Author: Ghulam Mustafa Zaheer Amanpuri (May Allah protect him)
It is a great blessing from Allah Almighty that He has bestowed upon us a perfect Shariah. We should be grateful for this immense favor. Despite this, many people do not consider the guidance brought by the Prophet Muhammad (peace be upon him) to be sufficient. They are seen attempting to create disturbances within the religion of Islam day after day, introducing new ways to satisfy their own desires under the guise of religion.
Simple-minded Muslims often fall prey to their deceptions because these tricksters offer sweet poison. They have various methods of plundering. Among these, they exploit the occasions of "Tija," "Thursday," "Seventh," "Tenth," "Fortieth," and "Death Anniversary" to indiscriminately seize the wealth of widows and orphans. They also hold a "refreshment" on the eleventh day of the Islamic month, calling it "Gyarhwin" (the Eleventh). Their "scholars" claim that it is charity for the benefit of Sheikh Abdul Qadir Jilani (may Allah have mercy on him). However, their followers misunderstand this, believing it to be a vow in the name of Sheikh Abdul Qadir Jilani (may Allah have mercy on him). They harbor the false belief that if they do not offer milk for Gyarhwin, their cow or buffalo will die or become ill, their sustenance will decrease, their children will die, or some misfortune will befall their household.
This belief is religiously forbidden and outright shirk (polytheism). As for claiming it as a charity for the benefit of Sheikh Abdul Qadir Jilani (may Allah have mercy on him), the question arises: Why is he given such veneration? Why is Gyarhwin specifically in his name, especially when these people are fundamentally opposed to the beliefs of Sheikh Abdul Qadir Jilani (may Allah have mercy on him)? He was a Muslim with correct beliefs and a follower of the Sunnah, while these people are deviant and attached to innovations.
Gyarhwin is an Indian Innovation, adopted from the practices of the Shia, who also offer charity for the benefit of their Imams.
It is important to remember that this method of conveying reward is not at all proven from the pious predecessors and the Imams of Ahl al-Sunnah. If it had any religious significance or was a means of gaining Allah's pleasure, they would have certainly observed it.
"Whatever the pious predecessors agreed to abandon, it is not permissible to act upon it, because they left it only after knowing that it should not be acted upon."
[Fadl Ilm al-Salaf ala Ilm al-Khalaf by Ibn Rajab: p. 31]
The Eleven-Day Practice is False
➊ Allama Shatibi (may Allah have mercy on him) (790 AH), in rejecting innovations, wrote:
"If there were any evidence for it, it would not have escaped the understanding of the Sahaba and Tabi'in, only to be understood by those who came later. How could the actions of the predecessors contradict this understanding, even if their action here was to abandon it? The later actions are against the consensus of the predecessors, and whoever opposes the consensus is in error. The Ummah of Muhammad (peace be upon him) does not agree on falsehood. Therefore, whatever the predecessors agreed to do or leave, that is the Sunnah and the considered practice, and it is the guidance. There is only correctness or error. So, whoever opposes the early predecessors is in error, and that is sufficient..."
[Al-Muwafaqat by Al-Shatibi: 3/72]
He also wrote:
"For all these reasons, anyone examining the legal evidence must consider the understanding and practice of the early ones, as they are closer to the truth and firmer in knowledge and action."
[Al-Muwafaqat by Al-Shatibi: 3/77]
➋ Hafiz Ibn Abdul Hadi (may Allah have mercy on him) (704-744 AH) wrote:
"It is not permissible to introduce a new interpretation of a verse or Sunnah that did not exist in the time of the predecessors, nor did they recognize it or explain it to the Ummah. This implies that they were ignorant of the truth in this matter, and the later objector has found guidance in it."
[Al-Sarim al-Munki fi Radd ala al-Subki by Ibn Abdul Hadi: p. 318]
➌ The Sunni Imam, Abu Bakr Muhammad ibn al-Qasim ibn Bashar, known as Ibn al-Anbari (may Allah have mercy on him) (272-328 AH) said:
"Whoever speaks in the interpretation of the Quran according to his own desire, without taking from the Imams of the predecessors, and he is correct, has still erred, for he has ruled on the Quran without knowing its basis, and he has not stood on the school of the people of hadith and transmission in it."
[Al-Faqih wa al-Mutafaqqih by Al-Khatib al-Baghdadi: 1/223, its chain is authentic]
➍ Hafiz Ibn al-Qayyim (may Allah have mercy on him) (691-751 AH) wrote:
"Introducing an interpretation in the Book of Allah that the predecessors and the Imams opposed entails one of two things: either it is wrong in itself, or the opposing statements of the predecessors are wrong. No rational person doubts that it is more likely to be wrong than the sayings of the predecessors."
[Mukhtasar al-Sawa'iq al-Mursala by Ibn al-Qayyim: 2/128]
It is thus established that those of the Ahl al-Bid'ah (people of innovation) who contradict the pious predecessors in beliefs and practices are sufficiently proven to be in error and ignorance. Hence, the innovators who cite Quranic and Hadith evidence against the predecessors' understanding further confirm their misguidance and ignorance. It should be noted that those who hold beliefs and practices contrary to the pious predecessors and the Imams of Ahl al-Sunnah have no right to call themselves Ahl al-Sunnah wal-Jama'ah.
The point is, if there were any legitimate proof or justification for the practice of Gyarhwin, the pious predecessors and Imams of Ahl al-Sunnah would have been the first to act upon it. Since they did not do such a thing, it is baseless.
Allama Shatibi (may Allah have mercy on him) (790 AH) wrote:
"Be very cautious of opposing the predecessors. If there had been any virtue in it, the early ones would have been the most deserving of it. And Allah's help is sought!"
[Al-Muwafaqat by Al-Shatibi: 3/56]
"Whoever worships with a form of worship that is neither obligatory nor recommended, believing it to be obligatory or recommended, is misguided and an innovator, with a bad innovation, not a good one, by the consensus of the Imams of religion. For Allah is only worshipped with what is obligatory or recommended."
[Majmoo' al-Fatawa by Ibn Taymiyyah: 1/160]
Allama Shatibi (may Allah have mercy on him) (790 AH) wrote:
"In many matters, they consider certain things to be good, without any basis in the Book or the Sunnah, nor were they practiced by the pious predecessors, yet they act according to them, and adhere to them, and make them a way and a Sunnah not to be departed from. They may even consider them obligatory in some cases."
[Al-I'tisam by Al-Shatibi: 1/212]
Imam Ibn Abi al-'Izz al-Hanafi (may Allah have mercy on him) (731-792 AH) wrote:
"They invent evidence and issues that are not prescribed and turn away from the prescribed matter."
[Sharh al-'Aqeedah al-Tahawiyyah by Ibn Abi al-'Izz al-Hanafi: 593]
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) (661-728 AH) wrote:
"The matters of worship, religious rulings, and means of drawing closer to Allah are all received from Allah and His Messenger. No one has the right to make anything a means of drawing closer to Allah without a legal proof."
[Majmoo' al-Fatawa by Ibn Taymiyyah: 31/35]
If there were any proof for Gyarhwin, the pious predecessors would have practiced it. Therefore, it is an unsupported practice that does not lead to closeness to Allah.
Imam Ibn al-Qayyim (may Allah have mercy on him) (691-751 AH) wrote:
"There is no religion except what Allah has prescribed. The principle in worship is invalidity until evidence for it is established."
[I'lam al-Muwaqqi'in by Ibn al-Qayyim: 1/344]
Ibn Kathir (may Allah have mercy on him) (770-774 AH) wrote regarding acts of worship:
"The acts of drawing closer to Allah are confined to the texts, and cannot be derived from various analogies and opinions."
[Tafsir Ibn Kathir: 4/401]
Allama Shatibi (may Allah have mercy on him) (790 AH) wrote:
"You will find that every innovator who claims to belong to the religion seeks evidence for his innovation from the legal proof, and then molds it to fit his own understanding and desires."
[Al-I'tisam by Al-Shatibi: 1/134]
Allama Shatibi (may Allah have mercy on him) (790 AH) wrote:
"Among the innovations is specifying certain virtuous days with specific acts of worship that have not been prescribed, like specifying a particular day with a certain number of rak'ahs or a specific charity amount, or specifying a night with a particular number of rak'ahs or completing the Quran in it, or the like."
[Al-I'tisam by Al-Shatibi: 2/12]
Allama Abu Shama (may Allah have mercy on him) (599-665 AH) wrote:
"It is not appropriate to specify acts of worship with times that the Shariah has not specified. All acts of righteousness should be general for all times, except those specified by the Shariah, which would then be preferred. However, if a person specifies a day or night with a specific act of worship that is not prescribed, such as a certain number of rak'ahs, charity, or completing the Quran, it is not valid. The believer does not have the position to specify; rather, the matter of specification returns to the legislator. This was the mode of worship of the Messenger of Allah (peace be upon him)."
[Al-Ba'ith ala Inkar al-Bida' wa al-Hawadith by Abu Shama: p. 165]
It is a great blessing from Allah Almighty that He has bestowed upon us a perfect Shariah. We should be grateful for this immense favor. Despite this, many people do not consider the guidance brought by the Prophet Muhammad (peace be upon him) to be sufficient. They are seen attempting to create disturbances within the religion of Islam day after day, introducing new ways to satisfy their own desires under the guise of religion.
Simple-minded Muslims often fall prey to their deceptions because these tricksters offer sweet poison. They have various methods of plundering. Among these, they exploit the occasions of "Tija," "Thursday," "Seventh," "Tenth," "Fortieth," and "Death Anniversary" to indiscriminately seize the wealth of widows and orphans. They also hold a "refreshment" on the eleventh day of the Islamic month, calling it "Gyarhwin" (the Eleventh). Their "scholars" claim that it is charity for the benefit of Sheikh Abdul Qadir Jilani (may Allah have mercy on him). However, their followers misunderstand this, believing it to be a vow in the name of Sheikh Abdul Qadir Jilani (may Allah have mercy on him). They harbor the false belief that if they do not offer milk for Gyarhwin, their cow or buffalo will die or become ill, their sustenance will decrease, their children will die, or some misfortune will befall their household.
This belief is religiously forbidden and outright shirk (polytheism). As for claiming it as a charity for the benefit of Sheikh Abdul Qadir Jilani (may Allah have mercy on him), the question arises: Why is he given such veneration? Why is Gyarhwin specifically in his name, especially when these people are fundamentally opposed to the beliefs of Sheikh Abdul Qadir Jilani (may Allah have mercy on him)? He was a Muslim with correct beliefs and a follower of the Sunnah, while these people are deviant and attached to innovations.
Gyarhwin is an Indian Innovation, adopted from the practices of the Shia, who also offer charity for the benefit of their Imams.
It is important to remember that this method of conveying reward is not at all proven from the pious predecessors and the Imams of Ahl al-Sunnah. If it had any religious significance or was a means of gaining Allah's pleasure, they would have certainly observed it.
The Position of the Pious Predecessors on Innovations
Allama Ibn Rajab (may Allah have mercy on him) (795-736 AH) has written:"Whatever the pious predecessors agreed to abandon, it is not permissible to act upon it, because they left it only after knowing that it should not be acted upon."
[Fadl Ilm al-Salaf ala Ilm al-Khalaf by Ibn Rajab: p. 31]
The Eleven-Day Practice is False
➊ Allama Shatibi (may Allah have mercy on him) (790 AH), in rejecting innovations, wrote:
"If there were any evidence for it, it would not have escaped the understanding of the Sahaba and Tabi'in, only to be understood by those who came later. How could the actions of the predecessors contradict this understanding, even if their action here was to abandon it? The later actions are against the consensus of the predecessors, and whoever opposes the consensus is in error. The Ummah of Muhammad (peace be upon him) does not agree on falsehood. Therefore, whatever the predecessors agreed to do or leave, that is the Sunnah and the considered practice, and it is the guidance. There is only correctness or error. So, whoever opposes the early predecessors is in error, and that is sufficient..."
[Al-Muwafaqat by Al-Shatibi: 3/72]
He also wrote:
"For all these reasons, anyone examining the legal evidence must consider the understanding and practice of the early ones, as they are closer to the truth and firmer in knowledge and action."
[Al-Muwafaqat by Al-Shatibi: 3/77]
➋ Hafiz Ibn Abdul Hadi (may Allah have mercy on him) (704-744 AH) wrote:
"It is not permissible to introduce a new interpretation of a verse or Sunnah that did not exist in the time of the predecessors, nor did they recognize it or explain it to the Ummah. This implies that they were ignorant of the truth in this matter, and the later objector has found guidance in it."
[Al-Sarim al-Munki fi Radd ala al-Subki by Ibn Abdul Hadi: p. 318]
➌ The Sunni Imam, Abu Bakr Muhammad ibn al-Qasim ibn Bashar, known as Ibn al-Anbari (may Allah have mercy on him) (272-328 AH) said:
"Whoever speaks in the interpretation of the Quran according to his own desire, without taking from the Imams of the predecessors, and he is correct, has still erred, for he has ruled on the Quran without knowing its basis, and he has not stood on the school of the people of hadith and transmission in it."
[Al-Faqih wa al-Mutafaqqih by Al-Khatib al-Baghdadi: 1/223, its chain is authentic]
➍ Hafiz Ibn al-Qayyim (may Allah have mercy on him) (691-751 AH) wrote:
"Introducing an interpretation in the Book of Allah that the predecessors and the Imams opposed entails one of two things: either it is wrong in itself, or the opposing statements of the predecessors are wrong. No rational person doubts that it is more likely to be wrong than the sayings of the predecessors."
[Mukhtasar al-Sawa'iq al-Mursala by Ibn al-Qayyim: 2/128]
It is thus established that those of the Ahl al-Bid'ah (people of innovation) who contradict the pious predecessors in beliefs and practices are sufficiently proven to be in error and ignorance. Hence, the innovators who cite Quranic and Hadith evidence against the predecessors' understanding further confirm their misguidance and ignorance. It should be noted that those who hold beliefs and practices contrary to the pious predecessors and the Imams of Ahl al-Sunnah have no right to call themselves Ahl al-Sunnah wal-Jama'ah.
The point is, if there were any legitimate proof or justification for the practice of Gyarhwin, the pious predecessors and Imams of Ahl al-Sunnah would have been the first to act upon it. Since they did not do such a thing, it is baseless.
Allama Shatibi (may Allah have mercy on him) (790 AH) wrote:
"Be very cautious of opposing the predecessors. If there had been any virtue in it, the early ones would have been the most deserving of it. And Allah's help is sought!"
[Al-Muwafaqat by Al-Shatibi: 3/56]
Gyarhwin is an Innovation!
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) (661-728 AH) wrote:"Whoever worships with a form of worship that is neither obligatory nor recommended, believing it to be obligatory or recommended, is misguided and an innovator, with a bad innovation, not a good one, by the consensus of the Imams of religion. For Allah is only worshipped with what is obligatory or recommended."
[Majmoo' al-Fatawa by Ibn Taymiyyah: 1/160]
Allama Shatibi (may Allah have mercy on him) (790 AH) wrote:
"In many matters, they consider certain things to be good, without any basis in the Book or the Sunnah, nor were they practiced by the pious predecessors, yet they act according to them, and adhere to them, and make them a way and a Sunnah not to be departed from. They may even consider them obligatory in some cases."
[Al-I'tisam by Al-Shatibi: 1/212]
Imam Ibn Abi al-'Izz al-Hanafi (may Allah have mercy on him) (731-792 AH) wrote:
"They invent evidence and issues that are not prescribed and turn away from the prescribed matter."
[Sharh al-'Aqeedah al-Tahawiyyah by Ibn Abi al-'Izz al-Hanafi: 593]
Gyarhwin is Not a Means to Nearness to Allah!
If Gyarhwin were a means of drawing closer to Allah, the Imams of Ahl al-Sunnah would have certainly practiced it.Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) (661-728 AH) wrote:
"The matters of worship, religious rulings, and means of drawing closer to Allah are all received from Allah and His Messenger. No one has the right to make anything a means of drawing closer to Allah without a legal proof."
[Majmoo' al-Fatawa by Ibn Taymiyyah: 31/35]
If there were any proof for Gyarhwin, the pious predecessors would have practiced it. Therefore, it is an unsupported practice that does not lead to closeness to Allah.
Imam Ibn al-Qayyim (may Allah have mercy on him) (691-751 AH) wrote:
"There is no religion except what Allah has prescribed. The principle in worship is invalidity until evidence for it is established."
[I'lam al-Muwaqqi'in by Ibn al-Qayyim: 1/344]
Ibn Kathir (may Allah have mercy on him) (770-774 AH) wrote regarding acts of worship:
"The acts of drawing closer to Allah are confined to the texts, and cannot be derived from various analogies and opinions."
[Tafsir Ibn Kathir: 4/401]
Allama Shatibi (may Allah have mercy on him) (790 AH) wrote:
"You will find that every innovator who claims to belong to the religion seeks evidence for his innovation from the legal proof, and then molds it to fit his own understanding and desires."
[Al-I'tisam by Al-Shatibi: 1/134]
Another Evidence for the Innovation of Gyarhwin
It should be noted that specifying a time or place for acts of worship is the right of the Shariah. The people have no right to set times or places for acts of worship. The pious predecessors strictly rejected this, and thus, specifying charity for Sheikh Abdul Qadir Jilani (may Allah have mercy on him) and designating the eleventh day for it makes it illegitimate and non-prescribed.Allama Shatibi (may Allah have mercy on him) (790 AH) wrote:
"Among the innovations is specifying certain virtuous days with specific acts of worship that have not been prescribed, like specifying a particular day with a certain number of rak'ahs or a specific charity amount, or specifying a night with a particular number of rak'ahs or completing the Quran in it, or the like."
[Al-I'tisam by Al-Shatibi: 2/12]
Allama Abu Shama (may Allah have mercy on him) (599-665 AH) wrote:
"It is not appropriate to specify acts of worship with times that the Shariah has not specified. All acts of righteousness should be general for all times, except those specified by the Shariah, which would then be preferred. However, if a person specifies a day or night with a specific act of worship that is not prescribed, such as a certain number of rak'ahs, charity, or completing the Quran, it is not valid. The believer does not have the position to specify; rather, the matter of specification returns to the legislator. This was the mode of worship of the Messenger of Allah (peace be upon him)."
[Al-Ba'ith ala Inkar al-Bida' wa al-Hawadith by Abu Shama: p. 165]