Written by: Ghulam Mustafa Zaheer Amn Puri
Ancestor worship essentially equates to idol worship. The spread of polytheism around the world is due to excessive love and reverence for saints and righteous people. This fact has been clearly articulated by the renowned commentator, Allama Fakhr al-Din al-Razi (544-606 AH):
"They made idols and statues in the image of their prophets and great figures, believing that by worshipping these images, these great figures would intercede for them with Allah. In this era, a similar form of polytheism is that many people engage in revering the graves of their ancestors, believing that by venerating these graves, the ancestors would become intercessors for them before Allah."
(Tafsir al-Razi: 17/227)
There is no evidence in the Quran or Hadith that justifies grave worship. On the contrary, there is clear condemnation of this practice. Grave worship encompasses all forms and conditions of polytheism. Seeking aid, assistance, and help from anyone other than Allah, dedicating offerings in the name of the deceased, and pinning hopes on them is a manifestation of grave worship.
The Holy Quran invites those with intelligence and discernment to monotheism with the following words:
"Say, 'Call upon those whom you claim [as gods] besides Allah. They do not possess an atom's weight [of power] in the heavens or on the earth, nor do they have any share in either, nor is there for Him among them any assistant. And intercession does not benefit with Him except for one whom He permits.' "
(Surah Saba: 22-23)
Shaykh al-Islam, the second, the erudite scholar Imam Ibn Qayyim (691-751 AH) writes concerning this verse:
"Reflect on how this verse thoroughly refutes the paths to polytheism and blocks its entry points most effectively. A worshipper only associates with a deity for the benefit they hope to receive. If there is no expectation of benefit, their heart will not be attached to that deity. Therefore, the deity must either own the means by which the worshipper benefits, be a partner with the owner of these means, be an assistant or a minister, or hold such prestige and rank that their intercession cannot be rejected. When these four attributes are entirely negated, the reasons for polytheism are also nullified and its foundation is uprooted. Allah has negated that their gods possess an atom's weight in the heavens and the earth. The polytheist might claim that these gods are partners with the true Owner; however, Allah has denied their partnership. Then the polytheist might argue that they are assistants, ministers, or associates; Allah has said, 'There is no assistant among them.' Thus, only intercession remained, and Allah has negated that too by stating that no intercession will benefit with Him except for whom He permits."
(Al-Sawa'iq al-Mursalah: 2/461-462)
Shaykh al-Islam Ibn Taymiyyah (661-728 AH) refutes those who believe the deceased can benefit or harm, saying:
"Most of the benefits mentioned by these people are false. These people who seek to supplicate at graves and similar places are rarely answered. One among them may supplicate multiple times, and only once might their supplication be answered. Where is this compared to those who seek supplication during the early morning hours, who call upon Allah in their prostrations and at the ends of their prayers, in the houses of Allah? These monotheists, when they implore Allah earnestly, are seldom denied, except for a hindrance. The reality is that the supplication made by these grave worshippers, if made with sincerity, is rarely not responded to. However, for grave worshippers, their supplications are rarely answered. The monotheists, as the Prophet (peace and blessings be upon him) said, 'No Muslim servant supplicates to Allah with a supplication that does not involve sin or cutting off family ties, except that Allah grants him one of three things: either He hastens his supplication, stores it up for him as a reward, or averts an equivalent evil from him.' They said, 'O Messenger of Allah! Then we will supplicate a lot.' He replied, 'Allah is more generous.' "
(Musannaf Abdul Razzaq: 6/22, No. 29170; Musnad Abu Ya'la: 2/297, No. 1019; Musnad Ahmad: 3/18; Al-Adab al-Mufrad: No. 710; authenticated by Al-Hakim [1816], its chain is good)
"Monotheists are always in a state of goodness in their supplications, while for grave worshippers, if their supplication is answered occasionally, their monotheism weakens, their relationship with their Lord diminishes, and they do not find in their hearts the taste of faith and its sweetness as the early Muslims did."
(Iqtidā' al-Ṣirāṭ al-Mustaqīm by Ibn Taymiyyah: 2/689)
Hafiz Ibn Qayyim states:
"Is it possible for any person on earth to provide an authentic or weak, connected or disconnected narration that any of the Salaf, when in need, would turn to graves, pray there, rub against them, let alone pray near them or ask Allah through the graves' occupants or directly ask the deceased for their needs? Let the polytheists show us a single trace or word in this regard."
(Ighathat al-Lahfan fi Masayid al-Shaytan by Ibn Qayyim: 1/318)
Shaykh al-Islam Ibn Taymiyyah further states:
"There were many graves of the Prophet's Companions in different regions. The Tabi'un (successors) and the later Imams lived near these graves, yet they never sought help at a companion's grave, nor did they pray for rain there, nor through the companion, nor did they seek victory at the grave or through it. It is known that if such things occurred, they would have been transmitted abundantly, as would lesser incidents. Anyone who studies the books of tradition and knows the state of the Salaf will be certain that they did not seek help at graves nor did they go to them for supplications, and they used to forbid those among them who did so from the ignorant."
(Iqtidā' al-Ṣirāṭ al-Mustaqīm: 2/681)
Hafiz Ibn Kathir (774-700 AH) describes ancestor worship as a cause of polytheism:
"The origin of idol worship stems from excessive reverence for graves and their occupants. The Prophet (peace be upon him) commanded that graves be leveled and obliterated, and it is prohibited to excessively revere human beings."
(Al-Bidaya wa'l-Nihaya by Ibn Kathir: 10/286)
You can find the second part of this article here.
Ancestor worship essentially equates to idol worship. The spread of polytheism around the world is due to excessive love and reverence for saints and righteous people. This fact has been clearly articulated by the renowned commentator, Allama Fakhr al-Din al-Razi (544-606 AH):
"They made idols and statues in the image of their prophets and great figures, believing that by worshipping these images, these great figures would intercede for them with Allah. In this era, a similar form of polytheism is that many people engage in revering the graves of their ancestors, believing that by venerating these graves, the ancestors would become intercessors for them before Allah."
(Tafsir al-Razi: 17/227)
There is no evidence in the Quran or Hadith that justifies grave worship. On the contrary, there is clear condemnation of this practice. Grave worship encompasses all forms and conditions of polytheism. Seeking aid, assistance, and help from anyone other than Allah, dedicating offerings in the name of the deceased, and pinning hopes on them is a manifestation of grave worship.
The Holy Quran invites those with intelligence and discernment to monotheism with the following words:
"Say, 'Call upon those whom you claim [as gods] besides Allah. They do not possess an atom's weight [of power] in the heavens or on the earth, nor do they have any share in either, nor is there for Him among them any assistant. And intercession does not benefit with Him except for one whom He permits.' "
(Surah Saba: 22-23)
Shaykh al-Islam, the second, the erudite scholar Imam Ibn Qayyim (691-751 AH) writes concerning this verse:
"Reflect on how this verse thoroughly refutes the paths to polytheism and blocks its entry points most effectively. A worshipper only associates with a deity for the benefit they hope to receive. If there is no expectation of benefit, their heart will not be attached to that deity. Therefore, the deity must either own the means by which the worshipper benefits, be a partner with the owner of these means, be an assistant or a minister, or hold such prestige and rank that their intercession cannot be rejected. When these four attributes are entirely negated, the reasons for polytheism are also nullified and its foundation is uprooted. Allah has negated that their gods possess an atom's weight in the heavens and the earth. The polytheist might claim that these gods are partners with the true Owner; however, Allah has denied their partnership. Then the polytheist might argue that they are assistants, ministers, or associates; Allah has said, 'There is no assistant among them.' Thus, only intercession remained, and Allah has negated that too by stating that no intercession will benefit with Him except for whom He permits."
(Al-Sawa'iq al-Mursalah: 2/461-462)
Shaykh al-Islam Ibn Taymiyyah (661-728 AH) refutes those who believe the deceased can benefit or harm, saying:
"Most of the benefits mentioned by these people are false. These people who seek to supplicate at graves and similar places are rarely answered. One among them may supplicate multiple times, and only once might their supplication be answered. Where is this compared to those who seek supplication during the early morning hours, who call upon Allah in their prostrations and at the ends of their prayers, in the houses of Allah? These monotheists, when they implore Allah earnestly, are seldom denied, except for a hindrance. The reality is that the supplication made by these grave worshippers, if made with sincerity, is rarely not responded to. However, for grave worshippers, their supplications are rarely answered. The monotheists, as the Prophet (peace and blessings be upon him) said, 'No Muslim servant supplicates to Allah with a supplication that does not involve sin or cutting off family ties, except that Allah grants him one of three things: either He hastens his supplication, stores it up for him as a reward, or averts an equivalent evil from him.' They said, 'O Messenger of Allah! Then we will supplicate a lot.' He replied, 'Allah is more generous.' "
(Musannaf Abdul Razzaq: 6/22, No. 29170; Musnad Abu Ya'la: 2/297, No. 1019; Musnad Ahmad: 3/18; Al-Adab al-Mufrad: No. 710; authenticated by Al-Hakim [1816], its chain is good)
"Monotheists are always in a state of goodness in their supplications, while for grave worshippers, if their supplication is answered occasionally, their monotheism weakens, their relationship with their Lord diminishes, and they do not find in their hearts the taste of faith and its sweetness as the early Muslims did."
(Iqtidā' al-Ṣirāṭ al-Mustaqīm by Ibn Taymiyyah: 2/689)
Grave Worship: An Unsubstantiated Practice
The practices some people observe regarding the graves of their elders were completely unknown to the pious predecessors. What kind of religion is this, of which the Salaf (righteous predecessors) were unaware?Hafiz Ibn Qayyim states:
"Is it possible for any person on earth to provide an authentic or weak, connected or disconnected narration that any of the Salaf, when in need, would turn to graves, pray there, rub against them, let alone pray near them or ask Allah through the graves' occupants or directly ask the deceased for their needs? Let the polytheists show us a single trace or word in this regard."
(Ighathat al-Lahfan fi Masayid al-Shaytan by Ibn Qayyim: 1/318)
Shaykh al-Islam Ibn Taymiyyah further states:
"There were many graves of the Prophet's Companions in different regions. The Tabi'un (successors) and the later Imams lived near these graves, yet they never sought help at a companion's grave, nor did they pray for rain there, nor through the companion, nor did they seek victory at the grave or through it. It is known that if such things occurred, they would have been transmitted abundantly, as would lesser incidents. Anyone who studies the books of tradition and knows the state of the Salaf will be certain that they did not seek help at graves nor did they go to them for supplications, and they used to forbid those among them who did so from the ignorant."
(Iqtidā' al-Ṣirāṭ al-Mustaqīm: 2/681)
Hafiz Ibn Kathir (774-700 AH) describes ancestor worship as a cause of polytheism:
"The origin of idol worship stems from excessive reverence for graves and their occupants. The Prophet (peace be upon him) commanded that graves be leveled and obliterated, and it is prohibited to excessively revere human beings."
(Al-Bidaya wa'l-Nihaya by Ibn Kathir: 10/286)
You can find the second part of this article here.