Islamic Online University

Bachelor of Arts in Islamic Studies

Aqeedah 102 Assignment

Full Name: Arshi Parvez Dokadia

Question: Refute the claim that the saints are alive in the graves with authentic evidence.
Answer: In the present era, Muslims and Islam, by a substantial population, for their
grave worship. Often media and movies represent Islam through the act of grave worship
in a 'mazaar' or 'dargah' which are the graves of saints or holy people. In places like India,
Bangladesh, and Pakistan, the act of worshipping at the site of the graves, or building
elaborate structures over the graves, while people visit these as a form of worship is quite
common and generations of Muslims have participated and continue to participate in the
act.

With such a large population engaged in something, as a believer, it becomes essential for
us to investigate the authenticity and even the correctness of these acts of worship.

Grave Worship is of two types:

1) Where, the act of worship is for saints or awliya (friends of Allah) present in the grave

2) Where, the act of worship is for Allah but asking the intercession of the awliya so they
ask Allah to grant their wishes and desires

The first situation is considered as shirk because it is stated clearly in several ayahs of the
Quran and Ahadith that one should worship none except Allah.

In either case, the people indulging in grave worship believe that the saints are alive in
the graves to answer their prayers or to intercede.

This belief stems from verse 169 of Surah Ale Imraan, which reads,

"Think not of those who are slain in God's way as dead. Nay they live finding their
sustenance in the Presence of their Lord."

Which continues in verse 170,

"They rejoice in the Bounty Provided by God: and with regard to those left behind, who
have not joined them is no fear, nor they have to grieve."
Here, they consider the saints to be martyrs in the cause of Islam, too.

Let's see what is the tafsir or exegesis of the ayahs stated above.

The story of the Battle of Uhud is stated in the ayahs from 165 and continues to address
the same in the ayahs 169 and 170. The Battle of Uhud was to call on the hypocrites and
punish those who had taken ransom for the release of prisoners taken in the Battle of
Badr.

The ayahs specifically refer martyrs in the war for Islam. But the belief of the grave
worshippers is that this applies to everyone who is aware of the creator.

Allah does mention that the martyrs don't die, but here, as stated in Ibn Kathir's Tafsir fro
ayah 154 for Surah Al-Baqarah,

"Allah does mention here that the martyrs don't die, but it is not the life of this world, it
refers to the life of al-Barzakh, the life which comes in between the life of this world and
the life of hereafter. This is a special form of life, which Allah says, that we can't perceive
it. But this life is cut-off from the life of this world, that is the martyrs alive in al-barzakh
are living with respect to al-barzakh, but are dead and mortal with respect to the life of
this world, hence confirming the above ayahs, that everyone is mortal in this world,
everyone has to die, and only Allah is everlasting."

The extremist form of grave worship stems from the Bareilwi sect in the Indian
subcontinent. The founder of this sect was Ahmed Reza Khan Taqiya Ali Khan, also
known as, Abd Al Mustafa, had strong claims towards grave worship. He used to
propagate grave worship in several of his quotes. His extremist ways led him to make
several statements claiming that Prophet Muhammad was omnipresent and omnipotent,
which is shirk in the category of Asma was Sifaat.

This claim is baseless as stated in the Holy Quran, where Allah addresses the Messenger,

"Indeed, you are to die, and indeed, they are to die."

(Quran 39:30)

Also, as stated in Al-Anbiya, Ayah number 35:

"Every soul will taste death."

And as stated in Al-Qasas, Ayah number 88:

"Everything will be destroyed except His face. His is the judgment and to Him, you shall
be returned."

If the Messenger is to die, then it is obvious that the saints are not above the Messenger. It
is stated clearly in the Quran that every human will face death. So, the saints must not be
alive in their graves.

Abu Hurayrah reported Allah's Messenger as saying, "When a man dies, his deeds come
to an end, except three types: charity of a continuing benefit, knowledge beneficial to
people and a righteous offspring who prays for him."

(Sahih Muslim, no. 4005)

“Muhammad is no more than a Messenger, and indeed (many) Messengers have passed
away before him. If he dies or is killed, will you then turn back on your heels (as
disbelievers)?”

[Quran 3:144]

Abu Bakr (may Allaah be pleased with him) said, in his speech after the Prophet (peace
and blessings of Allaah be upon him) had died, “Whoever used to worship Muhammad,
Muhammad has died, but whoever used to worship Allaah, Allaah is Alive and will never
die.”

(Narrated by al-Bukhaari).

Also, from the narration of Anas as stated in Al-Bukhari,

"Whenever drought threatened them, 'Umar bin Al-Khattab, used to ask Al-Abbas bin
'Abdul Muttalib to invoke Allah for rain. He used to say, "O Allah! We used to ask our
Prophet to invoke You for rain, and You would bless us with rain, and now we ask his
uncle to invoke You for rain. O, Allah ! Bless us with rain." And so it would rain."

[Sahih al-Bukhari, Volume 2, Book 17, Number 123]

From this narration, it is obvious that the Sahabah did not invoke prayer through Prophet
Muhammad after his death. If the Prophet was not invoked, it definitely means that the
righteous Muslims after him are not to be asked to intercede. This also shows that
Sahabah knew and believed that even Prophet Muhammad who is the best of the Muslims
until the Day of Judgment, did not carry the power to change the matters of this world
after his death. Also, they did not claim that the Prophet was alive in his grave. This also
means that the righteous Muslims are also not alive in their graves, while invoking to
them is considered shirk.

Through the above references from Qur'an and Sunnah, and the core fact that even
Prophet Muhammad was not granted immortality, or ability to intercede in worldly
matters after death, we can conclude that the Awliyas or Saints are not alive in their
graves.

Allah Knows Best.

References and Bibliography:

References

Al-Qur'an al-Kareem - (2016) .‫القرآن الكريم‬. Al-Qur'an al-Kareem - ‫القرآن الكريم‬. Retrieved 23
June 2016, from http://www.quran.com

Are The Awliya Allah Are Alive In Their Graves ???. (2011). Journey of a Seeker Of Sacred
Knowledge. Retrieved 23 June 2016, from
https://seekerofthesacredknowledge.wordpress.com/2011/07/06/are-the-awliya-allah-are-alive-
in-their-graves/

Bukhārī, M. & Khan, M. (1997). Ṣaḥīḥ al-Bukhārī. Riyadh-Saudi Arabia: Darussalam Pub. & Distr.

Can you give information about Awliya (saints) in Islam? Is it permissbile for Muslims to
distribute food to their shrine? | Questions on Islam. (2016).Questionsonislam.com. Retrieved 23
June 2016, from http://www.questionsonislam.com/question/can-you-give-information-about-
awliya-saints-islam-it-permissbile-muslims-distribute-food-t

Naik, Z. (2016). Retrieved from https://www.youtube.com/watch?v=2J4tL0o0UXY

Qadhi, Y. (2016). https://www.youtube.com/watch?v=NQybftd5C6w.

Scanned Pages - Page 74. (2016). Ahlus Sunnah. Retrieved 23 June 2016, from http://www.ahlus-
sunna.com/index.php?option=com_content&view=article&id=46&Itemid=29&limitstart=73

Shrines and grave worship | The Revival. (2016). Therevival.co.uk. Retrieved 23 June 2016, from
http://www.therevival.co.uk/forum/general/7943