All praise is due to Allah Alone and May Allah's Peace, Mercy be upon Prophet Muhammad, His Family, His Companions and all those who followed their path,
This article is in response to those who quote the statement of Ibn Jawzi Rahimahullah to prove that he was an extreme Sufi like Barelvis, following are the commonly misquoted statements:
a) Ibn Jawzi said regarding Maroof Karkhi
قبره ظاهر ببغداد يتبرك به وكان إبراهيم الحربي يقول قبر معروف الترياقي
المجرب.
"And his grave is open to everyone. (People) receive blessing from it. Ibraheem al-Harbee said The grave of Maroof is proven medicine"[Sifat-us-safwah page 252]
b) Ibn Jawzi said regarding Imam Ahmad
وقبره ظاهر يتبرك الناس به رحمه الله.
"And his grave is open to everyone. People receive blessing from it.[Siffat as-safwah page 273]
Comment: Now here these people claim that he was on the opinion that the auliyah can help after their death, First thing to note is that he is not talking about his own stance. He is talking about the stance of some people. And the practice of some people is not evidence in Islam; let me provide some ahadeeth on visiting the graves and then examples
Ahadith
The Prophet (peace and blessings of Allaah be upon him) said: "Visit the graves, for they remind you of the Hereafter." (Narrated by Muslim, 976).
It was reported that 'Aa'ishah said that when it was her night for the Messenger of Allaah (peace and blessings of Allaah be upon him) to stay with her, he would go out during the latter part of the night to (the cemetery of) al-Baqee' and say, "Peace be upon you, dwellings of the believing people. There has come to you that which you were promised, …, and if Allaah wills we will follow you soon. O Allaah, forgive the people of Baqee' al-Gharqad." (Narrated by Muslim, 974).
Ibn Katheer mentioned almost similar words (Like Ibn Jawzi said regarding grave of Maroof) regarding Shaykh ul Islam Ibn Taymiyah Rahimahullah; he said (quoting the words of Bazzarli on the death of Sh Ibn Taymiyah)
وجلس جماعة عنده قبل الغسل ، وقرءوا القرآن ، وتبركوا برؤيته وتقبيله ، ثم انصرفوا ، وحضر جماعة من النساء ففعلوا مثل ذلك ثم انصرفوا ،
A group of people sat near him(Dead body of sh Ibn Tamiyah) before Ghusal, They read the Qur`an and they sought blessings by watching and kissing him, Then they went back and a group of women came did same things and went back. [Al Bidaya wal Niyaha Vol 14 page 158]
Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=2443&idto=2443&bk_no=59&ID=3086
Comment: We all know the stance of Shaykh ul Islam Ibn Taymiyah on asking help from dead and tabarruk (seeking barakah) from graves, but still some people performed acts of ignorance infront of his dead body. Mentioning of an incidence by a scholar does not mean that this is what he believed in. Ibn Katheer is just quoting words of Bazzarli about what the people did around the dead body of Ibn Taymiya Rahimahullah, While Ibn Katheer’s stance on this matter was different…
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Ibne Katheer said under the Biography of Sayyiyadah Nafeesah in Al Bidaya wal Nihaya
والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام
The AITEQAAD(creed) regarding her is not applicable for righteous women like her, The Origon of Idol worship is Exaggeration for graves and people of graves(the person who is in the grave), That is why Prophet peace be upon him ordered to level and Obliterate the graves, and Exaggeration for any Man is Prohibited (end)Comment: So Ibne Katheer’s aqeedah is different from what has been quoted above from Bazzarli, to reiterate “Quoting something in book never means the author agree with it”
See also Aqeedah of Ibn Katheer and grave worship here:http://www.systemoflife.com/articles/aqeedah/195-umar-bin-al-khattab-and-grave-worship
The narrator in the chain is Muhammad bin al Husayn Abu Abdul Rahman as-sulamee
Now what about the statement quoted by Ibn Jawzi?
وكان إبراهيم الحربي يقول قبر معروف الترياقي
المجرب.
Ibraheem al-Harbee said The grave of Maroof is proven medicine(end quote)
Response:
Khateeb Baghdadi quoted this with his chain in Tareekh Baghdad 1/134-135
ومقبرة باب الدير وهي التي فيها قبر معروف الكرخي أخبرنا إسماعيل بن أحمد الحيري قال أنبأنا محمد بن الحسين السلمي قال سمعت أبا الحسن بن مقسم يقول سمعت أبا علي الصفار يقول سمعت إبراهيم الحربي يقول : قبر معروف الترياق المجرب .
a) Ibn Jawzi himself said regarding him
Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.[ Talbees Iblees: pg. 162]
Ibn Jawzi said in Duafa wal Matrookeen (weak and rejected narrators) Vol 3 page 52 no: 2952
محمد بن الحسين أبو عبد الرحمن السلمي الصوفي حدث عن الأصم وغيره قال أبو بكر الخطيب قال لي محمد بن يوسف القطان كان السلمي غير ثقة وكان يضع للصوفية الأحاديث
Muhammad bin Al-Hussain Abu Abdul Rahman as-sulamee al-Sufi
He Narrated from al-Aasam and others
Abu Bakar Khateeb said: Muhammad bin Yusaf al-Qattan said to me "Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. And he would fabricate ahaadeeth for the Sufis."(end quote)
b) Imam ad-Dahabee said
محمد بن الحسين أبو عبد الرحمن السلمي الصوفي صاحب المصنفات تكلم فيه وما هو بالحجة وقال الخطيب قال لي محمد بن يوسف القطان كان يضع الأحاديث للصوفية، قلت: وله في حقائق التفسير تحريف كثير [ ص 2/184 no: 5434].
c) Ibn Al Ajmi (752 - 841) said
محمد بن الحسين أبو عبد الرحمن السلمي النيسابوري شيخ الصوفية وصاحب تاريخهم وطبقاتهم وتفسيرهم قال الذهبي: تكلموا فيه وليس بعمدة، قال الخطيب: قال لي محمد بن يوسف القطان كان يضع الأحاديث للصوفية وله أربعون حديثا في التصوف رويناها عالية وفيها موضوعات والله أعلم
الكشف الحثيث فيمن رمي بوضع الحديث page no: 255
d) Shaykh ul Islam Ibn Tamiyah refuted this saying of Ibraheem al-Harbee in ي الاقتضاء (2/203)
These sufis quote the chapter made by Hafiz Ibn Jawzi with the name of "في الاستسقاء بقبره صلى الله عليه وسلم "Istesqa with the grave of Prophet peace be upon him" in Al Wafa be Tareef Fadhaail e Mustafa
Response:
Chapter does not mean this is the aqeedah of Ibn Jawzi neither the chapter says Asking help from Prophet Peace be upon him is allowed, It simply means he will narrate ahadith related to this chapter.
Shaykh ul Islam Ibne Tamiyah said
Muhadditheen like him (abu Nuyeem) narrated ahadeeth on some specific topic (no mattaer authentic or weak) so that people may know (about the ahadeeth), we can not take evidence from some of them. [Minhaj us Sunnah vol 4 page 15]
Clear statements of Ibn Jawzi against asking help from the dead.
a) Ibn e jawzi said regarding deviants in Talbees al-Ibnlees
One of there habbit is that on the 15th night of shaban they visit the graves... and they take the mud from the grave of saint (end quote)
Then he quoted ibn Aqil that
قال ابن عقيل: لما التكاليف على الجهال والضغام عدلوا عن أوضاع الشرع إلى تعظيم أوضاع وضعوها لأنفسهم فسهلت عليهم إذ لم يدخلوا بها تحت أمر غيرهم قال وهم كفار عندي بهذه الأوضاع مثل تعظيم القبوروإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي افعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال إليها وإلقاء الخرقعلى الشجر اقتداء بمن عبد اللات والعزى
"Ibn Aqil said: “When these obligations were hard on the ignorant and rabble ones, they diverted themselves from the positions of Shari'a to revere positions which they laid down for themselves, so it felt easy to them as they will not be regulated by the order of anyone except themselves.” He added: “To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari'a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: "O My Master do such and such for me", and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza.
Talbees Iblees of ibn e jozi تلبيس إبليس/الباب الثاني عشر chapter تلبيس إبليس على جمهور العوام
Urdu Translation Scan page: http://ia600609.us.archive.org/BookReader/BookReaderImages.php?zip=/17/items/Talbees-e-Iblees/Talbees-e-Iblees_jp2.zip&file=Talbees-e-Iblees_jp2/Talbees-e-Iblees_0570.jp2&scale=4&rotate=0
Arabic Scan: http://images.orkut.com/orkut/photos/PQAAABwI6gjMVRBQa7kJkTCDLVmKF2WTStqm1hFr3hgpwwYtc73OV-5mQNhSYCAIjfiCrareWTryF7Fm0W-X4Od9YOMAm1T1UHYma1Rht9qBUJU0zDcY5T1K48RS.jpg
Then Ibn Aqil said
والويل عندهم لمن لم يقبل مشهد الكهف ولم يتمسح بآجره مسجد المأمونية يوم الأربعاء ولم يقل الحمالون على جنازته أبو بكر الصديق أو محمد وعلي ولم يكن معها نياحة ولم يعقد على أبيه أزجا بالجص والآجر ولم يشق ثوبه إلى ذيله ولم يرق ماء الورد على القبر ويدفن معه ثيابه
According to them, woe is to one who did not kiss the Mashhad al-Kahaf and did not touch the wall of the Al-Mamuniyah mosque on Wednesday, The funeral of Abu Bakar Siddique or Muhammad (peace be upon him) or Ali was not carried by porters there was no Noha on them, their graves were not erect with brick and plaster"[Ibid]
Scan: http://ia600609.us.archive.org/BookReader/BookReaderImages.php?zip=/17/items/Talbees-e-Iblees/Talbees-e-Iblees_jp2.zip&file=Talbees-e-Iblees_jp2/Talbees-e-Iblees_0571.jp2&scale=4&rotate=0
b) Ibn e Aqil said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله
Graves are not made for kissing and decorating and roaming around and begging them for ALLAH [Ibn e Muflih quoted al furoo 2/316]
Scan: http://images.orkut.com/orkut/photos/PQAAAJFXFISiMceFb7HLgvtzXhUexKq4I6mwFNJ-3EmUCaZ7FLbYz1eRomDckgUh31611VKBqyfzVNiB7F7HjnEtDvMAm1T1UO3FA6Tsd1cn1c_C4hDDudMskEl5.jpg
c) Ibne Jawzi said:
فطهر لهذا أن أصل عبادة الأوثان والأصنام من تعظيم قبور الأولياء والصالحين ولهذا نهى الشارع صلى الله عليه وسلم عن تعظبم القبور والصلاة عندها والعكوف عليها فان ذلك هو الذى أوقع الأمم الماضية بالشرك الأكبر
It is apparent from that idol and asnam worship started due to veneration of graves of Auliya and righteous people, That's why Prophet Peace be upon him forbade veneration of graves, praying near them and sitting on them. For, verily because of this thing previous generations started shirk al-Akbar.(end)
تذكرة اولى البصائر page 21 Publishers (Dar Ibne Katheer Beruit Taba 1424)
Ibn Jawzi again said
ولهذا نجد ايضا فى هذا الزمان أقواما من الضلال الذين استحوذ عليهم الشيطان يتضرعون عند القبور و عند سماع ذكر مشايخهم و يخشعون عندها و يعبدونهم بقلوبهم عبادة لا يفعلونها فى المسجد و لا فى السحر ومنهم من يسجد للقبر فهذا هو شرك بالله نعوذ بالله منه
Because of this today we find ignorant people; Satan took over them, they mourn when they mention graves and scholars, they submit their selves and they worship with their hearts which they don't practice in mosque and suhur. And some of them prostrate on graves this is shirk with Allah we seek refuge with Allah with it
تذكرة اولى البصائر page 21 Publishers (Dar Ibne Katheer Beruit Taba 1424)
Ibn Jawzi said
ومن ذلك الاستغاثة بهم فى قضاء حوائجهم والحلف بهم والتواجد عند ذكرهم مالا يفعلونها عند ذكر الله وسماع آياته فيمن استعان بغير او استغاثه كما يقول هؤلاء المتولهون بالمشايخ يا سبدى فلان فقد اشرك مع الله غيره
Asking help for the needs from Scholars and Auliyah is included in the shirk and taking oath on their names... who ever ask help from other then Allah or call upon them as they say in veneration for scholars O my leader O My shaykh so and so (Ya Sayyadi Ya Sayyadi Fulaan).. so he associated other partner with Alllah
تذكرة اولى البصائر page 22 Publishers (Dar Ibne Katheer Beruit Taba 1424)
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d) Ibn e Jawzi Criticised al-Ghazali Badly when he said Sufis can see souls of Prophets and hear them. He said
Then there came Abu Haamid Al-Ghazaalee who wrote the book ' Ihyaa 'Uloom-ud-Deen' for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of theMukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: 'Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!' Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.
He (Al-Ghazaalee) also said in the book ' Al-Mufsih bil-Ahwaal': "While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains."
The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).
This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.
The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge ( al-'ilm-ul-baatin). Abu Ya'qoob Ishaaq bin Hayya said: "I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: 'The Sahaabah and the Taabi'een never spoke about such things.'"[Ibn e Jozi in Talbees Iblees pg. 163 and Page 261 of Urdu Tranlsation]
Note: Abu Hamid Ghazali repented from all these Khurafaat like Sufis can see souls, Angels and they can hear them etc. This is called Speech of Baataniyah as said by Ibn e Jawzi. Repentance of Ghazali link - http://www.islamqa.com/en/ref/13473
Lastly I would like to quote Sh Muhammad bin Abdul Wahab Rahimahullah, He said:
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For some scholars to allow tawassul through the righteous, or for some to restrict it to the Prophet – SallAllahu ‘alaihi wa-sallam, while majority of the scholars forbidding and disliking it; these issues are from fiqhi issues. Even though the correct opinion in our view is the majority opinion that it is disliked, we still do not censure one who practices it (tawassul), for there is no censuring in issues of ijtihad. However, our censure of one who calls upon the creation, is greater than the censure of one who calls upon Allah Ta’ala (alone); for he travels to the grave beseeching, next to al-Sheikh ‘Abd al-Qadir or others, seeking the alleviation of calamities, aiding the grief-stricken, attaining the desirables; where is this all from one who calls upon Allah, purifying His religion for Him, not calling upon anyone besides Allah, except that he says in his supplication: I ask you by Your Prophet, messengers, or the righteous servants, or travels to Ma’ruf’s grave or others’ to supplicate there, yet only supplicates to Allah, purifying the religion for Him, how is this relevant to what concerns us here?
(Shaykh Abu az-Zubair quoted from Fatawa wa masa’il al-Sheikh Muhammad bin ‘Abd al-Wahhab page 41)
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