Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/133)

Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

his life. Then, while in the throes of death, he cursed those among the People of the Book who had done so, in order to warn his nation against doing the same. The hadiths and reports narrated on this subject are exceedingly numerous.

The Prophet—peace and blessings be upon him—only forbade his nation from taking graves as places of worship by deliberately seeking to supplicate or worship there in order to block the means leading to shirk, and because this could readily lead to their being taken as idols. Imam al-Shāfiʿī—may Allah have mercy on him—said: “I disapprove of venerating any created being to the point that his grave is made a place of worship, for fear that this may become a source of temptation concerning him and for those who come after him.”

More than one scholar has mentioned this meaning. As for those who maintained that the reason for the prohibition was the likelihood of impurity because the pus of the dead mingles with the soil, they have strayed exceedingly far from the truth. Impurity in the ground precludes prayer upon it whether it is a graveyard or not. Moreover, the Prophet—peace and blessings be upon him—made the reason clear when he said: “O Allah, do not make my grave an idol that is worshipped,” and when he said: “Those before you used to take graves as places of worship. So do not take graves as places of worship, for I forbid you to do so.”

Imam Ibn al-Qayyim—may Allah have mercy on him—said: “In sum, anyone who understands shirk, its causes, and the means leading to it, and who has understood the Messenger’s—peace and blessings be upon him—objectives, will conclude with a certainty admitting no contrary possibility that his emphatic cursing and prohibition, expressed in both forms—‘Do not do so’ and ‘I forbid you to do so’—were not due to impurity. Rather, they were due to the impurity of shirk that attaches to whoever disobeys him, commits what he forbade, follows his own desire, does not fear his Lord and Master, and has little or no share in truly realizing the testimony that there is no deity worthy of worship except Allah. Such statements and others like them from the Prophet—peace and blessings be upon him—serve to safeguard the inviolable domain of tawhīd from being encroached upon and engulfed by shirk, to preserve it in its purity, and to express zeal for his Lord lest anyone else be set on a par with Him. Yet the polytheists chose only disobedience

حياته، ثمَّ إنَّه لعن ـ وهو في السياق ـ مَن فَعَلَ ذلك مِن أهل الكتاب ليحذر أمته أن يفعلوا ذلك، والأحاديث والآثار المروية في هذا الباب كثيرةٌ جدًّا. والنبيُّ ﷺ إنَّما نهى أمته عن اتخاذ القبور مساجد بتحري الدعاء أو العبادة عندها سَدًّا لذريعة الشرك، ولأنَّه مظنَّةُ اتخاذها أوثاناً، قال الإمام الشافعي ﵀: " وأكره أن يُعظَّم مخلوق حتى يُجعل قبرُه مسجداً مخافة الفتنة عليه وعلى مَن بعده من الناس ". وقد ذكر هذا المعنى غيرُ واحد من أهل العلم، وأما مَن علَّل ذلك بأنَّها مظنَّةُ النجاسة لما يختلطُ بالتراب مِن صديد الموتى فقد أبعدَ غايةَ البُعد؛ لأنَّ نجاسةَ الأرض مانعٌ من الصلاة عليها، سواء كانت مقبرةً أو لَم تكن، ولأنَّ النبيَّ ﷺ قد نبَّه على العلَّة بقوله: " اللَّهمَّ لا تَجعل قبري وثناً يُعبد "، وبقوله: " إنَّ مَن كان قبلكم كانوا يتخذون القبورَ مساجد ألا فلا تتخذوا القبور مساجد فإنِّي أنهاكم عن ذلك ". قال الإمام ابن القيم ﵀: " وبالجملة فمَن له معرفة بالشرك وأسبابه وذرائعه، وفَهِم عن الرسول ﷺ مقاصدَه جزم جزماً لا يحتمل النقيض أنَّ هذه المبالغة منه باللَّعن والنهي بصيغتيه: صيغة (لا تفعلوا) وصيغة (إنِّي أنهاكم) ليس لأجل النجاسة، بل هو لأجل نجاسة الشرك اللاحقة بِمَن عصاه وارتكب ما عنه نهاه، واتبع هواه، ولم يخش ربَّه ومولاه، وقلَّ نصيبُه أو عدم في تحقيق شهادة لا إله إلاَّ الله، فإنَّ هذا وأمثالَه من النبي ﷺ صيانةٌ لحِمى التوحيد أن يلحقه الشركُ ويغشاه وتجريدٌ له، وغضبٌ لربِّه أن يُعدل به سواه، فأبى المشركون إلاَّ معصيةً