what is bid'ah?

[AbdurRahman]

Linguistically bid'ah (innovation) means 'a newly invented matter'. The Sharee'ah definition of bid'ah is: "A newly invented way [beliefs or action] in the religion, in imitation of the Sharee'ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed." Al-I'tisaam of ash-Shaatibee (1/37).

The Messenger of Allaah (sallallaahu alaihi wasallam) said: "Every innovation is misguidance and going astray" Reported by Abu Daawood (no. 4607), at-Tirmidhee (no. 2676) and it is saheeh. Ibn Hajr authenticated it Takhreej Ahaadeeth Ibn ul-Haajib (1/137).

And he (sallallaahu alaihi wasallam) also said: "… and every innovation is misguidance and all misguidance is in the Hellfire." Reported by an-Nasaa'ee (1/224) from Jaabir bin Abdullaah and it is saheeh as declared by Shaikh ul-Islaam Ibn Taymiyyah in Majmoo' ul-Fataawaa (3/58).

The Messenger (sallallaahu alaihi wasallam) also warned against the People of Innovation, from befriending, supporting or taking from them saying: "Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind." Reported by Bukhaaree (12/41) and Muslim (9/140)

And in his footsteps, we find the Noble Companions and the Taabi'een after them warning from the danger of innovations upon the Ummah, its people and their unity, since it is innovations which have divided the Ummah and split it asunder.

Ibn Abbaas (d. 68H) said: "Indeed the most detestable of things to Allaah are the innovations." Reported by al-Bayhaqee in as-Sunan al-Kubraa (4/316)

Ibn Umar (d. 84H) said: "Every innovation is misguidance, even if the people see it as something good." Reported by Abu Shaamah (no. 39)

[AbdurRahman]

Definition of Bid'ah...

Imaam ash-Shaatibee (rahima-hullaah) mentions:

((Linguistically bid'ah (innovation) means 'a newly invented matter'.

The Sharee'ah definition of bid'ah is: "A newly invented way in the religion, in imitation of the Sharee'ah (prescribed Law), by which nearness to Allaah is sought, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed)).

al-I'tisaam of ash-Shaatibee (1/37)

[B]The Messenger of Allaah (sal-Allaahu `alayhe wa sallam) said:

((Whoever innovates or accommodates an innovator then upon him is the curse of Allaah, His Angels and the whole of mankind)).

al-Bukhaaree (12/41) and Muslim (9/140)

[Royal]

My point of view:

Out nation in UZB for years (from day one of what I remember and start going to mosque with my family at the ocasions) peoples are using so many things and they get so use to it , but now when I start learning more deeper of islam (if this my word is right) thos things are coming up as Bid'ah??????????????????????????

Why those peoples are has less knowlege of islam rules or hadis contents??????

[AbdurRahman]

Innovation in Light of the Perfection of the Shari'ah
Author: Shaikh Muhammad bin Saalih al-Uthaimeen
Source: Eng. Trans. By Abu 'Iyad as-Salafi


Verily, all praise belongs to Allaah alone, we praise Him, seek His aid and His forgiveness. We repent to Him and seek refuge in Him from the evils of our souls and the evils of our actions. Whomsoever Allaah guides there is none to misguide and whomsoever He misguides there is none to guide. I bear witness that there is no diety worthy of worship except Allaah alone and I bear witness that Muhammad is His servant and messenger. Allaah sent him with the guidance and the true religion and he conveyed the message, fulfilled the trust, advised the ummah and strove for Allaah as He ought to be strived for until there came to him the certainty. He left his ummah on a pure and clear path, whose night is like its day and none deviates from it except one who is destroyed.

He explained (in this clear path) everything which the ummah is in need of in all of its affairs (to such an extent) that Abu Dharr (ra) said: "The Messenger (sallallaahu alayhi wasallam) did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it." Also a man from among the mushrikoon (pagans) said to Salmaan al-Farsee (ra): "Your Messenger teaches you (so much), even toilet manners." So Salmaan replied: "Yes! He has also forbidden us to face the qiblah while passing water or excrement or that we clean ourselves with less than three stones, or that we clean ourselves with the right hand or that we clean ourselves with dung or bones."

You will see that Allaah the Exalted has explained in this Great Qur'aan the fundamentals of the religion and its branches. He has explained Tawheed with all its types, the etiquette of meeting in gatherings, and seeking permission to enter peoples houses. The Exalted said:

O you who believe! When you are told to make room in the gatherings then make room (spread out). Allaah will (in turn) make ample room for you.

And He also said:

O you who believe! Do not enter houses other than your own until you have sought permission and saluted its inhabitants. That is better for you, in order that you may remember. And if you find none in the house then do not enter until permission has been given to you. If you are asked to go back then go back. That is more pure for you and Allaah has full knowledge of all that you do.

He has also explained the manners of dress. He the Exalted said:

The elderly women who do not desire marriage, there is no blame upon them if they put aside there outer garments without making a display and show of beauty .

O Prophet. Say to your wives, your daughters and the women of the believers that they should put their outer garments over themselves (their bodies). That will be better in order that they may be known as such (free and respectable women) and not be harmed or abused.

And that they should not strike their feet so that what they hide from their beauty becomes known.

And it is not righteousness that you enter the houses from the rear but righteousness is the (quality of the) one who fears (Allaah. So enter houses through their proper doors.

And other such numerous verses by which it is made clear that this complete and comprehensive religion is not in need of any addition just like it is not permissible to make any decrease in it. This is why Allaah the Exalted said in describing the Qur'aan

And We have revealed to you the Book (O Muhammad) , as a clarification and explanation for every single matter.

There is no such thing which mankind is in need of in their life and livelihood except that Allaah has explained it in His Book whether it is by the text (itself), or by an indication, or by something made explicit or something which is understood from the text (but is not in the text).

My dear Brothers, there are some amongst the people who explain the speech of Allaah:

There is no creature upon the earth or bird in the sky which flaps it wings except that it forms part of communities just like yourselves. We have not left anything out of the Book and then to your Lord will you be gathered.

They explain: "We have not left anything out of the Book...", by saying that the Book referred to is the Qur'aan. What is correct however, is that the Book is the Preserved Tablet.

As for the Qur'aan, Allaah has described it in a way which is more deep and profound than what has been mentioned in the above verse about the preserved tablet by negating the ommission of anything from it. He said:

And We have revealed to you the Book, as a clarification and explanation for every single matter

This is more profound and clear than His speech:

We have not left anything out of the Book.

to be continued insha'Allaah....

[AbdurRahman]

Perhaps someone may say: "Where can we find the number of the five prayers in the Qur'aan? And the number of (rakahs) for every prayer in the Qur'aan. And how can it be correct if we cannot find in the Qur'aan a description of the number of rakahs in every prayer while Allaah says:

And We have revealed to you the Book, as a clarification and explanation for every single matter

The answer is that Allaah the Exalted has made it clear to us in His Book that it is obligatory upon us to take whatever the Messenger of Allaah has said and whatever he has directed us to. The Exalted said:

Whoever obeys the Messenger has indeed obeyed Allaah

And whatever the Messenger gives to you take it and whatever he forbids you from then refrain from it.

Whatever the Sunnah explains then the Qur'aan has (by default) indicated and directed to it because the Sunnah is one of the two types of revelation which Allaah revealed to His messenger and taught him, just as Allaah has said:

And Allaah has revealed to you the Book and the Wisdom.

Therefore, based upon this is that whatever comes in the Sunnah has also came in the Book of Allaah Azzawajall.

My brothers, now that this matter has been settled, did the Prophet (sallallaahu alayhi wasallam) die while something from the religion which draws one closer to Allaah the Exalted remained which he did not explain?

Never! since the Messenger (sallallaahu alayhi wasallam) explained the whole of the religion either by his speech, his action or his (silent) approval, whether that was initiated of his own accord or whether it was due to a response to a question. Sometimes Allaah would send a bedouin from the furthest region of the desert in order to ask the Messenger of Allaah (sallallaahu alayhi wasallam) a thing from among the matters of the religion which the Companions, who stuck by the Messenger of Allaah (sallallaahu alayhi wasallam) did not ask him. This is why they used to rejoice when a bedouin would come and ask the Prophet (sallallaahu alayhi wasallam) about certain affairs.

That the Prophet (sallallaahu alayhi wasallam) did not leave anything which the people are in need of in their worship, their dealings with one another and their livelihood without having explained it is proven to you by His speech, the Exalted:

This day have I perfected for you your religion and have completed My favour upon you and have chosen for you Islaam as a religion

When this matter has been explained - O muslim - know that every one who innovates something in the religion of Allaah even if it is with a good intention, then his innovation, along with it being misguidance, will be considered a defamation of the religion of Allaah Azzawajall and will be considered a denial and rejection of Allaah the Exalted in His speech:

This day have I perfected for you your religion

Since this innovator who innovated a matter into the religion of Allaah which is not from the religion of Allaah is saying silently that the religion has not been completed because this matter which was left out, and which he innovated, can be used to draw closer to Allaah Azzawajall.

It is amazing that a person will innovate something related to Allaah's Essence, His Name's and Attributes and then say that in doing so he is exalting and magnifying his Lord, that he is freeing his Lord from any imperfections and faults and that he is obeying His speech the Exalted:

So do not set up equals or partners to Allaah

You will be amazed by this person. He makes this innovation in the religion of Allaah which is related to Allaah's Essence, and which the Salaf from this Ummah were not upon and nor its leaders, and then says that he is freeing Allaah from defects, magnifying Him and is giving obedience to His speech, the Exalted:

So do not set up equals or partners to Allaah

and that whoever disagrees with that is someone who makes resemblances for Allaah and likens Him to His creation.

Just like you will be amazed by a people who innovate in the religion of Allaah something which is related to the Messenger of Allaah (sallallaahu alayhi wasallam) and which does not belong to the religion of Allaah. Then they call out and claim by this innovation that they are lovers of the Messenger of Allaah (sallallaahu alayhi wasallam) , that they are exalting the Messenger of Allaah (sallallaahu alayhi wasallam) . And that whoever does not agree with them in this innovation of theirs is a hater of the Messenger of Allaah (sallallaahu alayhi wasallam) and other such bad names which they give to whoever does not agree with them in their innovation.

It is amazing also that the likes of such people say 'We are the ones who exalt and magnify Allaah and His Messenger. In reality when they innovate into the religion of Allaah and His Sharee'ah which the His Messenger (sallallaahu alayhi wasallam) came with something which does not belong to it they are without a doubt putting themselves ahead of Allaah and His Messenger. Allaah Azzawajall has said:

to be continued insha'Allaah....

[AbdurRahman]

O you who believe! Do not put yourselves ahead of Allaah and His Messenger and fear Allaah. Indeed Allaah is All-Hearing and All-Knowing.

My brothers, I ask and adjure you by Allaah Azzawajall, and I would like the answer to be from your hearts not from your sentiments and emotions, from what your religion necessitates and not your blind-following: What do you say about those who innovate into the religion of Allaah something which does not belong to it whether it is related to Allaah's Essence, His Names and Attributes or whether it is related to the Messenger of Allaah (sallallaahu alayhi wasallam) and then say 'We are exalting and magnifying Allaah and His Messenger'. Are these more deserving of being those who exalt and magnify Allaah and His Messenger?

Or is it those people who do not deviate even a fingertips length from Allaah's Sharee'ah, who say with regard to what has come in the Sharee'ah 'We believe and treat as true that with which we have been informed and we hear and we obey with regard to that which we have been commanded' and who say about that which the Sharee'ah did not come with 'We desist and refrain, it is not for us to put ourselves ahead of Allaah and His Messenger and it is not for us to say about the religion of Allaah something which is not found in it.' Which of these two are more worthy of being those who love Allaah and His Messenger and who exalt Allaah and His Messenger?

There is no doubt that it is the ones who say 'We believe and accept (as true) that with which we have been informed and we hear and we obey with regard to that which we have been commanded' and who say 'We hold back and refrain from that which we have not been commanded' and who say 'We are the least able in placing something in the Sharee'ah of Allaah something which is not in it'. There is no doubt that these are the ones who know and acknowledge their own limit and power and the power of their creator. These are the ones who magnify Allaah and His Messenger and they are the ones who demonstrate the truthfulness of their love for Allaah and His Messenger.

It is certainly not those who innovate into the religion of Allaah something which does not belong to it, in terms of belief, speech or action. You will surprised at a people who know the saying of the Messenger of Allaah (sallallaahu alayhi wasallam) : "Beware of the newly-invented matters, for every newly-invented matter is an innovation and every innovation is misguidance and every misguidance is in the Hellfire." They know that his speech "...every innovation ..." is general, comprehensive and complete, being enclosed and surrounded with the strongest particle that can be used for generalisation and inclusion and that is "...kullu (every)..." and that the one who spoke this comprehensive speech (sallallaahu alayhi wasallam) knows the sense and meaning of this word. That he is the most eloquent of the whole of creation, the greatest adviser of the creation to the creation, who does not speak except with something the meaning of which he (certainly and definitely) intends and desires.

Therefore, when the Prophet (sallallaahu alayhi wasallam) said: "Every innovation is misguidance" he knew what he was saying and he knew the meaning of what he said. These words came from him out of the perfection of (his) advice to the ummah.

Whenever these three matters come together in speech - the perfection of advice and will, the perfection of speech and discourse and the perfection of knowledge and acquaintance - it indicates that what is desired or intended by the speech is the actual meaning which it indicates and refers to. After this comprehensiveness is it correct that we divide innovations into three types or five types? Never! This is not correct.

The claim of some of the scholars that there is Bid'ah Hasanah (good innovation) falls into one of two situations (and is explained in one of two ways):

1. It is not an innovation in reality but a person considers it an innovation
2. That it is an innovation, which makes it evil, however a person does not know about its evil

Therefore, this is the answer to everything which is claimed to be a bid'ah hasanah. Built upon this, there is no way for the people of innovation to make from among their innovations something which is a bid'ah hasanah. In our hands is this sharp sword from the Messenger of Allaah (sallallaahu alayhi wasallam) : "Every innovation is misguidance". Verily, this sharp sword was manufactured in the factories of prophethood and messengership. It has not been made in the fragile and feeble factories (of people) but rather, it has been made in the factories of prophethood. The Prophet (sallallaahu alayhi wasallam) designed it into this fine and efficacious art. It is not possible for anyone to challenge the one in whose hand is this sharp sword with any innovation, saying it is a bid'ah hasanah while the Messenger of Allaah (sallallaahu alayhi wasallam) says: "Every innovation is misguidance".

[AbdurRahman]

It is as if I feel in your souls a whispering which says: What do you say about the saying of Ameerul-Mumineen Umar ibn Al-Khattaab (ra) the one who was always in agreement with the truth when he ordered Ubayy bin Ka'b and Tameem ad-Daaree to stand and lead the people in prayer during Ramadaan and when he went out to the mosque while the people were all united behind one imaam: "What a good innovation this is. But the prayer which they do not perform but sleep at its time is better than the one they are performing."

The answer to that is from two aspects:

The First: It is not permissible for any person to contradict and oppose the words of the Messenger (sallallaahu alayhi wasallam) with any other words. Not with the words of Abu Bakr who is the most superior person of the ummah after its prophet, nor the words of Umar who is the second best of this ummah after its prophet, nor the words of Uthmaan who is the third best of this ummah after its prophet and nor the words of Alee who is the fourth best of this ummah after its prophet and nor the words of anyone besides them because Allaah the Exalted said:

Let those beware who withstand his (the messenger's) order that a trial will befall them or that a painful punishment will touch them.

Imaam Ahmad (rh) said: "Do you know what the trial is? The trial is Shirk. Maybe when he rejects some of the words of the Prophet (sallallaahu alayhi wasallam) deviation and corruption falls into his heart so he is destroyed."

And Ibn Abbaas (ra) said: "It is almost as if stones from the sky will fall upon you, I say to you the Messenger of Allaah (sallallaahu alayhi wasallam) said this and you say Abu Bakr and Umar said that".

The Second: We know with certain knowledge that Ameerul-Mu'mineen Umar ibn Al-Khattaab (ra) was among the greatest of people in respecting and exonerating the words of Allaah the Exalted and His Messenger (sallallaahu alayhi wasallam) . He was well known for standing by the limits (hudood) of Allaah the Exalted to such an extent that he was described as a guardian of the words of Allaah the Exalted.

Umar never transgressed the limits of Allaah and so it does not befit Umar (ra) to oppose and differ from the words of the leader of mankind, Muhammad (sallallaahu alayhi wasallam) and that he should say about an innovation "What an excellent innovation this is" and this innovation being the same one which the Messenger of Allaah (sallallaahu alayhi wasallam) meant by his speech "Every innovation is misguidance". Rather it is necessary that this innovation about which Umar said: "What an excellent innovation this is" is placed with the type of innovation which does not fall under the intent of the Prophet (sallallaahu alayhi wasallam) in his speech: "Every innovation is misguidance".

Umar (ra), by his speech, was referring to the gathering of people behind one imaam after they had been separated and dispersed. The basis for the prayer (in congregation) during Ramadaan was from the Messenger of Allaah (sallallaahu alayhi wasallam) . It is established in the two saheehs from the hadeeth of Aa'ishah (ra) that the Prophet (sallallaahu alayhi wasallam) led the people in prayer for three nights and then remained behind from the people on the fourth night and said to them: "Indeed I feared that this may be made obligatory upon you and that you may not be able to perform it (due to its burden)."

Therefore, praying at night during Ramadaan in congregation is from the Sunnah of Allaah's Messenger (sallallaahu alayhi wasallam) and Umar (ra) named this an innovation considering that when the Prophet (sallallaahu alayhi wasallam) abandoned praying with the people they became separated. One man would pray by himself and another would pray with another and yet another would be praying with two people. There would be groups of people praying in the mosque praying by themselves.

Then Umar (sallallaahu alayhi wasallam) saw, with his sharp and correct vision that he should unite the people behind a single imaam. This action in itself is an innovation when one considers that the situation before was one of separation and dispersal. This (kind of) innovation is a relative one and has a precedence and it is not an absolute innovation which has been initiated (without any former example or model). Umar (ra) reinstated this because this sunnah was present in the time of the Messenger (sallallaahu alayhi wasallam) .

Therefore, this is a sunnah but it was abandoned since the time of the Messenger (sallallaahu alayhi wasallam) until Umar (ra) returned it. With this rule it is not possible, ever, for the people of innovation to find a passage or outlet from the words of Umar (ra) for what they sanction and approve of from among their innovations.

to be continued insha'Allaah---

[AbdurRahman]

Someone may say: 'There are innovated things which the muslims have accepted and have acted upon yet these things were not known during the time of the Messenger (sallallaahu alayhi wasallam) such as schools, composition of books and whatever resembles that. These are innovations which the muslims have considered to be good, acted upon them and see them as being from the best of actions. How then can you reconcile between this which is almost unanimously agreed upon by the muslims and between the speech of the leader of the muslims, the prophet of the muslims and the Messenger of the Lord of all the Worlds (sallallaahu alayhi wasallam) : "Every innovation is misguidance."

The answer: We say that this in reality is not an innovation. Rather it is a means to something which has been legislated (in the Sharee'ah). The means differ from place to place and time to time. It is from the established principles (in the Sharee'ah) that the means have rulings related to their intent or purpose. Therefore, ways and means for achieving something legislated are also legislated and permissible. Means and ways for things which are not legislated are also not legislated and means and ways to things which are unlawful are forbidden. Even good, when it is a means towards evil is also evil and as such is forbidden. Listen to the words of Allaah Azzawajall:

And do not revile or curse those whom they call upon besides Allaah so that they also revile and curse Allaah out of enmity without knowledge.

Reviling the gods of the pagans is not wrong rather it is true and justified however reviling the Lord of all the Worlds is improper, unjustified and constitutes enmity and oppression. That is why when the praiseworthy reviling of the gods of the pagans is a clear and open cause for reviling the Lord of all the Worlds it is unlawful and prohibited. I have presented this as a proof to show that the ways and means have rulings related to their intent and purpose. Therefore, schools, writing down of knowledge and authorship of books while they may be innovations, not being found in the era of the Prophet (sallallaahu alayhi wasallam) in this manner, are not the sole intent and purpose (i.e. sought in themselves). Rather they are of the means and ways which have the same ruling as the intent and purpose behind them, which in this case is to teach and spread knowledge.

This is why if a person was to build a school for the purposes of teaching knowledge which is forbidden, the building of the school is also forbidden and if he was to build the school for the purposes of teaching the Sharee'ah the building of this school is legislated and would be permissible.

If one was to say: How would you respond to the saying of the Prophet (sallallaahu alayhi wasallam) : "Whoever enacted in Islaam a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement."

The answer: The one who said: "Whoever enacted in Islaam a good sunnah..." is the same one who said: "Every innovation is misguidance" and it is not possible that a saying should arise from the truthful and believed one (the Messenger) which makes another of his sayings false. It is not possible that the words of the Messenger of Allaah (sallallaahu alayhi wasallam) should ever contradict. Nor is it ever possible to reject one meaning when there is a contradiction. Whoever thinks that the words of Allaah or the words of His Messenger (sallallaahu alayhi wasallam) are contradictory should look again. This suspicion only arises either out of incapability or negligence. It is not possible for a contradiction to be found in the words of Allaah the Exalted or the words of His Messenger (sallallaahu alayhi wasallam) .

When that is the case the explanation of the lack of contradiction between the hadeeth: "Every innovation is misguidance" and the hadeeth: "Whoever enacted in Islaam a good sunnah" is that the Prophet (sallallaahu alayhi wasallam) said: "Whoever introduced in Islaam" and innovations are not from Islaam. He also said: "hasanah (good)" and innovation is not hasanah (good). There is also a difference between reviving and innovating.

There is also another answer in which there is no fault: That the meaning of "man sanna (whoever enacted)" is: Whoever revived a sunnah which used to exist and then it became non-existent (disappeared). Built upon this, "enacting" is a relative addition just like when one revives a sunnah after it had been abandoned is considered as an innovation (in relation to its previous non-existence).

There is also a third answer which indicates the context of the hadeeth and that is the story of the small band of people who came as a delegation to the Prophet (sallallaahu alayhi wasallam) and who were in very straitened and difficult circumstances. The Prophet (sallallaahu alayhi wasallam) called the people to bestow out their free will for these people. A man from the Ansaar came with a bag of silver which was very heavy in his hands. He placed it in front of the Messenger (sallallaahu alayhi wasallam) and the face of the Prophet (sallallaahu alayhi wasallam) began to rejoice out of delight and happiness and he said: "Whoever enacted in Islaam a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement." Here the meaning of enacting is the introduction of an action in terms of its execution/performance and not in terms of legislation. Therefore the meaning of: ""Whoever enacted in Islaam a good sunnah" is the one who acted upon it effecting it, and actualising it, not legislating it because legislation is forbidden since: "Every innovation is misguidance."

Know my brothers that a person's following of the Messenger (sallallaahu alayhi wasallam) is not proper and correct except when the action is in accordance with the Sharee'ah with respect to six matters:

The First: When a person worships Allaah with an act of worship linked to a cause or reason which is not legislated this is an innovation which is rejected from the one who performs it. An example of that is when people awaken on the seventeenth night of the month of Rajab with the proof that it was the night in which the Messenger of Allaah (sallallaahu alayhi wasallam) ascended to the heavens. The tahajjud prayer is indeed an act of worship but when it is linked to this reason it becomes an innovation because it is based and constructed upon a reason which is not established from the Sharee'ah. This description - the agreement of the act of worship with the Sharee'ah in terms of its reason and cause - is an important matter by which the innovatory nature of many things thought to be from the sunnah, when in reality they are not, are made clear.

The Second: Type or Kind: It is also vital that the act of worship agrees with the Sharee'ah in its type. If a person was to worship Allaah with an act of worship whose type or mode has not been legislated, it would not be accepted. An example of that is when a man sacrifices a horse, his sacrifice would not be correct because he has opposed the Sharee'ah in its specification of the type. Sacrifice is not performed except with lamb, cattle, sheep and camels.

The Third: Quantity: If a person desired to increase the prayer (with respect to the number of rakahs) this would become an innovation which is not acceptable since it opposes the Sharee'ah in terms of quantity. If a person was to pray Dhuhr with five rakahs for example, his prayer would not be correct by unanimous agreement.

The Fourth: Manner of Performance: If a person was to perform wudhoo by washing his feet first then wiping his head then his hands and then the face we would say: His wudhoo is void as it is in opposition to the Sharee'ah in the manner of its performance.

The Fifth: Time: If a man was to sacrifice an animal in the first days of Dhul-Hijjah the sacrifice would not be accepted due to its opposition to the Sharee'ah with respect to time. I have heard that some people sacrifce sheep during the month of Ramadaan seeking nearness to Allaah with this sacrifice. This action is an innovation with respect to time because there is nothing by which a person draws nearer to Allaah with sacrificing except the sacrifice of Adhaa, Aqeeqah and that which is given as a gift. As for sacrificing in the month of Ramadaan while believing that there is a reward for this sacrifice similar to the sacrifice on Eedul-Adhaa then that is an innovation. And as for sacrificing merely for the meat then that is permissible.

The Sixth: Place: If a man was to perform I'tikaaf in other than a mosque his I'tikaaf would not be correct. This is because I'tikaaf is not to be performed except in the mosques. If a woman was to say: I wish to perform I'tikaaf in the place of prayer in the house, her I'tikaaf would not be correct due its opposition to the Sharee'ah in terms of time. Another example of this is when a man wishes to perform Tawaaf but finds that it has become constricted (due to the many people) and the area around him has become narrow and constricted so he begins to perform Tawaaf from behind the mosque. His Tawaaf would not be correct because the place for Tawaaf is the House (Ka'bah) Allaah the Exalted said to Ibraheem the Khaleel:

Purify my House for those who perform Tawaaf

Therefore Ibaadah is not considered to be righteous action except when two conditions are present:

The First: Ikhlaas (Sincerity)

The Second: Following and Adherence and this is not correct except by the six abovementioned matters.

[AbdurRahman]

I say to those who have been put to trial with innovations and whose intentions were (no doubt) good, desiring good when you desire good but we do not know, by Allaah, a path better than the path of the Salaf may Allaah be pleased with them.

My brothers bite onto the Sunnah of the Messenger (sallallaahu alayhi wasallam) with the molars and travel upon the path of the Salaf us-Saalih. Be upon whatever they were upon and then look and see: Will that will injure or hurt you in any way?

I say - and I seek refuge in Allaah that I say something about which I have no knowledge - I say: You will find that many amongst these people who are eager and zealous in innovations are weak and feeble in carrying out those matters whose legislation has been established and whose correctness from the sunnah has also been established. When they finish and depart from these innovations they face the established acts of sunnah with laxity.

All of this is from the evil effects of innovations upon the heart. The evil effects of innovations upon the heart are very great (and severe) and their dangers towards the religion are immense (and significant). Never do a people make an innovation into the religion of Allaah except that they neglect from the Sunnah its like or even greater than it, as some of the people of knowledge from the Salaf have mentioned.

Conversely, when a man feels (and knows) that he is following (and adhering) and not legislating he will obtain, as a result of that, the perfection of awe, submission, humility and worship of the Lord of all the Worlds, and the perfection of following and adherence to the Imaam of the Allaah-fearing, the chief of the messengers and the Messenger of the Lord of all the Worlds, Muhammad (sallallaahu alayhi wasallam)

I direct this advice to all my muslim brothers who consider anything from among the innovations to be good, whether they are related to the Essence of Allaah, His Names and Attributes or to the Messenger of Allaah (sallallaahu alayhi wasallam) and exalting him, that they should fear Allaah and turn away from that. Furthermore, they should make their affair built upon adherence and imitation and not innovation, upon sincerity and not association of partners (in Allaah's worship), upon the Sunnah and not upon Bid'ah, upon what ar-Rahmaan loves and not upon what Shaytaan loves. Then they should look at the security, life and tranquility that their hearts will obtain and also the ease and comfort of their condition.

I ask Allaah that He makes us guides who are guided and leaders of the righteous. That He enlightens our hearts with faith and knowledge and that He does not make the knowledge we have aqcuired harmful to us. That He travels with us upon the path of His believing servants and that He makes us from among His close friends who have fear of him and among His party of the succesful ones. May Allaah send prayers and blessings upon our Prophet Muhammad, his family and his companions.

[AbdurRahman]

http://www.spubs.com/sps/sp.cfm?secID=BDH&subsecID=BDH02&loadpage=displaysubsection.cfm

[AbdurRahman]

raised

[unseen - logged off]

excuse me tavhidi person - you cant force people to follow the wahhabi sect.

u know why? because the world changes...it doesnt revolve around abdul wahhab's teachings. and if ur saying that his teachings are from the authentic sunnah of the prophet (sav) then you've been taught wrong.

Have you read the history of Abdul Wahhab and his followers? He claimed alot of the major scholars as "wrong".

Introduction

During the reign of Sultan Salim III (1204-1222 AH) many tribulations took place. One was the tribulation of the Wahhabiyyah which started in the area of al-Hijaz{1} where they captured al-Haramayn{2}, and prevented Muslims coming from ash-Sham{3} and Egypt from reaching their destination to perform Pilgrimage (Hajj). Another tribulation is that of the French who controlled Egypt from 1213 A.H. until 1216 A.H. Let us here speak briefly about the two adversities{4}, because each was mentioned in detail in the books of history and in separate treatises.


Background On The Tribulations Of The Wahhabis

The fighting started between the Wahhabis and the Prince of Makkah, Mawlana Sharif Ghalib Ibn Bu Sa^id, who had been appointed by the honored Muslim Sultan as his ruling representative over the areas of al-Hijaz. This was in 1205 AH during the time of Sultan Salim III, the son of Sultan Mustafa III, the son of Ahmad. Previous to the outbreak of fighting, the Wahhabis began to build power and gain followers in their areas. As their territories expanded, their evil and harm increased They killed countless numbers of Muslims, legitimated confiscating their money and possessions, and captured their women. The founder of their wicked doctrine was Muhammad Ibn ^Abdul-Wahhab, who originated from eastern Arabia, from the tribe of Banu Tamim. He lived a long life, about one-hundred years. He was born in 1111 AH and died in 1200 AH. His history was narrated as follows:

Muhammad Ibn ^Abdul-Wahhab started as a student of knowledge in the city of the Prophet, sallallahu ^alayhi wa sallam: al-Madinah al-Munawwarah. Ibn ^Abdul-Wahhab’s father was a good, pious man among the people of knowledge as was his brother, Shaykh Sulayman. His father, his brother, and his shaykhs (teachers of religion) had the foresight Ibn ^Abdul-Wahhab would innovate a great deal of deviation and misguidance, because of their observance of his sayings, actions, and inclinations concerning many issues. They used to reprimand him and warn people against him.


Some Of The Beliefs Of Ibn ^Abdul-Wahhab

What Ibn ^Abdul-Wahhab’s father, brother, and shaykhs speculated about him came true--by the Will of Allah, ta^ala. Ibn ^Abdul-Wahhab innovated deviant and misleading ways and beliefs and managed to allure some ignorant people to follow him. His deviant and misleading ways and beliefs disagreed with the sayings of the scholars of the Religion. His deviant beliefs led him to label the believers as blasphemers! He falsely claimed visiting the grave of the Prophet, sallallahu ^alayhi wa sallam, and performing the tawassul{5} by him as shirk{6}. Additionally, he falsely claimed visiting the graves of other prophets and righteous Muslims (awliya’) and performing tawassul by them was shirk as well. He added to this by saying, "To call upon the Prophet, sallallahu ^alayhi wa sallam, when performing tawassul by the Prophet is shirk." He passed the same judgment of shirk on the ones who call upon other prophets and righteous Muslims (awliya’) in performing tawassul by them.

In an effort to give credibility to his innovations Ibn ^Abdul-Wahhab embellished his sayings by quotations which he selected from Islamic sources, i.e., quotations which are used as proofs for many issues but not the issues which Ibn ^Abdul-Wahhab was attempting to support. He brought false statements and tried to beautify them for the laymen until they followed him. He wrote treatises for them until they believed that most of the People of Tawhid{7} were blasphemers.

Alliance With The Su^udiyy Family

Moreover, Ibn ^Abdul-Wahhab called upon the princes of eastern Arabia and the people of ad-Dar^iyyah{8} to support him. They carried his doctrine and made this endeavor a means to strengthen and expand their kingdom. They worked together to suppress the Bedouins of the deserts until they overcame them and those Bedouins followed them and became foot-soldiers for them without pay. After that, these masses started to believe that whoever does not believe in what Ibn ^Abdul-Wahhab said is a blasphemer, and it is Islamically lawful (halal) to shed his blood and plunder his money.

The matter of Ibn ^Abdul-Wahhab started to evidence itself in 1143 A.H. and began spreading after 1150 A.H. Subsequently, the scholars--even his brother, Shaykh Sulayman and the rest of his shaykhs-- authored many treatises to refute him. But Muhammad Ibn Su^ud, the Prince of ad-Dar^iyyah in eastern Arabia, supported him and worked to spread his ideology. Ibn Su^ud was from Banu Hanifah, the people of Musaylimah al-Kadhdhab{9}. When Muhammad Ibn Su^ud died, his son ^Abdul-^Aziz Ibn Muhammad Ibn Su^ud took over the responsibility of fulfilling the vile task of spreading the Wahhabi beliefs.

Many of the shaykhs of Ibn ^Abdul-Wahhab in al-Madinah used to say, "He will be misguided, and he will misguide those for whom Allah willed the misguidance." Things took place as per the speculation of the scholars. Ibn ^Abdul-Wahhab claimed his intention behind the madhhab he invented was "to purify the tawhid" and "repudiate the shirk." He also claimed people had been following the shirk for six-hundred years and he revived their Religion for them!!


The Methodology Of Ibn ^Abdul-Wahhab

Ibn ^Abdul-Wahhab took the verses revealed to speak about the blasphemers and applied them to the Muslims. The following examples from the Qur’an illustrate this point. Allah, ta^ala, said in Surat al-Ahqaf, Ayah 5:



This verse means: [Who is more astray than the one who performs supplication (du^a’) to [worship] other than Allah; the one other than Allah he supplicates to will not answer his du^a’.]
Allah, ta^ala said in Surat Yunus, Ayah 106 :



This verse means: [Do not perform supplication (du^a’) to [worship] other than Allah; the one other than Allah you supplicate to will not benefit you and will not harm you.]

The verses in the Qur’an similar to these ones are numerous. Muhammad Ibn ^Abdul-Wahhab gravely misinterpreted the previously cited verses and said: "The Muslim who asks help from the Prophet, sallallahu ^alayhi wa sallam, other prophets, or the righteous people (salihun), or who calls or asks any of them for intercession is like those blasphemers mentioned in the Qur’an." According to the false claim of Ibn ^Abdul-Wahhab, the Muslims who do these things are blasphemers.

He also considered visiting the grave of Prophet Muhammad and the graves of other prophets and righteous Muslims for blessings as blasphemy. Allah revealed Ayah 3 of Surat az-Zumar in reference to the mushrikun:



This verse means: [Those who worship the idols said: "We do not worship them except to achieve a higher status from Allah."]

Ibn ^Abdul-Wahhab falsely stated: "Those who perform tawassul (asking Allah by the prophets, for example) are similar to those blasphemers mentioned in Surat az-Zumar, Ayah 3, who claim they do not worship the idols except to achieve a higher status from Allah." He said: "The blasphemers did not believe the idols create anything; they believed Allah is the Creator." He gave his version of proof from the Qur’an by citing Surat Luqman, Ayah 25 and Surat az-Zumar, Ayah 38, in which Allah said:



These verses mean: [If you ask them, ‘Who created the heavens and earth?’ They will say, ‘Allah’.]

In Surat az-Zukhruf, Ayah 87, Allah said:



Which means: [If you ask them, ‘Who created them?’ They will say, ‘Allah’.] Ibn ^Abdul-Wahhab falsely concluded from these verses that the Muslims who perform tawassul are similar to those blasphemers.


The Scholars Refute Ibn ^Abdul-Wahhab

In their writings to refute Ibn ^Abdul-Wahhab's sayings, the scholars said his deduction was false. The believers did not consider the prophets or the awliya’ as gods and they did not deem them partners to Allah. Instead, they correctly believe the prophets and awliya’ are good slaves and creations of Allah, and they do not deserve to be worshipped.

The blasphemers intended in these verses believed their idols deserved Godhood. They exalted them as one would exalt his Creator, even though they believed the idols did not create the heavens and the earth. The believers, on the other hand, do not believe the prophets or righteous Muslims (awliya’) deserve to be worshipped, nor do they deserve to be attributed with Godhood, nor do they exalt them as one would exalt God. They believe these people are good slaves of Allah, His beloved ones whom He chose, and by their blessings (barakah) Allah grants His mercy to His creation. Hence, when the slaves of Allah seek the blessings (barakah) of the prophets and righteous Muslims (awliya’) they are seeking these blessings as a mercy from Allah.

There are many proofs and examples from the Qur’an and Sunnah about this basic belief of the Muslims. Muslims believe Allah is the Creator, the One Who grants benefit and inflicts harm, and the only One Who deserves to be worshipped. Muslims believe that no one other than Allah has the power to affect the creation. The prophets and righteous people do not create anything. They do not possess the power to bestow benefit or inflict harm on others, but Allah is the One Who bestows the mercy upon the slaves by the righteous Muslims’ blessings.

Hence, the belief of the blasphemers, i.e., the belief their idols deserve to be worshipped and have Godhood, is what makes them fall into blasphemy. This saying of the blasphemers, as previously cited in Surat az-Zumar, Ayah 3, was said in an effort to justify their belief when they were disproved and shown idols do not deserve to be worshipped.

How can Ibn ^Abdul-Wahhab and those who follow him find it permissible to equate the believers, who believed in tawhid, to those blasphemers, who believed in the Godhood of the idols? All the previously cited verses and the verses which are similar to them are specific to the blasphemers who associate partners with Allah--none of the believers are included.
Al-Bukhariyy narrated by the route of Ibn ^Umar, may Allah raise their ranks, that the Prophet, sallallahu ^alayhi wa sallam, described the Khawarij as those who took the verses revealed about the blasphemers and attributed them to the believers! In the narration by the route of Ibn ^Umar the Prophet said:





which means: <<What I fear most for my nation is a man who mis-explains the Qur’an and takes it out of context.>> This hadith and the previous one apply very well to the Wahhabis.


Proofs For Tawassul
The Permissibility of Asking Allah for Things by Some of His Creation

If performing tawassul had been blasphemy, then the believers, i.e., the Prophet, sallallahu ^alayhi wa sallam, his Companions, and the Salaf and Khalaf of this nation would not have done it. Yet it is mentioned in the sahih hadith of the Prophet that the Prophet used to ask Allah by saying:



which means: <<O Allah, I ask You by the status of those who ask You.{10} >> Without doubt, this is tawassul. The Prophet, sallallahu ^alayhi wa sallam, used to teach this supplication (du^a') to his Companions and order them to say it. This issue was expounded upon in different books and treatises refuting Ibn ^Abdul-Wahhab.

There is a hadith related by al-Hakim that mentions after Adam ate from the tree, he performed tawassul by our Prophet, sallallahu ^alayhi wa sallam. He did that, because he saw the name of the Prophet written on the ^Arsh, Adam said: <<O Allah, by the dignity of this son [Muhammad], forgive this father [Adam].>>

It was also related by Ibn Hibban, that upon the death of Fatimah Bint Asad, may Allah raise her rank, the Prophet, sallallahu ^alayhi wa sallam, with his own honorable hands, put her in her grave and said: <<O Allah, forgive my mother{11}, Fatimah Bint Asad, and widen her place by the status of Your Prophet and the prophets who came before me. You are the most Merciful.>>

There is a hadith classified as sahih{12}, that a blind man asked the Prophet, sallallahu ^alayhi wa sallam, to make a supplication (du^a') to Allah to return his sight. The Prophet ordered him to make ablution (wudu’) and pray two rak^ahs and then say:

"O Allah, I ask You and direct myself to You by Your Prophet, Muhammad, the Prophet of Mercy. O Muhammad, I ask Allah by you to fulfill my need. O Allah, enable him to intercede for me."

The blind man did what the Prophet taught him to do{13} and Allah brought his sight back. Moreover, as related by at-Tabaraniyy, the tawassul made by the blind man was used by the Companions and Salaf after the death of the Prophet.

^Umar Ibn al-Khattab performed the tawassul by al-^Abbas (the uncle of the Prophet), may Allah reward their deeds, when he prayed the Salah of ’Istisqa’{14} with the people. There are other proofs mentioned in the books of the Islamic scholars but we will not recount them at length here.

The one who pursues the saying of the Companions and their followers will find a great deal of proof about the validity of calling the prophet by saying "O Muhammad" in his presence as well as in his absence and in his life as well as after his death. In fact, many texts include the phrase which means, "O Muhammad". Calling the name of the Prophet, sallallahu ^alayhi wa sallam, is permissible. An example is the saying of the Companion, Bilal Ibn al-Harith, may Allah reward his deeds, when he went to the grave of the Prophet. He said: "O Messenger of Allah, ask Allah to send rain to your Nation." His saying contains this format{15}.

Shaykh Muhammad Ibn Sulayman al-Kurdiyy{16} was among the authors who wrote refuting Ibn ^Abdul-Wahhab. He was Ibn ^Abdul-Wahhab’s own shaykh. Among what he said is as follows:

O Ibn ^Abdul-Wahhab, I advise you, for the sake of Allah, ta^ala, to hold your tongue regarding the Muslims. If you hear from anyone who asks for help from other than Allah that one has the power to effect things without the Will of Allah, then teach him the right thing about this issue, and show him the proofs which state no one other than Allah brings things from non-existence into existence. The one who rejects that is blasphemous. You have no right to label the majority of the Muslims as blasphemers{17} while you are deviant from the majority of the Muslims. In fact, it is more reasonable to consider the one who deviates from the majority of the Muslims as a blasphemer then to consider the Muslims as a nation as blasphemers--because the deviant one has followed a path other than the path of the believers. In Surat an-Nisa’, Ayah 115, Allah said:



This ayah means: [Whomever contends with the Messenger after the right path was exposed to him and follows other than the way of the believers, Allah will leave him to whatever he followed and put him in Hell (Jahannam)].




The Permissibility Of Visiting The Grave Of The Prophet

Visiting the grave of the Prophet, sallallahu ^alayhi wa sallam, was performed by the Companions and the Salaf and Khalaf who came after them. Many hadiths cite the benefit of this deed and the scholars of Islam have written books about this matter{18}.


Calling On Someone Other Than Allah

Among of what was mentioned concerning calling on someone other than Allah, whether that one is present, absent, dead or alive, is the saying of the Prophet:



which means: <<If the animal of anyone of you went out of control in the wilderness, then call: ‘O slaves of Allah, help me’>>, since there are slaves of Allah [i.e. the angels] who will respond to him.

There is another hadith related by al-Bazzar in which the Prophet said:





which means: << If one of you lost something or needs help while in an open land, then let him say: "O slaves of Allah, help me.">> Another narration says:





which means <<Rescue me, because Allah has created slaves whom you do not see.>>

When traveling at nightfall the Prophet, sallallahu ^alyhi wa sallam, used to say:



which means: << O earth, my Lord and your Lord is Allah.>>

When the Prophet visited the grave of Muslims, he used to say:



which means: << O people of the graves, peace be upon you.>>

In the Tashahhud in as-Salah the Muslim says:



which means: << "O Prophet of Allah, may Allah protect you from infirmities, and have mercy and blessings on you.">>

There is no harm in calling on and performing tawassul by someone unless one believes that someone other than Allah actually creates things. Hence, as long as one believes that only Allah creates them, there is no harm in performing tawassul. Likewise, attributing a certain doing to other than Allah does not harm unless one believes this doer actually creates. So once it is established the person does not believe the creating is for other than Allah then attributing a doing to other than Allah is understood in its proper context. When one says: "This medicine benefited me," or "This particular righteous Muslim benefited me," he is merely exposing the created reason of the benefit. These statements are also similar to when one says: "This food satisfied my hunger," or "This water quenched my thirst," or "This medicine cured me." When Muslims say such statements, they understand them in their proper context, i.e., food, water, and medicine are only reasons, and Allah is the Creator of their benefit.

The general proofs mentioned in this summary are enough to refute Ibn ^Abdul-Wahhab. The scholars of Islam have expounded on this issue in several treatises.

The History Of The Fighting With The Wahhabiyyah







Footnote

{1}Al-Hijaz refers to the western part of Arabia which includes Makkah and al-Madinah.
{2} Al-Haramayn refers to Makkah and al-Madinah.
{3}Ash-Sham refers to the area that includes Syria, Lebanon, Jordan, and Palestine.
{4}Only the first adversity will be presented in this booklet.
{5} Tawassul is asking Allah for goodness by a prophet, righteous believer, etc.
{6}Shirk refers to associating partners to Allah.
{7}The People of Tawhid refers to the Muslims.
{8} Ad-Dar^iyyah is a region north of the city of Riyad, Saudi Arabia.
{9}Musaylimah al-Kadhdhab was a blasphemous man who claimed the status of prophethood for himself after the death of Prophet Muhammad. He was killed by the Muslims during the caliphate of Abu Bakr, may Allah raise his rank.
{10}Ibn Majah and others related this hadith and the-Hafidh, Ibn Hajar, deemed it a strong hadith.
{11} The Prophet called her ‘my mother’ out of likening her to his real mother.
{12}Sixteen hafidhs of hadith classified this hadith as sahih, including at-Tirmidhiyy, at-Tabaraniyy, al-Bayhaqiyy, as-Subkiyy, among others.
{13}It is clear in the narrations of this hadith, the blind man was not in the session of the Prophet when he did as the Prophet ordered him.
{14} Salah of ’Istisqa’ refers to performing a specific prayer which includes making supplication for rain.
{15}Al-Bayhaqiyy related this hadith and classified it as Sahih.
{16} Shaykh Muhammad Ibn Sulaym al-Kurdiyy was the one who wrote al-Hashiyah on the explanation of Ibn Hajar to the text of Bafadl.
{17} It is mentioned in a hadith it is easier for the devil to trick the lonely person who is away from other Muslims. The Prophet, sallallahu al ^alayhi wa sallam, while encouraging the Muslims to perform the prayers in congregation said:

which means: <<Moreover, the wolf will eat the lonely lamb.>>
{18} Among these hadiths is the one related by ad-Daraqutniyy that the Prophet said: <<On the Day of Judgment, I will intercede for the one who visits my grave with the good intention.>>

[DESIGNER]

Assalamu alaikum dear brothers and Hello unseen-logged off !


This verse means: [Who is more astray than the one who performs supplication (du^a’) to [worship] other than Allah; the one other than Allah he supplicates to will not answer his du^a’.]
Allah, ta^ala said in Surat Yunus, Ayah 106 :

This verse means: [Do not perform supplication (du^a’) to [worship] other than Allah; the one other than Allah you supplicate to will not benefit you and will not harm you.]

The verses in the Qur’an similar to these ones are numerous. Muhammad Ibn ^Abdul-Wahhab gravely misinterpreted the previously cited verses and said: "The Muslim who asks help from the Prophet, sallallahu ^alayhi wa sallam, other prophets, or the righteous people (salihun), or who calls or asks any of them for intercession is like those blasphemers mentioned in the Qur’an." According to the false claim of Ibn ^Abdul-Wahhab, the Muslims who do these things are blasphemers.
I am not wahhab sect, but I think in this case Abdul-Wahhab is right.
Because:
First, Why muslim people need to ask help Prophet (s.a.v), other prophets or salihun wether Allah is almighty.
Second, Is there any hadith or ayah that says "You may ask from prophet, or any person except Allah cc".
Third, there are so many christians asks help from the prophet Jesus (a.s.) but they don't believe that Jesus is God. Do you think that is right. Don't you know that muslims should not follow christians, jews or kafirs.


...which means: <<If the animal of anyone of you went out of control in the wilderness, then call: ‘O slaves of Allah, help me’>>, since there are slaves of Allah [i.e. the angels] who will respond to him.
There is another hadith related by al-Bazzar in which the Prophet said:
which means: << If one of you lost something or needs help while in an open land, then let him say: "O slaves of Allah, help me.">> Another narration says:
which means <<Rescue me, because Allah has created slaves whom you do not see.>>
When traveling at nightfall the Prophet, sallallahu ^alyhi wa sallam, used to say:
which means: << O earth, my Lord and your Lord is Allah.>>
When the Prophet visited the grave of Muslims, he used to say:
which means: << O people of the graves, peace be upon you.>>
In the Tashahhud in as-Salah the Muslim says:
which means: << "O Prophet of Allah, may Allah protect you from infirmities, and have mercy and blessings on you.">> ...
I dont have any disagreement with hadiths. InshaAllah all of this hadiths are sahih.
I think the help here is absolutely different from that Abdul-Wahhab said. Because I ask help my alive father to give me 1000$ to spend, ask help friend to do my homework or etc. You are nof forbidden asking help from alive to do something for you. And You may ask help Slaves of Allah [angels] in current situation for the sake of Allah, besides Slaves of Allah is not awliya or etc.
I give you example. A lot of people goes to Zangi-ota, Buhari's Grave or other places and asks give barakah his/her house. Do you think it is allowed? Allah gives all rizq and barakah, or you've doubt?
I am sure Abdul-Wahhab meant this kind of shirk..

May Allah help us always to be far from this kind of shirks and bidah's

[unseen]

Peygamber efendimiz (sav) allowed us to do tawassul - its sunnah - but im saying that abdul wahhab declared it to be bidah - when in fact its not. Here is som information - taken from www.aicp.org - maybe if u like u can check it out later.

----------------------------------------------------------------------------------------------

A Reason for the Fulfillment of Needs (in Defense of Tawassul)



Praise be to Allah. I ask Allah humbly to raise the rank of Prophet Muhammad, his Al and Companions, and to protect his nation from that which he fears for it. I ask Allah to teach us that which we have forgotten, to add to our knowledge, and to grant us the sincere intentions. I humbly ask Allah to facilitate for us the routes of goodness and to protect us from the routes that lead to Hellfire. Thereafter:




In Al-Mu^jam Al-Kabir and Al-Mu^jam As*Saghir, Imam at-Tabaraniyy related the hadith about the Prophet from the route of ^Uthman Ibn Hunayf who was in a circle with the Prophet when a blind man came to address Prophet Muhammad, sallallahu alayhi wa sallam:

The blind man addressed the Prophet by saying, "O Prophet of Allah, ask Allah for me to cure my blindness." The Prophet replied by saying, "If you wish, you would be patient with your calamity, and if you wish, I will ask Allah to cure your blindness."

However, the blind man told the Prophet: "The loss of my sight is a great hardship for me, and there is no one near to guide me around."

At this moment, the Prophet ordered the man to go to the place where al-wudu' would be performed, perform al*wudu', pray two rak^ah, end his salat by saying as-salamu ^alaykum, and then say the following words:







which mean: <<O Allah, I ask You, and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [here the specific need is mentioned] would be fulfilled.>> The blind man went and did as the Prophet ordered. Shortly thereafter, he returned to the Prophet's session with his blindness cured.

Then, after the death of the Prophet, and during the time of the caliphate of ^Uthman Ibn ^Affan, a man came to ^Uthman Ibn Hunayf. This man complained to ^Uthman Ibn Hunayf about a matter which he needed to be fulfilled through the caliph, but which was not being fulfilled. ^Uthman Ibn Hunayf ordered the man to go to the place where al-wudu' would be performed, perform al-wudu', perform two rak^ah, and after saying as*salam to say the following words: 'O Allah, I ask You and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [specify need] would be fulfilled.

^Uthman Ibn Hunayf told him to return after doing this, and they would go together to the caliph. This man went and performed what ^Uthman Ibn Hunayf ordered him to do. However, instead of returning to ^Uthman Ibn Hunayf, he elected to go on his own to the caliph--which he did. When he reached the door of the caliph, the gateman took him by the hand to the caliph. ^Uthman Ibn ^Affans at him on a carpet next to him and asked him, "What is your need that you wanted fulfilled? I forgot all about it until just now." The man informed the caliph about his need, which he fulfilled. The caliph told him, "Whenever you have a need, come to me and I will satisfy it for you."

It is because of the prayer this man performed, and the du^a' that he made--asking Allah for his need by the Prophet--that Allah made the heart of the caliph move towards fulfilling the need of that man. This prayer and the du^a' afterwards in which one is asking Allah to fulfill a need is called 'Salat al-Hajah'. Let the one who has a need: perform al-wudu', pray two rak^ah, and then say that du^a' as mentioned, and in sha' Allah, his need will be fulfilled.

This hadith was narrated by many scholars of hadith. Some of them related the part of the hadith which occurred during the lifetime of the Prophet, and some narrated both parts of the hadith, i.e., the part which took place during the lifetime of the Prophet and the part which took place after his death and during the caliphate of Sayyidina ^Uthman Ibn ^Affan. Imam at*Tabaraniyy is among those scholars who narrated the entire hadith, in both parts--the part that took place during the life of the Prophet, as well as the part that took place after the death of the Prophet. After narrating that hadith, he said, "The classification of this hadith is sahih."

This hadith carries the proof that it is permissible in Islam for one to ask Allah for things by the Prophet during the lifetime of the Prophet and after the death of the Prophet. Hence, there is no difference in the permissibility of asking Allah for things by the Prophet, whether done during the lifetime of the Prophet or after his death. The scholars of Ahl as-Sunnah wal Jama^ah said that it is permissible to make that tawassul during the lifetime of the Prophet and after his death. Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is alive and present, is something which is rejected.

The first person to make this false claim was a man who lived some 600 years ago, by the name of Ahmad Ibn Taymiyah. This man falsely stated that it is not permissible to ask Allah for things except by he who is alive and present. This is wrong! It is contrary to what is stated in the rules of the Religion of Islam. During the time of Ahmad Ibn Taymiyah, scholars of Ahl as-Sunnah refuted his argument, and as a result his false claim did not spread at that time. However, some 200 years ago, a man named Muhammad Ibn Abdul-Wahhab emerged in a place in the Arabian Peninsula called Najd which the Prophet dispraised. Al-Bukhariyy related a hadith about the Prophet in which he said:





This means: <<From this spot, [which is called Najd] the tribulations and the sedition will occur.>> The Prophet conveyed the truth. Many tribulations and sedition have occurred from that region. Among the most recent was this man by the name of Muhammad Ibn ^Abdul-Wahhab. Muhammad Ibn ^Abdul-Wahhab followed Ahmad Ibn Taymiyah in the aforementioned case and in other cases as well. He started repeating the false statement of Ibn Taymiyah that it is not permissible for one to ask Allah for things except by he who is alive and present. This rule has no foundation whatsoever in the Religion of Allah. Rather, this rule and this statement were innovated by Ahmad Ibn Taymiyah** an innovation of misguidance.

As a result of their stubbornness and arrogance, the leaders of the Wahhabiyyah movement rejected the part of the hadith which signifies the man asking Allah for things by the Prophet, after the Prophet's death. The great scholars of Ahl as-Sunnah told these people that the scholars classified that entire hadith as sahih, i.e., the part that took place during the lifetime of the Prophet and the part that took place after his death. Hence, one must reject the false claim of Ibn Taymiyah and Muhammad Ibn ^Abdul-Wahhab, because it stands against the sayings of those reliable and dependable scholars of hadith. Al*Hafidhat*Tabaraniyy narrated that hadith, among others, including al-Hafidh al-Bayhaqiyy and al-Hafidh as*Subkiyy and al*Hafidh al-^Ala'iyy; they all classified it as sahih. The status of those huffadh, i.e., their high knowledge and high level in the Science of Hadith, is a case of unanimous agreement among the scholars of Islam.

However, those Wahhabis, in an attempt to back their stubbornness and their false claim, rejected the sahih hadith of the Prophet; may Allah protect us from such misguidance. They refuted and rejected that which was proved to be mentioned by the Companions. It is obvious they are not following a correct methodology on their part. What is correct is for one to follow the path of the Prophet and the path of his Companions. One must adhere to that which the Prophet prescribed, and that which was put forth by the Companions, and one does not adhere to the example of someone deluded about things.

There are other ahadith that stand as a proof to the validity and the correctness of the statements of Ahl as*Sunnah. Among of which is the hadith narrated by Imam al-Bukhariyy and others about three people from a previous nation who went inside a cave seeking protection from a heavy rain they encountered in their travels. A big rock rolled down from the top of the mountain shutting off the mouth of the cave and blocking their exit. One of the three men suggested they all make du^a' to Allah by virtue of their good deeds. The first one stood up and made a du^a' to Allah asking Him by one of the good deeds that he had done. He said, 'O Allah, if that good deed I did previously was done in sincerity to You, then I ask You to relieve us of this calamity we are facing.' Once he finished his du^a', the rock moved slightly; however, it did not move enough for them to come out of the cave. The second man stood up and asked Allah to relieve them of their calamity by virtue of a good deed which he had done in the past. Again the rock moved a little bit more; however, it was still not enough for them to be able to leave the cave. The third man did the same as the first two, and the rock was moved completely out of the way, and the men were able to leave the cave. This hadith is very famous. It is confirmed and is classified as sahih. It was narrated by Imam al-Bukhariyy and others and confirms those three people asked Allah for something, i.e., to relieve them of their calamity, by their good deeds.

If asking Allah for things by the good deeds of a person, is something permissible in the Religion, then asking Allah for things by the Prophet takes precedence--since the good deed is a creation of Allah, and the best of all the creations is the Prophet. Moreover, one should note that the good deeds of those people are not categorized as 'alive' or 'present,' as Ibn Taymiyah made a condition. From where did Ibn Taymiyah bring this condition? It is only a delusion on his part. He deduced that from his own delusions, and it is not founded on sound religious proofs.

The Prophet, his Companions, the followers of those Companions, and the followers of those followers of the Companions are all in unanimous agreement that it is permissible to ask Allah for things by the Prophet and by the good and pious Muslims, whether during their life or after their death. All the scholars from among the four reputable schools, i.e., the school of Imam ash-Shafi^iyy, the school of Imam Ahmad Ibn Hanbal, the school of Imam AbuHanifah, and the school of Imam Malik, concur on this issue.

Ahmad Ibn Taymiyah and his followers among the Wahhabis claim that he who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk, i.e., associating partners with Allah. Again, this is contrary to what is founded in the Religion of Allah. The hadith of the blind man previously mentioned indicates that this blind man left the session of the Prophet, i.e., he went away and was no longer in the presence of the Prophet when he made his wudu', performed his salat, and made his du^a'. How could this be classified as a shirk? If it had been a shirk, then the Prophet would not have ordered the blind man to do as he did. The Prophet is more knowledgeable than Ibn Taymiyah and all the others like him.

The scholars of Islam opposed those who claimed that the one who asks Allah for things by the Prophet after his death or during his absence is doing an act of shirk. The Wahhabis claim they are following the school of Imam Ahmad Ibn Hanbal. However, Imam Ahmad Ibn Hanbal and the scholars who belong to his school all agree that it is permissible to ask Allah for things by the Prophet--during his lifetime and after his death. Even the grandfather of Ahmad Ibn Taymiyah, himself, who was among the great scholars following the school of Imam Ahmad, used to say it is permissible to ask Allah for things by the Prophet during his lifetime and after his death. This was narrated by one of the greatest students of Imam Ahmad Ibn Hanbal, Abu Bakr al*Marwaziyy. This scholar, in copying the saying of Ahmad Ibn Hanbal, said that it is liked during drought to ask Allah for rain by the Prophet. Imam Ahmad told about one of the great followers of the companions, Safwan Ibn Sulaym, who was a pious, humble, and very knowledgeable Muslim, that just by mentioning his name a person would hope the rain would come down as a sign of Allah's mercy to the people. The meaning is if the people mention the name of Safwan Ibn Sulaym in their session, it is because of his great status, and as a blessing from Allah, the rain would start falling. One can observe for himself that Imam Ahmad Ibn Hanbal was among those who established it is liked for one to ask Allah for things by the status of the pious Muslims and by the Prophet, yet those among the Wahhabis who claim to be followers of Imam Ahmad, say this is shirk if it is done after the death of the Prophet. Imam Ahmad is in one direction, and those Wahhabis are in a totally different direction.

The first case was mentioned about Imam Ahmad in a book compiled by his own son, ^Abdullah, containing questions and answers about Imam Ahmad. The second statement, about Safwan Ibn Sulaym, in was narrated by al*Hafidh al Mizziyy and al-Hafidh al-^Ala'iyy and az*Zabidiyy. In a matter such as this, i.e., asking Allah for things by the Prophet, the teachings of someone like Imam Ahmad would be followed as opposed to those of Ibn Taymiyah and his followers--the Wahhabis. All of these reliable scholars have praised Imam Ahmad Ibn Hanbal. He is the one among the scholars of hadith who narrated the most ahadith of the Prophet. It is not known among the scholars of hadith about another scholar who narrated in quantity as much as Imam Ahmad did. Those Wahhabis left Imam Ahmad and followed their own delusions. Those delusions are contrary to the rules of the Religion of Allah.

Be cautious! If you hear someone claim that it is not permissible to ask Allah for things in the absence of the Prophet or after his death, do not lend him a listening ear. Respond to him. Tell such a person about the hadith of the blind man, and the hadith of al-Bukhariyy regarding the three men who went into the cave. This is defending the Religion of Allah.

It is not permissible for one to remain silent when he sees someone perverting the Religion of Allah--if he is able to stand up to him. It is not permissible to leave the Muslims without guiding them and warning them against such people who pervert the Religion of Allah--once they are able to do so. This falls under the obligatory advice to the Muslims, as it was indicated by the Prophet. If the person leaves out ordering al*ma^ruf and forbidding al*munkar, when it is obligatory on him, then this person is committing a sin. The scholars used to take many hardships to warn against someone perverting the Religion of Allah. This has great reward for them. If that obligation was left out in a community, those people would lose the support of Allah.

We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet. We ask Allah to let us consume all of our life in following the methodology of the Prophet. We ask Allah to make us among those who order with al*ma^ruf and forbid al-munkar.

Praise be to Allah and Allah knows best

[Azamega]

Link bergan onsonromasmi?

[unseen - logged off]

are u talking to me azamega? i dont understand ozbekce properly....if your asking aobut the link - when u get to www.aicp.org - then click on "information" then "information in english" then go to - text - and it has a list of all sorts of info u can read.

[Azamega]

Thats better!
Cuz u posted too much up there :)
Thx! Cheers!

[tarafdor]

My point of view:

Out nation in UZB for years (from day one of what I remember and start going to mosque with my family at the ocasions) peoples are using so many things and they get so use to it , but now when I start learning more deeper of islam (if this my word is right) thos things are coming up as Bid'ah??????????????????????????

Why those peoples are has less knowlege of islam rules or hadis contents??????
Bizda chi sovetlar davrida urf-odatlar dinga qishilib ketdi. Yani o'zlari sezmagan holda buni dinga boglab yuborishdi. Dasturhonga duo uqiganda, tuz, pichoqni chekaga olishlik yani duoni kesadi deb, va juda kup narsalar. Insholloh har bir amalimizni Olloh roziligida qilish bizga nasib qilsin, omin.