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Posted By Topic: Prince Of Bhopal & Seeking Benefit From The Graves!

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05-08-2007 @ 4:48 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Posts: 305
Joined: Nov 2002


I have seen some claims on the internet attributed to al-Allaamah Nawab Siddeeq Hasan Khan rahimahullaah both by the soofee blind-followers and the claimants to salafiyyah that he allowed and deemed it permissible, seeking of benefit from the graves. Such ignorant claims attributed to  a researching scholar like Nawab rahimahullaah who has more than 400 books (excluding small rasaail) only lead to confusion amongst the commoners putting the weak ones amongst them to trial for how is it that a scholar of such a high calibre does not even have the clarity of tawheed?

I hope from Allaah, the Mighty and Majestic that the extract from this book of the Prince of Bhopal which is one of the several precious works he left behind will clear the confusion, remove the doubts and dispel the false attributions giving victory to the people of truth.

                     Chapter ? 5

            A Mention Of The Innovations Pertaining To The Graves

The existent Ziyaarah of graves (in the shar?eeah) without any confinement to any particular day or date or month or year or time and gathering for the dead is not just permissible but rather musthahab (highly recommended) but rather it is the Sunnah with the (only) intent that visiting the graves and viewing them reminds one of the death & HereAfter; and the proof of ephemeral & perishable nature of this dunya gets established (in one?s heart); and if it eliminates from one?s heart, the love & attachment to this rubble (dunya).

Apart from this intention, having any other intention and  
     Making the Ziyaarah of graves travelling from far off places,
     Or visiting the graves in mass gatherings,
     Or collating the graves with huge numbers
     Or lighting lamps on the graves
     Or constructing masjid in the grave yard,
     Or a woman?s exiting home for ziyaarah of graves or her following a janaazah to the graveyard,
     Or covering the graves with sheets of clothing,
     Or engraving the date of death upon the grave,
     Or engraving some aayaath of the Qur?aan upon the grave,
     Or building tombs upon the grave,
     Or raising the grave beyond what is permissible
     Or offering salaah near the grave,
     Or being a mujaawar (guardian) of the grave,
     Or treating the grave like a masjid,
     Or performing activities of happiness & joy that are made during eid,
     Or performing muraaqabah (contemplation/meditation) near the grave in order to seek faiz(benefit) baathinee(inner/hidden/invisible/spiritual)
     Or performing these acts believing that they please the dead or seeking the reward with these acts,


There isn?t a smidge of doubt that those from the people who perform such actions do not partake except on the grounds of believing the dead as relievers from the distresses, helpers in the time of their needs, or with the belief that these dead uproot the calamities that have befallen them, hence they call upon the dead in order to fulfil their needs, seek the help & assistance of the dead. Had these beliefs (aqaaid) not been prevalent within them, then what relationship would these people have with such actions?  These actions are performed in order to please the dead and seek their good pleasure and it is as if by making vows & nadhr, they seek to offer bribes the dead, even though Allaah alone is the reliever of all distresses, He alone is the Helper in the times of need and He alone removes and uproots the calamities that befall and those awliyaa & saaliheen were themselves dependant upon Allaah, destitute who were not free from requiring Allaah?s Help, in each and every affair they would direct their hopes towards Allaah Alone, seeking and expecting from Him Alone, and this very quality of directing hopes and expectations towards Allaah Alone, seeking aid and assistance of Allaah Alone betook them to the levels of wilaayah and nobility that they would negate everything else apart from Allaah, the Mighty and Majestic.

And these noble ones, these saaliheen were in need as these grave-worshippers are in need, they were in distress as these saint worshippers are in distresses, they were surrounded by calamities as these grave-worshippers are and hence they had all the human characteristics that are common in the slaves of Allaah and now after their death they are in need of those who are alive to make dua al-isthighfaar to Allaah for them, that they give sadaqah for the sake of Allaah on behalf of the dead so that in their destitute situation in the grave transforms to that of relief from Allaah. So if this is how the reality is then how would they become the relievers of distresses and helpers in need of these grave-worshippers? And whosoever believes as such regarding these dead ones then he is a great, pure mushrik and one should not deem such a person a muslim?.
[end of words of Nawab rahimahullaah].

[ Dawatu-Daa? Ilaa Iesaaril-Ittibaa Alal Ibtidaa. Page 131 with the checking of Zia-ul-Hasan Muhammad Salafee]

These are the decisive words of this Imaam rahimahullaah while it is unfortunate to see these lot who come out and type from their head without any research in order to escape the burden of responding to the claims of the soofeeyah. May Allaah gather us with the scholars who are in reality the inheritors of the Prophets, they are the ones who remove distortions of the extremists, false claims of the liars and the false interpretations of the ignorant ones. May Allaah Guide us all.
To be continued Insha Allaah!

17-08-2007 @ 5:15 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Posts: 305
Joined: Nov 2002


Muraaqabah At The Graves Or To The Souls Of The Dead Is Unconditional Shirk - Qur'aan, Tauraath, Injeel Confirm And Complement!!!

The Shaykh rahimahullaah continues -

The basis and beginning of these actions (of grave worshippers) is that which has been prevalent from the ahl-al-kitaab (Jews & Christians) that after the deaths of their Messengers & righteous ones (amongst them), they would raise their graves making them thick, coercive, decorating & adorning them and would perform those actions (as mentioned above) of  worship, being devoted with these graves.

The Yahood said ?Uzayr (alaihis-Salaam) is the son of Allaah and they held him to be the disposer & controller of all affairs, unconditional owner of the Bounties Of Allaah, they deemed him to be capable of doing whatever he liked, then they worshipped his soul (rooh) making vows and requesting wishes (from his soul), similarly whoever died amongst them from the scholars or a righteous person known for nobility, they would become worshippers of his soul and grave and construct a masjid near his grave and would hold that performing prayer there would yield great reward, and they would become muraaqib (meditator/saint seeking spiritual benefit from grave/seeking to communicate with the dead to attain hidden knowledge etc.).

In the same way the Nasaarah(Christians) held Iesa alaihis salaam to be son of Allaah and they would organize a bazaar  at the maqaam (place/location) where the Yahood claimed to have crucified him and the place where his friend Youhana?s grave is situated. And whoever from their Scholars or Pious ones died, they would raise the grave, constructing over and making it firm and would build mosque and would light lamps and would sit near the graves of ambiyaa and awliyaa as   muraaqib (meditator/saint seeking spiritual benefit from grave/seeking to communicate with the dead to attain hidden knowledge etc.)

Both these sects from the Jews & Christians considered their Ambiyaa & noble ones as deputies of Allaah (in His Rule and His Sovereignty), helpers in the times of need, aiders in the times of distresses and whatever their Scholars informed them (with regards to religious rulings/fatawa),  
They would consider their words to be hukm (commands/orders) from Allaah without investigating or verifying their words and Allaah has indeed declared such beliefs as shirk. So verily, in this affair ( of declaring these acts as shirk) our Book, the Qur?aan and Books revealed to them, Tauraath and Injeel have the same hukm/meaning.

Allaah has said:

Say (O Muhammad Sallallahu alaihi wa sallam): "O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allh, and that we associate no partners with Him, and that none of us shall take others as lords besides Allh. Then, if they turn away, say: "Bear witness that we are Muslims." (Aali Imran 3:64)

So from this, we understand that holding beliefs about ambiyaa or saints like of which Allaah is believed and performing such actions mentioned above with them is against the heavenly revealed Books and it is the very bidah or shirk. The ignorant Muslims of this era perform the very same deeds with the souls and graves of their noble ones and yet these are Muslims!!! ? Fa?Sub?haan Allaahi Wa Bi-hamdihi.

End of words of Allaamah Nawab Siddeeq Hasan Khan al-Qannawjee rahimahullaah. May Allaah reward him. So where are those nescient soofeeyah?

To be continued Insha Allaah....

25-08-2007 @ 7:06 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Posts: 305
Joined: Nov 2002


A 21st Century Jew  Relentlessly Hesitates  & A Deobandee Peer Vehemently Necessitates!!!

Question To A Jewish Rabbi:

"How can you take people to pray at the graves of departed righteous Jews? We are supposed to pray only to God and to believe that God is the source of all blessings. Is it not "idol-worship" to pray to a tzadik at his grave?"

Answer of Jewish Rabbi:

Praying at "holy gravesites" is a time-honored and widespread Jewish practice. Of course, praying to the dead or even asking them for information, holding seances, etc. is clearly prohibited (see Deut.18:11)and is related to avodah zarah - idol worship. Therefore, we are obligated to assume that this is not what Jews at gravesites are doing. Outward appearances, and perhaps even the words of our sages in this matter, may be easy to misconstrue. Nevertheless, we must be very, very careful about labelling the practices of large numbers of God fearing Jews with the grievous sin of "idol-worship."

In discussing the verse [Num. 13:22], "They went up through the south and [he] came until Hebron...", the Talmud [Sota 34b] interprets it to imply that Kalev, the only one of the twelve spies besides Yehoshua who did not slander the land of Israel, came to Hebron alone [see also Joshua 14:6-15]. Why did Kalev make this solo side-trip? "He went to prostrate himself upon the graves of the Patriarchs. He said:"Fathers of the world, pray for me that I be saved [i.e. succeed in resisting -- Rashi on the verse] the evil counsel of the other spies."

Nobody thinks that Kalev prayed to Avraham (Ibraheem alaihis salaam), Yitzchak (Is'haaq alaihis salaam) or Yaakov (Yaakoob alaihis salaam).
Rather, he requested that they add their prayers to his own supplications that Heaven grant him the inner strength to follow through on his good intentions. He prayed specifically at their burial site in order that their merit combined with the holiness of their final resting place help make his prayers more acceptable.

The holiness of these gravesites is derived from the lingering connection of the soul to its point of final departure from the body after burial. Many of the previously unknown burial sites of famous tzadikim in the vicinity of Zefat were first identified by the Holy Ari [Rabbi Yitzchak Luria--1534-1572], who was able to sense the presence of the specific soul hovering about each place. This presence is especially strong on the tzadik's yahrzeit [anniversary of the passing].

The Zohar [III:70B ff--quoted in Tanya IV: 27 (p.292)] states that without the prayers of tzadikim, the world would not endure for a single moment. Tzadikim shield the world, and even more so after their death than in their earthly lives. A striking example is the Matriarch Rachel, who, we are told [Midrash Rabbah; Rashi and Ramban on Gen.49:7; haftorah,
2nd day Rosh HaShanah] was buried on the highway at Beth Lehem so that her descendants in exile after the destruction of the First Temple could pray at her grave and she could pray for them. Also, the Midrash movingly depicts [c.f. Me'am Lo'ez on Gen. 37:36] a distraught Yosef tearing himself away from his captors and weeping hot tears over his mother's grave.

In our days, we too, utilize this same principle of calling upon the merit of departed tzaddikim, their benevolent prayers, and the holiness of their final resting places. In fact, not only is this practice permitted, it is recommended; and in certain situations, such as severe droughts, it is actually legislated [Taanit 16a].

Moreover, the model of Kalev praying at the burial site of the Patriarchs is extended not only to the resting places of tzadikim but also to one's personal forebearers. One of the classic halachic commentators, the Bach [Rabbi Joel Sirkes 1561-1640, in Yorah Deah end of 217], strongly approved the practice of praying at one's ancestors' graves in times of difficulty, since their merit can intervene to help avert an unpleasant decree. Indeed, it is an almost universal Jewish custom to visit the graves of close relatives on the anniversary of their passing and to pray there.

This practice is cited in Jewish Law in connection with the High Holidays.
After prayers on the morning preceding Rosh Hashanah, it is customary to go to the cemetery and there to pray and give charity to the poor. Since a cemetery is the place where the righteous rest, prayers are more readily acceptable there. Circle the grave and give charity before saying the supplications. Shulchan Aruch I, 581:4 with Mishna Brurah 27]

And when you do this, remember!

Supplications are made to exhort the tzaddikim there to intercede for us on the day of judgement. However, we do not direct our prayers toward the dead who rest there; rather, we implore God to have mercy on us for their sake. [Kitzur Shulchan Aruch 128:13]

May our prayers find favor in God's eyes. May we all be inscribed for a good and sweet year.

Yrachmiel Tilles

---------------End Of Words Of Jewish Rabbi ------------------------------

So this is the situation of the Jews inspite of centuries of distortion! Was their ta'weel accepted by Allaah's Messenger Sallallahu Alaihi Wa Sallam? Did he Sallallahu alaihi wa sallam not curse the Jews and Christians for these practises? If you O deobandees acknowledge it - then what is your situation in performing the same actions and even worse with the graves of those who are far more lesser in degree than the Ambiyaa?

ASHRAF ALEE THANVEE - Muraaqabah At The Graves

Presence Of Graves Of The Ambiyaa alaihim us salaam In India

Some of the noble ones (buzurg)  received kashf (hidden ghayb) that even in India also there are shrines (graves) of certain ambiyaa alaihim us salaam and there is a place after Ambaala (name of a place) there is an enclosure and in it there are these graves/shrines. The signs of these graves have not remained intact of all these graves but for some of them the signs still remain. Maulana Rafee uddeen once visited that place and some students aswell accompanied him and maulana became a MURAAQIB ( Devotee of the grave who medidates at the grave to receive hidden knowledge from the souls and enguages in communication with the dead souls) there and I did not hear from the Mawlaana directly but he mentioned it to his soofi-desciple (mureed) named Hussaini , and this mureed (follower of a peer - soofee shaykh) mentioned it to the son-in law of the Maulana and his son-in-law mentioned it to me that Maulana described the kayfiyah (state) of receiving kashf (hidden ghayb) - the souls of those noble ones (those alleged Prophets) enguaged in a spiritual connection with the Maulana and he met them and it came to be known that from among them one noble person's name was Khidr or Khidhr and one other was his son (named) Ibraaheem and he informed that his era was Karnaa. With a rigorous research it was found that there was a King Karan (Raja Karan) who lived there and passed away approximately 2000 years from now.
[Malfoozaath - Malfooz number 403 Volume 5 page 355]

[Note:- Raja Karna is the one mentioned in the hindu religious scriptures, whose city is very close to Ambala]


1. Deobandee maulvees become Muraaqib at the graves (known or maj'hool).
2. Receive Kashf from the graves by enguaging in discussion with the dead souls.
3. Dead souls give the living deobandees knowledge of unseen.
4. Through Kashf deobandees come to know things that only Prophets were able to know through revelation. Like names of the Prophets that neither Allaah nor His Messenger Sallallahu Alaihi Wa Sallam have informed us, their location of graves, etc.
5. Deobandee maulvees dont have any shame to declare a Prophet named Ibrahim during the time of Raja Karna without any evidence from either the Qur'aan or the Sunnah but by way of Kashf!!!

To be continued Insha Allaah!

This message was edited by abdul.azeem on 8-27-07 @ 1:01 AM

27-03-2008 @ 6:22 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Posts: 305
Joined: Nov 2002
Shaykh Albaanee Declares Siddiq Hasan Khan To Be From The People Of Hadeeth

The book I mentioned above is the remaining part of Taqwiyathul-Eeman and the one who reads Taqiyathul-Eeman shall become aware of this work of Siddeeq Hasan Khan rahimahullaah and his efforts in calling to tawheed and warning from shirk in the land of al-Hind.

Those who do not know all of his works should not comment upon his aqeedah. And the Shaykh rahimahullaah authored many works in his lifetime besides being the King of Bhopal, managing its affairs rahimahullaah. The one who reads them will find his recantation from many of the affairs so his old statements cannot be held against him rahimahullaah.

Shaykh al-Albaanee rahimahullaah refers him in several of his works and also noteworthy are the direct quotes of Siddeeq Hasan Khan included by Shaykh Mashoor Hasan in his introduction to I'laam and not to mention the author of al-Manhaal al-Raqraaq urging people to read the tafseer of Siddeeq Hasan Khan rahimahullaah.

I will translate various portions from this book alone which will enable the readers to know that Siddeeq Hasan Khan was upon the aqeedah of Salaf us Saalih bi-Idhnillaah!

Attached are the words of Shaykh Nasir rahimahullaah with regards to one of the works of Nawab Siddeeq Hasan Khan rahimahullaah. This tape should clarify that Siddeeq Hasan Khan was not the one who made ta'an upon the Ulamaa of Najd.

I will also mention the love he rahimahullaah had for the Ulamaa of Najd Insha Allaah in due course with references.

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