Giving bayah to a shaikh??

[paki_muslim]

Assalam-o-Alaikum,

I am a new member to this forum. I have a few questions. What does giving ba'yah to a Shaikh means? And is it really necessary ? What if I don't give ba'yah? will i be sinful ?

[ykhan]

Assalam-o-Alaikum,

I am a new member to this forum. I have a few questions. What does giving ba'yah to a Shaikh means? And is it really necessary ? What if I don't give ba'yah? will i be sinful ?

As salaamu alaykum akhi,

As far as I know, The Messenger of Islam, Sallallahu alayhi was salaam, legislated only one type of "pledge" - the pledge to the "ameer" or "khaleefah" of the Muslims.

So after the Messenger, sallallahu alayhi was salaam died, Umar made "Bay'ah" to Abu Bakr [may Allah be pleased with them both] as did all of the Campanions of the Prophet sallallahu alayhi was salaam.

It is an obligation to "obey" those in authority over you, such as the wife to her husband, or the mujaahid to his commander etc, but this is NOT the same as "bay'ah" [ a pledge of alligience ]so do not confuse them.

Please note, none of the students of the Taabi'een made a Bay'ah to the Companions, so are these people/scholars today better than the Sahaabah..???

It is not allowed to innovate any new obligations into Islam that were not obligations in the time of the Prophet sallallahu alayhi was salaam.

In summary, the Companions were the most knowledgeable Muslims after the Prophet. The Companions did not mention anywhere in any hadeeth that their students should make bay'ah to them, let alone the four Noble Imaams of Fiqh.

We have been ordered to follow the Noble Companions understanding of Islam, so if we are not sure of the meaning of an ayah of Qur'aan, we go to the statements and understandings of the Companions. If we want to know what the Prophet sallahu alayhi was salaam meant or intended in a hadeeth, we go to the understanding and statements of the Sahaabah.

I hope I have explained these principles clearly insha'Allah.

Wallahu masta'aan.



.

[paki_muslim]

JazakAllah brother. Actually, the reason why I asked was 'cause I see a lot of ppl are doing that nowadays and I was sort of confused. Anyway, it's clear now. :)

[JayshAllah]

You may give Baya'ah to me. I take a service charge of $59.99 in three easy installments.

[ykhan]

You may give Baya'ah to me. I take a service charge of $59.99 in three easy installments.

And who can refuse layaway...?

ha ha ha

[ykhan]

The great scholar Sheikh al-Islam ibn Taymiyyah d728h (rahimahullaah)
He says:
"It is not allowed for any of the teachers to take from anyone an oath to agree to him upon everything that he wants, to love those whom his teacher loves and to hate whom his teacher hates. Rather, the one who does that from them then he is similar to Genghis Khan and his likes, those who make anyone that follows them a close friend and those who oppose them a tyrannical enemy. Rather, upon them and their followers is to stick to the oath of Allaah by obeying Allaah and His Messenger and that they do what Allaah and His Messenger ordered them with. That they forbid what Allaah and His Messenger forbade them with…"
[Majmu' Fataawa (16/27)]

[Madarijas-Salikeen]

as salaamu alaykum


ykhan Jazakallaah khayr! Im indebted to you! This is proof that if ibn taymiyyah rahimullah is accused of sufism it is in no way the following of a tariqa. For that is what a tariqa is you submit yourself to a shaykh as imam ghazali explains and puts his affairs into his hands.

MashAllaah thanks for that!

[ykhan]

as salaamu alaykum


ykhan Jazakallaah khayr! Im indebted to you! This is proof that if ibn taymiyyah rahimullah is accused of sufism it is in no way the following of a tariqa. For that is what a tariqa is you submit yourself to a shaykh as imam ghazali explains and puts his affairs into his hands.

MashAllaah thanks for that!

wa alaykum as salaam akhi,

[ Please excuse the strength of my convictions on this issue but......]

When I first became Muslim, I had one Muslim tell me that I had Wudoo' and then other Muslim said I don't .!!!!

From that point on, I started to buy books to see what the GREATEST SCHOLARS OF ISLAM, none other than the Prophet and the Companions of the Prophet sallallahu alayhi was salaam, [ May Allah be pleased with them all ] said about the proofs and evidences of Islaam.

I am sure we all agree that, Islaam is based upon following the Prophet sallallahu alayhi salaam, and the MOST knowledgeable witnesses to the Message of Islam were NONE other than the Companions.

It is such a shame that many many ignorant blind following Muslims, will completely ignore and disregard the statements and exemplified examples of the Companions and blindly follow the opinions of a person who NEVER EVEN MET the Prophet sallallahu alayhi was salaam..!

Can you imagine Allah [ ta a'laa ] COMMANDS us to "refer back to Allah and the Messenger" and if we don't know something Allah COMMANDS us to "Ask the people of knowledge"..!

Who are the people of knowledge that Allah, 'azza wa jal, is refering to in this Ayah..?

It is those people who have knowledge of what Allah has revealed [ both in the past to previous Prophets and ] to Prophet Muhammed sallallahu alayhi was salaam.

Now, after the death of the Prophet sallallahu alayhi was salaam, who had the MOST knowledge of what was revealed to the Messenger sallallahu alayhi was salaam..???

I am again sure, we all agree it was and is the Companions [ May Allah be please with them all ].

So now I want to ask, what has changed..................???

Are people who were born 20 years or 50 years or hundreds of years after the Companions MORE knowledgeable than the Companions...?

Who is more deserving to be follow the salaf or the khalaf...??

When Allah commands us to "Ask the people of knowledge" that means, those people who follow the PUREST knowledge, and what can be purer than the first hand witness accounts of the greatest men who ever walked the face of this earth [ after the Prophets and Messengers of course ]..?

Yes, there is a huge difference between making "taqleed" of a Shaikh in some matters of knowledge and "submitting your entire self " in the innovated styles of the sufis.

If you are just starting to learn about Islam like me and cannot even read fluent arabic yet, let alone have the knowledge to determine which hadeeth is authentic or not etc, then all we can do is read authentic books books written by trusted scholars from the past and present and make "ittibaa' " [following their evidence] of their scholarship, not "taqleed" [blind following regardless of evidence ] of a scholar or group of scholars.

THERE IS A HUGE DIFFERENCE BETWEEN "ITTIBAA' " AND "TAQLEED".......!!!!

If you make "ittibaa' " of them instead of "taqleed", when you become aware of a "stronger" opposing opinion for example, or you become aware of an "error" of theirs, [ as ALL scholars have some unintentional mistakes somewhere ], you will follow the authentic and strongest evidences. But if you make "taqleed" of a scholar or group of scholars, you will follow them blindly and all their mistakes which completely goes against the command of Allah in the Qur'aan to "refer back to Allah and His Messenger" to resolve issues of differences etc

In this sense, it is absolutely ludicrous to claim that the command of Allah to "Ask the people of knowledge" means to blindly follow a scholar or group of scholars and all their mistakes and errors....!

Rather, the purpose of "Asking the people of knowledge" it to follow the revelation NOT errors and mistakes..!

Only the Messengers were "ma'soom" [ divinely protected from errors in the Deen ] everyone other Muslim can and will make mistakes..!!

Even the Companions used to correct each other when they became aware of their unintentional errors. Due to the meticulous recording of the Scholars of hadeeth, we have the authenticated words and actions of not only the Prophet sallallahu alayhi salaam but ALSO the Companions too.

If you read any reliable book on the history of hadeeth studies you will find that during the lifetime of the Prophet and with the express permission of the Prophet sallallahu alayhi was salaam, the Companions would record his statements and actions.

Similarly, the Scholars of the Taabi'oon [ second generation ] meticulously wrote down the statements and actions of the Companions. Due to this wealth of knowledgeable, if we go to the Scholars of Hadeeth instead of the dancing and singing sufis, we can truly respond to the command of Allah to "Ask the people of knowledge" .

Wallahu aalim.

[Madarijas-Salikeen]

as salaamu alaykum

jazakallaah khayr a beautiful read akhi. By the way where you from akhi? Im a revert in Ameria i live in florida i reverted around 5 years ago.

[ykhan]

as salaamu alaykum

jazakallaah khayr a beautiful read akhi. By the way where you from akhi? Im a revert in Ameria i live in florida i reverted around 5 years ago.

I am stuck in a non Muslim country, like many other converts.

[Madarijas-Salikeen]

Sufi formulas and bid’ah

Question:
In your 'Innovations' sections, you say it's bidah to recite, say a 100 times or something, suras hoping for reward. After reading a Sufi book by Hakim Moinuddin Chishti called 'Sufi Healing", I saw that it justified using such formulas by saying that the formulas and other things had been inspired by Allah through dreams or etc. to certain Muslims who were very close to Allah. Would this make it a part of Shariah? How can we know that they are being truthful? Is this acceptable in Islam?

Answer:

Praise be to Allaah.

1. Allaah described His awliyaa’ (close friends) as having two characteristics: Eemaan (faith) and Taqwa (piety, awareness of Allaah). Allaah says (interpretation of the meaning):

“No doubt! Verily, the Awliyaa’ of Allaah [i.e., those who believe in the Oneness of Allaah and fear Allaah much and love Allaah much], nor fear shall be upon them nor shall they grieve, - those who believe (in the Oneness of Allaah) and used to fear Allaah much” [Yoonus 10:62-63]

2. The true awliyaa’ of Allaah do not go against what the Prophet (peace and blessings of Allaah be upon him) brought. The Prophet (peace and blessings of Allaah be upon him) warned against innovated matters in religion, because Allaah has perfected His religion and completed His favour upon His slaves. Allaah says (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3].

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [i.e., Islam] that is not a part of it, will have it rejected.”

3. Therefore one can distinguish between the walee (close friend) of Allaah and the walee of the Shaytaan, by looking at the person’s character, behaviour and religious commitment – does he pray regularly in jamaa’ah in the mosque, for example? Does he avoid wrongfully consuming people’s property? Does he avoid going against Islam by either adding or taking away anything? And so on…

4. It is not permissible for a Muslim to innovate any dhikr to recite regularly or to tell others to do so – such as awraad/wird, ma’thooraat or du’aas. The adhkaar that were reported in the saheeh Sunnah are sufficient for this, otherwise a person is an innovator or one who calls others to bid’ah. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours [i.e., Islam] that is not a part of it, will have it rejected.” (Narrated by Al-Bukhaari, 2550; Muslim, 1718). According to a report narrated by Muslim: “Whoever does any action that is not in accordance with this matter of ours (i.e., Islam) will have it rejected.”

Ibn Rajab Al-Hanbali (may Allaah have mercy on him) said:

“This hadeeth represents one of the most important principles in Islam. It is like a scale against which the external appearances of deeds are measured, just as the hadeeth “Actions are but by intention” is the scale against which the inner motivations of actions are measured. Just as every deed which is not done for the sake of Allaah will bring no reward for the one who does it, so also every deed which is not in accordance with the way of Allaah and His Messenger will be rejected and thrown back at the one who does it. Anyone who innovates new things in the religion and does things for which Allaah and His Messenger have not granted permission, this is not a part of the religion at all.” (Jaami’ al-‘Uloom wa’l-Hukam, 1/180).

Al-Nawawi (may Allaah have mercy on him) said:

“This hadeeth is one of the most important basic principles of Islam, and it is one of the most concise and comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It clearly states that innovations and newly invented matters will be rejected. The second report adds another idea, which is that some of those who follow the innovations of others may become stubborn when they are presented with the evidence of the first report which says, “Whoever innovates something…” They may say, “I am not innovating anything”. But he may in this case be presented with the evidence of the second report, which says, “Whoever does any action…” This clearly shows that all innovated actions will be rejected, whether the one who does them innovates them himself or is following someone else who innovated it… This hadeeth is one that should be learned by heart and used to denounce evil actions and be spread as evidence so that all people may use it.” (Sharh Muslim, 12/16).

5. Shaykh al-Islam [Ibn Taymiyah] (may Allaah have mercy on him) said:

“No doubt adhkaar and du’aa’s are among the best forms of worship, and worship is one of the matters in which there is no room for personal opinions – we have to follow what the Prophet (peace and blessings of Allaah be upon him) did and taught, not our own whims and desires or innovations. The du’aa’s and adhkaar of the Prophet (peace and blessings of Allaah be upon him) are the best that anyone could find. The one who follows this way will be safe and sound, and the benefits and positive results that he will gain are beyond description. Any other du’aa’s and adhkaar may be haraam or they may be makrooh; they may involve shirk even though most people do not realize that – the details of this would take too long to explain here.

No one has the right to teach the people any kinds of du’aa’s or adhkaar apart from those that are mentioned in the Sunnah, or to make it a kind of regular worship which he expects the people to do regularly as they do the five daily prayers – this is the innovation in religion which Allaah does not allow… As for adopting a wird or regularly reciting a dhikr that is not prescribed in sharee’ah, this is one of the things that is not allowed. The du’aa’s and adhkaar prescribed by sharee’ah are the best that anyone could ever hope to find, and no one ignores them in favour of newly-invented, innovated adhkaar except one who is ignorant, negligent or a wrongdoer.” (Majmoo’ al-Fataawa, 22/510-511).

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

[juwairiyah]

Assalamo'alaykum Warahmatullahi Wabarakatuh

If you make "ittibaa' " of them instead of "taqleed", when you become aware of a "stronger" opposing opinion for example, or you become aware of an "error" of theirs, [ as ALL scholars have some unintentional mistakes somewhere ], you will follow the authentic and strongest evidences. But if you make "taqleed" of a scholar or group of scholars, you will follow them blindly and all their mistakes which completely goes against the command of Allah in the Qur'aan to "refer back to Allah and His Messenger" to resolve issues of differences etc

MashaAllah ,yes we make ittibah not taqleed of scholars and take things which goes with the quran and sunnah

[waziri]

Assalamo'alaykum Warahmatullahi Wabarakatuh



MashaAllah ,yes we make ittibah not taqleed of scholars and take things which goes with the quran and sunnah

Why make itiba if you can come to know of the mistakes of mujtahid imams by looking at evidences? If you think you know what is evidence and what isnt surley you can find out direct from the source without having to follow anyone.

The truth is weather you call it itiba or taqleed its still the same following those who are qualified

[Madarijas-Salikeen]

as salaamu alaykum

thats what i still dont understand how can we make ittiba if we do not know jurisprudents, tafsir, isnaad of ahadith, when ahaadith were transmitted, when a particular ayah came down, etc...

Even our ittiba it would seem we blind follow another man in that particular opinion

[Madarijas-Salikeen]

Some people claim that there is an aayah which supports Sufism

Question:
Salam, can you explan surah 4 verse 69...some people say this is what makes sufism allowed. I have read your answer on sufism and agree, but can you please examplain this verse?

Answer:

Praise be to Allaah.

The aayah which you are asking about is the aayah (interpretation of the meaning):

“And whoso obey Allaah and the Messenger (Muhammad (peace and blessings of Allaah be upon him)), then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddeeq), the martyrs, and the righteous. And how excellent these companions are!” [al-Nisaa’ 4:69]

Ibn Katheer (may Allaah have mercy on him) said in his Tafseer:

This means, whoever acts in accordance with the commands of Allaah and His Messenger, and keeps away from whatever Allaah and His Messenger forbid, then Allaah will give him a home in the abode of His generosity, and cause him to be in the company of the Prophets and those who come after them in status, the Siddeeqoon, then the martyrs, then the rest of the believers, who are the righteous who do righteous deeds secretly and openly. Then Allaah praises them, as He says (interpretation of the meaning):

“And how excellent these companions are!” [al-Nisaa’ 4:69]

Al-Bukhaari narrated that ‘Aa’ishah (may Allaah be pleased with her) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no Prophet who fell sick, but Allaah gave him the choice between this world and the Hereafter.” When he fell ill with his final sickness, his voice became very hoarse, and I heard him saying, ‘in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddeeq), the martyrs, and the righteous.’ Then I knew that he had been given the choice.”

(Tafseer Ibn Katheer).

Then he (Ibn Katheer – may Allaah have mercy on him) mentioned something about the reason why this aayah was revealed. Then he said:

Greater than all of this is the glad tidings which were reported in the books of Saheeh and Musnad, etc., through mutawaatir isnaads from a number of the Sahaabah: that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about a man who loves some people but cannot catch up with them – i.e. he cannot attain the same level as them in doing righteous deeds. He (peace and blessings of Allaah be upon him) said, “A man will be with those whom he loves.” Anas ibn Maalik (may Allaah be pleased with him) said: the Muslims never rejoiced as much as they did when they heard this hadeeth. I love the Messenger of Allaah (peace and blessings of Allaah be upon him), and I love Abu Bakr and ‘Umar (may Allaah be pleased with them both), and I hope that Allaah will resurrect me with them even though I did not do what they did.

So, as you can see, there is nothing in this aayah that justifies the Sufis and their madhhab.

If the Sufis are sincere, then let them obey Allaah and his Messenger and adhere to His Sharee’ah – as commanded in this aayah – so that they will be among the victorious. As for their claims that the awliyaa’ (“saints”) have knowledge of the Unseen (al-ghayb), which no one knows but Allaah, and their doing Tawaaf around graves and praying to the dead as a means of worship and drawing closer to Allaah – all of this in fact means that they are seeking the help of someone other than Allaah and this is kufr and shirk. They say, “Allaah inspires us with things which He casts into our hearts in addition to what is in the Qur’aan and Sunnah”; and they say that the “elite” do not have to adhere to the Sharee’ah of Islam which is obligatory for the “masses”; and they invent adhkaar (phrases remembering Allaah) which they repeat regularly, which are not in the Qur’aan or in the Sunnah of the Prophet (peace and blessings of Allaah be upon him… and after all this, they want to be among the victorious, with the Prophets and Siddeeqoon. On the contrary, they will be with the shayaateen (devils) and mushrikeen. We ask Allaah to keep us safe and sound. May Allaah bless us and you with the love for His Prophet (peace and blessings of Allaah be upon him and love for his noble companions, and gather us with them in the place of honour with Him, for He is the Sovereign, the One Who is able to do all things.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

[Madarijas-Salikeen]

Question about a strange Sufi way of worship

Question:
Brother my question is fairly long and I hope inshallah you will be able to answer it to the best of your knowledge using hadith and Quranic proof to backup what you are saying and please use as much proof as you possible can.
See the problem that I am facing is regarding the way in which my parents perform Ibadah and this way that they perform it they would like me to do the same but I personally did not feel that it went in accordance with the sunnah. My parents have a sufistic Qadriyanni belief in which they belief the Prophet Mohammed S.A.W was a Noor and a human. A Sufi Alim who is a Mufti gave my dad a type of Ibadah style book written in Urdu and Dua's in Arabic he told him to do this Ibadah in particular every single day and with Your children who are able to recite Quran and your wife loudly together.
The form of Ibadah goes as following before starting he told us to recite the words
"Allahumma Salliallah Muhamadin Wa'lihi Wa Itratihi beadadikuli malumilaka he refers to it as Darud Qadri
then he told us to recite these words 100 times "Subhanallahi wabihamdihi Subhanallahhilazeem Astagfirullahalazimalazi La Illaha Illa huwalhayalqayoom wa atoobu alayhi"
then he told us to recite 7 times surah fatiha
then he told us to recite 100 times "Allahumma Salliallah Muhamadin Wa'lihi Wa Itratihi beadadikuli malumilaka he refers to it as Darud Qadri
the he told us to recite 79 times Surah allamnashra
then recite surah Ikhlas 100 times
then recite 100 times these words "allahuma ya qadiyal hajate
then recite 100 times these words "allahuma ya dafi al balayati"
then recite 100 times "allahuma ya ah lal mushkalati
then recite 100 times "allahuma ya kafiyal muhimati
then recite 100 times "Allahuma ya mujeebadawati
then recite 100 times "allahuma ya shafi mar da'"
then recite 100 times "Allahuma ya khayranaseereena"
then recite 100 times "Bihrahmatikaya ya arhamarahimeen
then recite 100 times "Allahuma ameen"
the 2nd part to this Ibadah is the same thing accept some things changed around such as starting off with the words "hazbunallahu" 500 times and following it through the same way acept without Surah Allahmnashra or Ikhlas.
Now I know some of these words are in the Quran and the surahs are for sure but I would like to know the meanings for everything english translation i'm sorry i cannot find it in arabic but try to soundout the meaning please. I would like to know if this form of Ibadah is in accordance with the Sunnah. If the Prophet Mohammed (S.A.W) ever recited it. My parents want me to do the Ibadah with them and they get very angry even if i question it the slightest bit because they say what do you know your so young. The alim who came has been studying for more then 60 years who are you to question them. So brother please answer my question in as much depth as possible and as much proof you can possibly have if this Dua is sunnah or just an innovation. As well i forgot to mention there is this other thing my parents want me to do after i do this supplication which is that i recite Surah 105 in the Quran and when it gets to a part where you say tarmihim to say tarmeem and take these rocks one by one bouncing them off of a metal bowl turned upside down covered with a red sheet to represent blood. My parents tell me this is to ask allah to strike down on the enemies of ours killing them off or something close to that. I would like to know of this is the sunnah of the Prophet MOhammed (S.A.W) or if its an innovation please provide lots of proof and be as clear as possible so my parents will understand. I know I am asking for a lot but I would really appreciate if you could answer me as soon as possible.

Answer:
Praise be to Allaah.

The purpose for which we were created is to worship Allaah alone with no partner or associate, as Allaah says (interpretation of the meaning):

“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56]

Allaah has not left us each to choose his own way of worship, rather He has sent His Messenger (peace and blessings of Allaah be upon him) and revealed His holy Book, to show people the way and guide them. So there is nothing that is worship and goodness and guidance that Allaah loves, but it has been explained by the Messenger (peace and blessings of Allaah be upon him).

No two Muslims dispute that Muhammad (peace and blessings of Allaah be upon him) is the best and most pious of mankind, the one who worshipped Allaah and turned to Him the most. Hence the one who is truly guided is the one who follows his path and walks in his footsteps.

Adhering to the path of the Prophet (peace and blessings of Allaah be upon him) is not something that is optional, rather it is an obligation that Allaah has enjoined upon His slaves, as He says (interpretation of the meaning):

“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it). And fear Allaah; verily, Allaah is Severe in punishment”

[al-Hashr 59:7]

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al-Ahzaab 33:36]

“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day”

[al-Ahzaab 33:21]

The Prophet (peace and blessings of Allaah be upon him) stated that every innovated kind of worship would be rejected and thrown back at the one who does it, no matter what it is. He said: “Every action that is not in accordance with this matter of ours [i.e., Islam] will be rejected.” Narrated by Muslim, 1718, from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her).

No deed will be accepted unless it is done sincerely for the sake of Allaah and in accordance with the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). This is what is meant by the words of Allaah (interpretation of the meaning):

“that He may test you which of you is best in deed”

[al-Mulk 67:2]

Al-Fudayl ibn ‘Iyyaad said: (This means) that which is most sincere and most correct. They said, O Abu ‘Ali, what most sincere and most correct? He said: If a deed is not sincere and not correct, it will not be accepted. If it is correct but is not sincere, it will not be accepted unless it is both sincere and correct. Sincere means that it is done for the sake of Allaah and correct means that it is in accordance with the Sunnah.

Whoever wants to attain the pleasure of Allaah, he has to adhere to the Sunnah of His Messenger (peace and blessings of Allaah be upon him). All paths to Allaah are blocked, except this path, the path of His Prophet Muhammad (peace and blessings of Allaah be upon him).

Because the Prophet (peace and blessings of Allaah be upon him) was compassionate towards his ummah and cared deeply for them, he did not leave anything good without explaining it to them. So whoever today invents an act of worship, dhikr or wird and claims that it is good, is accusing the Prophet (peace and blessings of Allaah be upon him) – whether he realizes it or not – of not conveying the religion as Allaah commanded him to do. Hence Imam Maalik (may Allaah have mercy on him) said: Whoever introduces any innovation into Islam claiming that it is good is implying that Muhammad (peace and blessings of Allaah be upon him) betrayed the message entrusted to him, because Allaah says (interpretation of the meaning):

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa'idah 5:3]

So whatever was not part of the religion of Islam at that point should never be part of the religion of Islam today.

The Sahaabah, Taabi’een and imams issued many warnings against innovation.

Hudhayfah ibn al-Yamaan said: Every act of worship which the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) did not do, do not do it.

Ibn Mas’ood said: Follow and do not innovate, for the religion is complete. Adhere to the old way (i.e., the way of the Prophet (peace and blessings of Allaah be upon him) and the Sahaabah)

The question which should be put to the one who invented this dhikr is:

Did the Messenger of Allaah (peace and blessings of Allaah be upon him) do this? Did the Sahaabah do this?

The obvious answer is that reciting these soorahs these number of times – 100 times or 7 or 79 – is something that was not narrated from the Prophet (peace and blessings of Allaah be upon him), or from any of his companions. The same is true of the du’aa’s recited in this manner for the number of times mentioned.

It should be said to this innovator: do you think that you have discovered something good that was not known to the Prophet or his companions?

Or do you think that you or your shaykh have the right to introduce new laws and to define news dhikrs and when they should be said and how often they should be repeated, just as the Messenger of Allaah (peace and blessings of Allaah be upon him) had that right?

Undoubtedly both of these are manifest misguidance.

Let us think about the report narrated from ‘Abd-Allaah ibn Mas’ood by al-Daarimi in his Sunan, according to which Abu Moosa al-Ash’ari said to ‘Abd-Allaah ibn Mas’ood: “O Abu ‘Abd al-Rahmaan, I have just seen in the mosque something new that I was not sure about, but I think I have not seen anything but something good, praise be to Allaah.” He said, “What was it?”

He said, “You will see it tomorrow.” He said, “I saw some people in the mosque sitting in circles waiting for the prayer. In every circle there was a man and in their hands were pebbles. He would say, ‘Say Allaahu akbar one hundred times,’ so they would say Allaahu akbar (takbeer) one hundred times. Then he would say, ‘Say Laa ilaaha ill-Allaah (tahleel) one hundred times, so they would say Laa ilaaha ill-Allaah one hundred times. Then he would say, ‘Say Subhaan Allaah (tasbeeh) one hundred times,’ and they would say Subhaan Allaah one hundred times.”

He said, “What did you say to them?”

He said, “I did not say anything to them. I was waiting for your opinion.”

He said, “Why did you not tell them to count their bad deeds and promise them that none of their good deeds would be lost?’ Then he went away and we went with him, until he came to one of those circles. He stood over them and said, “What is this that I see you doing?”

They said, “O Abu ‘Abd al-Rahmaan, these are pebbles with which we count the takbeer, tahleel and tasbeeh.”

He said, “Count your bad deeds, for I promise you that nothing of your good deeds will be lost. Woe to you, O ummah of Muhammad, how soon you have drifted into the way of doom even though the companions of your Prophet (peace and blessings of Allaah be upon him) are still alive amongst you, and his garments and the vessels he used are still not worn out or broken. By the One in Whose hand is my soul, either you are following a way that is more guided than the way of Muhammad (peace and blessings of Allaah be upon him), or you are starting a way that is the way of misguidance.”

They said, “By Allaah, O Abu ‘Abd al-Rahmaan, we did not intend anything but good.”

He said, “How many of those who intend good never attain it.”

Not everyone who seeks or intends good attains it and is guided to it. Not every act of worship is accepted, unless it is in accordance with the Sunnah of Muhammad (peace and blessings of Allaah be upon him).

This denunciation by Ibn Mas’ood (may Allaah be pleased with him) puts an end to the argument presented by innovators, because they always say, “What reason can there be not to recite dhikr, prayers and Qur’aan? We only intend good and to draw closer to Allaah.”

It should be said to them: Worship must be something that is prescribed in sharee’ah in essence and in its form and the manner in which it is done. If a specific number is prescribed in sharee’ah then no one has the right to go beyond that, and if no number or way is specified then no one has the right to invent a limit for it, because that implies that one is assuming the role of a lawgiver.

This is further supported by the report narrated from Sa’eed ibn al-Musayyib (may Allaah have mercy on him). He saw a man praying more than two rak’ahs after dawn had come (i.e., Fajr), and he told him not to do that. The man said, “O Abu Muhammad, will Allaah punish me for praying?!”

He said, “No, but He will punish you for going against the Sunnah.”

Look at the understanding of this great Taabi’i, may Allaah have mercy on him. That is because the regular Sunnah is to pray only two rak’ahs after the dawn has come, not more than that, then to pray the obligatory prayer of Fajr.

A similar report was narrated from Imam Maalik (may Allaah have mercy on him). A man came to him and said: “O Abu ‘Abd-Allaah, from where should I enter ihraam?”

He said, “From Dhu’l-Hulayfah, from where the Messenger of Allaah (peace and blessings of Allaah be upon him) entered ihraam.”

He said, “I want to enter ihraam from the Mosque, from near the grave (meaning the grave of the Prophet (peace and blessings of Allaah be upon him)).”

He said, “Do not do that, for I fear fitnah (trial, affliction) for you.”

He said, “What fitnah is that? It is just a few miles I am adding.”

He said, “What fitnah is greater than your thinking that you have found something good that the Messenger of Allaah (peace and blessings of Allaah be upon him) failed to do?! I heard that Allaah says (interpretation of the meaning):

‘And let those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them’

[al-Noor 24:63].”

This is the understanding of the Sahaabah, Taabi’een and Imams. As for the people of bid’ah, they say, “What fitnah? It is only dhikr and prayer and a few miles by which we seek to draw closer to Allaah.”

No wise person should be deceived by the words of these people, for the Shaytaan has made their deeds appear attractive to them, and they hate to go against their shaykhs and the leaders of their tareeqahs.

Sufyaan ibn ‘Uyaynah (may Allaah have mercy on him) said: Bid’ah (innovation) is dearer to Iblees (Satan) than sin, because a person may repent from sin, but not from innovation.

It should be noted that no one ever invents a bid’ah but he forsakes thereby a Sunnah that is equal to it or greater than it. Hence those who favour innovated dhikrs are the most ignorant of people about the Prophet’s dhikr which the Prophet (peace and blessings of Allaah be upon him) persisted in reciting. You will rarely find any of them who says in the morning and evening, Subhaan-Allaah wa bi hamdihi (Glory and praise be to Allaah) one hundred times; or Asbahna ‘ala fitrat il-Islam wa kalimat il-ikhlaas wa deeni nabiyyina Muhammad sall-Allaahu ‘alay wa sallim wa millati abeena Ibraaheema haneefan wa maa kaana min al-mushrikeen (We have awoken on the fitrah of Islam and the word of sincerity and the religion of our Prophet Muhammad (peace and blessings of Allaah be upon him) and the religion of our father Ibraaheem, pure monotheism, and he was not of those who associate others with Allaah); or Asbahna wa asbah al-mulk Lillaahi Rabb il-‘Aalameen. Allaahumma inni as’aluka khayra hadha’l-yawm fa-thahu wa nasrahu wa noorahu wa barakatahu wa hudaahu, wa a’oodhu bika min sharri ma fihi wa sharri ma ba’dahu (We have awoken and dominion belongs to Allaah, the Lord of the Worlds. O Allaah I ask You for the good of this day and its goodness, support, help, light, blessing and guidance. And I seek refuge with You from the evil of what is in it and the evil of what comes after it): or Subhaan Allaah ‘adada khalqihi, Subhaan Allaah ridaa nafsihi, Subhaan Allaah zinata ‘arshihi, Subhaan Allaah midaada kalimaatihi (Glory be to Allaah the number of His creation, Glory be to Allaah as much as He is pleased with, Glory be to Allaah the weight of His Throne, Glory be to Allaah the extent of His words).

And there are other dhikrs with which you may be content, from the books that contain the dhikrs for the morning and the evening, etc.

The point is that it is not permissible to join your parents in these innovated dhikrs and say them the number of times you mention.

With regard to what you mentioned about Soorat al-Feel and throwing stones when saying tarmeehim (striking them), this is a myth and is nonsense. It is not permissible to do this or to seek to draw closer to Allaah by doing it. How many enemies did the Messenger of Allaah (peace and blessings of Allaah be upon him) confront, and he did not pray against them in this manner. There is the fear that this is a way of drawing closer to the devils and seeking their help.


With regard to the belief that the Prophet (peace and blessings of Allaah be upon him) was light (noor), there is no basis for this and it was not narrated either in the Qur’aan or saheeh Sunnah. Allaah has told us that the Prophet Muhammad (peace and blessings of Allaah be upon him) was a human being like us, except that Allaah favoured him with revelation and the message. Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘I am only a man like you. It has been revealed to me that your Ilaah (God) is One Ilaah (God i.e. Allaah)’”

[al-Kahf 18:110]

“Say (O Muhammad): ‘I am only a human being like you. It is revealed to me that your Ilaah (God) is One Ilaah (God — Allaah), therefore take Straight Path to Him (with true Faith Islamic Monotheism) and obedience to Him, and seek forgiveness of Him. And woe to Al‑Mushrikoon (the polytheists, idolaters, disbelievers in the Oneness of Allaah)’”

[Fussilat 41:6]

Some of the extreme Sufis believe that he was light, and that he was the first thing created by Allaah, and that the rest of creation was created from his light. This is a lie and is misguidance for which they have no evidence apart from a false, fabricated hadeeth.

We ask Allaah to help you and your parents to avoid innovation and its people.

And Allaah knows best.



Islam Q&A

[ykhan]

Why make itiba if you can come to know of the mistakes of mujtahid imams by looking at evidences? If you think you know what is evidence and what isnt surley you can find out direct from the source without having to follow anyone.

The truth is weather you call it itiba or taqleed its still the same following those who are qualified

As salaamu alaykum akhi waziri,

There is a HUGE difference between "al Ittibaa' " and "at Taqleed ".

Please read this insha'Allah, and the difference will be clear as night and day insha'Allah.

Jazaaka Allahu khairan.


If you make "ittibaa' " of them instead of "taqleed", when you become aware of a "stronger" opposing opinion for example, or you become aware of an "error" of theirs, [ as ALL scholars have some unintentional mistakes somewhere ], you will follow the authentic and strongest evidences. But if you make "taqleed" of a scholar or group of scholars, you will follow them blindly and all their mistakes which completely goes against the command of Allah in the Qur'aan to "refer back to Allah and His Messenger" to resolve issues of differences etc

Insha'Allah is this difference clear to anybody else?? Let me know as the silence is defening in cyber space.!

[ykhan]

Why make itiba if you can come to know of the mistakes of mujtahid imams by looking at evidences?

As salaamu alaykum again akhi,

I have just noticed this statement of yours, which requires a separate, additional, answer to my earlier reply to you insha'Allah.

Just because you are able to see an obvious unintentional mistake or slip of a scholar does not mean you are a "mujtahid" or even close to that level.

I will give you an easy example to illustrate my point insha'Allah, after I eat my dinner which wont stay hot forever..!

I'm back.

For example, it is authentically narrated by the scholars of hadeeth, that the great and noble Imaam Maalik ibn Anas, rahimahullah, was asked if when making wudoo', one has to wash between the toes with the finger, to which he replied in the negative.

One of his students then narrated to Imaam Maalik an authentic hadeeth which established that the Prophet sallallahu alayhi was salaam used to wash between the toes whilst performing Wudoo'.

The narrator of this story then commented that since that time, whenever Imaam Maalik was asked about wiping between the toes when making Wudoo', Imaam Maalik used to then reply in the positive and say it "must" be done . [I]{ please see my signature at the bottom of this post }

PLEASE NOTE, that in such circumstances where an evidence has not reached a Scholar, then that scholar gets one reward from Allah ta a'ala, even though they are wrong in their judgment. We do not use the unintentional [ or sometimes unavoidable ] mistakes to cast aspersions on the Great and noble Imaams of this Ummah as they are far far superior than all of us put together.

Now, do we need to be "mujtahids" to see that Imaam Maalik's first position was, in reality, contrary to the authentic Sunnah of the Prophet sallallahu alayhi was salaam...?

or;

Does the ability to see that Imaam Maalik's first position was, in reality, contrary to the authentic Sunnah, automatically make us "mujtahids"...?

Both of the above statements are, of course, incorrect.

"Why make itiba if you can come to know of the mistakes of mujtahid imams by looking at evidences? "

The simple reality is that, just because, as in the above example, it is in many many cases easy to see the "mistakes" of the "mujtahid" Imaams, this does not in any way shape of form infer that we are anything other than "followers of evidence" [muttabi'een] and NOT blind followers of mistakes and errors "muqallideen".

Wallahu Aalim

[waziri]

As salaamu alaykum again akhi,

I have just noticed this statement of yours, which requires a separate, additional, answer to my earlier reply to you insha'Allah.

Just because you are able to see an obvious unintentional mistake or slip of a scholar does not mean you are a "mujtahid" or even close to that level.

I will give you an easy example to illustrate my point insha'Allah, after I eat my dinner which wont stay hot forever..!

I'm back.

For example, it is authentically narrated by the scholars of hadeeth, that the great and noble Imaam Maalik ibn Anas, rahimahullah, was asked if when making wudoo', one has to wash between the toes with the finger, to which he replied in the negative.

One of his students then narrated to Imaam Maalik an authentic hadeeth which established that the Prophet sallallahu alayhi was salaam used to wash between the toes whilst performing Wudoo'.

The narrator of this story then commented that since that time, whenever Imaam Maalik was asked about wiping between the toes when making Wudoo', Imaam Maalik used to then reply in the positive and say it "must" be done . [I]{ please see my signature at the bottom of this post }

PLEASE NOTE, that in such circumstances where an evidence has not reached a Scholar, then that scholar gets one reward from Allah ta a'ala, even though they are wrong in their judgment. We do not use the unintentional [ or sometimes unavoidable ] mistakes to cast aspersions on the Great and noble Imaams of this Ummah as they are far far superior than all of us put together.

Now, do we need to be "mujtahids" to see that Imaam Maalik's first position was, in reality, contrary to the authentic Sunnah of the Prophet sallallahu alayhi was salaam...?

or;

Does the ability to see that Imaam Maalik's first position was, in reality, contrary to the authentic Sunnah, automatically make us "mujtahids"...?

Both of the above statements are, of course, incorrect.

"Why make itiba if you can come to know of the mistakes of mujtahid imams by looking at evidences? "

The simple reality is that, just because, as in the above example, it is in many many cases easy to see the "mistakes" of the "mujtahid" Imaams, this does not in any way shape of form infer that we are anything other than "followers of evidence" [muttabi'een] and NOT blind followers of mistakes and errors "muqallideen".

Wallahu Aalim


Asalamualaykum,

The thing is akhi when you follow the opinion of a madhab its not just the view of one scholar,yes no scholar is free from mistakes but these mistakes get corrected by other scholars who come after them.If I as a layman I were to read hadith and then try to follow hadith and ignore the scholars I will surley go astray.As for the the story of Imam malik then yes he was corrected or someone pointed out a hadith that he was unaware of,but for a lay person to assume that a certain ruling is wrong because the scholar might not have been aware of such and such a narration is the wrong way to go because first one has to establish weather or not the scholar was unaware of a paticular narration or not {and its highly likely that he was aware)and wheather or not he considered it to be abrogated or if he was aware of other narrations which he felt were more reliable.

Ofcourse if it becomes clear beyond doubt that a paticular ruling is wrong then one has to follow that which is correct and even then he needs to make taqleed of another scholar who will inform him of the correct ruling.

The fact is that the vast majority of ulema never made a distinction between taqleed and ittiba,the only one that springs to mind is Imam Shawkani raheemullah.

Al-Khateeb al-Baghdaadee, rahimahullaah, said:

"As for one to whom taqleed is permissible, then it is for the common person (’aamee) who does not know the path [to arrive at] the Sharee’ah rulings. So it is permissible for him to do taqleed of a scholar and act upon his saying ... And it has been stated by one of the Mu’tazilah who said: It is not permissible for the common person to act upon the saying of a scholar until he knows the reason (’illah) behind the ruling. So when he asks a scholar, he should ask him so that he knows how the ruling came about. So when he knows and grasps this, he should then act upon it. [Al-Khateeb said]: This is wrong, since there is no way for a common person to know and grasp this, except after gaining fiqh (understanding) for many years and mixing with the scholars for long periods of time ..."

wasalam

[Yasir]

The narrator of this story then commented that since that time, whenever Imaam Maalik was asked about wiping between the toes when making Wudoo', Imaam Maalik used to then reply in the positive and say it "must" be done [indicating obligation].Do the Malikis actually consider it an obligatory element of the wudhoo to pass ones fingers between ones toes?

[ykhan]

Do the Malikis actually consider it an obligatory element of the wudhoo to pass ones fingers between ones toes?

It is mentioned by many of the seniors scholars of the Maaliki Math-hab such as Imaam ibn Wahb, al Haafidh Ibn Abdul Barr, Qaadi 'Iyaad and others.

wallahu aalim

[Abd al-Haqq Marshall]

I'd give bayah to Shaykh Abdul-Qadir al-Jilani (ra), but I've found no one among the supposed sufi "awliya" of our time that even remotely compare to him.

[Yasir]

It is mentioned by many of the seniors scholars of the Maaliki Math-hab such as Imaam ibn Wahb, al Haafidh Ibn Abdul Barr, Qaadi 'Iyaad and others.Did they mention it being an obligatory element in the wudhoo, or something afdhal?

[ykhan]

Did they mention it being an obligatory element in the wudhoo, or something afdhal?

I don't know without looking it up in At Tamheed etc, that's why I said the wording of Imaam Maalik "indicated" obligation.

Barakallahu feek.

[Yasir]

I don't know without looking it up in At Tamheed etc, that's why I said the wording of Imaam Maalik "indicated" obligation.

I'd be grateful if you could post what you come across inshaAllah, whenever you get an opportunity to do so. JazakAllahu khairan.

I had a cursory glance at Imam Ibn 'Abd al-Barr's al-Kafi, and he mentions:

ويغسل رجليه ثلاثا ثلاثا أيضا أو حتى ينقيهما ويعمهما بالغسل ويدخل الكعبين في الغسل والكعبان هما العظمان الناتئان عند مجمع الساق والقدم وإن بقى للأقطع شئ من الكعب غسله وكذلك المرافق لمن بان فيه قطع غسل ما بقي منه وإن لم يبق منهما شئ سقط فرضهما عنه وإن خلل أصابع رجليه ويديه فهو افضل وإن غمرهما تيقن أن الماء قد دخل فيما بينهما وعم ذلك اجزاءه إذا عرك بعضهما ببعض
And similarly Imam al-Qayrawani mentions in his al-Risalah:

ثم يغسل رجليه يصب الماء بيده اليمنى على رجله اليمنى، ويعركها بيده اليسرى قليلا قليلا، يوعبها بذلك ثلاثا، وإن شاء خلل أصابعه في ذلك، وإن ترك فلا حرج، والتخليل أطيب للنفس،

[ykhan]

" وإن ترك فلا حرج، "


Perhaps it only reaches the level of a "highly recommended" sunnah, similar to those types of actions which the Messenger, sallallahu alayhi wa salaam, use to do sometimes but not ALL the time, hence the ruling of "mustahaab".

wallahu aalim.

Barakallahu feekum for the quotes btw

[Yasir]

Perhaps it only reaches the level of a "highly recommended" sunnah, similar to those types of actions which the Messenger, sallallahu alayhi wa salaam, use to do sometimes but not ALL the time, hence the ruling of "mustahaab".Is that the definition of mustahabb? An action which the Prophet sallallahu 'alaihi wa sallam used to do sometimes but not all the time?

[Sorry if it sounds picky, I'm just trying to understand what you mean].

[ykhan]

Is that the definition of mustahabb? An action which the Prophet sallallahu 'alaihi wa sallam used to do sometimes but not all the time?

[Sorry if it sounds picky, I'm just trying to understand what you mean].

No akhi, it is just one of the reasons why in the Maaliki math-hab some of the hadeeths that appear to indicate an obligation are reduced from obligatory actions to just reccomended actions.

Sorry akhi, I assumed from the way you were quoting Maaliki sources in Arabic that you were knowledgeable of the Maaliki math-hab or a student of knowledge or something, otherwise I would have explained it in some more detail.

[Farhan]

Perhaps it only reaches the level of a "highly recommended" sunnah, similar to those types of actions which the Messenger, sallallahu alayhi wa salaam, use to do sometimes but not ALL the time, hence the ruling of "mustahaab".


Assalaamu alaikum bro, can you explain what you mean, because you seem to be suggesting that is the definition of mustahab?

Jazaakallah khayr.

[ykhan]

Assalaamu alaikum bro, can you explain what you mean, because you seem to be suggesting that is the definition of mustahab?

Jazaakallah khayr.

Please refer to the reply/post just above your post insha'Allah.

And I am not very good at explaining and expressing myself anyway so that doesn't help.

If I get time I will post the original statements of the scholars that state this in their works insha'Allah, unless another user beats me to it?