Sadly, rites and ceremonies are practiced at graves and graveyards by people who believe that the inhabitants of the graves can bring benefit to them; such rites and ceremonies have reached the level of being Shirk and take place in different forms. The following are some of the actions performed by such people:
Swearing by them: Imam As-San’aani said: “They
swear by the names of the dwellers of the graves. In fact, if an oath
is taken by the name of Allah, they may not accept it, but if it is
taken in the name of one of their Wali's (i.e. those whom they
believe to be pious) then it is accepted and believed … It is only
credible for them if one swears by these people. This is something
that we have witnessed in villages and cities since we were young,
and it has continued to the present day.”
This results from deviation in belief concerning the names of Allah (i.e. using them improperly or denying them); especially the names that imply qualities like: the All-Knowing, the Greatest, and so on, because one who knows that Allah is the Greatest would never swear by anything except Him.
Seeking protection from them: Just as Allah made the sacred mosque of Makkah (i.e., the Ka’bah) a place for people to seek safety and security in, these people seek the same protection and security in tombs. These criminals take refuge in them whenever they are scared, in order to feel secure.
There have been many occasions where people have forgiven their enemies due to the latter taking refuge in such tombs, because they feared punishment from the inhabitant of the tomb if they were to have pursued their enemies into the vicinity of the tomb.
This is also deviation in belief concerning the names of Allah, especially the names that imply qualities like: the Protector, the Supporter, the Granter of victory, and the Almighty.
This results from deviation in belief concerning the names of Allah (i.e. using them improperly or denying them); especially the names that imply qualities like: the All-Knowing, the Greatest, and so on, because one who knows that Allah is the Greatest would never swear by anything except Him.
Seeking protection from them: Just as Allah made the sacred mosque of Makkah (i.e., the Ka’bah) a place for people to seek safety and security in, these people seek the same protection and security in tombs. These criminals take refuge in them whenever they are scared, in order to feel secure.
There have been many occasions where people have forgiven their enemies due to the latter taking refuge in such tombs, because they feared punishment from the inhabitant of the tomb if they were to have pursued their enemies into the vicinity of the tomb.
This is also deviation in belief concerning the names of Allah, especially the names that imply qualities like: the Protector, the Supporter, the Granter of victory, and the Almighty.
Supplicating and imploring them: This began
with the Sufi's propagating the idea that supplications made beside
the graves of the righteous are accepted and responded to, and
reached the level of them instructing the common people to
circumambulate these graves and tombs and seek their support,
as well as to speak to them and wail next to their graves.
This progressed until many people now supplicate to
other than Allah, seeking their salvation and assistance, regardless
of whether they are supplicating to a dead person or a living one;
they say things like: “O my master so and so! Please assist me and
rescue me.” The irony here is that this act of worship (i.e.
supplicating for aid and protection) was sincerely directed to Allah
by the pre-Islamic polytheists during times of hardship, whereas
these grave- worshipers direct their supplications solely to the
deceased! The polytheists knew that their idols could not help them,
respond to their calls, or benefit them during such difficult
times.
Muhammad ibn As-Sanoosi stated: “I was once on a ship and suddenly, a strong wind hit us. The waves around us became huge and the ship was about to sink, so I began supplicating to all the Awliyaa’ (righteous people) to rescue us.”
Muhammad ibn As-Sanoosi stated: “I was once on a ship and suddenly, a strong wind hit us. The waves around us became huge and the ship was about to sink, so I began supplicating to all the Awliyaa’ (righteous people) to rescue us.”
This is not an isolated incident; many people nowadays
seek such assistance from their Shaykhs, Prophets, Imams or martyrs.
Such practices of disbelief by these Sufi's made many scholars declare
that the disbelief of the early idolaters is milder than that of
these grave worshippers, and details of these practices can be found
in their own books.
Undoubtedly, such deviation in supplication is an outcome of deviation in belief regarding the names and attributes of Allah, especially names that imply qualities like: the All-Hearing, the Provider, the All-Capable, the Afflicter of harm, the Supporter, the Cause of cure, the Responder to supplications, and so on.
Slaughtering animals in their names: This is another belief and practice of those who believe that the dwellers of graves can bring them benefit. Shepherds in eastern Jordan circumambulate the grave of Prophet Yoosha’.
Undoubtedly, such deviation in supplication is an outcome of deviation in belief regarding the names and attributes of Allah, especially names that imply qualities like: the All-Hearing, the Provider, the All-Capable, the Afflicter of harm, the Supporter, the Cause of cure, the Responder to supplications, and so on.
Slaughtering animals in their names: This is another belief and practice of those who believe that the dwellers of graves can bring them benefit. Shepherds in eastern Jordan circumambulate the grave of Prophet Yoosha’.
During seasons of plague, they choose the best of their
sheep and take them to his grave; they then slaughter them and spill
their blood on the steps of the tomb; therefore, one of the main
objectives of visiting these graves is to offer a sacrificial animal
to them, and most of the time, the sacrifice is paralleled to a vow
(to give olive oil, money, etc.); these are two acts of worship that
are prohibited to be offered to anyone other than Allah.
Imam As-San’aani said: “Vowing to give money or other items to the dead, or slaughtering (animals) next to their graves, or supplicating by virtue of the dead, or asking the dead to fulfill a need, is exactly the same practice as that of the polytheists during the pre-Islamic era in which they would make offerings to their idols, whereas people currently make offerings to people whom they call 'Wali's', and to (their) tombs.”
Changing the name of an evil does not change its essence; if someone were to drink wine and call it water, would it change the fact that he drank an intoxicant? Of course not…
These practices are the same, regardless of whose grave it is.
Whenever these people visit a grave, they practice these forms of disbelief. ‘Abdullah ibn Muhammad ibn Khamees related what he observed when he went to the tomb of Muhyid-Deen ibn ‘Arabi in Damascus: “I went to the grave of Ibn ‘Arabi and found a large number of people going back and forth from it. I found them circumambulating the grave and openly and enthusiastically supplicating to him rather than Allah. I also found a woman there who was placing her cheek on a window that was on the tomb, rubbing it against the window, and calling loudly: ‘O Muhyid-Deen! Please rescue me.’ I also found young ladies coming to his tomb and raising their hands in supplication in front of it. They would then wipe their faces with their hands and appear humble during their supplication.”
Imam As-San’aani said: “Vowing to give money or other items to the dead, or slaughtering (animals) next to their graves, or supplicating by virtue of the dead, or asking the dead to fulfill a need, is exactly the same practice as that of the polytheists during the pre-Islamic era in which they would make offerings to their idols, whereas people currently make offerings to people whom they call 'Wali's', and to (their) tombs.”
Changing the name of an evil does not change its essence; if someone were to drink wine and call it water, would it change the fact that he drank an intoxicant? Of course not…
These practices are the same, regardless of whose grave it is.
Whenever these people visit a grave, they practice these forms of disbelief. ‘Abdullah ibn Muhammad ibn Khamees related what he observed when he went to the tomb of Muhyid-Deen ibn ‘Arabi in Damascus: “I went to the grave of Ibn ‘Arabi and found a large number of people going back and forth from it. I found them circumambulating the grave and openly and enthusiastically supplicating to him rather than Allah. I also found a woman there who was placing her cheek on a window that was on the tomb, rubbing it against the window, and calling loudly: ‘O Muhyid-Deen! Please rescue me.’ I also found young ladies coming to his tomb and raising their hands in supplication in front of it. They would then wipe their faces with their hands and appear humble during their supplication.”
This confirms that there are numerous forms of Shirk
that are being committed beside the grave of this man in
Damascus.
Also, in India, the grave of Shaykh Baha’ud-Deen Al-Multani is another one around which people circumambulate, offer sacrificial animals, prostrate, and perform a variety of other deeds that are meant to be offered only to Allah. In Lahore, Pakistan, the grave of Shaykh ‘Ali Al-Hajoori is another of the glorified graves that people visit, circumambulate and prostrate to; they also offer their vows to its inhabitant and supplicate to him for assistance. There are many other graves that people set out on journeys for, in order to perform such actions and deeds of disbelief.
Shaykh Ahmad ibn Muhammad ibn As-Siddeeq Al-Ghimari, who is a spiritual leader of this sect, confessed that the practices of the sect include association with Allah and other actions of disbelief when he said: “Many Muslims utter statements of disbelief when venerating Shaykh ‘Abdul-Qadir Al-Jeelani, and others do the same with regard to people who are still alive. You witness them prostrating to them while kissing the ground under their feet, asking them to cure them, grant them provisions and offspring, and other things that are only to be asked of Allah."
"Some people in Morocco say that Ibn Misheesh is the one who created children and life. You hear others say on a rainy day: `It is raining heavily; O master ‘Abdus-Salam! Be merciful with your slaves.` All of this is disbelief.”
Grave worship
It has become a tranquiliser for the Muslim nation, having the same effect on it as opium. The enemies of Islam have realized how important this is for them in enabling them to control and dominate the Muslims; it is because of this that it has played a vital role in their strategies in the past, such as, for example, during the Spanish occupation of Morocco.
During this, the Spanish were faced with a huge uprising due to them building a military post beside the grave of a person whom the masses glorified; therefore, they abandoned the post and subsequently made sure not to provoke people in this regard again.
This caused the people belonging to the sect that venerated the grave to become silent; afterwards, they did not object to anything that the Spaniards did, as long as their tombs were not affected.
Grave worship represents, to those who practice it, a consulting reference on whether or not to fight their enemies. Dr. ‘Umar Farrokh said: “The west realized this fact and knew how to utilize it during their colonization. Mustafa Kaamil, who was a famous Egyptian nationalist, wrote in one of his books: `One of the most famous stories about the French colonization of Qayrawaan in Tunisia was of a French man claiming to embrace Islam. Later, this man sought knowledge and achieved the status of being appointed as the Imam of the grand mosque in Qayrawaan. When the French army approached Qayrawaan, people came to this 'Imaam' and requested that he ask the deceased in a grave that they glorified whether or not to fight, so he did so, and told them that the Shaykh in the grave advised them not to fight because the colonization would take place regardless. Therefore, the people did not defend their land and so the French were able to colonize it without exerting any effort. It took place on September 26th 1881 CE.`”
Graves represent an alternative national guard for some, who believe that they defend them against the attacks of their human enemies, and even protect them against plague. They believe that every city is protected by a Wali who protects it from evil eyes, attacks, and even natural disasters, as per the saying, for example, Al-Kawthari, who claimed that the area of Shaam (i.e., ancient Syria) was protected by four of these Walis. Likewise, some people believe that the grave of Seedi Hasan Abu Rayatayn protects the village in which he was buried.
Also, in India, the grave of Shaykh Baha’ud-Deen Al-Multani is another one around which people circumambulate, offer sacrificial animals, prostrate, and perform a variety of other deeds that are meant to be offered only to Allah. In Lahore, Pakistan, the grave of Shaykh ‘Ali Al-Hajoori is another of the glorified graves that people visit, circumambulate and prostrate to; they also offer their vows to its inhabitant and supplicate to him for assistance. There are many other graves that people set out on journeys for, in order to perform such actions and deeds of disbelief.
Shaykh Ahmad ibn Muhammad ibn As-Siddeeq Al-Ghimari, who is a spiritual leader of this sect, confessed that the practices of the sect include association with Allah and other actions of disbelief when he said: “Many Muslims utter statements of disbelief when venerating Shaykh ‘Abdul-Qadir Al-Jeelani, and others do the same with regard to people who are still alive. You witness them prostrating to them while kissing the ground under their feet, asking them to cure them, grant them provisions and offspring, and other things that are only to be asked of Allah."
"Some people in Morocco say that Ibn Misheesh is the one who created children and life. You hear others say on a rainy day: `It is raining heavily; O master ‘Abdus-Salam! Be merciful with your slaves.` All of this is disbelief.”
Grave worship
It has become a tranquiliser for the Muslim nation, having the same effect on it as opium. The enemies of Islam have realized how important this is for them in enabling them to control and dominate the Muslims; it is because of this that it has played a vital role in their strategies in the past, such as, for example, during the Spanish occupation of Morocco.
During this, the Spanish were faced with a huge uprising due to them building a military post beside the grave of a person whom the masses glorified; therefore, they abandoned the post and subsequently made sure not to provoke people in this regard again.
This caused the people belonging to the sect that venerated the grave to become silent; afterwards, they did not object to anything that the Spaniards did, as long as their tombs were not affected.
Grave worship represents, to those who practice it, a consulting reference on whether or not to fight their enemies. Dr. ‘Umar Farrokh said: “The west realized this fact and knew how to utilize it during their colonization. Mustafa Kaamil, who was a famous Egyptian nationalist, wrote in one of his books: `One of the most famous stories about the French colonization of Qayrawaan in Tunisia was of a French man claiming to embrace Islam. Later, this man sought knowledge and achieved the status of being appointed as the Imam of the grand mosque in Qayrawaan. When the French army approached Qayrawaan, people came to this 'Imaam' and requested that he ask the deceased in a grave that they glorified whether or not to fight, so he did so, and told them that the Shaykh in the grave advised them not to fight because the colonization would take place regardless. Therefore, the people did not defend their land and so the French were able to colonize it without exerting any effort. It took place on September 26th 1881 CE.`”
Graves represent an alternative national guard for some, who believe that they defend them against the attacks of their human enemies, and even protect them against plague. They believe that every city is protected by a Wali who protects it from evil eyes, attacks, and even natural disasters, as per the saying, for example, Al-Kawthari, who claimed that the area of Shaam (i.e., ancient Syria) was protected by four of these Walis. Likewise, some people believe that the grave of Seedi Hasan Abu Rayatayn protects the village in which he was buried.
Graves
are also the last line of defence for these people: The tomb of ‘Ali
Ar-Roobi in Egypt is what rescued a city, as they claim, from
destruction during the Second World War, when he diverted the bombs that
were dropped on it towards the Red Sea.
Graves
are also considered by these people as their supporter and supplier of
weapons. During the Arab revolution, followers of this sect spread the
rumour that Ahmad ‘Uraabi was gifted three canons by their three most
glorified Walis, namely, Ad-Dusooqi, Al-Badawi and ‘Abdul-‘Aal, to use
in their fight against the British. Also, when the Russians attacked the
city of Bukhara its dwellers rushed to the grave of the so-called
protector of the city, namely Shah Naqshaband and begged him to protect
them, but naturally he could not.
Another of them, by the name of Sayd ‘Uways, wrote a book called: “Letters to Imaam Ash-Shafi’e.” In one such message, which was dated October 1955 CE, he wrote a request to Imaam Ash-Shafi’e to conduct a meeting and to have present in it Al-Hasan, Al-Husayn, Zaynab, and other members of the household of the Prophet (saws); he requested that they ask Allah, in this meeting, to expel Israel from the sacred land of Jerusalem within a week, and that the deadline for the expulsion be the following Tuesday.
Graves, for these people, are their source of victory, and they are therefore places of celebration for them: When the French were defeated in Egypt in 1216 AH, Husayn Bashaa Al-Qubtaan, who was the leader of the Ottoman army at the time, rushed to the grave of Al-Husyan and slaughtered five bulls and seven sheep there, which were then distributed among the keepers of the grave.
After this, one asks: Is there anything more tranquilizing and harmful to the Muslim nation than such a belief?
Shirk is what caused the decline and backwardness of the Muslim communities:
Superstition reached its peak when these people categorized graves, grading them according to specific qualities that they assigned to each one. Just as the Greeks and Romans had gods for everything, such as, for example: the god of love, the god of fear, the god of intoxicants, and so on, one finds that these people have given specific qualities to their different tombs; it is due to this that people seek to fulfill particular requests from designated tombs.
A good example to illustrate this fact are the tombs that exist for women, like that of Shaykah Maryam, whose birthday is celebrated twice annually; she is famous amongst people to be the one to ask for being cured of infertility. Shaykhah Sabaah on the other hand, is the one from whom some Egyptian women seek cures from certain sicknesses.
In Syria the tomb of Abu Al-‘Alaa’ Al-Ma’arri is visited for the sake of being cured from fever; while in Tanta Egypt people ask for their children to be cured at the tomb of ‘Izur-Rijaal, who is a student of Al-Badawi. Also, in the same location, Muhammad Al-Hadri is one from whom people seek the cure from rheumatism.
This was an attempt to clarify some of the evil practices of one of the sects of the Sufis, as well as highlight the wickedness of their beliefs and the dangerous impact that they can have on the Muslim nation.
Another of them, by the name of Sayd ‘Uways, wrote a book called: “Letters to Imaam Ash-Shafi’e.” In one such message, which was dated October 1955 CE, he wrote a request to Imaam Ash-Shafi’e to conduct a meeting and to have present in it Al-Hasan, Al-Husayn, Zaynab, and other members of the household of the Prophet (saws); he requested that they ask Allah, in this meeting, to expel Israel from the sacred land of Jerusalem within a week, and that the deadline for the expulsion be the following Tuesday.
Graves, for these people, are their source of victory, and they are therefore places of celebration for them: When the French were defeated in Egypt in 1216 AH, Husayn Bashaa Al-Qubtaan, who was the leader of the Ottoman army at the time, rushed to the grave of Al-Husyan and slaughtered five bulls and seven sheep there, which were then distributed among the keepers of the grave.
After this, one asks: Is there anything more tranquilizing and harmful to the Muslim nation than such a belief?
Shirk is what caused the decline and backwardness of the Muslim communities:
Superstition reached its peak when these people categorized graves, grading them according to specific qualities that they assigned to each one. Just as the Greeks and Romans had gods for everything, such as, for example: the god of love, the god of fear, the god of intoxicants, and so on, one finds that these people have given specific qualities to their different tombs; it is due to this that people seek to fulfill particular requests from designated tombs.
A good example to illustrate this fact are the tombs that exist for women, like that of Shaykah Maryam, whose birthday is celebrated twice annually; she is famous amongst people to be the one to ask for being cured of infertility. Shaykhah Sabaah on the other hand, is the one from whom some Egyptian women seek cures from certain sicknesses.
In Syria the tomb of Abu Al-‘Alaa’ Al-Ma’arri is visited for the sake of being cured from fever; while in Tanta Egypt people ask for their children to be cured at the tomb of ‘Izur-Rijaal, who is a student of Al-Badawi. Also, in the same location, Muhammad Al-Hadri is one from whom people seek the cure from rheumatism.
This was an attempt to clarify some of the evil practices of one of the sects of the Sufis, as well as highlight the wickedness of their beliefs and the dangerous impact that they can have on the Muslim nation.
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