Written by: Ghulam Mustafa Zaheer Amaanpuri
Exaggeration in the reverence of graves has given rise to numerous ideological and moral tribulations. The prevalence of polytheistic beliefs and practices, along with infidel customs and traditions at graves and shrines, has become so widespread that some people, following the example of Jews and Christians, have turned the graves of saints and righteous people into places of prostration. They engage in meditation and spiritual exercises at these graves, seeking the fulfillment of their needs, calling upon the deceased in every difficulty, and pleading for their help.
They fear these deceased individuals and place their hopes in them. Offerings are made, vows and donations are presented at these graves. Swindlers, known as caretakers, are stationed there to exploit people’s wealth, narrating fabricated tales and miraculous stories about the deceased. Due to ignorance and weak faith, people are easily influenced by their words, leading these ignorant individuals to destroy the faith of the masses. The utmost effort of these grave-worshippers is to provide the public with all the means and resources necessary to lead them toward shirk (associating partners with Allah) and bid’ah (innovations in religion).
One such means is the practice of becoming a custodian (mujāwir) at graves. Becoming a custodian or servant at graves is an objectionable act and an innovation. It resembles the behavior of idol worshipers and follows the methods of the Jews. The polytheists used to take care of and guard their idols in a similar manner.
As Allah Almighty says:
"When he (Ibrahim) said to his father and his people, 'What do you worship?' They said, 'We worship idols, and we remain devoted to them.'"
[Al-Shu'ara: 70-71]
And He further states:
"When Ibrahim said to his father and his people, 'What are these statues to which you are devoted?'"
[Al-Anbiya: 52]
In another verse, Allah Almighty says:
"And We delivered the Children of Israel across the sea; then they came upon a people devoted to some idols of theirs. They said, 'O Moses, make for us a god just as they have gods.' He said, 'Indeed, you are a people behaving ignorantly!'"
[Al-A'raf: 138]
In the commentary of this noble verse, there is also a hadith:Sinaan bin Abi Sinaan Douli narrates:
"He heard Abu Waqid Al-Laithi, who was among the Companions of the Messenger of Allah (peace be upon him), say: When the Messenger of Allah (peace be upon him) conquered Mecca, he took us along with him towards Hawazin. We passed by a tree that the disbelievers used to devote themselves to and they called it 'Dhat Anwat'. We said, 'O Messenger of Allah, make for us a Dhat Anwat just as they have a Dhat Anwat.' The Messenger of Allah (peace be upon him) said, 'Allahu Akbar (Allah is the Greatest)! These are the ways of those before you. You have said exactly what the Children of Israel said to Moses: 'Make for us a god just as they have gods.' He said, 'Indeed, you are a people behaving ignorantly!' Then the Messenger of Allah (peace be upon him) said, 'You will certainly follow the ways of those who came before you.'"
[Sahih Ibn Hibban: 6702, and its chain is authentic]
Commenting on this hadith, Allama Shatibi (d. 790 AH) states:
"With this interpretation, the hadith about the sects applies to similar innovations that the Jews and Christians had previously committed, and it becomes evident that this ummah will also innovate in the religion of Allah, just as those earlier sects did, and will even innovate an additional innovation not previously committed by either of the two groups."
[Al-I'tisam: 245/2]
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) states:
"Among the forbidden acts are: staying at the grave, residing near it, serving it, and draping it as if it were the House of Allah, the Kaaba."
[Iqtidaa As-Siraat Al-Mustaqeem: 267]
He also says:
"As for staying or residing near a tree, stone, statue, or any other object, or residing near the grave of a Prophet or a non-Prophet, or at the site of a Prophet or a non-Prophet, these acts have no relation to the religion of Muslims. Rather, they belong to the religion of the polytheists."
[Iqtidaa As-Siraat Al-Mustaqeem: 365]
Shaykh al-Islam Thani, Allama Ibn al-Qayyim (may Allah have mercy on him) states:
"Among these evils is the excessive reverence for graves, which leads people to fall into trials, such as making them places of festivities, traveling to them, and engaging in activities at them that resemble the practices of idol worshipers, such as staying at them, residing near them, draping them, and dedicating oneself to their service. The grave-worshipers prefer residing near graves over residing near the Haram Mosque, and they consider serving graves superior to serving the mosques."
[Ighathat Al-Lahfan: 197/1]
In an attempt to justify the innovation of custodianship at graves, Ahmad Yar Khan Naeemi Barelvi (1391-1324 AH) writes:
"Becoming a custodian is permissible. A custodian is someone who manages the grave, keeps the key to open and close it, etc. This is proven from the Sahabah (companions). Sayyidah Aisha Siddiqah, the mother of the believers, was the custodian and key-holder of the Prophet's grave. When the companions wished to visit it, they would ask her to open it for them. See 'Mishkat' in the chapter on burial. Till today, custodians reside at the blessed grave of the Prophet (peace be upon him), and no one has declared it unlawful."
[Jaa Al-Haq: 293/1]
If friends do not mind, let us state that Naeemi Sahib has uttered several falsehoods in one breath. He claims that becoming a custodian is proven from the Sahabah. Referring to the Sahabah as custodians is an insult and disrespect to them. What could be a greater expression of ill belief concerning them? As for Sayyidah Aisha (may Allah be pleased with her) opening the chamber for the companions to visit, what does that have to do with custodianship? After all, it was her own chamber where she lived even before the Prophet’s demise. She had the right to open it. The Prophet’s grave was placed there by divine revelation. How can this be proof of custodianship?
As for Naeemi Sahib's claim that custodians reside at the Prophet's grave, it is a blatant lie. Any reasonable person would consider this claim to be baseless. The way malangs sit at shrines and sacred places today is a custom of the disbelievers and has no connection with the religion of Muhammad (peace be upon him). Let us examine the narration Naeemi Sahib referred to in 'Mishkat' to confirm his ignorance and dishonesty.
Sayyidah Aisha (may Allah be pleased with her) reports that her nephew Qasim bin Muhammad (may Allah have mercy on him) stated:
"I went to Aisha and said: O my mother, uncover the grave of the Prophet (peace be upon him) and his two companions (Abu Bakr and Umar, may Allah be pleased with them). She uncovered three graves that were neither elevated nor completely leveled with the ground. Red pebbles from the field were scattered on them."
[Sunan Abi Dawood: 3220, and its chain is authentic]
Imam Hakim (may Allah have mercy on him) declared this narration "authentic," and Hafiz Dhahabi agreed with him. The narrator, Amr bin Uthman bin Hani, was mentioned in 'Al-Thiqat' by Ibn Hibban, and Imam Hakim's authentication of this narration confirms its reliability, making it a "Hasan Hadith."
Readers, read this hadith repeatedly and reflect on whether it proves the point Naeemi Sahib was trying to establish. Since the graves of the Prophet (peace be upon him), Abu Bakr, and Umar (may Allah be pleased with them) were in Sayyidah Aisha’s home, they could only be visited with her permission.
Friends should also ponder why Naeemi Sahib found it safer to merely reference this hadith rather than fully quote it. He did so because this hadith would have been detrimental to their system of grave worship. The narration clearly states that the graves of the Prophet (peace be upon him), Abu Bakr, and Umar (may Allah be pleased with them) were neither elevated nor built up; they were slightly raised from the ground and simple, without any coverings. If Naeemi Sahib had quoted and translated this hadith, it would have shaken the very foundations of their grave-worshipping beliefs, and people would have asked, "If the Sahabah did not elevate, solidify, or cover the graves of the Prophet (peace be upon him), Abu Bakr, and Umar (may Allah be pleased with them), then how can you justify this innovation?" This is the level of honesty and knowledge exhibited by Naeemi Sahib!
Ahmad Yar Khan Naeemi further writes:
"Sayyiduna Hasan ibn Hasan ibn Ali (may Allah be pleased with him) passed away, and his wife erected a canopy over his grave for a year."
[Jaa Al-Haq: 285/1]
When Naeemi Sahib could not present any fabricated or invented narration to support the practice of becoming a custodian at graves, he resorted to a trick. Since the word "canopy" appeared in the narration, he translated it as "qubba" (dome) to make the public believe that Sayyiduna Hasan ibn Hasan’s wife built a dome over his grave, thereby making the construction of domes and residing at the graves of the righteous permissible. However, in this context, "qubba" refers to a tent.
Furthermore, regarding the authenticity of this narration, it is mentioned in Sahih Bukhari [Hadith 1330], and one of the narrators, Muhammad bin Humayd Al-Razi, is considered "weak" by the majority of scholars. Hafiz Ibn Hajar (773-852 AH) writes that he is a "weak" narrator. [Taqreeb Al-Tahdhib by Ibn Hajar: 5834]
The Mufti has conveniently omitted the following words of this narration, which further clarify the issue:
"Then the tent was removed, and they heard a caller saying, 'Did they find what they were looking for?' Another replied, 'No, they were disappointed and returned.'"
This narration indicates that the tent was set up for mourning over the grave, and those who build domes over graves end up disappointed and unsuccessful, with nothing to gain. Therefore, this practice is futile and meaningless, which is why Naeemi Sahib omitted these words.
Note:
The same narration is mentioned in the book 'Al-Hawatif' by Ibn Abi Al-Dunya [131] with the following chain: "Yusuf bin Musa narrated to us: Jareer narrated from Ibn Khalid Ibn Muslima Al-Qurashi, who said..." The identity and reliability of Ibn Khalid bin Muslima Al-Qurashi need to be established, as does the connection of the chain.
Dear readers, you have observed from the Quran and Sunnah, as well as the explicit statements of the scholars, that guardianship at graves is an innovation and follows the ways of the Jews and Christians. Alongside this, you have seen the arguments presented by Naeemi Sahib. We appeal to you to judge for yourselves whether these people are sincere to the religion. Those who twist and distort the Quran and Sunnah to serve their polytheistic and innovative purposes—how can they be sincere to Islam and the Muslims?
May Allah guide us to the path of truth. Ameen.
Exaggeration in the reverence of graves has given rise to numerous ideological and moral tribulations. The prevalence of polytheistic beliefs and practices, along with infidel customs and traditions at graves and shrines, has become so widespread that some people, following the example of Jews and Christians, have turned the graves of saints and righteous people into places of prostration. They engage in meditation and spiritual exercises at these graves, seeking the fulfillment of their needs, calling upon the deceased in every difficulty, and pleading for their help.
They fear these deceased individuals and place their hopes in them. Offerings are made, vows and donations are presented at these graves. Swindlers, known as caretakers, are stationed there to exploit people’s wealth, narrating fabricated tales and miraculous stories about the deceased. Due to ignorance and weak faith, people are easily influenced by their words, leading these ignorant individuals to destroy the faith of the masses. The utmost effort of these grave-worshippers is to provide the public with all the means and resources necessary to lead them toward shirk (associating partners with Allah) and bid’ah (innovations in religion).
One such means is the practice of becoming a custodian (mujāwir) at graves. Becoming a custodian or servant at graves is an objectionable act and an innovation. It resembles the behavior of idol worshipers and follows the methods of the Jews. The polytheists used to take care of and guard their idols in a similar manner.
As Allah Almighty says:
"When he (Ibrahim) said to his father and his people, 'What do you worship?' They said, 'We worship idols, and we remain devoted to them.'"
[Al-Shu'ara: 70-71]
And He further states:
"When Ibrahim said to his father and his people, 'What are these statues to which you are devoted?'"
[Al-Anbiya: 52]
In another verse, Allah Almighty says:
"And We delivered the Children of Israel across the sea; then they came upon a people devoted to some idols of theirs. They said, 'O Moses, make for us a god just as they have gods.' He said, 'Indeed, you are a people behaving ignorantly!'"
[Al-A'raf: 138]
In the commentary of this noble verse, there is also a hadith:Sinaan bin Abi Sinaan Douli narrates:
"He heard Abu Waqid Al-Laithi, who was among the Companions of the Messenger of Allah (peace be upon him), say: When the Messenger of Allah (peace be upon him) conquered Mecca, he took us along with him towards Hawazin. We passed by a tree that the disbelievers used to devote themselves to and they called it 'Dhat Anwat'. We said, 'O Messenger of Allah, make for us a Dhat Anwat just as they have a Dhat Anwat.' The Messenger of Allah (peace be upon him) said, 'Allahu Akbar (Allah is the Greatest)! These are the ways of those before you. You have said exactly what the Children of Israel said to Moses: 'Make for us a god just as they have gods.' He said, 'Indeed, you are a people behaving ignorantly!' Then the Messenger of Allah (peace be upon him) said, 'You will certainly follow the ways of those who came before you.'"
[Sahih Ibn Hibban: 6702, and its chain is authentic]
Commenting on this hadith, Allama Shatibi (d. 790 AH) states:
"With this interpretation, the hadith about the sects applies to similar innovations that the Jews and Christians had previously committed, and it becomes evident that this ummah will also innovate in the religion of Allah, just as those earlier sects did, and will even innovate an additional innovation not previously committed by either of the two groups."
[Al-I'tisam: 245/2]
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) states:
"Among the forbidden acts are: staying at the grave, residing near it, serving it, and draping it as if it were the House of Allah, the Kaaba."
[Iqtidaa As-Siraat Al-Mustaqeem: 267]
He also says:
"As for staying or residing near a tree, stone, statue, or any other object, or residing near the grave of a Prophet or a non-Prophet, or at the site of a Prophet or a non-Prophet, these acts have no relation to the religion of Muslims. Rather, they belong to the religion of the polytheists."
[Iqtidaa As-Siraat Al-Mustaqeem: 365]
Shaykh al-Islam Thani, Allama Ibn al-Qayyim (may Allah have mercy on him) states:
"Among these evils is the excessive reverence for graves, which leads people to fall into trials, such as making them places of festivities, traveling to them, and engaging in activities at them that resemble the practices of idol worshipers, such as staying at them, residing near them, draping them, and dedicating oneself to their service. The grave-worshipers prefer residing near graves over residing near the Haram Mosque, and they consider serving graves superior to serving the mosques."
[Ighathat Al-Lahfan: 197/1]
In an attempt to justify the innovation of custodianship at graves, Ahmad Yar Khan Naeemi Barelvi (1391-1324 AH) writes:
"Becoming a custodian is permissible. A custodian is someone who manages the grave, keeps the key to open and close it, etc. This is proven from the Sahabah (companions). Sayyidah Aisha Siddiqah, the mother of the believers, was the custodian and key-holder of the Prophet's grave. When the companions wished to visit it, they would ask her to open it for them. See 'Mishkat' in the chapter on burial. Till today, custodians reside at the blessed grave of the Prophet (peace be upon him), and no one has declared it unlawful."
[Jaa Al-Haq: 293/1]
If friends do not mind, let us state that Naeemi Sahib has uttered several falsehoods in one breath. He claims that becoming a custodian is proven from the Sahabah. Referring to the Sahabah as custodians is an insult and disrespect to them. What could be a greater expression of ill belief concerning them? As for Sayyidah Aisha (may Allah be pleased with her) opening the chamber for the companions to visit, what does that have to do with custodianship? After all, it was her own chamber where she lived even before the Prophet’s demise. She had the right to open it. The Prophet’s grave was placed there by divine revelation. How can this be proof of custodianship?
As for Naeemi Sahib's claim that custodians reside at the Prophet's grave, it is a blatant lie. Any reasonable person would consider this claim to be baseless. The way malangs sit at shrines and sacred places today is a custom of the disbelievers and has no connection with the religion of Muhammad (peace be upon him). Let us examine the narration Naeemi Sahib referred to in 'Mishkat' to confirm his ignorance and dishonesty.
Sayyidah Aisha (may Allah be pleased with her) reports that her nephew Qasim bin Muhammad (may Allah have mercy on him) stated:
"I went to Aisha and said: O my mother, uncover the grave of the Prophet (peace be upon him) and his two companions (Abu Bakr and Umar, may Allah be pleased with them). She uncovered three graves that were neither elevated nor completely leveled with the ground. Red pebbles from the field were scattered on them."
[Sunan Abi Dawood: 3220, and its chain is authentic]
Imam Hakim (may Allah have mercy on him) declared this narration "authentic," and Hafiz Dhahabi agreed with him. The narrator, Amr bin Uthman bin Hani, was mentioned in 'Al-Thiqat' by Ibn Hibban, and Imam Hakim's authentication of this narration confirms its reliability, making it a "Hasan Hadith."
Readers, read this hadith repeatedly and reflect on whether it proves the point Naeemi Sahib was trying to establish. Since the graves of the Prophet (peace be upon him), Abu Bakr, and Umar (may Allah be pleased with them) were in Sayyidah Aisha’s home, they could only be visited with her permission.
Friends should also ponder why Naeemi Sahib found it safer to merely reference this hadith rather than fully quote it. He did so because this hadith would have been detrimental to their system of grave worship. The narration clearly states that the graves of the Prophet (peace be upon him), Abu Bakr, and Umar (may Allah be pleased with them) were neither elevated nor built up; they were slightly raised from the ground and simple, without any coverings. If Naeemi Sahib had quoted and translated this hadith, it would have shaken the very foundations of their grave-worshipping beliefs, and people would have asked, "If the Sahabah did not elevate, solidify, or cover the graves of the Prophet (peace be upon him), Abu Bakr, and Umar (may Allah be pleased with them), then how can you justify this innovation?" This is the level of honesty and knowledge exhibited by Naeemi Sahib!
Ahmad Yar Khan Naeemi further writes:
"Sayyiduna Hasan ibn Hasan ibn Ali (may Allah be pleased with him) passed away, and his wife erected a canopy over his grave for a year."
[Jaa Al-Haq: 285/1]
When Naeemi Sahib could not present any fabricated or invented narration to support the practice of becoming a custodian at graves, he resorted to a trick. Since the word "canopy" appeared in the narration, he translated it as "qubba" (dome) to make the public believe that Sayyiduna Hasan ibn Hasan’s wife built a dome over his grave, thereby making the construction of domes and residing at the graves of the righteous permissible. However, in this context, "qubba" refers to a tent.
Furthermore, regarding the authenticity of this narration, it is mentioned in Sahih Bukhari [Hadith 1330], and one of the narrators, Muhammad bin Humayd Al-Razi, is considered "weak" by the majority of scholars. Hafiz Ibn Hajar (773-852 AH) writes that he is a "weak" narrator. [Taqreeb Al-Tahdhib by Ibn Hajar: 5834]
The Mufti has conveniently omitted the following words of this narration, which further clarify the issue:
"Then the tent was removed, and they heard a caller saying, 'Did they find what they were looking for?' Another replied, 'No, they were disappointed and returned.'"
This narration indicates that the tent was set up for mourning over the grave, and those who build domes over graves end up disappointed and unsuccessful, with nothing to gain. Therefore, this practice is futile and meaningless, which is why Naeemi Sahib omitted these words.
Note:
The same narration is mentioned in the book 'Al-Hawatif' by Ibn Abi Al-Dunya [131] with the following chain: "Yusuf bin Musa narrated to us: Jareer narrated from Ibn Khalid Ibn Muslima Al-Qurashi, who said..." The identity and reliability of Ibn Khalid bin Muslima Al-Qurashi need to be established, as does the connection of the chain.
Dear readers, you have observed from the Quran and Sunnah, as well as the explicit statements of the scholars, that guardianship at graves is an innovation and follows the ways of the Jews and Christians. Alongside this, you have seen the arguments presented by Naeemi Sahib. We appeal to you to judge for yourselves whether these people are sincere to the religion. Those who twist and distort the Quran and Sunnah to serve their polytheistic and innovative purposes—how can they be sincere to Islam and the Muslims?
May Allah guide us to the path of truth. Ameen.