Ibn Jawzi VS The creed of asking help from dead

All praise is due to Allah,

This topic addresses those who quote statements of Ibn Jawzi (rahimullah) to claim that he was an extreme Sufi, similar to Barelvis. They cite the following statements:

Statements Quoted by extreme Sufis to prove Ibn Jawzi was an extreme Sufi like Barelvis:

a) Ibn Jawzi on Maroof al-Karkhi:
قبره ظاهر ببغداد يتبرك به وكان إبراهيم الحربي يقول قبر معروف الترياقي المجرب.
“And his grave is open in Baghdad, and people take blessings from it. Ibraheem al-Harbee said: ‘The grave of Maroof is a proven cure.’” [Sifat-us-Safwah, p. 401]

b) Ibn Jawzi on Ibraheem al-Harbee:
وقبره ظاهر يتبرك الناس به رحمه الله.
“And his grave is open. People take blessings from it. Rahimahullah.” [Siffat-us-Safwah, pp. 441–442]

Response:

Before commenting on the text and chain of narrators, let us first understand who the Ghawth of Maroof al-Karkhi was, and to whom he said “Ghawth” when asking for help. Ibn al-Jawzi narrated:

محمد بن منصور الطوسي يقول: قعدت مرة بالقرب من معروف الكرخي في الجامع فلم يزل يقول واغوثاه يا الله فأظنه قالها عشرة آلاف مرة. قال وكان يقول أحب الدعاء إلي الاستغاثة بالله تعالى يقول الله عز وجل “إذ تستغيثون ربكم فاستجاب لكم”
“Muhammad bin Mansur at-Tusi said: I once sat near Maroof al-Karkhi in the mosque, and he kept saying, ‘O Ghawth, O Allah,’ and I believe he said it ten thousand times. He said: ‘I love making dua for Istighatha (seeking help) from Allah, as Allah says: “When you sought help from your Lord, He responded to you.”’” [Surah al-Anfal, 8:9]
[Ibn al-Jawzi narrated this with his chain in Manaqib Maruf al-Karkhi, p. 138; Ibn Abi Ya’la mentioned it in Tabaqat al-Hanabilah 1/384; ad-Dhahabi in Siyar, 9/343]

One can see that Maroof al-Karkhi himself was asking help from Allah and considered Him as the one to turn to for assistance. Now, some people claim that Allah is the Ghawth, and that Abdul Qadir Jilani and others are also our Ghawth after their death — Na’udhu billah.

Comment on the narration of Ibraheem al-Harbee:

Some claim that Ibn al-Jawzi supported the idea that the Auliya can help after their death. The first thing to note is that he is not expressing his own stance; he is describing the stance of some people. For example:

Ibn Khilkan said regarding the grave of Musa Kazim:
وقبره هناك مشهور يزار، وعليه مشهد عظيم فيه قناديل الذهب والفضة وأنواع الآلات والفرش ما لا يحد
“His grave is famous and visited by people, and it has a great shrine with chandeliers of gold and silver, various types of items, and carpets of unlimited value.” [Wafayat al-Ayan 4/505]

What do the Sufis say about chandeliers of gold and silver on graves? Is it allowed? Ibn Khilkan is simply reporting what people do at the grave, not prescribing it.

Returning to the narration of Maroof al-Karkhi, nowhere does it state that people asked help from Maroof al-Karkhi himself. It only means that when they visited his grave, they prayed to Allah, and their prayers were answered. That is why the athar states: “The grave is proven medicine”  i.e., people did not visit the grave to pray to him; they prayed to Allah, and their prayers were answered.

They will never tell you that Ibn al-Jawzi was talking about the actions of people, and he criticized them by saying:

وقد أغرب أهل زماننا بالصلوات عند قبر معروف وغيره وذلك لغلبة الجهلة وملكة العادات
“The strange thing which the people of our time do — praying at the grave of Maruf and others — is due to the dominance of ignorance and the force of customary habits.”
[Al-Kashf al-Mushkil min Hadith Sahihayn 2/50]

Secondly, the practice of some people is not evidence in Islam. Let me provide a hadith on visiting graves, which clarifies that visiting graves is a recommended act and reminds us of the Hereafter:

Hadith:
The Prophet (peace and blessings of Allaah be upon him) said:
“Visit the graves, for they remind you of the Hereafter.” (Narrated by Muslim, 976)

Comment: Visiting graves is therefore a recommended act. For example, this is similar to what Ibn al-Jawzi mentioned regarding the grave of Maroof al-Karkhi.

Ibn Kathir mentioned almost the same thing (similar to what Ibn al-Jawzi said regarding the grave of Maroof) about Shaykh al-Islam Ibn Taymiyah. He said, quoting the words of Bazzarli on the death of Shaykh Ibn Taymiyah:

وجلس جماعة عنده قبل الغسل ، وقرءوا القرآن ، وتبركوا برؤيته وتقبيله ، ثم انصرفوا ، وحضر جماعة من النساء ففعلوا مثل ذلك ثم انصرفوا ،
“A group of people came near his (dead body) before performing the Ghusl. They recited the Qur’an, sought blessings by seeing and kissing him, and then departed. Later, a group of women came and did the same before leaving.”
[Al-Bidaya wal Nihaya, Vol. 14, p. 158]

Comment: We all know the stance of Shaykh al-Islam on asking help from the dead or seeking blessings from graves. Yet, some people still performed acts of ignorance with his dead body. If a scholar mentions an incident, this does not mean it reflects the scholar’s own aqeedah. Ibn Kathir was simply quoting Bazzarli about what people did with the body of Ibn Taymiyah (Rahimullah). Ibn Kathir’s own stance on such matters was different.

Ibn Kathir and Ibn al-Jawzi’s Aqeedah

Ibn Kathir, in the biography of Abul Fath al-Tusi al-Ghazali (brother of Imam al-Ghazali, author of Ihya’ ‘Uloom al-Din), mentions that Ibn al-Jawzi reported certain fabricated statements and false claims:

ثم أورد ابن الجوزي أشياء منكرة من كلامه، فالله أعلم، من ذلك: أنه كان كلما أشكل عليه شيء رأى رسول الله صلى الله عليه وسلم في اليقظة فسأله عن ذلك فدله على الصواب، وكان يتعصب إلى بليس ويعتذر له، وتكلم فيه ابن الجوزي بكلام طويل كثير.

“Then Ibn al-Jawzi mentioned those false things from his sayings—Allah knows best. Among these false claims was that whenever he faced difficulty, he would see the Prophet ﷺ while awake and ask him about it, and the Prophet would guide him correctly. He was also said to be partial toward Iblees and would excuse him. Ibn al-Jawzi spoke extensively about this.”
[Al-Bidaya wal Nihaya, 12/262]

Ibn Kathir then praised Ibn Khilkan and noted that Allah knows al-Tusi’s true state.

Regarding another Sufi, Hammad bin Muslim al-Rahbi al-Dabbas, Ibn Kathir mentioned:

حماد بن مسلم الرحبي الدباس
كان يذكر له أحوال ومكاشفات واطلاع على مغيبات، وغير ذلك من المقامات، ورأيت ابن الجوزي يتكلم فيه ويقول: كان عريا من العلوم الشرعية، وإنما كان ينفق على الجهال.
وذكر عن ابن عقيل أنه كان ينفر منه، وكان حماد الدباس يقول: ابن عقيل عدوي.
قال ابن الجوزي: وكان الناس ينذرون له فيقبل ذلك، ثم ترك ذلك وصار يأخذ من المنامات وينفق على أصحابه.
توفي في رمضان ودفن بالشونيزية.

*”Hammad bin Muslim al-Rahbi al-Dabbas: people narrated his states, visions (mukashifat), and knowledge of unseen matters, among other spiritual ranks. I have seen Ibn al-Jawzi write about him, saying: he was far from the ‘Uloom al-Shariah and merely spent on ignorant people.

It was reported from Ibn Aqil (Hanbali) that he disliked him, and Hammad said: ‘Ibn Aqil is my enemy.’ Ibn al-Jawzi added: people used to give vows (nadhar) for him, and he would accept them, but later he stopped and began taking from dreams (manamat) and spending on his companions.

He died in Ramadan and was buried in Shoniziyah.”*
[Al-Bidaya wal Nihaya, Vol. 12, Hadith 525H]

He again answered that prayer in Masajid is better than praying at graves.

d) Imam ad-Dhahabi on the acceptance of du‘aa near the graves of the pious:
فهذا ما وحدت من أخبار هذا الشَّيْخ ، وفي النّفس شيءٌ من ثُبُوت هذه الحكايات.
والدّعاء عند القبور جائزٌ لكنْ فِي المسجد أفضل ، وفي السَّحَر أفضل ، ودُبُر الصّلاة أفضل ، والصّلاة لا تجوز عند القبور الفاضلة.

“This is all that I have heard about this Shaykh, and I have some doubt regarding the authenticity of these reports. Du‘aa at graves is permissible, but it is better to pray in Mosques. It is better in the last part of the night, and better after Salah. Prayer is not allowed at the graves of the virtuous.”
[Tareekh al-Islam, under the Tarjuma of Sultan bin Mahmood]

Comment: The du‘aa can be answered anywhere, as Allah says:

“Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allah? Little do you remember.”
[Surah an-Naml, 27:62]

e) Footnote of Seyar A‘lam an-Nubala (Muhaqqiq):
(Note: The Muhaqqiqeen of Siyar A‘lam an-Nubala are many, supervised by Shaykh Shoayb al-Arana’oot.)

هذا الكلام لا يسلم لقائله، إذ كيف يكون قبر أحد من الاموات الصالحين ترياقا ودواءا للاحياء، وليس ثمة نص من كتاب الله يدل على خصوصية الدعاء عند قبر ما من القبور، ولم يأمر به النبي صلى الله عليه وسلم، ولا سنه لأمته، ولا فعله أحد من الصحابة والتابعين لهم بإحسان، ولا استحسنه أحد من أئمة المسلمين الذين يقتدى بقولهم، بل ثبت النهي عن قصد قبور الأنبياء والصالحين لاجل الصلاة والدعاء عندها، فعن علي بن الحسين بن علي بن أبي طالب زين العابدين الثقة الثبت، الفقيه أنه رأى رجلا يجئ إلى فرجة كانت عند قبر النبي صلى الله عليه وسلم، فيدخل فيها فيدعو، فدعاه، فقال: ألا أحدثك بحديث سمعته من أبي عن جدي رسول الله صلى الله عليه وسلم؟ قال: “لا تتخذوا قبري عيدا، ولا بيوتكم قبورا، وصلوا علي، فإن صلاتكم وتسليمكم تبلغني حيثما كنتم”
أخرجه ابن أبي شيبة 2 / 375

*”This statement is not reliable for the one who said it. How can the grave of any deceased righteous person be a cure or medicine for the living, when there is no proof from the Book of Allah indicating the special virtue of making du‘aa at a particular grave? The Prophet (sallallahu alayhi wa sallam) never commanded it, nor recommended it for his Ummah. Neither the Sahaabah nor the Tabi‘een, who followed them in goodness, ever did this, nor did any Imaam among the Muslim scholars whose statements are followed approve it. On the contrary, it is proven that taking the graves of the Prophets and the righteous for the purpose of praying or making du‘aa there is prohibited.

Ali bin al-Husayn bin Ali bin Abi Talib Zayn al-‘Abideen, the highly trustworthy and knowledgeable Faqeeh, saw a man entering a corner near the grave of the Prophet (sallallahu alayhi wa sallam) to make du‘aa. He called him and said:
‘Has it not reached you, the hadeeth which I heard from my father from my grandfather, the Messenger of Allah (sallallahu alayhi wa sallam), that he said: “Do not take my grave as a place of festivity, nor make your houses graves. Send blessings upon me, for indeed your blessings and salutations reach me wherever you are.”’”
[Narrated by Ibn Abi Shaybah, 2/375]

(Then the Shaykh goes on to mention several other ahaadeeth on the prohibition of taking graves as places of festivity.)

f) Response regarding asking help at the grave:

People only asked help from Allah at his grave, if this is proven.

At most, it can be said that when people prayed directly to Allah near his grave, Allah would accept their du‘aa. This does not mean that they asked help from him or sought his tawassul.

Ibn Jawzi mentioned in a separate book on the Manaaqib of Ma‘roof al-Karkhi and at the end of the book he titled a chapter: “Chapter mentioning the virtue of visiting his grave, and the experience of du‘aa being answered near his grave.”

In this chapter, regarding the grave of Ma‘roof al-Karkhi, he narrated the same story with its chain, after which he mentioned another story in which Abdul Rahman bin Muhammad bin Ubaidullah said:

قبر معروف الكرخي مجرب لقضاء الحوائج وقال انه من قرأ عنده مائة مرة قل هو الله احد وسأل الله ما يريد قضى الله حاجته

“The grave of Ma‘roof al-Karkhi is beneficial for the fulfillment of prayers, and he said that whoever recites near his grave ‘Qul Huwa Allahu Ahad’ one hundred times and asks Allah for what he wants, Allah will grant his need.”
[Manaqib al-Ma‘roof al-Karkhi, p. 201]

Comment:

• Leave aside the chain of this narration (whether authentic or not). Here, Ibn Jawzi is quoting the experience and practice of some people, but it still states that they asked Allah, not Ma‘roof al-Karkhi, nor did they seek his tawassul.

• Secondly, this is the experience of people, and Islamic law cannot be derived from personal experiences.

• Important note: A chapter (Baab) merely means that the muhaddith quotes stories or ahadeeth related to that topic. For example, Ibn Jawzi created a whole chapter titled “Chapter on the Virtue of Fatimah bint Asad” and he quoted hadiths regarding her, which discuss tawassul, without implying his personal approval.

But Ibn al-Jawzi said after that:

تفرد به روح بن صلاح وهو فى عدد المجهولين وقد ضعفه ابن عدى
“Rawh bin Sallah is the only one narrating it, and he is among the unknown narrators. Ibn Adi weakened him.”
[al-‘Ilal al-Mutanàhiya, p. 269, under the chapter Hadeeth fi Fadhal Fatimah bint Asad]

Comment: Therefore, the existence of a chapter does not always indicate the aqeedah of the muhaddith.

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g) Beware of common misconceptions regarding shrines—always verify with scholars.

Ibn Mufleh said:

قال إبراهيم الحربي : الدعاء عند قبر معروف الترياق المجرب .

وقال شيخنا : قصده للدعاء عنده رجاء الإجابة بدعة لا قربة باتفاق الأئمة ، وقال أيضا : يحرم بلا نزاع بين الأئمة .

وقد شاع عند الناس لا سيما أهل الحديث تعظيم السلطان محمود بن سبكتكين ، قال أبو الحسن عبد الغافر بن إسماعيل الفارسي هو أبو القاسم بن ناصر الدين أبي منصور ، ولي خراسان أربعين سنة ثم عظمه إلى غاية إلى أن قال : وقد زرت مشهده بظاهر غزنة وهو الذي يتقرب إليه الناس ويرجون استجابة الدعوات عنده ، توفي في جمادى الأولى سنة إحدى وعشرين وأربعمائة ، ويأتي كلامه في الفنون آخر الفصل الثاني من باب الدفن

Translation / Explanation:

Ibrahim al-Harbee said: “The dua at the grave of Maroof is proven medicine.” (This is not verified from Ibrahim al-Harbee himself.)

My teacher, Taqi ad-Din ibn Taymiyah, said: Travelling to a grave with the intention of praying there, hoping that the prayer will be answered, is an innovation (bid‘ah). There is no nearness to Allah in it, by consensus of the scholars. He also said: It is prohibited without any dispute among the scholars.

It was common among the general people, especially among the people of hadeeth, to venerate Sultan Mahmood bin Sabuktageen. Abul-Hasan Isma‘eel al-Farsi said: His name was Abu al-Qasim Nasir al-Din, and he ruled Khurasaan for forty years. Later, people exaggerated in venerating him. I visited his grave on the outskirts of Ghazni, and people would go there hoping their supplications would be answered near him. He died in Jamadi al-Ula, 421 H. [al-Furoo‘ 2/160]

Ibn Khilkan mentioned what people do at the grave of Musa Kazim:

وقبره هناك مشهور يزار، وعليه مشهد عظيم فيه قناديل الذهب والفضة وأنواع الآلات والفرش ما لا يحد

“His grave is famous and visited by people. It has a great shrine with gold and silver chandeliers, various instruments, and unlimited types of decorations and carpets.” [Wafayat al-A‘yan 4/505]

Chain of Narrators

Let us examine the chain of narrators for this quote:

Khateeb Baghdadi quoted it with its chain in Tareekh Baghdad (1/134–135):

ومقبرة باب الدير وهي التي فيها قبر معروف الكرخي أخبرنا إسماعيل بن أحمد الحيري قال أنبأنا محمد بن الحسين السلمي قال سمعت أبا الحسن بن مقسم يقول سمعت أبا علي الصفار يقول سمعت إبراهيم الحربي يقول : قبر معروف الترياق المجرب .

“And the cemetery of Bab al-Deir, which contains the grave of Maroof al-Karkhi: Isma‘eel ibn Ahmad al-Hayri narrated to us, he said: Muhammad ibn al-Husayn al-Sulamee narrated to us, he said: I heard Abu al-Hasan ibn Muqsim say, I heard Abu Ali al-Saffar say, I heard Ibrahim al-Harbee say: ‘The grave of Maroof al-Tariq is proven medicine.'”

There are two narrators in this chain who were criticized by scholars:

1. Abu al-Hasan ibn Muqsim

2. Muhammad ibn al-Husayn Abu ‘Abdir-Rahman al-Sulamee

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1. Abu al-Hasan ibn Muqsim

Khateeb Baghdadi said regarding him:

وكان يظهر النسك والصلاح ولم يكن في الحديث ثقة
“He appeared pious and ascetic, but he was not trustworthy in hadith.” [Tareekh Baghdad 4/429]

He also reported:

سألت أبا نعيم الحافظ عن احمد بن محمد بن مقسم فقال لين الحديث
سمعت أبا القاسم الأزهري يقول لم يكن أبو الحسن بن مقسم ثقة وقد رايته وسمعته ذكره مرة أخرى فقال كان كذابا

“Abu Naeem al-Hafidh was asked regarding Ahmad ibn Muhammad ibn Muqsim; he said he was weak in hadith. I heard Abu al-Qasim al-Azhari say that Abu al-Hasan ibn Muqsim was not trustworthy, and I saw and heard him say again that he was a liar.” [Ibid]

He also said:

وقال بن أبى الفوارس أيضا كان سيء الحال في الحديث مذموما ذاهبا لم يكن بشيء البتة

“Ibn Abi al-Fawaris also said that he was very poor in hadith, blameworthy, and amounted to nothing in this field.” [Ibid]

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2. Muhammad ibn al-Husayn Abu ‘Abdir-Rahman al-Sulamee

a) Ibn Jawzi himself commented on him:

“Then there came Abu ‘Abdir-Rahman al-Sulamee, who wrote a book for them called as-Sunan. He also compiled a book for them called Haqaa’iq-ut-Tafseer, in which he mentioned astonishing things about them (i.e., Sufis) concerning their interpretation of the Qur’aan, based on mystical experiences, without tracing them back to authentic sources of knowledge. Indeed, what led them to adopt such things and present them as their views was their state of daze, caused by extreme fasting and their excessive love of discussing the Qur’an at length.”
[Talbees Iblees, p. 162]

Ibn Jawzi on Muhammad ibn al-Husayn Abu ‘Abdir-Rahman al-Sulamee

Ibn Jawzi said in Du‘afa wal-Matrookeen (Vol. 3, p. 52, no. 2952):

محمد بن الحسين أبو عبد الرحمن السلمي الصوفي حدث عن الأصم وغيره قال أبو بكر الخطيب قال لي محمد بن يوسف القطان كان السلمي غير ثقة وكان يضع للصوفية الأحاديث

“Muhammad ibn al-Husayn Abu ‘Abdir-Rahman al-Sulamee, the Sufi, narrated from al-Aasam and others. Abu Bakr al-Khateeb said: Muhammad ibn Yusuf al-Qattan told me, ‘Abu ‘Abdir-Rahman al-Sulamee is not reliable and he would fabricate ahaadeeth for the Sufis.'”

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b) Imam ad-Dahabi on him

قال: محمد بن الحسين أبو عبد الرحمن السلمي الصوفي صاحب المصنفات تكلم فيه وما هو بالحجة وقال الخطيب قال لي محمد بن يوسف القطان كان يضع الأحاديث للصوفية، قلت: وله في حقائق التفسير تحريف كثير

“Muhammad ibn al-Husayn Abu ‘Abdir-Rahman al-Sulamee, the Sufi, author of various works, has been spoken about, and he is not a reliable source. Al-Khateeb said to me: Muhammad ibn Yusuf al-Qattan said, ‘He used to fabricate ahaadeeth for the Sufis.’ I say: regarding the realities of tafseer, he also introduced much distortion.”
[Al-Mughni, 2/571]

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c) Ibn al-Ajmi (752–841 AH) on him

محمد بن الحسين أبو عبد الرحمن السلمي النيسابوري شيخ الصوفية وصاحب تاريخهم وطبقاتهم وتفسيرهم قال الذهبي: تكلموا فيه وليس بعمدة، قال الخطيب: قال لي محمد بن يوسف القطان كان يضع الأحاديث للصوفية وله أربعون حديثا في التصوف رويناها عالية وفيها موضوعات والله أعلم

“Muhammad ibn al-Husayn Abu ‘Abdir-Rahman al-Sulamee al-Nisaburi, leader of the Sufis and author of their histories, classifications, and tafseer. Ad-Dhahabi said: ‘They spoke about him, and he is not reliable.’ Al-Khateeb said: ‘Muhammad ibn Yusuf al-Qattan told me that he used to fabricate ahaadeeth for the Sufis. He has forty ahaadeeth in tasawwuf that we transmitted at ‘Aaliyyah, some of which are fabricated. Allah knows best.'”
[Al-Kashf al-Hatheeth fi man rummi bi wadh‘ al-Hadeeth, p. 255]

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d) Imam Khaleeli on him in al-Irshaad

Shaykh al-Islam Ibn Taymiyah said:

وهو في نفسه رجل من أهل الخير والدين والصلاح والفضل . وما يرويه من الآثار فيه من الصحيح شيء كثير ويروي أحياناً آثاراً ضعيفة بل موضوعة يعلم أنها كذب

“He is, in himself, a man of good, religion, righteousness, and virtue. Much of what he narrates from athar is authentic, but occasionally he reports weak or even fabricated athar which he knows are false.”
[Majmoo‘ Rasail wa Masa’il Ibn Taymiyah, 1/36]

Ibn Taymiyah also refuted the statement of Ibrahim al-Harbee in al-Iqtida (2/203).

These Sufis often quote the chapter written by Hafiz Ibn Jawzi titled “في الاستسقاء بقبره صلى الله عليه وسلم” (Istisqa with the grave of the Prophet, peace be upon him) in Al-Wafa bi Tareef Fadhaail al-Mustafa, and then claim, “See, Hafiz Ibn Jawzi made a whole chapter for us.”

Response:

The existence of a chapter does not mean that it represents Ibn Jawzi’s aqeedah, nor does the chapter state that asking help from the Prophet, peace be upon him, is permissible. It simply means he is narrating ahadith related to the topic of the chapter.

Shaykh al-Islam Ibn Taymiyah said:
“Muhadditheen like Abu Nu‘aym narrated ahadith on specific topics (whether authentic or weak) so that people may know about them; we cannot take evidence from some of these narrations.”
[Minhaj us-Sunnah, Vol. 4, p. 15]

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Clear Statements of Ibn Jawzi Against Asking Help from the Dead

a) Ibn Jawzi on Deviants (Talbees al-Iblees)

He said:
“One of their habits is that on the 15th night of Sha‘ban, they visit graves… and take the soil from the grave of a saint.”

Then he quoted Ibn Aqil (Ibn Jawzi’s teacher):

قال ابن عقيل: لما التكاليف على الجهال والضغام 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 وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي افعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال إليها وإلقاء الخرق على الشجر اقتداء بمن عبد اللات والعزى

“Ibn Aqil said: ‘When these obligations were hard for the ignorant and rabble, they diverted themselves from the positions of Shari‘ah to revering positions they laid down for themselves, which made it easier since they were not regulated by anyone but themselves. To me, they are kafir because of these practices, such as revering graves and honoring them with things forbidden by Shari‘ah: lighting fires, kissing graves, wandering around them, addressing the dead through notes and patches that say, “O my Master, do such and such for me,” taking soil for blessing, pouring perfume on graves, traveling to visit them, hanging cloth on trees—imitating those who worshipped Lat and Uzza.”‘
[Talbees Iblees, Chapter 12: Talbees Iblees on the General Public]

Then Ibn Aqil said:

“وَالْوَيْلُ عِنْدَهُمْ لِمَنْ لَمْ يُقَبِّلْ مَشْهَدَ الْكَهْفِ، وَلَمْ يَتَمَسَّحْ بِآجُرِّ مَسْجِدِ الْمَأْمُونِيَّةِ يَوْمَ الْأَرْبِعَاءِ…”

According to them, woe is to one who did not kiss the Mashhad al-Kahf and did not touch the bricks of the Al-Ma’muniyyah Mosque on Wednesday. [Ibid]

b) Ibn Aqil said:

“لَا تُخَلَّقُ الْقُبُورُ بِالْخُلُوقِ، وَالتَّزْوِيقِ وَالتَّقْبِيلِ لَهَا وَالطَّوَافِ بِهَا، وَالتَّوَسُّلِ بِهِمْ إِلَى اللهِ.”

Graves are not to be anointed with perfume, decorated, kissed, circumambulated, or used as intermediaries for supplication to Allah.

c) Ibn al-Jawzi strongly criticized Al-Ghazali when he stated that Sufis can see the souls of prophets and hear them. He said:

“وَجَاءَ أَبُو حَامِدٍ الْغَزَالِيُّ فَصَنَّفَ لَهُمْ كِتَابَ الْإِحْيَاءِ عَلَى طَرِيقَةِ الْقَوْمِ، وَمَلَأَهُ بِالْأَحَادِيثِ الْبَاطِلَةِ وَهُوَ لَا يَعْلَمُ بُطْلَانَهَا، وَتَكَلَّمَ فِي عِلْمِ الْمُكَاشَفَةِ، وَخَرَجَ عَنْ قَانُونِ الْفِقْهِ، وَقَالَ: إِنَّ الْمُرَادَ بِالْكَوْكَبِ وَالشَّمْسِ وَالْقَمَرِ اللَّوَاتِي رَآهُنَّ إِبْرَاهِيمُ صَلَوَاتُ اللهِ عَلَيْهِ، أَنْوَارٌ هِيَ حُجُبُ اللهِ عَزَّ وَجَلَّ، وَلَمْ يُرِدْ هَذِهِ الْمَعْرُوفَاتِ، وَهَذَا مِنْ جِنْسِ كَلَامِ الْبَاطِنِيَّةِ. وَقَالَ فِي كِتَابِهِ الْمُفْصِحِ بِالْأَحْوَالِ: إِنَّ الصُّوفِيَّةَ فِي يَقْظَتِهِمْ يَشَاهِدُونَ الْمَلَائِكَةَ وَأَرْوَاحَ الْأَنْبِيَاءِ، وَيَسْمَعُونَ مِنْهُمْ أَصْوَاتًا، وَيَقْتَبِسُونَ مِنْهُمْ فَوَائِدَ، ثُمَّ يَتَرَقَّى الْحَالُ مِنْ مُشَاهَدَةِ الصُّورَةِ إِلَى دَرَجَاتٍ يَضِيقُ عَنْهَا نِطَاقُ النُّطْقِ.”

Then came Abu Hamid al-Ghazali, who authored for them the book Ihya ‘Ulum al-Din according to the methodology of the (Sufi) people, filling it with baseless hadiths while unaware of their falsehood. He spoke on the knowledge of spiritual unveiling (mukashafah) and departed from the principles of jurisprudence. He said such things as: “The stars, the sun, and the moon that Abraham (peace be upon him) saw were actually lights that are veils of Allah, the Almighty,” not referring to the known celestial bodies. This is akin to the speech of the Batiniyyah (esotericists). He also said in his book Al-Mufsih bil-Ahwal: “In their wakeful state, Sufis witness angels and the souls of prophets, hear sounds from them, and derive benefits from them. Then this state ascends from witnessing forms to degrees that are beyond description.”

“قَالَ الْمُصَنِّفُ: وَكَانَ السَّبَبُ فِي تَصْنِيفِ هَؤُلَاءِ مِثْلَ هَذِهِ الْأَشْيَاءِ، قِلَّةُ عِلْمِهِمْ بِالسُّنَنِ وَالْإِسْلَامِ وَالْآثَارِ وَإِقْبَالُهُمْ عَلَى مَا اسْتَحْسَنُوهُ مِنْ طَرِيقَةِ الْقَوْمِ، وَإِنَّمَا اسْتَحْسَنُوهَا لِأَنَّهُ قَدْ ثَبَتَ فِي النُّفُوسِ مَدْحُ الزُّهْدِ، وَمَا رَأَوْا حَالَةً أَحْسَنَ مِنْ حَالَةِ هَؤُلَاءِ الْقَوْمِ فِي الصُّورَةِ وَلَا كَلَامًا أَرَقَّ مِنْ كَلَامِهِمْ، وَفِي سِيرِ السَّلَفِ نَوْعٌ خُشُونَةٌ، ثُمَّ إِنَّ مَيْلَ النَّاسِ إِلَى هَؤُلَاءِ الْقَوْمِ شَدِيدٌ لِمَا ذَكَرْنَا مِنْ أَنَّهَا طَرِيقَةٌ ظَاهِرُهَا النَّظَافَةُ وَالتَّعَبُّدُ وَفِي ضِمْنِهَا الرَّاحَةُ وَالسَّمَاعُ، وَالطَّبَاعُ تَمِيلُ إِلَيْهَا، وَقَدْ كَانَ أَوَائِلُ الصُّوفِيَّةِ يَنْفِرُونَ مِنَ السَّلَاطِينِ وَالْأُمَرَاءِ فَصَارُوا أَصْدِقَاءَ.”

The author [Ibn al-Jawzi] said: “The reason these individuals authored such things was their lack of knowledge of the Sunnah, Islam, and narrations, combined with their inclination toward what they deemed admirable in the way of these people (Sufis). They admired it because praise for asceticism was established in their souls. They saw no state more beautiful than the appearance of these people, nor speech more refined than theirs, whereas in the conduct of the Salaf, they found a kind of austerity. Moreover, people strongly gravitated toward these individuals due to what we mentioned: that their path outwardly manifests purity and devotion, while inwardly it includes leisure and musical audition (sama’), to which human nature inclines. The early Sufis used to shun sultans and rulers, but later they became their friends.”

“وَجُمْهُورُ هَذِهِ التَّصَانِيفِ الَّتِي صُنِّفَتْ لَهُمْ لَا تَسْتَنِدُ إِلَى أَصْلٍ، وَإِنَّمَا هِيَ وَاقِعَاتٌ تَلَقَّفَهَا بَعْضُهُمْ عَنْ بَعْضٍ وَدَوَّنُوهَا، وَقَدْ سَمَّوْهَا بِالْعِلْمِ الْبَاطِنِ. وَالْحَدِيثُ بِإِسْنَادٍ إِلَى أَبِي يَعْقُوبَ إِسْحَاقَ بْنِ حَيَّةَ، قَالَ: سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ وَقَدْ سُئِلَ عَنِ الْوَسَاوِسِ وَالْخَطَرَاتِ، فَقَالَ: مَا تَكَلَّمَ فِيهَا الصَّحَابَةُ وَلَا التَّابِعُونَ.”

“The majority of these works compiled for them are not based on any foundational source. Rather, they are incidents that some of them picked up from one another and recorded, calling it ‘esoteric knowledge’ (al-‘ilm al-batin). A report with a chain to Abu Ya’qub Ishaq ibn Hayyah states: ‘I heard Ahmad ibn Hanbal when he was asked about intrusive thoughts and notions. He replied: “The Companions and the Successors never spoke about such things.”‘” [Ibn al-Jawzi, Talbis Iblis, p. 163, and p. 261 of the Urdu translation].

Note: Abu Hamid al-Ghazali later repented from all these superstitions, such as the belief that Sufis can see souls and hear them, etc. This is what Ibn al-Jawzi referred to as the “Speech of the Batiniyyah.” Shaykh Abdullah Ropari quoted from Fatawa Nawab Siddique Hasan Khan (Vol. 2, p. 20), who said:

“Many scholars have written about his end, stating that he died with Sahih al-Bukhari on his chest. This indicates that he died upon the creed mentioned in al-Bukhari, meaning the classical creed, which is the creed of the Salaf.” [Sima Mota by Abdullah Ropari, p. 74]

See here repentance of Ghazaali http://www.islamqa.com/en/ref/13473

d) Ibn al-Jawzi said regarding al-Ghazali’s brother:

“وَكَانَ يَزْعُمُ أَنَّهُ يَرَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي يَقَظَتِهِ لَا فِي نَوْمِهِ. وَكَانَ يَذْكُرُ فِي وَعْظِهِ أَنَّهُ كُلَّمَا أَشْكَلَ عَلَيْهِ أَمْرٌ رَأَى رَسُولَ اللَّهِ فَسَأَلَهُ عَنْ ذَلِكَ الْمُشْكِلِ. قَالَ: وَسَمِعْتُهُ يَوْمًا يَحْكِي حِكَايَةً عَنْ بَعْضِ الْمَشَايِخِ. فَلَمَّا نَزَلَ سَأَلْتُهُ عَنْهَا، فَقَالَ: أَنَا وَضَعْتُهَا فِي الْوَقْتِ. وَلَهُ مِنْ هَذِهِ الْجَهَالَاتِ وَالْحَمَاقَاتِ مَا لَا يُحْصَى.”

He alleged that he saw the Messenger of Allah (peace be upon him) while awake, not in a dream. He used to mention in his lectures that whenever he faced a difficulty regarding any issue, he would see the Messenger of Allah (peace be upon him) and ask him about that problem… These are but some of his innumerable statements of ignorance and foolishness. [Al-Qussas wal-Mudhakkireen, p. 316]

e) He said:

“وَقَدِ انْعَقَدَ إِجْمَاعُ الْعُلَمَاءِ أَنَّ مَنِ ادَّعَى أَنَّ الرَّقْصَ قُرْبَةٌ إِلَى اللَّهِ تَعَالَى كَفَرَ.”

The consensus of the scholars has been established that whoever claims “dance” is a source and means of drawing closer to Allah the Exalted has committed disbelief (kufr). [Sayd al-Khatir, p. 154]

f) Ibn al-Jawzi said regarding the practice of people at the grave of Ma’ruf:

“وَقَدْ أُغْرِبَ أَهْلُ زَمَانِنَا بِالصَّلَوَاتِ عِنْدَ قَبْرِ مَعْرُوفٍ وَغَيْرِهِ، وَذَلِكَ لِغَلَبَةِ الْجُهَّالِ وَمَلَكَةِ الْعَادَاتِ.”

The people of our time have adopted the strange practice of praying at the grave of Ma’ruf and others, which is due to the dominance of the ignorant and the force of habit. [Al-Kashf al-Mushkil min Hadith al-Sahihayn, 2/50]

g) A book attributed to him, Tadhkirat Uli al-Basair, mentions the following:

Ibn al-Jawzi said:
“فَظَهَرَ مِنْ هَذَا أَنَّ أَصْلَ عِبَادَةِ الْأَوْثَانِ وَالْأَصْنَامِ مِنْ تَعْظِيمِ قُبُورِ الْأَوْلِيَاءِ وَالصَّالِحِينَ، وَلِهَذَا نَهَى الشَّارِعُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ تَعْظِيمِ الْقُبُورِ وَالصَّلَاةِ عِنْدَهَا وَالْعُكُوفِ عَلَيْهَا، فَإِنَّ ذَلِكَ هُوَ الَّذِي أَوْقَعَ الْأُمَمَ الْمَاضِيَةَ بِالشِّرْكِ الْأَكْبَرِ.”

Thus, it becomes clear that the origin of idol worship stemmed from the veneration of the graves of saints and righteous people. That is why the Lawgiver (peace be upon him) forbade the veneration of graves, praying near them, and lingering at them, for verily this is what led past nations into major shirk (polytheism). [Tadhkirat Uli al-Basair, p. 21, Published by Dar Ibn Kathir, Beirut, Edition 1424 AH]

Ibn al-Jawzi again said:
“وَلِهَذَا نَجِدُ أَيْضًا فِي هَذَا الزَّمَانِ أَقْوَامًا مِنَ الضَّلَّالِ الَّذِينَ اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ يَتَضَرَّعُونَ عِنْدَ الْقُبُورِ وَعِنْدَ سَمَاعِ ذِكْرِ مَشَايِخِهِمْ وَيَخْشَعُونَ عِنْدَهَا وَيَعْبُدُونَهُمْ بِقُلُوبِهِمْ عِبَادَةً لَا يَفْعَلُونَهَا فِي الْمَسْجِدِ وَلَا فِي السَّحَرِ، وَمِنْهُمْ مَنْ يَسْجُدُ لِلْقَبْرِ، فَهَذَا هُوَ شِرْكٌ بِاللَّهِ نَعُوذُ بِاللَّهِ مِنْهُ.”

For this reason, we also find in this era misguided people whom Satan has overpowered; they beseech earnestly at graves and upon hearing mention of their shaykhs, and they exhibit humility there, worshipping them in their hearts with a worship they do not perform in the mosque nor in the late night prayer. Among them are those who prostrate to the grave. This is polytheism with Allah—we seek refuge in Allah from it. [Tadhkirat Uli al-Basair, p. 21]

Ibn al-Jawzi said:
“وَمِنْ ذَلِكَ الِاسْتِغَاثَةُ بِهِمْ فِي قَضَاءِ حَوَائِجِهِمْ وَالْحَلِفُ بِهِمْ، وَالتَّوَاجُدُ عِنْدَ ذِكْرِهِمْ مَا لَا يَفْعَلُونَهُ عِنْدَ ذِكْرِ اللَّهِ وَسَمَاعِ آيَاتِهِ. فَمَنِ اسْتَعَانَ بِغَيْرِ اللَّهِ أَوِ اسْتَغَاثَ، كَمَا يَقُولُ هَؤُلَاءِ الْمُتَوَلِّهُونَ بِالْمَشَايِخِ: يَا سَيِّدِي فُلَانٌ، فَقَدْ أَشْرَكَ مَعَ اللَّهِ غَيْرَهُ.”

Included in this is seeking aid from them (scholars and saints) to fulfill their needs, swearing by them, and entering ecstatic states upon their mention—states they do not experience upon the mention of Allah or hearing His verses. Whoever seeks help from other than Allah or seeks rescue (from them)—as these infatuated devotees of shaykhs say: “O my master, so-and-so!”—has indeed associated partners with Allah. [Tadhkirat Uli al-Basair, p. 22]

Comments:

1. The verifier (muhaqqiq) of Tadhkirat Uli al-Basair stated that he saw one manuscript of this book.

2. Ibn al-Nahas attributed this book to Ibn al-Jawzi. However, in Hadiyyat al-‘Arifin (1/602) and Mu’jam al-Mu’allifeen, this book has been attributed to ‘Abd al-Qadir al-Haytami al-Rifa’i al-Shafi’i.

3. I have quoted from this book against the Barelwi sect because they quote from “Juzz al-Mafqud Musannaf ‘Abd al-Razzaq,” which is wrongly attributed to Imam ‘Abd al-Razzaq. At the very least, we have some evidence that al-Tadhkirah is a book by Ibn al-Jawzi. The most that can be said is that even if al-Tadhkirah is proven to be from Ibn al-Jawzi, it contains many forgeries, as the verifier also pointed out.

4. Regardless of whether this book is definitively proven from Ibn al-Jawzi or not, it is established that Ibn al-Jawzi was staunchly opposed to seeking help from the dead, making them intermediaries to ask Allah, and he was staunchly against extreme Sufis. This is proven in his other books.

g) According to Ibn al-Jawzi, extreme Sufis like the Barelwis are guilty of blasphemy (gustakh).

These extreme Sufis claim they possess “Ishq-e-Rasool” (Passionate Love for the Prophet). Ibn al-Jawzi (may Allah have mercy on him) responded:

“قَالَ السِّرَاجُ: وَبَلَغَنِي أَنَّ أَبَا الْحُسَيْنِ النُّورِيَّ شَهِدَ عَلَيْهِ غُلَامُ الْخَلِيلِ أَنَّهُ سَمِعَهُ يَقُولُ: أَنَا أَعْشَقُ اللَّهَ تَعَالَى وَهُوَ يُعْشَقُنِي. فَقَالَ النُّورِيُّ: سَمِعْتُ اللَّهَ يَقُولُ: {يُحِبُّهُمْ وَيُحِبُّونَهُ} وَلَيْسَ الْعِشْقُ بِأَكْثَرَ مِنَ الْمَحَبَّةِ. قَالَ الْقَاضِي أَبُو يَعْلَى: وَقَدْ ذَهَبَتِ الْحُلُولِيَّةُ إِلَى أَنَّ اللَّهَ تَعَالَى يُعْشَقُ. قَالَ الْمُصَنِّفُ: وَهَذَا جَهْلٌ مِنْ ثَلَاثَةِ أَوْجُهٍ: أَحَدُهَا مِنْ حَيْثُ الِاسْمُ فَإِنَّ الْعِشْقَ عِنْدَ أَهْلِ اللُّغَةِ لَا يَكُونُ إِلَّا لِمَا يُنْكَحُ. وَالثَّانِي أَنَّ صِفَاتِ اللَّهِ تَعَالَى مَنْقُولَةٌ فَهُوَ يُحِبُّ وَلَا يُقَالُ يُعْشَقُ، كَمَا يُقَالُ يَعْلَمُ وَلَا يُقَالُ يَعْرِفُ. وَالثَّالِثُ مِنْ أَيْنَ لَهُ أَنَّ اللَّهَ تَعَالَى يُحِبُّهُ، فَهَذِهِ دَعْوَى بِلَا دَلِيلٍ.”

Al-Siraaj said: “It reached me that Abu al-Husayn al-Nuri testified that Ghulam al-Khalil heard him say, ‘I am passionately in love with (a’shiqu) Allah the Exalted, and He is passionately in love with me.'” Al-Nuri said: “I heard Allah say, ‘He loves them, and they love Him’ [5:54], and passionate love (‘ishq) is nothing more than love (mahabbah).” Judge Abu Ya’la said: “The pantheists (al-hululiyyah) have gone so far as to say that Allah the Exalted is the object of passionate love (yu’shaq).” The author [Ibn al-Jawzi] said: “This is ignorance from three aspects: Firstly, regarding the term, because according to linguists, passionate love (‘ishq) is only used for that which is sexually desired. Secondly, the attributes of Allah the Exalted are transmitted (through revelation); He is described as loving (yuhhibbu), but it is not said He is passionately loved (yu’shaq), just as it is said He knows (ya’lamu), but not He becomes acquainted (ya’rifu). Thirdly, from where does he know that Allah the Exalted loves him? This is a claim without evidence.” [Talbis Iblis]

Conclusion:
Ibn al-Jawzi,  strongly opposed using graves for intercession or asking help from the dead. Reporting the practices of others or compiling chapters does not imply approval. True Islam emphasizes direct supplication to Allah alone, and visiting graves should serve reflection and remembrance, not as a source of divine blessing.