A Refutation Of The Sufis Who Make Duaa To Allah Through The Dead Awliyah And Prophets

The Sufi Ashari Maturidis belief it is halaal to make duaa to Allah through the dead awliyah and prophets (especially the prophet Mohammed). By duaa to Allah through the dead what is meant is when a Muslim person says something like “O Allah give me good children due to the status of so and so awliya” or “O Allah grant me paradise due to the right of the Prophet Mohammed”. What is not meant is when a Muslim makes duaa to the dead and says “O so and so awliyah give me good children” or “O prophet Mohammed grant me paradise”.

Therefore in this article the refutation is on the act of making duaa to Allah but through the dead awliyah and prophets (especially the prophet Mohammed) and this not an article rebutting the act of making duaa to the dead awliyah and prophets directly (with out the involvement of Allah) which is haraam. Sufi Ashari Maturidis have tried to use a few verses of the Quran and they have tried to authenticate a number of weak and fabricated hadeeth to prove it is halaal to make duaa to Allah through the dead awliyah and prophets (especially the prophet Mohammed). However this act of worship completely contradicts the Quran and Sunnah so no verses in the Quran or authentic Sunnah prove this act of worship is halaal.

Duaa is worship; the messenger of Allah said “Duaa (Supplication) is worship.” Narrated by Imam Ahmad 4:267, 271, 276; Tirmidhi, Tafsir of surah 2:16 (2969) and 40 (3247, 3372) (hasan saheeh); Abu Dawud Witr  1479 (saheeh); Ibn Hibban; Bukhari in al-Adab al-mufrad (saheeh); Ibn Majah, Du`a Ch. 1 (3828)

So a Muslim can not make duaa to the dead instead of Allah as this would mean they are worshiping the dead as the prophet told this ummah that duaa is worship. Therefore making duaa to the dead is major shirk which (in general) could nullify a persons Islam, destroy all their good deeds and in the hereafter their place of rest will be hell (if a specific individual does major shirk he may still be a Muslim as he may have an excuse so his situation needs to be referred to the scholars and they give a fatwa concerning that persons Islam after they investigate the matter).

Therefore Allah would not allow mankind to make duaa to him through the dead, as this could lead to Muslims making duaa to the creation which would be major shirk and all the scholars of Islam agree that Allah sent the prophet Mohammed to stop all the things that could lead to major shirk as well as stopping the acts that are actually major shirk. Because major shirk is haram so what leads to it is also haram.

For example the prophet prohibited Muslim praying in grave yards because this could lead to a Muslim praying to the person in the grave which would be major shirk. So the prophet cut off this avenue that could have lad to major shirk even though that action itself is not major shirk. The Messenger of Allah said: “All the earth is a Masjid (place of worship) except graveyards and toilets.” Sunan Abu Dawood (Eng. Trans.)  vol.1, p.125, no.492. Authenticated by Shaykh al-Albaanee in Saheeh Sunan Abu Dawood vol.1, p.463.

Also Sufi Ashari Maturidis doing duaa to Allah through the dead is pointless because Allah has permitted people to call upon (make duaa to) directly, so there is no need to go through the creation to get to Allah. Especially when calling upon Allah is very easy, and abandoning making duaa through the creation is also very easy. In (Surah Baqarah:186) Allah said, “And when My servants ask you (O Muhammad concerning Me, then answer them), I am indeed near (to them by My knowledge) I respond to the invocations (the duaas) of the supplicant when he calls on Me (makes duaa directly to me without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.”

Plus the prophet Mohammed has indicated to us in a saheeh (authentic) hadeeth in Muslim that a Muslims duaa is accepted as long as he implements the verse above and calls upon Allah (the prophets hadeeth does not contradict the Quran), does not make a duaa that involve sins or cutting family ties. The Prophet said “The supplication of the servant will be accepted as long as he does not supplicate (make duaa) for what includes sin or cutting the relations of the womb…”

Abdullah the son of Imam Ahmad recorded Ubadah bin As-Samit saying that the Prophet said” There is no Muslim man on the face of the earth who supplicates to Allah but Allah would either grant it to him, or avert a harm from him of equal proportions, as long as his supplication does not involve sin or cutting the relations of the womb. At-Tirmidhi recorded this hadeeth.

Imam Ahmad also recorded Abu Said saying that the Prophet said “No Muslim supplicates to Allah with a duaa that does not involve sin or cutting the relations of the womb, but Allah will grant him one of the three things. He will either hasten the response to his supplication, save it for him until the Hereafter, or would turn an equivalent amount of evil away from him.”  They said, “What if we were to recite more (duaa).” He said, “There is more with Allah.”

These hadeeth and the verse above (surah 2:186) proves a Muslim just needs to make duaa directly to Allah and his duaa will be accepted so there is no need to make duaa to Allah through the dead.

To further emphasis this point the Prophet, reported from Allah that if a Muslim makes duaa directly to Allah his sins are forgiven even though he has not called upon the dead to get to Allah. The Prophet reported from Allah that he said: A servant [of Allah’s] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you. It was related by Muslim and Bukhari.

In addition those who make duaa to the dead creation have contradict the command of the prophet, as the prophet has command us to make duaa directly to Allah in two separate hadeeth. The prophet said “…If you ask(when you make duaa), ask of Allah; if you seek help(when you make duaa), seek help of Allah…” Narrated by Imam Nawawi in his 40 Hadeeths as saheeh (authentic) and the messenger of Allah said: Allah the Almighty has said: “O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind…” Narrated by Imam Nawawi in his 40 Hadeeths as hasan (Good).

Those Sufi Ashari Maturidis who make duaa to the dead creation and have contradict the command of the prophet (the prophet has command us to make duaa directly to Allah), have left the prophets guidance in this issue so they are under the threat of being destroyed. The Prophet said, “…. I have left you upon clear guidance. Its night is like its day. No one deviates, from it after me except that he is destroyed.” Recorded by Muslim. Reported by Ahmad, Ibn Maajah (no. 43) and al-Haakim. It is declared saheeh by Shaykh al-Albaanee in as-Saheehah (no. 937).

The reason for this destruction is because his guidance is the best of guidance. The messenger of Allah said, “Verily, the best guidance is Mohammad’s guidance.” Recorded by Muslim.

More over one of Allahs names is Al-Mujib which means ‘The Responding One’ therefore Allah has the attribute of being the one who responds to every need of his slaves, indicating that no Muslim has any reason to make duaa (call on) through the dead to Allah. As Allah is Al-Mujib so he should be called upon directly as he is the one who responds to the duaa and he needs no help from the dead to hear your duaas or respond to them.

Plus making duaa through the dead to Allah is associated with Christianity as some Christians make duaa through Isa (Jesus) and their saints to God (Allah) hoping by doing this their duaa is more likely to get answered by God (Allah), so making duaa through the dead to Allah is imitating kufr (disbelieve).

However the person who does this is a sinner but not a disbeliever. The prophet Mohammed has warned this ummah concerning imitating the disbelievers in any outward actions or inward beliefs, so the one who makes duaa through the creation to Allah is imitating the disbelievers in their outward actions of kufr which is haram. The prophet said, “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 3512; classed as saheeh by al-Albaani, plus the prophet said, “…Be different from the people of the scripture (Jews and Christians).” Recorded by Muslim and also the prophet said, “Be different from the Mushrikeen (Those who worship others along with Allah)…” Recorded by Bukhari and Muslim.

Ibn Taymiyyah said about this hadeeth, “This at the very least indicates that it is haraam to imitate them, although the apparent meaning is that the one who imitates them is a kaafir (disbeliever).  Iqtida al-Siraat al-Mustaqeem, 1/237. Also he said, “Imitating them in outward matters leads to imitating them in attitude and actions, hence we are forbidden to imitate the kuffaar…as it says in the marfu hadeeth: ‘Whoever imitates a people is one of them.’” Majmoo al-Fataawa, 22/154.

Additionally it is a bidah because even though there are hadeeth and narrations of the sahaba which claim they did this not one of these hadeeths or narrations of the sahaba are authentic all of them are weak or fabricated. The Messenger of Allah said: “Every innovation is misguidance and going astray” Reported by Abu Dawood (no. 4607), at-Tirmidhee (no. 2676) and it is saheeh. Ibn Hajr authenticated it Takhreej Ahaadeeth Ibn ul-Haajib (1/137). Plus the prophet said: “… and every innovation is misguidance and all misguidance is in the Hellfire.” Reported by an-Nasaa’ee (1/224) from Jaabir bin Abdullaah and it is saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo’ ul Fataawaa (3/58).

So making duaa through the dead to Allah is a rejected act of worship because it is a bidah. The prophet said, “He who innovates something in this matter of ours that is not of it, will have it rejected.” Recorded in, Bukhari and Muslim. Also the prophet said, “Whoever does an act which is not in agreement with our matter, will have it rejected.” Recorded by, Muslim.

Plus in Islam there is no bidah hasanah (good innovation) all bidah is haram. The prophet Mohammed taught the ummah everything that was best for it. There is no way someone can teach this ummah something else that is good for the ummah but the prophet never taught the ummah. The prophet said, “Never was a prophet before me, but he disclosed to his people what he knew to be best for them, and warned them of what he knew to be evil for them.” Recorder by Muslim.

Plus every act of worship that would bring any Muslim closer to Jannah (Gardens of Paradise) the prophet taught us about it. The prophet said, “There is nothing that would bring you closer to Jannah (Gardens of Paradise) and farther from the Fire but it has been clarified [by me] to you.” Recorded by Ahmad and others; authenticated by al-Albaanee and others.

Also making duaa to the Allah through the dead makes no sense because the dead are in al-barzakh; this is the place between this world and the hereafter (this is where the dead go before the day of resurrection). The life of al-barzakh is a special life. This is a special life, the nature of which is known to Allah. It is not like the life of this world in which the soul remains with the body (a body with out a soul is not able to hear as it is dead).

When a Muslim dies his soul is in a bird in paradise. The prophet Mohammed said, “The soul of the believer is a bird …Allah returns it to his body on the day He raises him.” saheeh Albaani & Muwtta of Imam Malik

So when Sufi Ashari Maturidis make duaa to the dead creation (awliyah) they can not responded as their soul is in a bird and birds can not understand what humans say nor can they make duaa for humans, plus their body can not responded with out a soul, because if there is no soul in the body the body has no sense such as hearing, touch, taste, smell and sight.

In addition the basic principle concerning the dead is that they do not hear the words of the living so there is no point in making duaa to the dead as they can not responded to your duaa because they can not even hear you.

Allah says, “Verily, you (O Muhammad) cannot make the dead hear and you can not make the deaf hear the call when they turn their backs and retreat.” (Surah an-Naml 27:80). In this verse Allah confirmed that those whom the Prophet Mohammed was calling to Islam could not hear (understand the message of Islam) in a figurative sense, by likening those kuffaar who the prophet Mohammed called to Islam to the dead as he dead can not hear what the living are saying to them. There is nothing in the Quran or in the saheeh Sunnah to indicate that the dead can hear Prophet every duaa or call from human beings.

Moreover Allah says, “Verily you cannot make the dead hear “The living and the dead are not alike. Allah makes whoever he wishes hear, but you cannot make hear those who are in graves” (Faatir 35:22). In this verse Allah explains that the dead and living are different because the dead can not hear in their graves unlike the living who can hear what is said to them. The verse refers to kuffaar who hear the message of Islam while they are dead in heart and sprit, so Allah compares disbelieving kuffaar to the dead those in the graves (dead) can not hear what is spoken to them by the living.

However there are two exceptions to the rule that the dead do not hear the living in their grave. The first is that after the battle of Badr the prophet Mohammed spoke and rebuked some of the heads of the kuffaar that day and even though they were dead and at the bottom of a well, Allah allowed them to hear the rebuke by the Prophet Mohammed for that moment then after that they can became like every other dead person not being able to hear the living.

Abu Talhah reported: “On the day of the Battle of Badr, Allah’s Prophet (saws) ordered that the bodies of twenty-four leaders of the Quraysh be thrown into one of the foul, abandoned wells of Badr. On the third day after the battle the Prophet called for his mount and saddled it. Then he set out, so his companions followed him. They said amongst themselves, “He must be going to something important.” When the Prophet (saws) arrived at the well (into which the bodies of the slain Quraysh had been thrown earlier), he stood at its edge and began addressing those therein by calling upon them by their names, “O so and so, son of so and so; and you, so and so, son of so and so! Would it not have been easier to have obeyed Allah and His Messenger? We have found that which our Lord promised us to be true (that the believers would have victory over their enemy). Did you find what your Lord promised you to be true? (This is a reference to the Quraysh’s supplication asking their Lord to bring a painful punishment upon them if what Muhammad (saws) was preaching was the truth. See Surah al-Anfal, 8:32) Thereupon ‘Umar said, “O Messenger of Allah, what are you saying to these bodies without souls?! Do they hear? For Allah, the Majestic and Mighty, says, “Verily, you cannot make the dead hear.”(Surah an-Naml 27:80) The Prophet (saws) answered, “By Him in whose hand lies the soul of Muhammad, you did not hear better than them and what I just said.” Qatadah (A famouse tabi’ee and a narrator of this hadeeth) added: “Allah brought them back (the slain Quraysh who bodies were in the abandoned well) to life (momentarily) in order to make them hear as a means of scorn and belittlement and (so that they would feel) regret and remorse.” Authentically reported by Bukhari and Muslim.

In another narration of this incident there is a slight variation in the wording of the text which follows, “Ibn Umar related, “The Prophet (saws) stood at the edge of a well (The same well mentioned earlier into which the bodies of the slain Quraysh were thrown) at Badr and said, “Did you find the promise of your Lord to be true?” Then he added, “Verily at this moment they hear what I am saying.” Later on (most likely after the Prophet’s death), this was mentioned to Aishah (the prophets wife), whereupon she commented, “What the Prophet (saws) meant was, “Now they know that what I used to tell them is the truth.” Then she recited, “Verily you cannot make the dead hear,”(Surah an-Naml 27:80) up to the end of the verse. “Recorded authentically by Bukhari and others.

The second exception to the rule is that when a person dies and the deceased can hears the shuffling feet of those who attended his funeral as they walk away from his grave. The Prophet said, “After the deceased is placed in his grave and his companions (his friends and others who attended his burial) turn to leave, he hears the shuffling of their feet as they walk away. Then there comes to him the two angels.” Part of an authentic hadeeth related by Bukhari and Muslim.

The Sufi Maturidi Asharis and some other Muslims think there is a third exception to the rule which the prophet Mohammed can hear the duaas of they use the following hadeeth as an evidence, the Prophet (saws) said: “Whoever asks blessings for me at my grave, I hear him, and whoever asks blessings upon me from afar, it is conveyed to me.” This tradition was mentioned by al-‘Uqayli in his book, adh-Dhu’afa and by al-Khateeb, Ibn ‘Asakir, et. al., but they all agreed that it is a fabricated (mawdhu’) hadeeth it has no chain of narration, so it can not be used as evidence in the shariah. See Shaykh al-Albani’s al-Ahadith adh-Dha’eefah, vol.1, hadith no.203

As for the prophet Mohammed he can hear the angels when they convey our salams to him as these hadeeth (below prove), but they in know way indicate that the prophet Mohammed can hear the speech of mankind while he is in his grave.

Prophet said, “There is no one who sends salaams upon me but Allah will restore to me my soul so that I may return his salaams.” Recorded by Abu Dawood (2041) with a hasan chain of narration.

The prophet said “Allah has appointed an angel over my grave so whenever any one of my ummah sends blessing on me that angel will say to me, ‘O Mohammed so and so the son of so and so has sent blessings on you now’” It was classified hasan by Shaykh Albaani.

The prophet said: “Indeed Allah has Angels who travel about in order to convey the greetings of Salaam of my ummah to me” Nasai, al Haakim (2/21) declared Saheeh by Haakim

The prophet said, “From among the most excellent of your days is the day of Jumaah. On it Adam was created, and on it his soul was taken, on it will be the blowing of the horn, and on it the tremendous cry will occur – so send more blessings on me on it, since your blessings will be presented to me (by the angels as the above hadeeth indicates)” Abu Dawood 1:1042 declared Saheeh by Shaykh Albaani

These hadeeth prove that those who make duaa to the prophet Mohammed when they make duaa to Allah through the prophet Mohammed are doing a pointless act because the prophet Mohammed can not hear what happens in this world as he is in al-barzakh. If the prophet Mohammed could hear mankind then he would not need the angels to convey are salams to him.

Also the prophet Mohammed along with all the other prophets do not make duaa to Allah on the livings behalf or talk to Allah for them, because the prophets are in their graves praising our Lord, not making duaa to Allah on behalf of the living or speaking to Allah on our behalf for our benefit

The Prophets are alive in their graves, praying to their Lord” Bazzar in his Musnad Abu Yala in his Musnad, al-Albani said saheeh

Saheeh Muslim in terms of the narration of Hammad Ibn Salamah, on the authority of Anas, on the Prophet (Allah bless him and grant him peace), who said, “I passed by Moses at the red dune on the night in which I was transported (to the heavens during israh wal miraj) and he was standing in his grave praying.”

A Muslim should not make duaa to Allah through any of the prophets to Allah as they will not respond to your duaa by making duaa to Allah on your behalf and they will not speak to Allah on your behalf for your benefit so there is no point in this type of duaa.

In conclusion making duaa to Allah through the dead is pointless as it is a waste of time, the Muslim is not allowed to waste his time, because the blessing of time is one of the greatest blessings that Allah can bestow upon His slaves. Allah even swears by time, as Allah said, “By Al‑ Asr (the time)” (al-‘Asr 103:1) because of the importance and blessing of time.  

The Prophet said: “Make the most of five things before five others: life before death, health before sickness, free time before becoming busy, youth before old age, and wealth before poverty.” Saheeh al-Jaami’, no. 1077. 

The Prophet said: “There are two blessings which many people do not make the most of and thus lose out: good health and free time.” Recorded by al-Bukhari, 6412. 

Most people are unaware of the importance of this blessing and making duaa to Allah through the dead is one of the greatest wastes of time, as this act is haram (this point has proven through out this article, it is bidah, it also involves imitating the kuffaar and contradicting the prophets command to make duaa directly to Allah plus many other reasons as outlined in the article).

Important Point

To view the tafsir of the verses and checking of the many hadeeth Sufi Ashari Matruidis claim prove duaa to Allah through the dead is halaal click on this link inshallah, https://ahlusunnahwaljamaah.com/?s=tawassul read the post on the first page and also go to the older and newer post on that page inshallah.

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About Abdul Kareem Ibn Ozzie

I am a revert trying to spread the sunnah inshallah.
This entry was posted in REFUTATIONS OF THE SUFI CREED and tagged , , , , , , , , , . Bookmark the permalink.

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