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An Evidential Response in the Light of Al-Qur'an, Sahih Hadith, and the Commentaries of the Muhaddithin: I have several questions for those who indiscriminately declare it to be shirk when someone visits the shrines of the beloved servants who have attained nearness to Almighty Allah Ta'ala and supplicates to Almighty Allah Ta'ala, hoping for their wasilah and barakah. These questions are not intended to attack any individual; rather, they are intended to clarify the haqiqah of an important matter in the light of the Noble Qur'an, the Noble Hadith, and the statements of the Muhaddithin.
First of all, let me make my aqidah clear. The only independent authority who accepts supplications is Almighty Allah Ta'ala. No ghayrullah (anyone other than Allah) ever possesses the independent power to accept supplications. However, supplicating to Almighty Allah Ta'ala through the nearness, wasilah, and barakah of His specially beloved servants, and holding a special hope for the acceptance of that supplication, is an entirely different matter.
Before declaring any amal to be shirk, it must be determined whether anyone other than Almighty Allah Ta'ala is being regarded as an Ilah, or whether anyone else is being considered to possess independent power within the exclusive authority of Almighty Allah Ta'ala.
I am discussing here a person who stands beside the blessed grave of a righteous Wali and supplicates solely to Almighty Allah Ta'ala Himself.
Now let us examine what evidence we possess in support of this practice.
1. Why Are We Instructed to Supplicate When a Rooster Crows Upon Seeing an Angel of Mercy?
It is narrated from Hazrat Abu Hurayrah Radiyallahu Ta'ala Anhu that Rasul-e-Pak Sallallahu Alayhi wa Alihi wa Sallam said, (إِذَا سَمِعْتُمْ صِيَاحَ الدِّيَكَةِ فَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ، فَإِنَّهَا رَأَتْ مَلَكًا) Meaning: When you hear the crowing of a rooster, ask Almighty Allah Ta'ala for His bounty and grace, because the rooster has seen an angel (of mercy). (Sources: Sahih Bukhari, Hadith 3303. Sahih Muslim, Hadith 2729.)
There is something here that deserves reflection.
An ordinary rooster has seen an angel. We have not seen that angel, nor have we personally perceived his presence. Yet Rasul-e-Pak Sallallahu Alayhi wa Alihi wa Sallam has instructed us to supplicate to Almighty Allah Ta'ala on that occasion.
Why?
Does the rooster accept supplications? No.
Does the angel independently accept supplications in place of Almighty Allah Ta'ala? No.
Then why is there this special relationship between the presence of an angel and supplication?
In explaining this, the Muhaddithin have made statements that are extremely important for those who acknowledge these Muhaddithin as their own Akabir.
2. The Remarkable Istinbat of Imam Nawawi Rahmatullahi Alayhi
In his book Sharh Sahih Muslim, Imam Nawawi Rahmatullahi Alayhi, while explaining the aforementioned Hadith, mentioned, (قَالَ الْقَاضِي: سَبَبُهُ رَجَاءُ تَأْمِينِ الْمَلَائِكَةِ عَلَى الدُّعَاءِ، وَاسْتِغْفَارِهِمْ، وَشَهَادَتِهِمْ بِالتَّضَرُّعِ وَالْإِخْلَاصِ) Meaning: Qadi Iyad Rahmatullahi Alayhi said that the reason is the hope that the angels will say Ameen to the supplication of the person making dua, seek forgiveness for him, and bear witness to his humility, sincerity, and ikhlas.
Then Imam Nawawi Rahmatullahi Alayhi wrote, (وَفِيهِ اسْتِحْبَابُ الدُّعَاءِ عِنْدَ حُضُورِ الصَّالِحِينَ، وَالتَّبَرُّكِ بِهِمْ) Meaning: This Hadith contains an indication that supplicating to Almighty Allah Ta'ala in the presence of righteous servants and obtaining barakah through them is mustahabb. (Source: Sharh Sahih Muslim, Kitab al-Dhikr wa al-Dua, Chapter on the Desirability of Supplication Upon Hearing the Crowing of a Rooster, Volume 17, page 47, commonly circulated edition.)
Now I put forward a question.
Did Imam Nawawi Rahmatullahi Alayhi speak only about supplicating when a rooster crows?
No.
He also derived from this Hadith the istihbab of supplicating in the presence of righteous servants and obtaining tabarruk through them. In other words, from the incident of a rooster seeing an angel, the virtue of supplicating in the presence of righteous people is being derived. This is not an explanation invented by me. It is present in Imam Nawawi Rahmatullahi Alayhi's commentary on the Hadith.
Now our opposing Kharijis may certainly argue that additional evidence is required to move from the question of being in the presence of living righteous people to the ruling concerning the graves of the Awliya-e-Kiram who have passed away. In that case, we possess that evidence as well.
3. The Explanation of the Descent of Mercy in the Presence of Righteous Servants
Imam Shamsul Haq Azimabadi (who was a prominent figure in the Ahl-e-Hadith movement and emphasized following the Sunnah in matters of aqidah and amal), in his book Awn al-Ma'bud Sharh Sunan Abi Dawud, while explaining the Hadith concerning the crowing of a rooster, says, (قِيلَ فِي الْحَدِيثِ دَلَالَةٌ عَلَى نُزُولِ الرَّحْمَةِ عِنْدَ حُضُورِ أَهْلِ الصَّلَاحِ فَيُسْتَحَبُّ الدُّعَاءُ فِي ذَلِكَ الْوَقْتِ) Meaning: It has been said that this Hadith contains an indication that the mercy of Almighty Allah Ta'ala descends in the presence of righteous servants. Consequently, supplicating to Almighty Allah Ta'ala at such a time is mustahabb. (Source: Awn al-Ma'bud, Volume 14, page 6, commentary on Sunan Abu Dawud 5102.)
This has been mentioned as an interpretive opinion. However, its significance cannot be disregarded. This is because the presence of righteous servants, the descent of mercy, and the istihbab of supplication have been explained here as being interconnected.
Now consider the following verse of the Noble Qur'an.
4. The Mercy of Almighty Allah Ta'ala Is Near to the Muhsinin
Almighty Allah Ta'ala has declared, (وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ) Meaning: And call upon Him with fear and hope. Surely, the mercy of Almighty Allah Ta'ala is near to the Muhsinin. (Source: Surah Al-A'raf, verse 56.)
There are two matters in this verse. The instruction to supplicate to Almighty Allah Ta'ala and the declaration of the special nearness of His mercy to the Muhsinin. I wish to clarify one point here. This verse does not mean that Almighty Allah Ta'ala resides in a particular place with His mercy. Rather, the verse establishes the relationship of Almighty Allah Ta'ala's special mercy and grace toward the Muhsinin.
Now compare this verse with the statement of Imam Nawawi Rahmatullahi Alayhi and the explanation in Awn al-Ma'bud.
We find the statement that supplicating in the presence of righteous servants is mustahabb. We also find the explanation that mercy descends in their presence. And Almighty Allah Ta'ala Himself has declared that His mercy is near to the Muhsinin. Therefore, there is sufficient evidential basis for considering nearness to righteous servants as an occasion for the virtue of supplication.
5. Do All the Capabilities of the Beloved Servants of Almighty Allah Ta'ala Cease After Their Passing?
Here we encounter a fundamental question from our opposing Kharijis: Is it possible for a righteous servant who had attained nearness to Almighty Allah Ta'ala during his worldly life to supplicate to Almighty Allah Ta'ala even after his passing?
In the Noble Qur'an, Almighty Allah Ta'ala has declared, (وَلَا تَقُولُوا لِمَنْ يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ وَلَٰكِنْ لَا تَشْعُرُونَ) Meaning: Do not call those who have been killed in the path of Almighty Allah Ta'ala dead. Rather, they are alive. However, you cannot comprehend the state of their life through your ordinary senses and perception. (Source: Surah Al-Baqarah, verse 154.) In another verse, He has declared, (بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ) Meaning: Rather, they are alive in the presence of their Lord and are being provided sustenance from Him. (Source: Surah Aal-e-Imran, verse 169.)
Here some people say that this refers only to the special Barzakhi life of the martyrs. What a ridiculous matter! Will a Wali who has killed his own nafs every day not attain even the same degree of honor as a fasiq martyr?
Meanwhile, Sahih Muslim Sharif narrates the incident of Hazrat Musa Alayhis Salam worshipping in his blessed grave. (مَرَرْتُ عَلَى مُوسَى وَهُوَ يُصَلِّي فِي قَبْرِهِ) Meaning: I passed by Hazrat Musa Alayhis Salam, and at that time he was performing Salah inside his grave. (Source: Sahih Muslim, Hadith 2375.) This Hadith establishes the reality of the worship of the Prophets in Barzakhi life.
Supplications by Deceased Believers for the Living
It is narrated from Hazrat Anas ibn Malik Radiyallahu Ta'ala Anhu: (إِنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَى أَقَارِبِكُمْ وَعَشَائِرِكُمْ مِنَ الْأَمْوَاتِ، فَإِنْ كَانَ خَيْرًا اسْتَبْشَرُوا بِهِ، وَإِنْ كَانَ غَيْرَ ذَلِكَ، قَالُوا: اللَّهُمَّ لَا تُمِتْهُمْ حَتَّى تَهْدِيَهُمْ كَمَا هَدَيْتَنَا) Surely, your deeds are presented before your deceased relatives and family members. If those deeds are good, they rejoice. But if they are otherwise, they say: O Almighty Allah Ta'ala! Do not cause them to die until You have granted them guidance, just as You granted us guidance. (Source: Musnad Ahmad, 12683.)
Here we find a narration concerning the deeds of living relatives being presented before deceased believers and those deceased believers supplicating for their guidance. Even Albani, the Shaykh of the Madkhalis, has declared it Sahih. Therefore, the matter of supplicating for the living in Barzakh is not entirely absent from Islamic narrations.
My Question Is Extremely Specific.
I am not claiming that every Wali supplicates for every visitor. Nor is that something I am seeking to establish. I am only seeking to establish whether a Wali in Barzakh, through the ability granted by Almighty Allah Ta'ala, can supplicate to Almighty Allah Ta'ala for a living human being. I know of no explicit Sahih Nass that categorically denies this capability.
6. The Promise of Almighty Allah Ta'ala to Accept the Supplications of His Beloved Wali
In Hadith Qudsi number 6502 of Sahih Bukhari Sharif, Almighty Allah Ta'ala has declared, (وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ) Meaning: My servant continues striving to attain nearness to Me through voluntary acts of worship. In this way, he continues attaining nearness to Me until I love him.
Then Almighty Allah Ta'ala has declared, (وَإِنْ سَأَلَنِي لَأُعْطِيَنَّهُ) Meaning: And if he asks Me for anything, I will surely grant it to him. (Source: Sahih Bukhari, Hadith 6502.) In the light of this Hadith, the special distinction of the acceptance of the supplications of the beloved Wali of Almighty Allah Ta'ala is established.
Now the question is, if that beloved servant is capable of supplicating to Almighty Allah Ta'ala in Barzakh, how can it be claimed that Almighty Allah Ta'ala cannot accept his supplication? There are no explicit words in the aforementioned Hadith restricting this promise exclusively to worldly life. And in Hadith 12683 of Musnad Ahmad, the direct supplication of the believers in Barzakh for guidance is also established.
The direct meaning of this Hadith is the special status of the beloved servant of Almighty Allah Ta'ala and the grace of Almighty Allah Ta'ala toward their supplications.
Combining these two matters, I have found no logical reason or evidence from our opposing Kharijis to deny the capability of the Awliya-e-Kiram in Barzakh to supplicate or the possibility of their supplications being accepted.
7. What Did Imam Ibn Hibban Rahmatullahi Alayhi Himself Do When Visiting a Shrine?
Now I am presenting evidence that directly concerns an incident of supplicating to Almighty Allah Ta'ala beside the grave of a righteous elder who had passed away.
The renowned Muhaddith Imam Ibn Hibban Rahmatullahi Alayhi wrote in his book Ath-Thiqat concerning his visitation to the grave of Hazrat Ali ibn Musa ar-Rida Rahmatullahi Alayhi, (قَدْ زُرْتُهُ مِرَارًا كَثِيرَةً) Meaning: I have visited his grave many times. He further wrote, (وَدَعَوْتُ اللَّهَ إِزَالَتَهَا عَنِّي إِلَّا اسْتُجِيبَ لِي) Meaning: I would supplicate to Almighty Allah Ta'ala for the removal of my difficulties, and my supplication would be accepted. He then wrote, (وَهَذَا شَيْءٌ جَرَّبْتُهُ مِرَارًا فَوَجَدْتُهُ كَذَلِكَ) Meaning: This is something I have tested through my own experience many times and found it to be so on every occasion. (Source: Ath-Thiqat, Volume 8, page 457.)
Now I Put Forward a Question.
Did Imam Ibn Hibban Rahmatullahi Alayhi speak only about visiting a grave?
No.
He went there and supplicated to Almighty Allah Ta'ala for the removal of his difficulties, and he also narrated his experience of those supplications being accepted. The most important words here are وَدَعَوْتُ اللَّهَ. Meaning: I supplicated to Allah.
He did not consider the occupant of the grave to be an Ilah possessing independent power to remove difficulties. Rather, he supplicated to Almighty Allah Ta'ala. Now my question to those who unconditionally declare this kind of practice to be shirk is: How will you judge this practice of Imam Ibn Hibban Rahmatullahi Alayhi?
The Imam's personal experience is not an independent Marfu Hadith. However, it is an actual historical testimony demonstrating that a renowned Muhaddith himself supplicated to Almighty Allah Ta'ala beside the grave of a righteous elder.
8. The Statement of Imam Dhahabi Rahmatullahi Alayhi
In his book Siyar A'lam an-Nubala, Imam Dhahabi Rahmatullahi Alayhi mentioned the statement of Ibrahim al-Harbi concerning the grave of Hazrat Ma'ruf al-Karkhi Rahmatullahi Alayhi, (قَبْرُ مَعْرُوفٍ التِّرْيَاقُ الْمُجَرَّبُ) Meaning: The grave of Hazrat Ma'ruf al-Karkhi Rahmatullahi Alayhi is like a tested antidote. In its explanation, it is stated, (يُرِيدُ إِجَابَةَ دُعَاءِ الْمُضْطَرِّ عِنْدَهُ؛ لِأَنَّ الْبِقَاعَ الْمُبَارَكَةَ يُسْتَجَابُ عِنْدَهَا الدُّعَاءُ) Meaning: What is intended by this is that when a distressed person supplicates to Almighty Allah Ta'ala beside his grave, that supplication is accepted. This is because supplications made to Almighty Allah Ta'ala at blessed places are accepted. (Source: Siyar A'lam an-Nubala, Volume 9, pages 343 and 344.)
In the same discussion, Imam Dhahabi Rahmatullahi Alayhi also reminded readers that the supplication of a distressed person may be accepted in any place.
This statement must be understood in a balanced manner. No grave itself possesses the authority to accept supplications. Nor does any shrine possess independent power to remove difficulties. However, the concept of holding special hope for the acceptance of supplications to Allah at blessed places is found within the Islamic scholarly tradition.
This is clearly present in the book of Imam Dhahabi Rahmatullahi Alayhi.
9. The Instruction of the Noble Qur'an Concerning Wasilah
Almighty Allah Ta'ala has declared, (يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ) Meaning: O believers! Fear Almighty Allah Ta'ala and seek wasilah to attain nearness to Him. (Source: Surah Al-Ma'idah, verse 35.)
This verse contains an instruction to seek wasilah for attaining nearness to Almighty Allah Ta'ala. The direct wording of the verse does not mention the shrines of the Awliya-e-Kiram. Therefore, this verse does not establish the special virtue of visiting shrines to make supplications. However, it establishes the general principle of seeking permissible means for the purpose of attaining nearness to Almighty Allah Ta'ala.
Furthermore, in Hadith number 1010 of Sahih Bukhari, there is evidence of Hazrat Umar Radiyallahu Ta'ala Anhu taking the wasilah of a living person, Hazrat Abbas Radiyallahu Ta'ala Anhu, for rain. And regarding the deceased, the aforementioned evidence from Imam Ibn Hibban and Imam Dhahabi Rahmatullahi Alayhima is already available.
10. Then Why Would Supplicating to Almighty Allah Ta'ala at a Shrine Be Shirk?
Now I return to the central question.
A believer visits the blessed grave of a righteous servant of Almighty Allah Ta'ala. There, he does not regard the occupant of the grave as an Ilah. He does not consider him to possess independent power. Nor does he consider anyone other than Almighty Allah Ta'ala to possess the authority to accept supplications.
He supplicates solely to Almighty Allah Ta'ala, hoping for the honor and barakah of that beloved servant of Almighty Allah Ta'ala.
Now where is the basis for declaring his action to be shirk? Is standing beside a grave shirk? Is supplicating to Almighty Allah Ta'ala shirk? Is hoping for the honor and barakah of a righteous servant shirk? Or is shirk the act of considering a beloved servant of Almighty Allah Ta'ala to possess the kind of independent divine power that belongs exclusively to Almighty Allah Ta'ala?
It is essential to distinguish between these matters. I also wish to clarify that making a grave into a designated place of worship for Salah, performing sajdah toward a grave, or believing that the occupant of a grave possesses power equal to that of Almighty Allah Ta'ala are not the practices under discussion. These are not permissible according to us either.
The discussion here concerns visiting a shrine, supplicating to Almighty Allah Ta'ala there, and holding special hope for the acceptance of that supplication because of the honor and barakah of a righteous servant.
In Fatwa number 6533, Dar al-Ifta of Egypt has clearly ruled that visiting the graves of the Awliya and righteous servants and supplicating to Allah beside their graves is permissible under Shariah, and that special hope may be held for the acceptance of supplications there.
Therefore, indiscriminately declaring this practice of supplicating to Almighty Allah Ta'ala beside a grave to be shirk is not a fair evidential position.
My Final Statement
I wish to clarify once again that my claim here is not that every supplication at every shrine will necessarily be accepted, or that every Wali will necessarily supplicate for every visitor.
My position is that the beloved servants of Almighty Allah Ta'ala possess special honor. The explanations of the Muhaddithin contain statements that supplication and tabarruk in the presence of righteous servants are mustahabb. The reality of Barzakhi life continues even after their passing. And the practices and statements of the early Muhaddithin provide evidence in favor of the acceptance of supplications made to Almighty Allah Ta'ala beside their graves.
Because a rooster sees an angel, we are instructed to supplicate to Almighty Allah Ta'ala on that occasion. Imam Nawawi Rahmatullahi Alayhi derives from that Hadith the istihbab of supplicating in the presence of righteous servants. In Awn al-Ma'bud, we find the explanation concerning the descent of mercy in the presence of righteous people.
On the other hand, Almighty Allah Ta'ala Himself has declared the special nearness of His mercy to the Muhsinin. In Hadith number 6502 of Sahih Bukhari, He has given a special promise to accept the supplications of His beloved servants.
Now, when the actual practice of Imam Ibn Hibban Rahmatullahi Alayhi and the statement of Imam Dhahabi Rahmatullahi Alayhi are added to this evidence, a coherent istidlal is established.
Visiting the shrines of the righteous, beloved servants of Almighty Allah Ta'ala and supplicating solely to Almighty Allah Ta'ala is not shirk. Rather, there is significant evidence supporting an early scholarly position that special hope may be held for the acceptance of supplications there because of their barakah and honor.
Here, the shrine is not being made into an object of worship. Nor are the Awliya-e-Kiram being considered partners of Almighty Allah Ta'ala. Rather, Almighty Allah Ta'ala alone is acknowledged as the ultimate authority over every supplication, every hope, and every acceptance.
And where an acceptable difference of scholarly opinion exists among the early Muhaddithin and Imams, it is ridiculous to indiscriminately label a believer a mushrik on that basis while calling oneself a Salafi or Ahl-e-Hadith.
If there is a difference of opinion, discuss it with evidence. If you consider the istidlal weak, respond to it. But do not equate supplications permitted under Shariah with shirk.
Acknowledging the honor of the beloved servants of Almighty Allah Ta'ala, maintaining adab toward them, and supplicating solely to Almighty Allah Ta'ala in the hope of their barakah are not the same as associating anyone as a partner in the worship of Almighty Allah Ta'ala.
To determine shirk, the haqiqah of shirk must be established. A person cannot be proven to be a mushrik merely because he stands beside the shrine of a righteous servant and supplicates to Allah.
Original Book References
Sahih Bukhari: Hadiths 3303, 6502, and 1010.
Sahih Muslim: Hadiths 2729 and 2375.
Imam Nawawi, Al-Minhaj Sharh Sahih Muslim: Volume 17, Chapter on the Desirability of Supplication Upon Hearing the Crowing of a Rooster.
Shamsul Haq Azimabadi, Awn al-Ma'bud: Volume 14, page 6, commentary on Sunan Abu Dawud 5102.
Imam Ibn Hibban, Ath-Thiqat: Volume 8, page 457, biography of Hazrat Ali ibn Musa ar-Rida.
Imam Dhahabi, Siyar A'lam an-Nubala: Volume 9, pages 343 and 344, biography of Hazrat Ma'ruf al-Karkhi.
Musnad Ahmad: Hadith 12683, there is a difference of opinion regarding the evaluation of its Sanad.
Dar al-Ifta al-Misriyyah: Fatwa 6533, December 13, 2015, الدعاء عند قبور الصالحين وبيان فضله।
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