The Graves of the Blessed Awliya

8/2/2019 The Graves of the Blessed Awliya

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In The Name Of Allah The Most Beneficent, The Most Merciful

The Sunni belief about the graves of the blessed Awliya' of Allah.

[A summary of the teachings of Shaykh as-Sayyid Muhammad ibn Àlawi al-Maliki of Mecca al-Mukarramah]

QUESTION 1: What do the Qur'an and Sunnah say concerning the visiting of graves, the

spiritual life and awareness of the dead, and the presence of barakah (grace) and nur(light) at the graves of the pious ones among Allah's servants?

QUESTION 2: Is it true that Sayyidana Umar, radi Allahu 'anh, chopped down the tree

where he saw people praying to attain the Barakah of the Prophet Muhammad, sall-Allahu àlayhi wa sallam? It was believed that special bay'ah was taken at this tree. Some

people actually claim that this proves that the Sahabah did not believe in the Barakah ofSayyiduna wa Mawlana Rasul-Ullah, sall-Allahu àlayhi wa sallam.

QUESTION 3: What were the views of Sayyidina Umar, radi Allahu 'anh, regarding

Tabarruk (seeking for blessing by the traces of pious people)?

QUESTION 4: Is it allowed to kiss a grave out of respect for the one who is buried there?

QUESTION 5: Is it allowed to put flowers on a grave?

QUESTION 6: Is it allowed to build domes or structures over graves?

QUESTION 7: Some people teach that those who visit the shrines of the Awliya' for

tabarruk are on the same level of the Arab idolaters who lived in the time of the Prophet

Muhammad, sall-Allahu àlayhi wa sallam. Is their claim correct?

Recently there has been much controversy regarding the well-established practice of

Muslims of visiting the shrines of the Awliya' and paying homage to them. A Wahhabiimam from Cape Town, South Africa, Faaik Gamieldien, has referred to the Muslims

who show respect to the blessed shrines as unbelievers and idol-worshippers. He alsoclaimed that there is no Qur'anic or Sunnah injunction to justify the visiting of these

graves.

He holds that the dead have no awareness or spiritual life and there is no barakah at theshrines of these saints. He goes on to claim that it is forbidden to build structures around

or above the graves of the saints and to honour them. He claims that expressing respectand veneration for the Prophets, àlayhimu-s-salatu wa-s-salam, leads to polytheism.

These outrageous claims caused an uproar and unnecessary conflicts and divisions. The

students of Shaykh al-Sayyid Muhammad ibn 'Alawi Al-Maliki, the famous Sunni 'alimof Mecca al-Mukarramah discussed these same issues into details, especially in his major

work "Mafahim Yajib an Tusah-hah".


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His students who live in Cape Town answered the questions by abiding by Qur'an andsunnah, and by quoting and translating from the writings of the famous Maliki scholar.

QUESTION 1:

What do the Qur'an and Sunnah say concerning the visiting of graves, the spiritual lifeand awareness of the dead, and the presence of barakah (grace) and nur (light) at thegraves of the pious ones among Allah's servants?

ANSWER:

Firstly, Allah Ta'ala says in the Glorious Qur'an (9:84) about the graves of the hypocrite

what means: "do not stand at his grave" (Wa la taqum 'ala qabrih). From this the 'Ulamaof the four maddhab unanimously deduce that standing by the graves of a believer is on

the contrary permissible.

Secondly, it is narrated in Sahih Muslim, Sunan of at-Tirmidhi, Sunan of Abu Dawud,Sunan of Nasa'i and Musnad of Imam Ahmad (Book of Funerals) that Rasul-Ullah, sall-

Allahu àlayhi wa sallam, said what means:

"I had previously forbidden you to visit graves, but I now permit you to visit them, for itwill remind you of the Hereafter."

The Prophet Muhammad himself ,sall-Allahu àlayhi wa sallam, used to visit the graves

of his companions who had passed away at that time. It is narrated in Sahih Muslim andSunan of at-Tirmidhi that the Rasul-Ullah, sall-Allahu àlayhi wa sallam, used to

regularly visit the graveyard of Medina, Jannat al-Baqi', and make supplications there.

It is also narrated in Sahih Muslim that Rasul-Ullah, sall-Allahu àlayhi wa sallam, taughthis wife, our mother Sayyidah Aishah, radi Allahu 'anha', the etiquette of visiting graves

and the way of greeting the dead.

Al-Bayhaqi, narrates that Rasul-Ullah, sall-Allahu àlayhi wa sallam, used to visit thegraveyard of the martyrs of Uhud annually.

So, besides merely visiting the graves, in some cases the Prophet Muhammad, sall-Allahu

àlayhi wa sallam, would also make a habit of visiting them at specific times every year.Thus the practice of annual commemoration for visiting certain graves, as is the custom

of many Muslims all over the world today, is actually derived from the Sunnah.

Al-Bazzar narrates that the Prophet Muhammad, sall-Allahu àlayhi wa sallam, visitedthe Jannat al-Ma'la graveyard in Mecca, where his dear wife, our Sayyidah Khadijah, radi

Allahu 'anha', is buried and said about the place what means "This is a blessed graveyard"(Ni'mah al-maqbarah hadhih).

Imam Muslim narrates that the Prophet Muhammad, sall-Allahu àlayhi wa sallam, also


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visited his honourable mother's grave, which is in a place between Mecca and Medina.He weeped there and those who were present also wept.

One should also wonder - according to different ahadith - Jannat al-Baqi' in Medina is

regarded as the holiest graveyard on earth. This precisely happens because of the holy

people who are buried there. This clearly shows that not all graves and graveyards are thesame in status according to the Shari'ah. Those graveyards in which holy people areburied are definitely higher in status and barakah, and that is also the reason why the

Muslims visit Jannat ul-Baqi' in Medina and Jannat ul-M'ala in Mecca more than othergraveyards.

Al-Bayhaqi narrates in Shu'ab al-Iman that Rasul-Ullah, sall-Allahu àlayhi wa sallam,

said what means: "Whoever visits the grave of his parents or the grave of one of themevery Friday, he will be forgiven and his name will be written among the pious ones"

(Man zara Qabra abawayhi aw ahadihima fi kulli Jumu'ah, ghufira lahu wa kutibabarran).

If visiting the graves of one's parents causes such a blessing, what about visiting the

graves of the Prophets or of the intimate Saints of Allah?Rasul-Ullah, sall-Allahu àlayhi wa sallam, encouraged the Muslims to visit graves

regularly and considered a cause for forgiveness, although the ignoramuses dislike it. Theabove mentioned hadith also proves the validity and desirability of visiting graves on a

regular basis, which is the common practice of the Muslims..

It is narrated in Sharh as-Sudur by Imam al-Suyuti that the Prophet Muhammad, sall-Allahu àlayhi wa sallam, said what means that when one visits the graveyard, he should

read Surat al-Ikhlas, Surat at-Takathur and Surat al-Fatiha, and present the reward of therecitations as a gift to the inhabitants of the graves. He, sall-Allahu àlayhi wa sallam,

aslo explained that these souls will then ask forgiveness make for him, asking AllahTa'ala to forgive and bless him.

So this then is a command of the Nabi Muhammad, sall-Allahu àlayhi wa sallam. We

learn from this Hadith that the souls of the departed have the ability to make Du'a for theliving, asking Allah, subhanaHu wa Taàla, to help the living who are visiting them.

In another Hadith found in the Kanzul Ummal by al-Imam al-Muttaqi, it is narrated by

Sayyidina 'Ali, radi Allahu ành, that the Nabi Muhammad, sall-Allahu àlayhi wasallam, said: "Whoever goes to a graveyard or passes by a graveyard and recites Surah

Ikhlas eleven times and gives the Sawab of the recital to the dead buried there, willreceive the same Sawab for it as the dead people".

In fact the Nabi Muhammad, sall-Allahu àlayhi wa sallam, is encouraging us to recite

Surah Ikhlas and present the Sawab of it as a gift to the dead when we visit them. Today,some people are saying that making Dhikr at the graves is Bid'ah!!!!! They must go and

study Hadith.


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Awareness of the dead and their spiritual life in the graves:

Firstly, the Qubur of the Prophets, sall-Allahu àlayhi wa sallam. A Sahih Hadith narratedby Imam Muslim (vol.2 p.268) states that the Nabi Muhammad, sall-Allahu àlayhi wa

sallam, said that on the night of Mi'raj, "He, sall-Allahu àlayhi wa sallam, passed by the

grave of Sayyidina Musa and saw him praying in his grave (iza bi Musa yusalli fiQabrihi)".

This is evidence from the Sunnah of the Nabi Muhammad, sall-Allahu àlayhi wa sallam,that there are certain holy people of Allah, subhanaHu wa Taàla, who can even pray in

the Qabr. The Ulama say that they are not praying because it is fard upon them (sincethey have already passed away) but that they are praying for the sake of the love of Allah,

subhanaHu wa Taàla, and because they enjoy praying and thus talking to Allah,subhanaHu wa Taàla. This is why they pray in their graves.

About the Ambiya Allah (Prophets), there are no doubts since Abu Ya'la and al-Bazzar

(in their Musnads) narrate a Sahih Hadith that the Prophet, sall-Allahu àlayhi wa sallam,said that:

" All of the Ambiyaa are Alive and Praying in their graves. (al-Anbiya Ahyaa'un fi

Quburihim yusalloon). The Arabic word for prayer used in this Hadith is (Salah), whichmay also mean Du'a, besides the ritual Salah we know.

In another Sahih Hadith narrated by Abu Dawud, Nasai, Ibn Majah, Ahmad, Tabarani

and others, the Nabi Muhammad, sall-Allahu àlayhi wa sallam, said that one must makea lot of Salawat/Darud on the day of Jum'ah as this will be presented to the Nabi

Muhammad, sall-Allahu àlayhi wa sallam. Then the Sahabah asked the Prophet, sall-Allahu àlayhi wa sallam, how their Salawat was going to be presented to him after he

had died and his body is no more, and the Prophet, sall-Allahu àlayhi wa sallam, repliedthat:

" Allah, subhanaHu wa Taàla, has made it haram (forbidden) for the earth to consume

the bodies of the Prophets".

By the way, things are only presented to someone if he is alive, fully aware and consciousof everything. This Hadith also shows that the Prophet, sall-Allahu àlayhi wa sallam, is

aware of our Salawat and our spiritual states, otherwise what is the meaning of thispresentation?

So they are alive in the graves, they are praying, they are aware regarding who is making

Salawat on them in short--- they know us.

We also know that on the night of Mi'raj, all the Prophets, sall-Allahu àlayhi wa sallam,assembled in Masjid al-Aqsa, physically (or spiritually as some think), but all of these

Prophets save I'sa, àlayhi-s-salam, had already died, so to say. Yet that night they metthe Nabi Muhammad, sall-Allahu àlayhi wa sallam, spoke to him and prayed behind


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him.

And when he went into the samawat (the skies) He, sall-Allahu àlayhi wa sallam, metthem again. This shows, and we know it from many Sahih Hadith concerning the Mi'raj,

that these Nabi's were alive and they went to the Aqsa, went to the skies and met the Nabi

Muhammad, sall-Allahu àlayhi wa sallam.

Yet many people today want to deny the life of the Prophet, sall-Allahu àlayhi wa

sallam, who is in fact the Imam of all those Prophets, sall-Allahu àlayhi wa sallam,saying that the Nabi Muhammad, sall-Allahu àlayhi wa sallam, is dead and cannot go

from place to place, that he is no more and has no awareness in him, A'uzo billah. MayAllah, subhanaHu wa Taàla, protect us from such blasphemy.

We all know about the incident of Mi'raj, and the reason why Masjid al-Aqsa is so dear to

us and so holy is because the Prophet, sall-Allahu àlayhi wa sallam, prayed there with allthe Nabis. If we say that they never prayed then why is it so dear to us? What then is the

importance of the Aqsa Mosque in Jerusalem?

We also know that Sayyidina Musa benefitted us on that night because Allah, subhanaHuwa Taàla, had made fifty Salahs fard on us. But, through the intermediary action of

Musa, àlayhi-s-salam, this number was reduced to five times daily. What a great help isthis to the Ummah of Muhammad, sall-Allahu àlayhi wa sallam. There are so many

people having problems performing only the five daily Salahs, how much more difficultwould not 50 have been? Allah's Rahmah for us is indeed great. But it came to us through

the mediation of a Prophet!

But what is astonishing about this incident is that Musa, àlayhi-s-salam, had passedaway 4 000 years before that night of Mi'raj, yet there he was, acting as an intermediary

for the Ummah of the Nabi Muhammad, sall-Allahu àlayhi wa sallam.

If this is the ability of Musa, àlayhi-s-salam, what about the best of creation, the Imam ofall Prophets, our own Nabi Muhammad, sall-Allahu àlayhi wa sallam? Cannot the Nabi

Muhammad, sall-Allahu àlayhi wa sallam, benefit us today if Sayyidina Musa couldbenefit us then?

Concerning the Qubur of ordinary Muslims:

Firstly, the Holy Quran (3:169-170) is clear that those who die in the Way of Allah,

subhanaHu wa Taàla, are Alive. Allah, subhanaHu wa Taàla, (s.w.t) says:

"Think not of those who are slain in Allah's Way As dead. Nay, they are Alive! Findingsustenance from their Lord---They rejoice in the Bounty Provided by Allah, subhanaHu

wa Taàla,".

We do not think that there is any Ayah in the Quran which destroys the atheistic conceptof Death as the end of all Awareness, as this Ayah.


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The Verse is clear that the Shahid's, who, by the way, are lesser in status than theProphets (Nabiy'yeen) and the Saints (Siddiqeen), are fully Alive in their graves and are

even getting sustenance and even rejoicing.

Even a child knows that only those who have full awareness and life need sustenance and

have the capability of rejoicing. Thus, Those who call the friend of Allah, subhanaHu waTaàla, as dead are contradicting the very Book of Allah, subhanaHu wa Taàla.

Our incapability of perceiving their life, in the physical sense, does not in any way negatethe fact that they are alive in the Spiritual World.

The Quran (2:154) is clear that:

"And say not of those Who are slain in the Way of Allah: 'They are Dead'.Nay, They are Living, though you do not perceive it".

It is narrated by Abu Nuaym and Imam Ahmad bin Hanbal that the great Tabi'i (a person

who met the Sahabah) Thabit al-Bannani, used to say "O Allah! If you would giveanyone the honour of making Salah in the Qabr (grave), give me that honour.

Abu Nuaym narrates that on the day of Thabit's death, Jubair, radi Allahu ành, one of the

great Tabi'in also, said: "I swear by Allah who created me, other than whom there is noLord, I put Thabit al-Bannani in his his Qabr that day when we buried him and with me

was a person named Humaid at-Taweel and when we had finished putting the stones onthe Qabr one of the bricks fell down and I saw Thabit al-Bannani making Salah in his

Qabr."

In other words, Allah, subhanaHu wa Taàla, accepted the Du'a of this great Wali tomake Salah in his grave. This is a Sahih Hadith narrated by Ahmad ibn Hanbal and Abu

Nuaym.

In another Sahih narration by Tirmidhi and Ibn Majah, the Nabi Muhammad, sall-Allahuàlayhi wa sallam, said that if anyone buries his brother, that he must put on a beautiful

kafan for the dead person because they visit one another in the grave (innahumyatazaawarun).

This is only speaking about ordinary Muslims and not Awliya Allah. If ordinary Muslim

dead can visit one another in their Qubur, then how much greater is not the status andability of the Awliya Allah in their Qubur? What awareness do not these friends of Allah,

subhanaHu wa Taàla, have in their Qubur?

It is narrated by Tirmidhi and an-Nasa'i as well as al-Hakim that one of the Sahabah puthis tent over a Qabr without knowing it and when he was inside the tent, he heard

someone reciting Surah al-Mulk. He went to Nabi Muhammad, sall-Allahu àlayhi wasallam, and told him what he heard. Nabi Muhammad, sall-Allahu àlayhi wa sallam,

informed him that Surah al-Mulk is a protection against punishment in the Qabr, and isprotecting the man buried there.


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The 'Ulama of Hadith explain that that man loved reciting Surah al-Mulk when he was

alive and thus Allah, subhanaHu wa Taàla, granted him that he could recite it in his Qabras well.

This proves that an ordinary man is able to recite Qur'an in his Qabr and a normal livingman is able to hear him. Thus if a truthful person claims that he has been spoken to by aWali, at the Wali's Qabr, it is most likely true, and most importantly, possible. This fact is

grounded in the abovementioned Hadith.

Even Ibn Taymiyyah, who is called "Shaykhu-l-Islam" by his Wahhabi followers,narrates another hadith sahih regarding this. We note that most of his followers today

claim that the dead have no perception or power after their demise, i.e. abide by anatheistic and materialistic view of death.

However, to refute them is enough to say their their beloved shaykh, Ibn Taymiyah

narrates in his Fatawa (vol.24 p.331) that Rasul-Ullah, sall-Allahu àlayhi wa sallam, saidwhat means, "When one passes by the grave of his believing brother who he had known

in this world, then stands by his grave and says, 'Assalamu 'alaykum', the person in thegrave will know him and also return his greeting" (ya'rifuhu wa yarudda 'alayihi-s-

salam)".

This shows that the dead have awareness and are able to make du'ah for the living, sincesaying "as-salamu 'alaykum" is a supplication in favor of the person one greets.

Furthermore, against what his Wahhabi followers claim today, Ibn Taymiyah was asked

in his Majmu'at al-Fatawa (vol.24 p.362) "Whether the dead could perceive the livingacquaintances that visit them." He replied: "There is no doubt that they can."

And he stated that evidence to this effect comes from the two Sahih books of Bukhari and

Muslim (Kitab al-Jana'iz) where Nabi Muhammad, sall-Allahu àlayhi wa sallam, saidthat when the people have buried a dead person and leave for home, the dead person can

hear the steps of those who leave (yasma'u qar'a ni'alihim). (This even refers to thekuffar).

What makes people who have studied Hadith claim that Prophets, Awliya and ordinary

dead have no awareness after their demise? Maybe they have not studied properly.

The Great Hadith and Tafsir scholar al-Suyuti was asked the following questions:

Do the dead recognize their visitors and know their states in life?

Do the dead hear what the living say?

Do the souls of the dead meet and see each other?


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He replied to all questions: "Yes", and produced a lot of ahadith in support.

About the ayah that some people quote about the dead not hearing, the learned al-Suyutisays that it is the meaning is allegorical (an-Nafi Ja'a ala m'ana al-Majaz), and the actual

meaning of it is that "They cannot listen to guidance" (Ma'naha Sama' Huda) i.e. they are

dead and they cannot be guided after rejecting guidance while they were alive."

Any scholar can check al-Hawi lil Fatawa (vol.2 p.169-175) by Imam Jalaluddin al-

Suyuti.

Do we want to follow the great giants of Islamic knowledge or modern day dwarfs?

In Surah al-A'araf, we are told by Allah that after the evil people of Thamud weredestroyed, Nabi Salih, àlayhi-s-salam, addressed them and said "O my people! I did

indeed convey to you the Message for which I was sent by my Lord: I gave you goodcounsel, But ye love not good counsellors!"(7:79). Nabi Shuayb, àlayhi-s-salam, also

addressed his destroyed nation and said similar words (7:93).

The fact that Nabi Salih, àlayhi-s-salam, and Nabi Shuayb, àlayhi-s-salam, addressedtheir destroyed nations proves that according to these Nabi's, even the dead kuffar can

hear. If the kuffar can hear in their graves (the destroyed people didn't even have graves)why can't Believers hear from their graves?

In a Sahih Hadith regarding the Battle of Badr, it is narrated that the Muslims threw Abu

Jahl and other kuffar who were slain into a well. Nabi Muhammad, sall-Allahu àlayhi wasallam, went to their Qubur and asked them whether they had found the promise of Allah,

subhanaHu wa Taàla, to be true (that the kuffar would be punished.

Then, Sayyiduna Umar inquired of Nabi Muhammad, sall-Allahu àlayhi wa sallam,whether the dead could hear Him. Nabi Muhammad, sall-Allahu àlayhi wa sallam,

explained that he (Umar) could not hear any better than them, but they did not have theability to respond (Bukhari-Kitab al-Maghazi).

This is the life of the kuffar dead.

Today, some ignorant Muslims say that even the Prophet and the Awliya cannot hear us.

We can only cry at their level of Imaan.

Abu Dawud (Kitab al-Jana'iz) narrates that Aishah, radi Allahu ành, said that when al-Najashi (the pious King of Abyssinia) had passed away, the Sahabah reported that there

was LIGHT shining from his grave (yura ala Qabrihi Nur). He was not even a Sahabi butit was believed that he was a Wali. Thus, if the Sahabah believed that the Awliya can

have Nur (light) and blessings at their Qubur, it does not matter what any 21st centuryignorant 'scholar' says.

In another Sahih Hadith narrated by Ibn Hanbal, Hakim and Tabarani, Nabi Muhammad,


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sall-Allahu àlayhi wa sallam, saw a person sitting on a Qabr and told him: "Do not harmthe person in the Qabr and he will not harm you."(la tu'zi sahib al-Qabri wala yu'zeek).

The 'Ulama of Hadith explained that this shows that the dead are affected by what people

do at their Qubur. This Hadith also shows that the dead feel what happens on the top of

their graves. Otherwise, why not sit on a Qabr, if the dead does not feel anything?

Therefore one should not harm or destroy Qubur. On the other hand showing respect at a

Qabr and conveying your love to the inhabitant will also be felt by him and result in likeaction being returned to you That is why Muslims show outward respect to the Graves of

those who they are ordered by Allah, subhanaHu wa Taàla, to love, i.e. the Prophets andthe Saliheen (Saints of Allah).

The second part of the Hadith proves that the dead have the power to harm as well as to

benefit you, each in their own way and according to their status with Allah, subhanaHuwa Taàla, of course.

Imam Ahmad bin Hanbal narrates that before Sayyidina Umar was buried in her room,

Sayyidah Aishah would go there without Hijab (head Covering), as the Prophet (s.a.w)and Sayyiduna Abu Bakr, who were buried there were her Husband and Father. However,

when Sayyiduna Umar got buried there, she would only go in the room with Hijab.(check Mishkat al-Masabih: Bab Ziyarat al-Qubur).

This action clearly shows that according to Sayyidah Aishah, the dead can feel and see

their visitors and are aware of those who come to them and how they come to them.

It is narrated in a Sahih Hadith that Nabi Muhammad, sall-Allahu àlayhi wa sallam, saidthat every person's grave would be either a garden from the gardens of Paradise or a hole

from the holes of hell (Rawda mim Riyad al-Jannah aw Hufrah min Hufar an Naar)

If the Qabr of a normal mu'min is a garden of paradise, what about the Qubur of theAwliya of Allah, subhanaHu wa Taàla. Are they not from the Jannah? If yes, then only a

fool can claim that there is no Barakah there!

The people of Cape Town are Shafi'i. We say that when Imam al-Shafi'i was in Baghdad,whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah,

pray two Rak'ahs there and ask Allah, subhanaHu wa Taàla, through the Barakah ofImam Abu Hanifah, and his problem would be immediately be solved. He would also

make those two Rak'ahs according to the Hanafi Madhab. When asked why, he replied:"In respect of the person in the Tomb (i.e. Abu Hanifah)" (Ta'adduban ma'a Sahib al-

Qabr).

This Authentic story is narrated by the Great Shafi'i scholar Imam Ibn Hajar al-Makki inin his Book called "al-Khairat al-Hisan fi Manaqib al-Imam al-A'zam Abu Hanifah al-

Nu'man". The great Hanafi scholar Ibn Aabidin al-Shami also narrates it in theintroduction of his massive work called "Radd al-Muhtar".


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We ask, was Imam Shafi'i making Shirk, and are these great Ulama who narrated this

incident also encouraging Shirk? Na'uzu billah min dhalik.

Summary:

It is Sunnah to visit Qubur, even on a certain fixed day, annually.

The people in the Qubur have awareness about what is happening outside.Some dead are actually praying or making Du'a in their Qubur.

It is Sunnah to recite Qur'an at the Qubur.

There is Barakah at the Qubur of the Awliya.

Graveyards become more blessed and significant when pious people are buried there.

It is Sunnah to ask the pious to make Du'a for you. It is absurd to say that one may ask

the living pious for Du'a but once they have passed away it is Shirk to ask Du'a, as theyare still alive in their Qubur. Or, do they say that Shirk is allowed with a living person

and not allowed with a dead person?

QUESTION 2:

Is it true that Sayyidana Umar, radi Allahu ành, chopped down the tree where he sawpeople praying to attain the Barakah of Nabi Muhammad, sall-Allahu àlayhi wa sallam?

It was believed that special Bay'ah-or oath of allegiance to the Prophet, sall-Allahu

àlayhi wa sallam, was taken at this tree.

Mr.Gamieldien uses this to show that the Sahabah did not believe in the Barakah ofSayyidina wa Mawlana Rasul Allah, sall-Allahu àlayhi wa sallam, and were against

honouring his monuments.

ANSWER:

It is well known that when Nabi Muhammad, sall-Allahu àlayhi wa sallam, was inHudaybiyyah he gave Bay'ah to the Sahabah under a certain tree. This incident is known

as Bay'at al-Ridwan. The tree became famous when Allah, subhanaHu wa Taàla,mentioned it in the Holy Qur'an (48:18) saying: (Laqad radiy Allahu anil muminina iz.

Yubayi-oonaka tahta ash shajarah) "Verily Allah, subhanaHu wa Taàla, is Pleased withthose Believers who gave Bay'ah to you under the Tree".

In the time of Sayyidina Umar, radi Allahu ành, people were going to this historical tree

and praying there to receive the Barakah of Nabi Muhammad, sall-Allahu àlayhi wasallam. Upon knowing this, Sayyidina Umar went there and chopped down the tree. Faaik


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Gamieldien uses this Hadith, wrongly, to prove that praying under the blessed tree wasShirk. Also, to search for Tabarruk and blessings of Nabi Muhammad, sall-Allahu àlayhi

wa sallam, and pious people is Shirk and it is for this reason that Sayyidina Umarchopped down the tree.

This is a great lie and some people fabricate this to suit their own ideas and nafs.

Sayyidina Umar, radi Allahu ành, did chop down the tree, but not because he thought the

people praying there were Mushriks, who, by the way, were Sahabah and Tabi'eenthemselves. That kind of a silly thought did not even occur to his mind.

This incident as recorded in Sahih al-Bukhari (Kitab al-Maghazi) and Muslim (Kitab al-

Imamah) took place because there was controversy over which tree was the one wherethe honourable Bay'ah was taken and reliable sources from amongst the Sahabah held

that that tree in question was definitely the wrong tree and the original Tree could nolonger be located and had mysteriously vanished.

Ibn Umar (who was present in the Bay'ah under the Tree) said: "No one could locate the

Tree after that year". (Bukhari).

Thus, the tree that the Sahabah and Tabi'een were visiting at Hudaybiyyah, in the era ofSayyidina Umar was not the real one, but it was in the same valley where the real one

was.

Hence, the real reason for Sayyidina Umar's chopping down of the tree was because itwas wrongly believed to be the Tree under which the Holy Bay'ah was taken.

In fact, the mysterious vanishing of the Real Tree by Allah, subhanaHu wa Taàla, shows

how important it was. The honourable Sahabah actually looked for the Tree and could notfind it.

Sayyidina Umar's respect for the relics and things of the Nabi , sall-Allahu àlayhi wa

sallam, can be ascertained from the following incident narrated in Kanzul Ummal (vol.7p.66) and Ibn Qudamah (al-Mughni vol.4 p.554):

Once while going to the Mosque to lead the Jum'ah Salah, Umar passed by a canal

(Mizab), which was in the way, and the dirty water from the canal messed up his cleanclothes. Umar got angry and took the canal out of the way, went back home, dressed up

again and went to Mosque.

In the Mosque, the Prophet's, sall-Allahu àlayhi wa sallam, uncle Sayyidina Abbasconfronted him and said: "That canal was put there by the Messenger of Allah, sall-

Allahu àlayhi wa sallam, as I saw with my own eyes".

When Sayyidina Umar heard that, he immediately left the Mosque with Abbas and wentwhere that canal was, bent himself like in Ruku and said to al-Abbas:


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"O Uncle of the Messenger of Allah, sall-Allahu àlayhi wa sallam, climb on my back

and put the canal back where Allah's Messenger put it".

THIS WAS THE LOVE AND RESPECT OUR MASTER UMAR HAD FOR THE

THINGS RELATED TO THE MASTER OF ALL BELIEVERS, SAYYIDINAMUHAMMAD, sall-Allahu àlayhi wa sallam.

THOSE WITH NO LOVE IN THEIR HEARTS CAN SAY AND DO WHAT THEYWANT.

Summary:

Sayyidina Umar, radi Allahu ành, did not cut the tree because he believed the people

were making Shirk, he cut it because it was not the original tree.

Sayyidina Umar, radi Allahu ành, had complete respect and honour for all things relatedto the Prophet, sall-Allahu àlayhi wa sallam, and it is unimaginable that he should show

any kind of disrespect to them.

The Sahabah gave a lot of importance to that tree and that is why they tried to locate itafter the year of the Bay'ah. The Tabi'een would also go to the valley of Hudaibiyyah

looking for that tree. However, Allah, subhanaHu wa Taàla, had made the original treevanish for mysterious reasons.

QUESTION 3:

What were the true views of Sayyidina Umar, radi Allahu ành, regarding Tabarruk

(seeking Barakah with the Nabi Muhammad, sall-Allahu àlayhi wa sallam?

ANSWER:

We ask, why did Sayyidina Abu Bakr as well as Sayyidina Umar requested to be buriednext to the Qabr of Nabi Muhammad, sall-Allahu àlayhi wa sallam, in his house, while

everybody in Madinah gets buried in the Baqie?Because they knew that there was Barakah at his Qabr and they wanted it.

In fact, it is related in Sahih al-Bukhari (Kitab al-Jana'iz), that when Sayyidina Umar

finally got the confirmation of his burial next to Prophet's, sall-Allahu àlayhi wa sallam,blessed Grave, he said: "There was nothing more important to me than that" (Ma Kaan

Shai Ahamm ilayya min Zaalik).

Today some people call it Shirk. May Allah, subhanaHu wa Taàla, guide them to theBarakah of His Prophet (s.a.w).

It is narrated in Sahih al-Bukhari (Kitab al-Libas) that Nabi Muhammad, sall-Allahu


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àlayhi wa sallam, had a ring; thereafter Sayyidina Abu Bakr, radi Allahu ành, had thering, thereafter Sayyidina Umar, radi Allahu ành, and thereafter Sayyidina Uthman, radi

Allahu ành. Clearly, they wore this ring to receive the Barakah of Nabi Muhammad,sall-Allahu àlayhi wa sallam.

It is narrated in Sahih al-Bukhari (Kitab al-Maghazi) that the same holds true for theSpear of Nabi Muhammad, sall-Allahu àlayhi wa sallam. It was passed on to SayyidinaAbu Bakr, radi Allahu ành, and then to Sayyidina Umar, radi Allahu ành, and then to

Sayyidina Uthman, radi Allahu ành, and finally to Sayyidina 'Ali, radi Allahu ành.

It is also narrated in Sahih Bukhari that Sayyidina Ibn Umar, radi Allahu ành, whentravelling between Makkah and Madinah, would make a point of praying at the spots

where Nabi Muhammad, sall-Allahu àlayhi wa sallam, prayed. Clearly, Sayyidina IbnUmar, radi Allahu ành, wished to receive the Barakah of Nabi Muhammad, sall-Allahu

àlayhi wa sallam.

This was also the practice of Sayyidina Abu Musa al-Ashari as narrated by Nasai (3/243).

Thus, the Sahabah would search out the places where Nabi Muhammad, sall-Allahuàlayhi wa sallam, prayed, and they would pray there.

In Sahih Muslim (Kitab al-Libas vol.3 p.140), it is narrated that Asma', the daughter of

Sayyidina Abu Bakr had the garment of Nabi Muhammad, sall-Allahu àlayhi wa sallam,which she had received from Sayyidah Aishah (r.a). She would take the water with which

she washed the holy Garment and give it to the sick. They would drink it and be cured.The Sahabah had accepted the fact that water from the blessed clothes of the Prophet,

sall-Allahu àlayhi wa sallam, had Barakah and could cure. Were these SahabahMushriks?

Tabarani narrates that Sayyidina Abu Mahzura once removed his Turban, revealing a

long patch of hair on his head. People inquired about this. He explained that NabiMuhammad, sall-Allahu àlayhi wa sallam, had onced touched him on that part of his

head and he could not bring himself to cut that hair.

It is narrated in Al-Shifa of al-Qadi Iyad that Sayyidina Ibn Umar, radi Allahu ành,would put his hands on Nabi Muhammad's, sall-Allahu àlayhi wa sallam, Mimbar

(pulpit) and would wipe it over his face. He was clearly looking for Tabarruk. If theSahabah were clearly in need of Barakah, aren't we?

Imam Ahmad Bin Hanbal narrates that the Nabi Muhammad, sall-Allahu àlayhi wa

sallam, visited the mother of Anas Bin Malik and he drank half a cup of beverage. Shecut off and kept the part of the cup that had touched the Nabi Muhammad's, sall-Allahu

àlayhi wa sallam, lips, for purposes of Barakah.

Abu Dawud, Tabarani and Imam Hakim relate in a Sahih Hadith that during thepreparation for the battle of Uhud, one of the Sahabah was standing out of line. Nabi


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Muhammad, sall-Allahu àlayhi wa sallam, hit him back into line with a stick. The manwas unhappy about this and complained to Nabi Muhammad, sall-Allahu àlayhi wa

sallam. Nabi Muhammad, sall-Allahu àlayhi wa sallam, gave him leave to exact revengewith like action. The man insisted that Nabi Muhammad, sall-Allahu àlayhi wa sallam,

expose His flesh as He, sall-Allahu àlayhi wa sallam, had hit him upon his naked skin.

Nabi Muhammad, sall-Allahu àlayhi wa sallam, lifted up his shirt and the man quicklykissed Nabi Muhammad, sall-Allahu àlayhi wa sallam, on his stomach. The Nabi, sall-

Allahu àlayhi wa sallam, smiled and asked him to explain his action. The man repliedthat he may die in the battle and wanted to make sure that he had made physical contact

with Nabi Muhammad, sall-Allahu àlayhi wa sallam, at least once in his lifetime.

It is narrated by Bukhari in al-Adab al-Mufrad (p.144) that Sayyidina 'Ali, radi Allahuành, used to kiss the hands and feet of Sayyidina al-Abbas, radi Allahu ành.

How can we today term as "Shirk", actions, which were not only acceptable to the

Sahabah, but demonstrated their intense reverence of the Holy Prophet, sall-Allahuàlayhi wa sallam.

In another Sahih Hadith narrated by Tabarani and Abu Yala:

In a battle between the Muslims and the Byzantine Romans, the Commander,

Sayyiduna Khalid bin al-Walid (who had the title of the "Unleashed Sword of Allah")

was looking for a fez. When it was found, they saw that it was a very old and tattered. Sothe Sahabah inquired why he was looking for such a fez in the middle of a battle. He

replied that he had stuck some hair of Nabi Muhammad, sall-Allahu àlayhi wa sallam, init and whenever he would have it in battle, he would be victorious. He had lost it and was

worried that the disbelievers would find it and win the battle.

In Sahih Muslim (Kitab al-Hajj) it is narrated that Nabi Muhammad, sall-Allahu àlayhiwa sallam, distributed his hair amongst the Sahabah on cutting it on Mina. Each Sahabah

would take a bunch for Barakah.

It is narrated in Sahih al-Bukhari (Kitab al-Libas) that Sayyidah Umm Salmah wouldkeep the hair of her husband, Nabi Muhammad, sall-Allahu àlayhi wa sallam, in a red

glass. Whenever someone was ill she would stroke the blessed Hair in water and give thewater to that person to drink, and he would then immediately be cured.

An-Nasai narrated that Nabi Muhammad, sall-Allahu àlayhi wa sallam, gave Bay'ah to a

group of people. They informed Nabi Muhammad, sall-Allahu àlayhi wa sallam, thatthey had worshipped idols before, but now that they were Muslim, they desired to build a

mosque in that vicinity and requested His Du'a.

Nabi Muhammad, sall-Allahu àlayhi wa sallam, performed the Wudu and gave the waterleft from His Wudu to these people, ordering them to destroy the idols and place the


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water in the mosque for Barakah. They were concerned that the water may dry up beforethey reached their far destination. Nabi Muhammad, sall-Allahu àlayhi wa sallam,

replied that the water would bring purity and would not become less. (Mishkat al-Masabih).

It is narrated in Sahih Muslim (Kitab al-Zuhd) that Nabi Muhammad, sall-Allahu àlayhiwa sallam, was travelling with his Sahabah through the land of Thamud, the land of thepeople of Nabi Salih, àlayhi-s-salam. While travelling, the Sahabah collected water from

the wells in that land. Nabi Muhammad, sall-Allahu àlayhi wa sallam, ordered theSahabah to throw that water away, as those were the wells of the kuffar in the time of

Nabi Salih, àlayhi-s-salam. Nabi Muhammad, sall-Allahu àlayhi wa sallam, thenpermitted them to drink from a certain well that the camel of Nabi Salih, àlayhi-s-salam,

drank out of.

Imam al-Nawawi (Sharh Muslim vol.8 p.118) comments on this Hadith that we shouldtry to derive blessings from things connected to pious people (wa min fawaid hazal

Hadith, at-Tabarruk bi Aasaar as-Saliheen).

It is important to note here that if Barakah is received from the camel of a pious person(who lived about 4000 years ago), what then about the Qubur of the Awliya of Allah,

subhanaHu wa Taàla?!

In Sahih Muslim, it is narrated that Sayyidina Utbaan, radi Allahu ành, always askedNabi Muhammad, sall-Allahu àlayhi wa sallam, to pray in a certain part of his house, so

that he too may pray there and receive blessings in this regard.

Imam al-Nawawi says in Sharh Muslim vol.5 p.161 that there are three main things(Fawa'id) we learn from this Hadith:

It is permitted to get Barakah from Pious People and objects connected to them.

It is recommended to pray in the places where the pious used to pray.

It is recommended to seek Barakah from the places where the pious people resided.

Perhaps, the greatest proof of Tabarruk is the Story of the Holy Tabut (Wooden Chest) as

mentioned in Surah al-Baqarah (Ayah 248):

" And their Prophet said to them: 'Verily the Sign of his authority is that there shall cometo you the Tabut with with an assurance therein from Your Lord and the Relics left by the

Family of Moses and the Family of Aaron, Carried by Angels. In this is a Symbol for youif you indeed have Faith".

Al-Qurtubi (in his Tafsir vol.3 p.247) and Ibn Katheer (in his Al-Bidayah vol.1 p.8),

write that the Jews, before embarking on a battle, would put this Chest in front of themand Pray, and they would then be victorious through the Barakah of that Holy Chest!


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Ibn Katheer (in his Tafsir vol. p.313) narrates that this Holy Chest (Tabut), carried

respectfully by the very Mala'ika of Allah, contained the Sandals, Clothes, Sticks andother blessed Relics of Nabi Musa and Nabi Harun, àlayhi-s-salam.

One need not to think that if the Relics of the Prophets of Bani Israel are so Honourableand Blessed in the Eyes of Allah, how Honourable and Blessed then are the things relatedto The Master of all Prophets, Muhammad, sall-Allahu àlayhi wa sallam!!!

Summary:

The Holy Quran clearly supports the Veneration of the Relics of the Nabis and that they

are a source of security and Barakah..

All the Sahabah always sought Tabarruk from any object connected to the pious. NabiMuhammad, sall-Allahu àlayhi wa sallam, was first and foremost in teaching us to

receive blessing from him as illustrated by the fact that He distributed his Hair and Wuduwater.

It is important to note that the learned 'Ulama such as Imam Ahmad bin Hanbal, radi

Allahu ành, and Imam Nawawi, radi Allahu ành, etc. approved of the concept ofTabarruk. Maybe our contemporary local 'uluma are more learned than them?

To those who say that only Allah, subhanaHu wa Taàla, gives Barakah - not people, we

agree, but we hold that people are able to share the Barakah that Allah, subhanaHu waTaàla, gives them. All Barakah comes from Allah, subhanaHu wa Taàla: the Barakah of

the Qu'ran, of Islam, of the Ka'bah, of Madinah, of voluntary charity, of Zamzam water.Do we deprive ourselves from the Barakah of these things?! Of course not.

Every Muslim knows that these are only "Means" and "Attractors" and that the real

Source of Barakah is only Allah, subhanaHu wa Taàla.

If anyone wants to proclaim a limit upon Allah, subhanaHu wa Taàla, and His Barakahby saying that Allah, subhanaHu wa Taàla, cannot bestow Barakah upon individuals and

objects whom He wants to, that person has a serious misunderstanding of the Attributesof Allah, subhanaHu wa Taàla.

QUESTION 4:

Is it allowed to Kiss the Qabr?

ANSWER:

The issue of kissing is often (deliberately) misunderstood. Kissing is a natural human

behaviour. One could kiss someone out of love, respect, honour, desire, or maybe evenworship. It depends on your intention - the reason why you do it. However, some


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individuals insist on interpreting all types of kissing as worship. There is no real basis forthis view, as it is not found anywhere in the Quran or the Sunnah.

Nabi Muhammad, sall-Allahu àlayhi wa sallam, used to kiss the black stone, and thus,

by the Prophet's action one can clearly see that there is a distinction between merely

kissing and worshipping. And even as this stone is the stone from Heaven (as in Nasai,Tirmidhi and Hakim), so are the Prophets, sall-Allahu àlayhi wa sallam, and the saintsthe People of Heaven.

These individuals then proceed to label Muslims who may kiss them out of veneration or

love as Mushriks or Kafir. This labeling is the real act of Kufr.

There is an interesting story about a man who condemned the kissing of the Awliya andthe descendants of Nabi Muhammad, sall-Allahu àlayhi wa sallam, as Shirk and

Worship of other Humans. When he was seen kissing his own son, he was asked why hewas now worshipping his son. He said that he kissed his son out of love. The people

responded by saying that they, too, kissed the family of Nabi Muhammad, sall-Allahuàlayhi wa sallam, out of love. The man then kept quiet.

It is for this reason, the reason of love and respect, that visitors to the Qubur of the Ahlul

Bayt, Sahabah, and Awliya kiss their respective Qubur.If individuals insist on holding the view that kissing a Qabr is an act of worship, let them

prove it from Qur'an and Sunnah, and not merely give an opinion based on their hawa, orbase desire.

There are many Hadith which show that the Sahabah used to kiss the grave of Nabi

Muhammad, sall-Allahu àlayhi wa sallam:

Ibn Asakir in Tarikh Dimashq, al-Samhudi in Wafa al-Wafa and al-Imam al-Mujtahid al-Subki in Shifa as-Siqam bi-ziyarat Khayr al-Anaam, narrate that when Sayyidina Bilal,

radi Allahu ành, came back to Madinah after many years, he went straight to theHonourable Qabr of Nabi Muhammad, sall-Allahu àlayhi wa sallam, and fell down and

put his forehead on the Qabr, and kissed it, saying, "Oh my beloved, Rasulullah, sall-Allahu àlayhi wa sallam."

This was an expression of his love for Nabi Muhammad, sall-Allahu àlayhi wa sallam.

No doubt, some of todays "shaykhs" would label Sayyidina Bilal a "Mushrik", claimingthat he was worshipping the Prophet, sall-Allahu àlayhi wa sallam! Astaghfirullah.

Tabarani narrates that Abu Ayyub al-Ansari, radi Allahu ành, the Great Sahabi, once put

his head on the honourable Qabr of Nabi Muhammad, sall-Allahu àlayhi wa sallam, andkissed it. The Umayyad ruler, Marwan bin al-Hakam, a notorious man, asked Abu Ayyub

why he was worshipping the stone. Abu Ayyub replied that he was visiting NabiMuhammad, sall-Allahu àlayhi wa sallam, and not a stone. Someone then intervened and

warned Marwan not to interfere with Abu Ayyub, radi Allahu ành, as he was one of theCompanions of Nabi Muhammad, sall-Allahu àlayhi wa sallam, and Marwan let him be.


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Thus, when we visit the tombs of the Ahl al-Bayt and the Awliya, we are expressing our

love for them, as Sayyidina Bilal and Sayyidina Abu Ayyub, not worshipping them.

Imam al-Qastalani narrates in his Mawahib Ladunniyyah that when Nabi Muhammad,

sall-Allahu àlayhi wa sallam, died, his daughter, Sayyidah Fatimah, radi Allahu ànha',took sand from His Qabr and put it over her face and wept, saying:

"Maza ala man shamma Turbata Ahmadin an laa yashumma madaz Zamaani Ghawaliya

(The person who has smelt the dust of the Grave of Nabi Muhammad, sall-Allahu àlayhiwa sallam, does not need to smell any perfume ever again)

In other words, the Dust on the Qabr of Nabi Muhammad, sall-Allahu àlayhi wa sallam,

has a better fragrance than any perfume in the world. This is what Imam al-Busiri said inhis world famous Qasidat al-Burdah and some ignorant 'shaykhs' called him a Kafir too.

Would some of todays "shaykhs" also condemn Sayyidah Fatimah's act of Love, radi

Allahu ànha'! Astaghfirullah!

Ibn Hisham narrates that when Nabi Muhammad, sall-Allahu àlayhi wa sallam, hadpassed away, Sayyidina Abu Bakr As-Siddiq, radi Allahu ành, went to kiss his forehead

and said, "How blessed and perfumed are you when you are alive, and how blessed andperfumed are you when you have passed away." Was he making Shirk?

These are evidences from the Sahabah. And the same Nabi Muhammad, sall-Allahu

àlayhi wa sallam, who instructed us to destroy all the idols also instructed us to kiss theblack stone - not for worship - but because of the stones closeness to Allah, subhanaHu

wa Taàla. We draw an analogy between this stone and the tombs of the Awliya.

The Ka'bah is also a stone building. We pray towards it and tawaf around it. Does implyworship? No! The Ka'bah represents the presence Allah, subhanaHu wa Taàla, just as

the shrines of the Awliya are places where Allah's, subhanaHu wa Taàla, Rahmahdescends.

We also pray at the Maqam Ibrahim, as we are clearly instructed to in the Holy Qur'an

(1:125): "And take Maqam Ibrahim as a place of Prayer" (wat takhizu min MaqamIbrahima Musalla ) . Maqam Ibrahim is merely a large slab of stone containing the

footprints of Nabi Ibrahim, àlayhi-s-salam. It is thousands of years old, and is not even agrave, nor the physical feet of Nabi Ibrahim, àlayhi-s-salam. Is praying there Shirk or

Kufr? If not, then why condemn praying at the tomb of Nabi Muhammad, sall-Allahuàlayhi wa sallam, and the Awliya of his Ummah?!

Imam al-Dhahabi narrates in Majmu' Shuyukh al-Dhahabi (vol.1 p.72-74) that the son of

Imam Ahmad bin Hanbal said to his father that people touch and kiss the Qabr of NabiMuhammad, sall-Allahu àlayhi wa sallam, to get the Barakah. Imam Ahmad bin Hanbal


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replied that there was no problem with that (la ba'sa bihi).

Imam al-Dhahabi went on to explain that:

"Only some of the Sahabah did this, as the Sahabah had (obviously) seen Nabi

Muhammad, sall-Allahu àlayhi wa sallam, when he was alive, had close interaction withhim, kissed his hand, fought over his Wudu water, distributed his Hair for Barakah, andeven took his spit and rubbing it over their faces (as in Bukhari in clear words). But those

who had not met Nabi Muhammad, sall-Allahu àlayhi wa sallam, express their love bygoing to his Qabr, and kissing and touching it".

Imam al-Ghazali says in his famous work Minhaj al-'Abideen (p.347) that the Wali of

Allah reaches such a state that: "Allah gives Barakah in his Breath, Speech, Clothes,Company, places where he sat and even the Sand he walked on".

If the Barakah IS THERE, what is wrong if we try to get it??????

We Ask:

If we kiss the cloth over the Ka'bah because inside it is the House of Allah,

And the cover of the Quran because inside it is the Book of Allah.

THEN why can't we kiss the cloth over a Tomb because inside it is a Wali of Allah?????

Some ignorant and misguided people, upon losing all arguments, then go on to question

the integrity of the Honourable Awliya and say: How do we know Status in the Akhirah?

For them, the following Two Hadith's from Bukhari (Kitab al-Jan'iz) should suffice:

It is narrated that once a Janazah went pass the Prophet (s.a.w), and some of hisCompanions praised the dead person, so the Prophet (s.a.w) said: "It has been affirmed to

him". They asked : What?. He said "The Jannah", giving the reason for it as "You are theWitnesses of Allah on this Earth" (Antum Shuhad'a Allah fil Ard).

The Prophet, sall-Allahu àlayhi wa sallam, also said: "Any Muslim, who is attested by

four people to have Good Nature-Allah will enter him into Paradise".

We say, the Awliya of this Ummah are attested by Millions of Pious Muslims to be fromthe Friends of Allah, how can one then still question their Imaan?

How can such an evil thought even occur in a Muslim's mind concerning those who are

honoured by both Allah and his Creation?

To have a bad opinion of an ordinary Human Being is a sin, let alone to question theImaan of those Saints whose holy lives and examples have inspired generations of True


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Believers in Allah.

Point: If an accusation is made that people are kissing the Awliya out of worship, itremains the onus of the accusers to prove this, as we are all Muslims who say, "La ilaha

ill-Allah, Muhammadun Rasul Allah."

To brand a Muslim as a Kafir is one of the gravest sins in Islam. We worship Allah,subhanaHu wa Taàla, and honour his friends.

Shirk is related to one's internal belief concerning Allah, it is not about kissing and

respecting. To consider acts of love and respect as Shirk is a trivialization of the conceptof Shirk. In fact, to call Muslims as Mushriks on issues of difference is the real Bid'ah

that is plaguing the Ummah of Islam.

QUESTION 5:

Is it allowed to put flowers on the Qabr?

ANSWER:

It is narrated in Sahih al-Bukhari and Sahih Muslim that:

Once, while travelling, Nabi Muhammad, sall-Allahu àlayhi wa sallam, stopped at acertain place and said that there was a grave in front of him, and that the person therein is

busy suffering punishment. Nabi Muhammad, sall-Allahu àlayhi wa sallam, then brokeoff two branches from a date palm and placed in on the grave, and said that as long as the

branches were fresh, the punishment would be lessened.

This is because the fresh branches would be making the Dhikr of Allah, subhanaHu waTaàla. So this act is a Sunnah, and people use flowers, as it is more available and also

able to maintain its freshness for much longer.

From this we can also deduce that if we ourselves perform Dhikr at the Qubur, it wouldalso lessen the inhabitants' punishment. Performing Dhikr at the Qubur of the Awliya

would bring more blessings upon their respective Ruhs (souls). Doing this would becompliance with a divine order.

It is stated in the famous Hanafi Fiqh book Fatawa Alamgiriyyah/Hindiyyah (Kitab al-

Jana'iz) that it is allowed to put flowers on a grave.

Mullah Ali al-Qari writes in the commentary of the above-mentioned Hadith in al-Mirqatfi Sharh al-Mishkat that:

"Our Ulama have issued a ruling that to place fragrance and plants (over a grave) are a

Sunnah practice".


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One fails to understand how placing flowers over a grave means associating a Partnerwith Allah!!! To say that, actually means that flowers should only be put on the grave of

Allah, subhanaHu wa Taàla!Astaghfirullah!!!!

It is sad that sometimes, even so-called learned people also cannot understand the

consequences of calling a normal practice of Muslims as Shirk.

Nabi Muhammad, sall-Allahu àlayhi wa sallam, said that "The one who does not thank

people, does not thank Allah, subhanaHu wa Taàla,", and we owe it to the Prophets,àlaymmu-s-salam, and Awliya, who protected and spread the Deen of Allah, subhanaHu

wa Taàla, over the ages, that we visit their shrines, dress it with flowers if we wish to (asit is Sunnah) and make Dhikr there. A Nation, which does not honour its true servants

and heroes, is an ungrateful Nation and is bound to confusion.

QUESTION 6:

Is it allowed to build Domes or structures over graves?

ANSWER:

Pseudo scholars define Bid'ah as anything that Nabi Muhammad, sall-Allahu àlayhi wasallam, did not do. However, the true definition of Bid'ah is:

'Anything that has not been done by Nabi Muhammad, sall-Allahu àlayhi wa sallam, anddoes not have an origin (Asl) in the Shari'ah Qur'an and Sunnah'.

Certain people unceremoniously condemn the building of domes on Qubur as Bid'ah, but

what about the building of domes on the Moques?

There were no domes on the Mosques in the time of Nabi Muhammad, sall-Allahuàlayhi wa sallam, nor were there any carpets, Minarets or Mihrabs. All these designs and

structures were added long after the Beloved Nabi's time.

Domes were added to amplify the voice of the Imam by making it echo, carpets wereadded so that people did not have to pray on sand and minarets were added so that people

could see the location of the mosque from a distance. Let those who cry "Bid'ah!" buildthemselves a mosque without a dome, carpet, Mihrab and Minarets.

Let us remember that the Nabi, sall-Allahu àlayhi wa sallam, himself put a large stone to

mark the grave of his Sahabi Uthman bin Maz'un and said:(li A'alama bihi Qabra Akhi) i.e. "So that I can know the Qabr of my brother".

(Abu Dawud and Mishkat al-Masabih).

This Hadith is the Asl (Islamic origin) for marking graves, especially that of specialpeople so that they may be KNOWN. The designs and style of structure may change over

the centuries, but the Original Idea comes from the Sunnah, as the idea to decorateMasajid.


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The most significant proof for the permissibility of having structures over graves is the

example of Nabi Muhammad, sall-Allahu àlayhi wa sallam, himself. He said that aProphet should be buried where he passed away. Nabi Muhammad, sall-Allahu àlayhi

wa sallam, passed away inside his house and was subsequently buried inside it, and the

Sahabah did not destroy that structure.

For those who claim that this is an exception applicable only to Nabi Muhammad, sall-

Allahu àlayhi wa sallam, firstly, let them prove it from the Qur'an or Sunnah, andsecondly, we ask them why Sayyidina Abu Bakr As-Siddiq, radi Allahu ành, also

wanted to be buried inside this structure? The very same holds true for Sayyidina Umar,radi Allahu ành, who was also buried inside this structure. Their action clearly shows the

validity of having a grave in a structure, for non-Prophets as well.

Another Hadith often misinterpreted and quoted out of context is where NabiMuhammad, sall-Allahu àlayhi wa sallam, ordered his Sahabah to destroy all the high

graves.

In the time of Nabi Muhammad, sall-Allahu àlayhi wa sallam, there were no graves ofMuslims, only graves of kuffar, which were built high. The Sahabah were thus ordered to

destroy the high structures on the graves of the kuffar, not of the Anbiya or Awliya.

A significant evidence to support this is that when Sayyidina Umar, radi Allahu ành,conquered Syria and Palestine, both lands abounded with great tombs of the honoured

Prophets, àlaymu-s-salam, of Allah, subhanaHu wa Taàla, e.g. the shrine of NabiIbrahim, àlayhi-s-salam, the tomb of Nabi Yusuf, àlayhi-s-salam, Nabi Ya'qub, àlayhi-

s-salam, Nabi Dawud, àlayhi-s-salam, Nabi Sulayman, àlayhi-s-salam.

Sayyidina Umar, radi Allahu ành, destroyed the idols in Syria and Palestine, but he didnot touch the shrines of the beloved Prophets, sall-Allahu àlayhi wa sallam, of Allah,

subhanaHu wa Taàla. Thus the above Hadith refers to the high graves of the kuffar.

In a Sahih Hadith, Nabi Muhammad, sall-Allahu àlayhi wa sallam, says that the honourof a Mu'min who has passed away is the same like his honour was when he was alive

(Hurmatul Mumini maitan ka Hurmatihi Hayyan).

Allah, subhanaHu wa Taàla, says that the most honourable of you in the sight of Allah,subhanaHu wa Taàla, are the pious ones. So we respect the pious in the Dunya, and

when they pass away, we continue honouring them by venerating their graves (as allowedin Islam of course).

In another Sahih Hadith, it is narrated that when Nabi Muhammad, sall-Allahu àlayhi wa

sallam, looked at the Holy Ka'bah, he said, "How great are you, oh house of Allah, but Iswear by Allah who created me, that the honour the believer is even greater than you".

The Holy Quran (Surah al-Haj Ayah 32) says:


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"And those who venerate the Sha'a'ir Allahi (Signs/Symbols of Allah), then that is from

the Taqwa in their hearts". (wa man yuazzim sha'a'ir Allahi fa innaha min Taqwal Qulub)

In the Quran (1:158), the mountains of Safa and Marwah were called Sha'a'ir Allahi,

because they are the mountains on which a Waliyyah from the Ummah of Nabi Ibrahim,àlayhi-s-salam, called Hajirah ran seven times.

What about a place where a Wali from the Ummah of Nabi Muhammad's, sall-Allahuàlayhi wa sallam, is resting?

We believe that place is also from the Sha'a'ir Allahi and should be honoured.

It is thus unfortunate that some people want to prohibit us from honouring the Awliya of

Allah. They forget that we honour them for the sake of Allah and not as Partners withAllah. No Muslim can ever do that.

There are also Qur'anic evidences supporting the building of structures at graves.

Surah al-Kahf, Ayah 21, speaks about the honourable Ashab al-Kahf. According to Tafsir

al-Jalalayn, 'The believers' built a Masjid at their Qubur. This was to derive extrablessings from the pious ones buried there, as in the Tafsirs of Khaffaji, Baydawi, Razi

and Ruh Al-Bayan.

Also often misinterpreted is the Hadith which says that Allah, subhanaHu wa Taàla,cursed the people who have turned the Qubur of Prophets into Mosques.

This Hadith is actually referring to those people who actually pray to the Prophets, and

not those who merely pray near the Prophets' graves - to Allah, subhanaHu wa Taàla, -for the sake of Barakah.

Every Haji can see that in Madinah, in the Blessed Prophet's (s.a.w) Mosque, people have

been praying around the four sides of His Holy and Blessed Qabr ash-Shareef for 1400years. Was that Shirk?

In Makkah, it is recommended to pray in Hijr Ismail (also called Hateem), as it has the

Qabr of Nabi Ismail (a.s) in it as many scholars have said

(Qisas al-Anbiya by Ibn Katheer).

In the famous work of Shafi'i Fiqh, Umdat as-Salik, it is clearly stated that what is meantby "making a Qabr a Masjid" is:

"praying to it in honour or praying on it (Reliance of the Traveller p.896).

"Ittikhaz al-Qubur Masajid" does not mean praying around it or building structures over


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it. Building something on a Qabr is definitely not allowed as it is disrespectful to theperson buried, but establishing the Qabr and building a structure over it is definitely

allowed and the universal practice of the Ummah for 1400 years. There is no clear proofagainst this, only for it.

For 1400 years, the Honourable Tombs of the Great Sons and Daughters of Islam,throughout the Islamic World, have acted as symbols of inspiration and glory for allMuslims, as well as a source of Barakah and Spirituality.

It is indeed sad that, today, while other nations are working hard to maintain the memory

of their Heroes and Leaders, We are being are told by certain ignorant 20th scholars towipe out the memory of Our Heroes and Leaders.

In summary, to kiss the black stone is a Sunnah, to decorate the grave with flowers is a

Sunnah, and to destroy the graves of the Awliya is a Bid'ah.The Sahabah actually used to maintain the graves.

Question 7:

Another condemnation issued by Shaykh Faaik was the comparison that he drew between

the Muslims of Cape Town (and of the whole world for that matter as every Muslimcountry has respected Tombs/Kramats) who visit the shrines of the Awliya, and the

idolaters in the time of Nabi Muhammad, sall-Allahu àlayhi wa sallam? Are we theSame as the idolaters of Makkah?

Answer:

That statement of 'Shaykh' Faaik really proves how ignorant he is. Here, Faaik is actually

trying to invalidate an authentic saying of Nabi Muhammad's, sall-Allahu àlayhi wasallam.

It is narrated in a Sahih Hadith in Ibn Majah (Kitab al-Zuhd), that Nabi Muhammad, sall-

Allahu àlayhi wa sallam, said that the thing he dreaded most for his Ummah was Shirk.Nabi Muhammad, sall-Allahu àlayhi wa sallam, went on to say that he does not mean

that his Ummah is going to worship the sun or the moon or idols (ama la aqulu tabudunashamsan wala qamaran wala wasana), but that they are going to do things for reasons

besides for the sake of Allah, subhanaHu wa Taàla, e.g. they would pray to impresspeople, perform hajj to show off, and the study the Deen to show off to people or cause

Fitnah.

So, Prophet Muhammad, sall-Allahu àlayhi wa sallam, did not fear that his Ummahwould worship idols. If someone comes along and says that the Ummah of Nabi

Muhammad, sall-Allahu àlayhi wa sallam, is worshipping idols, he is implying that NabiMuhammad, sall-Allahu àlayhi wa sallam, was wrong.

Astagh firullah.


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Nabi Muhammad, sall-Allahu àlayhi wa sallam, actually warned us about people likeShaykh Faaik. It is narrated in a Sahih Hadith that Nabi Muhammad, sall-Allahu àlayhi

wa sallam, said that towards the end of time, people will say to you things that neitheryou, nor your forefathers have heard. Nabi Muhammad, sall-Allahu àlayhi wa sallam,

goes on to say that we should beware of them, lest we be misguided into confusion.

In the light of the fact that Shaykh Faaik is quoting Hadith about the kuffar in Makkahwho worshipped idols and is now using in reference to Muslims, we say:

In Sahih al-Bukhari it is narrated that Abdullah ibn Umar said that the Khawarij (enemies

of Sayyidina Ali) were the worst of people because they used Qur'anic Ayats referring tothe kuffar, and made it to refer to believers. (nazalat fil Mushrikeen wa Ja'a looha fil

Mumineen).This is exactly what Shaykh Faaik is doing.

Shaykh Faaik also compared us to the people who, in the time of Nabi Nuh, àlayhi-s-salam, used to keep pictures of certain people and then worshipped it. How can he

compare those kuffar to the Ummah of Nabi Muhammad, sall-Allahu àlayhi wa sallam?How can one compare the misguided people of Nabi Nuh to the blessed followers of

Nabi Muhammad (s.a.w)?

Shaykh Faaik also says that if you honour the Awliya, you will end up worshipping them.However, Muslims all over the world have been honouring the Awliya for 1400 years,

and until today, nobody has ever worshipped them. In Cape Town people have beenhonouring the Awliya for 300 years and, alhamdulillah, the people of Cape Town are still

Muslims - nobody worships the Awliya, but all respect them, except hypocrites of course.

Finally, Shaykh Faaik quotes an Ayah of the Qur'an where the kuffar say that theyworship idols to get closer to Allah, subhanaHu wa Taàla, claiming that that is the same

for those who visit the shrines of the Awliya of Allah, subhanaHu wa Taàla. This is anutter misinterpretation of that Ayah. The kuffar were lying - they did not really and fully

believe in Allah, subhanaHu wa Taàla, but were only making excuses.

Allah, subhanaHu wa Taàla, instructed us not to swear at the "gods" of the kuffar, asthese kuffar will then swear at Allah, subhanaHu wa Taàla, (The Holy Qur'an 6:108).

This proves that they did not really believe in Allah, subhanaHu wa Taàla. In the battleof Uhud, the Kuffar were calling the names of their idols, when the Sahabah called the

name of Allah, subhanaHu wa Taàla!

Also, the kuffar explicitly said that they worship (Na'buduhum) their "gods" to get closerto Allah, subhanaHu wa Taàla. Not a single Muslim out of all the millions of Muslims in

the world who visit the Awliya claims to worship them. We only respect and love themand want to be close to them because Allah says:

(Inna Rahmat Allahi Qaribun minal Muhsineen) i.e. Verily, the Rahmah (Mercy) of

Allah, subhanaHu wa Taàla, is close to the Pious Ones.


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We can only repeat the Ayah of the Quran: (Afa tajaloon al-Muslimeena kal Mujrimeen-Maalakum Kaifa tahkumun) i.e. "Do you make the Muslims like the Mujrims (Kuffar)-

What is (wrong) with you, How do you Judge?"

Faaik Gamieldien says that only Allah is our protector and helper and we don't need any

Prophet or pious person's Barakah.

We say that Allah himself clearly states in the Holy Qur'an (5:55):

"Verily, your Wali (Protector or Helper) is Allah, His Messenger, and the believers".

(Exact words of the Saudi translation of the Qur'an validated by the university ofMadinah, printed in Riyadh: 1993).

Also, it is narrated in Sahih al-Bukhari (Kitab al-Jihad) under the Heading "Whoever

Sought the Help of the Poor and the Pious people in War", that the Prophet, sall-Allahuàlayhi wa sallam, said:

"You gain no victory or livelihood except through (the blessings and invocations of) the

poor amongst you". (Exact words of the Saudi Validated translation by Muhsin Khan).

Yes, ultimately Allah is the only protector and helper but the Anbiya and the Awliya arethe attractors and the reflections and of his help and protection. Only an ignoramus can

deny this.

CONCLUSION

Today some people claim to teach us Tawhid. We have to remember that there are twotypes of Tawhid - the true Tawhid, and the false tawhid. We have to beware of the false

tawhid, which is the tawhid of Iblis, as it started with him.

Allah, subhanaHu wa Taàla, ordered Iblis (Shaytan) to Sujud (prostrate) before NabiAdam, àlayhi-s-salam, out of veneration. Iblis responded that he only venerates Allah,

subhanaHu wa Taàla, and nobody else. What is Iblis's fate? Hell.

The cursed Iblis was the first 'Aalim' who thought that venerating a friend of Allah,subhanaHu wa Taàla, is against Tawhid.

So those who do not want us to honour the people who Allah, subhanaHu wa Taàla, has

honoured by making them His Awliya, are like Iblis - claiming to honour Allah,subhanaHu wa Taàla, exclusively, and not honouring the friends of Allah, subhanaHu

wa Taàla.

The Malaika (Angels) knew that true belief in Allah, subhanaHu wa Taàla, meansloving, respecting, and venerating all those close to him, so they bowed to Adam (a.s),

and were blessed.


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It is ironic that the Mala'ika (Angels) made Sajdah to Nabi Adam, àlayhi-s-salam, butsome people today, have a problem with Honouring Nabi Muhammad, sall-Allahu

àlayhi wa sallam, and don't want to stand up for his honour.

However, they will stand up to drink Zamzam water, in respect of it and because it is

Sunnah to drink Zamzam standing and drink all other water sitting. They honourZamzam, water that come from the Blessed feet of Nabi Ismail, àlayhi-s-salam, butrefuse to honour the greatest of all Prophets.

This becomes even more ironic when we read in Sahih al-Bukhari (Kitab al-Jana'iz) that

the Nabi, sall-Allahu àlayhi wa sallam, and His Sahabah would even stand up in respectfor a Jewish man's funeral procession!!!

A Jewish man's Janazah can be honoured but the Beloved Nabi of Allah, sall-Allahu

àlayhi wa sallam, cannot be Honoured because it is bid'ah to stand up!!! This is theTawhid of Iblis.

The Tawhid of Islam insists that we honour all those whom Allah, subhanaHu wa Taàla,

has honoured, the Anbiya, Siddiqin, Shuhada and Salihin, all the honourable Prophetsand Friends of Allah, subhanaHu wa Taàla.

NOTE: If Mr.Gamieldien cannot answer all these decisive proofs, then he should keep

quiet and go back to study the Qur'an and Sunnah.

WE ASK ALLAHU TA'ALA TO GIVE US ALL A BETTER UNDERSTANDING OFHIS DEEN.

AMEEN

PRESENTED TO ALL MUSLIMS BY STUDENTS OF ISLAMIC KNOWLEDGE.BASED ON THE WORKS OF SHAYKH MUHAMMAD ALAWI AL-MALIKI OF

MAKKAH AND OTHERS

A SELECT BIBLIOGRAPHY

- Al-Qur'an Al-Karim (The Saudi Translation)- As-Sihah Al-Sittah (The Six Major Authentic Collections of Hadith)

- Mafaheem Yajib an Tusah-hah by Al-Shaykh As-Sayyid Muhammad Alawi Al-Maliki- Manhaj al-Salaf fi Fahm al-Nusus by Al-Shaykh As-Sayyid Muhammad Alawi Al-

Maliki- Minhaj al-A'abideen by Al-Imam al-Ghazali

- Al-Hawi lil Fatawi by Al-Imam Al-Suyuti- Reliance of the Traveller (Trns. of Umdat al-Salik by Al-Naqib al-Masri) by Shaykh

Nuh Ha Mim Keller

Documents

The Graves of the Blessed Awliya