Traits of Hypocrites

Signs and Traits of the hypocrites as is described in The Quran

Translated by Yahya Adel Ibrahim

* Traits: Causing Corruption and Mischief upon the earth

"And when it is said to them: "Make not mischief on the earth," they say: ‘We are only peacemakers.’ Verily! They are the ones who make mischief, but they perceive not." Al-Baqarah 2:11,12

* Trait: Inspiring one another with evil words

"And so We have appointed for every Prophet enemies - Shayâtin (devils) among mankind and jinns, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it, so leave them alone with their fabrications." Al-An‘âm 6:112

* Traits: Deception and Mendacity

"They (think to) deceive Allâh and those who believe, while they only deceive themselves, and perceive (it) not!" al-Baqarah 2:9

* Traits: Mocking the believers

"And when they meet those who believe, they say: "We believe," but when they are alone with their Shayâtin (devils - polytheists, hypocrites, etc.), they say: "Truly, we are with you; verily, we were but mocking." Al-Baqarah 2:14

* Traits: Laziness, heedlessness and forgetfulness of Allâh

"Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little." An-Nisâ (4:142)

* Trait: Squandering their mental faculties to use in sin

"They are deaf, dumb, and blind, so they return not (to the Right Path)." Al-Baqarah 2:18

* Traits: They lay in wait to chastise and defame the believers

"Those (hyprocrites) who wait and watch about you; if you gain a victory from Allâh, they say: "Were we not with you," but if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?" Allâh will judge between you (all) on the Day of Resurrection. And never will Allâh grant to the disbelievers a way (to triumph) over the believers." An-Nisâ 4:141

* Trait: Rejection of the Hukm (rulings) of Allah and His Prophet.

"And when it is said to them: "Come to what Allâh has sent down and to the Messenger (Muhammad SAW)," you (Muhammad SAW) see the hypocrites turn away from you (Muhammad SAW) with aversion." An-Nisâ 4:61

* Traits: Seeking to rationalize and explain their sinful deeds when they are confronted with the evilness of their actions. They seek to conceal their evil intentions by swearing that their sinful deeds were unintentional.

"How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allâh, "We meant no more than goodwill and conciliation!" an-Nisâ 4:62

"They have made their oaths a screen (for their evil actions). Thus they hinder (men) from the Path of Allâh, so they shall have a humiliating torment." Al-Mujadilah 58:16

* Traits: Focusing on the visible ornaments and beautifications. They are eloquent speakers who do not act upon their many words. They weave mirages of sensibility and grandeur.

"And when you look at them, their bodies please you; and when they speak, you listen to their words. They are as blocks of wood propped up. They think that every cry is against them. They are the enemies, so beware of them. May Allâh curse them! How are they denying (or deviating from) the Right Path." Al-Munafiqûn 63:4

* Trait: They rejoice at the misfortune and sadness of the believers.

"If good befalls you (O Muhammad SAW), it grieves them, but if a calamity overtakes you, they say: "We took our precaution beforehand," and they turn away rejoicing." At-Taubah 9:50

* Trait: Seeking to please humanity at the expense of displeasing Allah.

"They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allâh is not pleased with the people who are Al-Fâsiqûn (rebellious, disobedient to Allâh)." At-Taubah 9:96

* Trait: Mocking and defaming the believers

"Those who defame such of the believers who give charity (in Allâh's Cause) voluntarily, and those who could not find to give charity (in Allâh's Cause) except what is available to them, so they mock at them (believers), Allâh will throw back their mockery on them, and they shallhave a painful torment." At-Taubah 9:79

* Trait: They discourage the believers from fighting the disbelievers. They seek to cause discord and Fitnah in the ranks of the believers and spread corruption and mischief throughout the earth. As such Allah ordained upon them that they not join the believers in the battles (out of their own fears).

"And if they had intended to march out, certainly, they would have made some preparation for it, but Allâh was averse to their being sent forth, so He made them lag behind, and it was said (to them), "Sit you among those who sit (at home). Had they marched out with you, they would have added to you nothing except disorder, and they would have hurried about in your midst (spreading corruption) and sowing sedition among you, and there are some among you who would have listened to them. And Allâh is the All-Knower of the Zâlimûn (polytheists and wrong-doers, etc.)." at-Taubah 9:46,47

* Trait: They seek the future in the present, the temporal rather than the permanent and the finite happiness to the infinite pleasure. They are the foremost in seeking share from the spoils while being the last in earning them by setting out for Jihad.

"Had it been a near gain (booty in front of them) and an easy journey, they would have followed you, but the distance (Tabuk expedition) was long for them, and they would swear by Allâh, "If we only could, we would certainly have come forth with you." They destroy their ownselves, and Allâh knows that they are liars." At-Taubah 9:42

Taqleed - Madhabbs

TAQLEED all about Madhahbs

The Four Schools of Thought in Islam .

Question:

"There are some people who say that Taqleed (following the madhhab of one imam) is haram (prohibited) in Shariah. They insist that only the Qur'an al-Kareem and Sunnah should be followed by a true Muslim, and it is tantamount to the shirk that some human being is being followed in the matters of Shariah. They also claim that all the madhahib formed such as Hanafi, Shafi'i, Maliki and Hanbali schools are created one to two hundred years after the Most Beloved Prophet (Salla Allahu Ta'ala alayhi Wa Sallam) and they are bidah (an invention not warranted by the Qur'an al-Kareem and Sunnah). They also maintain that a Muslim should seek guidance directly from the Qur'an al-Kareem and Sunnah, and no intervention of any Imam is needed for the knowledge of Shariah.

Answer:

This view is based upon certain misconceptions arising out of superfluous treatment of the complex issues involved. The full clarification of these misconceptions requires a detailed article. However, I would try to explain the basic points as briefly as possible.

It is true that obedience , in its true sense, belongs to Allah Almighty alone. He is the only One who deserves our obedience, and we are not supposed to obey any one other than Him. This is the logical requirement of the doctrine of Tawhid (belief in the Oneness of Allah). Even the obedience of the Most Beloved Prophet (Salla Allahu Ta'ala alayhi Wa Sallam) has been prescribed for us only because he is the Beloved Messenger (Salla Allahu Ta'ala alayhi Wa Sallam) of Allah (Subhanhu wa Ta'ala) who conveys to us the divine commandments. Otherwise he has no divine status deserving our obedience per se. We are ordered to obey and follow him only because Allah s (Subhanahu wa Ta'ala) pleasure has been epitomised in his sayings and acts.

We are, therefore, required to follow the Qur'an al-kareem, being the direct commandment of Allah, and the Sunnah of the Beloved Prophet (Salla Allahu Ta'ala alayhi Wa Sallam) being an indirect form of the divine commandments.

But the point is that the interpretation of the Qur'an al-kareem and Sunnah is not an easy job. It requires an intensive and extensive study of both these sacred sources of Shariah, which cannot be undertaken by every layman. If it is made obligatory on each and every muslim to consult the Qur'an al-kareem and the Sunnah in each and every problem arising before him, it will burden him with a responsibility which is almost impossible for him to discharge, because the inference of the rules of Shariah from the Qur'an al-kareem and Sunnah requires a thorough knowledge of the Arabic language and all the relevant material which a layman is not supposed to have. The only solution to this problem is that a group of persons should equip themselves with the required knowledge of Shariah, and the others should ask them about the injunctions of Shariah in their day-to-day affairs. This is exactly what the Qur an al-kareem has ordained for the Muslims in the following words:

So, a section from each group of them should go forth, so that they may acquire the knowledge and perception in the matters of religion, and so that they may warn their people when they return to them that they may be watchful.

This verse of the Qur'an al-kareem indicates in clear terms that a group of muslims should devote itself for acquiring the knowledge of Shariah, and all others should consult them in the matters of Shariah.

Now, if a person asks an authentic alim (knowledgeable person) about the Shariah ruling in a specific matter, and acts upon his advice, can a reasonable person accuse him of committing shirk on the ground that he has followed the advice of a human being instead of Qur'an al-kareem and Sunnah? Certainly not. The reason is obvious. He has not abandoned the obedience of Allah (Subhanahu wa Ta'ala) and His Most Beloved Messenger (Salla Allahu Ta'ala alayhi Wa Sallam) ; rather, he wants nothing but to obey them. However, being ignorant of their commands, he has consulted an alim in order to know what he is required by Allah to do. He has not taken that alim as the subject of his obedience, but he has taken him as an interpreter of the divine commandments. Nobody can blame him and say he is committing shirk (which means ascribing partners to God).

This is exactly what the term taqleed means. A person who has no ability to understand the Qur'an-e-Paak and Sunnah consults a muslim jurist, often termed as Imam, and acts according to his interpretation of Shariah. He never deems him worthy of obedience per se, but he seeks his guidance for knowing the requirements of Shariah, because he has no direct access to the Qur'an al-kareem and Sunnah or does not have adequate knowledge for inferring the rules of Shariah. This behaviour is called taqleed of that jurist or imam. How can it be said that taqleed is tantamount to shirk?

The qualified muslim jurists or imams have devoted their lives for the study of the Qur'an al-kareem and Sunnah and have collected the rules of Shariah; according to their respective interpretation of Shariah, in an almost codified and systematic form. This collection of the Shariah rules according to the interpretation of a particular jurist/scholar Imam is called the madhhab of that jurist. Thus the madhhab of an imam is not something parallel to shariah, or something alien to it; in fact it is a particular interpretation of Shariah and a collection of the major Shariah rules inferred from the Qur'an al-kareem and Sunnah by some authentic jurists and arranged subject wise for the convenience of the followers of the Shariah. So, the one who follows a particular madhhab actually follows the Qur'an al-kareem and Sunnah according to the interpretation of a particular authentic jurist whom he believes to be the most trustworthy and the most knowledgeable in matters of Shariah.

As for the difference of the madhahib it has emerged through the different possible interpretations of the rules mentioned in or inferred from the Qur'an al-kareem and Sunnah. In order to understand this point properly, it will be relevant to note that the rules mentioned in the Qur'an al-kareem and Sunnah are of two different types. Some rules are mentioned in these sacred sources in such clear and unambiguous expressions that they permit only one interpretation, and no other interpretation is possible thereof, such as the obligation of Salaah, Zakaah, fasting and Hajj, the prohibition of pork, wine, etc. With regard to this set of rules, no difference of opinion has ever taken place. All the schools of jurists are unanimous on their interpretation, hence there is no room for ijtihad or taqleed in these matters, and because every layman can easily understand them from the Qur'an al-kareem and Sunnah, no intervention of a jurist or imam is called for. But there are some rules of Shariah derived from the Qur'an al-kareem and Sunnah where either of the following different situations may arise:

The expression used in the Sacred Sources may permit more than one interpretation. For example, while mentioning the period of iddah (waiting period) for the divorced women, the Qur'an al-kareem has used the following expression:

And the divorced women shall wait for three periods of Qur

1. The word Qur used in this verse has two meanings lexically. It covers both the period of menstruation and the period of purity (i.e. the tuhr). Both meanings are possible in the verse and each of them has different legal consequences. The question that requires juristic effort is which of the two meanings are intended here. While answering this question, the juristic opinions may naturally differ, and have actually differed. Imam Shafi I (Radi Allahu Ta'ala anhu) interprets the word Qur as the period of tuhr (purity) while Imam Abu Hanifah (Radi Allahu Ta'ala anhu) interprets it as the period of menstruation. Both of them have a number of arguments in support of their respective views, and no one interpretation can be rejected outright. It is in this way that the differences among certain madhahib have emerged.

2). Sometimes there appears some sort of contradiction between two traditions of the Most Beloved Prophet (Salla Allahu Ta'ala alayhi Wa Sallam) and a jurist has to reconcile them or prefer one of them over the other. In this case also, the viewpoints of the jurists may differ from each other.

For example, there are two sets of traditions found in the books of hadith attributing different behaviour to the Most Beloved Prophet (Salla Allahu Ta'ala alayhi Wa Sallam) while going for ruku in prayer. The first set of ahadith mentions that he used to raise his hands before bowing down for ruku while the other traditions mention that he did not raise his hands except in the beginning of the Salaah.

The muslim jurists, while accepting that both methods are correct, have expressed different views about the question which of the two methods is more advisable and rewardable. This is another cause of difference between various madhahib.

3). There are many problems or issues which have not been mentioned in the Qur'an al-kareem and Sunnah in specific or express terms. The solution to such problems is sought either through analogy or through some expressions found in the Sacred Sources which have an indirect bearing on the subject. Here again the jurists may have different approaches while they infer the required solution from the Qur'an al-kareem and Sunnah.


Such are the basic causes of difference between the madhahib. This difference is in no way a defect in Shariah; rather, it is a source of dynamism and flexibility.

A muslim jurist who has all the necessary qualifications for ijtihad is supposed, in the aforesaid situation, to exert the best of his efforts to discover the actual intention of the Qur'an al-kareem and Sunnah. If he does this to the best of his ability and with all his sincerity, his obligation towards Allah is discharged, and nobody can blame him for violating the Shariah, even though his view seems to be weaker when compared to the other ones. This is a natural and logical phenomenon certain to be found in every legal system. The enacted laws in every legal framework do not contain each and every minute detail of the possible situations. The expressions used in a statute are often open to more than one interpretation, and different courts of law, while applying such provisions to the practical situations, often disagree in the matter of their interpretation. One court explains the law in a particular way while the other court takes it in a quite different sense. Nobody ever blames any one of them for the violation of the law. Not only this, if the former court is a High Court, all the lower courts and all the people living within the jurisdiction of that High Court are bound to follow the interpretation laid down by it even though their personal opinion does not conform to the approach of the superior court. In this case, if they follow the decision of the superior Court nobody can say that they are not following the law, or that they are holding the Court as the Sovereign authority instead of the real legislator, because, in fact, they are following the decision of the Court only as a trust-worthy interpreter of law, and not as a legislator.

Exactly in the same way, the madhab of a muslim jurist is nothing but a credible interpretation of the Shariah. Another competent jurist may disagree with this interpretation, but he can never accuse him of the violation of Shariah, nor can anyone blame the followers of that particular madhhab for following something other than Shariah, or for committing shirk by following the imam of that madhhab instead of obeying Allah and His Most Beloved Messenger (Salla Allahu Ta'ala alayhi Wa Sallam), because, they are following the madhhab as a credible interpretation of Shariah, and not as a law-making authority.

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All schools are correct :

All schools are correct

The next question which may arise here is what a layman should do with regard to these different madhahib, and which one of them should be followed. Answer to this question is very simple.

There is no difference between any of the schools regarding the beliefs and doctrine of Islam (aqeeda) [for example the Oneness of Allah, Prophethood, divine revelation, Judgement Day or explicit and manifest commands such as the obligation of daily prayers, fasting, hajj, zakat and the prohibitions of pork, alcohol, adultery, interest etc. These issues do not require the consultation of a scholar to understand since they should be easily comprehendible to anybody who reads the Qur an or Sunnah. Other issues such as the rituals of worship, the conditions of business transactions, or the method of conducting a wedding are not so clear, and without proficient knowledge of Islamic rules of Ijtihad (extracting rules and judgements based on the scripture [Qur an] and the authentic recorded manner of the Prophet [Hadith]), the average muslim will not be certain what action to take regarding these. It is therefore the responsibility of a Mujtahid (a scholar who is qualified to practise Ijtihad) to clarify these to the layman.

Since all of these madhahib, being sincere and competent efforts to discover the true intention of Shariah, all of them are equally true, and a layman should follow the madhhab (school of thought) of any one of the recognized imams whom he believes to be more knowledgeable and more pious. Although the muslim jurists who have undertaken the exercise of ijtihad are many in number, yet the madhahib (plural of madhab) of the four main jurists are more comprehensive, well-arranged and well-preserved even today, and the muslim ummah as a whole has taken them as the most reliable interpretations of Shariah. These four madhahib are called Hanfi, Shafi I, Maliki and Hanbali schools. All the rest of the scholars and their schools are either not comprehensive in the sense that they do not contain all aspects of Shariah or their rulings have not been preserved intact in a reliable form. That is why the majority of the muslim Ummah belongs to either of these four madhahib, and if a layman adopts any one of these schools in the matter of interpretation of the Shariah, his obligation of following the Shariah is discharged. This is the true picture of the term taqleed with reference to the recognized juristic madhahib. I hope this explanation will be able to satisfy your question and will be sufficient to establish that taqleed has nothing to do with shirk. It is, in fact a simple and easy way to follow the Shariah.

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Following one Imam

Following one particular Imam in every Juristic Issue

Question :

It is generally believed by the Sunni Muslims that each one of the Mudhahib of Hanafi, Shafi I, Maliki and Hanbali, being one of the possible interpretation of Shari ah, is right and none of them can be held as something against the Shari ah. But on the same time we see that the followers of Hanafi school never depart from the Hanafi view and never adopt the Shafi I or Maliki view in any juristic matter. Rather, they deem it impermissible to follow another jurists view in a particular issue. How can this behaviour be reconciled with the belief that all the four madhahib are right? If all of them are right, there should be no harm if the Hanafi Muslims follow Shafi I or Maliki or Hanbali views in some particular matter.


Answer:

It is true that all the four madhahib are right, and following any one of them is permissible in order to follow the Shari ah. However, a layman who lacks the ability to analyse and distinguish the arguments of each madhhab cannot be allowed to pick and choose between different views only to satisfy his personal desires. The reason for this approach is twofold:

Firsty, the Qur an al-kareem in a number of verses has emphatically ordered us to follow the Shari ah, and has made it strictly prohibited to follow the personal desires vis-a-vis the rules of Shari ah. The Muslim jurists, while interpreting the sources of Shari ah never intend to satisfy their personal desires. They actually undertake an honest effort to discover the intention of Shari ah and base their madhhab on the force of evidence, not on the search for convenience. They do not choose an interpretation from among the various ones on the basis of its suitability to their personal fancies. They choose it only because the strength of proof leads them to do so.

Now, if a layman who cannot judge between the arguments of different madhahib is allowed to choose any of the juristic views without going into the arguments they have advanced, he will be at liberty to select only those views which seem to him more fulfilling to his personal requirements, and this attitude will lead him to follow the desires and not the guidance --- a practice totally condemned by the Qur an al-kareem.

For example, Imam Abu Hanifah (Radi Allahu Ta'ala anhu) is of the view that bleeding from any part of the body breaks the wudu , while Imam Shafi I (Radi Allahu Ta'ala anhu) believes that the wudu is not broken by bleeding. On the other hand, Imam Shafi I (Radi Allahu Ta'ala anhu) says that if a man touches a woman, his wudu stands broken and he is bound to make a fresh wudu before offering Salaah, while Imam Abu Hanifah (Radi Allahu Ta'ala anhu) insists that merely touching a woman does not break the wudu.

Now, if the policy of pick and choose is allowed without any restriction, a layman can choose the Hanafi view in the matter of touching a woman and the Shafi I view in the matter of bleeding. Consequently, he will deem his wudu unbroken even when he has combined both the situations, while in that case his wudu stands broken according to both Hanafi and Shafi I views. Similarly, a traveller, according to the Shafi I view, can combine the two prayers of Zuhr and Asr. But at the same time, if a traveller makes up his mind to stay in a town for four days, he is no more regarded a traveller in the Shafi I view, hence, he cannot avail of the concession of qasr , nor of combining two prayers. On the other hand, combining two prayers in one time is not allowed according to the opinion of Hanafi school, even when one is on journey. The only concession available for him is that of qasr . But the period of travel, according to Hanafi view is fourteen days, and a person shall continue to perform qasr until he resolves to stay in a town for at least fourteen days. Consequently a traveller who has entered a city to stay there for five days cannot combine two prayers, neither according to Imam Shafi I because since by staying for five days he cannot use the concession, nor according to Imam Abu Hanifah(Radi Allahu Ta'ala anhu), because combining two prayers is not at all allowed according to him. But the policy of pick and choose often leads some people to adopt the Shafi I view in the matter of combining two prayers and the Hanafi view in the matter of the period of journey.

It is evident in these examples that the selection of different views in different cases is not based on the force of arguments underlying them but on the facility and convenience provided by each. Obviously this practice is tantamount to following the desires which is totally prohibited by the Qur an al-kareem. If such an attitude is allowed, it will render the Shari ah a plaything in the hands of the ignorant, and no rule of the Shari ah will remain immune from distortion.

That is why the policy of pick and choose has been condemned by all the renowned scholars of Shari ah. Ibn Tamiyyah, the infamous muhaddib and jurist, says in his Fatawa :

Some people follow at one time an Imam who holds the marriage invalid, and at another time they follow a jurist who holds it valid. They do so only to serve their individual purpose and satisfy their desires. Such a practice is impermissible according to the consensus of all the imams.

He further elaborates the point by several examples when he says:

For example if a person wants to pre-empt (obstruct) a sale he adopts the view of those who give the right of pre-emption to a contingent neighbour, but if they are the seller of a property, they refuse to accept the right of pre-emption for the neighbour of the seller (on the basis of Shafi I view) . . . and if the relevant person claims that he did not know before (that Imam Shafi I does not give the right of pre-emption to the neighbour) and has come to know it only then, and he wants to follow that view as from today, he will not be allowed to do so, because such a practice opens the door for playing with the rules of Shari ah, and paves the path for deciding the halal and haram in accordance with one s desires. (Fatawa Ibn Taymiyyah Syrian ed. 2:285,286)

That was the basic cause for the policy adopted by the later jurists who made it necessary for the common people to adopt a particular madhhab in its totality. If one prefers the madhhab of Imam Abu Hanifah(Radi Allahu Ta'ala anhu), he should adopt it in all matters and with all its details, and if he prefers another madhhab, he should adopt it in full in the same way and he should not pick and choose between different views for his individual benefit. The consequence of the correctness of all the madhahib, is that one can elect to follow any one of them, but once he adopts a particular madhhab, he should not follow another madhhab in a particular matter in order to satisfy his personal choice based on his desire, not on the force of argument. Thus the policy of allegiance to a particular madhhab was a preventive measure adopted by the jurists to prevent anarchy in the matter of Shari ah. But obviously, this policy is meant for the people who cannot carry out ijtihad themselves, or cannot evaluate the arguments advanced by every madhhab in support of their respective views. Such people have no option but to follow a particular madhhab as a credible and reliable interpretation of Shari ah.

But the people equipped with necessary qualifications of ijtihad need not follow a particular madhhab. They can derive the rules of Shari ah directly from their original sources. Similarly, the persons who are not fully qualified for the exercise of ijtihad, yet they are so well-versed in the Islamic disciplines that they can evaluate the different juristic views on pure academic grounds without being motivated by their personal desires are never forbidden from preferring one madhhab over the other in a particular matter.

There is a large number of Hanafi jurists who, despite their allegiance to Imam Abu Hanifah (Radi Allahu Ta'ala anhu), have adopted the view of some other jurist in several juristic issues. Still, they are called Hanafi . This partial departure from the view of Imam Abu Hanifah (Radi Allahu Ta'ala anhu) was based on either of the following grounds: sometimes they, after an honest and comprehensive study of the relevant material came to the conclusion that the view of some other Imam is more forceful. Sometimes, they found that a view of Imam Abu Hanifah (Radi Allahu Ta'ala anhu) is based on pure analogy, but an authentic Hadith expressly contradicts that view and it is most likely that the hadith was not conveyed to Imam Abu Hanifah (Radi Allahu Ta'ala anhu) , otherwise he would not have adopted a view against it. In some other cases, the jurists felt that it is the requirement of the collective expedience of the Ummah to act upon the view of some other Imam, which is an equally possible interpretation of Shari ah, and they adopted it not in pursuance of their personal desires, but to meet the collective needs of the Ummah and in view of the changed circumstances prevailing in their time.

These examples are more than enough to show that the followers of a particular madhhab have never taken it as a substitute of Shari ah or as its sole version to the exclusion of every other madhhab: In fact, they have never given a juristic madhhab a higher place than it actually deserved within the framework of Shari ah.

Before parting with this question, I would like to clarify another point which is extremely important in this context: It has become a modern phenomenon, that some people having no systematic knowledge of Islamic disciplines often become deluded by their superficial information based on self-study, and that too, in most cases, through translations of the Qur an al-kareem and Ahadith. By virtue of this kind of cursory study, they presume themselves to be the masters of the Islamic learning, and start criticizing the former Muslim jurists. This attitude is totally wrong and devoid of any justification. The inference of juristic rules from the Qur an al-kareem and Sunnah is a very meticulous exercise which cannot be carried out on the basis of a superficial study.

While studying a particular juristic subject one has to collect all the relevant material from the Qur an al-kareem and from the Ahadith found in different chapters and different books, and has to undertake a combined study of this scattered material. He has to examine the veracity of the relevant ahadith in the light of the well settled principles of the science of Hadith. He has to discover the historical background and exegesis of the relevant verses and traditions. In short, he has to resolve a number of complicated issues involved. All this exercise requires very intensive and extensive knowledge which is seldom found in the contemporary Ulama, who are specialists themselves in the subject, let alone the common people who have no direct access to the original sources of Shari ah.

The upshot of the above discussion is that all the four madhahib being based on solid grounds, it is permissible for a competent Hanafi alim to adopt another juristic view, if he has the required knowledge and ability to go into the merits of each madhhab on the basis of adequate academic research without pursuing his personal desires. But the people who do not fulfil these conditions should not dare to do so, because it can lead to a dangerous state of anarchy in the matter of Shari ah.

Death and Life

[Yusufali 67:2]

He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving.

الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ

[Pooya/Ali Commentary 67:2]

Refer to the commentary of Yunus: 14; Hud: 7; Kahf: 7; Anbiya: 35 for "that He may try which of you is best in deed."

Death is mentioned before life; and death is stated to have been created. This prove that death is not cessation of existence. Baqarah: 28 says: "When you were dead He gave you life. Again He will cause you to die and again bring you to life." In Najm: 44 also death is put before life.

Death is not cessation of existence but a change of direction or transforming into another form. The state before our present life, or the state after, is not known to us or unknowable to us, but our present life is given to us as a trial to either do good and move to a nobler state of existence or follow the evil delusions and go to a place where existence is eternal damnation.

Trial implies freedom of action and free will given to man, otherwise, if the theory of determinism is accepted, it would mean Allah does not know who will do what. Allah has given man intelligence, power of observation and contemplation and discretion to decide which path he will walk on. The idea of death reminds him about the life he will have after he crosses the frontiers of this life and enters a new state of existence. As he sows shall he reap. The consequences of his deeds in this life he shall face at once as soon as he leaves this world, and will continue to exist amid them, a state of existence known as barzakh as per Muminun: , till the day of judgement.

Intercession or forgiveness is not possible during this period. On the day of judgement intercession will be available and Allah shall forgive and grant pardon to those who will be recommended by the Holy Prophet and his Ahl ul Bayt. See commentary of Baqarah: 48.

The law which will be applied to individuals and groups or communities has been clearly stated in Zilzal: 7 and 8:

"Whosoever has done (even) an atom's weight of good will behold it;

And whosoever has done (even) an atom's weight of evil will behold that."

Man must always be mindful of Allah's ever-prevalent authority so as to ward off evil and save himself from eternal damnation, and have hope in His mercy so that he may turn repentant unto Him after giving up sinning and evildoing.

67:12 - إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ {}

[Yusufali 67:12] As for those who fear their Lord unseen, for them is Forgiveness and a great Reward.

[Pooya/Ali Commentary 67:12] To fear the Lord is to love Him so dearly as not to do anything which is against His will, because though He cannot be seen with bodily senses, His presence is felt intensely by the true believer in his heart.

Graves & Saints

Visit to GRAVEs and seeking help of saints

IN THE NAME OF ALLAH THE MOST GRACIOUS THE MOST
MERCIFUL

Do you or your relations visit graves, and seek help
of saints or awliyaallah for any matter you face?

IF YES Read this document and Judge Yourself>IF NO Spread this message to those are in Error
Let us first analyze what The Holy Quran says about the foremost Major Sin
- Shirk (Associating partners with God)

Before we get in to the subject we should know Islam" means - One who
submits to the will of Allah (SWT), and follow his
Messenger Prophet Mohammed (PBUH), whom Allah (SWT) has bestowed for
the Guidance of Mankind.

And any other speech apart from this, which goes against the Principle of
The Quran and Sayings of Prophet i.e. (Sunnah) is not Islam.

Prophet (PBUH) says:
Allah's Apostle said, "If somebody innovate something which is not in
harmony with the principles of our religion, that thing is rejected."
(Sahih Al-Bukari) V-3 H-861.
Abu Hurrairah (MPBUH) Prophet (PBUH) observed:
My Ummah would adhere to the Quran and Sunnah till a
particular point of time, then it would (regrettable) take to acting upon
views (of the members >of the ummah) and when it dos so, it would land into
misguidance (Ibn Khathir)

Associating partners with Allah (SWT) is the foremost
Sin in Islam
The foremost major sin in the sight of Allah (SWT) is
"Shirk" - One who associates partner with God. Thus he becomes
musrikeen, or polytheist. It is said in the Quran, the polytheist is going to dwell in Hell forever,
Allah will never cleansed their sin, nor will He forgive them.

In the worship of his Lord, admit no one as partner.
HQ-18: 110.

Whoever joins other gods with Allah, - Allah will
forbid him the garden, and the Fire will be his abode. There will for the wrong-doers be no one
to help. HQ-5: 72.Joint not in worship (others) with Allah: for false
worship is indeed the highest wrong-doings. HQ-31:13.
Allah forgiveth not (the sin of) joining other gods,
with Him; He forgiveth whom He pleaseth other sins than this: One who joins
other gods with Allah, hath strayed far, far away. HQ-4:116.

Allah say: To Allah belong all things in heaven and
earth: verily Allah is
He Free of all wants, worthy of all praise.
HQ-31:26.
Further He says: It was He Who has created man, and
We know what >suggestions his soul makes to him: for We are nearer
to him than his >jugular vein. HQ-50:16.

Also He says: When My servants ask thee concerning
Me, I am indeed close (to them): I respond to the prayer of every Supplicants when he calleth on
Me: Let them also, with a will, listen to My call,and believe in Me: That >they may walk in the right way. HQ-2:186

'The Lord of the East and the West, none deserves to
be worshipped but Him, so take Him as the Disposer of your affairs' HQ-73:9.

A Comparative Study of Polytheist and those who
believe in Oneness of God
A Hindu happen to visit Ajmeer Sherif in Rajastan
(INDIA), says I wondered that if there are any differences in Hindu and Muslim
is only by names. (below grave worshipper "muslim" is referred).

He analysis why? "Darghas" (saint graves)

Hindus worship idols / muslim worship graves.Hindus worship call Rama, Krishna to seek help /
muslims call Khawja, Data, Muskil Kusha, Dastagir to seek help.Hindus bring coconuts, incense stick, bananas,
flowers to mandir (temples) / muslim takes sweets (jilabees), incense sticks,
coconuts, flowers to darghas (saint graves).The people who sit at mandir is called pundit / The
people who sit at graves call mujawar.
Hindus held once in a year grand yatras / muslim also held Julus yearly in
the name of baba's.Hindus sings, praise bajjans to the lords / muslim also conduct Kawali's in
praising their graves.Women and men mingle in mandirs / Women and men mingles in darghas.
They prostrate and circumbulate in mandirs / muslim
too prostrate and circumbulate in darghas.They sacrifice, humans, animals to their Lords / muslim too sacrifice animals to their saints.They decorate mandirs with gold plating, and make brighter in lights
/Muslim also decorates their graves, with good chador wrappings, bright lights, and golden grills.
They have peacock feathers to ride devils / muslim too have the same.
They collect funds in raising and building / muslim too does the same.

Now if you ask any learned "Hindu" why do you worship idols?

He will promptly say you, they are not gods, they are kept as identity to
get concentration, and they will take nearness to God.

As we can see the same answer was given by the
polytheist (muskrikeen) of Mecca at the time of Prophet The Quran testifies it.

And if indeed thou ask them who it is that sends down
rain from sky, and gives life therewith to the earth after its death,
they will certainly reply "Allah" Say "Praise be to Allah" but most of them understand not.
HQ-29:63.

Is it not to Allah that sincere devotion is due? But those who take for
protectors other than Allah (say): "We only serve them in order that they
may bring us nearer to Allah." Truly Allah will judge
between them in that >wherein they differ. But Allah guides not such as
are false and ungrateful. HQ-39:3

Now if you ask the same question why do you worship
graves to the grave >worshipper?

He will reply, the saint or not dead they are living,
we consider them not as god, but we rather call them to get nearness to God.

what is the reply from The Holy Quran about their
claim?
Those whom they invoke besides Allah cerate nothing,
and are themselves created. (They are things) dead, lifeless: nor do
they know when they will be raised up. HQ-16:20-21.

Allah (SWT) is not talking about the idols in the
above verses, He is >saying to grave worshippers, the dead doesn't know
when he will be raised >back, for there is no chance of idols to be raised
back.>On the day shall We gather them all together; We
shall say to those who >ascribed partners (to Us) "Where are the partners
whom ye invented and >talked about. HQ-6:22.

But those who take for protectors other than Allah
(say): "We only serve >them in order that they may bring us nearer to
Allah." Truly Allah will >judge between them in that wherein they differ. But
Allah guides not such >as are false and ungrateful. HQ-39:3.


Lesson 1. Does Allah (SWT) is not enough for us?
Further Study of The Quran, What is The Power of
Allah (SWT) and His
Attributes!

Allah (SWT) One Who Listens and See All Things

Or, who listens to the distressed when he calls On
Him, and Who relieves >His suffering, and makes you inheritors of the earth?
(can there be >another) god beside Allah? Little is that ye heed!
HQ-27:62.

No vision can grasp Him, but His grasp is over all
visions; He is subtle well-aware. HQ-6:103.

Here in the above verse Allah (SWT) says He the one who listens to all - We
doesn't need Ghousa Azam for it. Now if you attribute the same to any
other beings or saint in graves he listens all, it is as equal we associate >partners with Allah.

Allah (SWT) He Who Gives All

To Allah belongs the dominion of the heaven and the
earth. He creates what
He wills. He bestows male or female according to His Will. Or He bestows >both males and females, and He leaves barren whom He will: For He is full >of Knowledge and power. HQ-42: 49-50.
We doesn't have to go to DATA now to ask him children because Allah (SWT) leaves barren whom He wills.

Allah> (SWT) is Free of All Wants

O ye men! It is Ye that have need of Allah: but Allah is the one free of
all wants, worthy of praise HQ- 35:15.>We doesn't have to go to Garib-e-nawaz to ask what we
want, Allah (SWT) you call Him for your needs.
Allah (SWT) is The One Who can remove the afflictions

If Allah touch thee with affliction, none can remove it but He; If He touch
thee with happiness, He hath power over all things.
HQ-6:17.
We doesn't need to call Mushkil Kusha, as Ya Ali, Ya
Khawaja to remove our
afflictions it is Shirk.
Allah (SWT) is The One Who gives bounties of this
World and Hereafter.
For Allah provides sustenance to whom He pleases
without measures HQ-3:37

And do they not see that We do drive rain to parched
soil and produce therewith crops, providing food for their cattle and
themselves? Have they not the vision? HQ-32:27
Who provides them with food against hunger, and security against fear
HQ-106:4

We doesn't have to go to Kanjbaksh - to see treasures.

Allah (SWT) is The Protector when afflictions touch us.>When trouble touches a man, He crieth unto Us lying
down on his side, or sitting, or standing. But when We remove his
affliction, He passeth on his way as if he had never cried to Us for the affliction that touched him!
Thus do the deeds of transgressors seem fair in their eyes! HQ-10:12.
We doesn't have to go to Dastagir - to remove our afflictions - it is a Shirk (SIN).

Important Note:
(Ghousa Azam, Data, Garib-e-nawaz, Mushkil Kusha,
Kanjbaksh, Dastagir) All
these are popular saints mention above whom people
invoke beside Allah
(SWT), deviate from true teachings of ISLAM.

Making Matters Further Clear for Better Understanding
Now it is very clear from the above page that Allah
(SWT) is The One who knows the Ghaib-Unseen, He is The One Who listens to
us, He is closer to >our jugular vein, He is The One who gives sustenance
without measures, He is The One who gives children, He is the one who
remove our afflictions.
If one say's these could be done by the saint in the
graves then he/she really associate partners with Allah (SWT). For
Allah (SWT) is Free of all
wants, and He doesn't need any one to interfere in
his affairs.
The excuse that we are not upright, or straight to
reach Allah (SWT) is a stupid and dogmatic statements uttered by grave
worshippers, people of weak faith (Iman), and by polytheist.

They invoke intercessors with God as the pagans of
Mecca had done before the same.
Now Let us see what Allah (SWT) in The Quran has to say about his messenger

Muhammad (PBUH).Say: "I tell you not that with me are the treasures
of Allah, nor do I know what is hidden. Nor do I tell you I am an angel.
I but follow what is revealed to me." Say: "Can the blind be held to the seeing?" Will ye
then not consider not? HQ-6:50.
Muhammad is no more than a messenger: many were the
messengers that passed >away before Him. If he died or were slain, will ye
then turn back on your heels? If any did turn back on his heels, not the
least harm will he do to Allah; But Allah will swiftly reward those who (serve
him) with gratitude.
HQ-3:144.
'Aa'ishah (R.A) and 'Abd-Allaah ibn 'Abbaas (R.A.)
said:"When (death) approached the Messenger of Allaah
(PBUH) he started to cover his face with a cloak of his. When he became distressed he lifted it from
his face Prophet (PBUH) said:"May Allaah curse the Jews and the Christians, for
they have taken the graves of their Prophets as places of worship." Sahih
Al-Bukari 414, Muslim.
Prophet (PBUH) said:"Do not sit on graves and do not pray facing them."
Muslim H-972,
Narrator Abu Marthad Al-Ghanawi.
Jundub Ibn 'Abdullaah al-Bajalee said that he heard
Prophet (PBUH) said:
five days before he died: "Verily those before you took the graves of
their Prophets and righteous people as places of worship, so do not take
the graves as places of worship. Indeed I forbid you from this!" Muslim
2/67-68
Abu Hurayrah ./sahabah/abu_hurayrah.htm (R.A)
says that the Messenger of Allaah (PBUH) said: "O Allah, do not turn my grave
into an idol. May the curse of Allah be upon those who take the graves of
their Prophets as places of worship." Ahmad H-7352
When our Prophet (PBUH) claims that he doesn't know
the unseen, he doesn't >have the treasures of Allah, Don't take my grave as idol worship. Then how
could we attribute such things to saints in graves and believe in these
listed below:

They listen (dead) to us inside the earth 7 feet depth.

They understand the language what ever you speak, English, Urdu,
Hindi, Gujrati, Maharathi, etc, when one invoke to them to seek help,

They see us from the grave and reply us.

They help us in our afflictions, and solve our problems.
They grant us treasures, and bounties. etc.
These are the false claim made by "grave
worshippers", they deceive the >innocent Ummah of Islam, fill their stomach with fire
of what they earn by.
They erect huge structures (Mazars), with
decorations and fancies, that >none could remember death when one who goes there,
only we loose our Iman >(believe) in Allah (SWT).

You could never see these practices in any part of Saudi Arabia, or Western
Islamic world where they are millions of Muslims. Where they are lots of
Prophets and Companions of Prophets lived and died. These are newly
innovation in Islam, for every innovation in Islam is a curse, and it
ultimately lead to Hell fire.

Thus Islam is not spreading in the Indian and its subcontinents, rather it
is mixing its believe with pagan cultures, rituals, and methods.
:175.
Transliteration
'INNA-MAA DHAALIKUM ASH- SHAYT.AAN YUKHAWWIF AWLIYAA'
-HU FA- LAA TAKHAAFO
-HUM WA- KHAAFO -NI 'IN KUNTUM MU'MINEN HQ- 3:175.

Those who believe fight in the cause of Allah and those who reject faith
fight in the cause of evil: so fight ye against the awliyaa of Satan:
feeble indeed is the cunning of Satan. HQ- 4:76.
Transliteration
'ALLADHENA 'AAMANO YUQAATILON FE SABEL 'ALLAAH WA-
'ALLADHENA KAFARO
YUQAATILON FE SABEL AT.- T.AAGHOT FA- QAATILO
AWLIYAA' ASH- SHAYT.AAN 'INNA
KAYD ASH- SHAYT.AAN KAANA D.AcEF(AN) HQ- 4:76.

Yea to those who take for awliyaa (friends) unbelievers rather than
believers: is it honor they seek among them? Nay all honor is with Allah.
HQ- 4:139.
Transliteration
>'ALLADHENA YATTAKHIDHON AL- KAAFIREN AWLIYAA' MIN
DONI AL- MU'MINEN 'A-
YABTAGHON cINDA -HUM AL- cIZZAH FA- 'INNA AL- cIZZAH
LI- 'ALLAAH JAMEc(AN
HQ- 4:139.

This term also means "close relative" as in the following verse:

O ye who believe! Choose not your fathers nor your
brethren for awliyaa (friends) if they take pleasure in disbelief rather than faith. Whoso of
you taketh them for friends, such are wrong doers.
HQ-9:23.
Transliteration
AA 'AYYUHAA 'ALLADHENA 'AAMANO LAA TATTAKHIDHO
'AABAA' -KUM WA- 'IKHWAAN
-KUM AWLIYAA' 'IN ISTAH.ABBO AL- KUFR cALAA AL-
'EMAAN WA- MAN YATAWALLA
-HUM MIN -KUM FA- 'OLAA'IKA HUM AZ.- Z.AALIMON.
HQ-9:23.
It is also used in Qur'aan to indicate closeness between men, for example:

"The believers should not take the disbelievers as
Awliyaa (friends) rather >than believers."..... HQ- 3:28.
Transliteration
LAA YATTAKHIDH AL- MU'MINON AL- KAAFIREN AWLIYAA' MIN
DONI AL- MU'MINEN WA-
MAN YAFcAL DHAALIKA FA- LAYSA MIN 'ALLAAH FE SHAY'
'ILLAA 'AN TATTAQO MIN
>-HUM TUQAAH WA- YUH.ADHDHIR -KUM 'ALLAAH NAFS -HU WA-
'ILAA 'ALLAAH AL-
MAS.ER. HQ- 3:28.

But the usage which concerns us most is
"Awliyaa-ullaah" close friends of >Allaah. In the Qur'aan Allaah has designated among
mankind certain types of >individuals whom He considers especially close to
Himself. AIlaah's >description of His Walees can be found in The Quran:
"Behold! Certainly no fear nor grief shall overcome
the awliyaa of Allaah, those who believe and have Taqwaa." HQ:10-62-63.
Transliteration
'A-LAA 'INNA AWLIYAA' 'ALLAAH LAA KHAWF cALAY -HIM
WA- LAA HUM YAH.ZANON
'ALLADHENA 'AAMANO WA- KAANO YATTAQON HQ:10-62-63.

And incline not to those who do wrong or the Fire will seize you; and ye
have no awliyaa (protectors) other than Allah nor shall ye be
helped. HQ- 11:113.
Transliteration
WA- LAA TARKANO 'ILAA 'ALLADHENA Z.ALAMO FA- TAMASS
-KUM AN- NAAR WA- MAA
LA- -KUM MIN DONI 'ALLAAH MIN AWLIYAA' THUMMA LAA
TUNS.ARON HQ- 11:113.

Allaah explains for us that the criterion for "Walaayah" (divine
friendship) is Eemaan (faith) and Taqwaa (piety) and
these qualities are >shared by all true believers.

Among the ignorant masses, the main criterion for Walaayah ("Sainthood") is
the performance of miracles, which are commonly called Karaamaat to
distinguish them from the miracles Mu'jizaat of the prophets. To most who
hold this belief, the faith and practice of the"miracle" worker are of no >consequence.

Hence, some who have been designated "saints" held
heretical beliefs and >practices, while others were known to have abandoned
the religious rituals, >and, yet others were even involved in licentious and
vulgar behavior.
However, nowhere has Allaah made the working of
miracles a stipulation for >being His Walee. Therefore, as earlier stated, all
believers who have >Eemaan and Taqwaa are Walees of Allaah and He is
their Walee, as Allaah >Himself said,
Knowest thou not that to Allah belongeth the dominion of the heavens and
the earth! And besides Him ye have neither waley (patron) nor helper. HQ-
2:107.
Transliteration
'A- LAM TAcLAM 'ANNA 'ALLAAH LA- -HU MULK AS-
SAMAAWAAT WA- AL- 'ARD. WA-
MAA LA- -KUM MIN DONI 'ALLAAH MIN WALEY WA- LAA
NAS.ER HQ- 2:107.
Allah is the Waley (Protector) of those who have
faith: from the depths of >darkness He will lead them forth into light. Of
those who reject faith the >patrons are the Evil Ones: from light they will lead
them forth into the >depths of darkness. They will be companions of the fire to dwell therein
(for ever). HQ- 2:257. Also refer 3:68, 3:122, 4:45,4:75.

Transliteration
'ALLAAH WALEY 'ALLADHENA 'AAMANO YUKHRIJ -HUM MIN
AZ.- Z.ULUMAAT 'ILAA AN- >NOR WA- 'ALLADHENA KAFARO AWLIYAA' -HUM AT.-T.AAGHOT YUKHRIJON -HUM MIN >AN- NOR 'ILAA AZ.- Z.ULUMAAT 'OLAA'IKA AS.H.AAB AN-
NAAR HUM FE -HAA >KHAALIDON HQ-2:257.

Consequently, Muslims are not allowed to designate certain believers as
being Awliyaa of Allaah and not others. In spite of
this clear Islamic >position, a hierarchy of so-called Muslim saints has become a prominent
feature in Sufi circles and among the masses, who
blindly follow them.
In ascending order of merit they are: the Akhyaar (chosen) who number 300;
the Abdaal (substitutes) numbering 40; the 7 Abraar (pious); the 4 Awtaad
(pegs); the 3 Nuqabaa (watchmen), the Qutb (pole) who
is considered the >greatest saint of his time, and at the top of the
list is the Ghawth >(Succor), the greatest of Saints, who is believed, in
some circles, to be >capable of taking on his shoulders a portion of the
sins of the believers.>According to the belief of "mystics", the saints of
the top three classes >are present invisibly in Makkah at the hours of
prayer. When the Ghawth >dies, the Qutb replaces him and there is a moving up all through the
series, the purest soul of each class rising to the next degree. This body
of mythology has been borrowed from Christianity, just as Dhikr beads were
adopted from the Christian rosary, and Mawlid from
the Christian >celebration of Christmas.
Grave-worship, the belief that dead awliyaa'
("saints") can fulfill one's >needs or help at times of distress, and calling upon them for aid.
Where else Allaah says in The Holy Quran:>"And your Lord has decreed that you worship none but
Him . . ." HQ-17:23 Similarly, they call upon dead Prophets, righteous people and others to
intercede for them or to rescue them from some
calamity, but Allaah says:>"Is not He (better than your gods) Who responds to the distressed one, when
he calls Him, and Who removes the evil, and makes you inheritors of the
earth, generations after generations? Is there any
ilaah (god) with Allaah? >. . ." HQ-27:62>Some of them have adopted the habit of mentioning the
name of a shaykh or >wali ("saint") when they stand up, or sit down, or
stumble, or encounter >problems or distress, so they might say "O Muhammad!"
or "O 'Ali!" or "O >Husayn!" or "O Badawi!" or "O Jeelaani!" or "O
Shaadhili!" or "O Rifaa'i!" >or "O Shahul Hameed Badhusha!" or "O Noor Muhammad
Walliyullah!" or "O >Abdul Muhammad Walliyullah!"- or they may call upon
al-'Aydaroos or >Sayyidah Zaynab or Ibn 'Alwaan. Allaah says:
"Verily those whom you call upon besides Allaah are slaves like you . . ."
HQ-7:194>Some of those who worship graves walk around them as
if in Tawaaf, and >acknowledge their corners, or touch them, kiss them,
wipe their faces with >their dust, prostrate towards them when they see
them, or stand before them >in fear and humility, praying for whatever they need
of healing from some >disease, or for a child, or for help with some
difficulty. Sometimes they >call upon the occupant of the grave, saying "O my
master, I have come to >you from far away, so do not let me down." But Allaah
says:>"And who is more astray than one who calls (invokes)
besides Allaah such as >will not answer him till the Day of Resurrection, and who are (even)
unaware of their calls (invocations) to them?"
HQ-46:5The Prophet (PBUH) said:
"Whoever dies calling on someone else as a rival to
Allaah, will enter >Hell." (Bukhaari, Al-Fath, 8/176).

Some of them shave their heads at the graves, and
some have books with titles like Manaasik Hajj al-Mashaahid ("The Rituals
of Pilgrimage to Shrines"), mashaahid or shrines referring to graves
or tombs of awliyaa'. Some of them believe that the awliyaa' are running
the affairs of the >universe and that they have the power to benefit or
harm. Allaah says:"And if Allah touches you with hurt, there is none
who can remove it but He; and if He intends any good for you, there is no
one who can repel His Favour . . ." HQ-10:107

It is also "Shirk" to make a vow to any other than
Allaah (SWT), as is done by those who vow to bring candles or lights for the occupants of the graves.

Common Mistakes in greetings and Prayers

!

/Greetings-Shaking hands/Supplications-in congregation: Prostrating to Supplicate after the Prayer is Over:

1. Greeting and Shaking Hands after Prayer:

1.Abu Hurairah (RA) reported that the Prophet (SAW) said: "If one of you meets his brother, ( encountering for the first time and while parting, ) then he should greet him with Salaam. ("As-Salaam 'Alaikum wa Rahmatullaah" but NOT say "Taqqabal Allaah") Then if a tree or a wallor a rock should come between the two of them and then he meets him again, he should greet him with Salaam again." For the growth of unity, eradication of hatred and the bringing about of love.- greeting those who are present in the masjid, regardless if they are in ( prayer by gesturing with his hand.'' or not.)

Some don't attach any importance to this Sunnah. Thus, when they enter a masjid, none of them give Salaam to those present in it,

Shaikh Al-Albaanee (ha) said: "Sideeq Hasan Khaan(ra) uses this hadeeth as evidence for: 'If one should greet his brother with Salaam and then encounter him a short while later, then it is recommended for him to greet him with Salaam second and a third time.' "

2. There has come to pass a custom of the people, in which they prostrate themselves in supplication, after the prayer is over. And it is not known if this extra prostration has any basis to it, for it has not been reported on the Prophet (SAW) or any of his companions.

: This Religion does not mention anything about drawing closer to Allaah with the prostration, except in the prayer or due to a specific valid reason, such as forgetfulness (sujood-us-sahw), thankfulness or when reciting an ayah of prostration.

Abul-Mu'aalee, the Imaam of the Haramain, Al-Ghazaalee and others have forsaken these two prostrations. In fact, Al-Ghazaalee said: "No one held the opinion that the prostration, by itself, required a separate vow."23

The origin of this innovation comes from what some of the Sufis held in that it is preferable for every one that is praying to do that after the prayer is over, in order to coerce oneself, due to the heart's forgetfulness while in prayer. This is since no heart is void of forgetfulness during prayer, even if it is just for a moment. And they held that forgetfulness for the most part came from the Devil. Thus one should not reprimand himself, except with an attribute that the Devil cannot approach the servant in.

And there is no doubt that the Devil is the one that has indeed whispered this innovation to them, by causing them to have love for innovating into the Religion. And since the essence of the prayer is to strictly follow (what is stated in the texts), the scholars have ruled that this is an innovation.

3. "Shaking hands after the Fajr and 'Asr prayers is an innovation, unless it is done by one who arrives before the prayer and shakes hands with those that are gathered there, for indeed shaking hands is prescribed during the state of encountering.

'Shaking hands is good when done in the state of encountering. As for when it is done in a state other than that of encountering, such as its being done (specifically) after the Jumu'ah and 'Eed prayers, as is the custom in our time, then there is no mention of it in the hadeeth. Thus it remains without any evidence. And we have already expounded before, that anything that does not have evidence to support it, is to be rejected. And blindly following in the practice of it is not permissible.'"

"The scholars of Fiqh from the Hanafee,Shaafi'ee and Maalikee madhhabs have all indicated that it is abhorred and that it is an innovation. It is stated in Al-Multaqit: 'Shaking hands(specifically) after prayer is detestable under every condition, because the Sahaabah never shook hands after the prayer and because it is from the practices of the Raafidah. Ibn Hajr (Al-Haithamee), from the Shaafi'ee scholars, said: 'What the people do after completing the five daily prayers, such as shaking hands, is detested. There is no source for it in the Religion.' "

4. Lastly, it must be noted that it is not permissible for a Muslim to interrupt the tasbeeh of his Muslim brother, unless there is a legitimate reason for it. Nor (is it permissible) what we have witnessed from the pestering of many Muslims, when they are observing the legislated remembrances after the congregational prayers, that they are confronted suddenly by hands that are extended in their direction from the left and the right for shaking, due to what it brings about from vexation and annoyance. This act is not permissible, not due to the aspect of shaking hands, but rather because it disrupts the people from making tasbeeh and preoccupying themselves with the remembrance of Allaah (dhikr). So even if it is this way, then it is not wise for you to withdraw your hand from the hand of your neighbor and to reject accepting the hand that is extended out to you, for indeed this is from rudeness. And Islaam does not tolerate such behavior. Rather, you should take hold of his hand with gentleness and kindness, and inform him of the innovative status of this type of handshake, which the people have introduced.

5. . Making Tasbeeh and Du'aa in Congregation while Disturbing those Prayer.

It is not from the Sunnah for people to sit together after the prayer in order to recite some remembrances (dhikr) or supplications (du'aa) - those that have been reported or those that have not been reported - by raising the voice and joining in unison. This act has become the normal custom in some lands, even to the point that this tradition has become accepted, by the people, as being one of the trademarks of the Religion. It is such that anyone who abandons it or forbids others from doing it is renounced, whereas renouncing that it be abandoned is what is truly evil.

The author of As-Sunan wal-Mubtadi'aat said: "Supplicating to Allaah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation. Likewise, their saying after the supplication: "O Most Merciful of those who show mercy, have mercy on us" (Yaa Arhamar-Raahimeen Arhamnaa) in congregation is an innovation. Connecting the optional prayer with the obligatory prayer without there being a period of division between the two is forbidden, as occurs in the hadeeth of Muslim. Reciting Al-Faatiha as an extra time in honor of the Prophet is an innovation. The people's gathering together, after the morning prayer is finished, in order to say: "O Allaah, save me from the Hellfire" seven times is an innovation. Similarly, their adding after this: "… and from the torment of the Hellfire, by Your grace, O All-Mighty, O All-Forgiving" is an innovation." The Prophet (SAW) did not used to say the supplication and the remembrances out loud immediately after prayer, all the time. Ash-Shaatibee (ra) said: "It is concluded that making du'aa in the form of congregation, all the time, was not from the actions of the Messenger of Allaah nor from his statements or silent approvals.

6. End of Prayer:-

Istighfaar - tasbeeh, - tahmeed, - takbeer - and then finish that with the tahleel,

One should make Istighfaar(i.e. say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer. One should observe quietness in any state he is in after the prayer, such as standing, sitting or walking. And indeed, gathering to perform that ( dhikr after prayer), participating in it and raising the voice out loud whilst doing it, are all innovations. The fact that it has become a habit seems insignificant to the people. And if anyone should call them to apply these similar characteristics to any other of the acts of worship, such as the prayer for entering the masjid (two raka'aat) for example, then they would renounce him, in the utmost manner.

Also from its types is what has been innovated from making dhikr after each of the two Salaams at the end of the night prayer in Ramadaan, as well as doing it in a loud voice and in one unified rythm. For indeed that is from the innovations

And all goodness lies in following the way of the Messenger of Allaah (SAW)."

source:

Al-Fasl-ul-Mubeen Fee Akhtaa-il-Musalleen (pg.

Greetings & Prayers

Greetings & Prayers

It is such that anyone who abandons it or forbids others from doing it is renounced, whereas renouncing that it be abandoned is what is truly evil.

If one of you meets his brother, (encounters) then he should greet him with Salaam.

Then if a tree or a wall or a rock should come between the two of them and then he meets him again, he should greet him with Salaam again."2

For the growth of unity, eradication of hatred and the bringing about of love.

Greet those who are present in the masjid with Salaam, regardless if they are in prayer or not.3

Giving Salaam to one another after finishing the prayer is an innovation . 6

Say not "Taqqabal Allaah". while greeting.9

"Shaking hands after the Fajr and 'Asr prayers is an innovation,13

They shake hands with one another after completing the Fajr and 'Asr prayers and the two 'Eed and Jumu'ah prayers. This is in spite of the prescription that shaking hands is to be done upon first meeting one another." 15

Anything that does not have evidence to support it, is to be rejected. And blindly following in the practice of it is not permissible.'"16

It is not permissible for a Muslim to interrupt the tasbeeh of his Muslim brother, unless there is a legitimate reason for it.

After the congregational prayers, they are confronted suddenly by hands that are extended in their direction from the left and the right for shaking, due to what it brings about from vexation and annoyance. This act is not permissible, because it disrupts the people from making tasbeeh and preoccupying themselves with the remembrance of Allaah (dhikr).20

Do not prostrate in supplication, after the prayer is over. 21

Divine Law does not mention that one can attain nearness to Allah with a particularized prostration. And there is no purpose in doing that . Except in the prayer or due to a specific valid reason, such as forgetfulness (sujood-us-sahw), thankfulness or when reciting an ayah of prostration. 22.23.

It is not from the Sunnah for people to sit together after the prayer in order to recite some remembrances (dhikr) or supplications (du'aa) by raising the voice and joining in unison.

As-Sunan wal-Mubtadi'aat :

"Supplicating to Allaah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation.

Likewise, their saying after thesupplication: "O Most Merciful of those who show mercy, have mercy on us" (Yaa Arhamar-Raahimeen Arhamnaa) in congregation is an innovation.

Connecting the optional prayer with the obligatory prayer without there being a period of division between the two is forbidden, (Muslim).

Reciting Al-Faatihah in extra time in honor of the Prophet is an innovation.

The people's gathering together, after the morning prayer is finished, in order to say: "O Allaah, save me from the Hellfire" seven times is an innovation.

Similarly, their adding after this: "… and from the torment of the Hellfire, by Your grace, O All-Mighty, O All-Forgiving" is an innovation." 24,

Ash-Shaatibee (ra) said: "The Prophet (SAW) did not used to say the supplication and the remembrances out loud immediately after prayer, all the time.25

Ash-Shaatibee (ra) said: "It is concluded that making du'aain the form of congregation, all the time, was not from the actions of the Messenger of Allaah rnor from his statements or silent approvals." 29

Ibn Al-Qayyim (ra) said: "As for making du'aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (SAW) guidance at all.30.

One should make Istighfaar(i.e. say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer. One should observe quietness in any state he is in after the prayer. 31.

At the end of the night prayer in Ramadaan, as well as doing it in a loud voice and in one unified rythm. For indeed that is from the innovations.

It is not permissible for a Muslim to interrupt the tasbeeh of his Muslim brother, unless there is a legitimate reason for it.

Nor (is it permissible) after the congregational prayers, that they are confronted suddenly by hands that are extended in their direction from the left and the right for shaking, because it disrupts the people, (in tasbeeh)

So even if it is this way, then it is not wise for you to withdraw your hand from the hand of your neighbor and to reject accepting the hand that is extended out to you, for indeed this is from rudeness. You should take hold of his hand with gentleness and kindness, and inform him of the innovative status.20

Some prostrate themselves in supplication, after the prayer is over, for it has not been reported on the Prophet (SAW) or any of his companions.21.

Al-'Izz Ibn'Abd-is-Salaam (ra) said: "The Divine Law does not mention that one can attain nearness to Allah with a particularized prostration.22.

"Supplicating to Allaah for forgiveness in congregation, in one unified voice, after finishing the prayer is an innovation.24

Ibn Al-Qayyim (ra) said: "As for making du'aa (supplication) after finishing the prayer, whether facing the Qiblah or facing the followers in prayer, then this was not from his (SAW) guidance at all. 30.

One should make Istighfaar(i.e. say Astaghfirullaah) three times and then say the tasbeeh, the tahmeed, and the takbeer thirty three times each and then finish that with the tahleel, after the prayer. One should observe quietness in any state he is in after the prayer, such as standing, sitting or walking. And indeed, gathering to perform that ( dhikr after prayer), participating in it and raising the voice out loud whilst doing it, are all innovations. 31.

Extracted - precis of evidence by abdeen

Author:	Shaikh Mash-hoor Hasan Salmaan
Source:	Al-Fasl-ul-Mubeen Fee Akhtaa-il-Musalleen (pg.
Translator:	Translator: Abu Maryam Isma'eel Alarcon

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Footnotes:

2. Reported by Abu Dawood in his Sunan (no. 5200) with anauthentic chain. All of its narrators are reliable. See Silsilat-ul-Ahaadeeth As-Saheehah no. 186Reported by Abu Dawood in his Sunan (no. 5200) with anauthentic chain. All of its narrators are reliable. See Silsilat-ul-Ahaadeeth As-Saheehah (no. 186)

3. Reported by Abu Dawood in his Sunan (no.927) and Ahmad in his Musnad (no. 2/30) with an authentic chain of narration according to the conditions of Al-Bukhaaree and Muslim. See As-Saheehah (no. 185)

6. Reported by Al-Bukhaaree and Muslim

9. Surat-un-Nisaa: 86

13. The use of the author's (Al-'Izz) words: "It has been reported" indicates that the hadeeth is weak. However, it is not so, thus it would have been better for him to have said: "It is established". The hadeeth is found in Saheeh Muslim (no. 62), Sunan At-Tirmidhee and Musnad Ahmad.

15. As-Si'aayah fee Al-Kashfi 'amaa fee Sharh Al-Wiqaayah (pg. 264). From his words it is understood that there is no harm in the shaking of hands between two or more people that did not meet each other, prior to that. Al-Albaanee said in As-Saheehah (1/23): "As for shaking the hands specifically after the congregational prayers, then this is an innovation of which there is no doubt, unless it occurs between two people that did not encounter each other, prior to that. In this case, it would be recommended for them to shake hands."

16. As-Si'aayah fee Al-Kashfi 'amaa fee Sharh Al-Wiqaayah (pg.264). Also see Ad-Deen-ul-Khaalis (4/314) and Al-Madkhal (2/84)

20. See Tamaam-ul-Kalaam Fee Bida'iyyat-il-Musaafaha Ba'ada As-Salaam (pg. 23)

21. Al-Baa'ith 'Alaa Inkaar-il-Bid'i wal-Hawaadith (pg. 58)

22. Musaajala 'Ilmiyyah (pg. 7-8)

23. See Al-Baa'ith 'Alaa Inkaar-il-Bid'i wal-Hawaadith (pg. 57-58), Al-Wajeez (2/234) and Al-Masjid feel-Islaam (pg. 227-228)

24. As-Sunan wal-Mubtadi'aat (pg. 70)

25. Al-'Itisaam (1/351)

29. Al-'Itisaam(1/352)

30. Al-'Itisaam(1/352)

31. See Fataawaa Muhammad Rasheed Ridaa (4/1358-1359)