Sufism, Grave Worship and Saint Worship
Sufism is largely responsible for the spread of saint worship and grave-worship amongst the Muslims. The Sufis, in their teachings,
greatly exaggerate in the position of their living and dead Shaikhs. They claim that their Shaikhs receive knowledge directly from Allah, and believe that even after death, the Sufi Shaikhs can hear, see, communicate and help the living. They seek Tawassul (nearness to Allah) in their supplication by mentioning the names of these saints and preach that worship at the tombs of these
saints is more acceptable to Allah.
The Deobandis being Sufis have fulfilled their share in promoting all these beliefs. In fact, Fadhaail Aamaal, which is the handbook of
the Jamaat Tableegh, may be considered as the most successful book in spreading Sufism. In the garb of virtues of righteous actions, it exposes the reader to all aspects of Sufism, from monasticism and abstinence to exaggeration and innovation in worship, from complete obedience to a Shaikh to seeking benefits from the graves. All these beliefs have led the masses to have immense hope in the engraved to fulfill their needs – Hope in matters that only Allah can be depended upon!
Veneration of Graves led the Past Nations Astray “Verily, We have sent among every nation a Messenger (proclaiming): ‘Worship Allah (Alone), and avoid (or keep away from) Tagoot (all false deities, etc.).”181
Allah, the Most Merciful, sent Messengers with the pure message of Tawheed to every nation for their guidance. They called their
nations towards abandoning of Shirk and returning to Allah in repentance. However, as time passed, Shirk gradually crept into the beliefs of the people, and teachings of the Prophets were either changed or lost. One of the major avenues, by which Shaytaan was successful in leading people astray, was through veneration and exaggeration in the honor and respect of pious people. Shaytaan inspired the people to build idols and Soorah an-Nahl (16): 36. 67 memorials, and subsequently led them to the worship of the
The prominent commentator of the Qur’aan, Abdullah Ibn Abbas (radi Allahu anhu) said regarding the verse, “They said to each other: ‘Do not leave your gods! Do not give up Wadd and Suwaa, nor Yaghooth, Ya’ooq and Nasr!”183 (he said): “These (Wad, Suwaa’, Yaqhoot, Ya’ooq and Nasr) were among the idols of Prophet Nooh’s (alahisalaam) nation, which in time ended up among the Arabs… These idols were named after some righteous men among Nooh’s people. When these righteous men died, Shaytaan inspired the people to make statues of them, named after them. These statues were placed in their favorite meeting places as reminders of righteousness, and no one of that generation worshiped them.
However, when that generation died off, the purpose of the statues was forgotten. The following generation from then on started to worship them. Ibn Jarir at-Tabaree (the author of the famous Tafseer at-Tabaree) mentions the explanation of Mujahid about the verse, “Have you then considered al-Lat and al-Uzza. 185“186 “He (al-Laat) used to serve the pilgrims by preparing Seewaq (fine flour of barley or wheat mixed with water and ghee) for them. After his death, the 182 Abdullah Ibn Abbas is one of the prominent commentators (Mufassiroon) of the Qur’aan among the Sahabah . The Prophet (salalla alahi wasalaam) once embraced Abdullah and said, “O Allah, give him a deep understanding of the Religion and make him skillful in Tafseer (interpretation).” [Saheeh al-Bukharee (Eng. Trans.) vol. 1, no: 10, Saheeh Muslim (Eng. Trans.) vol. 4, no: 6055] In spite of Ibn Abbas’s youth, the Prophet conferred on him the title of “Tarjumaan al-Qur’aan” (Explainer of the Qur’aan) [Saheeh al-Bukharee (Eng. Trans.) vol. 1, no: 75 and vol. 5, nos: 100-101]183 Soorah Nooh (71): 23. 184 Saheeh al-Bukharee (Eng. Trans.) vol.6, p.414-415, no.442. Also see Kitaab al-Waseelah by Shaikh ul-Islaam, Ibn Taymiyyah (p.238). 185 Al-Lat and al-Uzza were two idols of righteous people. 186 Soorah an-Najm (53): 19. 68
The JAMAAT TABLEEGH and the Deobandis, A critical Analysis of their Beliefs, Books and Dawah
Posted by Jafar
These Qawaaid (principles) were taken from a book entitled Haqeeqatu Walaa wal Baraa fe Kitaab wa Sunnah Bayna Tareef Ghaleen wa Ta’weel Al Jahileen: The Reality of Allegiance and Disavowalment (disassociation) in the Book and the Sunnah between the distortion of those who go to extremes and the false interpretation of the ignorant, (pg 216). The book was written by Dr Isaam bin Abdullah Asinanee and has been read and introduced by Sheikh Saalih Fawzan al Fawzaan.
Islam allows the Muslim Muwahid to protect the enemies from the enemies of Allah the Kuffar so that their blood becomes protected and it is not permissible for any Muslim no matter who he is to harm this Non Muslim. If he does he will be under a tremendous threat (of being punished) and this (principle) does not negate the Aqeedah of Baraa from the Kafireen and hatred of them. The Most High said “And if anyone of the Mushrikun seeks your protection then grant him protection so that he may hear the word of Allah then escort him to where he can be secure. That is because they are men who know not”. (Surah Taubah Ayah 6)
It has been narrated by Imaams Bukhari and Muslim on Ali (radiallahu anhu) that the Prophet (salla alla alahi wasalam) said; “The protection of the Muslims are one. They are all equal in their protection (they give). So whoever breaks the protection of a Muslim, for him is the curse of Allah and the angels and all of mankind no compulsory actions will be accepted from him nor any superrogatory actions”. (Sahih Bukhari Vol 6 pg 315 Hadeeth 3172 & Sahih Muslim Vol 4 pg489 Hadeeth No1370).
Imam Nawaawi said in Sharh Sahih Muslim Vol 9 pg 146 “What is intentended by dhima is saftey and that the saftey and security of the Muslims is correct. It is haram for somebody else to harm him as long as he has got security of the Muslims and the security has known conditions”.
Translated by Jafar ibn ruel Jeffrey