Adapted from the original article by Ghulam Mustafa Zaheer Ameenpuri حفظه الله❖ Introduction
Using the graves or relics associated with pious individuals as a source of blessings is not sanctioned in Islam. This act is considered a bid‘ah (innovation) and is not supported by the practices of the righteous predecessors (Salaf al-Salihīn). In this article, 19 commonly presented evidences are analyzed and refuted in light of authentic Islamic sources.❖ Key Arguments and Their Refutations
① The Story of Imam Shafi‘i and Imam Ahmad's Garment➤ Weak and unauthenticated chain of transmission with discredited narrators.
② Sufyan al-Thawri Seeking Blessings from a Scholar
➤ Severely disconnected (munqati‘) chain—invalid as proof.
③ Sultan Mahmud of Ghazni and Victory through a Cloak
➤ Fabricated tale without basis in reliable Islamic sources.
④ Building Domes Over Graves (e.g., Hamzah رضي الله عنه)
➤ Innovation introduced by Rafidis; forbidden by scholarly consensus.
⑤ The Story of Imam Tabarani at the Prophet’s ﷺ Grave
➤ Baseless and undocumented; aims to falsely attribute shirk to scholars.
⑥ Ibn Hibban’s Visit to the Grave of Ali al-Ridha
➤ An isolated error of ijtihad—contradicts Qur’an, Sunnah, and practice of Salaf.
⑦ Rain Prayer through al-‘Abbas رضي الله عنه
➤ Umar رضي الله عنه sought prayers from a living person, not the Prophet’s ﷺ grave.
⑧ Attributed Quote from Imam Shafi‘i Regarding Abu Hanifah’s Grave
➤ Fabricated narration with unknown and unreliable narrators.
⑨ Rainfall at Imam Bukhari’s Grave
➤ Post-Salaf account lacking credibility and used to justify grave veneration.
⑩ Visiting the Grave of Musa ibn Ja‘far for Needs
➤ Reported through weak narrators; not valid proof.
⑪ Healing Properties of Ma‘ruf al-Karkhi’s Grave
➤ Narrated by a discredited and dishonest individual.
⑫ Dua at Ma‘ruf al-Karkhi’s Grave Accepted
➤ A practice not aligned with the Qur’an, Sunnah, or the Salaf.
⑬ Opening Abu Ayyub al-Ansari’s Grave During Drought
➤ Based on unreliable narrators like al-Waqidi.
⑭ Byzantines Seeking Rain at Abu Ayyub’s Grave
➤ Reported without authentication; Imam Malik did not endorse the practice.
⑮ Acceptance of Dua at Abu Ayyub’s Grave
➤ Based on conjecture, not verified tradition or consensus.
⑯ Hatim al-Asamm Praying at the Prophet’s ﷺ Grave
➤ No chain of transmission; not an acceptable source for rulings.
⑰ A Dream Advising Visit to a Grave for Relief
➤ Dreams cannot serve as proof in religious matters—except for prophets.
⑱ Seeking Blessings from Abu Fath Qawwas While Alive
➤ Involves a living person; different from grave-based tabarruk.
⑲ Praying at the Grave of Talhah ibn ‘Ubaydullah رضي الله عنه
➤ Based on anonymous practices—not traceable to the Prophet ﷺ or his companions.
❖ Summary and Key Takeaways
✔ No Precedent in Qur’an and Sunnah: There is no evidence that the Prophet ﷺ or his companions sought blessings from graves.✔ Weak and Fabricated Reports: Many of the cited stories and incidents are based on weak, disconnected, or fabricated narrations.
✔ Dreams and Unauthenticated Practices: Personal dreams or experiences cannot form the basis for religious practice.
✔ Grave Worship and Bid‘ah: Seeking blessings from graves is a path that can lead to shirk and is firmly categorized under bid‘ah.
✔ Practice of the Companions: Had this act been permissible, the companions would have been the first to engage in it—yet there is no such precedent.
