant than the other except if it's these three. It has nothing to do with the Ziyara of Rasulullah or the grave of Rasulullah. The Hadith is completely misunderstood. Furthermore, the verse that you mentioned, it's a verse, it's not a narration. It's a verse, yes. Yes, it's a verse. Did I say the narration. Yes, you said the narration. Oh, sorry for that. The verse says والَوَنَّهُمْ إِلْظَلَمْ وَالْمُعَنْ فُسَهُمْ جَاءُوْكَ فَا استَخْفَرُ الله وَا استَخْفَرَ لَهُمْ رَّسُولَ لَوَجَدُ اللَّهَ تَوَابَنْ رَحِيمًا And we talked about this yesterday or the day before. Yes. session those who oppress themselves and they come to you they come to you they come to you they come to you before your death or after your death the verse is general the verse doesn't say they come to you while you're alive while you're alive or after your death they come to you they visit you but isn't isn't this intended during his life no no yes Rasulullah would be visited during his life but he was also visited after his life mm-hmm so why can't this verse apply to those who visit Rasulullah after his death as well they come to you they come to your grave but especially since we have a hadid that says I showed you that your honor and your dignity dead is the same honor and dignity that you have when you're alive alive yeah but the rest of the the verse it says Taqfarullah they seek forgiveness was Taqfar Allah Rasulullah would seek forgiveness for this that's possible but isn't he dead he's dead but he could still seek forgiveness his body is dead but not his soul his soul is not dead his soul is not dead Rasulullah's body is dead soul is not dead Rasulullah says Salam he replies to our Salam he prays for the people and if there's any obscurity if there's you know any confusion yes listen to this hadid okay and Sunan a B Dawood one of the six main sources of hadid in the Sunni school of thought yes on Rasulullah ma'min a hadin you Salim Ali Ilarad Allah Ruhi Hattar Ruda Aleyhi Salam whoever says Salam and he doesn't say a Muslim even if I'm Muslim whoever says Salam upon me Allah will bring back my soul into my body for me to repeat to reply to his Salam is it he dead then he says wa alaykum as-salam yes this isn't it's an Abidawood so if he could say wa alaykum as-salam ma'min a hadin you Salim Ali you Salim Ali you could be far away or you could be next to his grave that be and most likely who says Salam upon Rasulullah when they're next to him when they're next to him how about when we pray we see Salam we also see Salam in prayer this is general you could be far away you could be close to Rasulullah and you're saying you're salam to my point is that even though he's dead but he says wa alaykum as-salam if he says wa alaykum as-salam while he's dead you could also wa yas takfiru lahum Rasul you could seek forgiveness for them you could ask Allah to forgive these people why can't why can't and another hadid Saloo alayya these aren't Sunni narration Saloo alayya fa inna salatakum tablogani haythu kuntum send peace upon me your Salam will reach me this is general while I'm alive or while I'm dead even clear about this this hadid has no no questions around it and Abdullah bin Umar Abdullah the Salam of Umar al-Khattab yes he said he who visits my grave my shafa'a my intercession will be wajib upon him meaning I will definitely intercede on his behalf manzara qabri doesn't get any clearer than this this is from Abdullah bin Umar Abdullah he respected in the Sunni school of thought yes it was one of their top figures one of their top jurists and another hadith in wa fa'il wa fa'il wa fa'il wa fa'il wow he who comes to Hajj but does not visit me he's uh he's he's disrespected me he's hurt me he's pained me jaffani so if these narrations do exist within their traditions and their uh you know their schools of thought why do we see them putting you know a burden right near the Prophet's grave not allowing people to to reach the grave unfortunately uh some things are done you know not for academic reasons or because there's proof but because of stubbornness because the shia want to do this we'll forbid them because the shia because the shia and it's not just the shia sent it's not just the shia today you will find many people from malaysia from indonesia from turkey from africa yeah they save up their money just to come and visit rasulullah sallallahu alaihi wa sallam and this has been a tradition for centuries yes for centuries muslims who come to mecca all of them would come to madinah but it became a wahabi habit not to come to madinah they even tried to to they tried to to bomb his dome is that true i don't know as i've read and the person was somehow yes we heard we heard of a rumor that uh the dome of rasulullah wants to be demolished and the grave of rasulullah to be transported to the baqiyah take him out from the mosque and put him into the baqiyah so that the mosque will be free of uh bodies and graves and so forth forgetting that there's other graves right next next to rasulullah well i want to take out the bodies of rasulullah will they take out the other graves as well or is the disrespect only meant to rasulullah anyhow muslims millions of muslims billions of muslims have been visiting the grave of rasulullah from the dawn of islam until now no one said this is shirk no one said that this is uh disbelief that this is a bid'ah this is uh innovation this is kufr no this is a way of honoring rasulullah sallallahu alaihi wa sallam yes definitely the prophet who served this nation sincerely for so many years is it that big of a deal you can't go and visit his grave send your peace and blessings upon him and in western countries graves of heroes and and leaders are are marked you know their graves become museums people go and visit them and pay tribute to them abraham abraham linkin the the linkin memorial washington memorial yeah you know leaders are are always honored and respected why is it that we in islam we have to degrade our leaders and oppress our prophet and oppress our prophet and disrespect him and not have respect for his grave or the graves of his of his progeny as we'll talk about it now in a couple of minutes inshallah inshallah say now we do see uh so but now that we can assume that the evidence that that you provided prove the fact of visiting the permissibility of visiting the graves in general as well as visiting the grave of rasulullah sallallahu alaihi wa alaihi wa sallam uh but what about building over the graves of uh you know prophet muhammad or uh the imams or anyone like mosques buildings and domes i'll give you the chance to answer this but you've mentioned an aeration that that should the raha illallah three and we do see this this they take this as a reason to demolish the rest of the graves or the rest of the the sanctuaries or the the shrines that we see in syria and in iraq and you know what isis is doing and the radicalists or the extremists who have come before isis they just demolish the shrines so i go back to the question is it okay to build domes and mosques and buildings over graves this is also one of the issues that uh muhabis have with the rest of them the rest of the muslims not just shiaz not just followers of ahl bait but all muslims we have prophet yunus who are the nor the one who yunus other no not new new has buried in nijaf yes and others yeah you know for centuries muslims you know visited graves they built buildings on top of graves they built mosques the you know the graves of prominent prophets prominent sahaba the the four imams in baqia in madina the project the children of rasulullah sallallahu alaihi wa sallam along with the wives of rasulullah some of the sahaba the uncle of rasulullah you know there's al-abbas al-amannabi al-baqia was full of domes and buildings and mosques as soon as the wahhabis came they demolished the baqia why because no one should build on top of graves graves should be you know leveled with the earth what did they base his ideology on i will say it in a minute in samarra they destroyed the the qubba of the askari to destroy the grave hujan ibn adi in demascus yes they dug his grave and they decided to demolish his grave site and in muslim several grave sites of prophets prominent prophets were destroyed they base this ridiculous philosophy this ridiculous ideology on a hadith that is completely misunderstood this hadith is stated by rasulullah sallallahu alaihi wa sallam ali when he sent him to yemen he told him what to do do this do that do this do that and then he said don't leave a grave unless they thought that rasulullah was saying that leveled down all graves if you see any grave that is built there's a building over it level it down with the ground sawayta but this is not the meaning of sawayta graves some graves they would call it tesneem and qubbu graves were built like this half dome not a big building on top of the grave there's a half dome also the law was telling him don't make it an arch like don't make it an arch level it make it make it square don't make it arch this is the meaning wala qubran illa sawayta meaning don't make it arch like tesneem make it square make it flat yeah make it flat make it flat that's the meaning doesn't mean destroy buildings and destroy the mosques so and destroy the domes i don't understand so they're taking the words of rasulullah sallallahu yet they refute the literature for ali what ideologies and they have the hatred for imam ali and his children furthermore when we read the quran we see that the quran first of all does not say you know does not condemn building overgraves on the contrary the quran encourages building overgraves yeah we see an instance an instance surat al kaf verse 21 regarding ahl al kaf ahl al kaf the people of the cave after sleeping for 309 years or i don't know how many years they came out of the cave and they discovered that time had passed they came back into the grave yeah the quran you know the the cave is closed and and the quran gives us a picture that they died they remain in the cave and they died in the cave now see what the quran says build over them let's make this a monument these people are heroes the people of the cave the cave became their grave site their burial site build build a monument for them these people are heroes we will build a mosque for them wow over their grave site we will build a mosque so they leave this verse which is absolutely 100 correct and correct and clear and obvious that they're building mosque and building a building a monument over the grave site of the burial site of ahl al kaf and they go to a hadith that is completely misunderstood and uh coincidentally i visited i visited this place this cave is in amman in modern day jordan in amman yes a couple of years ago i was in jordan and i was told that the cave of the people of the cave is here in the outskirts of amman i went and i visited it's a beautiful place the cave uh are they still in there or no i couldn't tell there's graves in there the graves and there's there's writing not in arabic but some scholars say that they're still alive yes we have some narrations how accurate are these narrations i don't know but uh there are some narrations that say that they are still alive and they will come with uh with an imam al-mehdi angel of all truth however there are others that believe they died they died in that cave and that cave became their burial site there were graves i saw graves in that in that cave is that there is there's another and there's a mosque right next to the cave there's a mosque the quran gives us the assumption that they died because the quran doesn't tell us what happened so it's giving us the assumption that they died and they wanted to build over their grave site otherwise where did they go why did they want to build why were they building them a monument where did they disappear so obviously they died the quran gives us the image that they died they were building even if they didn't die even if they did did the people assume that they died or no yeah the people assumed that they died and they were wanting to build a mosque over them if this act was unacceptable why mention in the quran definitely so even if they didn't die the people assumed they died and they were building a mosque and a monument for them this in itself when when the quran mentioned something like this it means encouraging it it's not haram it's not shirk it's not bidah but where are the ones to read the quran with open eyes definitely and not cherry hearts and not cherry pick and open with with an open mind and an open heart and read these verses and realize that their actions does not conform to the whole quran hopefully hopefully we can you know open up our minds and and you know clear up all the misconceptions but thank you very much Sayyidina for joining us tonight and you know I salute you for the evidence that you've provided and Alhamdulillah we did clear up the confusion regarding this concept so respective viewers thank you very much for tuning in tonight may Allah swt grant us you know free minds to understand what the quran has to say has to say regarding this topic thank you very much for tuning in