This excerpt is taken from the book Tuhfa Juma by Sheikh al-Hadith Maulana Muhammad Yusuf (Founder of Dar al-Hadith Jamia Kamalia).
A sound belief is extremely necessary for the acceptance of deeds. The belief must be the one presented by all the Prophets and Messengers, peace be upon them, from our master Prophet Adam, peace be upon him, to the last Prophet of the end of times, our master Prophet Muhammad, the Messenger of Allah, peace and blessings be upon him, because the curriculum of all the Prophets and Messengers was the pure word "لا إله إلا الله" (There is no god but Allah). The Prophets and Messengers were the teachers and mentors of the world who came repeatedly in succession, and the centers of propagation also changed. For example, sometimes Iraq and Syria were the centers, sometimes Medina and Egypt, sometimes Jordan and Antioch, and sometimes Mecca and Medina. But there was no change in the curriculum; the curriculum was the same in all the centers of propagation, which was the explanation and interpretation of the pure word. The mentors and guides (the Prophet, peace be upon him) of each center were bound and responsible to do this only in the light of divine revelation.
For example:
لا إله إلا الله آدم صفي الله
لا إله إلا الله موسى كليم الله
لا إله إلا الله عيسى روح الله
لا إله إلا الله محمد رسول الله
The determination of the curriculum is made only by Allah Almighty, and for explanation, He appoints the Prophets and Messengers. That is, the explanation of "لا إله إلا الله" which the mentor and guide of the time, the Prophet, will give, will be accepted as correct and true.
The one who determines what is permissible and what is forbidden is also the true Creator.
The conclusion is that by belief is meant adopting the belief of the Prophets and Messengers, which the Prophets taught through divine revelation. N
The Interrelation of Belief and Actions:
For the esteemed readers' intellectual enjoyment, a few examples are presented so that the mind may accept and the belief may be corrected.
﴿وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ﴾
“These are examples which We reveal for the people to reflect upon.”
Reference: (Surah Al-Hashr: 21)
Remember that human creation is composed of two things. The human body has a total of 360 joints and inside it is the soul. And the knowledge of the soul is only with Allah, the Lord of Glory.
﴿قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا﴾
“Say: The soul is of the command of my Lord, and you have been given only a little knowledge.”
Reference: (Surah Al-Isra: 85)
The soul is a subtle thing that cannot be seen by anyone, but the strength and energy of every living being are contained within that soul.
Therefore, if the soul leaves the human body, the 360 joints become useless and ineffective; only a corpse remains before us. No limb moves, the eyes do not see, the tongue does not speak, the ears do not hear, the hands do not grasp, the feet do not walk, because the soul has flown away. This is the example of belief. Prayer, fasting, pilgrimage, zakat, and all righteous deeds are these limbs, and the correct belief is their soul. If the belief itself is not correct, then all deeds will be wasted and ruined.
Or consider it like this: if a person deposits two hundred thousand rupees with a businessman, now he hopes for profit. How can he hope for profit without depositing the money?
Or if a date seed is buried in the ground, a date palm will grow, and if the seed is not buried in the ground, how will the date tree grow? You may infer from this that if the capital and seed of belief are not sown fundamentally, how can the fruit of righteous deeds be obtained?
In summary, the second condition for the acceptance of righteous deeds is the correct belief in the Prophets and Messengers (peace be upon them). Without adopting this, hope for the acceptance of deeds is useless and futile.
The greatest pillar of belief is adopting monotheism and avoiding polytheism. There is flexibility in deeds, but there is no flexibility in correct belief. Consider the following.
The command of the accepted Prophet (peace be upon him) is:
عن معاذ قال أوصاني رسول الله صلى الله عليه وسلم بعشر كلمات قال لا تشرك بالله شيئا وإن قتلت وحرقت ولا تعقق والديك وإن أمراك أن تخرج من أهلك ومالك ولا تتركن صلاة مكتوبة متعمدا قال من ترك صلاة مكتوبة متعمدا فقد برئت منه ذمة الله ولا تشربن خمرا فإنه رأس كل فاحشة وإياك والمعصية فإن المعصية تحل سخط الله وإياك والفرار من الرحف وإن هلك الناس وإذا أصاب الناس موت أنت فيهم فاثبت وأنفق على عيالك من طولك ولا ترفع عنهم عصاك أدبا وآخفهم فى الله
It is narrated from Sayyiduna Hazrat Mu'adh (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) advised me with ten things:
① Do not associate anyone with Allah, even if you are killed or burned.
② Do not disobey your parents, even if they order you to leave your family and wealth.
③ Do not deliberately abandon the obligatory prayer, because whoever deliberately abandons the obligatory prayer is disassociated from Allah.
④ Do not drink alcohol, because it is the root of all evils.
⑤ Avoid sin, because it causes the wrath of Allah to descend.
⑥ Do not flee from jihad, even if people are being killed.
⑦ When people are becoming food for death, be steadfast among them.
⑧ Spend on your family according to your ability.
⑨ Maintain your discipline over them.
⑩ Keep reminding them of the fear of Allah.
Reference: (Rawat Ahmad 238/5, Mishkat, Hadith: 61)
Note: There is flexibility in deeds; for example, if a person cannot pray standing, he may pray sitting, or if he cannot perform Hajj himself, someone else may perform it on his behalf, as Hajj can be delegated.
Introduction of the Narrator: Sayyiduna Mu'adh ibn Jabal رضي الله عنه :
Sayyiduna Mu'adh's kunya is Abu Abdur Rahman. His lineage is Mu'adh ibn Jabal ibn Amr ibn Aws ibn Aidh ibn Adi Al-Ansari. He accepted Islam at the age of 18. He participated in the Battle of Badr and other expeditions. Sayyiduna Mu'adh رضي الله عنه is counted among the scholarly companions because he had a deep understanding of halal and haram matters. During the caliphate of Sayyiduna Umar رضي الله عنه, he was appointed as the governor of Syria. The Messenger of Allah صلى الله عليه وسلم himself sent Sayyiduna Mu'adh رضي الله عنه to Yemen as a teacher.
He has a total of 157 narrations, among which 2 are agreed upon by both Imams (Bukhari and Muslim), in three he is uniquely narrated by Imam Bukhari, and in one uniquely by Imam Muslim.
He passed away in the year 18 AH at the age of 38, beloved by Allah.
Reference: (Murā'at al-Mafātīḥ p. 88)
Benefit:
The essence of belief is 'Aqdah,' which means tying a knot, that is, for one's salvation, a person should firmly tie a strong knot in their heart regarding belief that Allah Almighty is unique and singular in His essence and attributes, without any partner or associate.
The command of Allah Almighty:
﴿وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا﴾
"Do not associate anyone in the worship of Allah."
Reference: (Surah Al-Kahf: 110)
At any time, in solitude, reflect on the meaning and recite this practice and remembrance from the heart and tongue:
﴿اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا﴾
Note: By performing this practice, it is highly likely that if there was any deficiency due to lack of knowledge in the action, Allah Almighty will forgive.
Remember that a polytheist has absolutely no salvation if they die in a state of polytheism without repentance.
The exalted command of the Creator of the earth and sky is:
﴿ إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا﴾
"Indeed, Allah does not forgive associating others with Him, but He forgives anything else to whom He wills. And whoever associates others with Allah has committed a great sin and a grave wrongdoing."
Reference: (Surah An-Nisa: 48)
﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ﴾
"Those who believe and do not mix their faith with wrongdoing - for them is security, and they are rightly guided."
Reference: (Surah Al-An'am: 82)
Because of a tiny fly, one man went to Paradise while another to Hell:
عن طارق بن شهاب رضى الله عنه أن رسول الله صلى الله عليه وسلم قال دخل الجنة رجل فى ذباب ودخل النار رجل فى ذباب قالوا وكيف ذلك يا رسول الله صلى الله عليه وسلم قال مر رجلان على قوم لهم صنم لا يجاوزه أحد حتى يقرب له شيئا فقالوا لأحدهما قرب قال ليس عندي شيء أقرب قالوا له قرب ولو ذبابا فقرب ذبابا فخلوا سبيله فدخل النار وقالوا للآخر فقرب فقال ما كنت لأقرب لأحد شيئا دون الله عز وجل فضربوا عنقه فدخل الجنة
It is narrated from Sayyiduna Hazrat Tariq bin Shahab رضي الله عنه that the Prophet Muhammad صلی اللہ علیہ وسلم said: One person entered Paradise because of a fly, and another went to Hell because of a fly. The Companions رضي الله عنهم asked, O Messenger of Allah صلی اللہ علیہ وسلم! How is this possible? The Prophet صلی اللہ علیہ وسلم replied that two men were passing by a tribe, and that tribe had an idol which no one could pass without offering a sacrifice to it. One of them was told to offer a sacrifice to their idol. He excused himself, saying he had nothing to offer. They insisted that he must offer a sacrifice, even if it was just a fly. So he offered a sacrifice of a fly. They let him go, but that man ended up in Hell. They then told the other companion to also offer a sacrifice. He said he could not offer any sacrifice to anyone other than Allah. So they martyred him, and he entered Paradise.
Reference: (Fath al-Majeed 128-129)
Introduction of the Narrator: Sayyiduna Tariq bin Shahab, may Allah be pleased with him:
Abu Abdullah Tariq bin Shahab Al-Bajali is a companion of the Prophet. He was honored with the sight of the Messenger of Allah, peace be upon him, in his youth. He settled in Kufa. He passed away in the year 83 AH. It is established that Sayyiduna Tariq bin Shahab, may Allah be pleased with him, met the Prophet, peace be upon him, but it is not established that he heard hadith directly. He participated in 33 battles during the caliphates of Sayyiduna Abu Bakr and Umar, may Allah be pleased with them.
Types of Shirk:
There are countless types of shirk (associating partners with Allah). For example, grave worship, attributing partners to Allah Almighty, and sharing Him with others is such a great sin that Allah Almighty will never forgive it. The punishment for one who commits shirk is eternal Hell, whereas other sinners and erring believers, after enduring the punishment for their sins and disobedience, will eventually reach Paradise, and the gatekeepers of Paradise will open the gates of Paradise for them.
The Holy Prophet ﷺ, during his blessed life, not only emphasized avoiding shirk but also prohibited matters that lead to shirk. One of the causes of shirk is graves; therefore, the Holy Prophet ﷺ forbade strengthening graves and plastering them with lime. Hazrat Ali (RA) was assigned the duty that if any grave appeared higher than the other graves, it should be immediately demolished and leveled with the other graves.
In our country, the biggest reason for the spread of the disease of shirk is large tombs, solid buildings, and shrines. Shirk takes place there day and night. There is no one to stop or prevent it. Even the people in authority participate in such matters. Sometimes a minister covers the grave of a saint with a cloth, sometimes someone offers flowers, someone distributes sweets there, and some consider them as grantors of wishes and respectfully and humbly plead before them. Some people do not refrain from bowing their foreheads and rubbing their foreheads in front of such graves. Then, the chest there is filled with offerings amounting not to hundreds but thousands of rupees, wasting money. The polytheist’s faith is not firm. He is a patient of delusion and weak belief. Due to weak faith, he cuts off the relationship with his true Creator and establishes relations with false deities. Instead of bowing in the presence of Allah Almighty in mosques, he searches for solid graves, and as soon as he sees a solid grave, he immediately rubs his forehead there, kisses it, circumambulates it, and prostrates before it, fully entering the category of polytheists. Such a person is weak in faith, delusional, and considers everything as a miracle. He neither uses reflection and contemplation nor sifts through investigation. Thus, taking advantage of this weak faith, some cunning and crafty followers of Satan started this business thinking it profitable. They achieved great success in it. They amassed piles of wealth. People themselves went and filled their pockets and bags with notes.
In our country, there are many graves where no human corpse is buried, but people, to make it a source of income, say that I was shown three times in a dream to build my grave here. I have been lying here for a long time, but no one has paid attention to my grave. Thus, the person who builds a solid grave publicizes among people that here lies the grave of a great saint. The revered one is present here. They give it a fictitious name, for example, Baba Chhatri Wala Baba, Kan Wan Wali Sarkar, Baba Sig Shah, Baba Balay Shah, Baba Raddi Shah, Kala Shah Sarkar, etc.
The True Story of the False Grave:
For the esteemed readers' interest and knowledge, a firsthand true incident is presented. (فاعتبروا يا أولوا الأبصار)
This incident took place about two years before the partition of the country. At that time, I (Muhammad Yousuf of Rajowal) was studying at Madrasa Taqwiyat-ul-Islam Amritsar, also known as Ghaznawiya, which was a very famous institution of the Jamaat. At that time, the following teachers were present: Maulana Abdullah Mantiqi Bhojani, may Allah have mercy on him, who was considered a successful teacher of logic and history; his younger brother Maulana Abdul Rahim, may Allah have mercy on him, was an expert in literature; Maulana Muhammad Hussain Hazrovi, may Allah have mercy on him, who was an authority in all branches of grammar and morphology; and Maulana Naik Muhammad Jhelumi, who was a distinguished scholar of Hadith.
Near Amritsar, there is a well-known village called Bhojian. An incident from this village is as follows. Near the village, a grave was dug from which the remains of an ox were found. I want to present the details of this to the readers.
In old times, farmers used to keep oxen with great enthusiasm because farming was done using oxen. Plows were also operated by oxen, and water was drawn from wells by oxen to irrigate the crops. For this reason, oxen were highly valued. A Sikh had kept an ox with great fondness. Suddenly, the ox fell ill. Treatment was given, but the ox did not recover and eventually died. The owner of the ox was deeply saddened. He sat by the ox and wept, lamenting (Oh my dear Sadia). Finally, he dug a pit and buried the ox in it. For several days, the Sikh came to that mound and cried over the ox's grief. After some time, the ox's owner forgot about his ox. But a mendicant, who was looking for an opportunity, took advantage of the situation, shaped the mound into a proper grave, cleaned it, and sat there as a caretaker. He planted a flag and named it "Saave Shah." He arranged for a prayer mat and started promoting it as a revered saint's shrine. From then on, the mendicant's influence grew, and people started visiting frequently, and the ox was worshipped extensively.
In the village of Bhojian, the majority were Ahl-e-Hadith. When they saw that shirk (polytheism) had begun, some important villagers collectively filed a report at the police station stating that there was no human buried in that grave but an ox. One person became the plaintiff and claimed that if human remains were found in the grave, he would forgive his own murder. The officer at the time was compelled and ordered the grave to be dug. When the grave was dug, indeed, the remains of an ox were found.
The purpose of presenting this is only to show that there are countless such graves that are fabricated or contain animals buried in them. A grave is a grave, whether it belongs to a great human being or an animal. Making it a place of worship is shirk, and shirk is never forgiven under any circumstances.
The Owner of the Kingdom, the Most Forgiving, the Most Merciful, says:
﴿إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ﴾
"Believe that whoever associates partners with Allah, Allah has forbidden Paradise for him. His abode is Hell, and there will be no helpers for the polytheists."
Reference: (Surah Al-Ma'idah: 72)
At another place, the command of the Forgiving, the Subduer is:
﴿وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِن قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ﴾
"And indeed, it has been revealed to you and to those before you that if you associate partners (with Allah), your deeds will surely be in vain, and you will surely be among the losers."
Reference: (Surah Az-Zumar: 65)
This imaginary deity is somewhat useful, but the grave?
Every false deity serves some purpose; for example, fire-worshippers worship fire, and fire provides many benefits. For instance, we cook food on fire, make tea, and warm ourselves in cold weather. If someone is a worshipper of the sun, the sun also serves a purpose. Crops grow due to sunlight, it provides warmth, and fruits ripen. If a tree is worshipped, many benefits are also obtained from the tree. It provides fruit, shade, and fuel.
There are also those who worship the moon, and many benefits are derived from the moon. It provides calm light at night, which benefits humans and also helps crops.
Stars are also considered gods. These stars have many benefits as well. At night, they help in determining the route for sea travel.
Cows also provide benefits. They give milk, their meat is useful, and their bones are not without benefit.
Water has countless benefits. It is used for drinking, bathing to cleanse and purify the body, and irrigating crops. The fact that benefits are obtained from all these things does not mean they should be worshipped. All these things have been created by the Lord of the Worlds for the benefit of His servants, and humans are deriving benefits from them.
How astonishing! Woe upon woe! What benefit was gained from worshipping a pile of dust? My dear brother! Remove the blindfold of prejudice and reflect. Dogs and cats urinate on piles of dust. The owner of the grave does not have the ability to stop or remove them.
The wonder is that no animal ever prostrated to another animal, nor do they offer sacrifices to each other. Despite being the noblest of creatures, humans prostrate to other humans and offer sacrifices.
Kheer and Major Shirk:
The Owner of the Great Throne sends down rain from the sky, and many crops grow from the earth, and cows and buffaloes get fodder from it and give milk. Rice grows from the earth. Fuel is also a blessing given by the Owner of the earth and sky. Milk, which is a blessing of Allah Almighty, rice is also His blessing, and fuel is also His. Now, after cooking, kheer is prepared, in which the entire material is made from the blessings of the Creator of the universe. Now, the greatest polytheist and disbeliever of the Indian subcontinent who cooks kheer offers the mixture of Allah’s blessings, the kheer, as an offering on a heap of soil (grave).
لله در من قال:
There is no god but Allah, and there is no other god besides Him.
Only by saying there is no god but Allah is it correct.
Reciting the Kalima and worshipping graves,
The ship is doomed.
Grave Worship, a Cry of a Compassionate Heart:
The following article was written by Maulana Abdul Razzaq Maleehabadi, may Allah have mercy on him, in 1925 in the preface while translating the Arabic book "Kitab al-Waseela" into Urdu. This heartfelt call of a devoted monotheist is presented as a lesson for the readers.
These were the conditions for more than half a century. Today’s conditions are before you. The so-called Muslim government arbitrarily indulges in polytheism and has systematically made the paths of polytheism easier. May Allah Almighty enrich all Muslims with the blessings of thought, sincerity, monotheism, and Sunnah. (Ameen, O Lord of the Worlds)
Sayyiduna Hazrat Anas, may Allah be pleased with him, used to weep in his time, saying that the religion of the first era no longer remains. If he were to see our time, what would he say! Would he not call us polytheists, and we would not call them by any bad name? Because now there is hardly anything common between the Islam of that time and this time except the word Islam or a few outward and formal acts of worship, and even those are not free from the admixture of innovation.
The Book of Allah, which came down from the heavens, remains pure and unadulterated to this day. The Sunnah of the Messenger of Allah, peace and blessings be upon him, is also recorded and preserved in the hands of Muslims. But what a great misfortune it is that both are neglected and abandoned, adorning shelves and cupboards or used in amulets and talismans. Muslims are completely free from them in their practical life and despite claiming to follow them, they act contrary to them.
After witnessing the Urs of Ajmer, who can say that these are the same Muslims who were bearers of the Quran and champions of monotheism? The late Pandit Motilal Nehru, after seeing the condition of Ajmer, said: "Until now, I doubted that unity was possible in India, but today I am convinced because if there is any difference between our religion and that of the Muslims, it is only in names. The reality is the same." And he spoke the truth because at that time, if there was any difference between Hindu and Muslim polytheism, it was only in names and methods; otherwise, in reality, they are almost the same. Hindus bow before idols, Muslims before graves. Hindus worship Ramakrishna, Muslims worship Jilani and Ajmeri.
To say that they do not worship them or do not consider them God is meaningless because Hindus also do not worship anyone other than the One Allah, nor did the Arab polytheists. Yes, it is true that you do not call your worship worship and give it some other name, but the reality does not change because of differences in names.
For a sensitive person, knowing the conditions and thoughts of Muslim polytheists is an unbearable calamity. In this sect, both reason and revelation are in a state of call. On one hand, they admit that Allah Almighty is the Knower of the unseen, the All-Hearing, the All-Seeing. Not even a particle in the heavens and the earth is hidden from Him, nor can it move without His will.
He is not far from us but near, so near that no closer proximity is possible. Then He is the Most Merciful and Compassionate, Forgiving and Oft-Forgiving, the Giver without measure, the Compeller King. It is not that He does not allow anyone to come to His door. His door is always open. His hand is always extended. His anchor is always flowing. They believe all this and more, but after "but" comes the death of reason and intellect, the lament of humanity and human dignity. After "but" comes that it is necessary to bow before graves, to beg from the dead. Without intercession and mediation, access to this court is impossible. This is the grave of Ghaus-e-Azam who remains Ghaus even after death and can snatch the bag of souls taken by the Angel of Death. He is beloved to the Almighty, forcing the devoted lover by insistence. He is generous to the poor and even after death gives sweets in abundance.
Thus, these claimants of humanity and Islam go in crowds to graves, press their foreheads, rub their noses, and do all that no noble and self-respecting person can do before any creature.
The greatest wealth a person has is his own humanity. This precious treasure is mercilessly sacrificed on lime and brick platforms. If it is said, "Look what you are doing, the Shariah forbids it, it is polytheism, and hell is the punishment," the response is rejection and denial, interpretation and distortion. There is Shariah and reality, apparent and hidden, the difference between Wahhabi and Hanafi, the verse of the Quran and the hadith of Muhammad, peace be upon him, versus the sayings of Hasan Basri, Shibli, Jilani, and Chishti. Although none of them allowed any polytheism, but to whom can it be said? If they have ears, let them hear; if they have eyes, let them see; if they have hearts, let them understand.
﴿لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ آذَانٌ لَّا يَسْمَعُونَ بِهَا ۚ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ﴾
"They have hearts with which they do not understand, eyes with which they do not see, and ears with which they do not hear. They are like cattle, rather, they are more astray."
Reference: (Surah Al-A'raf: 179)
This is not only the condition of the common people who are excused due to ignorance. The same is the condition of those who boastfully call themselves the scholars of the Ummah, inheritors of the knowledge of Prophethood, and liken themselves to the Prophets of Bani Israel. On one hand, they hold the books of Shariah, on the other, they claim to be the keepers of the secrets of reality. In fact, these very people are the real trial for the Ummah of Muhammad and the cause of all destruction and ruin. These scholars are currently jurists, Pharisees, and Sadducees, Harut and Marut, the heads of devils.
They have distorted the Shariah, closed the doors of the Book and Sunnah for Muslims, spread the darkness of polytheism and innovation, and in the name of Islam, uprooted Islam from the hearts of Muslims. The entire thirteen to fourteen hundred years of history is open before us. What calamity have they not caused? What banner of misguidance have they not carried on their shoulders?
Sayyiduna Hazrat Abdullah bin Mubarak, may Allah have mercy on him, said:
وهل بدل الدين إلا الملوك وأحبار سوء ورهبانها
The words are indeed harsh and perhaps blameworthy, but the wounds are in the heart and liver and compel more mourning. Who is the person who sees the merciless destruction of millions of people and remains silent? Who is the Muslim who sees this brutal devastation of the Ummah with his own eyes and remains silent? After this, will a person not become insane when he calls day night, calls the sun black, calls truth falsehood and falsehood truth? Which Muslim has even a little light of faith in his heart and sees Shariah as misguidance, Sunnah as innovation, faith as disbelief, monotheism as polytheism, and polytheism as monotheism and does not become furious? Therefore, stay away from him.
Imitation of persons is obligatory, so follow us without question, build high graves, build domes, beg from saints, make creatures a means to God, do whatever you want, you will be forgiven because you are the Ummah of the Intercessor of sinners. This is the religion, this is the Shariah. Should we keep listening and remain silent? Is it not time now for the reformers of the Ummah to rise and unveil the faces of these wicked scholars so that Muslims see with their own eyes that beneath these big turbans are heads that prostrate to Satan and behind these long thick beards is the darkness of disbelief and hypocrisy? Do Muslims want to hear the condition of their scholars and leaders’ Islam and reform? Note this incident with caution. One of their authentic scholars, who is a Sufi and perhaps a Pir, during the Khilafat Movement proposed that a delegation of scholars and elders be formed to go to Ajmer Sharif and narrate every calamity of the Ummah to Khwaja Sahib and plead. Not only was it a proposal, but it is heard that this Maulvi, along with his like-minded companions, actually went and wept and lamented at the shrine, but alas, no response came from there, and they returned disappointed.
Is this the monotheism on which the Quran was founded, which the scholars of religion claim to protect, and which Muslims take pride in following and adhering to? If Khwaja Sahib could save the Ummah of Muhammad from its calamities, then why do Muslims turn away from the divinity of Ram and Krishna? The movement of this Ajmeri delegation was not private; it was publicly announced in newspaper columns, but no scholar caught the tongue of the announcer to say this is polytheism; rather, many Maulvis supported its writing, as old newspaper files testify.
Is this the protection of religion that our scholars have taken upon themselves? And alas! If the support of misguidance and innovation were limited to the group called innovators, and did not spread to the group claiming reform and renewal.
I present this tragic incident with great sorrow and grief to history and to the ears of Muslims that just a few days ago, the Sheikh-ul-Azam and other elders of an educational center of a group refused to issue a fatwa against the practice of Taziya (mourning rituals) which is a clear innovation and even polytheism, saying that issuing such a fatwa in the current circumstances is against expediency. Is this the way to protect the Shariah? Is this the vicegerency of the Prophets that our scholars are gracefully performing? Is it not time now for Muslims to open their eyes, know the reality of their religious leaders, and themselves come forward to protect the religion and remove polytheism and innovation? Islam has neither papacy nor spiritual leadership. The time has come to demolish this self-imposed leadership so that the relationship of Allah’s servants with Allah’s religion is established directly.
Reference: (Kitab al-Waseela Urdu edition, Lahore, 1951, second edition by Maulana Abdul Razzaq Maleehabadi, Calcutta)
An animal does not prostrate to another animal, but!
Rather, I say with regret that you see animals do not prostrate to other animals, nor do they seek vows or worship them. Being the best of creation, humans prostrate to other humans and worship them, even kissing their hands and feet. Such people are worse than animals.
أُولَئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
من كان باكيا فليبك على الإسلام
There are many details about this and it can be elaborated further, but I will suffice with this.
True Warning:
Allah, Glorified and Exalted is He, our Master Prophet Muhammad, the Messenger of Allah, peace be upon him, the five schools of jurisprudence, the Zahiri, Maliki, Hanbali, Shafi'i, and Hanafi schools are unanimous, and indeed every individual of the Muhammadan Ummah accepts a school without dispute. If a polytheist dies in a state of polytheism without repentance, he is definitely not destined for Paradise. Everyone should strive to protect themselves, their relatives, and every Muslim person from polytheism and to save them from it. وما توفيقي الا بالله
﴿إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ﴾
"Whoever associates partners with Allah, Allah has forbidden Paradise for him. His abode is the Fire, and there are no helpers for the wrongdoers."
Reference: (Surah Al-Ma'idah: 72)
Islam and Grave Worship:
The honorable Companions of the Prophet, may Allah be pleased with them all, the great Followers (Tabi‘in), and the predecessors of the Ummah are unanimously agreed that circumambulating graves and shrines, directly asking from them, seeking through their intercession, visiting them, seeking help from them, kissing them, and touching them considering them sacred—all these acts are forbidden and impermissible. Because these acts also lead to misguidance and polytheism. This is why the Messenger of Allah, peace be upon him, cursed the Jews and Christians. Accordingly, Hazrat Aisha, may Allah be pleased with her, narrates that the Messenger of Allah, peace be upon him, said:
لعن الله اليهود والنصارى اتخذوا قبور أنبيائهم مساجد
“May Allah’s curse be upon the Jews and Christians for making the graves of the Prophets places of prostration.”
Reference: (Sahih al-Bukhari: 1330, Sahih Muslim: 1184)
The Prophet, peace be upon him, cursed them because they used to offer prayers at the graves of the Prophets, even though prayers are meant to be offered to Allah alone. Therefore, whoever prays in a graveyard or makes it a place of prostration is deprived of the mercy of Allah and is cursed. Because this prostration is equivalent to worshiping those Prophets and pious people. This curse is not directed at any individual, specific time, or group of Jews and Christians, but rather at their actions. Hence, whoever performs such acts at graves or, in his own opinion, performs even greater acts of righteousness will deserve the curse of Allah. This is why the Messenger of Mercy, peace be upon him, advised his Ummah to avoid those evil deeds which the Jews and Christians committed.
The Blessed Grave of the Messenger of Allah, peace be upon him:
Hazrat Aisha (may Allah be pleased with her) says that if there was no fear of the Prophet's grave being worshipped, the blessed grave of the Prophet (peace be upon him) would have been made in the common cemetery (Jannat al-Baqi). But the Messenger of Allah (peace be upon him) was concerned about this, so he said that the burial of a Prophet is at the place where his soul departs from the physical body and meets his exalted companion. Another meaning of this is that the companions of the Prophet (may Allah be pleased with them all) were concerned that the worship of the Prophet's grave might begin, and people might start performing acts of reverence and exaggeration that the Islamic Shariah has warned against and prohibited, and indeed, those who commit such acts are declared accursed. Therefore, they did not make the blessed grave of the Prophet (peace be upon him) in an open field or common cemetery. Furthermore, no special treatment was given in the form or construction of the Prophet’s blessed grave; it was made like the graves of ordinary Muslims.
In fact, it is mentioned in Sunan Abi Dawood that Hazrat Qasim bin Muhammad bin Abi Bakr requested Hazrat Aisha (may Allah be pleased with her) to show him the blessed grave of the Messenger of Allah (peace be upon him). She showed him the graves of the Prophet (peace be upon him), Hazrat Abu Bakr Siddiq, and Hazrat Umar Farooq (may Allah be pleased with them). Hazrat Qasim said that they were neither very high nor level with the ground (i.e., about a handful in height), and the red pebbles of the field were spread over them.
Reference: (Sunan Abi Dawood, Book of Funerals, Chapter on leveling the grave, Hadith: 3220)
This shows that the graves of the Holy Prophet (peace be upon him) and his companions were made in such a way that there was no distinction between them and other graves. It is also noteworthy that no rosaries were hung on the graves of the Messenger of Allah (peace be upon him) and his companions, nor were any turbans or similar decorations placed. In short, all the innovations related to graves that have been introduced later did not exist during the blessed era of the companions (may Allah be pleased with them). After this clarification, anyone who opposes this follows the ways of the Jews and Christians, who have been declared accursed for such acts of exaggeration. Allah Almighty has clearly stated about this:
﴿وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا﴾
"Whoever opposes the Messenger of Allah after guidance has become clear to him and follows a path other than that of the believers, We will turn him to what he has turned to and throw him into Hell, and evil is that destination."
Reference: (An-Nisa: 115)
The companions (may Allah be pleased with them) did not allow the blessed grave of the Prophet (peace be upon him) to be visible only to prevent people from falling into fitnah (trial) and starting acts for which there is no allowance in the pure Shariah. Rather, the Messenger of Allah (peace be upon him) prayed regarding his pure grave:
اللَّهُمَّ لَا تَجْعَلْ قَبْرِي وَثَنًا يُعْبَدُ
"O Allah! Do not make my grave like a place of idol worship."
Reference: (Musnad Ahmad: 246/2)
Indeed, Allah Almighty honored the prayer of the Prophet (peace be upon him) and protected it from becoming a place of prostration. Later, the companions and the great followers also fulfilled this responsibility excellently. During the time of the companions (may Allah be pleased with them), the blessed grave of the Prophet (peace be upon him) could neither be entered nor reached in Hazrat Aisha’s chamber. Then Hazrat Abu Bakr Siddiq (may Allah be pleased with him) was buried beside the Prophet (peace be upon him), with his head near the shoulders of the Messenger of Allah (peace be upon him). After that, with the permission of Hazrat Aisha (may Allah be pleased with her), Hazrat Umar Farooq (may Allah be pleased with him) was buried. The story of Hazrat Umar Farooq’s burial is found in
Reference: Sahih Bukhari, Hadith number: 1392
. This clearly shows that the blessed grave of the Prophet (peace be upon him) was hidden from the eyes of people and out of their reach.From the previous statement of Hazrat Qasim bin Muhammad (may Allah have mercy on him), it is proven that whenever someone wanted to see the blessed grave of the Prophet (peace be upon him), he would seek permission from Hazrat Aisha (may Allah be pleased with her). She would grant permission, open the door of the house, and remove the curtain that she had hung between the graves and her house after the burial of Hazrat Umar (may Allah be pleased with him). This is strong evidence that the graves were extremely secure and out of reach of people. People could only reach there with the permission of Hazrat Aisha (may Allah be pleased with her). Our statement is supported by the narration mentioned by Imam Bukhari in Sahih Bukhari. He says:
Hazrat Hisham bin Urwah (may Allah be pleased with him) narrates from his father that when the wall of Hazrat Aisha’s chamber fell during the time of Walid bin Abdul Malik, she immediately began to rebuild it. Suddenly, a foot appeared, and she was startled. She thought it was the blessed foot of the Prophet (peace be upon him). She could not find anyone to confirm this until Hazrat Urwah swore that it was not the blessed foot of the Messenger of Allah (peace be upon him) but the foot of Hazrat Umar Farooq (may Allah be pleased with him).
Reference: (Sahih Bukhari: 1390)
This shows that the graves of the Prophet (peace be upon him) and the two Caliphs (the two Sheikhs) were alike, with no significant distinction. There was no formal procedure for visiting them either. The confusion with the foot of Hazrat Umar Farooq (may Allah be pleased with him) is a rather strange matter.
Rather, the author Ibn Abi Shaybah states:
Hazrat Ali bin Hussain, may Allah have mercy on him (who is known by the title Zain al-Abidin), saw a person who had reached the blessed grave of the Prophet Muhammad, peace be upon him, through a crack in the wall and had started to pray. He stopped him and said: Should I not tell you the hadith that I heard from my father and grandfather, who narrated it from the Messenger of Allah, peace be upon him, who said:
"Do not turn my grave into a place of festivity, nor turn your homes into graveyards, and send salutations upon me; wherever you are, your salutations will reach me."
Reference: (Musannaf Ibn Abi Shaybah: 2/375)
Note that the person who reached the pure grave did so through a crack in the wall. There was no formal door designated. Yet, even this act was not approved by Hazrat Zain al-Abidin, who equated visiting the pure grave for salutations with turning graves into places of festivity.
The Companions, may Allah be pleased with them, learned from the Prophet Muhammad, peace be upon him, that the greatest cause of the spread of polytheism in the world is exaggeration in the veneration of righteous people, while the Prophet, peace be upon him, strongly forbade it.
Among the many advices and wills the Prophet, peace be upon him, gave during his illness was not a single statement cursing the Jews and Christians for turning the graves of the Prophets into places of prostration.
Reference: (Sahih al-Bukhari: 1330, Sahih Muslim: 1184)
عن عائشة رضي الله عنها أن أم سلمة ذكرت لرسول الله صلى الله عليه وسلم كنيسة رأتها بأرض الحبشة يقال لها مارية فذكرت له ما رأت فيها من الصور فقال رسول الله صلى الله عليه وسلم أولئك قوم إذا مات فيهم العبد الصالح أو الرجل الصالح بنوا على قبره مسجدا وصوروا فيه تلك الصور أولئك شرار الخلق عند الله
"Sayyida Aisha, may Allah be pleased with her, narrates that Hazrat Umm Salama, may Allah be pleased with her, mentioned a church she had seen in the land of Abyssinia called Maria. Hazrat Umm Salama described the pictures inside that church. At that moment, the Prophet, peace be upon him, said: When a righteous person from that nation died, they would build a mosque over his grave and make pictures inside it. These people are the worst creatures in the sight of Allah."
Reference: (Sahih al-Bukhari: 434)
The Companions of the Prophet and the Grave of Hazrat Daniel:
When the Muslim armies conquered various regions, they uprooted the roots of polytheism and closed every means through which polytheism could manifest.
Thus, when the army of Hazrat Abu Musa Al-Ash'ari (may Allah be pleased with him) went to the city of "Tustar," they saw that the people of the city excessively venerated the grave of a man and sought rain from Allah through him as an intermediary. They claimed that this was the grave of Hazrat Daniel (peace be upon him), who was sent to the Children of Israel during the time of Nebuchadnezzar. The Companions (may Allah be pleased with them) feared that if this continued among the people, they might indulge in excessive veneration and fall into fitnah (trial). Therefore, they concealed it and removed it from the reach of the people, erasing all traces of it forever, leaving no distinction that could indicate that this grave belonged to any prophet or righteous person.
Hafiz Ibn Kathir (may Allah have mercy on him) narrated an incident from Abu Al-Aliyyah. Abu Al-Aliyyah said that when we conquered the city of "Tustar," we found a charpoy (cot) in the house of Hormuzan, on which lay a dead body, and beside its head was a Mushaf (Qur'an). We took that Mushaf and sent it to Hazrat Umar Farooq (may Allah be pleased with him). He summoned Hazrat Ka'b and had it translated into Arabic. Abu Al-Aliyyah said that I was the first person to read it, and I read it as we read the Qur'an. Khalid bin Dinar (may Allah have mercy on him) said that he asked Abu Al-Aliyyah what was written in it, and he replied that it contained your biography, dealings, style of speech, and what was to happen thereafter. Then I asked what they did with the dead body, and he said that during the day they dug thirteen (13) graves, and at night (by the order of Farooq) they buried it and leveled all the graves so that it would be hidden from the people and they could not exhume it.
Then I asked what those people hoped from that dead body, and he said that when there was no rain from the sky, they would bring out its charpoy, and then it would rain. Then I asked what he thought it was, and he said those people believed it was the grave of Hazrat Daniel (peace be upon him).
I asked Abu Al-Aliyyah how long it had been since the dead body had died when they found it, and he said about three hundred years. I asked if he saw any change after such a long time, and he said there was no change except in the hair of the cushion, which had undergone so much alteration. The bodies of the Prophets are neither corrupted by soil nor eaten by beasts.
Reference: (Al-Bidaya wa'l-Nihaya by Ibn Kathir: 2/40)
Expansion of Masjid al-Nabawi: Inclusion of the Prophet's Chamber and the Prophet's Grave in the Mosque!
Among the Caliphs of Banu Umayyah, Walid ibn Abd al-Malik is a well-known and famous caliph. Walid ibn Abd al-Malik was very fond of constructing buildings, and for this reason, he was called "Muhandis Banu Umayyah," meaning the engineer of Banu Umayyah. The rivalry between Banu Umayyah and the family of Ali (may Allah be pleased with them) is also a historical fact, and therefore Banu Umayyah absolutely disliked the idea that the family of Ali (may Allah be pleased with them) should be distinguished from them in any way. During this time, Walid ibn Abd al-Malik resolved to make the Prophet's Mosque befitting its status, and he wanted to make this blessed mosque as great and magnificent as his great caliphate. On the eastern side of the Prophet's Mosque, there were inhabited houses, including the house of Hazrat Fatimah (may Allah be pleased with her), which was the residence of the family of Ali (may Allah be pleased with them), and this house was also a symbol of honor for the family of Ali. Walid wanted the mosque to be expanded on all sides and to include the houses of the Mothers of the Believers, Hazrat Fatimah, and Hazrat Aisha (may Allah be pleased with them) within the mosque. Some historians have also written that one reason for the expansion of the mosque was that the chamber of Hazrat Aisha (may Allah be pleased with her), in which the blessed grave of the Prophet (peace be upon him) was located, had become quite dilapidated due to the passage of time.
Hazrat Walid ibn Abd al-Malik sent his order regarding the expansion of the mosque to the governor of Medina, Hazrat Umar ibn Abd al-Aziz (may Allah have mercy on him). Hazrat Umar ibn Abd al-Aziz gathered the jurists and nobles of Medina and read Walid's order to them. All these people disliked it and rejected it, expressing the opinion that it would be more beneficial for people to keep their houses in their original state. Hazrat Umar ibn Abd al-Aziz (may Allah have mercy on him) informed the caliph Walid ibn Abd al-Malik of these circumstances. However, Walid insisted on his opinion and ordered his governor Hazrat Umar ibn Abd al-Aziz to implement it. At this time, Sayyiduna Saeed ibn Musayyib (may Allah have mercy on him) also intervened and expressed the concern that in this way, the Prophet's grave would be turned into a place of prostration (mosque).
Reference: (Al-Bidaya wa al-Nihaya 74/9)
A more explicit incident related to Walid's initiative is mentioned by Samhudi in Wafa al-Wafa.
Hazrat Urwah ibn Zubair (may Allah be pleased with him) states that he strongly forbade Hazrat Umar ibn Abd al-Aziz (may Allah have mercy on him) and said not to include the Prophet's grave in the Prophet's Mosque. But Hazrat Umar ibn Abd al-Aziz (may Allah have mercy on him) refused and said that he had the order of the Commander of the Faithful and it was obligatory for him to follow it.
Reference: (Wafa al-Wafa: 2/548)
What Hazrat Urwah (may Allah be pleased with him) pointed to is mentioned by Imam Nawawi in Sharh Sahih Muslim, where he states:
When the Companions of the Prophet (may Allah be pleased with them all) and the Tabi‘in (may Allah have mercy on them) felt the need to expand the Prophet's Mosque due to the increasing number of people, they included the houses of the Mothers of the Believers (may Allah be pleased with them all) and the chamber of Hazrat Aisha (may Allah be pleased with her), in which the owners are buried, within the Prophet's Mosque. They built high walls around the blessed grave so that it would neither be visible in the mosque nor could the public face it while praying. Then, from the northern edges of the pure grave, they built two walls and bent them in such a way that they met behind, all so that no worshipper could pray facing the pure grave.
Reference: (Sharh Muslim: 13/5, 12)
Moreover, in Sahih Muslim, Hazrat Aisha (may Allah be pleased with her) says: لولا ذلك لأبرز قبره غير أنه خشي أن يتخذ مسجدا
Reference: (Sahih Muslim: 1/201)
This was a task carried out by the scholars and the ruling class when they were compelled to include the chamber of Aisha and the Prophet's grave within the mosque so that the blessed grave would be completely covered and hidden from sight, and no one could pray facing it. One reason for this was that they understood from the Hadiths of the Messenger of Allah (peace be upon him) that it is absolutely incorrect to pray facing graves or to make graves places of prostration.
This entire discussion removes the suspicion of grave worshippers that the blessed grave of the Prophet (peace be upon him) is inside the mosque. Imam Ibn Qayyim (may Allah have mercy on him) states:
There is no place in Islam for a mosque and a grave to be together, and whichever is built first will remain, and the other will not be built there. If someone builds a mosque and a grave simultaneously, it is completely forbidden.
Reference: (Zad al-Ma'ad: 3/572)
Hafiz Ibn Hajar (may Allah have mercy on him) explained the wisdom behind hiding the tree of Bay'at al-Ridwan as follows:
The wisdom was that people should not be afflicted by fitnah (trial). If this tree remained, ignorant people would venerate it, and it was also possible that they would start believing in benefits and harms related to this tree, as in the present time, beliefs are held about even lesser things.
Reference: (Fath al-Bari: 2/118)
Hafiz Ibn Kathir (may Allah have mercy on him), while explaining the reason and cause of idol worship, states that the main reason for their worship was excessiveness regarding graves. Therefore, the Prophet (peace be upon him) ordered the destruction of graves (i.e., to keep them within the limits of Shariah) and declared exaggeration in honoring a person as forbidden.
Reference: (Al-Bidaya wa al-Nihaya: 10/262)
From all this detail, it becomes as clear as daylight that excessiveness in honoring graves is the greatest cause of shirk (polytheism). If we look at our predecessors regarding this matter, they appear extremely cautious. Islam forbids the disrespect of graves just as it forbids excessiveness in honoring them. Therefore, every Muslim should avoid such actions that necessarily lead to disobedience to Allah and committing shirk.
Reference: (Basad Shukar, Weekly Ahl al-Hadith 106 Ravi Road Lahore, 25 December 2009, Issue No. 49)
Polytheism is disbelief, performing rituals in it, and dying in it,
If they go to Paradise, then what about the people of Hell?
