A Da'wah book, Nisab, and similar books of the Sufis
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Fatwa No. ( 20234 )
Q: I am a Muslim man living in Britain . I wish to follow the methodology of the people of the Sunnah and the community in all matters of my life, and based on this, I try to read religious books in Urdu. While reading some religious books authored by the famous and prominent Indian scholar affiliated with the Deobandi Tablighi Jama'ah, named: Shaykh ( Muhammad Zakariya Kandhlawi Shaykh al-Hadith ), I found in his book titled: ( Tablighi Nisab ) on
page number ( 113 ) in the fifth chapter, a story the author quoted from a book named ( Ronaq al-Majalis ), where he mentioned the story of a merchant who died and divided his inheritance between his two sons. The deceased left, in addition to a large amount of money, hair from the head of the Prophet (peace and blessings be upon him). The younger son took the hair of the Messenger (peace and blessings be upon him) and waived his right to the money he was entitled to from his father's inheritance in favor of his elder brother. It turned out that the one who took the money went bankrupt shortly after, while the one who took the hair became wealthy. After the death of the younger brother who possessed the hair of the Prophet (peace and blessings be upon him), some of the righteous saw the Prophet (peace and blessings be upon him) in a dream, where the Prophet (peace and blessings be upon him) was telling him: ( Whoever has a need should go to the grave of this younger brother and call upon Allah (Glorified and Exalted is He) at his grave for his supplication to be answered ), quoted from the book ( Tablighi Nisab ). I also read another book named ( Tarikh Mashayikh Jathth ) by the aforementioned Shaykh: Muhammad Zakariya on page number ( 232 ), where he mentioned in this book that Shaykh Haji Imdad Allah Muhajir Maki was on his deathbed, and one of his followers visited him and grieved over his condition. The Shaykh perceived his grief and said: ( Do not grieve, for the ascetic worshipper does not die, but rather moves from one place to another, and he fulfills the needs of people while in his grave, just as he fulfilled their needs during his life ), quoted from the book: ( Tarikh
Mashayikh Jathth ). What is required is that I would like to hear your sound opinions regarding each of those mentioned. Also: A - Does he remain a Muslim, meaning the author and narrator of the story, after this belief that has become apparent to us through his books and words? Explain to us, citing evidence from the Book and the Sunnah? B - If he does not remain a Muslim, what is the evidence from the Book and the Sunnah for his exit from the religion?
A: What is transmitted in these books, as mentioned in the question, regarding reprehensible religious innovations and superstitions that are not based on any legal reality, nor on any principle from the Book of Allah or the Sunnah of His Prophet (peace and blessings be upon him), is something that is not said or believed by anyone except one whose innate disposition has been corrupted, whose insight has been blinded, and who has strayed from the straight path. The claim that the hair of the Messenger is still present and that whoever possesses it will be the cause of wealth, and the claim of seeing the Prophet (peace and blessings be upon him) advising to make supplication at the grave of this man—all of this is a lie and a fabrication with no evidence for it. It is authentically reported from the Prophet (peace and blessings be upon him) that he said:Jami` at-Tirmidhi 2276Sahih (Darussalam) How, then, would the Prophet (peace and blessings be upon him) order people to supplicate to Allah at graves, when he prohibited it during his lifetime and warned against it with the strongest warning, and prohibited exaggeration regarding the prophets and the righteous, and seeking nearness to Allah through them after their death? And he did not pass away (peace and blessings be upon him) until Allah had completed the religion through him and perfected the favor through him, so nothing is to be added to what
The Shari'ah does not permit adding to what He legislated nor subtracting from it. Believing that supplication is answered at graves is an innovation with no basis in the pure Shari'ah, and it may lead its holder to major shirk if he calls upon the deceased other than Allah or with Him, or believes that the deceased possesses benefit or harm, for the One who benefits and harms is Allah (Glorified and Exalted is He). Likewise, believing that the ascetic worshipper does not die but moves from one place to another, and that he fulfills the needs of people in his grave, just as he fulfilled their needs in his life, is a corrupt belief among the beliefs of the deviant Sufis, and there is no evidence for it. Rather, the verses and authentic hadiths indicate that every person in this world dies. Allah the Exalted said:[Az-Zumar 39:30] , and He said: [Al-Anbya 21:34-35] the verse. The authentic hadiths also indicate that when a person dies, his deeds are cut off except for three: knowledge from which benefit is derived, a righteous child who prays for him, or ongoing charity. And the deceased in his grave does not possess for himself any harm or benefit, and one who is in this state does not possess that for others a fortiori. It is not permissible to seek the fulfillment of
needs except from Allah alone in matters that only Allah can do, and seeking them from the dead is major shirk. And whoever believes otherwise has committed major disbelief that takes him out of the religion, refuge is sought in Allah, for denying the established evidence from the Book of Allah and the Sunnah of His Prophet (peace and blessings be upon him) that points to this. He must repent from that with sincere repentance and resolve not to return to that evil deed, and he must follow what the righteous Salaf, the people of the Sunnah and the community, are upon, so that he may attain the pleasure of Allah and His Paradise and be safe from His punishment. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and his Companions.
Q: I am a Muslim man living in Britain . I wish to follow the methodology of the people of the Sunnah and the community in all matters of my life, and based on this, I try to read religious books in Urdu. While reading some religious books authored by the famous and prominent Indian scholar affiliated with the Deobandi Tablighi Jama'ah, named: Shaykh ( Muhammad Zakariya Kandhlawi Shaykh al-Hadith ), I found in his book titled: ( Tablighi Nisab ) on
page number ( 113 ) in the fifth chapter, a story the author quoted from a book named ( Ronaq al-Majalis ), where he mentioned the story of a merchant who died and divided his inheritance between his two sons. The deceased left, in addition to a large amount of money, hair from the head of the Prophet (peace and blessings be upon him). The younger son took the hair of the Messenger (peace and blessings be upon him) and waived his right to the money he was entitled to from his father's inheritance in favor of his elder brother. It turned out that the one who took the money went bankrupt shortly after, while the one who took the hair became wealthy. After the death of the younger brother who possessed the hair of the Prophet (peace and blessings be upon him), some of the righteous saw the Prophet (peace and blessings be upon him) in a dream, where the Prophet (peace and blessings be upon him) was telling him: ( Whoever has a need should go to the grave of this younger brother and call upon Allah (Glorified and Exalted is He) at his grave for his supplication to be answered ), quoted from the book ( Tablighi Nisab ). I also read another book named ( Tarikh Mashayikh Jathth ) by the aforementioned Shaykh: Muhammad Zakariya on page number ( 232 ), where he mentioned in this book that Shaykh Haji Imdad Allah Muhajir Maki was on his deathbed, and one of his followers visited him and grieved over his condition. The Shaykh perceived his grief and said: ( Do not grieve, for the ascetic worshipper does not die, but rather moves from one place to another, and he fulfills the needs of people while in his grave, just as he fulfilled their needs during his life ), quoted from the book: ( Tarikh
Mashayikh Jathth ). What is required is that I would like to hear your sound opinions regarding each of those mentioned. Also: A - Does he remain a Muslim, meaning the author and narrator of the story, after this belief that has become apparent to us through his books and words? Explain to us, citing evidence from the Book and the Sunnah? B - If he does not remain a Muslim, what is the evidence from the Book and the Sunnah for his exit from the religion?
A: What is transmitted in these books, as mentioned in the question, regarding reprehensible religious innovations and superstitions that are not based on any legal reality, nor on any principle from the Book of Allah or the Sunnah of His Prophet (peace and blessings be upon him), is something that is not said or believed by anyone except one whose innate disposition has been corrupted, whose insight has been blinded, and who has strayed from the straight path. The claim that the hair of the Messenger is still present and that whoever possesses it will be the cause of wealth, and the claim of seeing the Prophet (peace and blessings be upon him) advising to make supplication at the grave of this man—all of this is a lie and a fabrication with no evidence for it. It is authentically reported from the Prophet (peace and blessings be upon him) that he said:
For indeed the Shaitan can not resemble me.
إن الشيطان لا يتمثل بيThe Shari'ah does not permit adding to what He legislated nor subtracting from it. Believing that supplication is answered at graves is an innovation with no basis in the pure Shari'ah, and it may lead its holder to major shirk if he calls upon the deceased other than Allah or with Him, or believes that the deceased possesses benefit or harm, for the One who benefits and harms is Allah (Glorified and Exalted is He). Likewise, believing that the ascetic worshipper does not die but moves from one place to another, and that he fulfills the needs of people in his grave, just as he fulfilled their needs in his life, is a corrupt belief among the beliefs of the deviant Sufis, and there is no evidence for it. Rather, the verses and authentic hadiths indicate that every person in this world dies. Allah the Exalted said:
Indeed, you are to die, and indeed, they are to die.
إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَيِّتُونَ(34) And We did not grant to any man before you eternity [on earth]; so if you die - would they be eternal? (35) Every soul will taste death. And We test you with evil and with good as trial; and to Us you will be returned.
وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ (34) كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِneeds except from Allah alone in matters that only Allah can do, and seeking them from the dead is major shirk. And whoever believes otherwise has committed major disbelief that takes him out of the religion, refuge is sought in Allah, for denying the established evidence from the Book of Allah and the Sunnah of His Prophet (peace and blessings be upon him) that points to this. He must repent from that with sincere repentance and resolve not to return to that evil deed, and he must follow what the righteous Salaf, the people of the Sunnah and the community, are upon, so that he may attain the pleasure of Allah and His Paradise and be safe from His punishment. And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad and his family and his Companions.
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.