Question:
Some Sufis claim that the occupants of graves possess miracles (karamat), citing as evidence the statement of the Almighty in Surah Al-Kahf: “And as for the wall, it belonged to two orphan boys” [Al-Kahf: 82]. They also say: “Had their father not been a righteous man, the treasure would not have emerged,” counting this as one of his miracles after his death.
Honorable Shayhkh, I hope for an explanation and clarification to remove this ambiguity. We hope for a response refuting the false claim of the Sufis, which has led many servants astray. Also, Shaykh Muhammad, in a note at the end of his letter, he says: “We in Sudan live in a society where ‘polytheistic acts’ (shirk), superstitions, and ‘religious innovations’ (bid’ah) are widespread. We ask Allah for deliverance. Your program plays a great role in this deliverance, and many families have turned to it. We hope for your guidance, and may Allah reward you with goodness.”
Answer:
This is a major question, and answering it requires detailed elaboration with the help of Allah—the Mighty and Sublime. We say: The occupants of graves fall into two categories:
1. Those Who Died upon Islam
These are individuals praised with goodness by the people. Goodness is hoped for them, but they are in need of their fellow Muslims praying to Allah for their forgiveness and mercy. They fall under the general statement of the Almighty: “And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.’” [Al-Hashr: 10]
The deceased individual cannot benefit anyone. He is merely a dead body unable to avert harm from himself or others, nor bring benefit to himself or others. He is in need of benefiting from his brothers, not benefiting them.
2. Those Whose Actions Led to Apostasy (Fisq Exiting the Fold of Islam)
These are individuals who claimed to be awliya’ (pious people or saints), possessed knowledge of the unseen, healed illnesses, or brought benefit through means unknown either perceptually or religiously. For those who died in disbelief, it is not permissible to pray for them or ask for mercy upon them, due to the statement of Allah Almighty:
“It is not (proper) for the Prophet and those who believe to ask Allah’s Forgiveness for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief). AAnd [Ibrahim’s (Abraham)] invoking (of Allah) for his father’s forgiveness was only because of a promise he [Ibrahim (Abraham)] had made to him (his father). But when it became clear to him [Ibrahim (Abraham)] that he (his father) is an enemy to Allah, he dissociated himself from him. Indeed Abraham was Al-Awwah (has fifteen different meanings but the correct one seems to be that he used to invoke Allah with humility, glorify Him and remember Him much), and was forbearing.” [At-Tawbah: 113-114]
They can neither benefit nor harm anyone, and no one is permitted to attach themselves to them. Even if someone were to witness apparent miracles from them—such as imagining a light emanating from their graves, a pleasant fragrance coming from them, or the like—while it is known they died upon disbelief, this is merely from the deception and delusion of Iblis (Satan) to test and tempt people through these graves.
Advice and Warning
I warn my Muslim brothers against attaching themselves to anyone other than Allah—the Mighty and Sublime. For indeed, it is He—Glorified and Exalted—who holds the dominion of the heavens and the earth, and to Him all matters return. None answers the call of the distressed except Allah, and none removes harm except Allah. Allah says:
“And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto Him you cry aloud for help.” [An-Nahl: 53]
My advice to them is also not to blindly follow anyone in their religion except the Messenger of Allah ﷺ, as Allah Almighty says:
“Indeed in the Messenger of Allah (Muhammad ﷺ) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much.” [Al-Ahzab: 21]
And as He says: “Say (O Muhammad ﷺ to mankind): ‘If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Quran and the Sunnah), Allah will love you…‘” [Ali ‘Imran: 31]
It is obligatory upon all Muslims to weigh the actions of anyone claiming wilayah (sainthood or being a wali [ally] of Allah) against the Qur’an and the Sunnah. If their actions agree with the Qur’an and Sunnah, then it is hoped that they are among the allies (awliya’) of Allah. If their actions oppose the Qur’an and Sunnah, then they are not among the allies of Allah.
Allah has mentioned a just and equitable criterion in His Book to recognize His allies: “No doubt! Verily, the Auliya’ of Allah [i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon them nor shall they grieve, those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds).” [Yunus: 62-63]
Whosoever is a believer possessing taqwa (godconsciousness) is an ally to Allah. Whoever is not, is not an ally to Allah. If a person possesses some level of faith and taqwa, they possess a corresponding degree of wilāyah. Nevertheless, we do not decisively declare this for any specific individual; rather, we state as a general rule: whoever is a believer possessing taqwa is an ally to Allah.
Tests and Deceptions
It should be known that Allah—the Mighty and Sublime—may test a person through such matters. A person might become attached to a grave, invoke its occupant, or take its soil ‘seeking blessings’ (tabarruk), and then their desire is fulfilled. This fulfillment is a ‘test’ (fitnah) from Allah for that individual, because we know with certainty that this grave cannot answer prayers, nor can this soil be a cause for removing harm or bringing benefit.
We know this due to the statement of Allah Almighty: “And who is more astray than one who calls (invokes) besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping.” [Al-Ahqaf: 5-6]
And He says: “Those whom they (Al-Mushrikun) invoke besides Allah have not created anything, but are themselves created. (They are) dead, lifeless, and they know not when they will be raised up.” [An-Nahl: 20-21]
The verses carrying this meaning are numerous, proving that anyone invoked besides Allah will never answer the prayer or benefit the caller. However, the requested outcome might occur at the time of invoking other than Allah as a test and trial. We say: this outcome happened at the time of the invocation, not because of it.
There is a distinction between something happening by a means versus happening at the time of an event. We know with absolute certainty that calling upon other than Allah is not a legitimate cause for bringing benefit or averting harm, based on the numerous verses Allah revealed in His Book. Rather, the outcome occurs at that moment as a trial, and Allah may test a person through the means of sin to make known who is a true servant of Allah and who is a servant to his own desires.
Example 1: The People of the Sabbath
Consider the People of the Sabbath among the Jews: Allah forbade them from catching fish on Saturdays. Allah tested them by causing fish to appear in great abundance on Saturdays, whereas on other days, the fish vanished. As time went on, they said, “How can we deprive ourselves of these fish?”
They schemed and said, “We will set nets on Friday and collect the fish on Sunday.” By doing this, they resorted to trickery against the prohibitions of Allah. Consequently, Allah transformed them into despised apes. Allah Almighty says:
“And ask them (O Muhammad ﷺ) about the town that was by the sea, when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them for they used to rebel (see the Quran: V. 4:154).” [Al-A’raf: 163]
And He—the Mighty and Sublime—says: “And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: “Be you monkeys, despised and rejected.” So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqun (the pious - see V. 2:2).” [Al-Baqarah: 65-66]
See how Allah facilitated these means for them—how He brought the fish on the day they were forbidden from catching them. But, seeking refuge in Allah, they lacked patience and devised a ploy against Allah’s prohibitions.
Example 2: The Companions of the Prophet ﷺ
Contrast this with what happened to the Companions of the Prophet ﷺ. Allah tested them while they were in the state of ritual consecration (ihram), during which hunting is forbidden. Game animals were easily within their reach, yet—may Allah be pleased with them—they did not dare to take any.
Allah Almighty says: “O you who believe! Allah will certainly make a trial of you with something in (the matter of) the game that is well within reach of your hands and your lances, that Allah may test who fears Him unseen. Then whoever transgresses thereafter, for him there is a painful torment.” [Al-Ma’idah: 94]
The standard ground game was within reach of their hands, and birds were within reach of their spears—making it extremely easy to hunt. Yet out of fear of Allah—the Mighty and Sublime—they did not attempt to take any game.
Conclusion
Likewise, when Allah makes the means to a forbidden action easy for a person, it is obligatory upon them to fear Allah—the Mighty and Sublime—and refrain from committing that forbidden act. They must recognize that Allah facilitating these means is a matter of trial and testing. Therefore, one should hold back and be patient, for the ultimate good outcome belongs to ‘those who fear Allah’ (al-muttaqin).