Exalting the Status of Saints

Posted on March 6, 2007. Filed under: 101 - Ruboobiyyah and Uloohiyyah |

“He merges the night into the day (i.e. the decrease in the hours of the night are added to the hours of the day), and He merges the day into the night (i.e. the decrease in the hours of the day are added to the hours of the night). And He has subjected the sun and the moon, each runs its course for a term appointed. Such is Allah your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmir (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the AllKnower (of each and everything).” (Faatir 35:13-14)

“Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created? And they have no power to give them help, nor can they even help themselves.” (Al-A’raaf, 7:191-192)

Allah owns everything, including even this insignificant qitmeer. They cannot hear the dua.

In that ayah, “they will do kufr with your shirk.” This means they will reject the shirk you did with them.

Objects worshipped other than Allah are either

  • Those who didn’t ask to be worshipped
  • Those that did.

“Say: Call upon those whom you assert besides Allaah. They do not possess the weight of an atom (of anything) in the heavens, or the earth. They possess no partnership therein, nor is any one of them a helper to Allaah. No intercession can avail in His Presence, except for those for whom He has granted permission.” (Saba’, 34:22-23)

Allah (swt) says about those who are called upon other than him,

  1. These beings control nothing
  2. There is no partial control either
  3. Allah does not need any help from them.
  4. Intercession is of no use unless Allah wills it.

Allah is unique in all of them.

“Those whom they call upon [like ‘Iesa (Jesus) ­ son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!” (17:57)

Those worshipped besides Allah are scared of Allah’s punishment and hopeful of His mercy – so how can they be worshipped.?

One of the ways the Quran refutes shirk is by mentioning the status of pious people status and showing they are not worthy of worship.

“They ask you about the Hour (Day of Resurrection): “When will be its appointed time?” Say: “The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.” They ask you as if you have a good knowledge of it. Say: “The knowledge thereof is with Allah (Alone) but most of mankind know not.” Say (O Muhammad SAW): “I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”” (7:187-188)

“And they say, `The Most Merciful has taken to Himself offspring.’ Glory be to Him. Nay! They are honored servants. They do not precede Him in speech and (only) according to His commandment do they act. He knows what is before them and what is behind them, and they do not intercede except for him whom He approves and for fear of Him they tremble. If any of them should say, ‘I am a god besides Him’, such a one We should reward with Hell: thus do We reward those who do wrong.” (Al-Anbiyaa’, 21:26-29)

“They indeed have disbelieved who say that God is the Messiah, the son of Mary. Who then has any power against Allaah, if He desired to destroy the Messiah, son of Mary, and his mother and all those that are in the earth?” (Al-Maa’idah, 5:17)

Battle of Uhud

Anas said that, the Prophet’s front tooth was broken during the battle of Uhud and he also sustained injuries on his forehead until blood dripped on his face. The Prophet said, “How can a people achieve success after having done this to their Prophet who is calling them to their Lord, the Exalted and Most Honored”. Allah revealed, “Not for you is the decision; whether He turns in mercy to (pardons) them or punishes them; verily, they are the wrongdoers.) (Related by Muslim and Ahmad)

Death of Abu Talib

“When Abu Taalib was dying, the Messenger of Allah came to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah bin Al-Mughirah with him. The Messenger of Allah said: “O my uncle, say Laa ilaha illallaah, a word which I may use as evidence in your favor before Allaah (in the Hereafter).) Abu Jahl bin Hisham and `Abdullaah bin Abee Umayyah said: `O Abu Talib, will you leave the religion of `Abdul-Muttalib’ The Messenger of Allaah kept urging him to say Laa ilaha illallaah, and they kept saying, `Will you leave the religion of `Abdul-Muttalib’ — until, at the very end, he said that he was on the religion of `Abdul-Muttalib, and he refused to say Laa ilaha illallaah. The Messenger of Allah said: “By Allaah, I shall certainly seek forgiveness for you unless I am told not to.” Then Allah revealed: “It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the idolaters, even though they be of kin.” (9:113). And there was revealed concerning Abu Ta.lib the aayah, “Verily, you guide not whom you like, but Allah guides whom He wills. ” (Recorded by Al-Bukhari and Muslim)

“Verily! You (O Muhammad SAW) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.” (Qasas 28:56)

The main concept here is if he could not even save Abu Talib who protected him, then what about us? It is all in the Hands of Allah (swt).

Warnings to his (saw) Tribe

Abu Hurairah (ra said: “When the following verses were revealed: “And warn your tribe (O Muhammad) of near kindred.” (26:214) The Messenger of Allâh called all the people of Quraish; so they gathered and he gave them a general warning. Then he made a particular reference to certain tribes, and said: “O Quraish, rescue yourselves from the Fire; O people of Bani Ka‘b, rescue yourselves from Fire; O Faatimah, daughter of Muhammad, rescue yourself from the Fire, for I have no power to protect you from Allâh in anything except that I would sustain relationship with you.” (Related by Muslim)

Prohibition from Over Exaggeration

“Do not excessively praise me as the Christians excessively praised ‘Eesa the son of Maryam, for I am His servant. So say, “The servant of Allaah and His Messenger.” (Bukhari)

No muslim says its permissible to call out to Jesus, yet you find them calling out to people lesser than that – e.g. saying, “Yaa Ali Madat.”

“The Messenger of Allaah (SAW) entered upon me on the morning of my wedding and there were two young girls with me singing in mourning over my fathers who had died in Badr. Among what they said was, ‘And we have amongst us a prophet that knows who will happen tomorrow.’ So he (SAW) said, ‘As for this (line), don’t say it. No one knows what will happen tomorrow except Allaah.” (Al-Bukhari)

He (saw) even disliked for anyone to stand up for him.

“No person was dearer to them than the Prophet (peace and blessings of Allaah be upon him), but when they saw him they did not stand up for him because they knew that he disliked that.” (Related by Ahmad and At-Tirmidhee)

He (saw) also said, “Whoever likes the people to stand up for him, let him take his place in Hell.” (Ahmad, Abu Daawood, and At-Tirmidhi)

I set out in a delegation of Banu Aamir to the Messenger of Allaah (saw) and we said, ‘You are our master.” He (saw) said, ‘Allaah is the Master.’ So we said, ‘And (you are) the best of us and the mightiest of us.’ He (saw) said, “Say what you are saying or part of what you say, but beware that the shaytaan pull you into (falling into the impermissible).’ (Reported by Abu Dawood 4806, Ahmad 4/24-25)

The Origins of Shirk

“And they said: “Do not abandon your gods: Do not abandon Wadd, nor Yaghooth, or Ya’ooq, or Nasr,” and they have led many astray. And (oh, Allah!) Grant increase to the wrong-doers save error” (Nooh 71:23-24)

When the pious people amongst them died, Shaytaan came to them and put images of them to remember how they worshipped. After generations passed, the people forgot why they were there. Then Shaytaan came to them and told them that these are your deities that your forefathers turned to. This is the first time shirk occurred.

The origin of shirk is exalting the status of holy people. Majority of shirk occurs around holy people after they die. Most shirk now occurs at graves.

“Do not extoll me as the Christians extolled the son of Maryam (as ); I am no more than a slave (of Allah) and so (instead), say: Allah’s Slave and His Messenger.” (Al-Bukhari)

Forbidden to worship in a graveyard, or to bury someone in a masjid.

It is authentically reported on the authority of `Aa`ishah that Um Salamah (May Allah be pleased with them both) told the Messenger of Allah (saas ) about a church she had seen in Abyssinia in which there were pictures. The Prophet (saas ) said: “Those people, when a righteous member of their group or a pious slave (of Allah swt ) dies, they build a mosque over his grave and make images therein; by so doing, they combine two evils: (i) The evil of the graves and (ii) the evil of images.” (Bukhari)

The Messenger of Allaah (saw) said: “Oh, Allaah! Do not let my grave become an idol that is worshiped: Allaah’s Wrath is immense against those peoples who turned the graves of their Prophets into mosques.” (Ahmad)

When the Messenger of Allaah (saw) was close to death, he covered his face with a cloth, and then when it became difficult for him to breathe, he uncovered his face and said: “May Allaah (SWT) curse the Jews and Christians who took the graves of their Prophets as places of worship – do not imitate them.” And, (added `Aa`ishah,) “if it had not been for this, his grave might have been raised above ground, but it was feared that it would be taken as a place of worship.” (Al-Bukhari and Muslim)

“Do not transform your houses into graves, and don’t take my grave as an ‘Eid (place of constant visitation), and send your salaahs and salaams upon me wherever you are for your praise will reach me wherever you may be.” (Reported by Ahmad 2/367; Abu Daawood 2042, Ibn Khuzaymah 48 and others)

Ali Ibn Al-Husayn ibn Ali ibn Abi Talib said that he saw a man approaching a small niche before the grave of the Prophet (saw) and he went into the niche and began to supplicate. So he (`Ali) prevented the man from doing so, saying: “Shall I not tell you a Hadeeth (of the Prophet (saw ) which I heard from my father, who in turn, heard it from my grandfather (i.e. `Alee Ibn Abee Taalib (ra)), who reported from Allaah’s Messenger (saw ) that he said: “Do not take my grave as a place of celebration, nor your homes as graves; send prayers and blessings upon me, for your salutations will reach me, wherever you may be.” (Narrated by Al-Maqdasi, in Al-Mukhtarah and Musannaf ‘Abdur-Razzaaq)

It is forbidden to build or even write on graves. (Nasa’ee)

“The Messenger of Allaah (SAS) forbade the expanding of graves by placing bricks around it, al-qu’ood on graves, and to build on a grave.” (Reported by Muslim, An-Nasaa’ee, At-Tirmidhi and others) Al-qu’ood includes stepping onto a grave,sitting/standing on it, or sitting beside beside it for long periods of time. Ash-Shaikh Ibn Baaz says that from this hadeeth the scholars also infer the prohibition of writing on a grave.

An implementation of all these principles would have prevented shirk from ever occurring.

Grave of the Prophet (saw)

It was not part of the masjid. In Bukhari – Aishah let one of tabi’oon see the grave. In time of Umayyads, one of khulafaa wanted to expand masjid and incorporate house of Aishah into masjid (political reason). There were no Companions alive at this time, and even scholars at that time did not agree with it.

Visiting Graves

Visiting the graves is allowed in Islam. It reminds you of the Hereafter, and it is encouraged to supplicate for the people in the graves.

“I had forbidden you to visit the graves, but (now I allow you ) so visit them.” (Narrated by Maalik, Muslim, and Abu Daa’wood)

Du’aa’ When Visiting a Muslim Graveyard: “Peace be upon you all, O inhabitants of the graves, amongst the believers and the Muslims. Surely we will, Allaah willing, be united with you, we ask Allaah for well-being for us and you.” (Narrated by Muslim, 2/671)

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