Unity Is Only Achieved Through Tawheed, By Ibn Taymiyyah

Ibn Taymiyyah said:

“The Polytheists have many dissensions and sects in their faith. As a matter of fact Polytheism and innovation always cause division and dissension.

Each polytheistic tribe of Arabia had its own god which was loathed by other tribes. Some of these followed different laws. For example, the Madinan’s polytheists invoked Manaat and disliked to perform tawaaf between Safa and Marwah. The Quraan later commanded them to do so.

Those falling prey to polytheism cannot have unity. This is evident from the conduct of those who take the graves and places associated with the Messengers and the pious as mosques. Each group of theirs visits a place which is not sacred for the other group.”

[Mukhtasar Iqtidhaa’ Al-Siraat Al-Mustaqeem, p. 182]

Seeking Benefit From The Dead, By Ibn Al-‘Arabi (Al-Maaliki)

After mentioning the virtue of visiting one’s brother for the sake of Allaah, Ibn Al-‘Arabi said:

“This applies if he is alive. If he is dead, it is permissible to visit his grave too and to pray for mercy for him so that the deceased may benefit from the living (by his du’aa). But he should not seek to benefit from the deceased, because this is an innovation.”

[Quoted in Fath Al-Baaree, 3/65]

Understanding The Intercession Of The Day Of Judgement

It is true that on the Day of Judgement, some humans will intercede for others, e.g, the Prophets, the martyrs, the highly righteous and others. But these intercessions will take place with two conditions:

1) With the permission of Allaah(i.e, that Allaah is pleased with the one who is interceding and gives him permission).

2) They will only intercede on behalf of those whom Allaah is pleased with.

The proof for these two conditions are found in the Quraan:

1) Allaah says, “Who is he that can intercede with Him except with His permission.” [2:255 – Also known as aayat Al-Kursee]

2) “They cannot intercede except for him with whom He (Allaah) is pleased.” [21:28-29]

BOTH these conditions are needed. Intercession is of no avail if one of these two conditions are missing. For example, the intercession of Prophet Nooh (as) on behalf of his son was rejected as was the intercession of Prophet Ibraheem (as) on behalf of his father.

The wisdom behind these two conditions is that it keeps the hearts attached to Allaah, turned to Him, submissive to Him, and humble to Him, as He is the One who grants intercession. So we should attach our hearts to Him, and not to others besides Him for intercession.

The Grave Of Daanyaal

Some people say its virtuous to visit the graves of dead people. To them we relate the following narration:

During Umar’s caliphate, the grave of Daanyaal (Daniel) was discovered and dug up in the land of Tustar. The governor of that region, Aboo Moosa (ra), wrote to ‘Umar (ra) informing him about the situation. ‘Umar knew that people would now most likely go to the grave of Daanyaal and become tempted to worship him, or at least perform acts of religious innovation.

Therefore, in order to protect the people from falling into acts of innovation and polytheism, ‘Umar wrote the following letter to Aboo Moosaa:

“During the day, dig thirteen graves. Then during the night, bury him in one of those graves, and cover his grave with dust, so that people do not become tempted by him.”

[Al-Fataawa, 15/90]

Venerating Graves Is Haraam, By Ibn Hajar Al-Makkee Ash-Shaafi’ee

Ibn Hajar Al-Makkee Al-Haytamee Ash-Shaafi’ee said:

“The 3rd, 4th, 5th, 6th, 7th, 8th and 19th major sin is to take graves as masjids, to place seats on them, to take them as idols, to make tawaaf around them and to pray to them.”

He also said:

“All of these six from the major sins are found with the statements of some Shaafi’ee scholars and it is as if these (major sins) are taken from the hadeeth, for the issue of taking a grave as a masjid for example is clear because he, meaning the Prophet (saw), cursed whoever does that and he (saw) viewed the one who does that at graves to be of the worst of creation with Allaah (swt) on the day of Judgement…

Our companions (from the Shaafi’ee madhdhab) say: it is haraam to pray to te graves of the Prophets and awliyaa, such as praying on them, tabarruk (seeking blessings) and glorifying them. The status of this action is that it is a manifest major sin… Such as placing seats on graves out of glorification, seeking blessings (tabarruk) from them and likewise making tawaaf around graves…”

Doing Du’aa To Other Than Allaah

Proof One:

The Prophet (saw) said, “Du’aa is ibaadah (worship).” [Aboo daawood]. And as every Muslim knows, ‘none has the right to be worshipped besides Allaah’.

This narration shows that doing du’aa to other than Allaah is unlawful and nothing short of shirk, as you are directing an act of worship (du’aa) to other than Allaah. And Allaah clearly mentions this prohibition in the verse, “Invoke not anyone along with Allaah.” [72:18] So he who directs an act of worship to other than Allaah has committed shirk (an act of associating partners with Allaah).

Proof Two:

Allaah says: “To You alone we worship, and to You alone we ask for help.” [1:4] This verse has many fascinating points which stress that only Allaah should be called upon for help. (1) Firstly, Allah repeats the word “iyyaaka (to You alone)” twice, and did not mention it only once by saying, “To You alone we worship and ask for help.” This is in order to emphasise that worship and seeking aid is solely for Allaah alone. (2) Secondly, we look at the structure of the sentence. A normal sentence would be phrased as “We worship You and we ask help from you.” where the doer of the action comes before the object. However the structure of the aayah has been phrased such that the object “You” is mentioned first then the doer and verb “we worship”. This is called “Al-hasr” (restriction/limitation) in the Arabic language, which in this case means to negate the performance of acts of worship to other than Allaah (swt). (3) Thirdly, we see that Allaah not only says “To You alone we worship” but also brings out  specific type of worship and stresses it again, by adding, “and to You alone we ask for help.” In this way, Allaah shows us the importance of this specific type of worship, as even though seeking aid is worship, and we have already stated we worship Him alone, Allaah brings it out again to emphasise its importance. (4) This statement is repeated at least 17 times a day. We say it again and again to as to drill it in ourselves that we only ask Allaah for help.

Proof Three:

Nay, the inhabitants of the graves cannot even hear the one doing du’aa to them. Allaah says: “The living and the dead are not alike. Allaah makes hear whoever He wishes hear, but you cannot make those in their graves hear.” [35:22]

Here, Allaah explains to the Prophet (saw) that he cannot make the rejecters of faith hear the message (as they are dead in heart and in spirit) any more than he can make those in their graves hear what is spoken to them. (See Tafseer At-Tabaree 21/36)

Proof Four:

Allaah says: “Verily, you cannot make the dead to hear, nor can you make the deaf to hear the call, when they flee, turning their backs.” [27:80]

Here, Allaah addresses the Prophet (saw) reminding him that he cannot make the disbelievers hear his invitation to Islaam, for they are like the dead who do not hear either.

Proof Five:

We also have the ahaadeeth which show that the dead cannot hear. The Prophet (saw) said: “Allaah has angels who travel about the earth; they convey to me the peace greetings from my Ummah.” [Aboo Daawood, from Ibn Mas’ood]

If he (saw) could hear it directly there would be no need for the angels to convey it to him. So since the best of creation cannot hear our pleads and our conversation, it hold even more true that those of lesser status than the Prophet (saw) cannot even have this feature of hearing us.

Proof Six:

Allaah says: “And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the date-stone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them.” [35:13-14]

So this verse proves the following four points: (a) The dead cannot hear, as it was the dead pious people whom the Mushriks used to call upon for help. (b) Even if they could hear you, they cannot even grant your request. (c) They will disown your worship of them. (d) And furthermore, this verse proves that du’aa is a form of worship, as the verse is talking about ‘calling upon’ others for help, and how those called upon will disown your worshipping them.

Proof seven:

So since it is established that not even the prophet can hear us, we realise the foolishness of calling out to him (saw) or other than him (saw). And this is even shown in the aayah where Allaah says: “And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?” [46:5]

Proof Eight:

Indeed we worship none but Allaah, and we have our complete trust in Him, as he says: “… if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes it to reach whomsoever of His slaves He will…” [10:107]

And there are numerous other verses that prove doing du’aa to other than Allaah is futile including 35:13-4

The Prophet’s Keenness To Prevent His Ummah From Falling Into Shirk

The ahaadeeth mentioned in the previous post show the Prophet’s keenness to protect his Ummah from all forms of shirk, especially those related to the dead, to the extent that even visiting graves was absolutely forbidden in the early years of Islaam in order to prevent the graves from becoming mediums of shirk.

Visiting graves was only made permissible after tawheed (monotheism) was firmly established in the hearts of the Sahaabah.  The Prophet (saw) said:

“I used to prohibit you from visiting graves. But now visit them, for surely they are reminders for the next life.” [Saheeh Muslim]

Ibn Al-Qayyim said:

“Allaah’s Messenger (saw) had prohibited the men from visiting the graves so as to prevent it (the graves) from becoming a medium (of shirk). So when the tawheed (worship for Allah alone) was established in their hearts, he (saw) permitted them to visit the graves in the manner he prescribed – and he forbade them from saying hujr (obscenity/falsehood) at the graves.” [Igaathat Al-Afhaan, 1/218]

The Purpose Of Visiting Graves:

So visiting graves is done for two purposes (1) to remember death, and (2) to send salutations of peace to the dwellers of the graves as occurs in Saheeh Muslim.

As for the innovated form of visiting graves then it includes (1) visiting graves to seek help from its inhabitants, and (2) visiting the graves with the intention of worshipping Allaah at the graves, like doing du’aa, salaah, charity, reciting the Quraan, sacrifice etc., as these are all acts of worship, and the Prophet (saw) forbade taking graves as places of worship (Bukhaaree, Muslim, Ahmad and others).

Why Worshipping Allaah At Graves Is Haraam

He (saw) warned against performing any form of worship near graves when he (saw) said, “Do not take graves as places of worship, for I forbid you from doing that.” [Saheeh Muslim] and “The most evil of people are those upon whom the Hour will come when they are still alive and those who take graves as places of worship.” [Bukhaaree & Ahmad]

So any act of worship is forbidden to be done near graves, even though it is directed towards Allaah (swt) (1).

The wisdom behind this is to close the door to shirk. It would have been easy for Shaytaan to fool those who worship near graves, into worshipping the dead buried in those graves – just as he deceived the people of Nooh into committing shirk by first convincing them to erect idols near their places of worship and then eventually causing the later generations to worship those idols.

Ibn Al-Qayyim said:

“There are several ways in which Shaytaan fooled the Mushrikeen onto idol worship. He played with every nation in accordance with their mind set and way of thinking.

He invited some people to idol worship through honouring the dead (2). These people sculptured idols in the shape of the righteous as had occurred with the people of Nooh.

This is why Allaah’s Messenger (saw) has cursed those who make masjids on graves and he forbade salaah at graves.”

[Igaathat Al-Afhaan, 2/222-223]

Footnotes:

(1) So imagine the seriousness of the evil deed if the act of worship was directed to the person in the grave!

(2) See this post: The Origin Of Shirk: Venerating Graves

The Origin Of Shirk: Venerating Graves

The innovation of the grave-worshippers corrupted the beliefs of many people and led them to fall into major shirk. Hence why the Divine Legislation explained the corruption of all means that lead to shirk, amongst them the decoration of graves.

As Al-Badawee said, as is found within the notes of As-Suyootee to Sunan An-Nisaa’ee:

“The origin of shirk is that it began from the glorification of graves and being turned towards (to worship)” (1)

Imaam Waleeullaah Ad-Dehlawee said:

“They (those with lack of knowledge and understanding of the deen) also believe in venerating graves and thus have been tested with different types of shirk, innovation and superstitious beliefs and so distortion and resembling (the disbelievers) became settled within them and penetrated their souls.

This was to the extent that the ruling of the Saheeh hadeeth was applied to them, “You will surely follow the ways of those before you…” It is therefore a calamity and a tribulation when a group of Muslims, in name, fall into this, may Allaah help us out of this.” (2)

He also said, describing their deeds:

“Observing past customs and common traditions of food, drink and clothing and adhering to these customs just as one would adhere to the regulations of the Sharee’ah…” (3)

Footnotes:

(1) Haashiyat Sunan An-Nisaa’ee, 2/42

(2) Al-Fawz Al-Kabeer, p. 26

(3) Tawiyatul Imaan, p. 42

From the Shirk Of The Soofees, By Shaykh Saalih As-Suhaimee

From among the affairs of shirk are those Soofee deviated paths such that they claim that their shaykh has the ability to bring about good or remove harm even to the extent that some of the blind followers seek the Soofee shaykh’s mucus and sputum and they eat from it (seeking blessings)!

It may be that the Soofee shaykh orders that the water he uses to take a bath in, is used to drink seeking his blessings, even though, that water has passed over his naked body and private parts. This is clear shirk where Allaah will not accept any excuse for.

I remember when I was young, in Madeenah, during the eighties (1380’s AH), there was a man who was trialed, maybe he was possessed. People would come to him in the Prophet’s mosque with their cups of water such as a child would come thinking he has failed his exams and the Soofee shaykh would spit in his cup and the boy would drink it hoping it would bless him to pass his exams.

The Impermissibility Of Plastering Graves

Jaabir reported:

“The Messenger of Allaah forbade that the graves should be plastered (made into permanent structures), used as sitting places (for the people) or building over them.”

[Muslim]

In another narration, Jaabir narrated:

“The Messenger of Allaah forbade that the graves should be plastered (made into permanent structures) and that they be written on.”

[Aboo Daawood & Tirmidhee]

Imaam Maalik said,

“Plastering graves is detested and so is building over them…“

[Al-Mudawwana, 1/189]

For more info on the position of Imaam Maalik (and his followers) refer to Tafseer Al-Qurtubee, 10/380, and Fath Al-Majeed, p. 323.

Al-Aloosee Al-Hanafee said:

“I have seen those who allow what the ignorant do at the grave of the dead pious such as honoring graves, building tombstones over graves… All of that is opposition to Allaah and His Messenger (saw) and innovating in the Deen that which Allaah did not permit.”

[Rooh Al-Ma’aanee, 15/239-240]

For more info on the position of the Hanafees refer to Badaa’i As-Sanaa’i 1/320

Ibn Qudaamah said:

“Because that is from the adornment of the dunyaa and the dead have no need for taht whatsoever.“