lighting on the grave

[PBUH]

asalam alaikum

Can you tell me if one is allowed to put lighting (like solar lamps) on the graves or near the graves of loved ones so one can see it in the dark ?

[Imam]

Bismillahir Rahmanir Rahim.

Wa'laykum-as-Salaam, wa Rahmatullahi wa Barakaatuhu.

A very good question since a lot of Muslims from the subcontinent do practice providing light at the graves of there beloved ones.

However, what we need to identify is that is there any support from the Qur'an or Hadith which renders it permissable to provide lighting on the graves? If not, then under which circumstances is it permissable?

This topic is quiet detailed, as to provide lighting on the graves of the common Muslims, without any particular reason is not permissable- (na-ja'iz). If there is a reason then it is permissable (ja'iz).

Where lighting is provided, at the graves of a great saints (wali-ullah), or at the graves of the pious predecessors (salaf-salihin), or pious personalities of Islam (salihin), then to distinguish the greatness of his/there dignity ('azmat), then this is also permissable (ja'iz).

This can be classified under the following needs:

1) Where someone is being buried during the night, and there is the need for lighting, then this is permissable.

2) Where the grave is at the roadside/pathway, then to provide lighting at that particular grave in order to prevent accident, or carelessness, or even dishonour, will render lighting on the grave to be permissable (ja'iz).

3) Where a person goes into a graveyard to pray Qur'an etc. by looking in, if he provides some form of lighting, then it is permissable (ja'iz).

4) Where lighting is placed so that people who see this lighting recognise it to be a grave thus pray Fateha, Qur'an, Surahs etc. then this also is permissable (ja'iz).

If non of the above apply, then to provide lighting at a grave for no particular reason, is to waste money and this is not allowed in Islam.

At the graves of the pious predecessors, or of the saints and great personalities of Islam, then if non of the above apply, then it is still permissable (ja'iz), because to show the greatness (ta'zim) of the saint (wali), is to show greatness for a sign of Islam, and this is perfectly o.k.

The contemporaries (mukhalifin) disagree with all of the above, therefore we shall discuss it's proofs, objections, and answers to such objections in the following paragraphs:

The graves of the pious predecessors (salaf salihin), the saints (awliya'), and the graves of the great personalities of Islam (atqiya') are from the signs of Allah the Almighty (sha'aa'ir- illah), and the Qur'an-al Hakim orders us to pay reverence to such signs. The Qur'an-al-Hakim states:

'wa mayy yu'azzim sha'aa'irallahi fa inna haa min taqwal qulub.'
'and who so respects the signs of Allah, and then it is from the piety of the hearts.' (kanz-ul-Imaan)

This verse of the Noble Qur'an, tells us that the external acts of worship ('ibaadah), are the piety of the external body, while the veneration for the pious and their blessed relics in ones heart is the inner piety. May Allah the Almighty bless us with it! (amin). Furthermore, any animal or stone, which is associated with that which is venerated, they too become the symbols of Allah the Almighty. Similarly, the sacrificial animals of Hajj, and the hills of Safa and Marwah are also the signs of Allah because the former are related to the Ka'bah, wheras the latter are a blessing of Hadrat Bibi Hajirah (may Allah be pleased with her), who is also linked with the Ka'bah.

The famous tafsir 'Ruh-al-Bayaan', states that the graves of the pious (saalihin) are also symbols of Allah the Almighty, and that those people who are connected to the beloved personages of the Almighty, too become His symbols.

Therefore, there is no limit placed onto any kingdom, tradition, or country and even era, where permissable (ja'iz) reverence (ta'zim) is practiced, then it is permissable (ja'iz).

May Allah the Almighty, provide us with the necessary respect, reverence and honour towards all His beloveds who are in this world, and who are not, and may He keep us away from dishonour, disrespect, and evil thought.

wallaho a'lamu biththawaab.

M. Waseem Ashrafi.