Shrine - Religious Shrines - Islam

Islam

According to the classical chief sources of legislation and jurisprudence in orthodox Sunni Islam, primarily the Quran and Hadith texts (and notably the practice of the Salafi school of thought and early Muslims), it is understood to be totally forbidden to build structures over graves based on the legal evidences where the Prophet Muhammad ordered to demolish all the structures over graves and forbade acts of worship at the graveyards (aside from the funeral prayer) including calling upon other than Allah. It is commonly misunderstood that the grave of the Prophet is an exception to this rule however historically the grave was originally located in the home of Aisha and the Mosque was extended over and the grave incorporated due to lack of space for the growing number of worshipers.

• It was narrated that Abu’l-Hayaaj al-Asadi said: ‘Ali ibn Abi Taalib said to me: “Shall I not send you on the same mission as the Messenger of Allah sent me? Do not leave any statue without erasing it, and do not leave any raised grave without leveling it.” (Narrated by Muslim, 969).
• It was narrated that he (peace and blessings of Allaah be upon him) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” ‘Aa’ishah (may Allaah be pleased with her) said, “He was warning against what they had done.” (Narrated by al-Bukhaari, 1330 and by Muslim, 529).

• And when Umm Salamah and Umm Habeebah told him about a church in which there were images, he (peace and blessings of Allaah be upon him) said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah.” (Saheeh, agreed upon. Narrated by al-Bukhari, 427 and by Muslim, 528).

• And he (peace and blessings of Allaah be upon him) said: “Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship – I forbid you to do that.” (Narrated in his Saheeh by Muslim, 532, from Jundab ibn ‘Abd-Allaah al-Bajali).

• From Surah Al Jinn (72:18) "The places of worship are for Allah (alone): So do not invoke anyone beside Allah."

There is a clear prohibition of raising the grave in the name of venerating the dead as it may lead to Shirk such as accounted in the story of the people of Noah, from Surah An Nuh 71: 23 it is quoted;

“And they have said: ‘You shall not leave your gods, nor shall you leave Wadd, nor Suwâ’, nor Yaghûth, nor Ya’ûq, nor Nasr (these are the names of their idols)."

Ibn Abbas commented on this saying, “These are the names of the pious people from among them. Following their deaths, Shaytan inspired their people to erect status in the place where they used to sit, and to call them with their names. They did so, however at this point, they were not worshiped until that generation died and the new generation deviated.”

However in contrast to this, throughout parts of the Islamic world there has developed a deep cultural tradition of shrine veneration. Although classically in orthodox Islam it is prohibited to worship or engage in acts of worship surrounding graves; various movements and sects took the stance that it is permitted to supplicate with the 'Tawasul' or intercession of the deceased pious person (Sufi/Wali). For these groups, shrines hold a notable position and considered as places to seek spiritual guidance. Most venerated shrines are dedicated to various Sufi Saints and are widely scattered throughout the Islamic world. For them it is seen as a tradition to commemorate the death of the Saint, by holding festivals at his tomb to commemorate his life. In several countries, the local shrine is a focal point of the community, with several localities named specifically for the local saint.

In some parts of the Islamic world, such as in Pakistan, these festivals are multi-day events and even draw members of the Hindu and Christian minority who often revere the Muslim saint, such as in the case of the famous Lal Baz Qalandar shrine in Sindh, Pakistan – an important example of religious syncretism that blurs the distinction between members of different religions. Sufi shrines in Bangladesh, India, and Pakistan are also host to a night of commemoration by Mehfil Samaaa (Qawali) and 'Zikr' every Thursday. Some academics assert that such practices were influenced by Hinduism long ago when Muslims and Hindus co-existed in the sub-continent.

In Turkey, the famous Sufi Whirling Dervishes perform their whirling at the shrine of Jalal-ud-Din Rumi in Konya, while in Morocco and Algeria, brotherhoods of Black African Sufis, the Gnouia, perform elaborate songs at the shrines of their Saints.

Numerous shrines were once located in Saudi Arabia in its initial days. However, due to the revival of Islamic orthodoxy by Muhammad ibn Abd al-Wahhab (strongly clinging to the Hadith texts and Quran) against developed cultural practices they were destroyed by local authorities who identified them as sources of Shirk and of being reprehensible innovations in Islam or 'Bid‘ah'. Other important Shrines were once found in Central Asia, but many were destroyed by the Soviets.

Shia's have several shrines dedicated to various religious figures important in their history, and several elaborate shrines are dedicated to Shia Saints and religious figures, most notably in Kerbala, Najaf, and Samarra in Iraq, and Qum and Mashad in Iran. Other important Shia shrines are located in Mazar-e-Sharif ("the Noble Shrine") in Afghanistan, and in Damascus, Syria.