Meaning of محمدﷺ رسول الله
The literal translation of Muhammad, the Messenger of Allah, peace be upon him, is:
“Muhammad Mustafa, peace be upon him, is the Messenger of Allah.”
Thus, the acknowledgment and testimony of your prophethood, peace be upon him, have made it obligatory upon Muslims to obey your commands and completely avoid and abstain from the matters you have forbidden. Accordingly, in this regard, the Divine command is:
﴿وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ﴾
“Take what the Messenger, peace be upon him, gives you and refrain from what he forbids you.”
In religious matters, instead of following one’s own desires and whims, one should act according to the Shariah of the Messenger of Allah, peace be upon him. One should live life in the light of the radiant exemplary conduct of the Prophet, peace be upon him, and by opposing his commands and orders, one should not invite Divine punishment. As the Divine command states:
فلْیَحْذَرِ الَّذِینَ یُخَالِفُونَ عَنْ أَمْرِہِ أَنْ تُصِیبَہُمْ فِتنۃ أو یُصِیبَہُمْ عَذَابٌ أَلِیمٌ﴾
“Those who oppose the commands of the Messenger, peace be upon him, should beware lest a trial befall them or a painful punishment be inflicted upon them.”
In every matter that arises throughout life, the Prophet, peace be upon him, and his command should be accepted as the authority and judge. As the Divine command is:
﴿فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ﴾
“By your Lord, they will never become believers until they make you, [O Muhammad], judge concerning that over which they dispute.”
After obedience to Allah, if anyone’s absolute obedience is obligatory, it is only to the noble person of the Messenger of Allah, peace be upon him. Because the Divine command is:
اطيعوا الله وأطيعوا الرسول
“Obey Allah and obey the Messenger, peace be upon him.”
In every state of the life of the Noble Prophet, peace be upon him, whether happiness or sorrow, prosperity or hardship, contentment or anger, whether the matter is private or public, in every condition his speech and actions are the exact example of Divine obedience. And the Quran bears witness to this:
﴿وَمَا يَنطِقُ عَنِ الْهَوَىٰ 3 إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ﴾
“And he does not speak from [his own] inclination. It is not but a revelation revealed.”
At every moment and every turn of life, the pure conduct of the Prophet, peace be upon him, is a guiding light and the best example for us. As the Holy Quran testifies:
﴿لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾
“The Messenger of Allah, peace be upon him, is an excellent example for you.”
The sayings and actions of the Prophet, peace be upon him, are called the “Sunnah,” and the Muslim who lives according to the Sunnah of the Messenger of Allah, peace be upon him, is the true “Ahl al-Sunnah” and is the obedient and submissive servant of Allah, because the Prophet, peace be upon him, himself said:
من أطاعني فقد أطاع الله
“Whoever obeys me has obeyed Allah.”
The Muslim who acts according to his own whims, does not consider the guidance of the Prophet, peace be upon him, in worship, and performs certain acts thinking them to be religion and reward, which the Prophet, peace be upon him, neither did nor commanded, such acts are “Bid’ah” (innovation), cause blame, and are a reason for punishment and torment.
Literal Meaning of Bid’ah:
A new thing or a new act that occurs for the first time, which did not exist before, is called “Bid’ah” in the language. The Holy Quran states:
﴿بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ﴾
“Allah is the Originator of the heavens and the earth.”
The attribute of Allah “Badi'” is because before these heavens and earth, there was no such thing whose example was taken to create them. Similarly, Allah addressed the Messenger Muhammad (peace be upon him) and said:
﴿قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ﴾
“Say, I am not a new thing among the messengers.”
Because before you (peace be upon him), according to a well-known tradition, approximately one hundred twenty-four thousand prophets and messengers had passed. The final stage and the pinnacle of this series of prophets and messengers was the Seal of the Prophets, the last of the messengers, Muhammad (peace be upon him). (And this was indeed a new thing, yet you (peace be upon him) denied being a “Badi'”.)
Terminological and Shariah Meaning:
Any act that was introduced into the religion after the blessed era of the Prophet ﷺ but in reality has no connection with the religion, neither performed by the Prophet ﷺ nor commanded by him, is called an innovation (Bid’ah) in the “house of Shariah.”
Here, keep in mind clearly that legally an innovation (Bid’ah) is an act that:
(1) Was newly invented after the Prophet ﷺ.
(2) And that act is considered part of the religion.
An act that is new but not considered part of the religion will not be called an innovation (Bid’ah). Due to its not being part of the religion, all kinds of inventions that were not present during the time of the Prophet ﷺ but were discovered or invented later are excluded from being innovations (Bid’ah). Rather, they are not considered acts of reward, means of drawing closer to Allah, or part of the religion.
Warning from the Court of the Prophet Muhammad صلى اللہ علیہ وسلم:
The Prophet of Islam has stated:
من يعش منكم بعدى فسيرى اختلافا كثيرا فعليكم بسنتي وسنة الخلفاء الراشدين المهديين تمسكوا بها . وعضوا عليها بالنواجذ وإياكم و محدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة
“Whoever lives after me will see much discord. Then my Sunnah and the way of the rightly guided Caliphs is obligatory upon you. Hold firmly to them and avoid newly invented matters, for every innovation is misguidance.”
There are similar hadiths with slight variations on this subject. In another hadith, the Prophet صلى اللہ علیہ وسلم repeatedly warned about the innovations and superstitions that become prevalent due to the manipulations and schemes of these “lawmakers of the Shariah,” and described the evil of innovation with great intensity. Perhaps no other evil has been mentioned as much. Because in the Sunnah sermon, the Prophet صلى اللہ علیہ وسلم said:
كل بدعة ضلالة وكل ضلالة فى النار
“Every innovation is misguidance, and every misguidance leads to the Hellfire.”
Even today, scholars generally begin their sermons with this Sunnah sermon and continue to point out this disease of innovation. But the disease has increased as the devil, by deceiving some people with the promise of eternal reward, has set them to promote and spread innovations. The situation is before us that the web of these superstitions is spreading like the strings of an amber bell. Every act that was necessary during the time of the Prophet, and whose performance was not prevented by any matter, is not done in this blessed era, but is being done today. And those who do it are proud of it. Although these matters have no connection or relation to the religion of Mustafa صلى اللہ علیہ وسلم. If these acts were truly a means of eternal reward, the Prophet صلى اللہ علیہ وسلم would certainly have informed his Ummah. Because the status of the Prophet صلى اللہ علیہ وسلم is described in the Holy Quran by Allah Almighty as:
﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ﴾
“A Messenger has come to you from among yourselves; grievous to him is your suffering; ardently anxious is he over you; to the believers is he most kind and merciful.”
Mention of Some Innovations:
If you examine your surroundings, you will find a storm of un-Islamic customs, innovations, and manifestations of weak faith. It is not possible to cover all of them in this brief booklet because they have become so ingrained in the life of a Muslim that their connection remains not only during life but even after death. Therefore, by way of example and brevity, some innovations, their Shariah status, and the opinions of all schools of thought, especially the unbiased, moderate, just, and realistic senior scholars of “Ahl al-Sunnah wal Jama’ah,” are presented here.
Specific Style of Dhikr:
Nowadays, some ignorant Sufis have adopted a peculiar style of divine remembrance (dhikr). They sit in a circle with their companions. Some even cover themselves with a cloth. They perform dhikr according to the number of pebbles or date seeds, throwing one after another on the command of their leader. When he says Takbeer, they say “Allahu Akbar, Allahu Akbar” while throwing the seeds. When he says Tahleel, they start the remembrance of “La ilaha illallah.” Upon saying Tasbeeh, they say “Subhanallah,” and upon saying Tahmeed, they say “Alhamdulillah.”
There is nothing wrong in the Tasbeeh, Tahmeed, or Tahleel themselves, but the specific method they have adopted is not established by the Shariah of the Prophet Muhammad, peace be upon him. Doing this in a way contrary to the Shariah of the Prophet Muhammad, peace be upon him, has made this dhikr and worship an innovation (bid’ah), and instead of being a cause of reward, it has become a cause of punishment for the worshipper.
Because a similar incident occurred during the era of the Companions, may Allah be pleased with them all, which is detailed extensively in the hadith book “Sunan Darimi.”
Hazrat Abu Musa Ash’ari, may Allah be pleased with him, narrated the style of dhikr of those people exactly as mentioned in the previous lines.
When Hazrat Abdullah bin Mas’ud, may Allah be pleased with him, heard about this style, he became very angry and rebuked those people, saying:
ويحكم يا أمة : ما أسرع هلكتم هؤلاء صحابة نبيكم متوافرون وهذه ثيابه لم تبل وانيته لم تكسر
“O Ummah! I am extremely saddened for you; you have fallen into destruction so quickly. The Companions of your Prophet, peace be upon him, are still alive in large numbers. The clothes of your Prophet, peace be upon him, have not yet worn out, and his utensils have not yet broken.”
He said:
والله يا ابا عبدا لرحمن ! ما أردنا إلا الخير
“O Abu Abdur Rahman! By Allah, we only intend good before you.”
Then Hazrat Ibn Mas’ud, may Allah be pleased with him, said:
كم من مريد الخير لن تصيبه ، إن رسول الله صلی اللہ علیہ وسلم حدثنا أن قوما يقرءون القرآن لا يجاوز عن تراقيهم وايم الله ما أدرى لعل اكثرهم منكم
“How many people intend good but do not attain it. The Messenger of Allah, peace be upon him, told us that a people will recite the Qur’an, but their recitation will not go beyond their ears (it will not be accepted). By Allah, I do not know, but it seems that those people will mostly be from among you.”
After saying this, he left. A Companion, Hazrat Salmah, may Allah be pleased with him, said:
رأينا عامة أولئك الخلق يطاعنون يوم النهروان مع الخوارج
“We saw many of them fighting against us on the side of the Kharijites in the Battle of Nahrawan.”
Apparently, it was a good deed, a remembrance of Allah, but by adopting a method of dhikr based on their own whims and opinions, they ended up among the Kharijites.
Thus, every gathering of dhikr that is held in an un-Islamic manner is not a cause of reward but a cause of punishment. Just take a look at the current era’s gatherings of dhikr and worship and decide for yourself whether they are a cause of reward or punishment.
Precautionary Zuhr:
Some of our friends also pray the four obligatory Zuhr prayers after Jumu’ah, which is an innovation. They have been made to believe that there is doubt about the conditions of Jumu’ah, due to which certainty about the validity of Jumu’ah cannot be achieved. Therefore, Zuhr should also be prayed so that if Jumu’ah is not valid, then Zuhr will be valid.
In this era of practical decline, this innovation is very strange that Allah and the Messenger ﷺ have prescribed only one prayer, but we follow both. The point to ponder is that if the city, ruler, and Qazi are conditions for Jumu’ah and Jumu’ah has been established, then what is the meaning of also praying Zuhr? And if there is no evidence at all for these conditions, neither from Allah’s commands nor from the instructions of the Messenger ﷺ, then Jumu’ah is valid. And if these conditions are proven from Allah and the Messenger ﷺ and are not fulfilled anywhere, then what is the need to pray Jumu’ah there?
What guarantee do you have that if Jumu’ah is not performed and Zuhr is prayed, the Zuhr you have prayed is accepted or not?
It is also possible that this prayer is rejected, as mentioned in a hadith. Or it may bring a curse upon the one who prays it, because it is also mentioned in the noble hadith that if a prayer is not performed with calmness, tranquility, and complete fulfillment of all its pillars, then the prayer says to the person:
ضيعك الله كما ضيعتني
“May Allah destroy you as you have destroyed me.”
In short, the basis of this “precautionary Zuhr” is a specific misconception and is not established by Shariah, therefore it is an innovation and a cause of blame and punishment.
Salat al-Raghaib
This prayer has been invented by our Sharia-making Sufis, relying on some unknown revelation. It is performed with great care on the night between the first Thursday and Friday of the month of Rajab, and seven or eight fabricated hadiths related to the month of Rajab have been created, according to which the self-invented virtues and blessings of this prayer are piled up in such a way that people deprived of the light of knowledge come crawling for the sake of earning reward, eagerness for worship, and staying awake at night. However, there is no authentic evidence from Allah, the Prophet ﷺ, the Companions (may Allah be pleased with them), or the predecessors for any specific worship or prayer on this night, i.e., the first Thursday of Rajab. Rather, this is an invention from five hundred years after the era of Prophethood.
In Hashiyat al-Ashbah lil-Hamawi, it is written about this prayer:
قد حدثت بعد اربع مائة وثمانين من الهجرة قد صنف العلماء كتبا فى انكارها و ذمها و تسفيه فاعلها ولا يغتر بكثرة الفاعلين لها فى كثير من الأمصار
“This became common after 480 AH. The noble scholars have written many books denying it, condemning it, and exposing the foolishness of those who perform it. Do not be deceived by the large number of people performing this prayer in many cities.”
Our eight radio programs titled “Innovations of Rajab and Sha’ban,” broadcast from Saudi Radio Makkah in 1432 AH, 2002 CE, are ready to be published in book form. This book contains a detailed account of this innovation.
Commonly Practiced Mawlid:
The Prophet Muhammad’s (peace be upon him) Eid Milad is celebrated every year with great enthusiasm. Gatherings for remembrance are held. Stalls are set up. Processions are taken out, and special arrangements are made for qawwali performances. It even seems like a fair. All this is done out of love and respect for the one whose personality it honors. Undoubtedly, that is the Best of Creation and the Leader of the Prophets (peace be upon him).
But did the Companions (may Allah be pleased with them all) do this? Did the Rightly Guided Caliphs (may Allah be pleased with them) do this? Or did they give any ruling regarding this? While they were true lovers of the Prophet (peace be upon him). We have deliberately used the term “lovers of the Prophet” instead of “passionate lovers of the Prophet” because the word ‘ishq’ (passionate love) does not appear in the Holy Quran or any authentic Hadith.
Did the Four Imams give a ruling? Or did the pious predecessors act upon it? There is no evidence. Did all those people not love the Prophet Muhammad (peace be upon him)? Did they not seek reward? They were all devoted and enamored with him (peace be upon him). But they did not consider this “third Eid” as Sunnah or established practice, nor did they regard this kind of love as a source of reward. From the past until today, all scholars have rejected it.
A Hanafi scholar, Hafiz Abu Bakr, has written:
إن عمل المولود لم ينقل عن السلف ولا خير فيما لم يعمل السلف
“This matter of Mawlid is not transmitted from the pious predecessors, and any practice not established from the ancestors has no goodness or reward.”
In another Hanafi jurisprudence book, it is written about the prevalent Mawlid:
لا ينعقد لأنه محدث وكل محدثة ضلالة وكل ضلالة في النار
“The celebration of Eid Milad should not be held because it is an innovation (bid’ah), and every innovation is misguidance, and the end of every misguidance is the Hellfire.”
Similarly, in Zakhira al-Salikīn, it is stated:
(Things called Mawlid (Milad) are innovations)
“Those matters which are called Mawlid (Milad) are innovations.”
Likewise, in the treatise Taj al-Din Fakihani, it is written:
“This is an innovation invented by false worshippers and gluttons for the sake of their carnal desires.”
Similarly, in Tuhfat al-Athna Ashariya, it is also rejected and written:
“It is not permissible to celebrate the birth day of any Prophet.”
When Hazrat Mujaddid Alf Thani (may Allah have mercy on him) was asked if the Prophet Muhammad (peace be upon him) were alive and saw the gathering and assembly of Mawlid, would he like it or dislike it? In response, he said:
(Yaqeen faqir in ast ke hargez in ma’ani ra jaiz nami farmudand, balke inkar mi namudand) (Maktubat Mujaddid Alf Thani, Letter No: 273)
“The poor one is certain that he (peace be upon him) would never have permitted these matters but would have rejected them.”
Similarly, some other Hanafi jurisprudence books such as Seer Shami, Tuhfat al-Ashaq, Sharh Fiqh Akbar (Mulla Ali Qari Hanafi), and Fatawa Bazariya, etc., have declared the prevalent Mawlid as an innovation and forbidden.
A collection of our four lectures broadcast from Radio Makkah on the topic “The Correct Date of the Birth of Mustafa (peace be upon him) and the Prevalent Mawlid on the Day of Death” has already been published.
Eleventh Sharif:
Every Arabic month, the eleventh day of the lunar calendar is dedicated to the name of Pir Abdul Qadir Jilani, may Allah have mercy on him. If this is done in his name, it is shirk (associating partners with Allah). Because there are three types of worship:
(1) Financial (2) Verbal (3) Physical
And only Allah has the right over all three. By dedicating the eleventh day to the name of the Pir Sahib, it is as if we have associated him with Allah in financial worship.
And if the intention is to convey reward (Isal-e-Sawab) to him, then the method of the eleventh day is an innovation (bid’ah).
Because worship is of two types:
◈ Temporary: Those which have a fixed time, for example: prayer, fasting, Hajj, etc.
◈ Non-temporary: Those which have no fixed time, for example: Tasbih (glorification), Takbeer (saying Allahu Akbar), helping a poor person, and spending in the way of Allah on other expenses, etc.
If a temporary worship is made non-temporary, it is an intrusion in Shariah and that worship will not be accepted. Similarly, if a non-temporary worship is made temporary, it is also an unnecessary intrusion in Shariah which makes the worship an innovation.
Moreover, it is a common-sense matter that if the intention is only to convey reward to the Pir Sahib, then why not do it on the first day, the seventh day, the fifteenth day, or the twenty-ninth day? Why not spend once in the third month or two or four times in a month? Why is reward only conveyed through food and drinks? Why not give charity in cash or distribute clothes among the poor and deserving as spending in the way of Allah? Why only through food and only on the eleventh day?
The practice of the Companions of the Prophet, may Allah be pleased with them all, was that whenever something was available, they would spend it in the way of Allah with the intention of conveying reward. These restrictions and limitations of dates have made a good and costly act of spending an innovation.
What proof is there from the Quran, Hadith, or the Companions and Imams for the sanctity of the eleventh day?
Because this is the invention of incompetent jurists of reliance (tawakkul) and an “attention” on the noble Shariah.
Complaint of the betrayal of loyalty is that the sanctuary belongs to the people of the sanctuary
If I narrate this in a temple, even the idol would say, “It is green, green.”
——————
Innovations at Death:
We see that when a loved one passes away, an endless series of rituals begins.
Let us examine whether these rituals have any connection with the Quran and Sunnah or if only a particular group of “Mawlana”s have made us “fools” for their own benefit. They have labeled various schemes to seize our time and wealth as religion and Shariah.
(1) Inappropriate Supplications:
It is a common practice to offer supplication while standing right there after turning the funeral prayer’s salam, to supplicate after completing the burial, and then to supplicate again after returning about forty steps away from the grave. The practice of the Prophet ﷺ is recorded in the Hadith as follows:
عن عثمان رضی اللہ عنہ قال كان رسول الله صلی اللہ علیہ وسلم إذا فرغ من دفن الميت وقف عليه وقال استغفروا لا خيكم واسئلوا لہ التثبيت فإنه الآن يسئل
“Hazrat Uthman (may Allah be pleased with him) said that when the Messenger of Allah ﷺ finished the burial, he stood by the grave and said: Pray for forgiveness and steadfastness for your brother, for he will be questioned about it.”
From this Hadith, it is understood that the method of the Prophet ﷺ was to supplicate after completing the burial following the funeral prayer, to supplicate after turning the salam, and that returning forty steps after the burial to supplicate is not established from the Prophet ﷺ. This method is against the Sunnah of the Messenger of Allah ﷺ and is an innovation.
(2) Unnecessary Adhan:
When the deceased is buried, the call to prayer (Azan) is given a little away from there, which has no basis in the Shariah of Mustafa ﷺ. If someone asks for proof of this, the answer given is that when a child comes into this colorful and fragrant world, the Azan is said in his ear so that the beginning of his hearing is with the pure words of Tawheed and Risalah. It should be noted that the hadiths indicating this Azan are also not authentic.
Similarly, the Azan is said at the time of burial for a good ending.
Ask them: Is this good ending proven by any verse of the Quran? Is it mentioned in any hadith of the Prophet ﷺ? Did the Rightly Guided Caliphs or other companions (may Allah be pleased with them) practice this? There is no evidence from anywhere.
The commentator of Bukhari, Allama Ibn Hajar Asqalani, says:
“This is not Sunnah; it is an innovation and a creation of man.”
And he writes:
من ظن أنه سنة قياسا على ندبها للمولود الحاقا بخاتمة الأمر بابتدآئه فلم يصب
“Whoever assumed its Sunnah status by analogy to giving Azan in the child’s ear, hoping that its end would be as good as its beginning, is mistaken.”
Nowadays, may Allah grant goodness, the Jews have devised another cunning and deceitful trick: instead of instilling the Islamic spirit by giving Azan in the child’s ear, as soon as the child steps into this world, songs and music are played for him, and this is presented as a medical issue. This practice is increasingly becoming common in modern maternity homes (mother and child centers). The Jews want that as soon as the “Shahin child” is born, such a charm is applied that it settles in his life, his strength of faith is lost, and he becomes our hand and arm.
(3) Gatherings for Reciting Al-Fatiha:
The heirs of the deceased are constantly visited by people reciting Fatiha morning and evening for several days. The family members not only suffer the grief of losing their loved one but also have to bear many expenses due to this “visitation.” All their businesses come to a complete halt because they have to do something for these visitors who come to recite Fatiha. In large mansions and sitting rooms, rows of seating are arranged. Special care is taken for cigarettes and hookah tobacco. Every newcomer immediately says, “Pray, grant reward, recite Fatiha,” or some similar phrase. The attendees, without removing the hookah from their mouths, grant the reward in that state, even though they have been smoking tobacco for a long time. They do not need ablution or rinsing of the mouth at all.
In these gatherings for Fatiha recitation and condolence, the topic often discussed is that if the environment is rural, then stories about bulls, buffaloes, horses, and thieves are told. If the environment is urban, then almost every story revolves around livelihood and its essence. This cycle continues for a long time without interruption. The cycle of Fatiha and Salawat keeps going on. Meanwhile, inside the house, women gather and cry and lament, which according to a Hadith is an act that brings curse.
(4) Quran Recitation Circles:
Here, Quran recitation circles are organized. Many people gather and recite. At the end, the person who has recited as much as he can must pay the “Mian Ji,” and then the “Mian Ji” sends it towards the deceased. And perhaps, if it suffices, they may not even hesitate to have it recorded in the book of deeds. Outside, a tent is set up over the grave. A Hafiz Quran is appointed for recitation. That poor person will stay day and night in the tent set up at the grave for the sake of his livelihood and will continue reciting and sending rewards to the owner of the grave for forty days. In short, the more financial strength one has, the more reward will be sent to their deceased.
(5) Gatherings on the first, tenth, and fortieth days, etc.:
Meanwhile, the seventh, tenth, and fortieth days are observed with large gatherings. If an elderly person has passed away, then on the fortieth day, their “roti” (a commemorative meal) is held, which is no less significant than a wedding ceremony. Those who faithfully observe all these customs believe that they have achieved something great. People who follow the path of truth and Shariah do not prolong the recitation of Fatiha and Durood in mourning. They are mocked with phrases like, “He died rejected, neither Fatiha nor Durood,” and for not observing the seventh, tenth, and fortieth days, it is said, “Neither seventh nor tenth, the deceased is lost.” In this way, abuses and superstitions are directed at their deceased, while their only fault is adhering to the truth and following the Prophet Muhammad’s (peace be upon him) teachings. As the poet says:
They endured oppression and humiliation for the Sunnah,
They committed no sin except adhering to the truth.
For Muslims, the Quran and Sunnah are the scale, standard, and criterion by which they can judge what is correct and permissible and what is incorrect and impermissible.
When we examine these customs (3, 4, 5), they do not fully meet the standards of the Quran and Sunnah because the Shariah of Mustafa (peace be upon him) permits mourning for only three days, and a woman whose husband has died is forbidden from adornment and beautification for the entire period of Iddah (four months and ten days). The aforementioned customs contradict the book and Sunnah, are a result of man-made Shariah, pure innovations, and are disliked and impermissible.
Misunderstanding:
Some people, to justify these innovations, cite a hadith with great emphasis but only present a part of it according to their wishes, which is:
ما راه المسلمون حسنا فهو عند الله حسن
“Whatever a Muslim considers good is indeed good in the sight of Allah.”
From this hadith, they declare the Milad Sharif, Khatm Sharif, and Chehlum (fortieth day) permissible.
Firstly: This is not a saying of the Prophet Muhammad صلى الله عليه وسلم but rather the statement of Hazrat Abdullah bin Masood رضي الله عنه, and Imam Sakhawi has narrated the complete tradition as follows:
عن ابن مسعود قال إن الله نظر فى قلوب العباد فاختار محمدا فبعثه برسالته ثم نظر فى قلوب العباد فاختار له أصحابا فجعلهم أنصار دينه ووزرآء نبيه فما راه المسلمون حسنا فهو عند الله حسن وما راه المسلمون قبيحا فهو قبيح
“Hazrat Abdullah ibn Masood رضي الله عنه says that Allah Almighty looked into the hearts of His servants and chose Muhammad صلى الله عليه وسلم for His prophethood. Then He looked into the hearts of the people and selected companions for the Prophet صلى الله عليه وسلم, making them helpers and supporters of the religion and ministers of the Prophet صلى الله عليه وسلم. Therefore, whatever a Muslim considers good is also good in the sight of Allah, and whatever he considers bad is bad.”
At first glance at this narration, it becomes clear that this tradition is attributed to Hazrat Ibn Masood رضي الله عنه and is his own statement. It is found in the book Al-Sunnah by Imam Al-Bazzar Al-Tayasi, Mu’jam Al-Tabarani, Al-Hilyah by Abu Nu’aym, Al-Bayhaqi, and other books.
Secondly: The Muslims mentioned in this narration do not refer to our sweet-eating clerics, rather the context of the narration indicates that the holy souls of the Companions of the Prophet, may Allah be pleased with them all, are meant. Regarding whom, Abdullah bin Mas’ud, may Allah be pleased with him, himself says:
كانوا فضل هذه الامة وابرها قلوبا واعمقها علما وأقلها تكلفا إختارهم الله لصحبة نبيه ولاقامة دينه
“They were the best of this Ummah, the purest of heart, the deepest in knowledge, and the least prone to unnecessary scrutiny and affectation. Allah chose them for the companionship of the Messenger of Allah, peace be upon him, and for the establishment of the religion.”
Thirdly: The narration from which the misconception arises uses “Al-Muslimoon” with the definite article “Al” for generalization. The application of generalization applies to the consensus of the Ummah, not just to a group of people who eat halwa. And even if this “Al” is accepted for the genus, it is still not correct to prove innovations from this statement because some people consider it good while many consider it wrong. Thus, it is narrated from Hazrat Jarir bin Abdullah Al-Juhani (may Allah be pleased with him):
كنا نعد الإجتماع إلى أهل الميت وصنعة الطعام بعد دفنه من النياحة
“After the burial, gathering at the heirs’ place and preparing food was counted by us as mourning and lamentation.”
Whereas the Prophet Muhammad (peace be upon him) cursed those who lament. In a hadith, it is stated:
لعن رسول الله صلی اللہ علیہ وسلم النائحة والمستمعة
“The Messenger of Allah (peace be upon him) cursed both the women who lament and those who listen to the lamentation.”
Statements of Hanafi scholars:
Regarding the aforementioned hadith which is in Musnad Ahmad and Sunan Ibn Majah, in its commentary,
Allama Sindhi Hanafi writes:
“This hadith is like the consensus of the companions (may Allah be pleased with them) and is a statement of the Prophet Muhammad (peace be upon him), and it is evidence and proof in both ways.”
He further writes:
“Preparing food in this manner at the house of the deceased is against the Sunnah.”
Allama Ibn Humam, who is considered the crown of the Hanafis, quotes these words of the hadith in the explanation of Fath al-Qadeer in Hidayah, in which the Prophet (peace be upon him) said:
قد جاءهم امر ليشغلهم
“A calamity (death) has occupied them.”
In the margin of these words of the hadith, he writes:
يكره اتخاذ الضيافة من أهل الميت لأنه شرع فى السرور لا فى الشرور وهى بدعة مستقبحة
“Taking hospitality from the family of the deceased is disliked, because this is prescribed in days of joy, not in days of sorrow and calamities; this is the worst innovation.”
From Hanafi fiqh books:
Now observe the opinions of scholars from some other Hanafi books as well. In Talkhees al-Sunan, it is stated:
(1) الإجتماع فى يوم الثالث خصوصا ليس فيه فريضة ولا فيه وجوب ولا فيه استحباب ولا فيه منفعة ولا فيه مصلحة فى الدين بل فيه طعن وملمة وملامة على السلف حيث لم ينتهبوا له بل على النبى صلی اللہ علیہ وسلم حيث ترك حقوق الميت بل على الله سبحانه وتعالى حيث لم يكمل الشريعة وقد قال فى تحميل الشريعة المحمدية ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ etc.
“On the third day, gathering is neither obligatory nor recommended nor preferred. There is no benefit in it nor any religious interest; rather, it is blame and reproach on the pious predecessors for being unaware of this act, and even on the Prophet Muhammad (peace be upon him) for abandoning the rights of the deceased, and even on Allah, the Exalted, for not completing the Shariah, whereas this verse: ﴿اليوم﴾ has already declared the completion of the Muhammadan Shariah (peace be upon him).”
Thus, these gatherings under the name of condolence are equivalent to accusing Allah Almighty, the Messenger of Allah (peace be upon him), and the predecessors of the Ummah.
(2) After declaring the first and seventh day as disliked in Fatawa Bazariya, it is written regarding Quran recitation and Khatm Sharif for the deceased:
يكره اتخاذ الدعوة لقراءة القرآن وجمع الصلحاء والفقراء للختم أو لقراءة سورة الأنعام أو الأخلاص
“Inviting for Quran recitation, gathering the righteous and the poor to read Surah Al-An’am for Khatm Sharif, and reciting Surah Al-Ikhlas is disliked.”
(3) The head and leader of the family that first introduced the sciences of Quran and Sunnah to the Indian subcontinent, Hazrat Imam Shah Waliullah Muhaddith Dehlawi, may Allah have mercy on him, writes:
(From the heinous innovations are the extravagant expenses of the people in matters such as the 40th day, 6-month, Fatiha, and annual commemorations; all these did not exist in the early generations)
“The 40th day, 6-month, Fatiha, and annual Urs and similar rituals are wasteful expenses in mourning among our people and are among the worst innovations; these matters did not exist in the early centuries.”
(4) In Sharh al-Minhaj, Qul on the tenth day and the fortieth day, etc., are also declared forbidden and innovations, and the teacher of Sheikh Abdul Haq Dehlvi, the author of Tafseer Haqqani, Ali al-Muttaqi, writes regarding Quran recitation:
الإجتماع للقرأة بالقرآن على الميت بالتخصيص على المقبرة أو المسجد أو البيت بدعة منمومة لأنه لم ينقل من الصحابة شيئا
“Especially gathering at the grave, mosque, or house for Quran recitation over the deceased is a blameworthy innovation because nothing has been transmitted about this from the noble Companions, may Allah be pleased with them all.”
(5) Allama Majd al-Din Faroozabadi, the author of Al-Qamus al-Muheet, writes:
It was not customary to gather for the deceased to recite the Quran and perform khatm (completion) neither at the grave nor any other place, and this is an innovation and disliked.
“There was no custom among the predecessors to gather at the grave or any other place to recite the Quran and perform khatm for the deceased. This is an innovation and disliked.”
Similarly, in other books of Ahl al-Sunnah wal Jama’ah such as Sughra, Kubra, ‘Ayni, Sharh Hidayah, Mustafa, Khulasah Radd al-Mukhtar, Radd al-Bid’aat by Allama Afandi, and Jami’ al-Rawayat, these customs are also declared innovations and disliked.
——————
Innovations at Graves:
Just as many innovations are common at the time of death, similarly, various types of shirk and countless innovations are practiced at graves as well. For example, placing plaques on graves, writing dates, whitewashing graves, making them solid with clay, bricks, soil, and cement, constructing mosques, domes, and shrines on graves, covering them with cloth, lighting lamps, making vows, preparing offerings, visiting shrines from far away, using the grave owner as a means, performing i’tikaf (seclusion) at graves, circumambulating them, prostrating there, organizing fairs, and appealing for relief from difficulties through them, etc.
So let us compare these matters with the Quran and Sunnah, the predecessors of the Ummah, and the teachings of scholars, and see whether they have any Shariah status or if they are merely the byproducts of royalty, spiritual leaders, and religious clerics. Because, according to Hazrat Abdullah bin Mubarak (may Allah have mercy on him):
لقد أفسد الدين ملوك واحبار سوء ورهبان
“The original religion has been corrupted by ignorant kings’ support, the greed of spiritual leaders, the desire for throne, and the greed and lust of clerics.”
Regarding holding fairs and urs (death anniversary celebrations) at graves, we suffice with the explanation on previous pages, as “a hint is enough for the wise.” And about visiting shrines from far away and apparently considering the shrine owner as a “means” and requesting relief from difficulties and fulfillment of needs from them, and other types of shirk, Sheikh Muhammad bin Suleiman Al-Tamimi has provided a detailed explanation in the text of “Kashf al-Shubuhat.”
Regarding sitting as a devotee at graves, performing i’tikaf there, circumambulating them, prostrating on them, and praying there, there is a narration from Hazrat Abu Murthad Ghannawi that the Prophet Muhammad (peace be upon him) said:
لا تجلسوا على القبور ولا تصلوا إليها
“Do not sit on graves, nor pray facing them.”
Regarding building mosques on graves and lighting lamps on them, the decision of the Messenger of Allah (peace be upon him) is:
لعن رسول الله صلى الله عليه وسلم زائرات القبور والمتخذين عليها المساجد والسرج
“The Prophet Muhammad (peace be upon him) cursed women who visit graves and those who build mosques on graves and light lamps on them.”
Regarding covering graves with cloth and flowers, the statement of the Messenger of Allah (peace be upon him) is:
إن الله لم يأمرنا أن نكسوا الحجارة والطين
“Allah has not commanded us to clothe stones and soil.”
The famous Hanafi scholar Qazi Sanaullah Panipati writes about circumambulating graves, annual urs, and other innovations:
لا يجوز ما يفعل الجهال بقبور الاولياء والشهداء من السجود والطواف حولها واتخاذ السرج والمساجد عليها ومن الإجتماع بعد الحول كالاعياد ويسمونه عرسا
“Ignorant people who prostrate, circumambulate, light lamps on the graves of saints and martyrs, build mosques on them, organize annual fairs, and call them urs, all these matters are not permissible.”
Strengthening graves and sitting as a mourner:
This is an innovation and show-off. It is also worldly-mindedness and extravagance. Financial differences according to ranks: some people only have the capacity to strengthen graves, and they are content with that. Those whom Allah has bestowed with a treasure of wealth, the result of their contact with corrupt scholars and false ascetics appears in such a way that when one of their relatives passes from the world of perishability to the world of eternity, they find an excessive outlet for displaying their wealth. They spend large sums to build a magnificent structure over the grave, then decorate it with colorful marble, mosaic tiles, precious tiles, paints, lanterns, and lamps. It is as if the dead of wealthy families also live in splendid and attractive places, which millions of living people do not even get.
If only these people would also look towards the poor, destitute, and needy living alongside them, to see how they are living in extreme poverty, scorching and freezing under the open sky in summer and winter, or hiding their heads in dilapidated huts. If wealth becomes so uncontrollable, then they should consider their problems. This is a religious, social, and ethical duty and virtue, let alone spending on those whose connection with this transient world has been severed and who have become indifferent to these costly shrines and domes. Even if there were some slight Islamic and Shariah allowance for it, it could be considered that at least it would be a reward for obedience to the command, and the “nose” (honor) would remain safe in this world. But this is not the case either, because legally this act is deceitful, forbidden, and indeed haram.
The Decision of the Noble Prophet Muhammad ﷺ:
The well-wisher of the Ummah, Prophet Muhammad Mustafa ﷺ, has a Hadith narrated by Hazrat Jabir رضي الله عنه:
نهى رسول الله صلی اللہ علیہ وسلم أن يجصص القبر وان يكتب عليه وأن يبنى عليه
“The Prophet ﷺ forbade plastering graves with lime and gypsum, placing inscriptions on them, and building structures over them.”
In another Hadith:
نهى رسول الله صلی اللہ علیہ وسلم أن يجصص القبر وأن يكتب عليه وان يبنى عليه وأن يقعد عليه
“The Messenger of Allah ﷺ forbade plastering graves with lime and gypsum, constructing buildings over them, and sitting as neighbors beside them.”
The Practice of the Rightly Guided Caliph Hazrat Ali رضي الله عنه:
The great guide, the noble Messenger of Allah, peace be upon him, his paternal cousin and son-in-law, Hazrat Ali, may Allah be pleased with him, has his own practice regarding these domes and buildings, which is present in the Hadith. His practice is derived from a personality who is the best and highest exemplary model for us. In this Hadith it is stated:
عن أبى هياج الأسدي قال قال على الا أبعثك على ما بعثني رسول الله صلی اللہ علیہ وسلم الا تدع تمثالا إلا طمسته ولا قبرا مشرفا إلا سويته
“Abu Hayaj Asidi says that Hazrat Ali, may Allah be pleased with him, said to me: Should I not send you on a mission on which the Messenger of Allah, peace be upon him, also sent me? That if you see any picture (idol), erase it, and if you see any tall grave, demolish it and level it.”
In another Hadith, after mentioning the grave, picture, and idol, it is said:
فمن عاد فصنع شياء من ذالك فقد كفر بما أنزل على محمد
Whoever again does any of these acts has disbelieved in the Shariah of Muhammad, peace be upon him.”
The Will of Hazrat Abu Huraira (may Allah be pleased with him):
Hazrat Abu Huraira is the companion who has the honor of narrating the most hadiths from the blessed tongue of the Prophet Muhammad (peace be upon him). Before his death, he made this will:
لا تضربوا على فسطاطا
“Do not erect a tent over my grave.”
A dome or a large building is one thing. He even forbade a tent because he was closely acquainted with the Shariah of Muhammad (peace be upon him) and was well aware of the teachings of the Messenger of Allah (peace be upon him) regarding these matters.
The Fatwa of the Four Imams:
Among Muslims worldwide today, the prevailing sects and customs generally include these innovations, with their prominence especially among the followers of Imam Abu Hanifa, may Allah have mercy on him. However, the Imam himself states:
عن أبى حنيفة أنه قال لا یجصص القبر ولا يعطين ولا يرفع عليه بناء
“It is narrated from Imam Abu Hanifa that a grave should neither be plastered with lime and gypsum, nor should it be coated, nor should any building be constructed over it.”
Elsewhere it is narrated from him:
يكره أن يبنى عليه بناء من بيت أو قبة أو نحو ذالك
“Building a structure such as a dome or anything else over a grave is disliked.”
Imam Abu Hanifa’s student, Imam Muhammad, has transmitted his esteemed teacher’s statement as follows:
“It is not proper to add more soil to the earth taken out from graves, nor is it proper to plaster, coat, build a mosque or any other marker (such as an inscription) near the grave, write on it, or make the grave solidified; all these are disliked.”
Similarly, in Sharh Ilyas Jami’ al-Rumuz and Mustakhlas, it is also established from the Imam that building a room or any other form of structure over a grave is disliked. Fatawa Qazi Khan states:
“It is narrated from Imam Abu Hanifa that a grave should not be plastered, coated, or lime applied, nor should any building be constructed over it.”
Imam Nawawi, in his Sharh Sahih Muslim, quotes Imam Shafi’i:
قال الشافعي فى الأم رأيت الأئمة بمكة يأمرون بهدم ما يبنى على القبر ويويد الهدم قوله صلی اللہ علیہ وسلم ولا قبرا مشرفا إلا سويته
“Imam Shafi’i said in his book ‘Al-Umm’ that he saw many Imams in Makkah who ordered the demolition of buildings constructed over graves, and the Prophet’s ﷺ command supports this demolition with the statement: ‘If you see a high grave, level it.'”
While explaining the view of Imam Abu Hanifa, the author of Sharh Munyah wrote the sayings of other Imams as follows:
يكره تجصيص القبر و تطييبه وبه قال الائمة الثلاثة لما قال جابر نهى رسول الله صلی اللہ علیہ وسلم أن يجصص القبر
“Plastering and coating a grave is disliked, and the other three Imams (Imam Malik, Shafi’i, and Ahmad ibn Hanbal, may Allah have mercy on them) also said the same based on the hadith of Jabir, may Allah be pleased with him, in which the Prophet ﷺ forbade plastering graves.”
The Statement of Pir Abdul Qadir Jilani, may Allah have mercy on him:
The renowned Pir Abdul Qadir Jilani, may Allah have mercy on him, whose name is given with great enthusiasm, devotion, respect, steadfastness, and care by many friends, states in his famous book “Ghaniyat al-Talibeen”:
ويرفع القبر من الأرض قدر شبر و يسن تسنیهم القبر دون تسطيحه وإن جصص كره
“The grave should be raised only one palm above the ground and be rounded like a mound from above, not flat or like a slab. And if it is whitewashed with lime, it is disliked.”
The Viewpoint of Shah Waliullah Muhaddith Dehlvi:
Shah Sahib, quoting from the book Al-Abrar, writes:
“The author of the book Al-Abrar, in the chapter explaining the impermissibility of praying at graves, denying seeking help and assistance from the people of the graves, and forbidding lighting lamps and candles at graves, states:”
والواجب هدم ذالك كله ومحو اثره كما أن عمر بلغه أن الناس يتناوبون الشجرة التى بويع تحتها بالنبي عليه الصلوة والسلام ارسل إليها فقطعها وفى رواية : فاستأصلها
“It is obligatory to erase all these un-Islamic innovations and to completely eliminate their name and trace: Just as when Umar Farooq (may Allah be pleased with him) received news that people were going to this tree with great reverence, under which the oath of allegiance was taken from the Prophet Muhammad (peace be upon him), Umar Farooq (may Allah be pleased with him) sent a man who cut it down.”
And in one narration it is stated:
“He uprooted it from the root.”
From this incident, the insight and foresight of Umar Farooq (may Allah be pleased with him) shine forth and illuminate the heart of the believer. How quickly he reached the conclusion that if this tree remained, it would become a stronghold of polytheism and a place of reference for the creation. The Prophet Muhammad (peace be upon him) did not say about him without reason:
لو كان بعدى نبيا لكان عمر
“If there were to be a prophet after me, it would have been Umar (may Allah be pleased with him).”
