Tag Archives: Bidat

Khatam Khawajagan in the light of Shari’ah

[Mufti Afzal Hoosen Elias]

Shariat is easy, complete and approved by Allaah, To make zikr is praiseworthy, good, laudable, rewardable, gains proximity onto Allaah, provided it is done in accordance with the Shariah.

In Shariat, acts are classified Fardh, Wajib, Sunnat, Masnoon, Nafl, Mustahab, Mubah, Bid’at etc.

For every occasion, set-up, problem, difficulty, joyous occasion, sad occurrence, the Shariah is detailed with what to read, what measures to take, what not to do, what to avoid, how to behave etc.

Now to take a case, in a situation/set up of difficulties, we will find a set of proceedings to be followed as stated in the Qur’aan and Sunnat; then we also find a set of proceedings by the pious predecessors who formulated then and after trying then found these good and beneficially. These formulations were chosen from the Qur’aan and Ahadith and at times, duaa combinations of the pious. No pious one said that you have to do this or this method is Fardh, Waajib, Sunnat. This formulations such as “Khatam Khwajaghan” are neither Fardh, Waajib, Sunnat or Nafl  but “mubah”. If a person does it,
Knowing that this is neither Fardh, Waajib or Sunnat but it is a
tried and beneficially formulations that worked for/ by the pious ones, so lets also do it, Insha – Allaah, it will work for me in my state of difficulty etc.

Now understand another important aspect, one is “Dawaam” (constantly, regularity) and the other “Iltizaam” (to make necessary, essential, compulsory).

At times one decides that one is going read one para everyday, this the person decided to do regularly and constantly. This is an ‘mubah’ act which the person will be rewarded for tremendously. Now this person tells others, that you’ll also have to read one para daily constantly and regularly, making it essential, necessary on others (iltizaam). This is now turning into ‘Dawaam’ into Bid’at.

“Khatam Khwajagan” and other formulations, provided that the wardings do not contain un- Islaamic meanings, or erroneous beliefs then it will be permissible to read as long as one fully understands the jurisprudic status of that recitations and also does not oblige others to join and does not feel at the least hurt when no one joins or develops a sense of pride and show when many join.

Moreover the Sufi orders generally encourage such recitations, thus it is most highly advisable that such recitations be done under the strict guidance of a pious, righteous, reliable, authentic, spiritual mentor who will see that no un-Islaamic practices intrude these sessions, like inter mingling of sexes, photography, turning into social gatherings, adopting tea- gossip, party set up, sessions leading to holding hands whilst making zikr, then standing, then turning, then jumping, then dancing, then doing all the above together.

It is very quick for those activities that barely become permissible, to reach the stage of Bid’at.

A permissible act becomes Bid’at, due to time, place, condition, method specification which are not proven and are attached to
them.

It is far better to use a formulation as specified in the Sunnat of Rasulullaah (Sallallaahu Alayhi Wasallam) than to practise and promote any other permissible formulation.

We make duaa Allaah blesses all the understandings of Deen and grant us the ability to practise upon the pure, blessed, sanctions, approved, easy Sunnat of Rasulullaah (Sallallaahu Alayhi Wasallan).

Bid’at leads to Shirk

By Mufti Afzal Hoosen Ilyas

“Shirk”  means  to  associate  anyone  or  anything  in  the  worship  or  in the  special  and  exclusive  attributes  of  Allah  Taala.  The  highest  and worst  form  of  shirk  is  to  include  another  being  or  object  within  the “Person”  of  Allah  Taala  or  to  raise  or  regard  anything  besides  Him  as worthy  of  worship,  e.g.  the  belief  in  trinity,  the  belief  in  idols, Association or Shirk in the Attributes of Allah are, for example: 

Shirk  fil  Qudrat  –  the  attribution  of  Allah’s  Quality  of  Qudrat,  (or power)  to  anything  else.  For  example,  to  believe  that  any  being besides  Allah  Taala  also  has  the  power  to  create,  give  life,  cause  rain, etc.  

Shirk  fil  Ilm  –  is  the  attribution  of  Allah’s  All-embracing  and  allencompassing  Knowledge  to  anyone  or  anything  else.  For  example,  to believe  that  a  Nabi  or  a  Wali  has  knowledge  of  the  unseen  like  Allah Taala has.

Shirk  fil  Hukm  –  or  to  attribute  Allah’s  Attribute  of  Decree  or Command  to  another.  For  example,  to  render  obedience  to  a  saint  or any  other  being  like  one  would  do  for  Allah  Taala.  These  are  some forms  of  Shirk.  There  is  no  greater  crime  than  the  commission  of shirk.  

THE TYPES OF SHIRK

SHIRK  means  to  associate  any  person  or  object  in  the  worship  or qualities  of  Allah  Taala.  There  are  several  forms  of  shirk  which  are described  here  briefly.  

(1)  Shirk  fil  Qudrat.  To  attribute  Allah’s  quality  of  power  to anybody  else,  for  example,  to  believe  that  a  certain  prophet  or Wali  or  martyr  can  bring  about  rains  or  cause  the  births  of babies  or  fulfill  desires  or  give  food.  Or  to  kill  or  bring anything  into  life  or  to  bring  benefit  or  damage  is  in  their power.  All  these  things  are  Shirk.

(2)  Shirk  fil  Ilm.  To  attribute  Allah’s  power  of  knowledge  to others,  for  example,  to  say  that  a  prophet  or  a  pious  man  has the  knowledge  of  unseen,  or  like  Allah  knows  about everything,  or  they  are  aware  of  all  of  our  affairs  or  they  can tell  what  is  happening  far  and  near.  All  this  is  Shirk  fil  Ilm.

(3) Shirk  fil  Sama’a  and  Basr.  To  attribute  Allah’s  power  of seeing  and  hearing  to  others,  for  example,  to  believe  that  a certain  prophet  or  a  pious  person  could  hear  things  far  and near  or  could  see  all  of  our  own  acts. 

(4)  Shirk  fil  Ibaadah  is  to  accept  any  other  person  as  worthy  of worship  like  Allah,  for  example,  to  do  sajda  on  or  bow  before a  grave  or  a  pious  person,  or  doing  ruku  likewise  or  to  keep fast  in  the  name  of  a  prophet,  Wali  or  Imam,  or  to  give  away Nazar  or  to  promise  an  offering  like  that  etc.,  or  to  go  round  a house  like  one  goes  round  Ka’bah  (Tawaaf)  all  these  are  Shirk fil  Ibaadah.  

Are  there  any  more  acts  of  Shirk?  Yes,  there  are  many  acts  of  Shirk which  must  be  avoided.  These  acts  are:  to  ask  about  heavenly  secrets from  astrologers,  or  to  show  hands  to  a  palmist  to  know  about  future, to  ask  others  for  Faal,  which  is  another  way  of  trying  to  know  future from  omens,  to  treat  diseases  like  smallpox  etc.,  as  contagious  and infectious  which  can  be  contracted  without  Allah’s  permission  to make  Tazias  and  Alams.  To  offer  as  sacrifice,  sweets  flowers  etc.,  on graves,  to  swear  in  the  name  of  someone  other  than  Allah,  to  put pictures  and  pay  respects  to  them,  call  any  pious  person  one’s  rescuer or  saviour,  or  to  grow  hair  in  the  name  of  a  Wali,  to  turn  Fakir  in Muharram in the name of an Imam. 

QABR PUJA

The  people  who  resort  to  grave-worshipping  make  sajda  (prostrate)  to the  graves.  They  justify  this  practice  of  shirk  by  claiming  that  they  are not  worshipping  the  grave,  but  that  they  merely  rendering  the prostration  as  a  mark  of  respect  to  the  buried  saint.  But,  Rasulullah (sallallaahu alayhi wasallam)  has  rebutted  and  prohibited  such  prostrations  even  if  the intention  underlying  such  sajda  is  respect.  Hadhrat  Qais  ibn  Sa’d (radhiyallahu anhu)  said:  

“I  reached  Heerah  (a  town)  where  I  saw  people  making  sajda  for  their chiefs.  I  thought  then  that  the  most  worthy  person  to  whom  one should  prostrate  is  Rasulullah  (sallallaahu alayhi wasallam).  I  went  to  Rasulullah (sallallaahu alayhi wasallam)  and  said:  I  went  to  Heerah  and  saw  people  prostrating  to their  chiefs.  But,  you  are  the  worthiest  who  deserve  to  be  prostrated to.  Rasulullah  (sallallaahu alayhi wasallam)  then  said  to  me:

‘Will  you  make  sajda  to  my  grave  when  you  would  pass  by  it?’

I  (Qais)  said,  ‘No’.  

Rasulullah  (sallallaahu alayhi wasallam)  then  said:   ‘If  I  had  to  order  anyone  to  make  sajda  (for  any  created  being),  I would  have  ordered  wives  (to  make  sajda  for  husbands)  because  of those  rights  which  Allah  has  granted  them.”  

Practices associated with Shirk:

The  above  are  but  a  few  of  the  countless  Bid’ats  practiced  by  ignorant Muslims.  There  are  other  practices  which  can  be  closely  associated with  Shirk,  such  as:

(1)  The  offering  of  Tazias.
(2)  The  kissing  of  graves  and  bowing  down  before  them.
(3)  The  act  of  prostrating  before  saints  out  of  reverence. (4)  The  offering  of  food  as  sacrifice  on  graves.
(5)  The  hanging  of  pictures  of  saints  in  homes  and  showering undue  respect  to  them  by  way  of  garlanding,  kissing  and  even prostrating before them.

The Two Adhans for Jumu’ah and the views of Ghair Muqallideen

[By Mufti Afzal Hoosen Elias]

Two Adhans for Jumu’ah is Masnoon (Sunnat)

Hadhrat Saa’ib ibn Yazeed  (radhiyallahu anhu) said  that  in  time of Rasulullah (sallallaahu alayhi wasallam), Hadhrat Abu Bakr (radhiyallahu anhu) and Umar (radhiyallahu anhu) the Adhan for Jumu’ah use to be at  the  time  the Imam sat on the  Mimbar. Then when the era of  the Khilaafat of Hadhrat  Uthmaan (radhiyallahu anhu)  came  and  the  quantity  of  people had increased, then  Hadhrat Uthmaan (radhiyallahu anhu) gave  the  command  to  give  a  third  Adhan  (i.e. the  first  Adhan  for  Jumu’ah).  Therefore  upon  inclination,  that  Adhan was  given  and  this  had  become  a  separate  Sunnat.  [Bukhaari  Vol.1  pg 125, Abu Dawood Vol1 pg 155, Nasa’i Vol.1 pg 156]

It is established from the  mentioned Ahadith that in the  time  of Nabi (sallallaahu alayhi wasallam) and  the  time  of  the  rightly  guided  Khulafaa, in the  era of Hadhrat Abu Bakr and  Umar (radhiyallahu anhu) there  was one Adhan which was given in front of the Imam by the  Mimbar.  In  the  era  of  the  Khilaafat  of Hadhrat  Uthmaan  Ghani (radhiyallahu anhu) when  there were more people, he had given the command to give one  more Adhan. This Adhan was  given in the presence of the  Sahaabah-e-Kiraam and not one of them objected it. Therefore  this Adhan, by consensus of the Sahaabah-e-Kiraam, has become  a common thing. In every era  after it this action has  continued. No Imam, Jurist or Mujthid has  objected to it. How could they  have contradicted it? Nabi (sallallaahu alayhi wasallam)’s  command  was  to  hold  firm  on  his and the Khulafa-e-Raashideen’s Sunnat

This Adhan was given with the  command of Hadhrat Uthmaan  Ghani (radhiyallahu anhu),  because this was his Sunnat,  and  according  to  the  command  of  Nabi (sallallaahu alayhi wasallam)  it  is  necessary  to  carry  it  out.  At first, this Adhan was given on  a raised platform, later on it was given in the Masjid.

Today, in every Masjid this Adhan is given in the Masjid. In Hajj, those who have the good fortune of going to see with their own eyes that in Makkah Mukarramah in Masjid-e-Haram and in Masjidun Nabawi this Adhan is  given.  All praise is due to Allah  the writer was a witness to this  also with his own eyes. There is  no objection to this Adhan being given in the Masjid.

However, contrary to the  Mubarak Ahadith, consensus  of  the Ummat and actions of the  Ummat, those Ghair Muqallideen  which have given the Fatwa of  twenty rakaats Taraweeh Salaah  as an innovation (Bid’at), have  also decided that this Adhan also  is an innovation (Bid’at). 

These Ghair Muqallideen are  saying that this Adhan is bid’at  because  it  is  not established  from  Nabi (sallallaahu alayhi wasallam), thus it cannot be a  Sunnat. This is the reason that the Ghair Muqallideen do not  give  this  Adhan, instead  that  Masjid in which it is given they  have declared it to be Bid’at and  prevent one from it. 

Therefore, Molwi Muhammad  Saheb Jonaghari writes: “In the  time of Nabi (sallallaahu alayhi wasallam) and  after, in the time  of the two Khulafaa, this second  Adhan also was not present,  yes  in the time of Hadhrat Uthmaan (radhiyallahu anhu) it was made  present in order for the time to  be known. It was called out in the  high place of the bazaar, not in  the Masjid. Then in our time in those Masaajid in which two Adhans are given that is a clear  innovation and in no way can it be  permissible.”  (Fataawa-e-Sataariyya, Vol.3, pg 85)

Molwi Ubaidullah Saheb writes:  “On the road to the Masjid of Jumu’ah Salaah one Adhan is  established, from Hadhrat  Uthmaan Ghani (radhiyallahu anhu) a second Adhan is established outside the Masjid.  Then  there should be adequate  and the second Adhan should  not be called out.” (Fataawa e Sataariyya Vol.3 pg 85)

Molwi Abdur Rahmaan Saheb  Mudarris-e-Madrassah Mia Delwi concludes:  “To  give  one  Adhan at the time of the Khutbah on  the day of  Jumu’ah is Masnoon,  there is no need for two Adhans  …” because of  this, the Adhan of  Hadhrat Uthmaan (radhiyallahu anhu) which is called the first Adhan called out in the Masjid is an innovation (Bid’at)”  (Fataawa  e Ulama e Hadith Vol.2 pg 179)

Abdul  Wahaab  Saheb  writes:  “In  the Musaajid of the Ahnaaf  and the Ghair Muqallideen there  were two Adhans of Jumu’ah as it  is the custom of the Ahnaaf  today”.  Maulana Mawsoof Abdul Wahaab Saheb narrates: “I gave the first Adhan with one knee  inside and one outside of the  Masjid.” From this confident person there is proof for the  issuing of a Fatwa of it being a  bid’at and the Fatwa of the  second Adhan given when the  time the Imam sits at the Mimbar  is correct. Today, in  most  Masaajid of the Ahle Hadith this way of Nabi (sallallaahu alayhi wasallam) is acted  upon.  (Majmu al Risaa’il , pg. 21)

Conclusion:

The first Adhan of Jumu’ah which  is continuing from command of  the Khalifa Hadhrat Uthmaan (radhiyallahu anhu) and upon  which the Sahaabah-e-Kiraam had agreed upon, which has been  given in all the Islaamic kingdoms since the fourth century without  any objections, with which no  Imam, Jurist or Mujtahid had any  differences, because  that same Adhan is being given  inside the Masjid has become a Bid’at  in era  of the Ghair Muqallideen.  If  the  action  of  the Khulafaa-e-Raashideen  and  Sahaabah-e-Kiraam also is Bid’at and upon which the entire Ummat inherit  and to act upon is also a Bid’at,  then ask the Ghair Muqallideen that Sunnat is in whose actions will it be? Again it will mean that from the fourth century the entire  Ummats action was upon Bid’at  and today also the Imams and Muezzins who call out the Adhan in the Haramain Shareefain are committing the crime of Bid’at?

Respected readers, this is the  action of the Ghair Muqallideen  with Hadith. Now you decide is this conforming or contrary to the Hadith?

The Best Medicine for Purifying the Heart is to Adhere to the Shari’at

FIRST VOLUME, 42 nd LETTER

This letter, written to Shaikh Darwish, explains that the best medicine for clearing away the rust of loving others from the heart is to hold on to the Sunnat-i saniyya (the Shari’at).

May Allah ta’ala give you salvation! As long as a man remains attached to various things his heart cannot be purified. As long as it remains foul it will remain deprived of and far from happiness. Loving things other than Allahu ta’ala blackens, stains the heart, which is called Haqiqat-i-Jamia [That which has accumulated everything within itself.]. This stain should be cleared away. The best cleaner is to follow, to obey, the Sunnat-i saniyya-i Mustafawiyya (‘ala masdariha-ssalatu was- salami wattahiyya). Following the Sunnat-i saniyya does away with the habits and the desires of the nafs that cause the heart to darken.

How lucky for those who are honored with receiving this blessing! Shame upon those who are deprived of this high luck! May Allahu ta’ala give salvation to you and to those who follow the righteous way!

[The word “sunnat” has three meanings in our religion. When “the Book and Sunnat” is said together, “the Book” means “the Qur’an” and “Sunnat” means “hadiths.” When referred to as “fard and sunnat” fard means “Allah’s commands” and “sunnat” means our “Prophet’s sunnat, that is, his commands”. When the word “sunnat” is used alone, it means “the Shari’at, that is, all the rules of Islam”. Fiqh books say that this is so. For instance, it is written in the book Mukhtasar al-Quduri, “He who knows the sunnat the best becomes the imam [When Muslims perform namaz in congregation (jamaat), one of them leads, conducts namaz. He is called the imam.].” In explaining this point, the book Jawhara says, “Here, ‘Sunnat’ means Islam’.”

It is understood that it is necessary to obey the Islam for purifying the heart. Obeying the Shariat means doing the commandments and abstaining from prohibitions and bidats.

Bid’ah means something that was invented afterwards. They are things that had not existed during the time of our Prophet and his four caliphs (radhiyallahu anhum) which were fabricated and done in the name of worships. For example, since it is necessary to recite the (ayat called) Ayat-al-Kursi [Verses in the Qur’an are called ayats. There are 6236 ayats in the Qur’an. “Ayat-ul- kursi” is one of them. It explains the greatness of Allah and that His power is infinite.] immediately after the (five daily prayers called) namaz, it is bidat to recite the (prayer termed) ‘Salatan Tunjina’ [The word salat means both namaz and prayer. Muslims send their prayers to Allah so that the Prophet’s grade will go up and he will be given more blessings. Such prayers are called salat, too. Allah loves those who pray so. He rescues them from trouble. Salat al-Tunjina means to ask a blessing on the Prophet in order to get rid of problems.] or to say other prayers. These must be recited after Ayat-ul-Kursi and telling the tasbihs [After namaz, it was the Prophet’s habit, so it is sunnat, to recite “Ayat-ul-kursi“, once, to say “subhanallah” thirty-three times, which means, ‘there is no defect in Allah,’ “alhamdulillah” thirty-three times, which means, ‘hamd, thanks done to everybody will have been done to Him, for He is the only One who sends every favor,’ “Allahu akbar” thirty-three times, which means, ‘Allah’s greatness cannot be comprehended through the mind, through knowledge or through thoughts.’ This procedure is called “telling one’s tasbihs,” or counting beads on a rosary of 3×33=99 beads.]. It is bidat to prostrate and then get up after finishing namaz and saying du’a (personal, individual prayer.) It is bidat to call the adhan [At prescribed prayer times, (morning, noon, afternoon, evening and night), a Muslim goes up the minaret and calls all Muslims to pray. This is called the “adhan.”] through loudspeakers. Every kind of change and reform in the religion is bidat.

There are three types of Bidat:

1 – It is the worst bidat to use things which Islam says are symbols of disbelief.

2 – Kinds of belief not conforming with what the Ahl as-sunnat scholars communicate are also bidats.

3 – Renovations and reforms done as worships are bidats and are grave sins.]

Couplet:
Faithfulness is what becomes a man, even when wronged;
If a person is true, Allah will him uphold.