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OUR BELIEF (AQEEDA) IS IN ACCORDANCE WITH QUR’AAN AND SUNNAH

Sura at-Tauba 9: Verse 73

  Sura al-Anfaal 8: Verse 64

  In this age of skepticism and doubt, it is important to reinforce the truth of our belief being in conformity with Qur'aan and Sunnah.

 Where did the difference of belief start?

Two incidents occurred in which two different interpretations of Aqida or Belief came up and Aqida got two dimensions; the first incident occurred at the dawn of the creation of man, as mentioned in the Holy Qur’aan and the second occurred during the life of the Holy Prophet (sallallahu alaihi wa sallam) as recorded in Hadith.

 QUR'AAN

THE FIRST INCIDENT took place in the very beginning of the history of mankind: At the onset of the creation of Adam (Alai' his salaam) in the heavenly realm, and the preparation of his physical and spiritual being. The Holy Qur'aan says in Sura al-Hijr 15: Verse 29

Here two events are mentioned,

1.      The creation of " the Physical aspect of man " (Bashariat) and

2.      ‘The Spiritual aspect’ (Nuraniat) or the ‘acquisition of divine light’.

 From the above verses we can derive that the external existence of man is human (Bashariat) and the internal existence of man is light (Nuraniat). So, mankind has a bi-dimensional personality: Bashariat and Nuraniat.

 Allah then commanded the angels and spiritual beings to prostrate to Adam. All the angels complied with the Divine Command and prostrated except Azaziel a.k.a. Iblis, the Jinn, who was not ‘the accursed devil’ (Shaitaan) at the time, but a pious, God-fearing, knowledgeable (Aalim), teacher on the Angelic Realm. The angels "complied" and Iblis "defied".

 When Allah asked him why he had abstained, he replied as mentioned in the Holy Qur’aan in Sura al-A’raf 7: Verse 12

 By reading the above verse, the question arises "Is Adam (Alaihi Salaam) a Human / Bashar?" Yes! Adam (Alaihi Salaam) possessed Bashariat or the physical dimension but at the same time he also possessed Nuraniat or the transcendental or spiritual dimension. So why did the angels prostrate and not Iblis?

 Two groups emerged under the command of Allah (Almighty and Glorious is He). The group of the angels, and the group of Iblis: The angels knew the Human aspect or Bashariat of Adam (Alaihi Salaam) as did Iblis, but Allah wanted them to accept the superiority of Adam (Alaihi Salaam) to the angels. The angels saw Allah (Almighty and Glorious is He) blow divine light into Adam (Alaihi Salaam), but the reason they prostrated is because they concentrated on the excellence or Nuraniat of Adam (Alaihi Salaam) and did not emphasise the Bashariat.

 Iblis witnessed exactly what the angels did, but the difference between them was that Iblis placed emphasis on the Human aspect or Bashariat of Adam (Alaihi Salaam) and neglected the Spiritual aspect or Nuraniat  - performing the opposite actions of the angels. There was a difference of emphasis between the angels and Iblis, even though the true reality of the excellence of Nuraniat and aspect of Bashariat was apparent before both.

 Those humans who follow the angelic model are "The blessed" or those possessing the inborn ability to rise to the level of the ‘Friends of Allah’ and those who follow Iblis are "The cursed" or those possessing religious pride and arrogance which make them ‘Enemies of Allah’. When the angels prostrated before Adam (Alaihis salaam) they did not deny the absolute oneness or Tauhid of Allah (Almighty and Glorious is He) by worshipping other than Him, simply because they were complying with the commandment of Allah (Almighty and Glorious is He). So the point arises 'Was Iblis protecting Tauhid?' NO, he cannot be protecting Tauhid because he did not comply with the command of Allah (Almighty and Glorious is He). Allah cursed Iblis and declared him as “the accursed’ or Shaitaan. He was deprived of closeness to Allah for one of two reasons: either negation of Tauhid OR negation of reverence to Adam (Alaihi Salaam). The answer is negation of reverence to Adam (Alaihi Salaam), because Iblis had no reverence for Adam (Alaihi Salaam) since Adam (Alaihi Salaam) was made out of dust, clay and water, and Iblis was made out fire - and Iblis had the thought that fire is greater than dust. Likewise the angels gained the nearness of Allah through the reverence of Adam (Alaihi Salaam) because they took the showing of reverence (Taazim) to the Prophet as the command of Allah and hence as part of Tauhid and Iman.

 Keeping this in mind, with reference to Holy Prophet (sallallahu alaihi wa sallam) that externally Adam was 'Human' (Bashar) but internally he possessed the 'Light' (Nur). True believers Accept Bashariat but focus on Nuraniat. Iblis denied Nuraniat and concentrated on Bashariat. Those who concentrate on the internal superior level have no problem with reverence. Here comes the difference of formulation of Aqida: One should focus on Excellence or Fazilat and not on Similarity or Misliat. Iblis thought he was protecting Tauhid by refusing reverence to the Prophet of Allah. Hence he instituted devilish Tauhid, which regarded Prophet's reverence as shirk, and was declared, 'the accursed'. Angels on the other hand were given 'special Divine Nearness' due to acceptance of reverence to the Prophet of Allah, as not conflicting with Tauhid.

 Looking at today's situation in the Muslim Ummah, the people who get the thought of ‘associating partners with Allah’ or shirk in their minds; the people that shout 'Shirk, Shirk' and the people that issue the religious decree or fatawas saying 'this act is shirk, that act is shirk etc' in fact show a branch of Satanic attitude. Shaitaan thought about shirk and not about reverence - exactly what 'people' and certain Ulema are doing today - busy in thinking about shirk and not about showing reverence to the Prophets (Alaihi Salaam) since they regard reverence as shirk.

 And the thinking of reverence and not about shirk - this in actual fact is a branch of the angels attitude - and the same attitude is reflected in today's Ummah by those that honour the Holy Prophet by ‘celebrating his Birth’ (Meelad) and revere him by ‘standing respectfully and greeting him’ (Salaam) or the true Ahlus Sunnah Wal Jamaat.

 One can conclude from the above that showing reverence to a Prophet is not ‘associating partners with Allah’ or shirk. The angels showed reverence whereas Iblis denied it.

 HADITH

SECOND INCIDENT

This incident occurred in the days of the Holy Prophet (sallallahu alaihi wa sallam). The thinking which occurred in this incident still occurs today when you hear the various slogans and fatwas saying this is shirk, that is bida't etc.

 It is reported in Sahih Bukhari 8.184, Sahih Muslim and Tirmidhi by Abu Said Al Khudri (Radiallahu anhu)  - note this is a modern English translation:

"One day the booty from a war was being distributed by the Holy Prophet (sallallahu alaihi wa sallam) to the people according to their needs, the Holy Prophet (sallallahu alaihi wa sallam) was conducting adal or (distribution according to need). Dhul Khawaisira of the Tamim[1] tribe stood up and said to the Holy Prophet (sallallahu alaihi wa sallam)  "O Prophet, you are not conducting insaaf or equal distribution you are favouring some people over others. Fear Allah! " The Holy Prophet (sallallahu alaihi wa sallam) replied, I am ‘the Honest’ (al-Amin), Allah sends me knowledge of the unseen (Ilme Ghaib) in the mornings and nights. Allah trusts me but you don't." The man replied to the Holy Prophet (sallallahu alaihi wa sallam)  "Be God fearing." This man was trying to teach the Holy Prophet (sallallahu alaihi wa sallam) Tauhid (astagfirullah), and then he turned around and walked off. Abu Said (Radiallahu anhu) then narrates, "The mans eyes were deep set, his forehead and cheeks raised, he had a large beard, he was bold, and his trousers were above his knees. Note (this part is left out of  translations from Saudi and Tabligh based institutes)" Hazrath Khalid bin Walid and Hazrath Umar Farooq (Radiallahu anhu) ) asked permission from the Holy Prophet (sallallahu alaihi wa sallam)  to behead this man because he was being disrespectful to the Holy Prophet (sallallahu alaihi wa sallam). The Holy Prophet (sallallahu alaihi wa sallam) replied, "Do not kill him for people will say that the Muslims are killing their own people. It would create misunderstanding amongst the people. Recognise this mans appearance. In the last period of my Ummah some people will come out of his generation and be in my Ummah. They will have the same appearance as him and they will read the Qur’aan and namaaz more than you. They will practice more than you, but in spite of this they will deviate from the body of Islam just like an arrow deviates from its motion when released from the bow. They will have no connection to Islam at all."

This man, who was a blasphemer of Holy Prophets faultless Holy being (ghustaq e Rasool), was named Dhul Khawaisira Tamimi.

 Again in this incident two groups of Belief (Aqida) emerged: the group of Umar Faruq (radiallahu anhu) and Khalid bin Walid (radiallahu anhu), and the group of Dhul Khawaisira Tamimi.

One group was of reverence whereas the other was not. Dhul Khawaisira Tamimi ignored reverence of the Holy Prophet (sallallahu alaihi wa sallam) even though the reality of the Holy Prophet (sallallahu alaihi wa sallam) was apparent before him. Hazrath Umar Farooq and Hazrath Khalid bin Walid inherited the attitude of the angels, and Dhul Khawaisira Tamimi inherited the attitude of Iblis.

 Now, Dhul Khawaisira Tamimi was a well-known Muslim. He read namaaz, he read Qur’aan, he paid his Zakaat and he practised Islam more than most people, but still he was a hypocrite. Why? The reason why is that he had no love and reverence for the Holy Prophet (sallallahu alaihi wa sallam) in his heart. Because of this he was a Blasphemer of Holy Prophets faultless Holy being (ghustaq e Rasool), a person with no true Iman.  (See also Hadith No. 807, Vol. 4)

TAUHID- TWO POINTS OF VIEW

 Here we have two points of view on Tauhid of two individuals. Hazrath Umar (Radiallahu anhu) and Dhul Khawaisira of the Tamim tribe. A POINT TO NOTE here is that Abdul Wahab Najdi, the founder of Wahabbism is from the same tribe, his other name is Sulaiman at-Tamimi. The Tauhid of Umar (Radiallahu anhu) included reverence for Holy Prophet (sallallahu alaihi wa sallam) whilst that of Dhul Khawaisira regarded reverence of Prophet as alien to Tauhid. He did not say it but his actions confirmed his belief. We must not practice the devilish Tauhid of Dhul Khawaisira, who in protection of Tauhid questioned the Rasul (sallallahu alaihi wa sallam)  ‘s justice and fear of Allah. Today the same problem persists; all acts of reverence to Holy Prophet (sallallahu alaihi wa sallam) like Meelad, Standing, Kissing thumbs, addressing as 'Ya Rasul' are being labelled as shirk. Follow the love of the truthful companions and all those that followed. I pray Allah save us from this Islam, and raise us as the dust under the feet of the lovers of Holy Prophet (sallallahu alaihi wa sallam). Those who are empty of sentiment are the Hypocrites (Munafiqs) of this age. Our Aqida is based on reverence, as demonstrated by Angels and Sahaba.

 EXAMPLES OF PRACTICE OF SAHABA

 Sahih Muslim Hadith 5763       Narrated by Umm Sulaym (radiallahu anha)

The Holy Prophet (sallallahu alaihi wa sallam) visited her house and she spread a piece of cloth for him, on which he took a nap. He sweated profusely and she collected his sweat and put it in a perfume and in bottles. The Holy Prophet (sallallahu alaihi wa sallam) awoke and asked, "Umm Sulaym, what is this?" She said, "It is your sweat, which I put in my perfume". The Holy Prophet (sallallahu alaihi wa sallam) sweated in cold weather when revelation descended upon him. The Holy Prophet (sallallahu alaihi wa sallam) asked as to what was she doing and she said' 'we get blessings from your sweat' (narju barkatuhu). He said,  'kala asbati', or  'you have done a good act'. This made acts of extreme reverence Sunnah and in accordance with Shariah. Did the Holy Prophet (sallallahu alaihi wa sallam) command that his sweat should be collected or did the Holy Qur'aan do so?  There is no explicit text enjoining this practice but it does fall under reverence. The Holy Qur'aan says: wa azzaruhu or 'revere him' and the Hadith commands us to love him more than our life. 

 Sahih Muslim Hadith 5750                       Narrated by Anas ibn Malik

"When the Holy Prophet (sallallahu alaihi wa sallam) used to cut his blessed hair, a barber would come. We, the companions would stand around the Holy Prophet (sallallahu alaihi wa sallam) and the barber as people do Tawaaf around the Kaaba. When the barber started to cut the hair, we fell down onto the ground and started to catch the hair, we did not let even one single strand of hair touch the ground." (Subhanallah!).

 Again, out of love for the Holy Prophet (sallallahu alaihi wa sallam) not one strand of the Holy Prophet (sallallahu alaihi wa sallam) hair touched the floor. But this was not done out of just any love. It was done out of extreme love. Does plain love lead you to keep the hair of your most loved ones? I doubt it very much, but out of extreme love and respect for the Holy Prophet (sallallahu alaihi wa sallam) love that is greater than plain love. The companions kept the hair of the Holy Prophet (sallallahu alaihi wa sallam). It is mentioned that the Sahaba were going around the Prophet to acquire a strand of hair as if they were making Tawaaf of the Kaaba (wa ataafa bihi ashabuhu). They did not allow one hair to fall on the ground. Again this extreme reverence is only for anything attached to the Holy Prophet (sallallahu alaihi wa sallam). This is called ishq. This extreme will not be displayed in worldly love.

 ABLUTION WATER

It is reported in Sahih Bukhari 1:187 by Abu Juhaifa (radiallahu anhu) that:

"The Holy Prophet (sallallahu alaihi wa sallam) was once with us and the companions were in his company. He (sallallahu alaihi wa sallam) performed wudhu. The companions stood around the Holy Prophet (sallallahu alaihi wa sallam) and raced to catch a drop of the water on their hands! They did not let a drop touch the floor. Each drop of water that they caught was rubbed on their faces and chest. (Abu Bakr, Uthman, Umar Ali, and the rest of the Sahaba were doing this. It was the collective Sunnah of the Sahaba to do this.) Whoever missed the chance to catch a drop of the water rubbed their hands with the Sahaba who caught a drop, and then rubbed this all over their faces and bodies. Why? Just to get the moisture of the holy water."

The same Hadith continues that Abu Musa said: The Prophet asked for a tumbler containing water and washed both his hands and face in it and then threw a mouthful of water in the tumbler and said to both of us (Abu Musa and Bilal), "Drink from the tumbler and pour some of its water on your faces and chests."

 Sahih Al-Bukhari Hadith 7.784                  Narrated by Israil (radiallahu anhu)

Uthman bin 'Abdullah bin Mauhab said, "My people sent me with a bowl of water to Um Salama." Isra'il approximated three fingers ('indicating the small size of the container in which there was some hair of the Prophet). 'Uthman added, "If any person suffered from evil eye or some other disease, he would send a vessel  (containing water) to Um Salama. I looked into the container (that held the hair of the Prophet) and saw a few red hairs in it."

This is ample proof for drinking water that had touched the blessed hair of Holy Prophet (sallallahu alaihi wa sallam)

Sahih Al-Bukhari Hadith 8.735                  Narrated by Jabir

While I was sick, The Holy Prophet (sallallahu alaihi wa sallam) came to me and asked for some water to perform ablution, and after he had finished his ablution, he sprinkled some water of his ablution over me, whereupon I became alert. I said, "O Allah's Apostle! I have sisters." Then the Divine Verses regarding the laws of inheritance were revealed.

 Sahih Al-Bukhari Hadith 1.480                  Narrated by Abu Juhaifa

"The Holy Prophet (sallallahu alaihi wa sallam) was once with us and the companions were in his company. He (sallallahu alaihi wa sallam) performed wudhu. The companions stood around the Holy Prophet (sallallahu alaihi wa sallam) and raced to catch a drop of the water on their hands! They did not let a drop touch the floor. Each drop of water that they caught was rubbed on their faces and chest. (Abu Bakr, Uthman, Umar Ali, and the rest of the Sahaba were doing this. It was the collective Sunnah of the Sahaba to do this.) Whoever missed the chance to catch a drop of the water rubbed their hands with the Sahaba who caught a drop, and then rubbed this all over their faces and bodies. Why? Just to get the moisture of the holy water."

 Sahih Al-Bukhari Hadith7.574                   Narrated by As Saib

My aunt took me to Allah's Apostle and said, "O Allah's Apostle! My nephew is ill." The Prophet touched my head with his hand and invoked Allah to bless me. He then performed ablution and I drank of the remaining water of his ablution and then stood behind his back and saw "The Seal of Prophethood" (Khatam An-Nubuwwa) between his shoulders like a button of a tent.

 Sahih Al-Bukhari Hadith 1.187                  Narrated by Abu Juhaifa

The Holy Prophet (sallallahu alaihi wa sallam) came to us at noon and water for ablution was brought to him. After he had performed ablution, the people took the remaining water and they started smearing their bodies with it since they believed it was blessed. The Prophet offered two Rakaats of the Zuhr prayer and then two Rakaats of the 'Asr prayer while an 'Anza (spearheaded stick) was there (as a Sutra) in front of him. Abu Musa said, 'The Prophet asked for a tumbler containing water and washed both his hands and face in it and then put a mouthful of water in the tumbler." He said to both of us (Abu Musa and Bilal), "Drink from the tumbler and pour some of its water on your faces and chests."

So in the first few Hadith the Holy Prophet (sallallahu alaihi wa sallam) approved the act, but in the last Hadith the Holy Prophet (sallallahu alaihi wa sallam) commanded the act. This was a requirement of showing extreme love and respect to the Holy Prophet (sallallahu alaihi wa sallam)

 SALAAH

There are numerous Hadith in Sahih al-Bukhari, reported by Hazrath Anas bin Maalik [1:649] [2:297A] (Radiallahu anhu) and Sahl bin Sad as Saidi [9:300] (Radiallahu anhu) on the event on the Day of the Prophet (sallallahu alaihi wa sallam) 's leaving this world. The incident was as follows:

 While Abu Bakr was leading the people in the Morning Prayer on a Monday, during the Holy Prophet (sallallahu alaihi wa sallam) illness. The Prophet wanted to see them praying and lifted the curtain of Hazrath Aisha's house, and looked at them as they were standing in rows and smiled.   The house was situated, adjoining the Masjid, to the left of the Imam's Musalla. The attention of those engaged in worshipping God (the Musalis) was diverted from the prayer because they were delighted to see the Prophet. They report that when the curtain was lifted it was as if a light had shone into the Masjid. They had not seen the Prophet, for three days and their eyes desired a glimpse of his beautiful countenance. The law states that if you move your face and chest away from Qiblah your Salaah is invalidated, but their love told them:

Thinking that Allah's Apostle wanted to come out for the prayer the Sahaba clapped their hands to attract Hazrath Abu Bakr's attention. Some were so emotional after seeing the Prophet (sallallahu alaihi wa sallam) they became ecstatic, whilst others lost consciousness.  Abu Bakr tried to come back to allow the Holy Prophet (sallallahu alaihi wa sallam) to come forward and lead the prayer. The Prophet waved his hand to them to complete their prayer from where they had stopped, saying, "you have passed your test". Then he went back into the room and let down the curtain. The Holy Prophet (sallallahu alaihi wa sallam) passed into the realm of Divine Beauty on that very day.

 POINTS TO BE NOTED FROM THIS INCIDENT ARE:

The Sahaba had overflowing love for the Holy Prophet (sallallahu alaihi wa sallam) and they regarded his love and reverence as a necessary pre-requisite to worship (Ibaadat), including Salaah. They would rather leave their Salaah than being denied an opportunity to see him.

He told them to complete their Salaah although they moved away from facing the Kaaba. This showed that their Salaah did not become invalidated as long as they fixed their attention on him. Attention to Rasulullah (sallallahu alaihi wa sallam) is attention to Allah. The Holy Prophet (sallallahu alaihi wa sallam) had stated, "O Abu Bakr he who has seen me has seen Allah". This again is extreme love and reverence or ishq. Thus we are not only ahle sunnah [people of sunnah] but ahle muhabbah [people of love]. There is a difference between tazeem (intense respect and love) and Ibaadah (worship). Those who confuse these are guilty of branding pious, loving Muslims as Mushrik. Trees, stones, mountains and animals revered the Holy Prophet (sallallahu alaihi wa sallam)

 TAWAAF

In the sixth year after the Hijra, whilst negotiating with the Kuffar for the Muslims to perform the lesser pilgrimage or Umra, Hazrath Uthman (Radiallahu anhu) refused to perform the circumbulation of the Holy Kaaba (Tawaaf) because Rasulullah (sallallahu alaihi wa sallam) was not present. Although Islamic Law (Shariah) permitted that he perform this great act of worship (Ibaadat), he held the love for Rasulullah above this Ibaadat.

 ALI AND SALAAH

The Prophet's (sallallahu alaihi wa sallam) miracle of bringing the sun back after it sets, for Ali (Radiallahu anhu) 

Hadith: Raddi-Shams

 The Holy Prophet (sallallahu alaihi wa sallam) fell asleep keeping his head on the lap of `Ali (Radiallahu anhu). In the meantime, the time for late the afternoon (Asr) prayer passed but `Ali (Radiallahu anhu) did not wake the Holy Prophet (sallallahu alaihi wa sallam) When the Holy Prophet (sallallahu alaihi wa sallam) woke; he asked Ali (Radiallahu anhu) if he had offered his prayer. `Ali (Radiallahu anhu) replied in the negative. The Holy Prophet (sallallahu alaihi wa sallam) raised his hands and supplicated to Allah (Almighty and Glorious is He):

As a result, the sun came back and `Ali (Radiallahu anhu) was able to perform his `Asr prayers.

ALLAH COMMANDS RESPECT OF HOLY PROPHET (SALLALLAHU ALAIHI WA SALLAM)

Sura al-Hujaraat 49: Verse 2

 Sahih Al-Bukhari Hadith 6.368                  Narrated by Ibn Abi Mulaika

Abu Bakr and ‘Umar (Radiallahu anhu ajmaeen) raised their voices in the presence of the Holy Prophet (sallallahu alaihi wa sallam) when a mission from Bani Tamim came to him. One of the two recommended Al-Aqra' bin Habis, the brother of Bani Mujashi (to be their governor) while the other recommended somebody else. (Nafi', the sub-narrator said, I do not remember his name). Abu Bakr said to Umar, "You wanted nothing but to oppose me!" 'Umar said, "I did not intend to oppose you." Their voices grew loud in that argument, so Allah revealed: "O you who believe! Raise not your voices above the voice of the Prophet."  (49.2) Ibn Az-Zubair said, "Since the revelation of this Verse, 'Umar used to speak in such a low tone that the Prophet had to ask him to repeat his statements."

 Imam Bukhari relates regarding this verse that once in the presence of Rasulullah (sallallahu alaihi wa sallam) a discussion took place between Abu Bakr (Radiallahu anhu) and Umar (Radiallahu anhu), where these two had a difference of opinion. The conversation led to raised voices, whereupon this verse was revealed. When Allah warns the likes of Abu Bakr (Radiallahu anhu) and Umar (Radiallahu anhu) with such stern words, and this warning is for all time, how much more should we not fear that punishment? In another Hadith it is said that Umar (Radiallahu anhu) became so affected by this that thereafter he lowered his voice so much that whenever he spoke he had to be asked to repeat his words. Abu Bakr (Radiallahu anhu) said, "O' Rasulullah (sallallahu alaihi wa sallam)  from now on I shall address you as if I am talking to you about something secret."

It is reported that Thabit bin Qais (Radiallahu anhu) used to have a naturally loud voice. Since the above verse was revealed he became immensely sad and distressed saying, "I shall enter Hell for I always speak loudly." Thereafter he confined himself to his house, not setting foot from there. A few days later the Nabi (sallallahu alaihi wa sallam) on missing him, inquired about him and was informed about what happened. The Nabi (sallallahu alaihi wa sallam) consoled him and gave him the glad tidings of him being one of the inmates of Jannah. (Durr Manthoor) He still continued crying and said, " your reverence and respect (Tazeem-o-Adab) is greater than Heaven" In the verses that follows it is stated that true ‘piety and God consciousness’ (Taqwa) is given to those whose hearts are full of love and respect for Holy Prophet (sallallahu alaihi wa sallam). To have true Taqwa is to know the correct concept of Tauhid.

 REVERING SYMBOLS OF ALLAH

WORSHIP (IBADAH)  AND REVERENCE (TAAZIM)

Taazim (reverence) is not worshipping or joining partners to Allah (shirk). Taazim of anything else other than Allah (Almighty and Glorious is He) is not shirk. Shirk is the worshipping (ibadah) of anyone else other than Allah.

 Coming to the basis of the argument, is worship of the lowest level permissible for your parents? NO! No Muslim will worship other than Allah even if he respects and loves that being intensely. Reverence (Taazim) and worshipping  (ibadaah) are two separate things. Reverence is permissible for the elders. The Holy Prophet (sallallahu alaihi wa sallam) said in a Hadith Sharif,

If anyone worships the elders he is not from the Ummah and if anyone does not revere and respect the elders he is not from the Ummah. Taazim is permissible for the companions of the Holy Prophet (Sahaba), Aulia, spiritual guides, Ulema and elders. This reverence is permissible even to the extent of kissing their hands and feet. All the Hadith on the permissibility of kissing hands and feet out of reverence has surprisingly been presented in a book from the Deobandi affiliate institute in South Africa. [2]  Respect end reverence to the Holy Prophet (sallallahu alaihi wa sallam) at an extreme level is a sign of intense love. Ibadah is only for Allah.

Sura al-Baqara 2: Verse 158

There is no chemical difference between Safa and Marwa and other mountains, but these, have been declared as Divine Signs of Allah because of a connection (Nisbat) thousands of years ago by Bibi Hajra, a saint of Allah and Hazrath Ismail (Alai' his salaam) a Prophet of Allah. Those that respect these signs are people of Taqwa according to Holy Qur’aan, Sura al-Hajj 22: Verse 32

Because of the rubbing of the feet and the stepping on the mountain by the Beloved people of Allah (Almighty and Glorious is He) has declared these mountains his signs. The reverences of these places have been commanded and have come to be respected by us. Then why should not the place where Allah's Beloved Rasul (sallallahu alaihi wa sallam) is resting be worthy of respect? The Green dome of Madinah the Illuminated and The Gold Cage surrounding it are revered because of its link with Rasul (sallallahu alaihi wa sallam)

 BLACK STONE

When you go on Hajj you kiss the walls of the Kaaba. Is this worship of the Kaaba? NO. You then go to the black stone. You wait there hours on end in the red-hot sun, just to get a chance to kiss the stone. Why kiss the stone? Is it Allah? NO! The reason that we kiss it is because it has a link with our Prophet. We kiss it because was placed in the wall of the Holy Kaaba by the Holy Prophet (sallallahu alaihi wa sallam) and he kissed it. We do not worship it, but we respect it, just as we respect the mountains of Marwa and Safa. Now are the Najdi /Wahhabi Ulema and their followers going to tell us this is shirk? When we kiss the hands of great Shaykhs/Aulia/Walis, some people do not stop screaming "Shirk, shirk", "Bida't, Bida't". Now I put this question forward to them. If the kissing of the hand of a friend of Allah is shirk, then why is it not shirk to kiss the House of Allah and the black stone embedded in the Kaaba. When we are in the middle of doing the worship of Allah we kiss a stone. Is this not shirk? Man being the highest in Allah’s creation is worthy of much more respect than stone, is he not?

Hazrath Umar (Radiallahu anhu) kissed the black stone and said,

Everything touched by the object of love becomes worthy of reverence. Lovers also say that it seemed as if the Holy Prophet (sallallahu alaihi wa sallam) kissed the Black Stone but in reality the Black Stone kissed the Holy Prophet (sallallahu alaihi wa sallam).

According to the Hadith in Ibn Majah the Holy Prophet (sallallahu alaihi wa sallam) declared at the Kaaba that,

 Now if a Mumin possesses higher respect than the Kaaba, and we all know how much respect the Kaaba possesses, then just imagine how much respect the Holy Prophet (sallallahu alaihi wa sallam) must possess. Just imagine how much respect we owe to the Holy Prophet (sallallahu alaihi wa sallam) for he is greater than a mumin, and a mumin is greater than the Kaaba.

Hazrath Bayazid Bistami (Rahmatullah-alai) says,

Thus to term kissing of hands of the pious as shirk is unpardonable from an intellectual point of view.

 STATION OF IBRAHIM

After kissing the black stone and the Kaaba, you go to ‘station of Abraham (Alaihis salaam), (maqam e Ibrahim). There is no Tauhid or command in it. You go there to look at it, admire it and then offer two- cycles of optional prayer (nafil) in front of it. After every seven circling of the Kaaba (Tawaaf): two cycles of salah must offered as close as possible to the  maqam e ibrahim or ones Tawaaf would not be complete without offering this. WHY? What is so special about maqam e ibrahim that our Tawaaf would not be accepted without praying in front of it? It is special because it contains the sign of the print of the feet of Prophet Ibrahim (alaihi salaam)! (SUBHANALLAH). Now my brothers, we prostrate to Allah at the signs of the feet of a Prophet,  because we believe that Allah’s blessings are overflowing at this spot. Then how blessed must that spot be where Allah’s beloved is resting.  If believing that the graves of Aulia and Ambiya and believing them to have a functioning life after death is shirk then the biggest shirk (if it is) is committed in Hajj and Ummah, right in the middle of doing the ibadaah of Allah, where we believe that places touched thousands of years ago are places that are blessed.

From the above examples I hope you can see how ridiculous these fatwas of shirk and bida't against acts of love and reverence are! Allah (Almighty and Glorious is He) says that my Tawaaf in my Hajj for Me will be incomplete if you do not show respect and reverence to the print of the feet of my beloved Prophet Ibrahim (alaihi salaam). This means that showing the respect and reverence to the feet of the Prophet Ibrahim (alaihi salaam) is acceptable at the spiritual centre of Tauhid at the Hajj and Umrah! Hajj and Tawaaf are not complete without reverence to the beloveds of Allah.

 RUKNE YAMANI

This corner is an exposed brick of the Kaaba that was touched by Rasul (sallallahu alaihi wa sallam) hence it is revered. Finally the above act is an act of the inner self and trust in the spiritual guide, and reality of inner self. The companion’s inner self's were contained with so much love for the Holy Prophet (sallallahu alaihi wa sallam) that they did exactly what he (sallallahu alaihi wa sallam) did, even if it was kissing a stone.

 MULTAZAM

This spot at the door of Kaaba is revered and is a spot of guaranteed acceptance of Dua because Holy Prophet (Sallallahu alaihi wa sallam) stood and prayed here. If these objects have become signs of Allah due to being linked to Prophets and Saints temporarily, what about their graves that are permanently linked to the blessed bodies?

 SIGHT OF YACUB (Alai' his salaam)

Hazrath Yaqub (Alaihis salaam) had lost his eyesight and when it was reported to Yusuf (Alaihis salaam) he said in Sura Yusuf 12: Verse 93

 The brothers followed his orders and the Qur’aan says in Sura Yusuf 12: Verse 96

Thus there is a great blessing in the articles attached to Prophets and saints.

 HADITH ON CALLING THE PROPHET

Tirmidhi relates, through his chain of narrators from ‘Uthman ibn Hunayf and Shawkani's from his treatise al-Durr al-nadir.

 The Prophet was not physically present at the assigned time of the invocation, since he said to the blind man: "Go and make ablution," without adding: "and then come back in front of me."  Despite the Prophet's physical absence, the wording (sigha) for calling upon his intercession is direct address: "O Muhammad."The Prophet (sallallahu alaihi wa sallam) added, “And if there is some need, do the same.”

 THE HADITH OF THE MAN IN NEED

The above invocation was also used after the Prophet's lifetime, as is proven by the sound (sahih) Hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf's nephew Abu Imama ibn Sahl ibn Hunayf: A man would come to `Uthman ibn `Affan for a certain need, but the latter would not pay him any attention nor look into his need, upon which he complained of his condition to `Uthman ibn Hunayf who told him: "Go and make ablution, then go to the mosque and pray two rakaats, then say (this dua)," and he mentioned the invocation of the blind man, "then go (to `Uthman again)." The man went, did as he was told, then came to `Uthman's door, upon which the door-attendant came, took him by the hand, and brought him to `Uthman who sat him with him on top of the carpet, and said: "Tell me what your need is." After this the man went out, met `Uthman ibn Hunayf again, and said to him: "May Allah reward you!  Previously he would not look into my need nor pay any attention to me, until you spoke to him." He replied: "I did not speak to him, but I saw the Prophet when a blind man came to him complaining of his failing eyesight," and he mentioned to him the substance of the previous narration. He not only called to Allah, but to Rasul (sallallahu alaihi wa sallam) also. Thus the Sahaba taught invoking the Prophet even after his death.

 THE PLACES ATTACHED TO THE PIOUS

Those who believe in a pious personality assemble annually, especially where his last remains are buried in a function called ur’s and remember this pious personality and exchange notes so that they to might be inspired by his life of proximity to Allah. The Holy Qur’aan says in Sura Ali Imraan 3: Verses 37and 38.

His dua was answered and he was blessed with a son. Hazrath Yahya (Alaihis salaam). The place where a friend of Allah sits become blessed and a place of acceptance of dua, then how blessed that spot must be where they are buried? This is our basis for assembling at the grave of a saint and celebrating ur's.

 I hope that this brief insight into our Aqida has reaffirmed in your hearts the real Islamic faith. I can tell you with 100% confidence that our Aqida is completely right and in complete compliance and compatibility with the Qur’aan, the sunnah of the messenger (sallallahu alaihi wa sallam) and the Sahaba (radiallahu anhu ajmain) We are the true AHLUS SUNNAH WAL JAMAAT, and we have Allah to thank for that.

 Never forget your love and respect and reverence for Allah's most blessed and beloved Prophet Muhammad Mustafa (sallallahu alaihi wa sallam).

 I pray that this humble presentation will reinforce the Aqida of those whom have come under attack about their beliefs due to the influence of Wahabbism and their followers the Tabligh Jamaat.

IRSHAD SOOFI

Adapted from a lecture delivered by PROF. TAHIR AL QADRI.