Imam Ibn Khuzaima and Asking help from the dead

Some people of Innovation quote one of the statement from Tehzeeb at-Tahzeeb of Ibn Hajar to prove that Imam Ibn Khuzaimah (223h – 311h) did believe in asking the help from dead (Naudhubilah). Below is what they quote:

Ibn Hajar asqalani said

قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن

بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله

أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة

قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة

لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.

Abu Bakr Muhammad ibn al-Mo’amal bin al-Hasan bin Esa said: We accompanied Imam of Ahlul Hadeeth Abi Bakr ibn Khuzaima, Abi Ali al-Thaqafi and a group of scholars on a visit to the grave of Ali ibn Musa al- Rida in Toos. I was astonished by the respect shown by Ibn Khuzaima towards it.[Tehzeeb at tahzeeb 7/339]


From this quote some people try to deduce that Imam Ibn Khuzaimah (223 – 311 Hijri) believed in asking help from the dead, Leaving a side chain of the narrators of this narration let us see the text.

There is nothing wrong in the text because no where it says he asked help from Imam Ali bin Musa Rahimullah, or prostate there or kissed the grave or something like that. It just says he showed his respect. This is the belief of Ahlus sunnah that one should respect the graves of the Muslim like Prophet peace be upon him and the sahaba did. Here is the proof of my claim:


Shaykh ul Islam Ibn Tamiyah said:

فإن قبر المسلم له من الحرمة ما جاءت به السنة إذ هو بيت المسلم الميت فلا يترك عليه شيء من النجاسات بالاتفاق ولا يوطأ ولا يداس ولا يتكأ عليه عندنا وعند جمهور العلماء ولا يجاور بما يؤذي الأموات من الأقوال والأفعال الخبيثة ويستحب عند إتيانه السلام على صاحبه والدعاء له وكلما كان الميت أفضل كان حقه أوكد
The sanctity of the grave of Muslim is sunnah because the grave is the house of the dead Muslim.. [ Iqtida’ al-Siraat al-Mustaqeem page 339 and page 111 of urdu translation published by Dar us salam]


Shaykh ‘Abd-Allaah ibn Humayd said: It is not permissible to interfere with graves in any way so long as any remains of the dead are still to be found in them. The sanctity of the dead is like the sanctity of the living. So it is not permissible to subject graves to any disrespect, whether by stepping on them, making them pathways, praying in the graveyard, or making them part of people’s dwelling-places. None of these things are allowed, unless the occupants of the graves have turned to dust and there is nothing left of their bodies. In that case, it is OK to use the graveyards for fields or houses or other purposes. But so long as any trace of the dead bodies are left, it is not permissible to use them or walk on them, because the dead Muslim came to this place before you; he got there first so he has more right to it. His sanctity when he is dead is the same as his sanctity when he was alive. When the Prophet (peace and blessings of Allaah be upon him) saw a man step on a grave, he said: “If one of you were to sit on a live coal that burned his garment and reached his skin, that would be better for him than sitting on a grave.” (Narrated by Muslim, 9711; Abu Dawood, 3228). This is a warning, because of the disrespect towards that Muslim that is involved. The scholars stated that it is haraam to relieve oneself in between graves, and that it is not permitted to sit on a grave, because the Prophet (peace and blessings of Allaah be upon him) said: “Do not sit on graves, and do not pray towards them.” (Narrated by Muslim, no. 972; Abu Dawood, no. 3229). We should not lean on graves, or step on them, or show any disrespect towards them; all of that is not allowed. And Allaah is the Source of strength.[From Fataawa al-Shaykh ‘Abd-Allaah ibn Humayd, p. 161,Islam qa fatwa no: 4309]


Shaykh Muhammad Saalih al-Munajjid said: Hence the teachings of Islam are different from the teachings of other nations; they include treating the deceased with respect and in a manner that will benefit him. Allaah has prescribed for us that when a Muslim dies, we should wash him and cleanse him, then shroud him in a white cloth, then we should offer the funeral prayer for him and pray for mercy and forgiveness for him. Then after that we must bury him and cover him with earth, then we should visit the graves and pray for their Muslim occupants.[Islam QA fatwa no: 9089]


Fataawa Islamiyaah says: The sanctity of the dead among the Muslims is like the sanctity of the living. May Allaah bless our Prophet Muhammad and his family and companions. [Al-Lajnah al-Daa’imah Fataawa Islamiyyah, 3/22]


Imam Ibn Khuzaimah (223 – 311 Hijri) himself said:

أفليس العلم محيطاً يا ذوى الحجا أنه غير جائز أن يأمر النبي بالتعوذ بخلق الله من شر خلقه هل سمعتم عالماً يجيز أن يقول الداعي أعوذ بالكعبة من شر خلق الله ، أو يجيز أن يقول أعوذ بالصفا والمروة أو أعوذ بعرفات ومنى من شر ما خلق الله هذا لا يقوله ولا يجيز القول به مسلم يعرف دين الله محال أن يستعيذ مسلم بخلق الله من شر خلقه
Isn’t it well known that it is not allowed by Prophet’s(peace be upon him) command to seek refuge in Creation from evil of the Creation?, Have you ever heard any scholar allowing in Dua to say: “I seek refuge in Kaaba from evil of Creation of Allah or I seek refuge in Safa & Marwa or Arafat or Mina from the evil of the Creation of Allah?” No one said this and it is not allowed for Muslim who knows the deen of Allah to seek refuge in Creation from the evil of Creation.[Kitab at tawheed of Ibne Khuzaimah 1/401]


A very Important Note: Some people of subcontinent (Brelvis) say that the people of Sunnah (Wahabis according to the brelvis) do not respect the Prophet peace be upon him, which is totally false accusation, let me quote two Fatawas.


Allah says
“Verily, We have sent you (O Muhammad صلى الله عليه وسلم) as a witness, as a bearer of glad tidings, and as a warner.

9. In order that you (O mankind) may believe in Allaah and His Messenger (صلى الله عليه وسلم), and that you assist and honour him (صلى الله عليه وسلم), and (that you) glorify (Allaah’s) praises morning and afternoon”[al-Fath 48:8,9]

a) Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

و من ذلك : أن الله أمر بتعزيره فقال : ( وتعزِّروه وتوقروه )الفتح/ 9 ، والتعزير : اسم جامع لنصره ، وتأييده ، ومنعه من كل ما يؤذيه
والتوقير : اسم جامع لكل ما فيه سكينة ، وطمأنينة ، من الإجلال والإكرام ، وأن يعامَل من التشريف ، والتكريم ، والتعظيم بما يصونه عن كل ما يخرجه عن حدِّ الوقار .
Allaah has enjoined assisting him, as He says “and that you assist and honour him”. Ta’zeer (assisting) means helping him, supporting him and protecting him against everything that may offend him.

Honouring refers to everything in which there is tranquillity and peace of mind, such as honour and respect, and dealing with him with the utmost respect and dignity[Al-Saarim al-Maslool (1/425)]

Respecting and honouring him is not limited to his lifetime (peace and blessings of Allaah be upon him), rather it is also required after his death.


b) Al-Qaadi ‘Iyaad (may Allaah have mercy on him) said:

واعلم أن حرمة النبي صلى الله عليه وسلم بعد موته ، وتوقيره ، وتعظيمه : لازم ، كما كان حال حياته ، وذلك عند ذكره صلى الله عليه وسلم ، وذكر حديثه ، وسنته ، وسماع اسمه ، وسيرته ، ومعاملة آله ، وعترته ، وتعظيم أهل بيته ، وصحابته
It should be noted that revering, respecting and venerating the Prophet (peace and blessings of Allaah be upon him) is required after his death, just as it was required during his lifetime, by showing respect when his name, is mentioned, (peace and blessings of Allaah be upon him), when you hear his hadeeth and Sunnah, when reading his seerah (biography); it also includes showing respect to the members of his household and his companions. [Al-Shifa fi Ahwaal al-Mustafa (2/40)]

Also see:

Comment: Respect does not mean to ask help from Prophet peace be upon him, Kissing his Nobel Grave, Praying towards it, Making it the place of gatherings etc. The scholars of Ahlus sunnah understood the deen better then the people of subcontinent (Brelvis)

Conclusion: It is clear that showing any disrespect towards the grave of the Muslim is prohibited, his sanctity when he is dead is the same as his sanctity when he was alive and Imam Ibn Khuzaimah rahimullah is with ahlus sunnah.

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Jazakallah khayr