Is Tasawwuff Biddat?
reference link "The Deen Is Complete" http://www.youtube.com/watch?v=SY9jy5ywEBI
(The video has been made by Salafi's in response to Tasawwuff/Sufism.)
I must commend the maker for having made the effort to make this video and provide references and make a solid effort in highlighting the importance and negating Biddah. Clear references have been provided for revealing the significance of adherence to that and only that which is valid as per the Command of Allah-SWT, the Sunnah of the Holy Prophet Muhammad-SAAW and the Sunnah of the Salaf / Khair-ul-Quroon (the predecessors; the Shahabah/Companions-RAU, the Tabiee-RUA, the Taba Tabieen-RUA). However, unfortunately after doing all that the person has misdirected his efforts in trying to claim that Tasawwuff/Sufism is biddah, and this audacious claim is such that can divest one of their basic eemaan and they may not even realize it until the Day of Judgement. I will attach below screen shots of the references provided in the video and give the relevant reply and authenticate Tasawwuff (Persian translation for Tazkiyyah)/ Sufism by providing authentic references, which only further support or are supported by the references provided in the video itself. May Allah-SWT help me, guide me and forgive me wherever I might err. Aameen!
When Hazrat Ayeshah Siddiqah-RAU was asked about
the character of the Prophet-SAAW, she answered: `His-SAAW
character was the Qur'an; whatever upset Allah-SWT, upset him-SAAW;
and whatever pleased Allah-SWT, pleased him-SAAW; and
after Allah-SWT had perfected his-SAAW character, He-SWT
praised him-SAAW by saying in the Qur'an:
"And verily, you-SAAW have an exalted
standard of character." (Qur'an 68:4)
Furthermore the Quran reiterates that: (Quran 53:3-4)
“he-SAAW does not speak of his-SAAW
own desire but it is a revelation sent down to him-SAAW”
It is our belief that the Prophet Muhammad-SAAW
was an embodiment of the Quran. He-SAAW was a perfect
personification of Allah-SWT’s Word and Command. We believe that he-SAAW
delivered the Message of Allah-SWT not only in word but also through
his-SAAW actions. And we believe that anyone who has the remotest of
doubt concerning this matter, is not a believer, and has undoubtedly either not
yet entered the fold of Islam or has in fact taken himself out of the folds of
Islam.
This is a fact that Allah-SWT has neglected nothing pertinent, and here I shall quote an ayat from the Quran clearly mentioning zikr-e-qalbi (khafi/silent method):
Surah Al-A’raf
(7:205)
[Engage in the zikr of] remember your Lord [Allah]
in your heart [Qalb] with humility and awe [& consciousness of
Allah], and not with a loud voice [silently] , morning and evening, and do not be among the
inattentive.
Bearing the above in mind, I would like to share and
highlight the following ayaat from the Quran:
DOING ZIKR TWICE A DAY IN THE MORNING AND EVENING:
Surah
Al-Kahf Ruku 4, ayat 28
“And keep thy soul content with those who call on their Lord morning and evening
seeking His Face; and let not thine eyes pass beyond them seeking the
pomp and glitter of this Life; nor obey any whose heart (Qalb) We have permitted to
neglect the remembrance of Us (zikr-e-qalbi) one who follows his own desires whose case has
gone beyond all bounds.
ZIKR OF THE NAME OF ALLAH AND WITH COMPLETE CONCENTRATION:
Surah
Al-Muzzammil Ruku 1, ayat 8
“So engage in the (zikr) Remembrance of the Name of thy Lord and devote thyself whole-heartedly (zikr-e-qalbi) [with absolute concentration].”
ZIKR WITH ABUNDANCE:
Surah Al-Ahzab Ruku 6, ayat 41
“O ye who believe! Engaging in the (zikr) Remembrance of Allah with much remembrance [abundantly / constantly].”
ZIKR BELOW ONES BREATH & MORNING AND EVENING:
Surah Al-A’raf Ruku 24.
ayat 205
"And do bring your Lord to (zikr) remembrance in your very soul (zikr-e-qalbi), with
humility and in reverence, without loudness in words [quietly/ silently]
(zikr-e-khaffi), in the mornings and
evening, and be not of those who are unheedful.''
ZIKR BY THE SKIN AND THE HEART:
Surah Az-Zumar Ruku 3.
Ayat 23
“Allah has revealed the most beautiful message in the form
of a Book consistent with itself (Yet) repeating (its teaching in various
aspects): the skins of those who fear their Lord tremble there at (when they recite it or hear it); then
their skins and their hearts (Qalb) do soften to the Remembrance of Allah (zikr-e-qalbi). Such
is the guidance of Allah: He guides therewith whom He pleases but such as Allah
leaves to stray can have none to guide.”
ZIKR WHILE STANDING, SITTING AND RECLINING:
Surah Al-e-Imran Ruku 19. ayat 191
“Who engage in the (zikr) Remembrance of Allah while standing, sitting and lying down
on their sides and contemplate the (wonders of) creation in the
heavens and the earth (with the thought):
"
Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire .”
Surah Nisa Ruku 15. Ayat 103
“When you have finished the (congregational) prayers, engage in the (zikr) Remembrance of Allah while standing, sitting down or lying down on your sides; but when you are free
from danger, perform your prayers: Verily, the prayer is enjoined on the believers (only) at fixed hours.”
REWARD FOR THOSE WHO DO ZIKR WITH ABUNDANCE:
Surah Al-Ahzab Ruku 5. Ayat
35
“For Muslim men and women for believing men and women for devout men and women
for true men and women for men and women who are patient and constant for men
and women who humble themselves for men and women who give in charity for men
and women who fast (and deny themselves) for men and women who guard their
chastity and for men and women who engage much in Allah's Remembrance (perpetual / constant zikr) for
them has Allah prepared forgiveness and great reward.
DIFFERENCE BETWEEN A ZAKIR AND NON-ZAKIR:
Surah Az-Zumar Ruku 3, ayat
22
“
Is one whose breast Allah has opened
[wide with willingness] to Islam, so that he is illumined by a light
[that flows] from his Sustainer [follows a Light from Allah], [no better than
or be likened to the blind and deaf of heart, one hardened of heart]? Woe to
those whose hearts are hardened against the Remembrance of Allah (zikr-e-qalbi). They are manifestly
wandering [in error]!
Now after reading the above mentioned verses, the question that arises is that is there even the remotest of possibilities that the Prophet Muhammad-SAAW (Nau'zubillah) did not practice or comply with the above mentioned Commands of Allah-SWT? Anyone who even has the slightest of doubts in this regard has far transgressed from the boundaries of Islam and must in all earnestness seek Taubah and Forgiveness from Allah the Al-Mighty and repent and ask for guidance.
The Quran states the following:
Al-Jummah Ruku 1: ayat 2
He-SWT it is Who has raised amidst the unlettered ones a Messenger-SAAW from among themselves, rehearsing to them His-SWT Revelations and purifying them (performing their Tazkiyyah) and teaching them the Book and the Wisdom, though they have been before in gross error.
After the Prophet-SAAW and the Khulfa-e-Rashideen-RAU, no one person was left a master of the four fields, therefore these duties were divided as four separate fields and the tasks of preserving them in their pristine form and furthering them in the light of the Quran and Sunnah was delegated to the following:
a) The Quranic revelations were preserved in their pristine form in the hearts of the Hufaaz. Who learn every Word, it's pronounciation and every punctuation by heart.
b) Tasawwuf (department of Tazkiyyah), commonly known as Sufism, the field of purification of the souls. The Aulia-e-Ikram uphold this field.
c) The teaching of the Book - this department is upheld by the Muffasir-e-Quran and the Muhaddith. Since the Prophet-SAAW's Sunnah and Hadith are a practical demonstration and explanation of the Quran.
d) The Hikmah - this department is that of Islamic Jurisprudence (the Fiqh) and is upheld and maintained by the Fuqahah who not only compile but also decipher how each Injunction of the Quran, the Sunnah and the Hadith apply to our daily and practical lives.
As a reference regarding Tazkiyyah and the purification of the heart [qalb and spirit], I am providing below a well known Hadith of the Prophet-SAAW:
Al-Bayhaqee
relates from Ibn 'Umar radiallaahu 'anhu that AlIah's Messenger sallallaahu
'alayhi wa sallam said:"For everything there is a polish, and the
polish for the hearts is the Zikr (remembrance) of Allah (zikr-e-qalbi). There is nothing more
potent in saving a person from the punishment of Allah than the Zikr of Allah."
It was said: Not even Jihad in the path of Allah. So he replied: "Not even
if you were to continue striking with your sword until it breaks."
فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون
So, a section from each group of them should go forth, so that they may acquire the knowledge and the perception in the matters of religion, and so that they may warn their people, when they return to them, that they may be watchful.
(Verse: 9:121)
Over here I would also like to add the following ayat:
Surah Al-Maidah, ayat 87
O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.
No doubt Biddah and innovation is forbidden, however it is also forbidden to declare something lawful and something that Allah-SWT has clearly Commanded in the Quran to do, as haram or biddah! As the maker of the video himself states below, only Allah-SWT has the right to tell us how to worship HIM-SWT, and so HE-SWT has! (References of zikr-e-qalbi and it's importance and the methods or parameters for the methods approved for achieving it are clearly provided above).
Surah Al-’Ankabut (29:45)
Recite what has been revealed to you of the Book [the
Qur’an], and perform As-Salaat. Verily As-Salaat [prayer] prevents from
Al-Fahsha’ [grave sins] & Al-Munkar [disbelief, denial & all evil] and
engaging in the Remembrance of Allah (zikr-e-illahi) is greater indeed [than all other forms of
worship]. And Allah knows what you do.
The above mentioned references are a fact and are very clear warnings for us to avoid Biddah and innovation. And this concerns all matters regarding i'badat / worship. Whether it is the introduction of a Biddah in Salah, Aazaan, Hajj, Zakaat, Fasting, recitation of the Quran, Jehad, zikr-Allah, Tableegh, and/or receiving religious education. If any means sought to achieve the following i'badat are other than the exact prescribed methods will be considered biddah and unacceptable; Salaah, Hajj, Umrah, Fasting, Zakaat, performing Wudhu (ablution), Aazaan etc. If any means sought to achieve the following i'badat exceed the prescribed boundaries established by the Quran, Sunnah and Shariah-e-Khair-ul-Quroon, it shall be considered biddah and unacceptable; Jehad (asghar / akbar), recitation of the Quran, zikr-Allah (i. lassanee /
jehree / verbal, ii. amalee / practical iii. khafee / qalbi / silent zikr done by the heart), Tableegh (propagation of Deen) and receiving religious education.
Hadith of the Prophet-SAAW,
reported by Aboo Daawood, Tirmidhee and others, no. 2549 in Saheehul-Jaami'
"Beware of the newly-invented matters,
for every such matter is a bid'ah and every bid'ah leads astray, and
everything that leads astray is in the Fire,"
According
to a Hadith: “Every Biddah leads one astray.” Thus this is a very clear litmus
test for us, in doing an act which we are seemingly doubtful about its validity
we should look at the people who have adopted it and are recommending it. We
should see the before and after character and life of the person and if we find
that the person has become more distant to the Sunnah of the Prophet-SAAW and
the Khair-ul-Quroon and we find him entrapped in and promoting customs and
culture more than the authentic deen itself, that is valid proof enough that
the act must be a form of biddah. However, if we find that in adopting the act,
the person (in character and lifestyle) has become more adherent to the Sunnah
of the Prophet-SAAW and the Khair-ul-Quroon, and has developed an
aversion towards commonly practiced biddah, customs and culture. Thereupon we
should rest assured that the act is in fact a valid act of Islam and/or
I’badat.
Surah Al-Kahf (18:28)
And keep yourself patiently with those who engage themselves in the Remembrance of Allah (zikr-Allah), morning and
afternoon, seeking HIS Face [pleasure], and let not your eyes over look them, desiring the pomp and
glitter of life of the world; and obey not him whose heart WE have made
heedless of OUR Remembrance (zikr-e-qalbi), one who follows his own lusts and whose affair
[deeds] has been lost
Surah Ar-Ra’d (13:28)
Those who believe, and whose hearts find comfort in the Remembrance of Allah (zikr-e-qalbi). [Because] Verily, in the [zikr-e-qalbi] Remembrance of Allah do hearts find rest [achieve to a happy state].
Now surely the ones engaging in zikr-Allah, be it jehree, amalee or khaffi cannot be innovators and are in fact certainly ones that the believers are being Commanded to seek the company of. Then how can anyone get up today and contest this matter declaring them as innovators?
Surah Al-Hajj (22: 52)
That HE may make the suggestions thrown in by Satan but a trial for those in whose hearts is a disease and who are hardened of heart (Qalb): verily the wrongdoers are in a schism far (from the Truth):
Surah Al-Mutaffifin (83:13-14)
When Our Signs are rehearsed to him he says "Tales of the Ancients!"
By no means! but on their hearts is the stain of the (ill) which they do!
Surah Al-Mujadilah (58:19)
Satan has gained mastery [control / possession] over them, and caused them to remain oblivious of Remembrance [zikr] of Allah. Such as these are satan’s partisans [helpers of the devil / or spreaders of dark energy]: oh verily, it is they, the partisans of satan, who will truly be the losers!
Surah Al-A’raf (7:201)
Indeed, when a visitation of satan touches the cautious
(worshipers) they engage in the zikr-Allah [remembrance of Allah], and then see
clearly.
Surah Az-Zummar (39:22 - 23)
Shall he then whose breast Allah-SWT has expanded for Islam, so that he follows a light from his Rabb-SWT be as he whose heart is hardened? Then woe to those whose hearts are hardened against Allah-SWT ’s Zikr (zikr-e-qalbi). They are in error manifest.
Allah-SWT has revealed the most excellent discourse, a Book consimilar, off-repeated, at which trembles the skins of those who fear their Rabb-SWT ; then their skins and hearts soften to Allah-SWT ’s Zikr (zikr-e-qalbi). This is Allah-SWT's guidance to which He-SWT guides whom He-SWT will; and whom Allah-SWT sends astray, for him there is no guide
Surah Al-A’raf (7:87)
“And if there is a party of you who believes [and endorses through his actions] in that with which I [Muhammad-SAAW] have been sent [they are the party of Allah] and a party [of satan] who do not believe [or are hypocrites], so be patient until Allah judges between us, and HE is the Best of Judges.”
Hadith:
Saaiduna Abu Saeed Radiallahu Anhu narrates that the Prophet of Allah the Prophet of Allah Sallallahu Alahi Wasalam said, “The best zikr is Zikr Khafi” (Al Targhib wat Tarheeb p.160 v.4)
Saaiduna Saad Bin Abi Waqqas Radiallahu Anhu states that he heard the Prophet of Allah Sallallahu Alahi Wasalam saying “The best zikr is Zikr Khafi.” (At Targhib wat Tarheeb p.537 v.2)
Over here I would like to mention that Hazrat Hassan Al-Basree-RUA himself was a seeker of Tasawwuff and is taken as part of the Naqshbandia Order of Tasawwuff and his teachings are being benefited from greatly to date by present day Aulia and Sufis.
Reference: Hasan Al-Basri (Arabic: الحسن البصري; full name: Al-Hasan ibn Abi-l-Hasan al-Basri), (642–728), was a well-known Sunni preacher, theologian, and scholar of Islam who was born in 642 from Persian parents. Brought up in the house of Umm Salama, Hasan met many companions ofMuhammad including, it is said, seventy of the warriors who fought in the Battle of Badr. Hasan grew up to become one of the most prominent figures of his generation, being famous for his piety and condemnation of worldliness. When he died on Friday 5th of Rajab 110 AH, at the age of 89, the entire population of Basra attended his funeral, so that the first time in history of Basra the Jami Masjid of the city remained empty at the hour of the Asr prayer. Hasan quickly became an exemplar for other saints in the area and his personality made a deep impression upon his contemporaries.
I would also like to mention Hazrat Awais Al-Qarni-RUA, who is amongst the very revered personalities of Islam. The only reason he was deprived of the status of a Sahabi was because he was unable to meet the Prophet-SAAW when he ventured out to meet him-SAAW. However, his spiritual connection and love with the Prophet-SAAW was such that at the Prophet-SAAW's passing away, he-SAAW deputed Hazrat Umar-RAU and Hazrat Ali-RAU to take his-SAAW's Jubbah (shirt) to Hazrat Awais Al-Karni-RUA and also ask him to pray for his-SAAW's Ummah. Hazrat Awais Al-Qarni-RUA is amongst those Tabiee who have written the most initial material regarding Tasawwuff and is considered amongst the initial teachers and mashaikh of Tasawwuff.
reference: Uwais Qarni, known also as Saint Uwais Qarni (Arabic: أويس بن انيس القرني, also transliterated Oways b. Anis al-Qarni, Oveys Gharani andVeysel Karani) was a Muslim mystic, martyr and philosopher of Yemen who lived during the lifetime of Muhammad, but never met Muhammad personally. As reported by the renowned historical scholar Ibn Battuta, Uwais' tomb is found in Ar-Raqqah, Syria, where he was killed in theBattle of Siffin, where he fought on the side of Ali. Another shrine was made in his honor in Baykan, in the Siirt Province of Turkey.
reference: From the traditional Sufi point of
view, the esoteric teachings of Sufism were transmitted from Muhammad-SAAW to those
who had the capacity to acquire the direct experiential gnosis of God, which
was passed on from teacher to student through the centuries. Some of this
transmission is summarized in texts, but most is not. Important contributions
in writing are attributed to Uwais al-Qarni-RUA , Harrm bin Hian-RUA, Hasan Basri-RUA and
Sayid ibn al-Mussib-RUA, who are regarded as the first Sufis in the earliest
generations of Islam. Harith al-Muhasibi-RUA was the first one to write about moral
psychology. Rabia Basri-RUA was a Sufi known for her love and passion for God,
expressed through her poetry. Bayazid Bastami-RUA was among the first theorists of
Sufism; he concerned himself with fanā and baqā, the state of annihilating the
self in the presence of the divine, accompanied by clarity concerning worldly
phenomena derived from that perspective.
Sufism had a long history already
before the subsequent institutionalization of Sufi teachings into devotional
orders (tarîqât) in the early Middle Ages. Almost all extant Sufi orders trace
their chains of transmission (silsila) back to Muhammad-SAAW via his cousin and
son-in-law Ali-RAU. The Naqshbandi order is a notable exception to this rule, as it
traces the origin of its teachings from Muhammad-SAAW to the first Islamic Caliph,
Abu Bakr-RAU.
And here is a list of some renowned Sufi Sheikhs:
SUFIS & SHAYKHS [1] d. - 250 Hijri
OWAIS AL-QARNI [d.37 H - 657 CE]
ALI IBN ABI TALIB [d.40 H - 661 CE]
HASAN AL-BASRI [d.110 H - 728 CE]
MUH'MAD BIN ALI AL-BAQIR [d.114 H - 732 CE]
IMAM ABU HANIFAH [d.150 H - 767 CE]
SUFYAN AL THAWRI [d.161 H - 778 CE]
DAWUD AL-TAI [d.165 H - 783 CE]
IMAM MALIK IBN ANAS [d.179 H - 795 CE]
ABD'ULLAH IBN AL-MUBARAK [d.181 H - 797 CE]
QADI ABU YUSUF [d.182 H - 798 CE]
RABI'AH AL-BASRI [d.185 H - 801 CE]
IBN AL HASAN AL-SHAIBANI [d.189 H - 805 CE]
MAROOF AL-KARKHI [d.200 H - 815 CE]
IMAM AL-SHAFI'I [d.204 H - 819 CE]
BISHR AL-HAFI [d.225 H - 840 CE]
ABU BAKR IBN ABI SHAYBA [d.235 H - 849 CE]
AHMAD BIN HANBAL [d.241 H - 855 CE]
OWAIS AL-QARNI [d.37 H - 657 CE]
ALI IBN ABI TALIB [d.40 H - 661 CE]
HASAN AL-BASRI [d.110 H - 728 CE]
MUH'MAD BIN ALI AL-BAQIR [d.114 H - 732 CE]
IMAM ABU HANIFAH [d.150 H - 767 CE]
SUFYAN AL THAWRI [d.161 H - 778 CE]
DAWUD AL-TAI [d.165 H - 783 CE]
IMAM MALIK IBN ANAS [d.179 H - 795 CE]
ABD'ULLAH IBN AL-MUBARAK [d.181 H - 797 CE]
QADI ABU YUSUF [d.182 H - 798 CE]
RABI'AH AL-BASRI [d.185 H - 801 CE]
IBN AL HASAN AL-SHAIBANI [d.189 H - 805 CE]
MAROOF AL-KARKHI [d.200 H - 815 CE]
IMAM AL-SHAFI'I [d.204 H - 819 CE]
BISHR AL-HAFI [d.225 H - 840 CE]
ABU BAKR IBN ABI SHAYBA [d.235 H - 849 CE]
AHMAD BIN HANBAL [d.241 H - 855 CE]
Now I would like to ask what are the chances that the above mentioned Sahabi-RAU, Tabiee-RUA, Taba Tabieen-RUA were na'uzubillah biddatee / innovators in religion? or rather is there not in fact, more of a chance that the ones declaring Tasawwuff / Sufism and zikr-e-qalbi as biddat today, are either misguided or are deliberately trying to wrongfully guide the Ummah and create hurdles in the path of the believers from performing the most likable act before Allah-SWT?
I believe it is essential here that I provide as reference authentic Fatwa (verdict of Islamic Jurisprudence) with references, regarding Tasawwuf/Sufism. For certainly we need to adhere to the Quran, Sunnah and Shariah of the Khair-ul-Quroon. Therefore I shall provide a fatwa from the Hanafi Fiqh, as Imaam Abu Hanifa himself was a Tabiee.
Reference: The Hanafi (Arabic: حنفي Ḥanafī ) school is one of the four Madhhabs
(schools of law) in jurisprudence (Fiqh) within Sunni Islam. The Hanafi Fiqh
is named after the Persian scholar Abu Hanifa an-Nu‘man ibn Thābit (Hijri: أبو حنيفة النعمان بن ثابت) (767 - 699CE
/80 - 148 AH), a Tabi‘I whose legal views were preserved primarily by his two
most important disciples, Abu Yusuf and Muhammad al-Shaybani. This is the most
prominent among all Sunni Schools and it has the most adherents in the Muslim
world
Reference Fatwa's Hanafi Fiqh:
Q. Is Tasawuff Biddah?
A: The thought that tasawwuf is bi’dah could be due to several reasons. It is possible that some people conduct certain practices against shari’ah in the name of tasawwuf that are obviously wrong. If your father believes that tasawwuf is bidah due to this reason, then he is correct.
The reality of tasawwuf is Tazkiyya (purification) of one’s naf’s.
We are created from sand, water.fire and air. Each one of these elements reflects a certain character in a person.
Anger is the reflection of fire in a person. Humbleness is the reflection of the sand in person. Water reflex’s itself through a person’s intelligence. Arrogance is the outcome of the air in person.
In tazkiyya, the focus is to bring a balance in all natural instincts. The purpose is not to eliminate the natural instincts.
Anger and pride are natural. Arrogance and humbleness are also natural instincts. In tazkiyya, the focus is on controlling the natural instincts and avoiding every instinct form exceeding moderation.
Excessive anger is bad. To be humble is praiseworthy. However at times it is inappropriate. All other evils of the nafs flow from these evils.
Tazkiyya of the nafs is one of the missions of Rasulullah (s.a.w).
Allah says,
هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ (سورة الجمعة 2)
“It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error.”
When a person does not concentrate in rectifying his soul, he feels uneasy within himself. His family life is in chaos. He has marital problems. His children are disobedient to him. His social life is a burden for him. To a large extent, if one honestly examines himself, he will conclude that he is the problem.
He did not contain his nafs. His problems are the consequences of his nafs. Had he controlled his nafs, the position would be different.
Everyone knows when he is following his nafs. Allah has given everyone an ultra sense to determine that. If one examines his challenges in life honestly, he will conclude that he brought his problems upon himself.
Allah says:
ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ (سورة الروم 41)
Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].
If one is able to purify his nafs himself well and good. If one cannot do so, he should seek the assistance from a spiritual doctor.
If one is physically sick, he consults a doctor. Similarly; a spiritually ill person should also consult a spiritual doctor to cure his spiritual sickness. If one denies this, his condition will worsen.
A spiritual guide who has undergone spiritual training under a sheikh kamil will apply his skills and expertise in curing one form his spiritual diseases.
A spiritual guide adheres to shariah and the Sunnah and all aspects of shariah.When one sits in his company or hear his talks or listens to his zikr, he feels spiritual enlightenment in his heart. The above is a brief explanation on the philosophy of tasawwuf.
Reference Fatwa regarding zikr gatherings:
Gatherings of zikr
In the name of Allah, the most Beneficent, the most Merciful.
The Prophet of Allah Sallallahu Alahi Wasalam has said ‘should I not inform you of the best deed, which will guarantee your salvation in this world as well as in the next. Listen! Hold fast on the zikr gatherings.’ (Mishkaatul Masabeeh p.67)
Saaiduna Abu Hurayra Radiallahu Anhu reported that the Prophet of Allah, Sallallahu Alahi Wasalam, said, “Allah Almighty has angels who travel the highways and by-ways seeking out the people of dhikr. When they find people remembering Allah, the Mighty and Majestic, they call out to one another, ‘Come to what you hunger for!’ and they enfold them with their wings stretching up to the lowest heaven. Their Lord – who knows best – asks them, ‘What are My slaves saying?’ They say, ‘They are glorifying You, proclaiming Your greatness, praising You and magnifying You.’ He says, ‘Have they seen Me?’ They say, ‘No, by Allah, they have not seen You.’ He says, ‘How would it be if they were to see Me?’ They say, ‘If they were to see You, they would worship You even more intensely and magnify You even more intensely and glorify You even more intensely.’ He says, ‘What are they asking for?’ They say, ‘They are asking You for the Garden.’ He says, ‘Have they seen it?’ They say, ‘No, by Allah, O Lord, they have not seen it.’” He says, ‘How would it be if they were to see it?’ They say, ‘If they were to see it, they would yearn for it even more strongly and seek it even more assiduously and would have an even greater desire for it.’ He says, ‘What are they seeking refuge from?’ ‘They are seeking refuge from the Fire.’ He says, ‘Have they seen it?’ He says, ‘How would it be if they were to see it?’ They say, ‘If they were to see it, they would flee from it even harder and have an even greater fear of it.’ He says, ‘I testify to you that I have forgiven them.’ One of angels says, ‘among them is so-and-so who is not one of them. He came to get something he needed.’ He says, ‘They are sitting and the one sitting with them will not be disappointed.’ (Sahih Bukhari p.948 v.2)
Imam Muslim and Imam Ahmad state that when believers assemble for zikr, angels immediately cover them with their wigs and the Grace of Allah descends on them, bestowing consolation and tranquillity. In return, Allah remembers them in the presence of his Confidants. (Dalaelus Suluk p.89)
Qadi Thanaullah Pani Pati in his “Tafsir Mazhari” has written that there are three types of zikr:
1. Oral, loudly
2. Oral, silently
3. Spiritual, within the heart known as Zikr Qalbi (Tafsir Mazhari p.41 v.3)
Practical zikr also known as ‘Zikr Faily’ is a type of zikr where a person’s action comprises of obedience to the commandments of Allah. For example praying, fasting, zakat and other types of worship and to the sunnah of the Prophet of Allah Sallallahu Alahi Wasalam.
According to the commentaries of the various hadith regarding the virtues of collective and group zikr it indicates to such gatherings where the name of Allah (SWA) is remembered. Similarly, worships and prayers, which is also a form of remembering Allah, can be meant in these ahadith.
Only Allah Knows Best
Mohammed Tosir Miah
Darul Ifta Birmingham
Reference Fatwa Zikr-e-Qalbi:
Zikr with the heart
In the name of Allah, the most Beneficent, the most Merciful.
Answer
Qadi Thanaullah Pani Pati in his “Tafsir Mazhari” has written that there are three types of zikr:
1. Oral, loudly
2. Oral, silently
3. Spiritual, within the heart known as Zikr Qalbi
Zikr Qalbi is that zikr which has nothing to do with words by the mouth and as such cannot even be detected by he Kiram Kaatibeen. Imam Abu Yala narrates quoting Saaidah Aaishah Radiallahu Anha that the Prophet of Allah Sallallahu Alahi Wasalam said: Zikr Qalbi, which cannot be discerned by the Kiram Kaatibeen, is seventy times superior to other types. On the Day of Judgement mankind will be called to reckoning by Him and the Kiram Kaatibeen will be directed to produce the register of conduct of everybody. The angels will be commanded to re-examine the records to see if any of their good deeds remained unrecorded. They would submit that everything within their reach had been duly put down. Allah will inform them that a good deed, which they could not discern and hence were unable to record, was Zikr Qalbi… (Tafsir Mazhari p.41 v.3)
Moreover the superiority of silent zikr can be established through the Holy Qur’an and Hadith of the Prophet of Allah Sallallahu Alahi Wasalam.
Allah (SWA) in the Holy Qur’an has said:
“And do then (O Muhammad) remember your Lord within yourself humbly and with awe, below your breath, at morning and evening. And do not be neglectful. (Surah Araf v.205)
Maulana Yusuf Binnori (RA) explains this verse in his Nafkhat al Amber Min Hadi ash Shaikh Anwar p135:
“Sheikh Anwar Shah Kashmiri said: “We confine ourselves strictly to the meaning of this verse. It pertains to Zikr and not to Salah, though the latter is also a form of zikr. It implies Zikr Qalbi whereas Salah is Zikr Lisani…”
Saaiduna Abu Saeed Radiallahu Anhu narrates that the Prophet of Allah the Prophet of Allah Sallallahu Alahi Wasalam said, “The best zikr is Zikr Khafi” (Al Targhib wat Tarheeb p.160 v.4)
Saaiduna Saad Bin Abi Waqqas Radiallahu Anhu states that he heard the Prophet of Allah Sallallahu Alahi Wasalam saying “The best zikr is Zikr Khafi.” (At Targhib wat Tarheeb p.537 v.2)
Only Allah Knows Best
Mohammed Tosir Miah
Darul Ifta Birmingham.
Reference Fatwa "Need and Importance of Zikr and a Sufi Sheikh":
Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh
Regarding your first query:
From the outset, it is essential to understand two issues:
1) The need for Spiritual reform.
2) Taking the Bay’at, the pledge of allegiance.
1) THE NEED FOR SPIRITUAL REFORM
Apart from the Ambiyaa alayhimus salam, the Sahabah radi allahu anhum were those individuals who attained the highest form of excellence in all aspects of Din. They were embodiments of virtue and piety, imbued with perfection in the matters of Din relating to both, the external and internal self. Their sincere commitment and sacrifice for Din was unparalleled. They were the torchbearers of Islam, who spread the light of Din and impressed it on others by mere character and honest practice. Their actions really spoke ‘louder than words!’ However, the question to be asked, what was the secret and backbone leading to this unmatched excellence and effect of theirs? We too are Muslims; does our practice also impress others and reflect the great cause of Islam which we proudly represent?
Nevertheless, all these achievements were primarily due to them been in the auspicious company of the most supreme of mankind, in the company of Rasulullah (Sallalahu Alayhi Wasallam). Rasulullah (Sallalahu Alayhi Wasallam) was their mentor, tutor and guide in every aspect of their lives. They accompanied him at all times, whether in the city of Makkah Mukarramah and Madinah Munawwarh or out on journeys, studying his lifestyle, fervently serving him and most importantly, implementing his priceless teachings. Their fervor for Din knew no bounds and resulted in them progressing and mastering the various sciences of Din, i.e. the branches of Hadith, Fiqh, Tafsir, Qira’ah, etc.
However, a very interesting point to note here is that, though the Sahabah radi allahu anhum were experts in the various aspects of Din, we do not know them by such terms. We do not refer to them as Hafiz so and so, Qari so and so, Mufti so and so, etc. rather, we merely suffice on the word “Sahabi or Sahabah” (the companion/s of Rasulullah Sallalahu Alayhi Wasallam). When referring to them; don’t we usually say, “Abu Bakr radi allahu anhum, the Sahabi of Rasulullah (Sallalahu Alayhi Wasallam), Uthman radi allahu anhum, the Sahabi of Rasulullah (Sallalahu Alayhi Wasallam), etc.? The reason for adopting this form of reference is because suhbah (companionship of Rasulullah (Sallalahu Alayhi Wasallam), was the highest form of achievement featuring in their lives. To accompany a saintly person is undoubtedly beneficial, imagine accompanying Rasulullah (Sallalahu Alayhi Wasallam), the greatest personality of mankind? Therefore, there was so to say, no better quality in portraying their superior caliber other than terming them “Sahabah”radi allahu anhum.
Furthermore, the term, “Sahabah”, would later serve as a lesson and reminder for the forthcoming generations that, “Should you, the Ummatis of Rasulullah (Sallalahu Alayhi Wasallam), also desire to become like the Sahabahradi allahu anhum, then tread this path of ‘Suhbah’, companionship!”
N.B: ‘Suhbah’ refers to the concept of accompanying a pious or scholarly personality. In latter days it became a more popularly used term to refer to accompanying and, communicating ones spiritual difficulties and ailments, to a Sheikh, a pious person, for the sake of reform. This method of reform became the common and established practice of people in the latter eras.[1]
It was this suhbah which transformed the lives of Sahabah radi allahu anhum to becoming the foundation and unshaken pillars of Islam. In fact, this was what kindled and supplemented their remarkable concern (fikr), love and sacrifice for Islam; characteristics which are the core and essence of Islam and hallmark evident in their lives!
Moving on… Experiencing and cherishing the remarkable benefit acquired through the company of Rasulullah (Sallalahu Alayhi Wasallam), his advices, etc., once Nabi (Sallalahu Alayhi Wasallam) had passed away, the Sahabah radi allahu anhum immediately renewed their submission and obedience on the hands of Sayyiduna Abu Bakr radi allahu anhum, thereafter on the hands of Sayyiduna Umar radi allahu anhum, and so on. This was done through the Bay’at (pledge of allegiance). The Bay’at was not to merely facilitate the management and smooth running of the Muslim empire. Instead, it was an allegiance to serve him, obey his instructions and also for internal purification[2]; hence, compounding the spiritual gain they were once receiving from Rasulullah (Sallalahu Alayhi Wasallam).
N.B: Self Reformation, internal purification, and other similar terms, basically refer to the effort of ridding oneself of evil qualities such as, jealousy, hatred, self centeredness, etc. whilst persevering to inculcate praiseworthy qualities like, generosity, compassion, humility, etc. The easiest technique of doing so is by inculcating an intense and burning feeling of love for Allah Ta’ala which will naturally make the saalik (it refers to the individual who applies himself in this path of suhbah) accomplish his goal in an extremely short span of time.
This practice of suhbah then became the common feature in the lives of the people, especially the religious divines coming thereafter despite their immense academic expertise. It became a deep-rooted trend and technique of acquiring spiritual benefit. The personality whom one corresponds with and communicates his spiritual difficulties is termed as Sheikh; mashaikh being the plural form, translated as mentor or guidein English.
We will enlist the names of a few great Ulama and personalities, right up till this day and age, who also adopted suhbah as a means of spiritual advancement. These names will provide ample testimony and only overwhelm one to the credibility and benefit one attains in this path:
HEREUNDER FOLLOW THE NAMES OF A FEW FORMER AND LATTER DAY ULAMA
1) Thabit Al-Bunani rehmatullah alayh, accompanied Sayyiduna Anas radi allahu anhum for 40yrs.
2) The famous Imam Muslim rehmatullah alayh, accompanied Imam Bukhari rehmatullah alayh for 6yrs.
3) Imam Al-Qa’nabi rehmatullah alayh, accompanied Imam Malik rehmatullah alayh for 30yrs.
4) Hajee Imdadullah Muhajir Makki rehmatullah alayh.
5) Hazrat Maulana Ashraf Ali Thanvi rehmatullah alayh.
6) Hazrat Maulana Rashid Ahmed Gangohi rehmatullah alayh.
7) Hazrat Maulana Qasim Nanotwi rehmatullah alayh, founder of Darul Uloom Deoband
8) Hazrat Maulana Khalil Ahmed Saharanpuri rehmatullah alayh
9) Hazrat Sheikh, Maulana Muhammad Zakariyya Kandelvi rehmatullah alayh.
10) Hazrat Mufti Mahmudul Hasan Gangohi rehmatullah alayh.
HEREUNDER FOLLOW THE NAMES OF A FEW PRESENT DAY ULAMA
1) Hazrat Maulana Yunus Patel Saheb, Khalifah of Hazrat Maulana Shah Hakim Muhammad Akhtar Saheb.
2) Hazrat Maulana Abdul Hamid Ishaq Saheb, Khalifah of Hazrat Maulana Shah Hakim Muhammad Akhtar Saheb.
3) Hazrat Mufti Ebrahim Salejee Saheb, Khalifah of Hazrat Mufti Mahmudul Hasan Gangohi Sahebrehmatullah alayh.
4) Hazrat Maulana Ebrahim Pandor Saheb, Khalifah of Hazrat
5) Hazrat Maulana Zul Fiqar Ahmed Naqshbandi Saheb, Khalifah of Hazrat Maulana Gulam Habib Saheb rehmatullah alayh.
[A Note from the Answerer: Our Respected Ustad, Hazrat Mufti Ebrahim Desai Saheb is also deeply linked with this field and is the senior Khalifah of Hazrat Mufti Mahmudul Hasan Gangohi Saheb rehmatullah alayh.]
Along with these names, there are numerous other Ulama, speaking for South Africa alone, who have adopted this line and have such relationship with Mashaikh. This selection and preference of theirs is motivated solely by their sound and deep-rooted knowledge and understanding of the Shariah.
A point to note here is that, many of whom were mentioned above had both, a student-teacher based relationship, as well as one of gaining spiritual purification.
Hence, if Ulama and high ranking personalities such as the above felt the need to adopt suhbah for their reform, one can well imagine the more intense urgency for uneducated spiritually ailing individuals like us, to apply ourselves in the field of suhbah! Adopting these means will also, to a great extent enhance ones sincerity in all matters. At times a person does make taubah (seek repentance) however, with the benevolence of Allah Ta’ala and the blessing of a true pious Sheikh, a person will now be endowed with the quality of steadfastness and loyalty in remaining true to this taubah (trying his best to abstain from the sin).
In fact, consider this motivating and captivating statement of the Honourable, Sheikh Abdul Fattah Abu Ghuddah rehmatullah alayh, a great Syrian scholar of the past century.[3] While commenting on the phenomenal affect which over came the Sahabah radi allahu anhum, the Sheikh states that a similar affect exists today by virtue of even merely glancing at a pious person; the Sheikh comments:
“… Even if someone from the latter eras (meaning, those who did not see people in the likes of the Sahabah radi allahu anhum, etc.) sees a pious and virtuous Aalim, this gaze at the Aalim even though it be for a few seconds, will serve as spiritual nutrition the affect of which will be felt for one’s entire life. The mere glance will now propel him to acts of virtue and obedience whenever he cherishes and thinks of this moment.”[4]
(Risalatul Mustarshidin – pg.19, Darus Salam)
Conclusively, understand that the quest for spiritual reform is a Fardh, an incumbent duty upon every individual. A very easy and accepted practice of doing so is adopting the path of Suhbah. Also, whilst an earnest attempt is made to elaborate on the immense benefit one may achieve in the path of suhbah, and that a great amount of latter day people adopt suhbah for spiritual reform, we in no way wish to sideline and degrade the benefit one may achieve from the other commonly practiced efforts of Din.
2) TAKING THE BAY’AT, THE PLEDGE OF ALLEGIANCE
Mufti Muhammad Shafi rehmatullah alayh, the author of the tafsir entitled ‘Ma’ariful Quran’ states:
“Bay’at means to, take a promise for performing some special deed. Its customary method according to the Sunnah of Rasulullah (Sallalahu Alayhi Wasallam) is to place the hands of both persons one on top of the other.”
In the event where this Bay’at is taken, the disciple gives an assurance that he will act upon the advices and instructions of his Sheikh.
As for the status that bay’at holds in the Shariah: It is essentially important to know that bay’at is indeed a sunnah of Rasulullah (Sallalahu Alayhi Wasallam) but in no way a wajib (obligation). (Though it is extremely meritorious to enter into a bay’at) it is neither sinful to leave it out.[5] Reformation, which is the actual aim and purpose of accompanying and communicating with a Sheikh, may be achieved without even taking the Bay’at. Bay’at is not a requirement for reformation. However, becoming a disciple (mureed) of a sheikh in the customary manner also has its advantages; one of which is that the spiritual teacher pays more attention to his disciple, and in turn, the disciple takes special care in obeying his spiritual teacher.
Nevertheless, once reading the above and realising the importance of adopting a Sheikh, let us now focus on your queries:
A) You mention regarding the insistence of your friends:
Well! Understand it in this light; it is only normal and in fact courteous, that once a person witnesses the benefit of a particular commodity, venture, etc. he wishes others to reap the same. In a similar way, the insistence of your friends should be viewed in the same light. They have realized and achieved great benefit in the line of suhbah (for spiritual purification), and expressing the sentiments of a true Muslim, also desire that you receive the same benefit. In fact, this is a very good sign for Allah’s Rasul (Sallalahu Alayhi Wasallam) has stated:
“No person can become a true believer until he likes for his fellow Muslim that which he likes for himself.”[6]
(Ibn Majah p.8; Qadimi)
Yes, at the same token, it is extremely important that the attitude and approach of your friends be in correct measure. They should encourage you with much tact and wisdom, explaining the benefits they have achieved, in a kind gentle manner. Never should they adopt a contemptuous harsh, mean and ‘better than thou’ attitude. Islam encourages the spreading of good and at the same time teaches us the art of accomplishing the same.
B) As for Shaytan becoming your Sheikh:
Remember! Just as how a student acquires his knowledge from a qualified teacher, so too is the case with developing perfection in character, morals and spirituality, this should also be acquired under the tutorship of the Mashaikh, the experts in this field. Spiritual maladies such as pride, jealousy, etc. are at times easy to detect but the diagnosis will be in accordance to an individual. Sometimes, the malady is obscure and discrete. Only an expert in this field can detect it. In such instances, if one eventually does identify a malady, he may adopt the incorrect therapy. There are numerous incidents mentioned of this sort, where the diagnosis and treatment was incorrect. At times, this even proved fatal. There is an Arabic proverb to encapsulate and illustrate this point, it says:
رَأْىُ الْعَلِيْلِ عَلِيْلُ
The spiritual diagnosis of a spiritually ill person is also diseased and ailing.
One should therefore submit to a pious personality, continuously adopt his company, communicate ones spiritual difficulties and adhere strictly to his diagnosis. If you hold fast to the above ‘formula’, Allah Ta’ala will soon bless your endevours, Inshallah. Allah Ta’ala has affirmed this promise of His by stating:
وَالَّذِيْنَ جَاهَدُوا فِيْنَا لَنَهْدِيَنَّهُمْ سُبُلَنَا
We will most definitely open up our avenues of insight and guidance (hidayat) for those who exert themselves in our cause.[7]
C) As for averring to have ‘very strong faith in Allah’; Remember! Though it is laudable to express gratitude to Allah Ta’ala for endowing one with the great wealth of Iman, at the same time, it is totally inappropriate for a Muslim to brazenly claim strong belief in Allah Ta’ala. Nabi (Sallalahu Alayhi Wasallam) has constantly exhorted a Muslim to have concern and fear of his Iman. Nabi (Sallalahu Alayhi Wasallam) has stated in a hadith:
“A Muslims (concern and fear of his Iman is such that) he considers his sins to be like a mountain near which he is stands fearing the mountain falling onto him (destroying him, i.e. his sins are burdensome to him like the weight of a mountain). On the other hand, a sinful Muslim (is so unaffected by his sins that) he considers it to be like a fly which sits on his nose (the seriousness of sin and disobeying Allah Ta’ala has as yet not dawned upon him).”[8]
(Sunan Tirmizi # 2497; Maktabuth Thaqafiyyah, Beirut)
I.e. he never has the ‘guts’ to profess having strong faith for at the same time, he is a perpetrator of many sins too. Islam advocates moderation; so be grateful for your faith, make an earnest attempt to strengthen it and, at the same time fear over your sins!
Regarding your second query:
It is rather unfortunate that the once united Ummah of Rasulullah (Sallalahu Alayhi Wasallam) has now been fragmented so extensively. Islam advocates and teaches us to adopt the path of moderation. Allah Ta’ala has given us clear guidelines that in all aspects of our lives, we should use the Quran and Sunnah as our model. Whatever conforms to it, we guard and follow and whatever is opposed to it we disregard. Most of the time, because our minds and hearts become so clouded and murky because of sin, not every individual is capable of deciding what is right from wrong, or who ought to be followed and who ought not to follow.
In such a case, just like how one would seek guidance at night by the stars, similarly, in religious issues as this, one should acquire guidance from the Ulama. We should follow those Ulama who are considered to be righteous and reliable; follow whatever they say and be sure that you are being rightly guided.
And Allāh Ta῾āla Knows Best
Wassalāmu ῾alaykum
Ml. Zeyad Danka,
Student Dārul Iftā
Checked and Approved by:
Mufti Ebrahim Desai
Dārul Iftā, Madrasah In῾āmiyyah
Now to answer the question of those who oppose and inquire
that why did the Prophet-SAAW now clearly define a method of zikr-e-qalbi? The
answer is very simple, because “Surah 53:3-4 says that he does not
speak of his own desire”. When Allah-SWT has defined the parameters of
the method and highlighted the aim of what is to be achieved clearly in the
Quran, and He-SWT has not limited a singular method of achieving this goal, as
long as these boundaries established are not broken, then any method within the
parameters of Shariah, is permissible, in order to achieve the following (as
per the Commands in the ayat); absolute concentration while engaging in the
repetition of Allah-SWT’s Personal Name, within the heart, without loudness of
words, with humility and awe, becoming completely conscious of Him-SWT in order
to receive the light and the expansion of the bosom to receive knowledge and
guidance from Allah-SWT and to achieve calling out to Him-SWT or engaging in
His-SWT remembrance in Abundance, 24/7, while lying down, while sitting, while
standing, while engaged in any other worldly activity, even while Jehad, while
doing Tableegh etc.
Salaat and Wudhu, Hajj and Umrah, Zakaat, Fasting all have
very specifically defined methods and procedures. Tableegh, Jehad (asghar and
akbar), Zikr-e-ilahi (i. lassanee / jehree, ii. amalee, iii. khafee / qalbi),
receiving religious education – all four forms of I’badat which are also
incumbent upon every Muslim, only the parameters of achieving these have been
defined and no particular method or procedure has been specified for achieving
these.
Also someone mentioned that the Prophet-SAAW went so far as
to give us the exact method of using the toilet, then how come he-SAAW did not
determine the exact method of zikr-e-qalbi. Well firstly I completely disagree
with the statement that he-SAAW gave us the exact method of using the toilet.
He-SAAW drew out the parameters and the general do’s and don’ts regarding the
use of the toilet. However the exact step by step procedure of attending to the
call of nature was not determined or fixed, that is why using the modern day WC
has not been declared biddah! The same way many other things such as the
private intimacies between a husband and wife, no step by step procedure was
determined, although certain parameters were drawn and some do’s and don’ts
mentioned. Because for all of these acts, there is no ONE specific method or
procedure only, within certain parameters and boundaries a number of procedures
can be applied.
Now my question to you is, that how come no one questions
any one or accuses anyone of being a biddatee when they see anyone engaging in
Jehad with the latest weapons and technology or launching an attack. When the
Prophet-SAAW clearly participated in Jehad/Ghazwas and the procedures and
modus operandi and Sunnah are all present to date for us to learn from. Yet no one
thinks twice about accusing the army for deviating from the method as per
Sunnah and no one accuses them of being a biddatee. The same for Tableegh and
for those receiving religious education. Infact no one even says that it is a
biddat to attempt to follow the Quran in its entirety from day one, we all too
should take 23 years in weaning ourselves into Islam and adopting every bit of
it. Who decides what is going to be declared biddat and which part of deviating
from the Sunnah is acceptable?
I believe these are matters of Islamic Jurisprudence and one
should allow the Fuqaha to do their job rather than everyone getting up and
giving their own interpretations of what they think is acceptable or
unacceptable or valid or invalid or biddah or I’badat! It is because of this
audacity that individuals and groups decided to give verdicts and declarations
about matters, which were far beyond their jurisdiction that the
Ummah is left divided into numerous sects, each upholding their differences as it were the very core of the Prophet-SAAW's teachings and causing so much confusion. It is essential that we choose a
particular fiqh and follow it allowing those who have dedicated their lives to
learn Islamic Jurisprudence to do their job. And inorder to choose the fiqh we
should follow, I believe the simplest solution is to follow the one that was
compiled during or closest to the era of the Khair-ul-Quroon.
Sahih Muslim Hadith 7178;
Narrated by Abdullah ibn Mas'ud: Since our acceptance of Islam and the revelation of this verse (57.16) in which Allah has shown annoyance to us, there was a gap of four years.
Surah Al-Hadid 57, Ruku 2, ayat 16:
“Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of ALLAH (zikr-e-qalbi) and of the truth which has been revealed (to them) and that they should not become like those to whom was given Revelation aforetime but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors.
May Allah-SWT rightly guide us all and May He-SWT bless us with the ability to illuminate our hearts and breast with zikr-e-qalbi and May we be blessed with His-SWT constant and perpetual heart felt Remembrance. May we all appreciate this blessing and remain amongst the grateful! Aameen!
Surah Al-Baqarah (2:152)
So [engage in the zikr of Allah] remember ME [Allah], I will remember you. Give
thanks to ME and do not be ungrateful towards ME [so that you may come to a happy
state].
...
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