The difference between the ‘Aqeedah of the Salaf as-Salih and the ‘Aqeedah of the grave worshipping Soofis

Source: Sunan at-Tirmithee, Kitaabu Sifat il-Qiyaama…; tape no. 272/16

“If you ask, then ask Allaah; and if you seek help, then seek the help of Allaah”
~ Saheeh at-Tirmithee #2516

Shaykh ‘Abd ul-Muhsin al-’Abbaad (hafidhahullaah) comments:

“He is the One in whose Hand is everything, and He is the One in whose Hand is giving and preventing; there is none to prevent what He gives and none to give what He prevents. So let a person ask Allaah, ‘azza wa jal, the One in whose Hand is everything, and He is the One who gives the khayr and He gives generously by way of a means and without any means. And (with regard to) the means that brings the khayr to a person, Allaah, ta’aala, He is the One who facilitates it, and He is the One who subjects the one who is a means with respect to that to do good to him.

So Allaah’s, ‘azza wa jal, favoring and doing good for His slave can happen by what He generously grants and bestows without there being any means, such as rain and (other) blessings from Allaah, ‘azza wa jal; and likewise, the khayr may reach a person by way of a means, which is that Allaah subjects another person to feel compassion for him and to do good to him and that whatever has good and benefit for him happens to him from (this person). And all of that is from Allaah, ‘azza wa jal, because if Allaah did not make the heart of this person – who Allaah made a means – to soften for you and feel compassion for you, then what happened to you from him would not have taken place. Thus, all of it is from Allaah, ‘azza wa jal, whether by way of a means or without any means.

Seek the help of Allaah with regard to your affairs and whatever wish you need and whatever difficulty you fear. Seek the help of Allaah, ‘azza wa jal, to bring all the khayr and to be saved and safe from all evil. Seek the help of Allaah, because if there are means but Allaah does not will nor give success for the realization of what a person wants, then indeed it will fail to come and it will not happen. Hence, all of the affair is in the Hand of Allaah, ‘azza wa jal.”


The difference between the ‘Aqeedah of the Salaf as-Salih and the ‘Aqeedah of the grave worshipping Soofis

[ Compiled by Abbas Raheem] (Translated by Abbas Abu Yahya)

The grave worshipping Soofis promote matters of Shirk and innovation by way of the media, and from those matters is Isteegatha (seeking closeness to Allaah) from the dead of the Prophets, and the righteous people. This is a refutation against their falsehood and their trickery of the worshippers by mentioning what is ambiguous from the texts of Islaam, and using weak hadeeth and narrations, and their own understanding of the authentic hadeeth other than the understanding of the Salaf as-Salih. This refutation also contains the position of the Salaf as-Salih regarding this issue, according to the ‘Aqeedah of the Salaf as-Salih, and all capability is from Allaah.

Isteegatha linguistically means requesting aid and victory.

The Sharia’ definition: There is no difference with the linguistic meaning, since it means requesting help and relief from distress.

And Isteegatha is a type of Dua’(supplication), and Dua’ is worship, as has been mentioned in the hadeeth of an-Numaan bin Basheer who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said : ‘Dua’ is worship.’ Narrated by Ahmad and Tirmidhee and he said the hadeeth was hasan saheeh.

From the principles of the Sharia’ is that all worship, whether apparent or internal, is prohibited until there is an evidence from the Sharia’ that makes the action permissible.

Once this is understood, then know – may Allaah have mercy upon you, and may He direct you to His obedience – that making Isteegatha from the people is divided into two sections according to the Salaf:

The first : The Isteegatha which is permissible : and that is seeking assistance in the time of need from a living person, with that which he has the ability to help with, without having to lower oneself to that person, or with humiliation in any form, or having submission in the same way that you ask from Allaah Ta’ala.

From amongst the evidences that show the permissibility of this type of Isteegatha is:

a) The saying of Allaah Ta’ala regarding the story of Musa – alayhi as-sallam – :

b) The saying of Allaah Ta’ala:

The Second: The Isteegatha which is prohibited, is of two types:

a) Seeking assistance from living people with that which only Allaah Ta’ala has the ability to help with, and there is agreement amongst the scholars, that this is prohibited.

And from amongst the evidences for this issue, is the saying of Allaah Ta’ala:

b) Making Isteegatha with the dead, from the Prophets or the righteous people.

And from the proofs of this prohibition is the following:

1) The saying of Allaah Ta’ala:

So ponder – may Allaah look after you – about when the Messenger of Allaah -sallAllaahu alayhi wa sallam- was faced with questions, and the answer would come from Allaah Ta’ala, and Allaah Ta’ala would make the Messenger of Allaah -sallAllaahu alayhi wa sallam- an intermediary to convey the answer, so Allaah would say to him : meaning O Muhammad tell them. The following are examples of that:

1) The saying of Allaah Ta’ala: 2:186

2) The saying of Allaah Ta’ala : 2:217

3) The saying of Allaah Ta’ala: 2:219

4) The saying of Allaah Ta’ala: 2 : 215

5) The saying of Allaah Ta’ala:

6) The saying of Allaah Ta’ala: 5:4

7) The saying of Allaah Ta’ala:

8) The saying of Allaah Ta’ala: 8: 1

So, the Messenger of Allaah -sallAllaahu alayhi wa sallam- was an intermediary to convey the message directed to him from Allaah Ta’ala by His saying : , except in the issue of Dua’. Indeed Allaah Ta’ala did not make the Messenger -sallAllaahu alayhi wa sallam- an intermediary for Dua’, but Allaah Ta’ala Himself undertakes the answering of the Dua’ directly without saying:

When the Messenger of Allaah -sallAllaahu alayhi wa sallam- was asked: ‘O Messenger of Allaah, is our Lord close so we can have intimate discourse with Him, or is He far, so that we have to call in a loud voice?’ Then Allaah revealed:

Narrated by Abdullaah bin Ahmad bin Hanbal in his book ‘Kitab as-Sunnah’1/ 277 and Ibn Hibban in his book ‘ath-Thiqaat’8/436, and at-Tabari mentioned it as a reason for the revelation of the Ayaah in his Tafseer book 2/158, and Ibn Katheer in his Tafseer book 1/219, and Qurtubi in his Tafseer book 2/308, and he mentioned it as a reason for it being revealed, on the authority of Hasan al-Basari – may Allaah have mercy upon him.

And this is a divine indication that Allaah does not love that, nor is a slave in need of intermediaries or intercessors when he supplicates to his Lord Azza wa Jaal, rather he supplicates to Allaah directly and the saying of Allaah Ta’ala means : that they supplicate to Me.

2) The saying of Allaah Ta’ala:

so indeed this Ayaah clearly explains that he (the Messenger of Allaah) does not control for himself that which will benefit him nor that which will harm him, so how can he possess that for anyone else.

And what confirms this point is the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam- : ‘O Fatima daughter of Muhammad, O Safiya, daughter of AbdulMuttalib, O tribe of AbdulMuttalib, I do not possess anything for you from Allaah, but ask me whatever you want from my wealth.’ Narrated by Muslim.

3) The saying of Allaah Ta’ala:

Some of the Salaf said that this Ayaah was revealed about groups of people who used to supplicate to al-Azeez, the Messiah and the angels.

So if a person says that those people used to worship them (angels, prophets etc.) and not worship Allaah, but as for us then we don’t worship them, rather, we take them as intermediaries and intercessors with Allaah !!

Then the answer to them is: This statement of yours, is like the statement of the Mushrikeen at the time of the Messenger -sallAllaahu alayhi wa sallam.

The saying of Allaah Ta’ala: and in spite of what they said, their claim was not accepted, nor did it benefit them, and the Messenger of Allaah fought against them.

4) A fundamental principle is that the dead are not like the living, Allaah Ta’ala says:fundamentally the dead do not hear the living.

Allaah Ta’ala said: except where the evidence shows exceptions to this principle, and here are some examples:

a) When the Messenger -sallAllaahu alayhi wa sallam- spoke to the dead of the Mushrikeen after the battle of Badr, while they were in the well before they were buried.

And about this Ibn Qudamah al-Maqdasee – may Allaah have mercy upon him – said: ‘and this was a miracle of the Prophet -sallAllaahu alayhi wa sallam- and a matter that was specific to him, so you cannot use for anyone other than him.’ Taken from ‘Kitaab al-Mughnee’10/63.

b) The dead hear the footsteps of his companions.

c) The soul of the Messenger of Allaah -sallAllaahu alayhi wa sallam- is returned to him so that the angels can convey to him the Sallam of anyone who sends Sallam upon him.

d) When the dead person hears the Sallam of the one who sends Sallam to him at his grave. This is according to those who authenticate this hadeeth.

There is no evidence to show that the dead person hears the living person who asks of him and makes a request from him, and if there is no evidence for this then the principle is that the issue remains as it is, that the dead cannot hear the living.

And the fundamental principle is that the Messenger of Allaah -sallAllaahu alayhi wa sallam- is human, and the origin regarding the issue of death, is that he is like the rest of mankind. Allaah Ta’ala says: except for what the evidence exempts, that the earth does not eat up his body and that his soul is returned to him in the grave to receive the Sallam of the one who sends Sallam to him, and that the actions of his Ummah are presented to him, and this is according to those who authenticate the hadeeth.

Since the dead not being able to hear the living has been established about the leader of the sons of Adam – alayhi as-Sallam – then this more readily applies to other than the Prophet -sallAllaahu alayhi wa sallam. If this is established that the Prophets do not hear the question of the one asking the question, then ponder over the saying of Allaah Ta’ala:

5 – The saying of Allaah Ta’ala: and He did not say ‘Turn your invocations to the Prophets and the righteous people.’

Imaam at-Tabaree, may Allaah have mercy upon him, said, ‘The saying of Allaah Ta’ala: Allaah mentions is : O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the Mushrikeen from your people have made their fervent desires to gods and their associates. The people of Tafseer have also said similar to what we have just mentioned.
Taken from the book Tafseer at-Tabaree 30 / 237.

6 – Indeed what the Companions – radi Allaahu anhum – knew and understood is that the Messenger of Allaah -sallAllaahu alayhi wa sallam- was not made as someone from who aid was sought after his death nor was he taken as an intermediary, and this is confirmed by what has been narrated by al-Bukhari 1 / 342 and others have also narrated this.

On the authority of Anas – radi Allaahu anhu – and then on the authority of Umar bin al-Khattab – radi Allaahu anhu – if there was a drought, he would request rain by asking al-Abbas bin AbdulMuttalib, and he would say : ‘O Allaah indeed we used to come closer to You (make Tawassul) with Your Prophet -sallAllaahu alayhi wa sallam- and You would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So, if you dear brother, dear reader, being unbiased, ponder that Umar and the senior Companions did not regard the permissibility of (Tawassul) coming closer to Allaah nor seeking assistance with the Prophet -sallAllaahu alayhi wa sallam- after his death, compared to when he was alive, in fact in their request for rain they used to make Tawassul with the Prophet -sallAllaahu alayhi wa sallam, but after he passed away they did not make Tawassul with him. Indeed Umar – radi Allaahu anhu – said in his authentic, well-known and established supplication, agreed upon by the people of knowledge, which was said in the presence of the Muhajiroon and the Ansaar in the famous year of the Great Drought. When the drought became severe and the people requested rain, he said : ‘O Allaah we used to, if we suffered from a drought, we used to make Tawassul with Your Prophet, and You used to give us rain, and now we make Tawassul to You with his uncle, so give us rain , and they were given rain.’
This well known supplication was accepted by all the Companions, not one of them denied it. This is one of the clearest examples of (Ijma’Sakootee) silent agreement.

Therefore, if Tawassul with the Prophet -sallAllaahu alayhi wa sallam- after his death was like the Tawassul during his lifetime, they would have said, why are we making Tawassul with al-Abbas while we don’t make it with the Prophet -sallAllaahu alayhi wa sallam, who is the best and greatest of creation with Allaah? Since not one of them said this, then this shows us that they knew Tawassul was only during the lifetime of the Prophet , and after his passing away, Tawassul is with the Dua’ of the righteous living people.

The Messenger of Allaah -sallAllaahu alayhi wa sallam- did not order any one of his Companions. if they had a need or were afflicted with a problem, that they turn to him and they seek assistance from him after his death. In fact the Messenger of Allaah -sallAllaahu alayhi wa sallam- said to Ibn Abbas – radi Allaahu anhu – : ‘If you ask of anyone, then ask Allaah, and if you seek help, then seek help from Allaah.’
Narrated by at-Tirmidhee and he said the hadeeth is hasan saheeh.

And there is other evidence which shows that Isteegatha with the dead from the Prophets and the righteous people is not allowed according to Islaam.

All Praise belongs to Allaah, may His peace
and blessings be upon our final
Prophet Muhammad, his
family, his companions
and all those who
follow his


1 thought on “The difference between the ‘Aqeedah of the Salaf as-Salih and the ‘Aqeedah of the grave worshipping Soofis

  1. Αλή Αλ-Γιουνάνι December 28, 2021 — 10:22 pm

    Ibn Al-Qayyim argues for the validity of calling the dead

    Ibn Al-Qayyim Al-Jawziyyah (691-751AH/ 1292-1350 AD), the second in command after the Grand Sħaykħ of Anthropomorphism (falsely believing Aļļaah is in a place or direction, like created things), Aĥmad Ibn Taymiyyah (661-728 AH/ 1263-1328 AD), makes an astonishing defense for someone that calls a dead person, in his book Ar-Ruuĥ (The Soul). This is astonishing, because it is him and his sħaykh that invented the saying that calling a person is shirk (worship of other than Aļļaah) unless he is alive and present. The following are some quotes from the book:After mentioning that one should fee shy from the dead when visiting the graveyard, because the dead perceive their visitor, he says:

    “Even further than that; the dead knows about the works of the living among his relatives and brothers (P. 7).” Then he states:

    “On this issue there are many narrations from the companions, and some of the relatives of ˆAbduļļaah ibn Rawaaĥah used to say, ‘O Aļļaah, verily I seek your protection from doing anything that I will be brought in shame for in the eyes of ˆAbduļļaah ibn Rawaaĥah.’ He (they) used to say this after the martyrdom of ˆAbduļļaah.
    It is enough evidence regarding all this that the Muslim that visits the dead is called ‘visitor’, for if they did not perceive him, then if would be invalid to call him ‘visitor’. This is because the visited, if they do not know of the visit of the person visiting, then you cannot say, ‘he visited him.’ This is what is understood from ‘visiting’ by all nations. The same is the case for ‘greeting’, for greeting a person that has no perception, and does not know the greeter is impossible, and the Prophet taught his nation that if they visit graves, they should say ‘salaam ˆalaykum (Aļļaah’s peace be upon you) O People of the abodes that are Muslims, and verily we are by the will of Aļļaah catching up with you. May Aļļaah give mercy to those among us and you who go in advance and those that go later. We ask Aļļaah for safety for you and us.‘ In this there is greeting, addressing and calling of something existing that hears, addresses and understands and responds, even if the Muslim does not hear the response. Moreover, if the person prays nearby, then they witness this, know about his prayer, and wish they could do the same….” (Because the life of accountability has ended for them.)

    Another place in the book, after mentioning a ĥadiitħ he states:”This ĥadiitħ expresses the speed of the dead’s soul’s movement from the Throne to the Earth, and then from the Earth (back) to its place, and for this Maalik and other imams said ‘the soul is set free, and goes wherever it wishes.‘ Furthermore, what people see of dead peoples’ souls and their coming to them from far away places is something known by people in general, and they do not doubt it…. and Aļļaah knows best.

    As for the salam greeting to the people in their graves, and speaking to them; this does not mean that the souls are not in Paradise, and that they are in the graves (only), for the master of Humankind, whose soul is in the highest of places, in the care of Aļļaah; He is (also) in his grave and answers the salam greeting of a muslim. Moreover, Umar (the second kħaliifah, or ruler of all muslims), may Aļļaah give him mercy, agreed that the souls of the martyrs are in Paradise, and yet they are greeted at their graves, just like other people who have passed away. Similarly, the Prophet taught us to greet them, and the companions used to greet the martyrs of the battle of Uĥud. Moreover, it has been firmly established that their souls are in Paradise, going wherever they please, as mentioned earlier.

    Your mind should not be so narrow as to not accept that the soul is in Paradise going wherever it pleases, and yet hears the greeting of a Muslim to him at his grave, and then goes down to answer it. The soul is another matter than the body (Ar-Ruuĥ, P. 101-102).”

    Then he says:

    “Among the things that one should know is that what we have mentioned regarding the soul is relative to the individual souls’ power, weakness, bigness, and smallness. So the great and large soul has among what we have mentioned what the lesser soul does not have, and you can see how the rules of the souls differ greatly in this world according to the souls’ differences in modality, power, slowness, speed and getting help…….. This is how it was while captivated in its body, so how would it be if it became independent and departed from the body, and its powers were gathered, and it was at the outset a lofty, pure and big soul with high sense of purpose??? This soul has after the departure a whole other importance and other actions. In this regard dreams have been collaboratively mass narrated among human kind about the actions of souls after their death, actions they were not able to do while in their bodies, such as one, two or a few souls defeating entire armies and the like. Very many people have seen the Prophet with Abu Bakr and ˆUmar in their sleep having defeated the armies of kufr and injustice, and then their armies are overwhelmed and crushed despite large numbers, and the weakness and small numbers of the Muslims (Ar-Ruuĥ, P. 102-103).”

    So if this is what Ibn Al-Qayyim believes, then where is the shirk in calling a dead person for help? After all, as the author states, the great soul is even more able to help after death, than before death, and has perception of hearing all the way from Paradise to his grave. Even more so, who in his right mind will claim, after believing all this, that traveling to visit the Prophet’s grave is forbidden???

    قال المؤلف :

    -حدثنى محمد حدثنى أحمد بن سهل حدثنى رشد بن سعد عن رجل عن يزيد بن أبى حبيب ان سليم بن عمير مر على مقبرة وهو حاقن قد غلبه البول فقال له بعض أصحابه لو نزلت إلى هذه المقابر فبلت في بعض حفرها فبكى ثم قال سبحان الله والله إنى لأستحي من الأموات كما استحي من الأحياء ولولا أن الميت يشعر بذلك لما استحيا منه
    -وأبلغ من ذلك أن الميت يعلم بعمل الحى من أقاربه وإخوانه

    الروح ج 1 ص 7-وهذا باب في آثار كثيرة عن الصحابة وكان بعض الأنصار من أقارب عبد الله بن رواحة يقول اللهم إنى أعوذ بك من عمل أخزى به عند عبد الله بن رواحة كان يقول ذلك بعد أن استشهد عبد الله ويكفي في هذا تسمية المسلم عليهم زائرا ولولا أنهم يشعرون به لما صح تسميته زائرا فإن المزور إن لم يعلم بزيارة من زاره لم يصح أن يقال زاره هذا هو المعقول من الزيارة عند جميع الأمم وكذلك السلام عليهم أيضا فإن السلام على من لا يشعر ولا يعلم بالمسلم محال وقد علم النبي أمته إذا زاروا القبور أن يقولوا سلام عليكم أهل الديار من المؤمنين والمسلمين وإنا إن شاء الله بكم لاحقون يرحم الله المستقدمين منا ومنكم والمستأخرين نسأل الله لنا ولكم العافية وهذا السلام والخطاب والنداء لموجود يسمع ويخاطب ويعقل ويردو إن لم يسمع المسلم الرد وإذا صلى الرجل قريبا منهم شاهدوه وعلموا صلاته وغبطوه على ذلك
    الروح ج 1 ص 8

    -ففي هذا الحديث بيان سرعة انتقال أرواحهم من العرش إلى الثرى ثم انتقالها من الثرى إلى مكانها ولهذا قال مالك وغيره من الأئمة أن الروح مرسلة تذهب حيث شاءت وما يراه الناس من أرواح الموتى ومجيئهم إليهم من المكان البعيد أمر يعلمه عامة الناس ولا يشكون فيه والله أعلم

    وأما السلام على أهل القبور وخطابهم فلا يدل على أن أرواحهم ليست في الجنة وأنها على أفنية القبور فهذا سيد ولد آدم الذي روحه في أعلى عليين مع الرفيق الأعلى عند قبره ويرد سلام المسلم عليه وقد وافق أبو عمر رحمه الله على أن أرواح الشهداء في الجنة ويسلم عليهم عند قبورهم كما يسلم على غيرهم كما علمنا النبي أن نسلم عليهم وكما كان الصحابة يسلمون على شهداء أحد وقد ثبت أن أرواحهم في الجنة تسرح حيث شاءت كما تقدم ولا يضيق عقلك عن كون الروح في الملأ الأعلى تسرح في الجنة حيث شاءت وتسمع سلام المسلم عليها عند قبرها وتدنو حتى ترد عليه السلام وللروح شأن آخر غير شأن البدن
    الروح ج 1 ص 101-102

    -فصل ومما ينبغي أن يعلم أن ما ذكرنا من شأن الروح يختلف بحسب حال الأرواح من القوة والضعف والكبر والصغر فللروح العظيمة الكبيرة من ذلك ما ليس لمن هو دونها وأنت ترى أحكام الأرواح في الدنيا كيف تتفاوت أعظم تفاوت بحسب تفارق الأرواح في كيفياتها وقواها وإبطائها وإسراعها والمعاونة لها فللروح المطلقة من أسر البدن وعلائقه وعوائقه من التصرف والقوة والنفاذ والهمة وسرعة الصعود إلى الله والتعلق بالله ما ليس للروح المهينة المحبوسة في علائق البدن وعوائقه فذا كان هذا وهي محبوسة في بدنها فكيف إذا تجردت وفارقته واجتمعت فيها قواها وكانت في أصل شأنها روحا علية زكيه كبيرة ذات همة عالية فهذه لها بعد مفارقة البدن شأن آخر وفعل آخر وقد تواترت الرؤيا في أصناف بنى آدم على فعل الأرواح بعد موتها ما لا تقدر على مثله حال اتصالها بالبدن من هزيمة الجيوش الكثيرة بالواحد والاثنين والعدد القليل ونحو ذلك وكم قد رئى النبي ومعه أبو بكر وعمر في النوم قد هزمت أرواحهم عساكر الكفر والظلم فإذا بجيوشهم مغلوبة مكسورة مع كثرة عددهم وعددهم وضعف المؤمنين وقلتهم
    الروح ج 1 ص 102-103

    –الروح في الكلام على أرواح الأموات والأحياء بالدلائل من الكتاب والسنة ، اسم المؤلف: أبو عبد الله شمس الدين محمد بن أبي بكر بن أيوب بن سعد الزرعي الدمشقي الوفاة: 751 هـ ، دار النشر : دار الكتب العلمية – بيروت – 1395 – 1975
    مرقاة المفاتيح ج8/ص216 : وفي شرح الشمائل لابن حجر قال ابن القيم عن شيخه ابن تيمية أنه ذكر شيئاً بديعاً وهو أنه لما رأى ربه واضعاً يده بين كتفيه أكرم ذلك الموضع بالعذبة قال العراقي لم نجد لذلك أصلاً يعني من السنة وقال ابن حجر بل هذا من قبل رأيهما وضلالهما إذ هو مبني على ما ذهبا إليه وأطالا في الاستدلال له والحط على أهل السنة في نفيهم له وهو إثبات الجهة والجسمية لله تعالى ولهما في هذا المقام من القبائح وسوء الاعتقاد ما تصم عنه الآذان ويقضي عليه بالزور والبهتان قبحهما الله وقبح من قال بقولهما

    مرقاة المفاتيح شرح مشكاة المصابيح ، اسم المؤلف: علي بن سلطان محمد القاري الوفاة: 1014هـ ، دار النشر : دار الكتب العلمية – لبنان/ بيروت – 1422هـ – 2001م ، الطبعة : الأولى ، تحقيق : جمال عيتاني


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