1. Meaning of urs.
  2. Visiting graves of Muslims.
  3. Gaining blessing from graves of prophets/pious.
  4. Allocating specific time/day for visiting graves.
  5. Reciting Quran or verses near the grave
  6. Placing flowers, piece of cloth on grave and using incense burner/fragrance.
  7. Kissing hands of shaykh, descended of Wali and Graves: 
  8. Serving food to visitors (Niaz)
  9. Sima/Qawwali
  10. Concluding the extract of article through single Hadees.
  11. Reference articles:
1.     Meaning and advent of name “Urs”.
Urs is the day of the passing away of the noble Saints and Prophets. The word Urs has been taken from the Hadith: “Sleep just like the bride(Uroos).” [Mishkaat, Baabu Ithbaatil-Qabr] The Angels say to the Pious in the grave, “Sleep with restfulness and comfort just like a bride.” [Jame Tirmidi 3/383]
Because these angels have called them ‘Uroos’ on that date, it therefore becomes the day of ‘Urs’,
Another reason is because, on this day, the angels will reveal the beauty and splendor of Rasoolullahصلی اللہ علیہ وسلم and ask him, “What did you say about this man?” He will reply, “He is the Uroos (adorned personality) of all creation. The entire creation has attained splendor through him.” Meeting the beloved is the day of ‘Urs’, and it is for this reason that the day is called Urs.
On the day of the passing away of a Saint or on a specific date, their admirers, disciples, followers and relatives assemble together at the grave of the Saint to make esal-e-sawab, obtain spiritual benefit and celebrate the anniversary with rejoice. 
The object of fixing the day and time of Urs is that the people become aware of this auspicious occasion. There is no harm in fixing the date and visiting the graves in gathering in fact this proven practice of prophet as cited in the forth coming sections.
Hazrat Maulana Shah Abdul Aziz Muhaddith Dehlwi(radi Allahu anhu) has written that if the day of Urs is meant for invocation or reminding for the deceased one, there is no harm. That gives benefit to the living as well as the deceased ones. (Fatawa Aziziyah) 
2. Visiting graves of Muslims
Visiting graves is a recommended sunnah of the Prophet (peace and blessings be upon him), who said, “In the past, I had forbidden you earlier from visiting graves, but now you can do so, for it helps to remind you of the hereafter.” In other words, in the early days of Islam, Muslims were told not to visit graves, because of the fear of shirk, as the Arabs had been closer to their pagan ways, for they had been in the habit of worshiping idols, statues, and graves, etc. But after Islamic creed of tawheed (the Oneness of Allah) had become rooted and people had absorbed the true lessons of Islam, there was no fear of Muslims reverting to the practice of worshiping graves; hence the above prohibition was lifted and the Muslims were allowed to visit graves.
The Prophet (peace and blessings be upon him), however, did not merely allow them to visit graves, but also went a step further to encourage them to do so because of the obvious benefits associated with it: First, it reminds them of their final resting place; second, it helps people remember their dead ones and offer prayers for them. Allah tells us in the Qur’an that the true believers are those who supplicate to Allah saying, [Our Lord, forgive us and our brothers who have preceded us in faith and do not allow for any rancor in our hearts towards the believers; our Lord you are Full of Pity, Merciful (Al-Hashr 59:10). 
The Prophet (peace and blessings be upon him) demonstrated the sunnah of visiting graves through his own practice. The Holy Prophet himself used to visit the martyrs of “Uhd” battle and pray for them. The Holy Prophet asked the believers to visit the graves, it is also proven from the practice of companions of prophet and the next generation who use to visit sacred grave of prophet and pious to gain blessings which Allah has bestowed on them.
a. Abdullah bin Buraida reported on the authority of his father that Allah’s Messenger (may peace be upon him) said this: I prohibited you from visiting the graves, but (now) you may visit them, and I prohibited you (from eating) the flesh of sacrificed animals beyond three days, but now keep it as long as you like. I prohibited you from the use of Nabidh except (that prepared) in dry waterskins. Now drink (Nabidh prepared in any utensil), but do not drink when it becomes intoxicant. (Sahi muslim, Book 22 The Book of Sacrifices (Kitab Al-Adahi), Hadith #4866)
b. Narrated Buraydah ibn al-Hasib: The Prophet (peace_be_upon_him) said: I forbade you three things, and now I command (permit) you for them. I forbade you to visit graves, now you may visit them, for in visitingthem there is admonition. I forbade you drinks except from skin vessels, but now you may drink from any kind of vessels, but do not drink an intoxicant. I forbade you to eat the meat of sacrificial animals after three days, but now you may eat and enjoy it during your journeys.  (Sunan abu dawood, Book #26 Drinks (Kitab Al-Ashribah), Hadith #3689)
c. Sayyidah Umme Aisha (RA) narrates, Whenever I entered the house in which Prophet (Peace be upon him) and my father (i.e. Abu Bakr ra) are buried, I used to take off my sheet (from head) thinking that it’s only my father and husband (whom I am visiting), however By Allah! When Umar (ra) got buried with them, I never went inside without being fully covered, this is because of being ashamed of Umar (ra) 
[Musnad Ahmed bin Hanbal, Volume No. 6, Page No. 202, Hadith 25701]
Women Visiting Graves: Permissible provided women visit the graves of aulia respecting sharia (with hijab, mahrim, avoid crying/fitna, else it is haram as per opinion of renowned scholars)
:: Permissibility for women to visit the graves ::
In the Hanafï School, women are permitted to visit the graves as long as they are properly dressed and ensure that there is no undue intermixing with non-mahrim men and that they do not behave inappropriately, such as wailing. The Fatàwà Hindiyya (5:350).
One of the foremost references for fatwa in the School, says: “The Scholars differed about women visiting graves. Al-Sarakhsï said that the soundest position is that it is not wrong.” Al-Sarakhsï states in al-Mabsat (24:10): 
“The soundest opinion in our School is that the dispensation (to visit graves) is present for both men and women, because it has been related that umme Aisha, used to visit the sacred grave of the Messenger of Allàh eat all times, and that when she went on Hajj she visited the grave of her brother ‘Abd al-Rahmàn” This is confirmed by Ibn Nujaym in his al-Bahral-Rà’iq. Ibn ‘Àbidïn said in his super commentary on this work, Minhat al-Khàliq Hàshiyat al-Bahral-Rà’iq (2:210), that al-Ramlï said: “As for women, if they visit graves to renew their sorrows, or to cry and wail, as is the customary practice of many, it is not allowed for them to visit graves. This is how the Prophetic hadïth “Allàh has cursed women who visit graves,” is understood.
As for if they visit for contemplation, compassion, and seeking baraka by visiting the graves of the righteous, then it is not wrong if they are elderly. It is disliked if they are young [i.e. there is fear of fitna from their attending]. Among that which shows that women’s visiting graves is not unlawful is the hadith narrated by Anas tthat, “The Prophet passed by a woman who was crying by a grave. He said, ‘Fear Allàh and be patient.’” The permissibility is implied, said the Fuqahà’, because he did not forbid her from visiting the grave; had it been unlawful it would have been obligatory for the Prophet to forbid her
View of couple of Sunni Ulema of current era:
 2. Moulana Kokab Noorani, http://www.youtube.com/watch?v=EQHNcy8kmtM
3. Gaining blessing from graves of prophets/pious.
3.1 Gainging blessings from sacred tomb of beloved prophet.
Imam Dārimī Relates from Abu al-Jawza’ Aws bin ‘Abdullah: The people of Medina were in the grip of a severe famine. They complained to ‘A’ishah (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they did so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camels had grown so fat (it seemed) they would burst out due to the over piling of blubber. So the year was named as the year of greenery and plenty.
a. Sunan Darimi Volume 001, Page 227, Hadith Number 093    b. Muhammad bin ‘Alawi al-Maliki says, “This tradition has a good chain of transmission; rather, in my opinion, it is sound. The scholars have also acknowledged its soundness and have established its genuineness on the basis of almost equally credible evidence. [Shifa’-ul-fu’ad bi-ziyarat khayr–il-‘ibad Page No.153] c. Ibn-ul-Jawzī in al-Wafā’ bi-ahwāl-il-mustafā (2:801) d. Subkī in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.128) e. Qastallānī in al-Mawāhib-ul-laduniyyah (4:276); and Zurqānī in his Commentary(11:150) Chain :”“Abū an-Nu‘mān heard it from Sa‘īd bin Zayd, he from ‘Amr bin Mālik an-Nukrī and he from Abū al-Jawzā’ Aws bin ‘Abdullāh who has reported it.”
3.2 Imam Shafi(Rehmatuallah aliye) visiting Tomb of Imam abu Hanifa (Rah)
He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave every day. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.
a. Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)
b. Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)
c. Muhammad Zāhid Kawtharī, Maqālāt (p.381)
d. Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).  
3.3 Mullah Ali Qari (rah) writes in detail and gives perfect clarification by saying:
Anyone who builds a mosque near the grave of an upright person or prays in the tomb (Maqbara) or intends to ask for help through the Ruh of that upright person or intends to seek barakah from his left overs, If he does all that without the intention of giving him Tazeem or doing tawajuh towards him ( in prayer) “Then there is nothing wrong in that, don’t you see that Grave of Hadrat Ismail(A.S) is inside the Masjid ul Harram near the hateem and to Pray there is Superior than anything else ” however to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased… In the Hateem near Hajr al Aswad and Mizaab there are “Graves of 70 Prophets”  [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]
3.4 Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a dua along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A’lam wa al Nubalah, Volume 012, Page No. 469]
Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim’s authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1]
3.5 Imam Ibn al-Haaj (rah) statesIt is recommended to visit graves of Saliheen in order to obtain Barakah from them, because the benefit which is obtained by them during their lives is also obtained after their deaths. It has been a norm of Ulama and Muhaqiqoon to make dua near the graves of righteous people and also to ask through their intercession…Anyone who has some need, he should go to the (graves of righteous) and make them Waseela. This reasoning should not be given that Prophet (saw) told not to travel except for three mosques i.e. Masjid ul Harram, his mosque and Masjid ul Aqsa. The great Imam Abu Hamid al-Ghazzali (rah) has mentioned in the chapter of “Adaab As-Safr” of his Ihya that traveling should be done for Ibadah like for Hajj or Jihad, after this he said: It includes traveling to visit graves of Prophets, Sahaba, Tabiyeen including all Ulama and Awliya. Every person whose ziyarah to obtain blessing is permissible in his life is also permissible after his death. [Al-Madkhal, Volume No.1, Page No. 216]
3.6 Imam Abu Abdullah Ibn al-Haaj al-Maliki also wrote a complete Chapter on visiting Awliyah and Saliheen he Writes: Student (muta-lim) should visit Awliyas and Saliheen and go to see them as seeing them makes the heart alive just as earth becomes alive due to rain, by seeing them the hearts which are stones are turned soft, because they remain present in the Bargah of Allah who is merciful, He never rejects their worship or intentions, and those who attend their Mehfils and those who identity them and those who love them, this is because they are mercy after Allah and his Prophet (Peace Be Upon Him) which remains open for his men, so any one who has these qualities then people should be quick to receive blessing from such people because people who meet these personalities get the blessing, knowledge and memory which cannot be explained, you will know that due to same maani one can see a lot of people who got perfection in knowledge and ecstasy, Anyone who respects these blessings never gets away from mercy and Barakah, but condition is that the person who should be visited for a look should obey the Sunna’h and protect it and show it from his actions. [Ibn al-Haaj, al-Madkhal Volume 002, Page No. 139]
3.7 It is attributed to ‘Abdullāh bin Mas‘ūd that the Holy Prophet (صلى الله عليه وآله وسلم) is reported to have said:
My life is blissful for you because you hear traditions from people and relate them to others and my death is also blissful for you because your deeds will be presented to me. If I see the virtues prevail, I will be grateful to Allah, and if I see the vices prevail, I will pray for your forgiveness from Allah.
References a. Haythamī transmitted it in Majma‘-uz-zawā’id (9:24) and said that that tradition had been reported by Bazzār (in his Musnad) and its sub-narrators are all of sahīh (sound) hadith. b. ‘Irāqī has confirmed the soundness of its transmission in his book Tarh-ut-tathrīb fī sharh-it-taqrīb (3:297) c. Ibn Sa‘d has recorded it in at-Tabaqāt-ul-kubrā (2:194) d. Qādī ‘Iyād has inscribed this tradition in ash-Shifā (1:19) e. Suyūtī, recording it in al-Khasā’is-ul-kubrā (2:281) and Manāhil-us-sifā fī takhrīj ahādīth ash-Shifā (p.3), has commented that Ibn Abū Usāmah in his Musnad has reproduced it through Bakr bin ‘Abdullāh Muzanī and Bazzār in his Musnad who have relied on its narration by ‘Abdullāh bin Mas‘ūd with a sound chain of transmission. It has been endorsed by Khafājī and Mullā ‘Alī Qārī in their commentaries on ash-Shifā, i.e. Nasīm-ur-riyād (1:102) and Sharh ash-Shifā (1:36) respectively. f. Hadith-scholar Ibn-ul-Jawzī has reproduced it in al-Wafā bi-ahwāl-il-mustafā (2:809-10) from Bakr bin ‘Abdullāh and Anas bin Mālik. Subkī has copied this tradition in Shifā’-us-siqām fī ziyārat khayr-il-anām (p.34) from Bakr bin ‘Abdullāh Muzanī, and Ibn ‘Abd-ul-Hādī in as-Sārim-ul-munkī (p.266-7) has authenticated its veracity. g. Bazzār’s tradition has also been recorded by Ibn Kathīr in al-Bidāyah wan-nihāyah (4:257). h. Ibn Hajar ‘Asqalānī narrated it through Bakr bin ‘Abdullāh Muzanī in al-Matālib-ul-‘āliyah (4:22-3#3853). i. ‘Alā’-ud-Dīn ‘Alī copied Ibn Sa‘d’s tradition in Kanz-ul-‘ummāl (11:407#31903) and from Hārith (#31904). j. Nabhānī related it in Hujjatullāh ‘alal-‘ālamīn fī mu‘jazāt sayyid-il-mursalīn (p.713).
3.8 Hadrat Nafi said“I saw that Hadrat[‘Abdullah] ibn Umar used to come to the grave a hundred times or more. He would say,’Peace be upon the Prophet, may Allah bless him and grant him peace. Peace be upon Abu Bakr.” Then he would leave. Ibn Umar was also seen to put his hand on the seat of Prophet[SallalLaahu Alayhi Wasallam] at the mimbar and then place his hand on his face [for blessings and Barakah]
[Narrated in Ash-Shifa of Qadi Iyad- Section 9]     
3.9 Imam Ghazzali (rah) said, Whenever anyone is in some difficulty then he should ask the people of tombs for help, who are of (sacred) souls but have passed away (i.e. transferred into another dimension). There is no doubt in it that any person visiting (their tombs) gets spiritual help plus benefit from them and many times when their Waseela is presented in the court of Allah, the difficulties are removed [Tafsir Ruh ul Ma’ani, Volume 30, Page No. 24] 
First of all this hadith indicates that the grave of Prophet and Saliheen were covered and placed within the room/house. The word “BAYT” which means house.
Secondly: Even after the burial of Sayyidna Umar (ra) Sayyidah Aisha (ra) used to cover from him when visiting his grave. This is an explicit proof on Aqida of Sahaba, that people of graves get to know about those who visit them.
4.0 Allocating specific time/day for visiting graves.
Now after establishing permissibility of visiting graves, the issue is to clarify whether or not graves can be visited on specific date or annually.
Firstly the hadith “I had previously stopped you from visiting the graves. Now, you may definitely visit them.” confirms the permissibility of visiting the graves in general, free from time/gender/singular/plural. Graves can be visited daily, weekly, monthly or annually either alone or in a group. Thus, when someone emplaces his own restrictions to this (e.g. visiting the graves in a group is prohibited, or visiting it after appointing a date for it every year, etc.), it is inconsequential. The practice is permissible with or without specifying a date or day.
Secondly, appointing a date for Urs eases the gathering of people. They gather together and collectively recite the Holy Quran, Zikr, Durood, etc. and, through this, many blessings are attained. for e.g: The Holy Qur’an commands us to offer prayer, but does not command us to put up notices within our mosques declaring the congregation timings, or to announce the Azaan on loud speakers – but we do that although Muslims are aware of the 5 daily prayers, this to keep everybody posted and gather all at the same time.
Thirdly, all of the devotees of a sheikh/order are aware of day of demise, gather on the date and come to know of each other’s conditions. They meet unceremoniously and love is increased through this.
4.1 Permissibility of giving importance to particular day from Quran:
a. Quran states in regards to Prophet Yahya (peace be upon him) “So peace be upon him the day he was born, the day that he dies and the day that he will be raised to life” [Surah Maryam 19:15]
b. In other place in regards to prophet Eisa (peace be upon him) followed by testament of Allah, on importance of the day the prophet was born, passed away from world and day when he will be raised again.
Allah says in Quran that, Prophet Esa said “And peace is upon me the day I was born, and on the day I shall taste death, and on the day I will be raised alive.” [Surah Maryam 19:33] Allah azzawajal says “This is Eisa (Jesus), the son of Maryam; a true statement, in which they doubt”. [Surah Maryam 19:34]
Almighty Allah demonstrated importance of days attached to prophets by sending peace upon them mentioning days specifically, the day he was born, day he dies and day he will be raised. The days when Ambia are born are the days of Tranquility in sight of Allah Almighty. Here the intention not to compare Awliya with prophets, but to indicating the certainty/permissibility of giving importance to specific days attached to pious.
4.2 Visiting graves annually and permissibility of allocating specific time to carry out mustahab deeds:
a. The Prophet Muhammad (peace be upon him) used to go to the graves of the martyrs of Uhd once a year and also recite the verse of the Holy Qur’an on excellence of patience. The Prophet Muhammad (peace be upon him) used to pray for them. When the beloved Prophet Muhammad (peace be upon him) passed away himself, the Caliphs Abu-Bakr, Umar, Usman (Allah be pleased with them) used to do the same thing. (yearly visit)
Reference :
                a. Tafsir Tabari,Tafsir Ibn-Kathir for Quran 13:20
                b. and Tafsir Qurtabi by Imam Tabari, Imam Qurtabi commentary of Surah Ra’d Verse 20.
                c. Shaami states and quotes same hadith in Vol. 1, Baabu Ziyaaratil-Quboor
b. Prophet used to fast every monday, the day our beloved prophet was born [Sahih Muslim, Book 006, Number 2606, Imam al-Bahayqi  in his “Sunnan ul Kubra” (Vol. 4, pg. 300 Hadith no 8182, 8259] (specific day/weekly)
c. Prophet used to fast on 10th of every muharam, the day when moses was rescued and firoun drowned [Sahih Muslim, Volume 2, Page No. 147, Hadith No. 1130, Dar ul Kutab al Ilmiyyah] (specific days/year)
d. Aqiqa for the new borns (sunnah practice) is to be carried out preferable on 7th day (if not then 14 or 21)
[‘Sunanut-Tirmidhee’ (3/38-39), also refer Sunan Abudawood-book of sacrifice/2832)]. (preferable specific days/life time) 
e. Prophet used to visit Jannatul baqi in last part of night. [muslim, kitab us salat, hadith 2126] (specific time)
Umme ‘A’isha reported (that whenever it was her turn for Allah’s Messenger [may peace be upon him] to spend the night with her) he would go out towards the end of the night to al-Baqi’ and say: Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow, you receiving it after some delay; and God willing we shall join you. O Allah, grant forgiveness to the inhabitants of Baqi’ al-Gharqad. Qutaiba did not mention his words:” would come to you”.  (muslim, Book #004, kitab us salat Hadith #2126) 
5. Sandal procession, Placing flowers, piece of cloth on grave and using incense burner/fragrance. 
The Chaadar(Sheet) and Sandal procession is a public event designed to reflect love and respect of the soul of the wali. It is an event whereby homage is paid to the wali, and to his success in the hereafter. Trays are decoratively laden with many Ghilaaf (sheets of material used to cover the grave of the wali), flowers, Itr, Niyaaz and sandal powder. These trays are carried on the head as a mark of respect (This does not constitute Ibaadat in any way). The mureedeen and other devotees of the saint normally prepare the trays. A Shaamyaana (roughly translated as a four – handled shade, awning or umbrella) usually in the colors of the Silsila/order to which the saint belongs, is held aloft by those who are taking part in the procession. It is there to shelter on from the natural elements, viz. The sun and rain. It also lends dignity to the procession. 
The existing Chaadar is replaced with new after washing the grave and the surroundings of any dust/remains from old sandal procession. is The grave is then sprinkled with sandal, atar/perfume and covered with flowers. Their graves are covered with a Chaadar just as we cover the Quran and Kaabah with Ghilaaf. It also displays recognition of the achievement and success of the departed soul. It also dawns on the observer that this is the grave of a beloved of Allah who has reached the ultimate goal of nearness to Allah.
5.1 Permissibility of Spraying water on grave (Ghusl-e-Shareef)
Usually the deniers of tazeem-e-Aulia raise their eyebrows and try to find reasons/slip in every possible act to misled Ummah, though this act is permissible and does not go against Shariah but we considered it to be important to cover and clarify this issue as well as part of the activity carried out during the Urs. Spraying water after burial is sunnah and the permissibile in shariah.
a. It is narrated that Rasoolallah (sallallahu ‘alaihi wasallam) ordered water to be sprayed on the grave of Sa’d. [Ibn Majah, Volume 2, Hadith no: 1551],  Rasoolallah (sallallahu ‘alaihi wasallam) also sprayed water on the grave of his son, Ibrahim. [Mishkat, p.148]
b. The companions sprayed water on the blessed grave of Rasoolallah (sallallahu ‘alaihi wasallam) [Mishkat, p.149]
Imam Ali Qari writes that ‘Allama Tayyibi said “spraying water on the grave is an indication towards the mercy of Allah” [Mirqat Sharh Mishkat, vol. 2, p.278]
c. In another instance Imam ‘Ali Qari writes that ibn Malik said that when it is not raining, it is from the sunnah to spray water on the grave so that Allah may make the grave cool. [Mirqat Sharh Mishkat, vol. 2, p.377]
d. Hazrath shaykh shah abdul aziz muhaddis e dahlwi (rahmatullah alaih) states “Spraying water indicate decent of mercy, cleansing mistakes and washing away the sins. [Hashya Mishkaat, page 123].
e. Imam ibn ‘Abideen Shami writes that it is mandub to spray water on a grave. [Radd al-Muhtar, vol. 1, p.838]
From the above it is apparent that spraying of water is permissible even for an ordinary Muslim, and like any other act, if a sinful get relief due to some act, then for the pious and servants of Allah the same act will lead to increase in their status, rank and blessings of Almighty Allah.
No matter what name is used for this act whether spraying/showering/pouring of water or ghusl, there is no harm it can be done at the burial or after year or after certain lapse of time, it does not in any way clash with sharia. Rather it is an indication of blessings of Allah on inhabitants of the grave.
5.2 Placing green leaves, flowers over the grave
Fresh flowers have life and therefore make tasbeeh and tahleel. Through this tasbeeh etc, reward is attained or punishment is decreased for any ordinary muslim’s grave, and the visitors to a grave/mazaar gain a pleasant fragrance. Therefore, placing them on any muslim’s grave is allowed. Even if the deceased is experiencing punishment, through the blessings of the tasbeeh, it is lessened. The source for this practice is the following hadith:
Narrated Ibn ‘Abbas (radi allahu anhu) : The Prophet ( peace be upon him ) once passed by the two Graves and said, “These two persons are being punished not for a major sin (to refrain from). One of them never saved himself from being soiled with his urine, while the other used to go about with calumnies(to make enmity between friends).” The Prophet (peace be upon him) then took a green leaf of a date-palm tree, split it into (pieces) and fixed one on each Grave. They said, “O Allah’s Apostle (peace be upon him)! Why have you done so?” He replied, “I hope that their punishment might be lessened till these (the pieces of the leaf/branch/twig ) become dry.” [Sahi Bukhari – Book 4,Hadith 215 and 217]
It has been said that the punishment will be lessened because, as long as the twigs are fresh, tasbeeh will be made by the twigs. Based on this Hadith, Ulama have also ruled that reciting the Holy Quran near the grave is Mustahab (preferred because this is more suited to lessen punishment than the tasbeeh of a branch.” (AN/IE/JAH)
Under this very Hadith, the ulema has ruled the permissibility of placing flowers, green plants and fragrance on graves. Alamghiri states, “To place flowers and fragrance on graves is good.” – Kitaabul-Karaahiyat, Vol. 5, Baabu Ziyaaratil-Quboor. (AN/IE/JAH)
Discussing visiting the graves, Shaarni states, “From this and the Ahadith, it is ascertained that placing these things on the graves is Mustahab. The practice of placing branches of the myrtle plant, etc. On graves is modeled on this.” Vol. I, Ziyaaratil-Quboor
 It further states. “The reason for the decrease in punishment is the branches not becoming dry. In other words, through the blessings of them making tasbeeh, the punishment of the grave is lessened, since the tasbeeh of a fresh branch is more complete in comparison to a dry one. This is because there is a kind of life existing in the former.”
Two issues emerge from these Ahadith and extracts of the Commentators of Hadith and Jurists,
1. It is permitted to place every green plant, etc. on the graves of Muslims.The Holy Prophet (peace be upon him) himself placed branches on those graves that were undergoing punishment.
2. The decrease in punishment is through the blessings of the tasbeeh made by the green plants etc, not only because of Rasooullah’s  (peace be upon him) dua. If it was only due to this dua, why was the restriction of “as long as they are dry” mentioned in the Hadith?
Thus, today, if we lay flowers etc, the deceased will surely benefit from this action, Insha Allah. The wisdom behind keeping the graves of general Muslims natural is that when it rains, green grass will sprout and, through the tasbeeh of the grass, the punishment of the deceased will decrease. This proves that placing flowers or green plants on the graves of Believers is allowed.
However, it should be beard in mind that the action which is a remover of hardship for sinners causes an increase in the rank of the pious, e.g. walking towards the Masjid erases our sins but increases the rank of the virtuous. Likewise, some duas eradicate the sins of criminals like us but increase the distinction of the pious. The logic used by the opposition necessitates that the pious should not come to the Masjids or make istighfaar because they are cleansed of sin. Through the tasbeeh of these flowers, the mercy of Allah shall descend more upon their graves just as how it increases by the recitation of the Holy Quran.
5.3 Placing Sheet over grave
Placing sheets (ghilaafs/chaadars) on the graves of the Aulia (freinds of Allah) is permissible because through this, the grandeur of the inmate of the grave becomes apparent to the general public who visit.
1) Allama Shaami writes, “Fatawa Hujja has stated that placing mantles (sheet/covering) on the graves is Makrooh (disliked). However, we say that if today, creating respect within the general public is intended by doing so (so that they may not deem the inmate of the grave with contempt but rather, through these shrouds, respect, admiration and awe is instilled amongst those unaware), then placing sheets is permissible. This is because actions are based on intentions.”
[Raddul-Muhtaar, Vol. 5, Baabul-Karaahiyat, Baabul Labs]
2) The great Shafi scholar and Sufi, Imam Abdul Wahab al-Sharani (rah) writes:
My teacher Ali (rah) and brother Afzal ud din (rah) used to forbid that domes should be build over graves of ordinary people and also to put the deceased in “COFFINS” and also to put sheets over their graves. They used to say that only Prophets and great awliya are deserving for domes and sheets, whereas we should be buried in the feet of people and also in their ways [Al-Anwar al Qudsiya, Page No. 593]
3. Narrated Al-Qasim ibn Muhammad ibn AbuBakr: I said to Aisha! Mother, show me the grave of the Apostle of Allah (peace be upon him) and his two Companions (Allah be pleased with them). She showed me three graves which were neither high nor low, but were spread with soft red pebbles in an open space. [Abu Dawud, Book 20, Number 3214] (the hadith establishes two points, one the graves were little elevated/above the ground and second the red pebbles were laid/spread over the grave)
From the above and from the extract of Shaami it is established that whatever permissible action is done to demonstrate the greatness of the Auliya Allah/Pious is permissible. The source of sheets is that even in the time of Rasooullah (peace be upon him) the Kaaba was covered with the Ghilaaf and he didn’t prohibited this.
further for centuries, there have been very expensive green coverings of silk over the walls covering Rauza Sharif (between the golden grills and encasing wall surrounding the blessed grave) of the Holy Prophet (peace be upon him). The Ghilaaf bearing the Kalima Shareef and other Quranic verses can be clearly seen even today. This Sunnah was in practice from the days of the sahaba and maintained even by the present regime.
No one has disallowed this even until today. There is even a covering on (a structure built over) the Maqaam-e-Ibrahim (the stone on which Hadrat Ibrahim iti!l stood to build the Holy Kaaba).
Why have sheets/structures have been placed over them? Simple: to demonstrate the greatness of these things.
5.4 Using incense sticks/Burner/Fragrance
To light incense sticks (agarbatti) and lobaan in vicinity of the grave’s of the Awliya is made for the benefit of the visitors and gathering which is permissible.
One should bear this in mind that it is done not for the deceased but rather for the comfort of the visitors, as they will feel better in a sweet-scented environment.
The action of doing good deeds for others is also a means of Sadaqa and the deceased also receive the Sawaab of this Sadaqa performed by those who are living. Basically this is an act which is carried out only to create freshness in the air and pleasant/comfortable environment of the visitors.
6.0 Reciting Quran and Zikr near the grave.
1) The Prophet of Allah Said: Recite It (Iqarahu) on (‘Inda) the deceased/dying that means Surah Yaseen. (Sunan Ibn Majah, Kitab Al Janaiz #1438)
The commentator of Sunan Ibn Majah further states:
 قوله ( عند موتاكم )  
His saying : On the deceased/dying — That is to say on the dying or (Aw) after (Ba’ad) death Also. (Sharh Sunan Ibn Majah Al Sanadi , Ibid)
2) It is related that al-`Ala’ ibn al-Lajlaj said to his children: “When you bury me, say as you place me in the side-opening (lahd) of the grave: Bismillah wa `ala millati rasulillah — In the name of Allah and according to the way of Allah’s Messenger — then flatten the earth over me, and read at the head of my grave the beginning of Surat al-Baqara and its end, for I have seen that Ibn `Umar liked it.”
References 1. Narrated by Bayhaqi in al-Sunan al-Kubra (4:56), 2. Ibn Qudama in al-Mughni (2:474, 2:567, 1994 ed. 2:355) 3. al-Tabarani in al-Kabir, and Haythami said in Majma` al-zawa’id (3:44) that the latter’s narrators were all declared trustworthy.
3) Referring to the hadith about placing of green twigs on grave mentioned in earlier section, it is established that green twigs/leaves/flowers will be beneficial for inhabitant of grave until the time the they remains green/fresh due to their dhikr. Certainly the dhikr of living being, Human, and Quran is more virtues and beneficial than fresh flowers. The dhikr in the vicinity is beneficial for both the reciter and inhabitant of grave.
7.0 Kissing hands of shaykh, descended of Wali and Graves:
Kissing is sign of love, respect  and honor. Some people say that to kissing the hands and the feet of the shaykh and grave of wali whose URS is being celebrated is Shirk (associating partners with Allah). 
We fail to understand how a kiss becomes ibadah and sign of Elah/divinity??
There are ample of ahadith which establishes permissibility of kissing hands, feet and graves of pious which has been practice of Ahle Bait and the Sahaba-e-Ikraam who even used to kiss the hands & the feet of one another in honor and respect.
In general there are five kinds of kisses:  a. The kiss of affection and love like a father kissing his son,  b. The kiss of meeting (mulaqat) like a Muslim kissing another Muslim on meeting one another,  c. The kiss of love and regard like a son kissing his parents,  d. The kiss of friendship, when someone kisses his friend, and  e. The kiss of sensual love, like the husband kissing his wife or vice versa.  Some have added another kind of kiss as a mark of religious sanctity like of the Hajar-e-Aswad. (Alamgiri) 
Apart from the above mentioned types, we also notice one more type kiss which is generally related with worldly success or achievement, to name a few winner kissing a winning trophy, parents of children kissing progress card to encourage children, kissing a new car out of excitement, kissing much awaited letter or dreamt employment offer and so on.
Few Ahadees are mentioned below proving permissibility of subject matter which includes hadith on the following.
a) Kissing the children b) Kissing hands and feet of prophet (peace be up him) c) Kissing Hajr-e-aswad d) Kissing the blessed relics e) Kissing the Quran f) Kissing the dead
1. Abu Hurayra razi allahu anhu said, “The Messenger of Allah, may Allah bless him and grant him peace, kissed Hasan ibn ‘Ali while al-Aqra’ ibn Habis at-Tamimi was sitting with him. Al-Aqra’ observed, ‘I have ten children and I have kissed any of them.’ The Messenger of Allah, may Allah bless him and grant him peace, looked at him and said, ‘Whoever does not show mercy will not be shown mercy (Al adab al Mufrad, under chapter looking after children 50:91)
2. A Jew asked his companion to take him to the Prophet (peace be upon him). When they met him, they inquired of him about the nine clear signs (given to Moses); this was followed by the recital of the relevant Hadith. This made the issue quite clear. In the end both of them kissed his hands and feet and said: We bear witness that you are indeed a Prophet. Transmitted by Tirmidhi. {Al-Tirmidhi Hadith, Hadith 280}
3. Usama ibn Sharik (radi allahu ‘anhu) narrates : “I came to see the Prophet (sallallahu ‘alaihi wasallam) while his Companions were with him, and they seemed as still as if birds had alighted on top of their heads. I gave him my Salaam and I sat down. [Then Bedouins came and asked questions which the Prophet answered.] … The Prophet (sallallahu ‘alaihi wasallam) then stood up and the PEOPLE STOOD UP. They began to kiss his hand, whereupon I took his hand and placed it on my face. I found it more fragrant than musk and cooler than sweet water.”(Narrated by Abu Dawud [#3855], Ti[2038 – hasan sahih], Ibn Majah [3436], al-Hakim [4:399], and Ahmad [4:278]. Al- Hafiz Imam Bayhaqi cites it in Branch 15 of his Su’ab ul-iman entitled : The Fifteenth Branch of Faith, Namely A Chapter On Rendering honor To The Prophet, Declaring His High Rank, And Revering Him Vol. 2 p.200 [#1528])
4. When we went to Medina, we hurried out of our vehicles and started kissing the hands and feet of the beloved Prophet References: 1. Abū Dāwūd, Sunan, b. of adab (good manners) 4:357 (#5225) 2. Bayhaqī, as-Sunan-ul-kubrā (7:102) 
5. Suhayb said, “I saw ‘Ali kiss the hands and feet of al-‘Abbas.”  Reference: Al-Adab al-Mufrad Al-Bukhari by Imam Bukhari. Greetings Chapter 445 Hadith No 976
6. Anas was asked, “Did you touch the Prophet, may Allah bless him and grant him peace, with your hand?” He replied, “Yes,” so they kissed it.  Reference: Al-Adab al-Mufrad Al-Bukhari by Imam Bukhari. Greetings Chapter 445 Hadith No 974
7. Ahmed bin Hamdan al-Qasaar said that he saw Muslim bin Hajjaj (rah) i.e Imam Muslim R.A coming in the court of Imam Bukhari (rah) and kissed his forehead, “THEN HE ASKED HIS PERMISSION TO KISS HIS FEET” he then said: O Teacher of Teachers master of traditionalists and grand scholar on hadith weaknesses. [Al Bidayah wan Nihayah (11/33), Published by Maktaba al Ma’rif, Beirut, Lebanon]
8. It is in Hadith – Narrated by Naafi’ (razi allahu anhu) He said: I saw Ibn Umar (razi allahu anhu) touch the Stone with his hand then he kissed his hand. He (Ibn Umar – razi allahu anhu) said, I have never ceased to do this since I saw the Messenger of Allah (peace be upon him) do it. (Muslim – 1268).
9. Ibn `Umar used to touch the seat of the Prophet’s minbar and then wipe his face for blessing. al-Mughni 3:559; al-Shifa’ 2:54; Ibn Sa`d, Tabaqat 1:13; Mawsu`at Fiqh `Abdullah ibn `Umarp. 52.
10. Abd Allah ibn Ahmad said: “I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet’s bowl (qas’a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it.” I say: Where is the quibbling critic of Imam Ahamad now?
It is also authentically established that ‘Abd Allah asked is father about those who touch the pommel of the Prophet’s e pulpit and touch the wall of the Prophet’s e room, and he said: “I do not see any harm in it.” May Allah protect us and you from the opinion of the Khawarij and from innovations!
[ Al-Dhahabi, Siyar A’lam al-Nubala’ (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]
11. It is stated in Durra Mukhtar’ that Hadrath Farooq-e-Azam Omar bin Khattab (Radiallahu tala anhu) used to take, kiss each page of Holy Quran every morning and say, “This is the command of my Lord Allah SWT and His manifesto.” Similarly Hadrath Uthman bin ‘Affan (Radiallahu tala anhu) used to kiss the Holy Quran and keep it on his face, to obtain blessings of it. Ref: Durre Mukhtar’ Vol. No: 5, Pg. No: 272. 
12. Narrated ibn abbas and aisha: Abu Bakr razi allahu anhu kissed (the forehead of) the prophet sallelahu alaihiwa sallam when he passed away. {Sahih Al-Bukhari – 7.610}
13. Abu Bakr razi allahu anhu kissed the prophet sallelahu alaihiva sallam when he passed away, Tirmidi and Ibn Majah transmitted it {Al-Tirmidhi Hadith – 508}
14. The Prophet, peace be upon him, kissed ‘Uthman ibn Maz’un after his death {Fiqh-us-Sunnah – 4.16}
15. Dawud ibn Salih said: “[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: “Do you know what you are doing?” When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: “Yes; I came to the Prophet, not to a stone., ref:  a. Ibn Hibban in his Sahih,  b. Ahmad (5:422) c. Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa’id (5:245 and 5:441 #5845 Book of Hajj, “Section on the honoring of the dwellers of Madina, chapter on placing one’s face against the grave of our Master the Prophet ” and #9252 Book of Khilafa, “Chapter on the leadership of those unworthy of it”),  d. al-Hakim in his Mustadrak (4:515); e. both the latter and al-Dhahabi said it was sahih. f. It is also cited by al-Subki in Shifa’ al-siqam (p. 126)  g. and leader of salaf Ibn Taymiyya in al-Muntaqa (2:261f.)
8.0 Feeding people (Niaz)
To send Esaale Sawaab (passing on reward) to the living or souls of the deceased is permissible is Islam. This can be carried out in any form, such as passing reward of durood, salaam, prayers, fasting, charity, feeding others, recitation of Quran, Umrah and Hajj. The reward reaches the person whom it is passed to, which is proven from the Quran, Hadith and rulings of the Jurists (Fuqahaa). There are ample of Ahadith which describes the excellence of such acts. Generally no one has any objection on passing of reward by feeding others which is considered as one of best traits of islam. There is hadith in Sahi Bukhari, Narrated ‘Abdullah bin ‘Amr: A man asked the Prophet, “What Islamic traits are the best?” The Prophet said, “Feed the people, and greet those whom you know and those whom you do not know [Sahi Bukhari, book 74, Hadith 253]
When this trait is carried out with intention to pass on reward in general it is termed as Fatiha, and when the same activity is carried out for Awlia/pious, it is then termed as Niaz. So, Niaz is basically a trait of serving food to others with the intention of passing on reward to soul of Awlia, and most of the time it includes passing on reward to all the prophets, companions, pious and to all the muslims along with the inhabitant of the grave for whom this trait is carried out in particular. Few people misinterpret the word “Niaz” and misguide innocent muslims quoting that this act is shirk/biddah and carried out to please the awliya and compare the act with the sacrifice/believes of non-believers who worship gods besides Allah. They do not understand the difference between Allah, Ahlullah, Ghairullah, muslims and not muslims, which we can only say is their ignorance and incomplete understanding of Islam.
A complete and detailed chapter is available on “Passing on Reward to Muslims and it forms, passing on reward through feeding others”, link of the same is given at the end of this article. Insha-Allah reader will find it very helpful which will shed more light on the topic. 
Secondly, most of the visitors are non residents of the city and gather for the particular event of URS. By arranging food for them will help them to avoid facing any hardships which is again a sadaqa.
9.0 Sima/Qawwali:
Sima falls into that sharia classification of acts which are technically called as ‘Mubah’, which mean that they are Permitted by the Shariah, but have no religious value or significance. For a good purpose it is permissible, but if it is used for an undesirable or an evil purpose, then it becomes forbidden.
The permissibility of Sima is derived from the following:
a. Narrated Umme Aisha: Abu Bakr came to my house while two small Ansari girls were singing beside me the stories of the Ansar concerning the Day of Buath. And they were not singers. Abu Bakr said protestingly, “Musical instruments of Satan in the house of Allah’s Apostle !” It happened on the ‘Id day and Allah’s Apostle said, “O Abu Bakr! There is an ‘Id for every nation and this is our ‘Id.” [Sahi bukhari, book of festivals#Hadith 72, book of merits and virtues of prophet#Hadith730, Sahi muslim, book of prayers#1940,]
b. Once, on an Eid day, some Abyssinians were giving a song and dance performance right on the premises of the Prophet’s Mosque in Medinah. Bibi Aisha . r.a. narrates that the Prophet asked her if she would like to watch it. She agreed and both she and the holy Prophet watched it for quite a while. [Sahi muslim, book of prayers#1943]
c. Another hadith, Narrated Umme Aisha: Allah’s Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, “Musical instruments of Satan near the Prophet (p.b.u.h) ?” Allah’s Apostle (p.b.u.h) turned his face towards him and said, “Leave them.” When Abu Bakr became inattentive, I signalled to those girls to go out and they left. It was the day of ‘Id, and the Black people were playing with shields and spears; so either I requested the Prophet (p.b.u.h) or he asked me whether I would like to see the display. I replied in the affirmative. Then the Prophet (p.b.u.h) made me stand behind him and my cheek was touching his cheek and he was saying, “Carry on! O Bani Arfida,” till I got tired. The Prophet (p.b.u.h) asked me, “Are you satisfied (Is that sufficient for you)?” I replied in the affirmative and he told me to leave. [Sahi bukhari, book of festivals, Hadith 70, sahi muslim, book of prayers#1942] ( the above hadith are recorded in sahih hadith books with multiple narrations and different chains and does not leave any room for controversy)
d. Umme Aisha may Allah be pleased with her, said, “Poetry can be beautiful or ugly; so take what is beautiful and leave what is ugly. I have related some of the poetry of Ka’b ibn Malik, including an ode of some forty verses or less than that.”
[Al-Bukhari, Al-Adab Al-Mufrad, Number 863, Sahih]
e. Abdullah ibn Umar reported: The Messenger of Allah, peace be upon him, said, “Poetry is in the same position as speech; the beautiful among it is like beautiful speech, and the ugly among it is like ugly speech.”
[Al-Bukhari, Al-Adab Al-Mufrad, Number 862, Sahih]
f. ‘Amr b. Sharid reported his father as saying: One day when I rode ehind Allah’s Messenger (may peace be upon him), he said (to me): Do you remember any Poetry of Umayya b. Abu Salt. I said: Yes. He said: Then go on. I recited a couplet, and he said: Go on. Then I again recited a couplet and he said: Go on. I recited one hundred couplets (of his poetry). This hadith has been reported on the authority of Sharid through another chain of transmitters but with a slight variation of wording.  
[Sahih Muslim, Book 28, Number 5602]
g. Imam gazali states in Keemia-e-Sadat, page 408: The music which brings you towards BAD is haram..and the one which brings closer to ALLAH is halal (these are not the eaxct words..but the gist) [KEEMIA E SADAT ,adabi duniya publications, New Delhi,India] at page 358 He imam gazali r.a detailed types of permissible instruments which include flute, daf, drum (with ropes) etc which does not intimate instruments of drunkyards.
In the light of the above evidences if use music and poetry done for good purpose and lawfully then it is permissible and for undesirable and evil purpose then it is haram. The real Sama/Qawwali is that which relates to the situation where love of Allah Ta’ala will reach the point of an devoted love (Ishq). In this case, Sama is not only permissible, but it becomes extremely necessary for such a person.
Everything or act that increases the friendship or love of Allah Ta’ala obviously becomes the object of a plenitude of spiritual recompense and this is why the Sufis’ attach so much importance to it.
Sama/Qawwali is, in reality a means of increasing the brightening light of the burning flame of the love of Allah and it has a tremendous spiritual effect on the listeners. Many a Sufi undergoes a state of unveiling of spiritual divine mysteries. When such states coming from the world of the unseen thus become overwhelming, the Sufis experience a particular kind of spiritual state of transformation which is called ‘wajd’ or spiritual ecstasy.
In order to limit it to certain boundaries, Fuqah have drawn a clear line and conditions for Qawwali (Sima).  Respecting the ruling of Ulema, the Sima is permissible if its conditions are met. This is for the Ahl (capable/men of piety as per the Shariah) as agreed upon by the expert Scholars and glorified Saints (Awliya’) of Allah (Allah is pleased with them all). 
The conditions are: 
1. In the assemblies of these persons, there should be no beardless person (child/immature) when singing.
2. All of them should be only of one gender. In their assemblies, there should be no lovers of this world (Dunya) and no sinner.
3. The singer should sing only for the sake of Allah SWT and should have no desire for money or food.
4. These pious persons should not have gathered there for having food.
5. When they stand up in a state of ecstasy (Wajd), they should get up only when they have lost control (Maghlub ul Haal).
6. They should express only that Wajd, which is true.
For those pious people who fulfill all these conditions, listening to Qawwali is permissible and allowed (jayaz and Mubah). Those who do not fulfill the above conditions should avoid listening to Qawwali.
10.0 Concluding the extract of article through single Hadees.
Narrated ‘Uqba bin ‘Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, “I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things.” [Sahi Bukhari, Book of funerals/Al Janiaz 23, Hadith 428]
If sermon/religious advice is not permissible in the vicinity of graveyards, where did the prophet gave sermon? there was neither masjid or Eidgah nor any special occasion apart from the visiting the martyrs of uhud! from where did the pulpit came in graveyard? was the pulpit was brought from somewhere else for this specific purpose? and what was the necessity of specifically mentioning the crowd visiting the graves that “I am not afraid that you will worship others along with Allah after my death” at this particular occasion?
This is because the visit was made with complete preparation, the time/date was specified and informed to all because of which the Muslims gathered and visited along with the prophet, the sermon was given standing on pulpit brought from madina (or some other place) to the gathering. Further, the knower of unseen, peace of our hearts, our beloved prophet was aware that this sunnah of visiting graves in gathering and giving sermon will also be practiced by the loving ummah, so by mentioning about the “shirk” our prophet made it very clear to entire ummah that if anyone notices similar deeds in ummah do not ever assume that they are involved in shirk nay my ummah will never worship graves or anything besides Allah, this is my very practice which they will follow till the day of judgment, thus closing down all doubts and doors of shirk.

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