Ibn Jawzi VS The creed of asking help from dead

All praise is due to Allah,

This topic is in response to those people who are quoting the statement of Ibn Jawzi Rahimullah to prove that he was an extreme Sufi like brelvis and they quote these statements of Ibn Jawzi

Statements Quoted by extreme sufis to prove Ibn Jawzi was an extreme sufi like bareilvis

a) Ibn Jawzi said regarding Maroof Karkhi
قبره ظاهر ببغداد يتبرك به وكان إبراهيم الحربي يقول قبر معروف الترياقي
“And his grave is open in Baghdad to which (People) take blessings. Ibraheem al-Harbee said The grave of Maroof is proven medicine”[Sifat-us-safwah page 401]

b) Ibn Jawzi said regarding Ibraheem al Harbee
وقبره ظاهر يتبرك الناس به رحمه الله.
“And his grave is open. People take blessings from it. Rahimahullah. [Siffat as-safwah page 441-442]


Before commenting on the text and chain of narrators, let us see who was gawth of Maruf al Karkhi and to whom He said “Gawth” while asking 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 was near Maruf al Karkhi in the Jam`e Masjid and He kept saying: “O Gawth O Allah” and I think he said it 10,000 times.
He said: I love to do dua for Istigatha from Allah tala, as Allah says: “When you were crying for help from your Lord, then He responded to you.” [Surah al Anfal verse 9] [Ibn al Jawzi narrated with his chain in Manaqib Maruf al Karkhi page 138, Ibn Abi Yala mentioned in Tabqat al Hanabilah (1/384), ad-Dhahabi in Seyar 9/343]

One can see Maruf al Karkhi himself was asking help from Allah and considered him his gawth. Now these people claim Allah is gawth but Abdul Qadir Jelani and others are also our gawth after their death, naudhubillah.

Comment on the narration of Ibraheem al Harbi: Now here these people claim that Ibn al Jawzi was on the opinion that the auliyah can help after their death, First thing to note is that he is not talking about his own stance. He is talking about 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 in where there are chandelier of gold and silver and various types of things and farsh which has no limit. [Wafayat al-Ayan 4/505]

What do the sufis say about chandelier of gold and silver on the graves? Is it allowed for them? Ibn Khilkan just mentioned what the people do at his grave.

Coming back to the narration, no where does it states that they asked help from Maroof Karkhee, It just means when they used to visit his grave and prayed to Allah and their prayers were answered. That is why the athar states “The grave is PROVEN Medicine” i.e. They would not visit the grave for the prayer purposely.

They will never tell you that Ibn al Jawzi was talking about the amal 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 people of this time do with praying at the grave of Maruf and others, that is because ignorance is dominant over them..
[al Kashf al Mushkil min Hadith Sahihayn 2/50]

Secondly, the practice of some people is not evidence in Islam, let me provide a hadeeth on visiting the graves which will clear that visiting the grave is a recommended act and It will remind us of the hereafter,

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: So visiting the graves is recommended act. Let me quote an Example like what Ibn al Jawzi mentioned regarding the grave of Maroof al Karkhee.

Ibn Katheer mentioned almost same thing (Like Ibn Jawzi said regarding the grave of Maroof) regarding Shaykh ul Islam Ibn Tamiyah, he said (quoting the words of Bazzarli on the death of Sh Ibn Tamiyah)
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 doing the Ghusl, They read the Qur’an and sought blessings by watching and kissing him, Then they went back and a group of women came who did same things and went back. [Al Bidaya wal Niyaha Vol 14 page 158]

Comment: We all know the stance of Shykh ul Islam on asking help from dead and tabarruk from graves, but still people did some acts of ignorance with his dead body. If some scholar Mention some incidence that does not mean this is the aqeedah of the particular scholar. Ibn Katheer is just quoting from Bazzarli that what the people did with the dead body of Ibn Tamiya Rahimullah, Own stance of Ibn Katheer was different.

Ibn Katheer and Ibn Jawzi’s Aqeeda

Ibn Katheer said in the biography of Abul Fath al Tusi al Ghazaali (Brother of Imam al Ghazaali the author of Ihya Uloom al-Din) that Ibn Jawzi said he quoted fabrications and fabricated meanings:
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 Jawzi mentioned those false things from his sayings ALLAH knows best, among those (false sayings) are that whenever he was in difficulty he would see Prophet peace be upon him while awake and he would ask him regarding his state. He peace be upon him would answer him correctly. He was Mutasib with regards to IBLEES and considered him (Iblees) Mazoor. Ibn Jawzi talked about him in detail [al Bidaya wal Nihaya 12/262]

Then Ibn Kathir mentioned praise of Ibn Khilkaan and said Allah knows about al Tusi’s true state.

Ibn Kathir said regarding another sufi.
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.. his ahwal, mukashifat and information on knowledge of unseen are mentioned (i.e. by people).. I have seen Ibn Jawzi (i.e. in his books) talking about him and saying: He was far from uloom al Shariya and would spend on ignorant.
He mentioned from Ibn Aqil (hanbali) that he would hate him and Hammad would say Ibn Aqil hates me.. [al Bidaya wal Nihaya vol 12 under 525 h]

See also Aqeedah of Ibn Katheer and grave worship here: https://systemoflife.com/articles/aqeedah/195-umar-bin-al-khattab-and-grave-worship

Now what about the statement quoted by Ibn Jawzi?
وكان إبراهيم الحربي يقول قبر معروف الترياقي
Ibraheem al-Harbee said The grave of Maroof is proven medicine (end quote)


The Text

a) Ibn Kathir said regarding the grave of Maroof
وفيها: احترق قبر معروف الكرخي
In this year: The grave of Maroof al Karkhi was burnt.[al Bidaya wal Nihaya vol 12 the year 459h]

Allah showed the people that his friend (Wali Allah) can not even help his grave. Even though his status was great in the sight of Allah. If it was the grave of a Sunni/Salafi/Athari Ahlul Bidah would say, see how Allah humiliated the grave naudhubillah.

b) Imam ad-Dahabi Rahimaullah said after quoting this narration of Maruf al Karkhi

يريد إجابة دعاء المضطر عنده لأن البقاع المباركة يستجاب عندها الدعاء كما أن الدعاء في السحر مرجو ودبر المكتوبات وفي المساجد بل دعاء المضطر مجاب في أي مكان اتفق اللهم إني مضطر إلى العفو فاعف عني ))
“It refers to the answering of a needy person’s Du’aa near his grave, because the Du’aa is answered near the blessed places as it is answered during the last part of the night that is craved for, after the obligatory prayer, and in the Masaajid, rather the Du’aa of a needy is answered at whichever place he is in. O Allaah indeed I am a in need of forgiveness, so forgive me”[Seyar Ailam an-Nubala 9/343,344]

c) Imam ad-Dahabi beautifully answered again by saying:
والدعاء مستجاب عند قبور الأنبياء والأولياء وفي سائر البقاع لكن سبب الإجابة حضور الداعي وخشوعه وابتهاله وبلا ريب في البقعة المباركة وفي المسجد وفي السحر ونحو ذلك يتحصل ذلك للداعي كثيرا وكل مضطر فدعاؤه مجاب
Dua is answered near the graves of Prophets, Auliya and other blessed places, But the reason of acceptance of the dua is his khush’oo and weeping. No doubt that the one who is praying can get many things in the blessed places, Mosques, (Time of) Suhr and others like it, and every prayer of distressed is accepted. [Seyar 17/77]

He again answred that the prayer in Masajid is better then praying in graves.

d) Imam ad-Dahabi quoted narrations of acceptance of dua near the grave of pious and said
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 doubt about their authenticity.
The dua at the graves is allowed but it is better to pray in Mosques, and it is better In the last part of the night, It is better to (supplicate) after the Prayer and Prayer is not allowed at the graves of virtuous. [Tareekh al Islam under the Tarjuma of Sultan bin Mahmood] Comment: So the dua 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 verse 62]

e) In the footnotes of Seyar ailam an-Nubala the Muhaqqiq said:

(Note: The Muhaqqieen of Seyar Ailam 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 لامته، 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 speech is not sound for the one who said it. How can the grave of anyone among the Deceased Righteous Persons be a cure or a medicine for the living ones while there is no proof from the book of Allaah indicating towards the speciality of making Du’aa near a grave among the graves, nor did the Prophet (sallallaahu alayhi wasallam) ever commanded this, nor did he recommended it for his Ummah; neither anyone from the Sahaabah, nor the Taabi’een who followed in goodness ever did this act, not did any Imaam from the A’immah of Muslims whose sayings are followed, ever approved it. On the contrary, the prohibition of taking the graves of Anbiya and the righteous people for the purpose of praying and making du’aa in there is proven. Hence Ali bin al-Husayn bin Ali bin Abi Taalib Zayn ul-Aabideen the highly trustworthy, established, and the Faqeeh saw a man coming to a corner of the grave of the Prophet (sallallaahu alayhi wasallam) thus entering it and making du’aa. So he called him and said: “Has not the hadeeth reached you which I heard from my father from my grandfather the Messenger of Allaah (sallallaahu alayhi wasallam) 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 your salutations are conveyed to me from wherever you are’” Narrated by Ibn Abi Shaybah (2/375)” (translated by Raza Hasan)

(then the Shaykh goes on to mention several other ahaadeeth on the prohibition of taking graves as the place of festivity)

f) The people only asked help from Allah at his grave if this is proven.

The most can be said is that when people asked help directly from Allah at his grave Allah would answer the prayer, this does not mean people asked help from him or sought his tawassul. Ibn Jawzi mentioned in a separate book on the Manaaqib of Ma’roof al-Karkhee and at the end of the book he has named a chapter, “Chapter mentioning the virtuous of visiting his grave, and the EXPERIENCE of du’aa being answered near his grave”.

In this chapter regarding the grave of al Maroof Karkhee he stated same narration with its chain after which he mentioned another story which states that 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-Kharkhee is beneficial for the fulfillment of prayers, and he said that whoever recites near his grave Qul Huwa Allaahu Ahad a hundred times, and asks Allaah of what he wants then Allaah will grant his wish to him. [Manaqib al Maroof al Karkhee page 201]

Leave a side chain of this narration (whether it is authentic or not) here he is quoting the EXPERIENCE and amal of some people but still it says They asked ALLAH, Not Maroof al Karkhee neither they sought his tawassul. Secondly it was experience of people and Islamic law can not be taken from experiences.
Important Note: Chapter (Baab) just means that the muhaddith will quote stories (or ahadith) related to this chapter. Let me quote an example Ibn al-Jawzï made a whole chapter with the name of “Chapter Hadeeth fe Fadhal Fatimah bint Asad” and he quoted the hadith of Fatimah bint Asad which allows tawassul.

But Ibn al Jawzi said after that
تفرد به روح بن صلاح وهو فى عدد المجهولين وقد ضعفه ابن عدى
Rawh bin Sallah is Alone in Narrating it and he was among unknown people. Ibne Adi weakened him.[al-‘Ilal al-Mutanàhiya page 269 under the Chapter Hadeeth fe Fadhal Fatimah bint Asad]

So the Chapter does not ALWAYS mean this is the aqeedah of a muhaddith.

g) Beware of the famous creed which the common people have regarding the shrines, always check from the 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
Ibraheem al Harbi said:”The dua at the grave of Maroof is proven medicine” [this is not proven from Ibraheem al Harbi]

My (Ibn Mufleh’s) teacher (Taqi ad-Din bin Taymiyah) said: (travelling towards the grave) with the intention of prayer hoping that it will be accepted there is an innovation, there is no nearness (to Allah) in it with the agreement of the scholars. He also said: It is prohibited without any disagreement among the scholars.

It was famous among the common people specially the people of hadeeth on the veneration of Sultan Mahmood bin sabugtageen, Abul hasan Isma’eel al farsi said: His (Sultan mahmood name was) Abul qasim Nasir uddin, He was the ruler of Khurasaan for forty years then later people venerated him to extremes. I (Abul hasan Isma’eel al farsi) have visited his grave on the outskirts of Ghazni and people come to him and hope that their supplications will be accepted near him, He died in Jamadi al Ula in 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 and it has a great shrine in where there are chandelier of gold and silver and various types of things and farsh which has no limit. [Wafayat al-Ayan 4/505]

Chain of Narrators

Let us see the chain of narrators of this quote

Khateeb Baghdadi quoted this with his 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 .

There are two narrators who are criticised by the Scholars

1. Aba al Hasan bin Muqsim
2. Muhammad bin al Husayn Abu Abdul Rahman as-sulamee

1. Abul Hasan bin Muqsim

Khateeb said regarding him:
وكان يظهر النسك والصلاح ولم يكن في الحديث ثقة

.. He was not trustworthy in hadith. [Tareekh Baghdad 4/429]

He also said:
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 bin Muhammad bin Muqsim, he said he had some weakness,
I heard Abul Qasim al Azhari, who said: Abul Hasan bin Maqsam is not trustworthy, and I saw and heard him, saying he was a liar. [Ibid]

He again said:
وقال بن أبى الفوارس أيضا كان سيء الحال في الحديث مذموما ذاهبا لم يكن بشيء البتة
Ibn Abi al Fawaris said same, he was weak in hadith.. [Ibid]

2. Muhammad bin al Husayn Abu Abdul Rahman as-sulamee

a) Ibn Jawzi himself said regarding him
Then there came Abu ‘Abdir-Rahmaan As-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 amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.[ Talbees Iblees: pg. 162]

Ibn Jawzi said in Duafa wal Matrookeen (weak and rejected narrators) Vol 3 page 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 bin Al-Hussain Abu Abdul Rahman as-sulamee al-Sufi
He Narrated from al-Aasam and others
Abu Bakar Khateeb said: Muhammad bin Yusaf al-Qattan said to me “Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. And he would fabricate ahaadeeth for the Sufis.”(end quote)

b) Imam ad-Dahabee said

(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 bin al-Hussain Abu Abdur-Rahmaan as-Sullamee as-Sufi, the author of works, they spoke about him, and he is not a proof. And al-Khateeb said: Muhammad bin Yusuf al-Qattaan said: “He used to fabricate hadeeths for the Sufis.” I say: And he has, in regard to the realities of tafseer, a great deal of distortion (deviance).” (Al-Mughni 2/571

c) Ibn Al Ajmi (752 – 841) said
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
الكشف الحثيث فيمن رمي بوضع الحديث page no: 255

d) Imam Khaleeli Praised him in al Irshaad vol 3 page 86

Shaykh ul Islam Ibn Tamiyah 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 .
Majmoo Rasail wa Masail Ibn Tamiyah 1/36

Ibn Taymiyah refuted this saying of Ibraheem al-Harbee in الاقتضاء (2/203)

These sufis quote the chapter made by Hafiz Ibn Jawzi with the name of “في الاستسقاء بقبره صلى الله عليه وسلم “Istesqa with the grave of Prophet peace be upon him” in Al Wafa be Tareef Fadhaail e Mustafa

And then these people say, see Hafiz Ibn Jawzi made whole chapter for us


Chapter does not mean this is the aqeedah of Ibn Jawzi neither the chapter says Asking help from Prophet peace be upon him is allowed, It simply means he will narrate ahadith related to this chapter

Shaykh ul Islam Ibne Tamiyah said
Muhadditheen like him (abu Nuyeem) narrated ahadeeth on some specific topic (no mattaer authentic or weak) so that people may know (about the ahadeeth), we can not take evidence from some of them. [Minhaj us Sunnah vol 4 page 15]

Clear statements of Ibn Jawzi against asking help from the dead.

a) Ibn jawzi said regarding deviants in Talbees al-Ibnlees
One of there habbit is that on the 15th night of shaban they visit the graves… and they take the mud from the grave of saint (end quote)

Then he quoted ibn Aqil (Ibn al Jawzi`s teacher) that
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 القبوروإكرامها 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 الخرقعلى الشجر اقتداء بمن عبد اللات والعزى
“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 like this: “O My Master do such and such for me”, 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.
Talbees Iblees تلبيس إبليس/الباب الثاني عشر chapter تلبيس إبليس على جمهور العوام

Then Ibn Aqil said
والويل عندهم لمن لم يقبل مشهد الكهف ولم يتمسح بآجره مسجد المأمونية يوم الأربعاء ولم يقل الحمالون على جنازته أبو بكر الصديق أو محمد وعلي ولم يكن معها نياحة ولم يعقد على أبيه أزجا بالجص والآجر ولم يشق ثوبه إلى ذيله ولم يرق ماء الورد على القبر ويدفن معه ثيابه
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” [ibid]

b) Ibn Aqil said
لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله
Graves are not made for being perfumed with fragrances, or decorating, or kissing, or making Tawaf around them, or taking them for Tawassul before ALLAH.

c) Ibn al Jawzi Criticised al-Ghazali Badly when he said Sufis can see souls of Prophets and hear them. He said

وجاء أَبُو حامد الغزالي فصنف لهم كتاب الأحياء عَلَى طريقة القوم وملأه بالأحاديث الباطله وَهُوَ لا يعلم بطلانها ، وتكلم فِي علم المكاشفة ، وخرج عَنْ قانون الفقه ، وقال : أن المراد بالكوكب والشمس والقمر اللواتي رآهن إِبْرَاهِيم صلوات اللَّه عَلَيْهِ ، أنوار هي حجب اللَّه عز وجل ، ولم يرد هذه المعروفات ، وهذا من جنس كلام الباطنية ، وقال فِي كتابه المفصح بالأحوال : إن الصوفية فِي يقظتهم يشاهدون الملائكة ، وأرواح الأنبياء ، ويسمعون منهم أصواتا ، ويقتبسون منهم فوائد ثم يترقى الحال من مشاهدة الصورة إِلَى درجات يضيق عنها نطاق النطق.
قَالَ المصنف : وكان السبب فِي تصنيف هؤلاء مثل هذه الأشياء ، قلة علمهم بالسنني والإسلام والآثار وإقبالهم عَلَى مَا استحسنوه من طريقة القوم ، وإنما استحسنوها ، لأنه قد ثبت فِي النفوس مدح الزهد وما رأوا حالة أحسن من حالة هؤلاء القوم فِي الصورة ولا كلاما أرق من كلامهم ، وفي سير السلف نوع خشونة ثم أن ميل الناس إِلَى هؤلاء القوم شديد لما ذكرنا من أنها طريقة ظاهرها النظافة والتعبد وفي ضمنها الراحة والسماع والطباع تميل إليها ، وَقَدْ كان أوائل الصوفية ينفرون من السلاطين والأمراء فصاروا أصدقاء

وجمهور هذه التصانيف التي صنفت لهم لا تستند إِلَى أصل ، وإنما هي واقعات تلقفها بعضهم عَنْ بعض ودونوها وَقَدْ سموها بالعلم الباطن.
والحديث بإسناد إِلَى أبي يعقوب اسحق بْن حية ، قَالَ : سمعت أَحْمَد بْن حنبل وَقَدْ سئل عَن الوساوس والخطرات ، فَقَالَ : ” مَا تكلم فيها الصحابة ولا التابعون “.
Then there came Abu Haamid Al-Ghazaalee who wrote the book ‘ Ihyaa ‘Uloom-ud-Deen’ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of theMukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ‘ Al-Mufsih bil-Ahwaal’: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge ( al-‘ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: “I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: ‘The Sahaabah and the Taabi’een never spoke about such things.'”[Ibn Jawzi in Talbees Iblees pg. 163 and Page 261 of Urdu Tranlsation]

Note: Abu Hamid Ghazaali repented from all these Khurafaat like Sufis can see souls and they can hear them etc. This is called Speech of Baataniyah as said by Ibn Jawzi. Shaykh Abdullah Ropari quoted from Fatawa Nawab Siddique Hasan Khan vol 2 page 20, who said:

Many of the scholars have written regarding his ending that he died while Bukhari Shareef was on his chest. Which means that he died on the aqeeda mentioned in al Bukhari meaning classical aqeeda which is the aqeeda of salaf. [Sima Mota by Abdullah Ropari page 74]

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

d) Ibn al Jawzi said regarding brother of al Ghazaali:
وَكَانَ يزْعم أَنه يرى رَسُول الله 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 وَضَعتهَا فِي الْوَقْت.
وَله من هَذِه الْجَهَالَاتِ وَالْحَمَاقَاتِ مَا لَا يُحْصَى.
He alleged that he saw Messenger of Allah while awake, not in the dream ,which he used to mention in his lecture that whenever he had a difficulty on any issue he would see Messenger of Allah peace be upon him and asked him regarding that problem… These are his some of the ignorance and foolish statements among the many. [al Qassaas wal Muzkareen page 316]

e) He said

و قد إنعقد إجتماع العلماء أن من إدعى الرقص قربه إلى الله تعالى كفر.
The scholars has led them to a Ijma that whosoever claims that “Dance” is a source and means of developing spiritual relations with Allah he is doing Kufar. [ صيد الخاطر page 154]

f) Ibn al Jawzi said regarding the practice of the people at the grave of Maruf:

وقد أغرب أهل زماننا بالصلوات عند قبر معروف وغيره وذلك لغلبة الجهلة وملكة العادات
The strange thing which people of this time do with praying at the grave of Maruf and others, that is because ignorance is dominant over them..
[al Kashf al Mushkil min Hadith Sahihayn 2/50]

g) There is a book attributed to him Tadhkirah Oolil Basaair, it is mentioned in it that:

Ibn Jawzi said:
فطهر لهذا أن أصل عبادة الأوثان والأصنام من تعظيم قبور الأولياء والصالحين ولهذا نهى الشارع صلى الله عليه وسلم عن تعظبم القبور والصلاة عندها والعكوف عليها فان ذلك هو الذى أوقع الأمم الماضية بالشرك الأكبر
It is apparent that idol and asnam worship started due to the veneration of graves of Auliya and righteous people, That’s why Prophet Peace be upon him forbade veneration of graves, praying near them and sitting on them. For, verily because of this previous generations started shirk al-Akbar.(end)
تذكرة اولى البصائر page 21 Publishers (Dar Ibne Katheer Beruit Taba 1424)

Ibn Jawzi again said
ولهذا نجد ايضا فى هذا الزمان أقواما من الضلال الذين استحوذ عليهم الشيطان يتضرعون عند القبور و عند سماع ذكر مشايخهم و يخشعون عندها و يعبدونهم بقلوبهم عبادة لا يفعلونها فى المسجد و لا فى السحر ومنهم من يسجد للقبر فهذا هو شرك بالله نعوذ بالله منه
Due to this reason today we find ignorant people are following Satan, they mourn when they talk about the graves and scholars…And some of them prostrate on the graves this is shirk with Allah..
تذكرة اولى البصائر page 21 Publishers (Dar Ibne Katheer Beruit Taba 1424)

Ibn Jawzi said
ومن ذلك الاستغاثة بهم فى قضاء حوائجهم والحلف بهم والتواجد عند ذكرهم مالا يفعلونها عند ذكر الله وسماع آياته فيمن استعان بغير او استغاثه كما يقول هؤلاء المتولهون بالمشايخ يا سبدى فلان فقد اشرك مع الله غيره
Asking help for the needs from Scholars and Auliyah is included in the shirk and taking oath on their names… who ever ask help from other then Allah or call upon them as they say in veneration of scholars. “O my leader O My shaykh so and so” (Ya Sayyadi Ya Sayyadi Fulaan).. so he associated other partners with Alllah
تذكرة اولى البصائر page 22 Publishers (Dar Ibne Katheer Beruit Taba 1424)


1. The Muhaqqiq of Tadhkirah Oolil Basair said he saw one manuscript of this book.

2. Ibn Al Nahaas has attributed this book to Ibn al Jawzi. But in Hadiyah tul Arifeen 1/602 and Moajam al Muallifeen this book has been attributed to Abdul Qadir al Haytamee al Rafaai ash-Shafiee.

3. I have quoted this book against brailwiyah because they quote from “JUZZ AL MAFQUD MUSANNAF ABDUL RAZZAQ” which is wrongly attributed to Imam Abdul Razzaq. At least we have some evidences that “al Tadhkirah” is the book by Ibn al Jawzi. The most can be said is that even if “al Tadhkirah” is proven from Ibn Jawzi then it has many forgeries which the Muhaqqiq also pointed out.

4. Whether this book is proven from Ibn Jawzi or not. It is proven that Ibn Jawzi was staunch against asking help from dead and Making them means to ask Allah, and he was staunch against extreme sufis. As it is proven in his other books.

g) According to Ibn al Jawzi extreme sufis like brailwiyah are gustakh.

These extreme sufiyah claim that we have “ISHQ E RASOOL”, Ibn Al-Jawzi may Allaah have mercy upon him responded,
قال السراج: وبلغني أن أبا الحسين النوري شهد عليه غلام الخليل أنه سمعه يقول: أنا أعشق الله تعالى وهو يعشقني فقال النوري: سمعت الله يقول: { يحبهم ويحبونه } وليس العشق بأكثر من المحبة قال القاضي أبو يعلى: وقد ذهبت الحلولية إلى أن الله تعالى يعشق
قال المصنف: وهذا جهل من ثلاثة أوجه: أحدهما من حيث الاسم فإن العشق عند أهل اللغة لا يكون إلا لما ينكح والثاني أن صفات الله تعالى منقولة فهو يحب ولا يقال يعشق كما يقال يعلم ولا يقال يعرف والثالث من أين له أن الله تعالى يحبه فهذه دعوى بلا دليل
“al Siraaj said: It has reached me that Abul Hasan Noori witnessed that Ghulam Khaleel said, I am Ashiq of Allah tala and Allah is mine, Noori said: I heard that Allah said:
“He shall love them and they shall love Him” [5:54]..
The Qaadhi Abu Ya‘la held that the followers of pantheism use the word ‘ishq about Allaah. Ibn Al-Jawzi commented, ‘This reflects ignorance in three aspects:
Firstly, the word ‘ishq, according to Arabic linguists, is only used in a sexual context.
Secondly, the attributes of Allaah, The Almighty, are only those reported in the Quran or Sunnah. The word hubb, meaning love, is to be used with Allaah and not ‘ishq. This is the same as the Arabic verbs ya‘rif (to learn) and ya‘lam (to know). The verb ya‘lam can be used to describe Allaah, but not ya‘rif.
Thirdly, how does a person know that Allaah loves him? This is a mere claim that is not supported by evidence.” [Talbees Iblees, part of the translation is taken from Islamweb]

Lastly I want to quote Sh Muhammad bin Abdul Wahab Rahimaullah, He said
فكون بعض يرخص بالتوسل بالصالحين , وبعض يخصه بالنبي صلى الله عليه وسلم، واكثر العلماء ينهى عن ذلك ويكرهه فهده المسأله من مسائل الفقه، وان كان الصواب عندنا قول الجمهور من انه مكروه , فلا ننكر على من فعله , ولا انكار في مسائل الاجتهاد، ولكن انكارنا على من دعا لمخلوق أعظم مما يدعو الله تعالى ويقصد القبر يتضرع عند ضريح الشيخ عبد القادر او غيره يطلب فيه تفريج الكربات واغاثه اللهفات وإعطاء الرغبات . فأين هذا ممن يدعو الله مخلصا له الدين لايدعو مع الله أحدا، ولكن يقول في دعائه: اسألك بنبيك أو بالمرسين أو بعبادك الصالحين , أو يقصد قبرا معروفا أو غيره يدعو عنده لكن لا يدعو الا الله مخلصا له الدين، فأين هذا مما نحن فيه
For some scholars to allow tawassul through the righteous, or for some to restrict it to the Prophet – SallAllahu ‘alaihi wa-sallam, while majority of the scholars forbidding and disliking it; these issues are from fiqhi issues. Even though the correct opinion in our view is the majority opinion that it is disliked, we still do not censure one who practices it (tawassul), for there is no censuring in issues of ijtihad. However, our censure of one who calls upon the creation, is greater than the censure of one who calls upon Allah Ta’ala (alone); for he travels to the grave beseeching, next to al-Sheikh ‘Abd al-Qadir or others, seeking the alleviation of calamities, aiding the grief-stricken, attaining the desirables; where is this all from one who calls upon Allah, purifying His religion for Him, not calling upon anyone besides Allah, except that he says in his supplication: I ask you by Your Prophet, messengers, or the righteous servants, or travels to Ma’ruf’s grave or others’ to supplicate there, yet only supplicates to Allah, purifying the religion for Him, how is this relevant to what concerns us here?
فتاوي الشيخ محمد بن عبد الوهاب في مجموعه المؤلفات القسم الثالث ص 68 translated by Abu az-Zubair