In The Name Of Allah The Most Beneficent, The Most Merciful

A COMPLETE REFUTATION OF
SHAYKH FAAIK GAMIELDIEN
AND THE REAL ISLAMIC VIEWPOINT CONCERNING
THE GRAVES OF THE AWLIYA
(FROM QURAN & SUNNAH)
by
STUDENTS OF ISLAMIC KNOWLEDGE
(BASED ON THE RESEARCH OF AL-IMAM AL-SAYYID MUHAMMAD
ALAWI AL-MALIKI OF MAKKAH MUKARRAMAH)

A refutation to Shaykh Faaik Gamieldien's letters and program on VOC Radio

Recently, there has been much controversy regarding the well-established practice of
Muslims of visiting the shrines of the Awliya and paying homage to them. A local Muslim
cleric, Shaykh Faaik Gamieldien, has referred to the Muslims who show respect to the
blessed shrines as "Mushriks" and "Kafirs". He further claims that there is no Qur'anic or
Sunnah injunction to justify the visiting of these graves. He holds that the dead have no
awareness or spiritual life and there is no Baraka at the shrines of these saints. He goes on
to claim that it is forbidden to build structures around or above the graves of the saints
and to honour them. He claims that expressing respect and veneration for the Prophets (s)
leads to Shirk.

These outrageous claims have caused an uproar and unnecessary conflict and division in
the Muslim community. The great scholar of Makkah, and one of the most highly
respected `Ulama (religious scholars) of the contemporary Muslim world, Sayyid
Muhammad bin Alawi Al-Maliki, has discussed these issues in detail, especially in his
major work (Mafahim Yajib an Tusah-hah.), a book recognised by `Ulama from every
Muslim country, including the muftis of Al-Azhar and Pakistan.

Using the eminent Shaykh's research, in the following pages we will expound upon the
true Islamic viewpoint concerning these important issues, based on the Quran, Sunnah and
the Sayings of the great scholars of Islam.

QUESTION 1:

What do the Qur'an and Sunnah say concerning the visitation of graves, the spiritual life
and awareness of the dead, and the presence of Baraka (grace) and Nur (light) at the graves
of the pious ones among Allah's (swt) servants?

ANSWER:

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Visiting graves:

Firstly, Allah (swt) says in the Holy Qur'an about the qabr of the munafiq (hypocrite): "do
not stand at his grave" ( Wa la Taqum ala Qabrihi ). From this the `Ulama have deduced
that we should visit the graves of the mu'minin, i.e. our Muslim brothers and sisters.

Also, it is narrated in Sahih Muslim, Tirmidhi, Abu Dawud, Nasai and Musnad Ahmad
(Bab al-Jana'iz) that Nabi Muhammad (s) said:

"I had previously forbidden you to visit graves, but I now permit you to visit them, for it
will remind you of the Akhira."

Even the Nabi Muhammad (s) used to visit the graves of his companions who had passed
away at that time. It is narrated in the six authentic compilations of Hadith that the Nabi
Muhammad (s) used to regularly visit the graveyard of Madinah, Jannatul-Baqi and make
Du`a there (Muslim and Tirmidhi).

Al-Bayhaqi, narrates that he used to visit the graveyard of the martyrs of Uhud annually
(Ala r'a s kulli Hawl).

So, besides merely visiting the graves, in some cases, the Nabi Muhammad (s), also did so
at specific periodic intervals, e.g. annual commemoration, for visiting certain graves, as is
the custom of many Muslims all over the world today.

We also know that the Nabi Muhammad (s) visited the Jannat al-Mua'lla graveyard in
Makkah, where his dear wife Sayyidah Khadijah is buried and called the whole place a
blessed graveyard "Ni'm al-Maqbarah Hazihi" (contrary to Shaykh Gamieldien's claim that
he did not give any importance to his wife's grave). (Narrated by al-Bazzar).

Imam Muslim narrates that the Prophet (s) even visited his honourable mother's grave,
which is in a place between Makkah and Madinah. He cried there and made everybody else
also cry.

We also ask why was the Jannatul Baqi` in Madinah made the holiest graveyard on
earth as in the Sahih Ahadith?

Precisely because of the Holy people who were going to be buried there, a fact which
clearly shows that not all graves and graveyards are the same in status and Darajah
(level), according to the Shariah. Those graveyards in which Holy people are buried are
definitely higher in Status and Baraka, otherwise, why visit Jannat ul-Baq`i and Jannat ul-
Mu`alla in Madinah and Makkah?

Bayhaqi narrates in Shu'ab al-Iman that the Prophet (s) said: "Whoever visits the grave of
his parents or the grave of one of them, every Friday, he will be forgiven and his name

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will be written among the pious ones" (Man zaara qabra abawayhi au ahadihima fi kulli
Jum'ah, ghufira lahu wa kutiba barran).

If visiting the graves of one's parents can result in such a blessing, what about visiting
the graves of the esteemed friends of Allah (swt)?

We ask when the Prophet of Islam (s) has encouraged us to visit graves regularly and
considered it a cause for Maghfirah, then how can anyone ever condemn it?

It is narrated in Sharhus Sudoor by al-Imam al-Suyuti that Nabi Muhammad (s) said that
when you visit the graveyard, you should read Suratul-Ikhlas, Suratut-Takathur and
Suratul-Fatiha, and present the reward of the recitations as a gift to the inhabitants
of the graves. Nabi Muhammad (s) explains that these souls will then make du'a for
you, asking Allah (swt) to forgive you and bless you.

So this then is a command of the Nabi Muhammad (s). We learn from this Hadith that the
souls of the departed have the ability to make Du'a for the living, asking Allah (swt)
to help the living who are visiting them.

In another Hadith in (Kanzul Ummal by al-Imam al-Muttaqi) it is narrated by Sayyidina

'Ali (r) that the Nabi Muhammad (s) said: "Whoever goes to a graveyard or passes by a
graveyard and recites surat al-Ikhlas eleven times and gives the thawab (reward) of
the recital to the dead buried there, will receive the same thawab for it as the dead
people.

In fact the Nabi Muhammad (s) is encouraging us to recite surat al-Ikhlas and present the
thawab of it as a gift to the dead when we visit them. Today, some people are saying that
making Dhikr at the graves is Bid`a!!! They must go and study Hadith.

Awareness of the dead and their spiritual life in the graves:

Firstly, the Qubur of the Prophets (as):

A Sahih Hadith narrated by Imam Muslim (vol.2 p.268) states that the Nabi Muhammad
(s) said that on the night of Mi'raj he (s) passed by the grave of Sayyidina Musa (as)
and saw him praying in his grave (idha bi Musa yusalli fi Qabrihi)

This is evidence from the Sunnah of the Nabi Muhammad (s) that there are certain holy
people of Allah (swt) who can even pray in the qabr. The ulama say that they are not
praying because it is fard (obligatory) upon them (since they have already died) but that
they are praying for the sake of the love of Allah (swt) and because they enjoy praying and
thus talking to Allah (swt).

About the Anbiya (Prophets) (as), there are no doubts since Abu Ya'la and al-Bazzar (in
their Musnads) narrate a sahih Hadith concering the Prophets that the Prophet (s) said

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that all of the Prophets are alive and praying in their graves. (al-Anbiya Ahyaa'un fi
Quburihim yusalloon). The Arabic word for prayer used in this Hadith is (Salah), which
may also mean du'a, besides the ritual Salah we know.

In another Sahih Hadith narrated by Abu Dawud, Nasai, Ibn Majah, Ahmad, Tabarani and
others, the Nabi Muhammad (s) said that one must make a lot of Salawat on the day of
Jumu`ah as this will be presented to the Nabi Muhammad (s). Then the Sahabah asked
the Prophet (s) how their salawat was going to be presented to him after he had died and
his body is no more, and the Prophet (s) replied that:

"Allah (swt) has made it haram (forbidden) for the earth to consume the bodies of the
Prophets"

Things are only presented to someone if he is alive, fully aware and conscious of
everything. This Hadith also shows that the Prophet (s) is aware of our salawat and
our spiritual states otherwise what is the meaning of this presentation?

So they are alive in the graves, they are praying, they are aware of who is making salawat
on them -“ in short, they know us.

Prophet Muhammad's (s) meeting with other Anbiya (as):

We also know that on the night of Mi'raj, all the Prophets (as) assembled in Masjidul
Aqsa, physically (or spiritually as some say), but all of these prophets save `Isa (as) had
already died, so to say. Yet that night they met the Nabi Muhammad (s), spoke to him and
prayed behind him.

And when he went into the samawat (the skies) he (s) met them again. This shows, and we
know it from many Sahih Hadith concerning the Mi'raj (Ascension) that these Prophets
were alive and they went to the Aqsa, went to the skies and met the Nabi Muhammad (s).

Yet many people today want to deny the life of the Prophet (s) who is in fact the
Imam of all those prophets (as), saying that the Nabi Muhammad (s) is dead and cannot
go from place to place, that he is finished and has no awareness, A'udhu billah. May Allah
(swt) protect us from such blasphemy.

We all know about the incident of Mi'raj and the reason why Masjidul Aqsa is so dear to
us and so holy is because the Prophet (s) prayed there with all the Nabis. If we say that
they never prayed there, then why is it so dear to us? What then is the significance of
Aqsa?

We also know that Sayyidina Musa (as) benefitted us on that night because Allah (swt)
had made fifty Prayers fard on us. But, through the intermediary action of Musa (as) this
number was reduced to five times daily. What a great help is this to the Ummah of
Muhammad (s). There are so many people having problems performing only the five daily

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prayers, how much more difficult would not 50 have been? Allah's (swt) mercy upon us is
indeed great.

But what is astonishing about this incident is that Musa (as) had passed away 4,000
years before that night of Mi'raj, yet there he was, acting as an intermediary for the
Ummah of the Nabi Muhammad (s). If this is the ability of Musa (as), what about the
best of creation, the Imam of prophets, our own Nabi Muhammad (s)? Can the Nabi
Muhammad (s) not help us today if Sayyidina Musa (as) could help us then?

Concerning the Qubur of ordinary Muslims:

It is narrated by Abu Na'im and Imam Ahmad bin Hanbal that the great Tabi'i (a person
who met the Sahabah) Thabit al-Bannani, used to say "O Allah! If you would give anyone
the honour of making salah in the qabr (grave), give me that honour."

Abu Na'im narrates that on the day of Thabit's death ,Jubair (r) one of the great Tabi'in
also, said: "I swear by Allah who created me, other than whom there is no Lord, I put
Thabit al-Bannani in his his qabr that day when we buried him and with me was a person
named Humaid at-Taweel and when we had finished putting the stones on the qabr one of
the bricks fell down and I saw Thabit al-Bannani making salat in his qabr."

In other words, Allah (swt) accepted the du'a of this great wali to make salat in his grave.
This is a sahih Hadith narrated by Ahmad ibn Hanbal and Abu Na'im.

In another sahih narration by Tirmidhi and Ibn Majah, the Nabi Muhammad (s) said that
if anyone buries his brother, that he must put on a beautiful kafan for the dead
person because they visit one another in the grave (innahum yatazaawarun).

This is only speaking about ordinary Muslims and not Awliya Allah. If ordinary Muslim
dead can visit one another in their Qubur, then how much greater is not the status and
ability of the Awliya Allah in their Qubur? What awareness do not these friends of Allah
(swt) have in their Qubur?

It is narrated by Tirmidhi and an-Nasa'i as well as al-Hakim that one of the Sahabah put
his tent over a qabr without knowing it and when he was inside the tent, he heard someone
reciting surat al-Mulk. He went to Nabi Muhammad (s) and told him what he heard. Nabi
Muhammad (s) informed him that surat al-Mulk is a protection against punishment in the
qabr, and is protecting the man buried there.

The `Ulama of Hadith explain that that man loved reciting surat al-Mulk when he was alive
and thus Allah (swt) granted him that he could recite it in his qabr as well.

This proves that an ordinary man is able to recite Qur'an in his qabr and a normal
living man is able to hear him. Thus if a truthful person claims that he has been spoken

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to by a wali at the wali's qabr it most likely is true, and most importantly, possible.. This
fact is grounded in the above Hadith.

Another sahih Hadith is interpreted by Ibn Taymiyah, who is called Shaykhul Islam by his
followers. We note that most of his followers claim that the dead have no perception or
power after their demise -“ an Atheistic Materialistic view of death.

However Ibn Taymiyah narrates in his Fatawa (vol.24 p.331) that Nabi Muhammad (s)
said that "When one passes by the grave of his mu'min brother who he had known in
the dunya, and stands at the qabr and says, `Assalamu `alaykum', the person in the
qabr will know him and also return his greeting"(yarifuhu wa yarudda alayihi as
salaam)".

This shows that the dead have awareness and are able to invoke Du`a for the living, as
the Islamic greeting is a Du`a.

Ibn Taymiyah on the Life of the Dead:

Furthermore Ibn Taymiyah was asked in his Majmu at al-Fatawa (vol.24 p.362) whether
the dead could perceive the living acquaintances that visit them. He replied that: There is
no doubt that they can.

And he quoted the following Sahih Hadith in substantiation of that:

Evidence to this effect comes from the two Sahih books of Bukhari and Muslim where
Nabi Muhammad (s) said that when the people have buried a dead person and leave for
home the dead person can hear the steps of those who leave (yasma`u qar'a ni
`alihim). (This even refers to the kuffar).

What makes people who have studied Hadith claim that Prophets, Awliya and ordinary
dead have no awareness after their demise? Maybe they have not studied properly.

Imam Suyuti on the Life of the Dead:

The Great Hadith and Tafsir scholar al-Suyuti was asked the following questions:

Do the Dead recognize their visitors and know their states in life?

Do the Dead hear what the living say?

Do the souls of the Dead meet and see each other?

He replied to all Questions: "YES", and produced many Hadith in support.

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About the Ayah which some people quote about the Dead not hearing, the learned
Suyuti says that it is an allegorical statement (an-Nafi Ja'a ala m'ana al-Majaz), and the
actual meaning of it is that "They cannot listen to Guidance (Ma'naha Sama` Huda) i.e.
they are dead and they cannot be guided now".

Any scholar can check al-Hawi lil Fatawa (vol.2 p.169-175) by Imam Jalaluddin al-
Suyuti.

Do we want to follow the great giants of Islamic knowledge or modern day dwarfs?

Abu Dawud narrates that Aisha (r) said that when Najashi (the pious King of Abyssinia)
had passed away, the Sahabah reported that there was LIGHT shining from his grave
(yura ala qabrihi Nur). He was not even a Sahabi but it was believed that he was a Wali.
Thus, if the Sahabah believed that the Awliya can have nur (light) and blessings at their
Qubur, it does not matter what any 21st-Century `scholar' says.

Do Not Harm Those in the Grave:

In another Sahih Hadith narrated by Ahmad Ibn Hanbal, Hakim and Tabarani, Nabi
Muhammad (s) saw a person sitting on a qabr and told him: "Do not harm the person
in the qabr and he will not harm you."(la tu'zi sahib al-Qabri wala yu'zeek).

The`Ulama of Hadith explained that this shows that the dead are affected by what
people do at their Qubur. This Hadith also shows that the dead feel what happens on the
top of their graves. Otherwise, why not sit on a Qabr, if the dead does not feel anything?

Therefore one should not harm or destroy Qubur. On the other hand showing respect at a
qabr and conveying your love to the inhabitant will also be felt by him and result in like
action being returned to you That is why Muslims show outward respect to the Graves of
those who they are ordered by Allah (swt) to love, i.e. The Prophets and The Saliheen
(saints of Allah).

The Dead are Aware of the Presence of the Living:

The second part of the Hadith proves that the dead have the power to harm as well as to
benefit you, each in their own way and according to their status with Allah (swt), of course.

In Surah al-A'araf, we are told by Allah that after the evil people of Thamud were
destroyed, Nabi Salih (as) addressed them and said "my people! I did indeed convey to you the
Message for which I was sent by my Lord: I gave you good counsel, But ye love not good
counsellors!"(7:79). Nabi Shu`ayb (as) also addressed his destroyed nation and said similar
words (7:93).

The fact that Nabi Salih (as) and Nabi Shuayb (as) addressed their destroyed nations
proves that according to these Nabi's, even the dead kuffar can hear. If the kuffar can

7
hear in their graves (the destroyed people didn't even have graves) why can't Believers
hear from their graves?

In a Sahih Hadith regarding the Battle of Badr, it is narrated that the Muslims threw Abu
Jahal and other kuffar who were slain into a well. Nabi Muhammad (s) went to their Qubur
and asked them whether they had found the promise of Allah (swt) to be true (that the
kuffar would be punished.)

Sayyidana Umar (r) inquired of Nabi Muhammad (s) whether the dead could hear him.
Nabi Muhammad (s) explained that he (Umar) could not hear any better than them, but
they did not have the ability to respond (Bukhari and Muslim). This is the life of the
dead of the kuffar.

Today, some ignorant Muslims say that even the Prophet and the Awliya cannot hear us.

We can only cry at their level of Iman (faith).

Imam Ahmad bin Hanbal narrates that before Sayyidina Umar (r) was buried in her
room, Sayyidah Aisha (r) would go their without Hijab, as the Nabi (s) and Sayyidina
Abu Bakr (r), who were buried there were her Husband and Father. However, when
Sayyidina Umar got buried there, she would only go in the room with Hijab. (check al-
Mishkat: Bab ziyarat al-Qubur).

This action clearly shows that according to Sayyidah Aisha, the dead can feel and see
their visitors and are aware of those who come to them and how they come to them.

It is narrated in a Sahih Hadith that Nabi Muhammad (s) said that every person's grave
will be either a garden from the gardens of Paradise or a hole from the holes of hell
(rawda mim riyad al-Jannah aw Hufrah min Hufar an naar)

If the qabr of a normal mu'min is a garden of paradise, what about the Qubur of the
Awliya of Allah (swt). Are they not from the Jannah? If yes, then only a fool can claim
that there is no Baraka there.

Imam Shafi`i seeks Baraka from the Tomb of Imam Abu Hanifa:

The people of Cape Town are Shafi`i. We say that when Imam Shafi`i was in Baghdad,
whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah, pray
two Rakahs there and ask Allah (swt) through the Baraka of Imam Abu Hanifah, and his
problem would be immediately be solved. He would also make those two Rakahs according
to the Hanafi Mazhab. When asked why, he replied: "In respect of the person in the Tomb
(i.e. Abu Hanifah)" (ta'adduban ma'a sahib al-Qabr).

This Authentic story is narrated by the Great Shafi`i scholar Imam Ibn Hajar al-Makki in
his Book called "al-Khairat al-Hisan fi manaqib al-imam Abu Hanifah al-Numan". And also

8
by the great Hanafi scholar Ibn Abidin Shami in the introduction of his massive work
called Rad al-Muhtar.

We ask, was Imam Shafi`i making Shirk, and are these great Ulama who narrated
this incident also encouraging Shirk? Na'udhu billah min dhalik.

Summary

• The people in the Qubur have awareness about what is happening outside. Some
dead are actually praying or making Du`ah in their Qubur.
• There is Baraka at the Qubur of the Awliya.
• It is Sunnah to ask the pious to make du`a for you. It is absurd to say that one may
ask the living pious for du`a, but once they have passed away it is Shirk to ask du`a,
as they are still alive in their Qubur.Or do they say that Shirk is allowed with and a
living person and not allowed with a dead person.

QUESTION 2:

Is it true that Sayiddina Umar (r) chopped down the tree when he saw people praying
there to attain the Baraka of Nabi Muhammad (s). (It was believed that special Bay`ah was
taken at this tree.)?

Mr.Gamieldien uses this to show that the Sahabah did not believe in the Baraka of
Sayyidina wa Mawlana Rasul Allah (s):

It is narrated that when Nabi Muhammad (s) was in Hudaybia he gave bay'a to some
people under a tree. The incident was known as bay'atur Ridwan. The tree became famous
when Allah (swt) mentioned it in the Qur'an (48:18) saying: (laqad radiy Allahu anil
muminina iz. Yubayi-oonaka tahta ash shajarah) “Verily, Allah (swt) is pleased with
those believers who gave Bayah to you under the tree.”

ANSWER:

In the time of Sayyidina Umar (r) people went to pray at this tree to receive the Baraka of
Nabi Muhammad (s). Then, Sayyidina Umar went and chopped down the tree. Faiek
Gamieldien uses this Hadith, wrongly, to prove that praying under the blessed tree was
Shirk. Also, to search for Tabarruk and blessings of Nabi Muhammad (s) and pious people
is Shirk and it is for this reason that Sayyidina Umar chopped the tree down.

This is a great lie and some people fabricate this to suit their own ideas
and Sayyidina Umar (r) did chop the tree down, because he thought the people praying
there were mushriks.

That kind of a silly thought did not even occur in his mind.

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This incident -“as recorded in Sahih Bukhari (Kitab al-Maghazi) and Muslim (Kitab
al-Imamah) -“ took place because there was controversy over which tree was the one
where ba'yah was taken and reliable sources from amongst the Sahabah held that that
tree was definitely the wrong tree and the original tree could no longer be located
and had vanished .

Ibn Umar (who was present in the Bayah under the tree) said no one could locate the
tree after that year. (Bukhari).

The tree that the Tabi'een were visiting at the Hudaybiyyah , in the the time of Sayyidina
Umar was not the real one, but it was in the same valley where the real one was.

Hence, the real reason Umar had the tree chopped down (because it was wrongly
attributed to the Prophet (s).

In fact, the mysterious vanishing of the real tree by Allah (swt) shows how important it
was.

---

“The Companions (radhi allaho anhum) used to stop by that tree and say their prayers underneath
its shade. Umar b. al-Khattab (radhi allaho anho) is falsely alleged to have ordered the felling of
that tree so as to obviate any chance of it being over-sanctified by unscrupulous people in the future"

(Ferozabadi, Mughanam al-mutaba fi alam at-Taba. p. 199)

But when we dig deep into this report it turns out to be a sheer allegation; we discover
that according to the most authentic report of Sa’id b. al-Musayyab (radhi allaho anho),
whose father (Musayyab radhi allaho anho) had participated in person in the Bai’ah of
Ridhwan, said that that nobody could locate the tree a year after the incident of the Bai’ah.

Therefore, the question of felling of that tree at the orders of Umar b. al-Khattab (radhi
allaho anho) simply does not arise as he had taken oath as Caliph.

Six years after the incident and, especially so, when he was himself an ardent lover of the
relics of his beloved Prophet (sallallaho alaihi wasallam): all through the tenure of his
caliphate he wore the signet ring of the Messenger of Allah (sallallaho alaihi wasallam) and
held it dear to him more than anything else; he had also preserved the spear (Anaza) that
the Messenger of Allah (sallallaho alaihi wasallam) had used at the Battle of Badr.

As against this, there is a chain of numerous reports that suggest that in commemoration
of the event and as a mark of respect to the Prophet (sallallaho alaihi wasallam)’s stay at
that place, the Companions (radhi allaho anhum) had constructed a small mosque at that
site.

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Narrated Tariq b. Abdul Rahman (radhi allaho anho):

When I set out for Hajj, I passed by some people offering a prayer. I asked, “What is
this mosque?” They said, “This is the tree where Allah’s Apostle (sallallaho alaihi
wasallam) took the ar-Ridhwan Pledge of Allegiance.”

(Sahih Bukhari, Vol. 5, Number 481).

The people who stick to the claim about the cutting of the tree by Hazrat Umar (radhi
allaho anho), should rather feel ashamed of their false accusation of the Companion of the
stature of Hazrat Umar (radhi allaho anho). They should give credence to the statement of
Hazrat Musayyab (radhi allaho anho) who was a participant in the Bai'ah Ridhwan.

If at all he cut a tree, it was due to the reason that people had mistaken a different tree for a
tree that had disappeared due to a flood in that valley and where a mosque had already
been constructed by the illustrious Companions of the Messenger of Allah. (sallallaho
alaihi wasallam).

---

Sahaba's Respect for the Person and Relics of the Prophet (s):

QUESTION:

What were the true views of Sayyidina Umar (r), and other Sahaba regarding
Tabarruk (seeking Baraka with the Nabi Muhammad (s)?

ANSWER:

We ask, why did Sayyidina Abu Bakr as well as Sayyidina Umar requested to be buried
next to the qabr of Nabi Muhammad (s) in his house, while everybody in Madinah gets
buried in the Jannatul Baqi`?. Because they knew that there was Baraka at his Qabr
and they wanted it.

Sayyidina Umar's respect for the relics and things of the Nabi (s) can be ascertained from
the following incident narrated in Kanzul Ummal (vol.7 p.66) and Ibn Qudamah (al-Mughni
vol.4 p.554):

Once while going to the Mosque to lead the Jumu`ah Salat, Umar passed by a canal
(Mizab), which was in the way, and the dirty water from the canal messed up his
clean clothes. He got angry and took the canal out of the way, went back
home, dressed up again and went to Mosque.

In the Mosque, the Prophets (s) uncle Sayyidina Abbas (r) confronted him and said:
"that canal was put there by the Messenger of Allah (s), as I saw with my own eyes".

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When Sayyidina Umar heard that, he immediately left the Mosque with Abbas and
went where that canal was, bent himself like in Ruku (bowing) and said to Abbas:

"Uncle of the Messenger of Allah (s), climb on my back and put the canal back where
Allah's Messenger put it".

THIS WAS THE LOVE AND RESPECT OUR MASTER UMAR HAD FOR THE
THINGS RELATED TO THE MASTER OF ALL BELIEVERS, SAYYIDINA
MUHAMMAD (s).

THOSE WITH NO LOVE IN THEIR HEARTS CAN SAY AND DO WHAT THEY
WANT.

Today some people call it `Shirk'. May Allah (swt) Guide them to the Baraka of his
Prophet (s).

It is narrated in Sahih Bukhari (Kitab al-Libas) that Nabi Muhammad (s) had a ring,
thereafter Sayyidina Abu Bakr (r) had the ring, thereafter Sayyidina Umar (r) and
thereafter Sayyidina Uthman (r). Clearly, they wore this ring to receive the Baraka of
Nabi Muhammad (s).

It is narrated in Sahih al-Bukhari (Kitab al-Maghazi) that the same holds true for the
spear of Nabi Muhammad (s). It was passed on to Sayyidina Abu Bakr (r) and then to
Sayyidina Umar (r) and then to Sayyidina Uthman (r) and finally to Sayyidina `Ali (r).

Seeking Baraka by Praying where the Prophet (s) Prayed

It is also narrated in Sahih Bukhari that Sayyidina Ibn Umar (r), when travelling between
Makkah and Madinah, would not pray in the mosques that were built by the people, but
would pray at the spots where Nabi Muhammad (s) prayed. Are mosques not
important? Yes they are, but Sayyidina Ibn Umar (r) wished to receive the Baraka of
Nabi Muhammad (s).

This was also the practice of Sayyidina Abu Musa al-Ashari as narrated by Nasai.

Thus, the Sahabah would search out the places where Nabi Muhammad (s) prayed, and
they would pray there.

Seeking Baraka through the Blessed Clothes of the Prophet (s)

In Sahih Muslim (Kitab al-Libas vol.3 p.140), it is narrated that Asma' (ra), the daughter of
Sayyidina Abu Bakr (r), had the garment of Nabi Muhammad (s) which she had received
from Sayyida Aisha (r). She would take the water with which she washed it and give it
to the sick. They would drink it and be cured. The Sahabah had accepted the fact that
the water had Baraka and could cure. Were these Sahabah mushriks?

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Seeking Baraka through the Blessed Touch of the Prophet (s)

Tabarani narrates that Sayyidina Abu Mahzura once removed his turban, revealing a long
patch of hair on his head. People inquired about this. He explained that Nabi Muhammad
(s) had once touched him on that part of his head and he could not bring himself to cut
that hair.

Seeking Baraka through the Pulpit of the Prophet (s)

It is narrated in al-Shifa of al-Qadi Iyad that Sayyidina Ibn Umar (r) had put his hands on
Nabi Muhammads (s) minbar (pulpit) and would wipe it over his face. He was clearly
looking for Tabarruk. If the Sahabah were clearly in need of Baraka, aren't we?

Seeking Baraka through a Cup of the Prophet (s)

Imam Ahmad Bin Hanbal narrates that the Nabi Muhammad (s) visited the mother of
Anas bin Malik and he drank half a cup of beverage. She cut off and kept the part of the
cup that had touched the Nabi Muhammad's (s) lips, for purposes of Baraka.

Seeking Baraka through Hairs of the Prophet (s)

In another Sahih Hadith narrated by Tabarani and Abu Ya`la:

In a battle between the Muslims and the Romans, Sayyidina Khalid Bin Walid (r) (who had
the title of commander of the faithful) was looking for a fez. The Sahabah inquired why he
was looking for a fez in the middle of a battle. He replied that he had stuck some hair of
Nabi Muhammad (s) in it and whenever he would have it in battle he would be
victorious. He had lost it and was worried that the kuffar would find it and win the battle.

In Sahih Muslim (Kitab al-Hajj) it is narrated that Nabi Muhammad (s) distributed his
hair amongst the Sahabah on cutting it on Mina. Each Sahabah would take a piece
for Baraka.

It is narrated in Sahih al-Bukhari (Kitab al-Libas) that Sayyida Umm Salma would keep
the hair of her husband, Nabi Muhammad (s) in a red glass. Whenever someone was ill
she would stroke the hair in water and give it to the person who would then be cured.

Seeking Baraka through the Body of the Prophet (s)

In a Sahih Hadith it is narrated by Abu Dawud, Tabarani and Imam Hakim that during
the preparation for the battle of Uhud, one of the Sahabah was standing out of line. Nabi
Muhammad (s) hit him back into line with a stick. The man was unhappy about this and
complained to Nabi Muhammad (s). Nabi Muhammad (s) gave him leave to exact revenge
with like action. The man insisted that Nabi Muhammad (s) expose his flesh as Nabi
Muhammad (s) had hit him upon his naked skin.

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Nabi Muhammad (s) lifted up his shirt and the man quickly kissed Nabi Muhammad (s)
on his stomach. Nabi Muhammad (s) smiled and asked him to explain his action. The man
replied that he may die in the battle and wanted to make sure that he had made physical
contact with Nabi Muhammad (s) at least once in his lifetime.

Respect and Seeking Baraka through the Uncle of the Prophet (s)

It is narrated by Bukhari in (al-Adab al_mufrad p.144) that Sayyidina `Ali (r) used to kiss
the hands and feet of Sayyidina Abbas (r).

Today it is `Shirk', but during the time of the holy Sahabah, it was Iman and okay.

Seeking Baraka through the Remains of the Wudu` of the Prophet (s)

An-Nisa narrated that Nabi Muhammad (s) gave bay'ah to a group of people. They
informed Nabi Muhammad (s) that they had worshipped idols before, but now that they
were Muslim, they desired to build a mosque in that vicinity and requested du`a of Nabi
Muhammad (s). Nabi Muhammad (s) took wudu` and gave the water to these people,
ordering them to destroy the idols and place the water in the mosque for Baraka.
They were concerned that the water may dry up before they reached their far destination.
Nabi Muhammad (s) replied that the water would bring purity and would not become
less. (check Mishkat al-Masabih No.716).

Seeking Baraka through the Well of Prophet Salih's Camel (as)

It is narrated in Sahih Muslim (Kitab al-Zuhd) that Nabi Muhammad (s) was travelling
with his Sahabah through the land of Thamud (the land of the people of Nabi Salih (as)).
While travelling, the Sahabah collected water from the wells in the land. Nabi Muhammad
(s) ordered the Sahabah to throw that water away, as those were the wells of the kuffar in
the time of Nabi Salih (as). Nabi Muhammad (s) then permitted them to drink from a
certain well that the camel of Nabi Salih (as) drank out of.

Imam Nawawi (Sharh Muslim vol.8 p.118) comments on this Hadith that we should try to
derive blessings from things connected to pious people (wa min fawaid hadhal Hadith, at-
Tabarruk bi Aathaar as-Saliheen).

It is important that we note here that Baraka is received from the camel of a pious
person (4,000 years ago). What about the Qubur of the Awliya of Allah (swt)?

In Sahih Muslim, it is narrated that Sayyidina Utbaan (r) always asked Nabi Muhammad
(s) to pray in a certain part of his house, so that he too may pray there and receive
blessings in this regard.

Imam Nawawi on Seeking Baraka

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Imam Nawawi says in Sharh Muslim vol.5 p.161 that there are three main things
(Fawa'id) we learn from this Hadith:

• It is permitted to get Baraka from Salih people and objects connected to them.
• It is recommended to pray in the places where the pious used to pray.
• It is recommended to seek Baraka from the places where the pious people resided.

Summary

All the Sahabah always sought Tabarruk from any object connected to the pious. Nabi
Muhammad (s) was first and foremost in teaching us to receive blessings from him
illustrated by the fact that he distributed his hair and wudu` water.

Sources:
http://www.sunnah.org/aqida/cape_town_wahabi/complete_refutation_shaykh_faiik.htm
http://salafiaqeedah.blogspot.com/

Last accessed:
Wednesday, December 08, 2010.

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