Source: Multaqa Ahlul-Hadeeth
Compiled by: al-Mustaqeem Publications
Shaykh Ahmad al-Rumi rahimahullah speaks against the practice of istimdad.
He was Ahmad bin ‘Abdul Qadir al-Rumi (d: 1041H) — a learned scholar from the people of Akhisar in present day Turkey. He has authored many books, including Majalis al-Abrar wa Masalik al-Akhyar in asceticism. There are copies in the Topkapi and at other places…
This book is divided into 100 majalis (chapters). He writes in chapter 17, which is titled:
المجلس السابع عشر فى بيان عدم جواز الصلوة عندالقبور ولااستمداد من اهلها واتخاذ السروج والشموع عليها
“The situation has become, in respect to these misguided people who misguide others, that they have began performing Hajj on graves and have created rituals for it to such an extent that some extremists have written books on this topic which they called “Manasik Hajj wa Mashahid”, in which they have drawn comparisons between graves and the Bayt al-Haram. It is clear that this leads to separation from the religion of Islam, entering into the religion of the idol worshipers. So, see the great difference between that which the Prophet [Allah bless him and give him peace] has legislated regarding graves in terms of forbidden acts, as mentioned above, and that which these people have legislated and intended. There is no doubt, the corruption in this are so many that a man would be incapable of mentioning them all.
“Among them [the corruption] is showing so much respect of graves which leads one to make people into fitnah. And among them is giving the graves more importance than mosques, which are the best of places and the most loved by Allah, for indeed these people, when they go to graves they go their with such importance and respect, humility, and solemnity, and softness of heart, things they would not do in mosques … And among them [the corruption] is making mosques on top of graves and enlightening them. And among them is performing itikaaf by them, covering them with sheets, and appointing custodians on them. This is to such an extent that these people consider the sitting close to these graves better than sitting in the Masjid al-Haram and feel that guarding them is better than serving mosques. Among them is offering nadhr to these graves and their guardians. And among them is visiting these places to offer worship there and to circumambulate them, kiss them, perform their istilam, put the dust of graves on their faces, take their soil, call on the people of the graves, ask them for aid (istighathah), and ask them for help, sustenance, well-being, children, fulfilling of loans, removing of difficulties and others needs that the worshipers of idols ask their idols. All of this is not legislated by any imam of religion, because all of this has not been done by the Prophet of the Lord of the Universe (Allah bless him and give him peace), neither by any Sahabah, Tabi’i and any of the imams of the religion. It is impossible that any of this is permissible and righteous.”
Ibn Aqeel al-Hanbali’s Takfeer of the Quburi Mushriks
Imam ibn Jawzi brought forward a fatwa from ‘Allamah Abul-Wafa ‘Ali ibn ‘Aqil al-Hanbali (d: 488H) on the prohibition of asking the dead for help in his Tablis al-Iblis. ‘Allamah ibn ‘Aqil, a Hanbali imam from Baghdad,
Ibn Jawzi writes on p.136:
قال ابن عقيل: لما صعبت التكاليف على الجهال والطغام عدلوا عن أوضاع الشرع إلى تعظيم أوضاع وضعوها لأنفسهم فسهلت عليهم إذ لم يدخلوا بها تحت أمر غيرهم قال وهم كفار عندي بهذه الأوضاع مثل تعظيم القبور وإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتحليقها وخطاب الموتى بالألواح [بالحوائج] وكتب الرقاع فيها يا مولاي أفعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال اليها وإلقاء الخرق على الشجر أقتداء بمن عبد اللات والعزى ولا تجد في هؤلاء من يحقق مسألة في زكاة فيسأل عن حكم يلزمه والويل عندهم لمن لم يقبل مشهد الكهف ولم يتمسح بآجرة مسجد المأمونية يوم الأربعاء ولم يعقد على قبر أبيه أزجا بالجص والآجر ولم يشق ثوبه إلى ذيله ولم يرق ماء الورد على القبر ويدفن معه ثيابه
“Ibn ‘Aqil said: “When these obligations were hard on the ignorant and rabble ones, they diverted themselves from the positions of Shari’a to revere positions which they laid down for themselves, so it felt easy to them as they will not be regulated by the order of anyone except themselves.” He added: “To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari’a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say things like this: “O my lord! Do me so and so”, and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza. You will find none among them who enquires a matter about Zakat and asks its ruling which he should fulfill. According to them, woe is to one who did not kiss the Mashhad al-Kahaf and did not touch the wall of the Al-Mamuniyah mosque on Wednesday, who did not erect building on the grave of his father with brick and plaster, who did not tear off his clothe to tail, did not spray rose water on the grave of his father and did not bury his clothes with him.”