715. Can We Go In A Jamaat?

By Asma bint Shameem 

There’s *no proof* of going in a  “Jamaat” from the Qur’aan or authentic practice or teachings of the Prophet Sal Allaahu Alayhi wa Sallam, like the people of tableeghi jamaat do. 

And that goes for men and women alike. 

Some of the nicest people I know are part of the Tableeghi Jama’ah. 

Even some of my own relatives are part of it. 

But that doesn’t mean that I can condone what they believe in, or approve of their methodology. 

Their intentions are good and sincere. 

But they lack correct knowledge and therefore cannot and do not distinguish between Saheeh ahaadeeth and weak or fabricated ones. 

And they’re involved in bid’ah because of baseless and fabricated stories in their books. 

They INSIST on reading a certain book called “Fazaa’il al-Aa’maal” or  “Fadhaa’il al-Aa’maal” from which  they gain their so-called  “knowledge” and do not give it up even though people PROVE to them that it contains actual SHIRK!

Yet they continue to *fanatically* read that book and *adamantly* hold on to it while *refusing* to read anything else, not even saheeh al-Bukhaari or Muslim. 

And they get really *offended* when their book is criticized *as if* they’re being told to stay away from the Qur’aan!

You can also do a quick search on the internet and you’ll find evidences of the mistakes in the book “Fazail A’maal” and the statements of the scholars warning against this book and the methodology of the tableeghi jama’at. 

Someone asked the scholars of the Standing Committee about the books of Tableeghi Jama’ah and the various “stories” narrated in them. 

The scholars of the Standing Committee said:

“What is quoted in these books, such as the example mentioned in the question, comes under the heading of reprehensible innovation and myths that are not based on any sound Islamic principle and have no basis in the Book of Allaah or the Sunnah of His Prophet Sal Allaahu Alayhi wa Sallam.No one says or believes this except one who is confused and blinded to the truth, and has gone astray from the straight path. The claim that a hair of the Prophet still exists, and brings riches to the one who keeps it, and the claim to have seen the Prophet Sal Allaahu Alayhi wa Sallam in a dream telling people to offer supplication at the grave of this man – all of that is lies and fabrications for which there is no evidence. 

It is narrated in a saheeh report that the Prophet Sal Allaahu Alayhi wa Sallam said: 

“The Shaytaan cannot appear in my form.” Agreed upon. 

So how could the Prophet Sal Allaahu Alayhi wa Sallam instruct people to call upon Allaah at gravesides when he forbade such actions during his lifetime and warned against it in the strongest terms, and he forbade exaggerating about the Prophets and righteous people and seeking to draw close to Allaah (tawassul) by virtue of them after their death? 

He Sal Allaahu Alayhi wa Sallam did not die until Allaah had perfected His religion by means of him (the Prophet Sal Allaahu Alayhi wa Sallam) and completed His favor or blessings. 

So nothing can be added to or taken away from what He prescribed. 

The belief that supplications offered at gravesides will be answered is an innovation for which there is no basis in Islaam, and it may lead a person to major shirk if he calls upon the occupant of the grave instead of Allaah or alongside Him, or if he believes that the occupant of the grave has the power to bring benefit or cause harm, because the only One Who can bring benefit or cause harm is Allaah, may He be glorified. 

Similarly, the belief that the ascetic (zaahid) worshipper does not die, rather he moves from one place to another, and that he can meet people’s needs from his grave as he used to meet their needs when he was alive, is also a false belief; it is one of the beliefs of the deviant Sufis. 

There is no basis for that; rather what is indicated by the verses and saheeh hadeeths is that every person in this world will die. 

Allaah, may He be exalted, says:

“Verily, you (O Muhammad SAW) will die and verily, they (too) will die”

[az-Zumar 39:30]

“And We granted not to any human being immortality before you (O Muhammad SAW), then if you die, would they live forever?”

[al-Anbiya’ 21:34]

“Everyone is going to taste death, and We shall make a trial of you with evil and with good, and to Us you will be returned.”

[al-Anbiya’ 21:35]. 

The saheeh hadeeths also indicate that when a person dies, all his deeds come to an end except three: beneficial knowledge, a righteous son who will pray for him, or ongoing charity (sadaqah jaariyah). 

The deceased in his grave has no power to harm or benefit himself, and it is more apt to say that one who is in this state has no power to do that for anyone else. 

It is not permissible to seek to have one’s needs met by anyone except Allaah alone with regard to that over which no one has any control except Allaah; seeking such needs from the dead is major shirk. 

Anyone who believes anything other than that has disbelieved in the sense of major kufr and has gone beyond the pale of Islaam – Allaah forbid – because of his rejecting the proven evidence to that effect from the Book of Allaah and the Sunnah of His Prophet Sal Allaahu Alayhi wa Sallam.

He has to repent sincerely from that, resolve not to go back to that evil deed, and to follow the path of the righteous early generations of Ahl as-Sunnah wa’l-Jamaa‘ah in order to attain the pleasure of Allaah and His Paradise, and to be safe from His punishment.”

(Fataawa al-Lajnah ad-Daa’imah vol 2, 2/97)

Here are some examples of shirk found in that book. 

The version of Fadhail ‘Amaal (Urdu Version) that is used is printed from:Idara Irshaad-e-Diniaat Pvt. Ltd. Nizamuddin, No-13

Delhi, India

In case you do not have the above mentioned version, the copy in your home should differ by only a few pages back or ahead.

Also the Hikayat mentioned after Fadhaa’il Durood in Fadhaa’il ‘A’maal have the same number in all versions. 

1. In Fadhail Durood, p.97, Incident no (Hikayat) 35: 

The Messenger of Allaah (allegedly) said: 

“Whoever wants something from anyone should go to his *grave* and supplicate to Allaah for it.”

2. Again on page 109, Incident number (Hikayat) - 48, Fadhail Durood (The last chapter in Fadhail ‘Amaal, Vol.I): 

“Sh. Abu Khair Qattah said that: 

I went to Madeenah and stayed there for five days but did not achieve the pleasure and satisfaction. 

I went to the graves of the Prophet, Hadhrat Abu Bakr and Hadhrat Umar and said, “O Messenger of Allaah I am your guest tonight.” 

Then I left the place and slept behind the minbar. 

I saw in my dream that the Prophet of Allaah with Abu Bakr on his right, Umar on his left and Ali was in front of them all. 

Hadhrat Ali then shook me and said that the Messenger of Allaah has come to visit me. 

I got up and kissed the Prophet between his eyes. The Messenger of Allaah then gave me a piece of bread which I ate half and when I woke up the other half was in my hand.”

3. Fadhail Durood, p.109, Incident no (Hikayat) - 46:

“Hafidh Abu Na’im reports from Sufyan Thawree that: 

One day I (Sufyan) was going out when I saw a young man who recited the durood on every step. 

I asked him, 

“Is this deed of yours has any basis (or is it just his own action)?” 

He asked, 

“Who are you?” 

I replied, 

“I am Sufyan.” 

He then asked, 

The Sufyan of Iraq?” 

I replied, 

“Yes.” 

He then asked, 

“What type of knowledge of Allaah do you have?” 

I replied, 

“He takes the night out of the day and day out of the night and creates the face of the infant in the womb.” 

He replied, 

“Then you dont know anything.” 

I then asked, 

“How do you know Allaah, What is this durood of yours?” 

He replied, 

“I went along with my mother for Haj and my mother died there, her face became black and her stomach swelled to which I realised that she had committed some very serious sin. 

I raised my hands to make dua to Allaah when I saw that from the direction of Hijaz a cloud appeared from which emerged a man. 

He placed his hand on my mother’s face and it became enlightened and rubbed his hand over her stomach and the swelling disappeared. 

I asked him who he was who relieved my mother and I from our difficulties. 

He replied, “I am your Prophet Muhammad. I then requested him to advice me. 

He instructed me to send durood (salutations) on him on every step.”

4. Muhammad Sal Allaahu Alayhi wa Sallam descends from the sky on a cloud with a piece of bread in his hand in order to feed his “pious followers.” (Fadhail Durood, Incident no - 48, p.110)

5. The Messenger of Allaah Sal Allaahu Alayhi wa Sallam plucks hair from his beard and gives it to a dying man in order to cure him. (Fadhail Durood, p.110, incident no - 48)

6. This next one is the worst!

It claims that Aa’oodhu Billaah, Allaah Subhaanahu wa Ta’aala’s Hand hit this man and Allaah even spoke to him!

Fazaail A’maal – vol 2 , Fazaail hajj , page 88, Urdu version ) :

“Moosa bin Muhammad says that once an Ajmee (a non-Arab) was performing Tawaaf; He was a good and religious man. 

During Tawaaf, he heard the sound of the anklets of a beautiful woman . He began to stare at the woman. From the Yemeni Corner a hand emerged and slapped the man as a result of which his eye came out and from the wall of the House of Allaah came a voice saying, “You make Tawaaf of our house and look at our women. 

This slap was in return for that look. If you repeat such behaviour again, we will punish you harder.”

7. “I traveled to Madeenah Munawwarah and went to the blessed grave of the Noble Prophet Sal Allaahu Alayhi wa Sallam 

I conferred salutations and heard ‘wa alaykas-salaam’ from within the blessed chamber.” 

(Fadhaail-e-Durood”, chapter 8, p. 31 (English), Darul-Uloom, Bury)

As you can see from some of the examples from “Fazail A’maal”, the book is full of shirk and wrong beliefs. 

May Allaah guide us and them and enable us to learn the CORRECT Deen, the way it was revealed to the Prophet sal Allaahu Alayhi wa sallam Ameen.

And Allaah knows best.

714. What Should One Do If He Has Doubt Whether He Read Surah Fatihah?

By Asma bint Shameem 

If you’re not sure whether you read Surah al-Faatihah or not in the prayer, the scholars say that if this is just a “*doubt*” and you’re not sure,  *AFTER you finished the prayer*, then you should *ignore* that, as that is just a waswasah from the Shaytaan. 

Ibn Rajab said: 

“If a person is uncertain *after finishing a prayer* or any other act of worship as to whether he omitted a essential part of it, he should not pay any attention to that doubt.”

(al-Qawaa'id, p. 340)

But if you’re SURE that you didn’t read al-Faatihah or you were not sure if you read Surah al-Faatihah or not, *while you were still praying *, then you should assume that you did *not* read it. 

And so you should add another rak’ah to your prayer to make up for that rak’ah because the rak’ah in which you didn’t read al-Faatihah *does not count.*

The Prophet sal Allaahu Alayhi wa sallam said:

“There is no prayer for the one who does not recite the Opening of the Book [i.e., al-Faatihah].” (al-Bukhaari)

Then at the end of the prayer, perform two sujood as-Sahw.

And Allaah knows best

713. Can Women Go To The Masjid?

By Asma bint Shameem 

What they’re saying is *NOT correct. *

That’s why you should follow those scholars who follow the way of the sahaabah. 

The Prophet Sal Allaahu Alayhi wa Sallam gave permission to the women to pray in the masjid and he specifically told the men not to prevent them from going there. 

The Prophet Sal Allaahu Alayhi wa Sallam said:

“When your womenfolk ask you for permission to go to the masjid, give them permission.” 

(Saheeh Muslim)

Women used to go to the masjid to pray in Jama’ah at the time of the Prophet Sal Allaahu Alayhi wa Sallam all the time. 

And no one stopped them. 

If it was wrong, wouldn’t the Prophet Sal Allaahu Alayhi wa Sallamsay anything to them?

There are so many Ahaadeeth in regards to women praying in the masjid. 

For example:

The Prophet sal Allaahu Alayhi wa sallam said:

“*If any one of you (women) goes out to the masjid*, let her not touch any perfume.” (Muslim)

One time a woman passed by Abu Hurayrah radhi Allaahu anhu and her scent was overpowering. 

He said, 

“O female servant of the Almighty, *are you going to the masjid?”*

*She said, 

“Yes,”* 

He said, 

“And have you put on perfume because of that?” 

She said, “Yes.” 

He said, 

“ Go back and wash yourself, for I heard the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam say: 

‘ *If a woman comes out to the masjid* and her fragrance is overpowering, Allaah will not accept any prayer from her until she goes home and washes herself’” (Abu Dawood, Ibn Maajah- Hasan by al-Albaani)

And Safiyyah radhi Allaahu anhaa said:

“When Soorat al-Noor was revealed – “and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)” – their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning *they prayed (in the masjid)* wrapped up as if there were crows on their heads.” (al-Bukhaari)

They even observed i’tekaaf in the masjid, although i’tekaaf is not mandatory. 

Aaishah radhi Allaahu anhaa said that the Prophet Sal Allaahu Alaiyhi wa Sallam used to spend the last ten nights of Ramadhaan in i'tekaaf (*in the masjid*) until he passed away, then his wives observed i'tekaaf (*in the masjid*) after he died.” (al-Bukhaari 2026 and Muslim 1172)

And there are many other Ahaadeeth. 

Yes it’s true that it’s better for women to pray at home but it’s also permissible for her to pray at the masjid. And that includes fardh prayers as well as taraaweeh 

The Prophet Sal Allaahu Alayhi wa Sallam said: 

"Do not prevent your women from going to the masjid, even though their houses are better for them." (Abu Dawud -- saheeh by al-Albaani)

However, IF there’s BENEFIT in going to the masjid to pray, such as she has more khushoo’ in the masjid, or listening to the Imaam softens her heart, or there are some lectures there that she can gain knowledge from, then it’s BETTER for women to pray at the masjid in Jama’ah. 

The only thing to pay attention to when going to the masjid is to be dressed appropriately 

-with the hair and rest of body completely covered, 

- the clothes should not be tight or revealing the shape of the body 

-the hijaab should not be see through, 

- there should be no makeup or perfume 

- there should be no mixing of the genders at the masjid etc 

Shaikh Ibn Uthaymeen said: 

“ Her prayer in her home is better. 

However, if her praying in the Masjid helps her to be more active and it is more encouraging for her, and she fears that if she prays within her home then she may miss out (on some of the reward or Khushoo’) of her prayer, then perhaps praying in the Masjid in this case would be better. 

This is because this virtue is connected to the act of worship itself, while the home is connected to the place of the act of worship. 

The virtue which is connected to the act of worship takes precedence in being given attention more so than that which is connected to the place (i.e., where it is done). 

However, it is obligatory upon the woman when she goes out that she does so covered and not improperly dressed nor (should she be) perfumed.”(Silsilah Al-Liqaa’ Ash-Shahree no. 8)

And Allaah knows best.

712. Is There Something That’s A ‘Good’ Bid’ah (Bid’ah Hasanah)?

 By Asma bint Shameem 

There’s NO such thing as a ‘good bid’ah’. 

Yes there’s a hadeeth from Saheeh Muslim that is often (mis)used by the people who follow bid’ah. 

The hadeeth they quote is the following:

“'Whoever starts a good thing in Islaam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without it detracting in the least from their reward.” (Muslim)

The hadeeth is definitely authentic BUT it has to be understood correctly. 

There’s a background to the hadeeth. 

 Jareer ibn Abdullaah radhi Allaahu anhu said: 

"Some people from the Bedouin came to the Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam, wearing woollen garments. 

He saw that they were in bad shape and in desperate need, so he urged the people to give them charity. 

The people were very slow to respond, and it could be seen in his face (that he was upset). 

Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. 

The Messenger of Allaah Sal Allaahu Alaiyhi wa Sallam 

said: 

'Whoever starts a good thing in Islaam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without it detracting in the least from their reward. 

Whoever starts a bad thing in Islaam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without it detracting in the least from their burden.' (Muslim)

As we can see from the hadeeth, the Prophet sal Allaahu Alayhi wa sallam was praising the Sahaabi who started giving charity and others saw him and got ENCOURAGED to do the same. 

That's because giving charity is an ALREADY ESTABLISHED deed in Islaam. 

The Sahaabi did NOT INTRODUCE anything NEW in the religion. 

The Prophet sal Allaahu Alayhi wa sallam was happy that the Sahaabi REVIVED the Sunnah of the Prophet Sal Allaahu Alaiyhi wa Sallam of giving charity, when other people were RELUCTANT to do it. 

Bid’ah is to practice an act of worship that is not done according to the authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam. 

And we’re supposed to FOLLOW the Prophet sal Allaahu Alayhi wa sallam. 

*If there was nothing wrong with bid’ah and the practice of the Prophet was not important and anyone can worship Allaah however they wanted, then what was the use of sending the Prophet sal Allaahu Alayhi wa sallam as a Messenger?*

*Why would Allaah even BOTHER to send him Sal Allaahu Alaiyhi wa Sallam?*

Isn’t the Qur’aan the *“rules” and “commands”* sent by Allaah and isn’t the Sunnah the *“practical application”* of those rules?

Anything that’s NOT in accordance with the teachings and practice of the Prophet sal Allaahu Alayhi wa sallam is bid’ah. 

Anything that OPPOSES the Sunnah is bid’ah. 

That’s why the Prophet sal Allaahu Alayhi wa sallam said:

“KULLU bid'atin Dalala wa kullu dalalatin fin-naar.”“EVERY innovation is a misguidance and every misguidance leads to the Hellfire.” (saheeh Muslim)

The word “Kullu” means EACH and EVERY newly invented thing in the religion is wrong. 

That means there can NOT be a bid’ah that’s “good”. 

There can NEVER be a bid’ah that’s “good”. 

The Prophet sal Allaahu Alayhi wa sallam said:

"Whoever invents in this affair of ours (Islaam) what is not from it, then it is REJECTED."(al-Bukhaari, Muslim)

And in another narration,

"Whoever performs an action not in accordance with our affair, then it is REJECTED." 

( Muslim)

What about compiling the Qur’aan in a ‘book’ form as an ‘example’ of bid’ah?

Compiling the Qur'aan in the form of a book is NOT bidah. 

That's because the Quraan was ALREADY written down at the time of the Prophet sal Allaahu Alaiyhi wa Sallam on leaves, bones, leather, and whatever they could find, because they did not have paper back then. 

In fact, he sal Allaahu Alaiyhi wa Sallam had special SCRIBES who would write down the Quraan for him  when he sal Allaahu Alaiyhi wa Sallam dictated it to them. 

 

Zayd ibn Thaabit said: 

"When Abu Bakr delegated me to collect the Mus-haf – I sought the Qur’aan and I gathered it from pieces, i.e., leaves, patches of leather, shoulder-blades of sheep and camels, leaves of palm trees, and the hearts of men." 

Also it is proven from saheeh ahaadeeth that the Prophet (sal Allaahu Alaiyhi wa Sallam) forbade traveling with the Qur’aan to the land of the enemy. 

This shows that the Qur’aan was written down and gathered together at that time and the people used to take it with them when they travelled. 

But it was not complete. 

Alhamdulillaah the Sahaabah completely gathered all the various parts of the Qur’aan together so that the Qur’aan is PRESERVED wholly and not lost. 

So the writing down of the Qur’aan and putting it together was NOT something NEW in the Deen. 

It was ALREADY ESTABLISHED. 

So it’s NOT bid’ah. 

What about Taraaweeh?

Some might give the example of Umar radhi Allaahu anhu when he gathered the people together to pray Taraaweeh behind one Imaam. 

And he said “What a good innovation (bid’ah) this is.”

Here Omar radhi Allaahu anhu is using the word ‘bid’ah’ In the LINGUISTIC sense and NOT in the sense of introducing something NEW in the religion 

How can anyone say that?

They can say so with CONFIDENCE because the Taraaweeh prayer was a ALREADY CONFIRMED SUNNAH of the Prophet Sal Allaahu Alaiyhi wa Sallam and the established practice of his Sahaabah. 

It was NOT something NEW in the Deen. 

The Prophet sal Allaahu Alayhi wa Sallam HIMSELF prayed it and led the  Sahaabah. 

Proof:

Aa’ishah Radhi Allaahu anhaa said that the Messenger of Allaah (sal Allaahu alayhi wa sallam) prayed one night in the masjid, and the people followed him in prayer. 

Then he prayed the next night, and many people came. 

Then they gathered on the third or fourth night, and the Messenger of Allaah (sal Allaahu alayhi wa sallam) did not come out to them. 

The next morning he sal Allaahu Alayhi wa Sallam said: 

“I saw what you did, and nothing kept me from coming out to you except the fact that I feared that it would be made obligatory for you.” And that was in Ramadhaan." (al-Bukhaari and Muslim)

This PROVES that praying Taraweeh in congregation was ALREADY an established Sunnah of the Prophet (sal Allaahu alayhi wa sallam), but he (sal Allaahu alayhi wa sallam) refrained from reading it continuously because he feared that it might become fardh on me and you. 

When the Prophet sal Allaahu alayhi wa Sallam passed away, Umar Radhi Allaahu anhu REVIVED this Sunnah, because the Sharee’ah was now established and complete. 

And there was no fear of Taraaweeh becoming obligatory on us. 

Therefore Omar radhi Allaahu anhu’s statement and action can NOT be used to establish NEW INNOVATED things in the Deen. 

May Allaah protect us from ALL bid’ah and enable us to distinguish between it and the REAL Sunnah of the Prophet sal Allaahu Alayhi wa sallam Ameen 

And Allaah knows best.

711. Is Taraaweeh Bid’ah?

By Asma bint Shameem

In order to answer this question, let us first understand what ‘bid’ah’ is.

A bid’ah is an act of ibaadah that is something NEW in the DEEN and is not based on any authentic practice or teachings of the Prophet sal Allaahu Alayhi wa sallam.

When we look at the authentic practice or teachings of the Prophet Sal Allaahu Alaiyhi wa Sallam, we find that the Taraaweeh prayer is actually a CONFIRMED SUNNAH of the Prophet Sal Allaahu alayhi wa sallam and the established practice of his Sahaabah.

The Prophet sal Allaahu alayhi wa sallam HIMSELF prayed it and led the people as did the Sahaabah, Tabi'een and the great Ulama of the following generations, following his example.

*Proof:*

Aa'ishah Radhi Allaahu anha said that the Messenger of Allaah (sal Allaahu alayhi wa sallam) prayed one night in the masjid, and the people followed him in prayer.Then he prayed the next night, and many people came. Then they gathered on the third or fourth night, and the Messenger of Allaah (sal Allaahu alaiyhi wasallam) did not come out to them.The next morning he (sal Allaahu alayhi wa sallam) said: "I saw what you did, and nothing kept me from coming out to you except the fact that I feared that it would be made obligatory for you." And that was in Ramadaan."

(al-Bukhaari and Muslim)

This PROVES that praying Taraweeh in congregation was already an ESTABLISHED PRACTICE of the Prophet sal Allaahu Alayhi wa sallam and is prescribed according to his Sunnah.

However, he sal Allaahu alayhi wa sallam REFRAINED from reading Taraaweeh continuously because he FEARED that it might become fardh on me and you.

94

Thus when the Prophet sal Allaahu alayhi wa sallam passed away, Umar Radhi Allaahu anhu REVIVED this already established Sunnah since there was no more fear of the Taraaweeh being made obligatory.

The Prophet Sal Allaahu Alaiyhi wa Sallam had passed away and the Sharee'ah was complete.

So there’s no basis for claiming that the Taraaweeh is bid’ah.

On the contrary, Taraaweeh is a beautiful act of ibaadah most beloved to the Sahaabah and the righteous before us.

When Ali Radhi Allaahu anhu passed by the masaajid in which there were lamps during the month of Ramadhaan, he would say:

'May Allaah illuminate Umar's grave for him as he illuminated our mosques for us."

(al-Mughni).

May Allaah guide us and enable us to establish the Sunnah of the Prophet sal Allaahu Alayhi wa sallam in our lives. Ameen.

And Allaah knows best