The Ruling on Tawaf Around Graves Out of Ignorance — Innovation or Major Shirk?
- Muiz As-Siddeeqi
- 3 days ago
- 3 min read
Ruling on One Who Performs Tawaf Around Graves Out of Ignorance
Question to Shaykh Ibn Baaz:
In some Muslim countries, we see people performing ṭawāf (circumambulation) around graves out of ignorance. What is the ruling on such individuals? And is a person like this to be called a mushrik (polytheist)?
Shaykh Ibn Baaz Answer:
The ruling on one who calls upon idols or seeks help from them and the like is—praise be to Allah—clear: it is major kufr (disbelief). However, if someone performs ṭawāf around graves intending to worship Allah—as he would perform ṭawāf around the Kaʿbah—believing that such an act is permissible, and not intending to draw near to the people buried there, but rather to Allah alone, then this person is considered an innovator (mubtadiʿ), not a disbeliever.
This is because ṭawāf around graves is a reprehensible innovation (bidʿah munkarah), just like praying at them. All of these are means that lead to disbelief.
However, the common practice among grave worshippers is that they intend to draw near to the occupants of the graves by performing ṭawāf around them—just as they offer sacrifices to them and make vows for them.
All of this constitutes major shirk (polytheism).
Whoever dies upon this is a disbeliever. He is not to be washed, the funeral prayer is not to be offered over him, and he is not to be buried in the cemeteries of the Muslims. His affair in the Hereafter is with Allah عز وجل. If he was among those to whom the message never reached, then he takes the ruling of Ahl al-Fatrah (people of the interval).
This is supported by what happened with the mother of the Prophet ﷺ: she had not witnessed his Prophethood and remained upon the religion of her people. When the Prophet ﷺ sought permission from his Lord to ask forgiveness for her, he was not granted that permission—because she died upon the religion of Jāhiliyyah (pre-Islamic ignorance).
Likewise, regarding his father, when someone asked him about his father, the Prophet ﷺ said:
"My father and your father are in the Fire."
His father died in the time of Jāhiliyyah, upon the religion of his people, so his ruling is the ruling of the disbelievers.
However, those to whom the message never reached in this world and who died in ignorance of the truth will be tested on the Day of Judgment—according to the soundest opinion of the scholars.
If they succeed in that test, they will enter Paradise. And if they disobey, they will enter the Fire.
The same applies to all the people of the intervals (Ahl al-Fatrah)—those who the daʿwah (Islamic message) never reached. As Allah the Exalted said:
"And We never punish until We have sent a Messenger."
(Qur’an, al-Isrāʾ 17:15)
As for the one to whom the Qur’an or the mission of the Messenger ﷺ reached, and he did not respond, then the proof has been established against him.
As Allah the Almighty said:
"And this Qur’an has been revealed to me that I may warn you with it and whomever it reaches."
(Qur’an, al-Anʿām 6:19)
That is, whoever the Qur’an reaches has been warned.
And He the Exalted said:
"This is a message for mankind, that they may be warned thereby."
(Qur’an, Ibrāhīm 14:52)
So whoever the Qur’an and Islam reached and then did not enter into it has the ruling of the disbelievers.
It is authentically reported from the Prophet ﷺ that he said:
"By the One in Whose Hand is my soul, no one from this nation—Jew or Christian—hears about me and then dies without believing in what I was sent with, except that he will be among the people of the Fire."
(Muslim)
So, the very act of hearing about the mission of the Prophet ﷺ is considered a conclusive proof against a person.
In conclusion: Whoever outwardly displays disbelief in a Muslim land is judged with the ruling of the disbelievers.
Whether he will be saved or not on the Day of Judgment is a matter that is with Allah ﷻ.
If he was among those to whom the daʿwah never reached or who never heard of the Prophet’s mission, then he will be tested on the Day of Judgment. A neck (i.e., portion) of the Fire will be sent to him—as mentioned in the ḥadīth of al-Aswad ibn Sarīʿ.
He will be told: “Enter it.”
If he enters it, it will be cool and safe for him. But if he refuses, it will seize him and drag him into the Fire.
We ask Allah for safety.
Reference: Majmūʿ Fatāwā Ibn Bāz (1/49)
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