Salaam,
Barelwi is a school of research and not a UNIQUE SUNNI SECT. Similarly, deoband is also a school of research and not a separate sect. Imam Ahmad Khan is a sunni who contrbuted vast amounts of works with respect to the sunni sect. I personally follow my Sheikh who has been entrusted with the holy blood of our master Prophet Muhammad (PBUH). My sheikh in turn follows the teachings of the Quran and Sunnah. To follow the Quran and Sunnah one needs to study works of the scholars who have elaborated on these sources in order to obtain a greater and accurate understanding of Islam. I dont follow Imam Ahmad Khan but brother you seem tohave issue with him, if that is the case, then that is between you and your Lord. Allah will adjudicate on the Day of Judgement as to your corrective or incorrective opinions concerning this man.
Harry and Sam you wish to know if Sunnis worship graves. In short the answer is NO. Worshipping the graves is a grave sin (excuse the pun). This act is shirk and one who practices this act is in the boundaries of infidelity. In no shape or form is anybody permitted to worship a grave. There are those who say they have seen people worship the graves. Those who see this happening should warn them of their acts. If one engages in this practice openy and intentionally knowing the punishments, there is no room for him in Islam and he shall be taken to task. The one who unintentionally i.e. through love has prostrated towards a grave he will be punished for his actions as the act of prostration is for Allah alone. He should be warned of his wrongdoing. The wrongdoer must seek penance from his Lord and never commit the act again. If he persists then he too has stepped into the boundaries of infidelity as he is not oblivious to the facts he once was previously. The act of worshipping and prostration is for Allah alone as none are worthy other than him. He is the creator of the humanitarian race and thus only he is entitled to EVERYTHING worshipping him.
But does this mean we, Sunnis cannot visit the graves and do supplication or read read verses of the Quran at these places?
I shall offer my views in light of Quran/Sunnah and highly respected scholars such as Ibn Tamiyyah.
Firstly, Allah Ta'ala says in the Glorious Qur'an (9:84) about the graves of the hypocrite what means: "do not stand at his grave" (Wa la taqum 'ala qabrih). From this the 'Ulama of the four maddhab unanimously deduce that standing by the graves of a believer is on the contrary permissible.
Secondly, it is narrated in Sahih Muslim, Sunan of at-Tirmidhi, Sunan of Abu
Dawud, Sunan of Nasa'i and Musnad of Imam Ahmad (Book of Funerals) that Rasul-Ullah, sall- Allahu `alayhi wa sallam, said what means: "I had previously forbidden you to visit graves, but I now permit you to visit them, for it will remind you of the Hereafter."
The Prophet Muhammad himself ,sall-Allahu `alayhi wa sallam, used to visit the graves of his companions who had passed away at that time. It is narrated in Sahih Muslim and Sunan of at-Tirmidhi that the Rasul-Ullah, sall-Allahu `alayhi wa sallam, used to regularly visit the graveyard of Medina, Jannat al-Baqi', and make supplications there.
It is also narrated in Sahih Muslim that Rasul-Ullah, sall-Allahu `alayhi wa sallam, taught his wife, our mother Sayyidah Aishah, radi Allahu 'anha', the etiquette of visiting graves and the way of greeting the dead. Al-Bayhaqi, narrates that Rasul-Ullah, sall-Allahu `alayhi wa sallam, used to visit the graveyard of the martyrs of Uhud annually.
So, besides merely visiting the graves, in some cases the Prophet Muhammad, sall-Allahu `alayhi wa sallam, would also make a habit of visiting them at specific times every year.
Thus the practice of annual commemoration for visiting certain graves, as is the custom of many Muslims all over the world today, is actually derived from the Sunnah. Al-Bazzar narrates that the Prophet Muhammad, sall-Allahu `alayhi wa sallam, visited the Jannat al-Ma'la graveyard in Mecca, where his dear wife, our Sayyidah Khadijah, radi Allahu 'anha', is buried and said about the place what means "This is a blessed graveyard" (Ni'mah al-maqbarah hadhih). Imam Muslim narrates that the Prophet Muhammad, sall-Allahu `alayhi wa sallam, also visited his honourable mother's grave, which is in a place between Mecca and Medina. He weeped there and those who were present also wept.
One should also wonder - according to different ahadith - Jannat al-Baqi' in Medina is regarded as the holiest graveyard on earth. This precisely happens because of the holy people who are buried there. This clearly shows that not all graves and graveyards are the same in status according to the Shari'ah. Those graveyards in which holy people are buried are definitely higher in status and barakah, and that is also the reason why the Muslims visit Jannat ul-Baqi' in Medina and Jannat ul-M'ala in Mecca more than other graveyards.
Al-Bayhaqi narrates in Shu'ab al-Iman that Rasul-Ullah, sall-Allahu `alayhi wa sallam, said what means: "Whoever visits the grave of his parents or the grave of one of them every Friday, he will be forgiven and his name will be written among the pious ones" (Man zara Qabra abawayhi aw ahadihima fi kulli Jumu'ah, ghufira lahu wa kutiba barran).
If visiting the graves of one's parents causes such a blessing, what about visiting the graves of the Prophets or of the intimate Saints of Allah? Rasul-Ullah, sall-Allahu `alayhi wa sallam, encouraged the Muslims to visit graves regularly and considered a cause for forgiveness, although the ignoramuses dislike it. The above mentioned hadith also proves the validity and desirability of visiting graves on a regular basis, which is the common practice of the Muslims..
It is narrated in Sharh as-Sudur by Imam al-Suyuti that the Prophet Muhammad, sall-Allahu `alayhi wa sallam, said what means that when one visits the graveyard, he should read Surat al-Ikhlas, Surat at-Takathur and Surat al-Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. He, sall-Allahu `alayhi wa sallam, aslo explained that these souls will then ask forgiveness make for him, asking Allah Ta'ala to forgive and bless him. So this then is a command of the Nabi Muhammad, sall-Allahu `alayhi wa sallam.
We learn from this Hadith that the souls of the departed have the ability to make Du'a for the living, asking Allah, subhanaHu wa Ta`ala, to help the living who are visiting them. In another Hadith found in the Kanzul Ummal by al-Imam al-Muttaqi, it is narrated by Sayyidina 'Ali, radi Allahu `anh, that the Nabi Muhammad, sall-Allahu `alayhi wa sallam, said: "Whoever goes to a graveyard or passes by a graveyard and recites Surah Ikhlas eleven times and gives the Sawab of the recital to the dead buried there, will receive the same Sawab for it as the dead people". In fact the Nabi Muhammad, sall-Allahu `alayhi wa sallam, is encouraging us to recite Surah Ikhlas and present the Sawab 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'ah!!!!! They must go and study Hadith.
Awareness of the dead and their spiritual life in the graves:
Firstly, the Qubur of the Prophets, sall-Allahu `alayhi wa sallam. A Sahih Hadith narrated by Imam Muslim (vol.2 p.268) states that the Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that on the night of Mi'raj, "He, sall-Allahu `alayhi wa sallam, passed by the grave of Sayyidina Musa and saw him praying in his grave (iza bi Musa yusalli fi Qabrihi)".
This is evidence from the Sunnah of the Nabi Muhammad, sall-Allahu `alayhi wa sallam, that there are certain holy people of Allah, subhanaHu wa Ta`ala, who can even pray in the Qabr. The Ulama say that they are not praying because it is fard upon them (since they have already passed away) but that they are praying for the sake of the love of Allah, subhanaHu wa Ta`ala, and because they enjoy praying and thus talking to Allah, subhanaHu wa Ta`ala. This is why they pray in their graves.
About the Ambiya Allah (Prophets), there are no doubts since Abu Ya'la and al-Bazzar (in their Musnads) narrate a Sahih Hadith that the Prophet, sall-Allahu `alayhi wa sallam, said that: " All of the Ambiyaa 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, Tabaranim and others, the Nabi Muhammad, sall-Allahu `alayhi wa sallam, said that one must make a lot of Salawat/Darud on the day of Jum'ah as this will be presented to the Nabi Muhammad, sall-Allahu `alayhi wa sallam. Then the Sahabah asked the Prophet, sall- Allahu `alayhi wa sallam, how their Salawat was going to be presented to him after he had died and his body is no more, and the Prophet, sall-Allahu `alayhi wa sallam, replied that: " Allah, subhanaHu wa Ta`ala, has made it haram (forbidden) for the earth to consume the bodies of the Prophets".
By the way, things are only presented to someone if he is alive, fully aware and conscious of everything. This Hadith also shows that the Prophet, sall-Allahu `alayhi wa sallam, 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 regarding who is making Salawat on them in short--- they know us. We also know that on the night of Mi'raj, all the Prophets, sall-Allahu `alayhi wa sallam, assembled in Masjid al-Aqsa, physically (or spiritually as some think), but all of these Prophets save I'sa, `alayhi-s-salam, had already died, so to say. Yet that night they met the Nabi Muhammad, sall-Allahu `alayhi wa sallam, spoke to him and prayed behind him.
And when he went into the samawat (the skies) He, sall-Allahu `alayhi wa sallam, met them again. This shows, and we know it from many Sahih Hadith concerning the Mi'raj,that these Nabi's were alive and they went to the Aqsa, went to the skies and met the Nabi Muhammad, sall-Allahu `alayhi wa sallam.
Yet many people today want to deny the life of the Prophet, sall-Allahu `alayhi wa
sallam, who is in fact the Imam of all those Prophets, sall-Allahu `alayhi wa sallam, saying that the Nabi Muhammad, sall-Allahu `alayhi wa sallam, is dead and cannot go from place to place, that he is no more and has no awareness in him, A'uzo billah. May Allah, subhanaHu wa Ta`ala, protect us from such blasphemy.
We all know about the incident of Mi'raj, and the reason why Masjid al-Aqsa is so dear to us and so holy is because the Prophet, sall-Allahu `alayhi wa sallam, prayed there with all the Nabis. If we say that they never prayed then why is it so dear to us? What then is the importance of the Aqsa Mosque in Jerusalem?
We also know that Sayyidina Musa benefitted us on that night because Allah, subhanaHu wa Ta`ala, had made fifty Salahs fard on us. But, through the intermediary action of Musa, `alayhi-s-salam, this number was reduced to five times daily. What a great help is this to the Ummah of Muhammad, sall-Allahu `alayhi wa sallam. There are so many people having problems performing only the five daily Salahs, how much more difficult would not 50 have been? Allah's Rahmah for us is indeed great. But it came to us through the mediation of a Prophet!
But what is astonishing about this incident is that Musa, `alayhi-s-salam, 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, sall-Allahu `alayhi wa sallam.
If this is the ability of Musa, `alayhi-s-salam, what about the best of creation, the Imam of all Prophets, our own Nabi Muhammad, sall-Allahu `alayhi wa sallam? Cannot the Nabi Muhammad, sall-Allahu `alayhi wa sallam, benefit us today if Sayyidina Musa could benefit us then?
Concerning the Qubur of ordinary Muslims:
Firstly, the Holy Quran (3:169-170) is clear that those who die in the Way of Allah, subhanaHu wa Ta`ala, are Alive. Allah, subhanaHu wa Ta`ala, (s.w.t) says: "Think not of those who are slain in Allah's Way As dead. Nay, they are Alive! Finding sustenance from their Lord---They rejoice in the Bounty Provided by Allah, subhanaHu wa Ta`ala,". We do not think that there is any Ayah in the Quran which destroys the atheistic concept of Death as the end of all Awareness, as this Ayah.
The Verse is clear that the Shahid's, who, by the way, are lesser in status than the Prophets (Nabiy'yeen) and the Saints (Siddiqeen), are fully Alive in their graves and are even getting sustenance and even rejoicing.
Even a child knows that only those who have full awareness and life need sustenance and have the capability of rejoicing. Thus, Those who call the friend of Allah, subhanaHu wa Ta`ala, as dead are contradicting the very Book of Allah, subhanaHu wa Ta`ala.
Our incapability of perceiving their life, in the physical sense, does not in any way negate the fact that they are alive in the Spiritual World. The Quran (2:154) is clear that: "And say not of those Who are slain in the Way of Allah: 'They are Dead'. Nay, They are Living, though you do not perceive it".
It is narrated by Abu Nuaym 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 Nuaym narrates that on the day of Thabit's death, Jubair, radi Allahu `anh, 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 Salah in his Qabr."
In other words, Allah, subhanaHu wa Ta`ala, accepted the Du'a of this great Wali to make Salah in his grave. This is a Sahih Hadith narrated by Ahmad ibn Hanbal and Abu Nuaym.
In another Sahih narration by Tirmidhi and Ibn Majah, the Nabi Muhammad, sall-Allahu `alayhi wa sallam, 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, subhanaHu wa Ta`ala, 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 Surah al-Mulk. He went to Nabi Muhammad, sall-Allahu `alayhi wa sallam, and told him what he heard. Nabi Muhammad, sall-Allahu `alayhi wa sallam, informed him that Surah 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 Surah al-Mulk when he was alive and thus Allah, subhanaHu wa Ta`ala, 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 to by a Wali, at the Wali's Qabr, it is most likely true, and most importantly, possible. This fact is grounded in the abovementioned Hadith.
Even Ibn Taymiyyah, who is called "Shaykhu-l-Islam" by his Wahhabi followers,
narrates another hadith sahih regarding this. We note that most of his followers today claim that the dead have no perception or power after their demise, i.e. abide by an atheistic and materialistic view of death.
However, to refute them is enough to say their their beloved shaykh, Ibn Taymiyah narrates in his Fatawa (vol.24 p.331) that Rasul-Ullah, sall-Allahu `alayhi wa sallam, said what means, "When one passes by the grave of his believing brother who he had known in this world, then stands by his grave and says, 'Assalamu 'alaykum', the person in the grave will know him and also return his greeting" (ya'rifuhu wa yarudda 'alayihi-ssalam)".
This shows that the dead have awareness and are able to make du'ah for the living, since saying "as-salamu 'alaykum" is a supplication in favor of the person one greets.
Furthermore, against what his Wahhabi followers claim today, 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: "There is no doubt that they can." And he stated that evidence to this effect comes from the two Sahih books of Bukhari and Muslim (Kitab al-Jana'iz) where Nabi Muhammad, sall-Allahu `alayhi wa sallam, 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.
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 a lot of ahadith in support.
About the ayah that some people quote about the dead not hearing, the learned al-Suyuti says that it is the meaning is allegorical (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 after rejecting guidance while they were alive."
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?
In Surah al-A'araf, we are told by Allah that after the evil people of Thamud were
destroyed, Nabi Salih, `alayhi-s-salam, addressed them and said "O 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 Shuayb, `alayhi-s-salam, also addressed his destroyed nation and said similar words (7:93).
The fact that Nabi Salih, `alayhi-s-salam, and Nabi Shuayb, `alayhi-s-salam, addressed their destroyed nations proves that according to these Nabi's, even the dead kuffar can hear. If the kuffar can 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 Jahl and other kuffar who were slain into a well. Nabi Muhammad, sall-Allahu `alayhi wa sallam, went to their Qubur and asked them whether they had found the promise of Allah, subhanaHu wa Ta`ala, to be true (that the kuffar would be punished).
Then, Sayyiduna Umar inquired of Nabi Muhammad, sall-Allahu `alayhi wa sallam, whether the dead could hear Him. Nabi Muhammad, sall-Allahu `alayhi wa sallam, explained that he (Umar) could not hear any better than them, but they did not have the ability to respond (Bukhari-Kitab al-Maghazi). This is the life of the kuffar dead. Today, some ignorant Muslims say that even the Prophet and the Awliya cannot hear us. We can only cry at their level of Imaan. Abu Dawud (Kitab al-Jana'iz) narrates that Aishah, radi Allahu `anh, said that when al-
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 ignorant 'scholar' says.
In another Sahih Hadith narrated by Ibn Hanbal, Hakim and Tabarani, Nabi Muhammad, sall-Allahu `alayhi wa sallam, 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, subhanaHu wa Ta`ala, to love, i.e. the Prophets and the Saliheen (Saints of Allah).
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, subhanaHu wa Ta`ala, of course.Imam Ahmad bin Hanbal narrates that before Sayyidina Umar was buried in her room,
Sayyidah Aishah would go there without Hijab (head Covering), as the Prophet (s.a.w) and Sayyiduna Abu Bakr, who were buried there were her Husband and Father. However, when Sayyiduna Umar got buried there, she would only go in the room with Hijab. (check Mishkat al-Masabih: Bab Ziyarat al-Qubur).
This action clearly shows that according to Sayyidah Aishah, 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, sall-Allahu `alayhi wa sallam, said that every person's grave would 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, subhanaHu wa Ta`ala. Are they not from the Jannah? If yes, then only a fool can claim that there is no Barakah there!
The people of Cape Town are Shafi'i. We say that when Imam al-Shafi'i was in Baghdad, whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah, pray two Rak'ahs there and ask Allah, subhanaHu wa Ta`ala, through the Barakah of Imam Abu Hanifah, and his problem would be immediately be solved. He would also make those two Rak'ahs according to the Hanafi Madhab. 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 in his Book called "al-Khairat al-Hisan fi Manaqib al-Imam al-A'zam Abu Hanifah al- Nu'man". The great Hanafi scholar Ibn Aabidin al-Shami also narrates it in the introduction of his massive work called "Radd al-Muhtar".
We ask, was Imam Shafi'i making Shirk, and are these great Ulama who narrated this incident also encouraging Shirk? Na'uzu billah min dhalik.
Summary:
Performing prostration to a grave is kufr and Allah will deal with them rigorously. Sunnis do not worship but go there on the advice of our beloved master Muhammad (pbuh). We recite verses on the instructioni of our prophet. We engage in supplication because it was permitted to do so by our Master? Who dare contradict our holy Master????
It is Sunnah to visit Qubur, even on a certain fixed day, annually. The people in the Qubur have awareness about what is happening outside.Some dead are actually praying or making Du'a in their Qubur. It is Sunnah to recite Qur'an at the Qubur. There is Barakah at the Qubur of the Awliya. Graveyards become more blessed and significant when pious people are buried there.
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 a living person and not allowed with a dead person?
Just some thoughts for you to ponder….
-Now why should I not go to a grave if my master Prophet Muhammad (pbuh) visited graves? -Why should I not visit the graves if the blessed companions have not taken issue with it?
-Why should I not go to the grave and recite verses of the Quran when my Master has advised me to do so? My master has said the one in the grave will pray for him on his behalf due to the individual reading verses of the Quran.
-If you don’t believe the dead can help then did Musa (AS) act as an intermediary to reduce the number of prayers? What business did he have?
-Even IBN TAMMIYYAH has no issue with visiting the grave, so why do you contradict your leader?
I sincerely hope this answers your question. May Allah give you/me and all the muslims Hidaayah.
Maximus