SENDING
BLESSINGS ON THE PROPHET (SALLALAHU ALAIHI WA SALAAM)
ASSEMBLED
BY MALLAM ABBA ABANA,
KUBWA,
ABUJA, NIGERIA
http://variousislamicdawadocuments.blogspot.com
https://web.facebook.com/abba.abana
emails:gonidamgamiri@yahoo.com;
abba.abana@gmail.com
Bismillah
Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum
Wa-Rahmatullahi Wa-Barakatuhu. Praise be to Allaah; we seek His help and His
forgiveness. We seek refuge with Allaah from the evil of our own souls and from
our bad deeds. Whomsoever Allaah guides will never be led astray, and
whomsoever Allaah leaves astray, no one can guide. I bear witness that there is
no god but Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wasalam)
is His slave and Messenger.
MAJOR DISCUSSIONS ON
SENDING BLESSINGS ON THE PROPHET (SALLALAHU ALAIHI WA SALAAM)
Defining
a set number of times to send blessings on the Prophet
My
question is regarding Sufism. As I mixed with a group of them before I knew
their reality. After I heard to Sheikh Munajjid -may Allah bless him- in his
series of the Correct Aqeedah (beliefs), I knew some of their extremists’
beliefs. I started to doubt them, and I would like to know the truth. All
praise be to Allah for the knowledge He blessed you with.
My
questions are:
1-
This group sends salaah and salaam upon prophet Muhammad (peace and blessings
of Allaah be upon him) 3000 or 4000 times a day. They say: “the more you send
salaah and salaam upon the prophet (peace and blessings of Allaah be upon him),
the more you love him and the more you become closer to him. And the more you
do this, the greater your chance becomes to see him in your dream” is what they
are claiming correct? Is it permissible? Is it included in the Zikr (mentioning
Allah) generally? Are there any evidences for it?
2- How
can we understand the difference between what the prophet (peace and blessings
of Allaah be upon him) said about great reward of mentioning Allah a lot like
saying Subhan Allah wa behamdih (Exalted be Allah, Allah praise be to Him)
hundred times, and the other Hadeeth of Ibn Masood (may Allah be pleased with
him) when he entered the mosque and found a group of people counting Zikr by
stones. Then he ordered them to count –by doing that innovation- their sins.
May Allah reward you!.
Published
Date: 2007-05-07
Praise
be to Allaah.
Firstly:
Sending
blessings on the Prophet (peace and blessings of Allaah be upon him) is one of
the greatest acts of worship. Allaah has enjoined it and praised those who do
it, and He has made it a cause of forgiveness of sins and meeting one's needs.
Allaah
says (interpretation of the meaning):
“Allaah
sends His Salaah (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad صلى الله عليه وسلم), and also His angels
(ask Allaah to bless and forgive him). O you who believe! end your Salaah on
(ask Allaah to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet
(salute) him with the Islamic way of greeting (salutation, i.e. As Salaamu ‘Alaykum)”[al-Ahzaab 33:56]
And
the Prophet (peace and blessings of Allaah be upon him) said: “whoever sends
blessings upon me, Allaah will send blessings upon him tenfold.” Narrated by
Muslim (384).
It
was narrated that Ubayy ibn Ka’b (may Allaah be pleased with him) said: When
two-thirds of the night had passed, the Messenger of Allaah (peace and
blessings of Allaah be upon him) would say: “O people, remember Allaah,
remember Allaah. The first Trumpet is about to sound, and will soon be followed
by the second; death has come with all that it entails, death has come with all
that it entails.” Ubayy said: I said: O Messenger of Allaah, I send blessings
upon you a great deal; how much of my prayer (du’aa’) should be for you? He
said: “Whatever you wish.”
I
said: One quarter? He said: “Whatever you wish, and if you do more it is better
for you.”
I
said: Half? He said: “Whatever you wish, and if you do more it is better for
you.”
I
said: Two thirds? He said: “Whatever you wish, and if you do more it is better
for you.”
I
said: Should I make all my du’aa’ for you? He said: “Then your concerns will be
taken care of and your sins will be forgiven.” Narrated by al-Tirmidhi (2457);
classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Ibn
al-Qayyim (may Allaah have mercy on him) said in Jala’ al-Afhaam (79): Our
Shaykh Abu ‘Abbaas (i.e., Ibn Taymiyah) was asked about the meaning of this
hadeeth. He said: Ubayy ibn Ka’b had a du’aa’ that he used to say for himself,
and he asked the Prophet (peace and blessings of Allaah be upon him) whether he
should make one-quarter of it sending blessings on him, and he said … because
whoever sends blessings on the Prophet, Allaah will send blessings on him
tenfold, and if Allaah sends blessings on a person He will take care of his
concerns and forgive him his sins.
It
says in Tuhfat al-Ahwadhi: “how much of my prayer (du’aa’) should be for you?”
means: how much instead of my du’aa’ for myself. This was stated by al-Qaari.
Al-Mundhiri said in al-Targheeb: What it means is: I say a lot of du’aa’; how
much of my du’aa’ should I make sending blessings on you? I said: Should I make
all my du’aa’ for you? i.e., should I devote all the time that I used to spend
in saying du’aa’ for myself to sending blessings on you?
“Then
your concerns will be taken care of and your sins will be forgiven” – concerns
means everything that a person seeks in this world and in the Hereafter. What
it means is: if you spend all the time of du’aa’ in sending blessings on me,
you will be given what you hope for in this world and in the Hereafter. End
quote.
Shaykh
al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Radd ‘ala
al-Bakri (1/133): This is the ultimate that a person can say in du’aa’ for
himself to bring good things and ward off harmful things, for du’aa’ involves
attaining what one wants and warding off what one fears.
One
of the commentators on al-Masaabeeh said: The Prophet (peace and blessings of
Allaah be upon him) did not impose a set limit on that for him, lest that close
the door to doing more. So he still left the choice up to him, whilst
encouraging him to do more, until he said: Should I make all my du’aa’ for you?
He said: “Then your concerns will be taken care of”, meaning all your concerns,
whether they have to do with religious or worldly affairs, because sending
blessings on him includes remembering Allaah and venerating the Messenger,
(peace and blessings of Allaah be upon him), which is similar to saying du’aa’
for himself. Quoted by al-Sakhaawi in al-Qawl al-Badee’ (133).
Al-Tirmidhi
(484) narrated from ‘Abd-Allaah ibn Mas’ood that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: “The closest of people to me on the
Day of Resurrection will be those who send the most blessings on me.” Classed
as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb.
It
says in Tuhfat al-Ahwadhi: “The closest of people to me” means the nearest to
me or those who are most entitled to my intercession” because sending a lot of
blessings is based on veneration, which in turn stems from complete love, and
that results in Allaah loving that person. Allaah says (interpretation of the
meaning): “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love
Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you
your sins” [Aal ‘Imraan 3:31].
No
one doubts the virtue of sending blessings on the Prophet (peace and blessings
of Allaah be upon him).
The
saying of those whom you mention that “the more you send blessings on him the
more you love the Messenger (peace and blessings of Allaah be upon him) and the
closer you become to him” is correct, for the more one mentions a thing the
more he loves it.
Their
saying that “the more you send blessings on him the greater your chances become
of seeing him in a dream” may also be correct in real terms but there is no
evidence to prove that. What really matters is not seeing the Prophet (peace
and blessings of Allaah be upon him) in a dream, but rather following his Sunnah
and walking in his footsteps, and giving love of him precedence over oneself
and precious things. Many people saw him in real life but they were among the
most opposed to him and his way.
If
sending blessings on the Prophet (peace and blessings of Allaah be upon him) is
a prescribed act of worship, as stated above, then it is not permissible to
stipulate a set number of times for it, because no such number has been
narrated in sharee’ah, whether it is one thousand or three thousand or whatever
number is fabricated by the Sufis. Stipulating such numbers is blameworthy
innovation (bid’ah) because it is adding something to Islam that is not part of
it. The scholars have stated that acts of worship must be prescribed in
sharee’ah in terms of their principle, description, number, manner, place and
time, in the sense that it is not permissible to limit it to a place, time or
manner that is not narrated in sharee’ah.
It
should be noted that every bid’ah is misguidance, even if people think it is
good. Innovation is dearer to Iblees than sin, because there is no repentance
from it. Maalik (may Allaah have mercy on him) said: Whoever introduces an
innovation into Islam and thinks it is good is claiming that Muhammad betrayed
the message.
It
should be said to those who stipulate sending blessings three thousand times:
What made you choose this number, and what is so special about it? Whatever
good he mentions about it may be answered by saying: Did the Prophet (peace and
blessings of Allaah be upon him) fail to guide his ummah to this goodness, when
he was the one who cared most for them and was the most compassionate towards
them? Why did he not tell Ubayy ibn Ka’b – as in the hadeeth quoted above –
about this particular number?
In
fact when choosing these numbers, many of the Sufis rely on dreams or mere
myths, and they tell their mureeds (followers) that they are not fit to do more
than that, and that doing more depends on the permission of the Shaykh who
knows what he is doing and even knows his secrets, and other kinds of falsehood
by means of which they control their followers.
There
is the fear that the good deeds of this innovator may be lost, or that his
hasanaat may be lost, and he will not attain anything good from his worship,
especially if he does that in spite of the knowledge that he has. The Prophet
(peace and blessings of Allaah be upon him) said: “Whoever introduces anything
into this matter of ours that is not part of it will have it rejected.”
Narrated by al-Bukhaari (2697) and Muslim 91718).
Hence
you see that in many cases, their dhikr has no effect on them and how they
interact with others, and they also neglect the adhkaar that are prescribed in
sharee’ah and for which the Lawgiver has given a set number, such as saying
Subhaan Allaah wa bi hamdih (Glory and praise be to Allaah) one hundred times,
morning and evening.
See
also the answer to question no. 11938
Secondly:
The
hadeeth of Ibn Mas’ood referred to above is that which was narrated by
al-Daarimi (204) from ‘Amr ibn Salamah who said: We were sitting at the door of
‘Abd-Allaah ibn Mas’ood before Fajr prayer, when he came out. We walked with
him to the mosque, then Abu Moosa al-Ash’ari came to us and said: Has Abu ‘Abd
al-Rahmaan come out to you yet? We said: No. So he sat with us until he came
out, and when he came out we all stood up. Abu Moosa said to him: O Abu ‘Abd
al-Rahmaan, just now I saw something in the mosque that I have never seen
before, but I do not think it was anything but good. He said: What was it? He
said: If you live, you will see it. He said: In the mosque I saw some people
sitting in circles waiting for the prayer. In every circle there was a man, and
in their hands they had pebbles. He would say: Say Allaahu akbar (Allaah is
Most Great) one hundred times, and they would say Allaahu akbar one hundred
times. He would say: Say Laa ilaaha ill-Allaah (there is no god but Allaah) one
hundred times, and they would say Laa ilaaha ill-Allaah one hundred times. He
would say: Say Subhaan-Allaah (Glory be to Allaah) 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 to see what you think
and I waited for your command. He said: Why did you not tell them to count
their bad deeds and guarantee to them that their good deeds would not be
wasted? Then he moved on and we moved on with him until he came to one of those
circles, and he stood over them and said: What is this that I see you doing?
They said: O Abu ‘Abd al-Rahmaan, these are stones with which we count the
takbeers (‘Allaahu akbar’), tahleel (‘Laa ilaaha illa-Allaah’) and tasbeeh
(‘Subhaan-Allaah’). He said: Count your bad deeds, for I guarantee to you that
none of your good deeds will be lost. Woe to you, O ummah of Muhammad! How
quickly you have become doomed! His companions are still alive and his cloak
has not worn out, and his vessel is not yet broken. By the One in Whose hand is
my soul, you are either following a way that is more guided that the way of
Muhammad or you are opening the door to misguidance. They said: By Allaah, O
Abu ‘Abd al-Rahmaan, we intended nothing but good. He said: How many of those
who intended good did not achieve it. The Messenger of Allaah (peace and
blessings of Allaah be upon him) told us that some people would recite the
Qur’aan and it would not go any further than their collarbones. By Allaah, I do
not know, perhaps most of them are from among you. Then he turned away from
them and ‘Amr ibn Salamah said: I saw most of those circles on the side of the
Khawaarij fighting us on the day of al-Nahrawaan.
This
does not contradict the reports in the Sunnah that stipulate a set number for
some adhkaar, because what is regarded as blameworthy is two things:
Specifying
a set number which is not narrated in sharee’ah
Or
adhering to a specific manner or a specific time with no evidence, like these
people who were denounced by Ibn Mas’ood (may Allaah be pleased with him).
Using pebbles and having a person who says “Say Allaahu akbar one hundred times,
and say Subhaan-Allaah (Glory be to Allaah) one hundred times,” describes a
manner that the Prophet (peace and blessings of Allaah be upon him) did not do.
Al-Shaatibi
(may Allaah have mercy on him) said: Bid’ah (innovation) refers to something
that is newly invented in matters of religion that appears similar to that
which prescribed, by which people intend to go to extremes in worshipping
Allaah.
This
includes adhering to certain ways and manners of worship, such as reciting
dhikr in unison, or taking the birthday of the Prophet (peace and blessings of
Allaah be upon him) as an Eid, and so on.
It
also includes doing certain acts of worship at certain times for which there is
no basis in sharee’ah, such as always fasting on the fifteenth of Sha’baan
(yawm al-nusf min Sha’baan) and spending that night in prayer.
End
quote from al-I’tisaam (1/37-39).
This
story of Ibn Mas’ood indicates that what the Sufis do in the hadrahs, where
they adhere to a specific number for dhikr, and are directed by their Shaykh,
in addition to the fabricated manners such as standing, sitting and the
ritualistic movements that they make, is false.
But
the matter is more serious than that; the wrong actions are not limited to
these innovations, rather they go beyond that and include forms of shirk in
belief and action, such as calling upon the Prophet (peace and blessings of Allaah
be upon him) and believing that the awliya’ (“saints” or close friends of
Allaah) and righteous people possess the power to bring benefits or cause harm.
We
ask Allaah to guide those Muslims who have gone astray, and to help us and you
to obey Him and attain His pleasure.
And
Allaah knows best.
Islam
Q&A
There
is nothing good in an act of worship that was not done by the Prophet
(blessings and peace of Allah be upon him) and his Companions
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.
Published
Date: 2003-02-21
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
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