BENEFICIAL WORDS REGARDING THINGS THAT NECESSITATE KUFR | ABDULLÂH ÂL'USH SHAYKH

[Subul’us Salâm]

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Chapter

[Ibn'ul Qayyim's Statements on Adopting Graves as Places of Festivity]

Ibn'ul Qayyim Rahimahullâhu Taâlâ said in his book al-Igâthah,⁶⁶

"Rasûlullâh Sallallâhu Alayhi wa Sallam said,

"Do not make my grave a place of festivity!"^{67 68}

"Rasûlullâh Sallallâhu Alayhi wa Sallam also said,

"O Allâh! Don't make my grave a worshipped-idol! The wrath of Allâh has been severe upon those who took the graves of their prophets as mosques!"^{69 70}

"There are such great causes of evil in adopting graves as places of festivity, that every person who has veneration and jealousy for the oneness of Allâh in his heart becomes angry because of them! However, a wound does not hurt the dead person!

One of these causes of evil is praying towards the graves, circumambulating it, kissing/touching it, and smearing the cheeks with its' soil; worshipping those in the grave; and asking those in the grave for help, sustenance, health, payment of debts, and alleviation of distresses, which are the things the idol-worshippers would ask their idols for.

Anyone who has smelled the least scent of knowledge knows that closing the roads leading to this is from the most important of things. He will also know that Rasûlullâh Sallallâhu Alayhi wa Sallam taught the consequence of performing what he prohibited and what leads to it."⁷¹

"If Rasûlullâh Sallallâhu Alayhi wa Sallam cursed the person who took the graves of the prophets as mosques wherein Allâh is worshiped, then what is the situation of making it a habit to visit them frequently and turning towards there?"⁷²

"Whoever combines between the Sunnah of Rasûlullâh Sallallâhu Alayhi wa Sallam concerning the graves, what he ordered and prohibited, and what his companions were upon and between what most of today's people are upon, will find one being the opposite of the other.

Rasûlullâh Sallallâhu Alayhi wa Sallam prohibited taking the graves as mosques⁷³, whereas these people build mosques over graves.

Rasûlullâh Sallallâhu Alayhi wa Sallam prohibited lighting the graves⁷⁴, whereas, they bequeath endowments for kindling lamps on the graves.

Rasûlullâh Sallallâhu Alayhi wa Sallam prohibited us from taking the graves as places of festivity, whereas, they take them as places of festivity.

Rasûlullâh Sallallâhu Alayhi wa Sallam ordered the graves to be leveled -as Alî Radiyallâhu Anh narrated from him in the Sahîh of Muslim-⁷⁵ whereas, they raise the graves and build domes over them.

Rasûlullâh Sallallâhu Alayhi wa Sallam prohibited plastering of the graves and constructing upon them, as Jâbir Radiyallâhu Anh narrated from him in the Sahîh of Muslim.⁷⁶

Rasûlullâh Sallallâhu Alayhi wa Sallam prohibited writing on the graves, as was narrated by at-Tirmidhî on the authority of Jâbir Radiyallâhu Anh while stating that the Hadîth is authentic.⁷⁷

Rasûlullâh Sallallâhu Alayhi wa Sallam prohibited the addition of other than its soil on the graves, as was narrated by Abû Dâwûd on the authority of Jâbir Radiyallâhu Anh.⁷⁸

Whereas, they put stones on the graves and write Qur'ân on these stones. They add plaster, bricks, and stones on top of its soil."⁷⁹

"The affair became such for these deviated polytheists that they devised a pilgrimage to the graves. In this regard, they authored a book called "Manâsiku Hajj'il Mashâhid (the Pilgrimage Rites of the Mashhads)".⁸³ It is not obscure that this is leaving the religion of Islâm and entering the religion of the idol-worshippers. Look at the grand difference between what the Rasûl prescribed for his nation and what these people prescribed!"⁸¹

"The Nabî Sallallâhu Alayhi wa Sallam commanded visiting the graves because they remind the hereafter. Again, he ordered the visitor to pray for those in the grave and forbade them of speaking ill."⁸²

"This is visiting the graves that Allâh permitted for the nation of Rasûlullâh Sallallâhu Alayhi wa Sallam and taught it to them! Do you find therein anything that the people of Shirk and innovations rely on? Or do you find it contrary to what the people of Shirk and innovations are on in every aspect?

How nice is the statement by Imâm Mâlik! "Nothing can correct the latter part of this nation except for the thing that corrected its beginning!"⁸³

However, as the adherence of the nations to the covenants of their prophets weakens, they replaced it with what they came up with, consisting of innovations and Shirk. The righteous Salaf isolated Tawhîd and protected its part. So much so that when one of them would greet the Nabî Sallallâhu Alayhi wa Sallam and then wanted to supplicate, they would turn their backs to the grave of the Nabî Sallallâhu Alayhi wa Sallam and then supplicate. There are textual evidences from the four Imâms that a person will turn towards the Qiblah to supplicate and -because supplication is worship- he will not supplicate near the grave.

In short, the deeds of the deceased were cut off. So he is needy of someone to supplicate for him. For this reason, while praying upon him, supplications were prescribed for the deceased that were not prescribed for the living. The purpose of the prayer performed over the deceased is to ask forgiveness for him and supplicate for him. After the burial, the Nabî Sallallâhu Alayhi wa Sallam would stand by the grave and say, "Ask perseverance for the deceased, because he is currently being questioned."⁸⁴

The people of innovations and Shirk, substituted another word for the one that was prescribed for them. They substituted supplicating for the deceased with supplicating to the deceased. They substituted interceding for the deceased with asking the deceased for intercession. They substituted visiting, which was prescribed as acting kindly to the deceased [and for the visitor], to asking the deceased, approaching Allâh with them, specifying this region with supplication, which is the essence of worship, and being more present and having more awe in the heart than in the mosque."<sup>85


66-</sup> The name of this work authored by Ibn'ul Qayyim Rahimahullâh is Ighâthat'ul Luhafân fî Masâyid'ish Shaytân. It was published in English with the title: Supporting the Distressed Against the Tricks of Satan.

^67- Ahmad, Musnad, Hadîth no. 8804.

^68- Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/347.

^69- Muwatta, Mu'assasat'ur Risâlah, Hadîth no. 570, narrated by Abû Mus'ab az-Zuhrî.

^70- Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/341.

^71- Concisely from Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/350-352.

^72- With similar wording, Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/349-350.

^73- Al-Bukhârî, Hadîth no. 435.

^74- At-Tirmidhî, Hadîth no. 320.

^75- Muslim, Hadîth no. 969.

^76- Muslim, Hadîth no. 970.

^77- At-Tirmidhî, Hadîth no. 1052.

^78- Abû Dâwûd, Hadîth no. 3226.

^79- Concisely from Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/353-355.

^80- This book named the Pilgrimage Rites of the Mashhads was authored by an Imam of the Shî'ah, Abû Abdillâh Muhammad Ibn'un Nu'mân, who was known by the name Shaykh Mufîd. (Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 27/162; Ibnu Taymiyyah, al-Istighâthath, p. 305)

^81- Concisely from Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/357.

^82- Concisely from Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/359-360.

^83- Qâdhî Iyâdh, ash-Shifâ, Dâr'ul Fikr, 2/88.

^84- Abû Dâwûd, Hadîth no. 3221.

^85- Concisely from Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/363-367.

[Subul’us Salâm]

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[The Companions Blocking the Ways to Shirk and Innovations]

(Ibn'ul Qayyim Rahimahullâh said in continuation,)

"Ibnu Ishâq mentioned on the authority of Abu'l Âliyah that he said, "When we conquered Tustar, we found a bed, on which was a dead man, who had a Mushaf (book) near his head in the treasury of Hurmuzân. We carried this Mushaf (book) to Umar, who thereupon called Ka'b and he copied it in (translated it to) Arabic. I was the first man of the Arabs to have read it. I read it as I read the Qur'ân. In it was your biography, your affairs, the errors of your speech, and what is yet to come." I (the narrator Khâlid) said, "What did you do with the man?" Abu'l Âliyah said, "We dug thirteen separate graves during the day, then when night fell, we buried him and we leveled all the graves, thereby making it obscure for the people that they may not disclose him." I said, "What did they want from him?" Abu'l Âliyah said, "When the sky withheld rain from them, they would take out the bed and it would rain." I said, "Who did you think the man was?" Abu'l Âliyah said, "Danyâl." I said, "How long ago did he die?" Abu'l Âliyah said, "He died about three hundred years ago." I said, "Hasn't his body changed?" Abu'l Âliyah said, "No, except for a few hairs at the back of his head... The flesh of the prophets is not disintegrated by the earth, nor do predatory animals eat it."

In this parable is what the Muhâjirûn and Ansâr did, of obscuring his grave, so that people would not be tested with him. If the later generations had obtained him, they would have fought for him with swords and worshipped him. This is because they have taken the graves of those who are not even close to him in rank, as idols and appointed custodians for them.

The companions disapproved of what is much lesser than this. This is why Umar Ibn'ul Khattâb Radiyallâhu Anh felled the tree (of Ridhwân) under which allegiance was given to Rasûlullâh Sallallâhu Alayhi wa Sallam."⁸⁶

"When Umar saw people leaving, he inquired about that. It was said that they were praying in a mosque wherein Rasûlullâh Sallallâhu Alayhi wa Sallam prayed in. Thereupon, Umar Radiyallâhu Anh said: Those who were before you were only destroyed by that which is similar to this. They would follow the footsteps of their prophets, and would take them as churches, and synagogues. Whoever from you enters the time of prayer while he is in these mosques, then he should pray! Whoever from you enters the time of prayer while he is not in these mosques, then he should go and not intentionally pray there!"⁸⁷

Rasûlullâh Sallallâhu Alayhi wa Sallam disapproved of the companions when they asked him for a tree which they would specifically hang their weapons upon."⁸⁸

Then, Ibn'ul Qayyim Rahimahullâh mentioned the Hadîth of Dhâtu Anwât (and said,)

"If the companions adopting a tree to hang weapons upon and adhering around it is taking a deity with Allâh, alongside the fact that they do not worship it or ask from it, then what is thought about offering devotion to the grave, supplicating to it, supplicating near it, and supplicating through it? What is the comparison of being tried with a tree in relation to being tried with a grave? If only the people of Shirk and innovations knew! Whoever has the slightest information regarding what Allâh sent His Messenger with and what the people of Shirk and innovations practice today regarding this field and others, will know that between the Salaf and them is a distance further than the distance between the east and the west. By Allâh, the affair is graver than what we have mentioned!

In the Sahîh of al-Bukhârî, it is narrated on the authority of Umm'ud Dardâ Radiyallâhu Anhâ that she said: "Abu'd Dardâ entered upon me in anger. I said: What's wrong? Abu'd Dardâ said, "By Allâh! I do not recognize anything of the affairs of Muhammad Sallallâhu Alayhi wa Sallam in them apart from them offering the prayer in congregation."⁸⁹

End quote.<sup>90


86-</sup> Concisely from Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/368-371

^87- Ibnu Taymiyyah, Iqtidhâ'us Sirât'il Mustaqîm, 2/273-274.

^88- Concisely from Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/371.

^89- With similar wording, al-Bukhârî, Hadîth no. 650.

^90- Concisely from Ibn'ul Qayyim, Ighâthat'ul Luhafân, Dâru Atâ'ât'il Ilm, 1/372-373.

[Subul’us Salâm]

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[The Scholars Mentioned That Shirk Will Occur in This Nation]

May Allâhu Taâlâ have mercy on you, ponder upon the statements by the Shaykh Rahimahullâhu Taâlâ! Ponder upon him explicitly stating that idol worshipping occurred in his era! Ponder upon him explicitly stating -after mentioning the story of Danyâl- that the later generations who were the people of his era, took the graves of those who did not come close to him in rank, virtue, and righteousness as idols! Ponder upon him explicitly stating that the later generations who were the people of his era would fight for Danyâl with swords and worship him besides Allâh had they found him! When you ponder upon these, it will become clear to you what the majority of people are upon of worshipping other than Allâh, supplicating to them, seeking help from them in adversity, relieving distress, and delivering from sorrow, being sincere to them in worship in times of adversity, relieving of distress, and delivering from sorrow, and being sincere to them in worship in times of adversity while embarking on a ship and in other than that, which the early Mushrikûn did not do. As Allâhu Taâlâ informed about them with His statement,

"So when they embark on a ship, they invoke Allâh, having their faith purely in Him. But when He saves them (and brings them) to the land, in no time they associate others with Him." (al-Ankabût, 29/65)

Also, Allâhu Taâlâ's statement,

"Say: Tell me if the punishment of Allâh comes to you or the Hour befalls you, would you invoke other than Allâh, if you are truthful? Rather, Him alone you will invoke and if He wills, He would remove that (distress) for which you invoke Him, and you would forget those you associate with Him." (al-An'âm 6/40-41)

May Allâhu Taâlâ have mercy upon you! Ponder upon what Allâh mentioned about these polytheists sincerely devoting supplication to Him in times of adversity! Then ponder upon what I mentioned to you regarding what the polytheists do in our era! When you ponder upon these, the strangeness of Islâm that the Nabî Sallallâhu Alayhi wa Sallam brought in these times will become clear to you. If the statements of the people of knowledge and their explicit statements pertain to associating partners to Allâh prevailing and being accepted in these times... Again, if the statements of the people of knowledge and their explicit statements pertain to associating partners to Allâh prevailing over the majority of souls and the fewness of those who are saved from it; rather the fewness of those who do not have enmity towards those who disapprove of Shirk, then what do you think of this era your live in? It is well-known that the issue only increases in severity and strangeness. It is narrated in the authentic Hadîth on the authority of Rasûlullâh Sallallâhu Alayhi wa Sallam that he said,

"There does not come a time except that what is after it is worse than it."

Al-Bukhârî recorded it in his Sahîh on the authority of Anas Radiyallâhu Anh.⁹¹

However, the matter is as the Shaykh Rahimahullâhu Taâlâ said,

"Whoever has the slightest information regarding what Allâh sent His Messenger Sallallâhu Alayhi wa Sallam with and what the people of Shirk and innovations practice today regarding this field and others, will know that between the Salaf and them is a distance further than the distance between the east and the west."

This is the very tribulation which Ibnu Mas'ûd Radiyallâhu Anh said regarding,

"How will you be when a tribulation engulfs you, upon which the elderly grows old and the youth grow upon? People will adopt it as a Sunnah, and when it changes, it will be said the Sunnah was changed!"⁹²

And Allâh knows best.


^91- With similar wording, al-Bukhârî, Hadîth no. 7068

^92- With similar wording, al-Hâkim, al-Mustadrak, Hadîth no. 8570.