This excerpt is taken from Sheikh Ghulam Mustafa Zaheer Amanpuri's book The Shariah Status of Blessings.
The prohibited and illegitimate forms of intercession and seeking blessings lead to polytheism and innovation. Seeking blessings from the graves of saints and righteous people is forbidden and an innovation. This reprehensible act is a bridge to polytheism. When seeking blessings from the blessed grave of the Prophet ﷺ is not permissible, then how can it be permissible from anyone else's grave, especially when the blessings are specifically associated with the blessed person of the Prophet ﷺ. In the best of generations, there is no example of seeking blessings from graves; rather, this is a theory borrowed from the Rafidah.
Allama Ibn Qayyim, may Allah have mercy on him (751 AH), says:
[قال شيخنا قدس الله روحه: وهذه الأمور المبتدعة عند القبور مراتب، ابعدها عن الشرع: أن يسأل الميت حاجته، ويستغيث به فيها، كما يفعله كثير من الناس. قال: وهؤلاء من جنس عباد الأصنام، ولهذا قد يتثمل لهم الشيطان فى صورة الميت أو الغائب كما يتمثل لعباد الأصنام. وهذا يحصل للكفار من المشركين وأهل الكتاب، يدعو أحدهم من يعظمه فيتمثل له الشيطان أحياناً. وقد يخاطبهم ببعض الأمور الغائبة. وكذلك السجود للقبر، والتمسح به وتقبيله.والمرتبة الثانية: أن يسأل الله عز وجل به. وهذا يفعله كثير من المتأخرين، وهو بدعة باتفاق المسلمين. الرابعة: أن يظن أن الدعاء عند قبره مستجاب، أو أنه أفضل من الدعاء فى المسجد فيقصد زيارته والصلاة عنده لأجل طلب حوائجه. فهذا أيضاً من المنكرات المبتدعة باتفاق المسلمين. وهى محرمة، وما علمت فى ذلك نزاعاً بين أئمة الدين وإن كان كثير من المتأخرين يفعل ذلك، ويقول بعضهم: قبر فلان ترياق مجرب.والحكاية المنقولة عن الشافعى أنه كان يقصد الدعاء عند قبر أبى حنيفة، من الكذب الظاهر]
Our teacher (Shaykh al-Islam Ibn Taymiyyah) may Allah sanctify his soul said: There are many levels of innovations related to graves. The most severe level, which contradicts the Shariah, is to ask the deceased for fulfilling one’s needs and to seek help from them, as many people do. These people are like idolaters. This is why sometimes Satan appears before them in the form of a deceased person or someone who is not present, and he does the same with idolaters. This also happens with polytheists, disbelievers, and the People of the Book. They call upon a revered personality among them, and Satan appears before them in that form and sometimes even informs them of some unseen matters. ...... Prostrating to graves, touching them with the intention of seeking blessings, and kissing them also belong to this category. ...... The second level is to pray to Allah through the intercession of the people of the grave. Many later scholars do this. There is consensus among Muslims that this act is an innovation. ...... The fourth level is that a person believes in the acceptance of prayers near the grave of a pious person or thinks that praying there is superior to praying in a mosque, and with this belief, he visits the grave and prays there to fulfill his needs. There is consensus among Muslims that this act is also among the innovative and reprehensible deeds, which are forbidden. I am not aware of any disagreement among the Imams of the religion regarding this. However, many of the later scholars are involved in this. Some even say that the grave of so-and-so is a proven cure. The narration about praying near the grave of Imam Abu Hanifa, may Allah have mercy on him, regarding Imam Shafi’i, may Allah have mercy on him, is clearly false.
Reference: Ighathat al-Lahfan min Masaid al-Shaytan: 217/1-218
Argument No. ①
Hafiz Sakhawi wrote about the condition of Sayyiduna Hamza, may Allah be pleased with him:
[جعل على قبره قبة ، فهو مزار ويتبرك به]
A dome was built over the grave of Sayyiduna Hamza, may Allah be pleased with him, which is his shrine, and people seek blessings from it.
Reference: (Al-Tuhfa Al-Latifah fi Tarikh Al-Madina Al-Sharifa: 307/1)
Building domes over graves is an innovation and invention of the Rafidah. Obviously, those who build domes intend to seek blessings and benefit from the graves.
According to Ahl al-Sunnah wal-Jama'ah, building domes over graves is unanimously forbidden and sinful. It is the act of the innovators, whereas in the best of generations, there was nothing like this.
Argument No. ②
Hafiz Zahbi, may Allah have mercy on him, narrates an incident as follows:
[روي عن أبي بكر بن أبي علي، قال: كان ابن المقرئ يقول: كنت أنا والطبراني، وأبو الشيخ بالمدينة، فضاق بنا الوقت، فواصلنا ذلك اليوم، فلما كان وقت العشاء حضرت القبر، وقلت: يا رسول الله الجوع، فقال لي الطبراني: اجلس، فإما أن يكون الرزق أو الموت، فقمت أنا وأبو الشيخ، فحضر الباب علوي، ففتحنا له، فإذا معه غلامان بقفتين، فيهما شيء كثير، وقال: شكوتموني إلى النبي صلى الله عليه وسلم؟ رأيته في النوم، فأمرني بحمل شيء إليكم]
It is narrated from Abu Bakr bin Abi Ali that Ibn Maqri used to say: I, Imam Tabrani, and Imam Abu al-Sheikh were in Madinah Munawwarah, and we fell into hardship. We started continuous fasting (wisaal). At the time of Isha, I came near the Prophet's grave and said: O Messenger of Allah! Hunger? Imam Tabrani told me: Sit down, either provision will come or death. Abu al-Sheikh stood up and went to the Bab al-Alawi and opened the door for them. Suddenly, it was seen that two young men were with them, carrying two baskets full of many things. Imam Tabrani said: You people complained to me about the Holy Prophet, peace be upon him. I saw you in a dream, and the Prophet, peace be upon him, ordered me to bring something for you.
Reference: Tadhkirat al-Huffaz: 122/3, Siyar A'lam al-Nubala: 400/16-401, Misbah al-Zulam by Abu Abdullah Muhammad bin Musa bin al-Numan (d. 683 AH), p. 61
This is an unauthenticated and false incident.
Argument Number ③
Imam Ibn Hibban, may Allah have mercy on him, says:
[قد زرته مرارا كثيرة وما حلت بي شدة في وقت مقامي بطوس فزرت قبر علي بن موسى الرضا صلوات الله على جده وعليه ودعوت الله إزالتها عني إلا أستجيب لي وزالت عني تلك الشدة وهذا شيء جربته مرارا فوجدته كذلك أماتنا الله على محبة المصطفى وأهل بيته صلى الله عليه وسلم الله عليه وعليهم أجمعين]
At a place called Tus, I have visited the grave of Ali bin Musa Reza many times. Whenever I faced difficulty, I came to the grave of Ali bin Musa Reza and prayed to Allah Almighty. Allah, the Lord of Glory, accepted my prayer and delivered me from severe distress. I have experienced this many times. May Allah grant us death in love with our Master Muhammad Mustafa ﷺ and all his Ahl al-Bayt.
Reference: Al-Thiqaat: 457/8, T:1441
This is an ijtihadi error of Ibn Hibban, may Allah have mercy on him. There is no precedent for this in the Salaf, nor is it authentic from the Book and Sunnah; rather, it is an act against the Muslims of the best generations. It should be well remembered that every statement will be presented before the Quran, Hadith, and the righteous predecessors of the best generations; if it agrees, it will be accepted, otherwise it will be rejected. It should also be kept in mind that if any statement of the Imams of Ahl al-Sunnah contradicts the Quran, Hadith, and the Salaf as-Salih, then it is their ijtihadi error.
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[ليس الدعاء عند القبور بأفضل من الدعاء في المساجد وغيرها من الأماكن ولا قال أحد من السلف والأئمة: إنه مستحب أن يقصد القبور لأجل الدعاء عندها؛ لا قبور الأنبياء ولا غيرهم]
Supplicating near graves is not superior to mosques and other places; none of the predecessors of the Ummah or the Imams of the religion ever said that it is recommended to visit the graves of the Prophets and others for supplication.
Reference: Majmoo' al-Fatawa: 180/27
To say that seeking intercession through the graves of the Awliya and the righteous is permissible and that prayers are accepted there is not correct.
Sayyiduna Anas bin Malik, may Allah be pleased with him, narrates:
[إن عمر بن الخطاب رضي الله عنه، كان إذا قحطوا استسقى بالعباس بن عبد المطلب، فقال: اللهم! إنا كنا نتوسل إليك بنبينا فتسقينا، وإنا نتوسل إليك بعم نبينا فاسقنا، قال: فيسقون]
The practice of Sayyiduna Umar ibn al-Khattab رضي الله عنه was that when a famine occurred, he would seek rain through the intercession of Sayyiduna Abbas ibn Abdul Muttalib رضي الله عنه (by his prayer). He would pray as follows: O Allah! We used to seek rain through the intercession of our Prophet صلى الله عليه وسلم (during his lifetime, by his prayer), and You would grant us rain. Now, after the passing of our Prophet صلى الله عليه وسلم, we seek rain through the intercession of his uncle (by his prayer), so send down rain upon us now as well. Sayyiduna Anas رضي الله عنه narrates that in this way, they were granted rain.
Reference: Sahih al-Bukhari: 1010
If prayers at the grave of a Prophet or a Wali were more readily accepted, then Sayyiduna Umar رضي الله عنه would have turned towards the grave of the Messenger, but his not doing so is clear evidence that it is not permissible to pray at the graves of Prophets and righteous people for the purpose of acceptance. It should be noted that except for the blessed grave of the Prophet Muhammad صلى الله عليه وسلم, Allah Almighty has not informed humans about the graves of any other Prophet. If it were permissible to pray at the graves of Prophets and righteous people, Allah Almighty would certainly have informed humans about it.
Allama Muhammad Bashir Sahaswani, Hindi, may Allah have mercy on him (1326 AH), says:
Regarding the prohibited and forbidden forms of seeking blessings and intercession that are based on disbelief and polytheism:
[(الثامن) أن يسال الله ويدعوه عند قبور الصالحين معتقداً أن الدعاء عند القبر مستجاب.
و (التاسع) أن يقول عند قبر نبي أو صالح: يا سيدي فلان ادع الله تعالى أو نحو ذلك، فهذان القسمان مما لا يتسريب عالم أنهما غير جائزين وأنهما من البدع التي لم يفعلها السلف، وإن كان السلام على القبور جائزاً.(العاشر) أن يقول عند قبر نبي أو صالح: يا سيدي فلان اشف مريضي واكشف عني كربتي وغير ذلك، وهذا شرك جلي، إذ نداء غير الله طالباً بذلك دفع شر أو جلب منفعة فيما لا يقدر عليه الغير دعاء، والدعاء عبادة، وعبادة غير الله شرك، وهذا أعم من أن يعتقد فيهم أنهم مؤثرون بالذات، أو أعطاهم الله تعالى التصرفات في تلك الأمور، أو أنهم أبواب الحاجة إلى الله تعالى وشفعاؤه ووسائله، وفي هذا الحكم التوسل بسائر العبادات من الذبح لهم والنذر لهم والتوكل عليهم والالتجاء إليهم والخوف والرجاء منم والسجود لهم والطواف لهم. (الحادي عشر) أن يدعو غائباً أو ميتاً عند غير القبور: يا سيدي فلان ادع الله تعالى في حاجتي فلانة، زاعماً أنه يعلم الغيب ويسمع كلامه في كل زمان ومكان ويشفع له في كل حين وأوان، فهذا شرك صريح، فإن علم الغيب من الصفات المختصة بالله تعالى. (الثاني عشر) أن يدعو غائباً أو ميتاً عند غير القبر: يا سيدي فلان اشف مريضي واقض عن الدين وهب لي ولداً وارزقني واغفر لي وأمثال ذلك، وهذا أيضاً شرك من وجهين: الأول أنه يعتقد علم الغيب لذلك المدعو وهو شرك، والثاني أنه ينادي ويدعو غير الله تعالى طالباً بذلك دفع شر أو جلب منفعة فيما لا يقدر ذلك الغير عليه، وهذا الدعاء عبادة، وعبادة غير الله شرك، ومن قال من العلماء بكون التوسل شركاً فإنما أراد به أحد الأقسام الثلاثة الأخيرة.]
The eighth type is that a person, holding the belief that prayers are accepted there, prays and supplicates to Allah Almighty near the graves of righteous people. The ninth case is that he goes to the grave of a prophet or a saint and says words like: Master! Please pray to Allah Almighty for me, etc. There can be no doubt among scholars that these two types are impermissible and are among the innovations that the pious predecessors did not commit. Yes! (In the light of Islamic Shariah) it is permissible to greet the cemetery. The tenth case is that a person goes to the grave of a prophet or a saint and says: Master! Heal my patient, solve my problems, etc. This is clear polytheism, because calling upon someone other than Allah to remove such a hardship or to obtain such a benefit which they are not capable of is supplication, and supplication is worship, and worship of others besides Allah is polytheism. Whether the prophets and saints are personally considered capable of these actions or these matters are considered gifts from Allah Almighty or they are regarded as intercessors and means in the court of Allah Almighty, in every case it is polytheism. The same ruling applies to other acts of worship, such as slaughtering animals for others besides Allah, making vows and offerings for them, relying on them, pleading and fearing and hoping from them, prostrating and circumambulating for them, etc. The eleventh type is that a person calls out to an absent or deceased person at a place other than his grave, saying: Master! Please pray to Allah Almighty for me in this matter, and his belief is that the one he is calling knows the unseen and hears his speech at all times and places and always intercedes for him. This case is also clear polytheism because knowledge of the unseen is the exclusive attribute of Allah Almighty. The twelfth type is that a person calls an absent or deceased person at a place other than his grave and says: Master! Heal my patient, remove my debt, grant me offspring, provide me sustenance, forgive me, etc. This case is also polytheism in two ways. First, that he believes the person being called has knowledge of the unseen, and this is polytheism. Second, that he calls upon others besides Allah to remove such hardship or to obtain such benefit which others besides Allah do not have power over. This calling is worship, and worship of others besides Allah is polytheism. The scholars who have declared tawassul (seeking intercession) as polytheism meant these last three types.
Reference: Siyanat al-Insan 'an Waswasat al-Sheikh Dahlan, pp. 206-207
Warning:
Abu Bakr, Muhammad bin Mu'mil bin Hussain bin Isa, may Allah have mercy on him, narrates:
[خرجنا مع إمام أهل الحديث، أبي بكر بن خزيمة، وعديله أبي علي الثقفي، مع جماعة من مشائحنا، وهم إذ ذاك متوافرون، إلى زيارة قبر علي بن موسى الرضا بطوس، قال: فرأيت من تعظيمه، يعني ابن خزيمة، لتلك البقعة، وتواضعه لها، وتضرعه عندها، ما تحيرنا]
We set out with Imam Ahl al-Hadith, Abu Bakr bin Khuzaymah, may Allah have mercy on him. Accompanying him were Abu Ali Thaqafi and a large group of scholars. We all gathered together and went towards the grave of Ali bin Musa Reza in Tus. I saw Imam Ibn Khuzaymah, may Allah have mercy on him, showing respect to this piece of land, and we were amazed to see his humility and submission in front of this grave.
Reference: Tahdhib al-Tahdhib by Ibn Hajar: 388/7, and its chain is Hasan
The etiquettes of visiting graves should be observed. If the respect for graves is called reverence, then it is permissible. Imam Ibn Khuzaymah, may Allah have mercy on him, was praying with humility and submission by this grave, not seeking blessings from it, because seeking blessings from graves during visitation is not permissible, nor is supplication and intimate conversation with the occupants of the grave lawful.
Evidence Number ④
It is narrated from Imam Shafi'i, may Allah have mercy on him:
[إني لأتبرك بأبي حنيفة، وأجيء إلى قبره في كل يوم، يعني زائرا، فإذا عرضت لي حاجة؛ صليت ركعتين، وجئت إلى قبره، وسألت الله تعالى الحاجة عنده، فما تبعد عني؛ حتى تقضىٰ]
I seek blessings from Imam Abu Hanifa and visit his grave every day for ziyarat. When I have a need, I pray two rak'ahs and go to his grave and ask Allah Almighty for my need there, and soon that need is fulfilled.
Reference: Tarikh Baghdad by Al-Khatib: 135/1
This is a false and invalid narration.
① The biography of Umar bin Ishaq bin Ibrahim is not found.
② The identity of Ali bin Maymun could not be determined.
Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
[هذا كذب معلوم كذبه بالاضطرار عند من له أدنى معرفة بالنقل، فإن الشافعي لما قدم بغداد؛ لم يكن ببغداد قبر ينتاب للدعاء عنده البتة، بل ولم يكن هذا على عهد الشافعي معروفا، وقد رأى الشافعي بالحجاز واليمن والشام والعراق ومصر من قبور الأنبياء والصحابة والتابعين، من كان أصحابها عنده وعند المسلمين أفضل من أبي حنيفة وأمثاله من العلماء، فما باله لم يتوخ الدعاء إلا عند قبر أبي حنيفة، ثم أصحاب أبي حنيفة الذين أدركوه مثل أبي يوسف ومحمد وزفر والحسن بن زياد وطبقتهم؛ لم يكونوا يتحرون الدعاء، لا عند قبر أبي حنيفة ولا غيره، ثم قد تقدم عن الشافعي ما هو ثابت في كتابه، من كراهة تعظيم قبور الصالحين خشية الفتنة بها، وإنما يضع مثل هذه الحكايات من يقل علمه ودينه، وإما أن يكون المنقول من هذه الحكايات عن مجهول لا يعرف]
This is a false tradition, the falsehood of which becomes evident to anyone who has even the slightest knowledge of the science of Hadith narration. When Imam Shafi'i, may Allah have mercy on him, came to Baghdad, there was absolutely no grave there that people would visit for supplication. This practice was not known during the time of Imam Shafi'i, may Allah have mercy on him. Imam Shafi'i, may Allah have mercy on him, had seen the graves of the noble Prophets, Companions, and Successors in Hijaz, Yemen, Sham, Iraq, and Egypt. These people were superior in the eyes of Imam Shafi'i, may Allah have mercy on him, and all Muslims, to Imam Abu Hanifa, may Allah have mercy on him, and other such scholars. Why then did Imam Shafi'i, may Allah have mercy on him, not supplicate at the grave of anyone except Imam Abu Hanifa, may Allah have mercy on him? Furthermore, the students of Imam Abu Hanifa, may Allah have mercy on him, who had been in his company, such as Abu Yusuf, Muhammad (bin Hasan), Zufar, and Hasan bin Ziyad, as well as others of their class, did not supplicate at the grave of Imam Abu Hanifa, may Allah have mercy on him, or anyone else. It has also been stated that according to Imam Shafi'i, may Allah have mercy on him, venerating the graves of righteous people is disliked because it carries the risk of fitnah (trial). Such false traditions are fabricated by those who are deficient in knowledge and religion or are transmitted from unknown and obscure individuals.
Reference: Iqtida' al-Sirat al-Mustaqim, p. 165
Allama Barkawi Hanafi, may Allah have mercy on him (981 AH), says:
[كذٰلك الحكاية المنقولة عن الشافعي رحمه الله، كان يقصد الدعاء عند قبر أبي حنيفة رحمه الله، فإنها من الكذب الظاهر]
The narration attributed to Imam Shafi'i, may Allah have mercy on him, that he used to go to pray at the grave of Imam Abu Hanifa, may Allah have mercy on him, is a clear lie.
Reference: Ziyarat al-Qubur, p. 27
Evidence Number ⑤
[قال الحافظ ابن بشكوال: أخبرنا القاضي الشهيد أبو عبد الله محمد بن أحمد رحمه الله قراءة عليه وأنا أسمع قال: قرأت على أبي على حسين بن محمد الغساني قال: أخبرني أبو الحسن طاهر بن مفوز والمعافري قال: أنا أبو الفتح وأبو الليث نصر بن الحسن التنكتي المقيم بسمرقند قدم عليهم بلنسية عام أربعة وستين وأربع مائة. قال: فحط المطر عندنا بسمرقند في بعض الأعوام قال: فاستسقى الناس مرارا فلم يسقوا. قال: فأتى رجل من الصالحين معروف بالصلاح مشهور به إلى قاضي سمرقند فقال له: إني قد رأيت رأيا أعرضه عليك. قال: وما هو؟ قال: أرى أن تخرج ويخرج الناس معك إلى قبر الإمام محمد بن إسماعيل البخاري رحمه الله وقبره بخرتنك وتستسقوا عنده فعسى الله أن يسقينا قال: فقال القاضي نعم ما رأيت. فخرج القاضي وخرج الناس معه واستسقى القاضي بالناس، وبكى الناس عند القبر وتشفعوا بصاحبه، فأرسل الله السماء بماء عظيم غزير أقام الناس من أجله بخرتنك سبعة أيام أو نحوها لا يستطيع أحد الوصول إلى سمرقند من كثرة المطر وغزارته، وبين خرتنك وسمرقند ثلاثة أميال أو نحوها]
There was a famine in Samarkand for one year. People repeatedly prayed for rain, but it did not come. A pious man, known for his piety and righteousness, came to the Qazi of Samarkand and said: I have an idea, I will present it before you. The Qazi asked: What is this idea? He said: I think you and all the people should go to the grave of Imam Muhammad bin Ismail Bukhari, may Allah have mercy on him, and pray for rain there. Perhaps Allah Almighty will grant us rain. The grave of the Imam is in a place called Khartank. The Qazi and all the people went out and went to the grave of the Imam and prayed for rain, supplicated to Allah, and sought the intercession of the Imam. Allah Almighty sent down abundant rain. Because of this rain, people had to stay in Khartank for about seven days. Due to the heavy rain, no one could go to Samarkand. The distance between Khartank and Samarkand was about three miles.
Reference: Al-Silah fi Tarikh A’immah al-Andalus by Ibn Bashkuwal, p. 603, and its chain is authentic
How did this act of some unknown people in the late fifth century become a religion? This act of an unknown Qazi and his unknown subjects, based on the suggestion of one person, was against the Quran, Sunnah, and the practice of the pious predecessors. As for the rain coming, it was a coincidental matter. Even today, many people ask the dead for children, and when Allah grants them children, they assume that the owner of the grave has bestowed this favor upon them. Do the idol worshippers and those who ask from them not receive anything from Allah? And does the fulfillment of their wishes prove the permissibility of idol worship? There is no justification in the Quran and Hadith for praying at the graves of elders or seeking blessings from them.
If this were permissible, the Companions and the Followers would certainly have done it. After the best generations, innovations entered the religion, and this is one of those acts. In that era, no act had any Shariah status.
Argument No. ⑥
It is narrated from Hasan bin Ibrahim bin Tawbah, Abu Ali Khilal:
[ما همني أمر، فقصدت قبر موسى بن جعفر، فتوسلت به؛ إلا سهل الله تعالى لي ما أحب]
Whenever I faced difficulty in any matter, I would go to the grave of Musa bin Jafar and seek his intercession, then Allah Almighty would make my choice easy for me.
Reference: Tarikh Baghdad by Al-Khatib: 120/1
This is an unauthenticated narration.
① The authentication of Hasan bin Ibrahim is not established.
Argument No. ⑦
It is narrated from Ibrahim Harbi, may Allah have mercy on him:
[قبر معروف الترياق المجرب]
The grave of Ma'ruf al-Karkhi was a tried and tested remedy.
Reference: Tarikh Baghdad by Al-Khatib: 122/1
This is a false statement.
Ahmad bin Muhammad bin Hasan bin Yaqub bin Muqsim Abu al-Hasan Attar is unreliable and weak.
◈ Abu al-Qasim Azhari, may Allah have mercy on him, says:
[كان كذابا] He was extremely lying.
Reference: (Tarikh Baghdad by Al-Khatib: 429/4)
◈ Al-Khatib Al-Baghdadi, may Allah have mercy on him, says:
[لم يكن في الحديث ثقة]
He was not trustworthy in narrating hadith.
Reference: (Tarikh Baghdad: 429/4)
◈ Muhammad bin Abi al-Fawaris, may Allah have mercy on him, says:
[كان سيء الحال في الحديث، مذموما ذاهبا، لم يكن بشيء ألبتة]
His condition in hadith was very bad, blameworthy and rejected, he is nothing.
Reference: Tarikh Baghdad by Al-Khatib: 429/4
◈ Hafiz Abu Nu'aym, may Allah have mercy on him, says:
[لين الحديث] He is weak in hadith.
Reference: (Tarikh Baghdad by Al-Khatib: 429/4)
◈ Hafiz Hamza Sahmi, may Allah have mercy on him, says:
[حدث عن من لم يره ومن مات قبل أن يولد]
He would narrate from someone he had not even seen, and also narrate from someone who had died before his birth.
Reference: Su'alat al-Sahmi by Al-Daraqutni: 157
◈ He further says:
[سمعت الدارقطني وجماعة من المشايخ تكلموا في ابن مقسم]
I have heard Imam Al-Daraqutni, may Allah have mercy on him, and a group of muhaddithin criticize Ibn Muqsim.
Reference: Su'alat al-Sahmi by Al-Daraqutni: 157
Proof Number ⑧
Abdur Rahman bin Muhammad bin Zuhri, may Allah have mercy on him, narrates:
[قبر معروف الكرخي مجرب لقضاء الحوائج، ويقال: إنه من قرأ عنده مائة مرة: قل هو الله أحد، وسأل الله تعالى ما يريد؛ قضى الله له حاجته]
The grave of Maroof Karkhi is famous for fulfilling needs. It is said that whoever recites Surah Ikhlas one hundred times near this grave, Allah Almighty fulfills his wish.
Reference: (Tarikh Baghdad by Al-Khatib: 122/1, and its chain of narration is authentic)
Proof Number ⑨
Abu Abdullah Ibn Mihamali, may Allah have mercy on him, says:
[أعرف قبر معروف الكرخي منذ سبعين سنة، ما قصده مهموم؛ إلا فرج الله همه]
I have known the grave of the famous Karkhi for seventy years. Whoever, in distress, visits his grave, Allah Almighty removes their distress.
Reference: Tarikh Baghdad by Al-Khatib: 123/1, and its chain of narration is authentic
How can the baseless actions of later generations become religion? This practice is against the Quran, Sunnah, and the righteous predecessors of the best generations.
As for the fulfillment of needs, that is a coincidental matter. Even today, worshippers of graves ask the occupants of graves for children, and Allah Almighty grants them children, but they mistakenly believe that the owner of the grave has bestowed this favor upon them. Do the idol worshippers and those who seek help from them not receive anything from Allah Almighty? Does the fulfillment of their heartfelt desires serve as proof for the permissibility of idol worship?
There is no justification in the Quran and Sunnah for praying at the graves of the elders, seeking their intercession, or seeking blessings from them. If this were permissible, the noble Companions and the great Followers would certainly have done so. The innovations that entered Islam after the best generations include this as well.
Argument No. ⑩
It is narrated from Imam Mujahid, may Allah have mercy on him, about Sayyiduna Abu Ayyub Ansari, may Allah be pleased with him:
[كانوا إذا قحطوا كشفوا عن قبره، فمطروا]
When the Romans faced a famine, they would open the grave of Sayyiduna Abu Ayyub, may Allah be pleased with him. Then rain would be sent upon them.
Reference: (Mu'jam al-Sahaba by al-Baghawi: 222/2)
This is a false narration.
① Muhammad ibn Umar al-Waqidi is abandoned and a liar.
② Ishaq ibn Yahya ibn Talhah is weak.
Reference: Taqreeb al-Tahdheeb by Ibn Hajar: 390
Argument No. ⑪
It is narrated from Imam Malik, may Allah have mercy on him:
[بلغني عن قبر أبي أيوب أن الروم يستصحون به، ويستسقون]
I have heard that the Romans seek health and rain through the grave of Sayyiduna Abu Ayyub Ansari, may Allah be pleased with him.
Reference: Al-Isti'ab fi Ma'rifat al-Ashab by Ibn Abd al-Barr: 1606/4
The person who conveyed this to Imam Malik, may Allah have mercy on him, is unknown, therefore this statement is not proof. Moreover, Imam Malik, may Allah have mercy on him, only transmitted a report and did not confirm it.
Argument No. ⑫
Hafiz Ibn Abdul Barr, may Allah have mercy on him (463 AH), says:
[قبر أبي أيوب قرب سورها، معلوم إلى اليوم، معظم يستسقون به، فيسقون]
The grave of our master Abu Ayyub, may Allah be pleased with him, is near the city wall of Constantinople. It still exists there today. It is honored, and if rain is requested through his intercession, rain falls.
Reference: Al-Isti'ab fi Ma'rifat al-Ashab: 426/2
There is no evidence that the prayer for rain is accepted due to the blessing of this grave. If it happens coincidentally, it should not be understood that the prayer is accepted because of the grave or the owner of the grave. If that were the case, the Companions, the Followers, and the Followers of the Followers would certainly have known and would have certainly been advocates and practitioners of it.
Warning:
◈ Hafiz Zahbi, may Allah have mercy on him (748 AH), says:
[الدعاء مستجاب عند قبور الأنبياء والأولياء، وفي سائر البقاع، لٰكن سبب الإجابة حضور الداعي، وخشوعه، وابتهاله، وبلا ريب في البقعة المباركة، وفي المسجد، وفي السحر، ونحو ذٰلك، يتحصل ذٰلك للداعي كثيرا، وكل مضطر؛ فدعاؤه مجاب]
Prayers are accepted at the graves of the Prophets and Awliya and all other sacred places, but the reason for the acceptance of the prayer (is not the sanctity of the grave, rather) it is the humility, weeping, and supplication of the one who prays. There is no doubt that at blessed places, in the mosque, during Suhoor, and other times, the one who prays gains much, and the prayer of every distressed person is accepted.
Reference: Siyar A'lam al-Nubala: 17/77
The reason for the acceptance of prayer is not the graves of the Prophets and the righteous, but the humility and submissiveness adopted by the one who prays.
If prayers were accepted at the graves of the Awliya, then the Companions, Tabi‘in, Tabi‘ al-Tabi‘in, and the best of generations would certainly have done so. If they did not supplicate at the Prophet’s grave, it means there is no Shariah evidence for the acceptance of prayers at the graves of the Prophets and Awliya. One should rely on the beliefs and practices of the Salaf as-Salih. As for those scholars who have written that blessings and intercession are obtained from such and such grave, this is merely a mention of the habit of the generally misguided or ignorant masses, for which there is no evidence. Even if some later scholars hold such a view... it is not a proof, because it contradicts the Salaf as-Salih, the best of generations.
Argument No. ⑬
It is narrated from Hasan Basri, may Allah have mercy on him:
[وقف حاتم الأصم على قبر النبي صلى الله عليه وسلم، فقال: يا رب، إنا زرنا قبر نبيك، فلا تردنا خائبين، فنودي: يا هذا، ما أذنا لک في زيارة قبر حبيبنا؛ إلا وقد قبلناک، فارجع أنت ومن معک من الزوار مغفورا لکم]
Hatim Asamm stood at the blessed grave of the Prophet Muhammad, peace be upon him, and said: O Lord! We have come to visit the grave of Your Prophet, do not leave us disappointed. A voice was heard: O so-and-so! We have permitted you to visit the grave of Our Beloved, and We have accepted it as well. You and your companions may return; your forgiveness has been granted.
Reference: Al-Mawahib al-Ladunniyyah by Ahmad al-Qastalani: 597/3
Its chain of narration could not be found. No credibility is given to unsupported statements.
Argument No. ⑭
Imam Hakim, may Allah have mercy on him, states:
[سمعت أبا علي النيسابوري يقول : كنت في غم شديد، فرأيت النبي صلى الله عليه وسلم في المنام، كأنه يقول لي: صر إلىٰ قبر يحيى بن يحيىٰ، واستغفر، وسل؛ تقض حاجتک، فأصبحت، ففعلت ذٰلک، فقضيت حاجتي]
I heard Abu Ali Nisaburi saying: I was in great distress. I saw the Messenger of Allah, peace be upon him, in a dream. It felt as if he, peace be upon him, was telling me: Go to the grave of Yahya bin Yahya, seek forgiveness there and pray, your need will be fulfilled. The next day I did this, and my distress was relieved.
Reference: Tarikh al-Islam by Al-Dhahabi: 729/5, Tahdhib al-Tahdhib by Ibn Hajar: 299/11
This is an incident of a dream; except for the Prophets, no one's dream can become a source of Shariah.
Proof Number ⑮
Imam Darqutni, may Allah have mercy on him, says:
[كنا نتبرك بأبي الفتح القواس، وهو صبي]
We used to receive blessings from Abu al-Fath Qawas, even though he was still a child.
Reference: Tarikh Baghdad by Al-Khatib: 325/14, and its chain is authentic
This means receiving blessings through their prayers, and it is agreed upon that one can have prayers made by a living righteous person.
Proof Number ⑯
Imam Ibn Abi Asim, may Allah have mercy on him, says:
[قد رأيت جماعة من أهل العلم وأهل الفضل، إذا هم أحدهم أمر؛ قصد إلىٰ قبره، فسلم عليه، ودعا بحضرته، وكان يعرف الإجابة، وأخبرنا مشايخنا قديما أنهم رأوا من كان قبلهم يفعله]
I saw a group of scholars and virtuous people who, when faced with any difficulty, would go to the grave of (Sayyiduna Talha bin Ubaidullah), greet him, and pray at that place. They felt their prayers were accepted. Our elders have reported that they also saw the people before them doing the same.
Reference: Al-Ahad wal Mathani: 163/1
This baseless act is not proof; when the noble Companions and the great Followers (Tabi‘in) did not do this at the Prophet Muhammad’s (peace be upon him) grave, how can it be permissible at someone else’s grave?
Conclusion:
Seeking blessings (tawassul) from the graves of saints and righteous people is forbidden and an innovation. In the best of generations, there is no example of seeking blessings from graves. This is an invention of later generations, and the religion cannot be based on the inventions of later generations.
Warning:
It is narrated from Sayyiduna Abdullah bin Abbas رضي الله عنهما that the Messenger of Allah صلی اللہ علیہ وسلم said:
[البركة مع أكابركم]There is blessing in the elders.
Reference: Sahih Ibn Hibban: 559, Shu'ab al-Iman by Al-Bayhaqi: 10493
This narration is mursal from Ikramah; attributing it directly to the Prophet is an error. Imam Abu Hatim Al-Razi
Reference: (Ilal al-Hadith: 203/6)
and Imam Ibn Hibban رحمه الله have the same inclination.◈ Imam Ibn Hibban, may Allah have mercy on him, says:
[لم يحدث ابن المبارك هذا الحديث بخراسان إنما حدث به بدرب الروم ، فسمع منه أهل الشام ، وليس هذا الحديث في كتب ابن المبارك مرفوعا]
Imam Abdullah bin Mubarak, may Allah have mercy on him, did not narrate this hadith in Khorasan, but narrated it in Darb al-Rum. The people of Sham heard this hadith from him. This narration is not found as a connected (Mursal) report in the books of Abdullah bin Mubarak, may Allah have mercy on him.
Reference: Sahih Ibn Hibban, under hadith: 559
◈ Imam Ibn Adi, may Allah have mercy on him, says:
[الأصل فيه مرسل] Actually, this narration is Mursal.
Reference: Al-Kamil fi Dhu'afa al-Rijal: 457/6
◈ Hafiz Dhahabi, may Allah have mercy on him, says:
[الصواب أنه مرسل] Its being Mursal is correct.
Reference: Talkhis al-Ilal al-Mutanahiyah by Ibn al-Jawzi: 125/1
A similar meaning Mursal narration is also reported from our master Anas bin Malik, may Allah be pleased with him.
Reference: Al-Kamil by Ibn Adi: 419/4
The narration is weak and rejected.
① Saeed bin Basheer is weak.
② The narration from Saeed bin Basheer through Qatadah is rejected. This narration is also from Qatadah.
③ Qatadah is a muddallis (one who conceals the source), he did not specify the hearing.
