What are these Muslims doing?

Members please keep the level of maturity high.Threads like these often turns into battlezone for keyboard warriors,difference of opinion exists between Ummah and neither you being against or far can change the reality.Please Re read what Brother Muhammad has already posted:

format_quote Originally Posted by Muhammad

Allaah (swt) knows best. It's worth bearing in mind that it is not an obligation on a Muslim to pledge his allegiance to a given Shaykh or to affiliate with him. If he does not do any of this, he is not sinful and this does not affect his faith. Rather, one could be sinful if such allegiance to a Shaykh is done like the way the innovators do it. So at the very least please ensure that the reasons for which you are doing it, and the person you pledge with, are sound and according to the Qur'an and Sunnah. Nowadays there are countless speakers and callers to Islam, and especially over the internet, it can be very difficult to know who to take knowledge from, let alone give bay'ah to. So if a person wants to go down this route, upon them is to do the necessary research and take appropriate precautions.

Jazak Allah Khair

Assalamu Alaikum

From my understanding, bay3ah is only to be given to the leader of the Muslims, and the sahaabah only gave bay'ah to whichever of the sahaabah was khalifa at the time. None of the taabi3een gave a bay3ah to any sahaabah that wasn't a khaleefa at the time, even though they had teachers from among the sahaabah whom they would spend a great deal of time with. It's not a practice from the first two generations of Islam. Many sahaabah and taabi3een had teachers, but it was not deemed correct to give bay'ah to an individual, no matter how learned or pious. And people didn't just stick to one teacher, deeming going to any others as wrong. The oath of allegiance was for the ruler, that you would be loyal to them etc. Some of the sahaabah narrated very few ahadeeth, for fear of transmitting something wrong, and here we have people accepting others oaths of allegiance to them, that they will follow them, and do as they say, and that they will cure their spiritual problems. Islam was conveyed in it's completeness, publicly, and there wasn't anything hidden that only certain people might know, and one would have to go to them to get the benefit of it.

If one has a spiritual problem, one can, apart from making du3a, seek it's solution in Qur'an and Hadeeth and from knowledgeable people and scholars who may be able to help. Indeed to be able to learn from knowledgeable people is a blessing. But this taking an oath of allegiance to a knowledgable person/scholar, is not necessary nor a practice from early Islam as the Prophet and companions (may Allah be pleased with them) left it for us.

And Allah knows best.

It is a gross misunderstanding to think of giving bayah to a Sheikh the same as giving bayah to a ruler. Both pledges are completely different. Giving Bayah to a teacher is a commitment one makes in order to follow a god-fearing scholar's guidance and expertise, taken from the teachings and message of the Qur'an and Sunnah, in order to draw closer to Allah Most High and to become of the people who obey Allah, out of love, consciousness, and thankfulness, and whose belief is a living reality in their hearts, not merely a list of accepted facts in their minds. It is to become a true follower of the Prophet (Sallallahu Alaihi Wasallam ), in the practical sense by living his example in one's actions, habits, inclinations, states, and way of being.

So one must not think of such a pledge as being the same as giving a pledge of allegiance to a ruler. Most scholars who want to progress further commit themselves to various teachers and spiritual guides in their lifetimes. A scholar may commit to one teacher to help them progress in a certain area of knowledge for a while until moving onto another teacher to help them with another aspect of knowledge of Islam or they may commit to a certain teacher for a very long time as many great scholars did. In this way they will gain Ijaazas in order to help other seekers of knowledge in a similar way. In order to do this they give their commitment to those teachers and in doing so those teachers help them to gain knowledge in specific or general aspects of Islam.

Similarly when a person gives their commitment then it eradicates complacency in that the person has committed themselves to learn from a specific teacher. If no commitment is made then such a person may not even bother turning up after a couple of meetings. That is the purpose of commitment. Humans are very complacent creatures. We are ever needing reminding and pushing and to not committed oneself is leaving oneself open to laziness, procrastination and complacency.

And example of this is my local Masjid who regularly do various Islamic and Arabic courses. They charge for them. The organiser told me that the reason why they charge is so that when people pay then it is a type of commitment they are making so they know they have to turn up every week whereas if the course was free then you will hardly see the same people turn up every week.

It has also been mentioned that Islam is public and nothing in Islam is hidden that a person needs to go to a teacher to learn a hidden thing from them. This statement does not make any sense. If that were the case then what is the point of having teachers in the first place? Why does anyone need to learn from a teacher? Everything is in books then teachers should be out of a job. Scholars do not need spiritual guides and no one needs to learn from anyone as everything about Islam is written in books. The same would apply for any subject. Why learn medicine from teachers when you can learn from books? Nothing in medicine is hidden that we need to learn from teachers.

Of course it is not absolutely necessary for anyone to take bayah with a learned teacher but for many it may be very beneficial to have a spiritual guide who may help and guide them along a progressive spiritual journey. Like a teacher, tutor or mentor helps and guides their pupils along a long course at School, College or University. The pupil builds a teacher pupil relationship and the teacher will eventually understand the pupils strengths and weaknesses in order to help him/her in the best way possible.

Similarly a person who wants to progress on a spiritual path may need the help and guidance to try and reach their goals on such a spiritual journey so that one may use the knowledge and expertise of a Spiritual teacher or Doctor of the heart to try and get closer to Allah and build up taqwa. Some may even want to reach the heights of ihsaan.

In order to help a person along their spiritual journey a Spiritual guide may prescribe ways for the individual to progressively reach their goal in accordance with the persons abilities, strengths and weaknesses. It's all well and good to say that one should just go to various scholars, but firstly that is not practical because of how busy scholars are and secondly one will never get as much commitment and time as one would gain from a proper spiritual guide. Nor is it as effective as having a specific teacher who one will develop a teacher student relationship with and who will get to know the students behaviours, habits, strengths and weaknesses so that the teacher may prescribe and help the student in the most effective and optimum way possible .

The most important aspect of bayah is choosing the right teacher. Such a teacher should be very experienced, reliable and have the adequate expertise in order to help a person to progress on their spiritual journey in the most effective way possible. A person should choose a teacher based on good references by others who have benefited from such a teacher.

In conclusion there is nothing wrong with a person giving their commitment to a knowledgeable and experienced teacher whom they can greatly benefit from. For the purpose of doing so is to get closer to Allah and to be able to reach the spiritual heights that may not be achievable if one was to go about such a journey alone.

And Allah knows best in all matters

^ JazakAllah khair akhee.

What are the options for sisters who desire this type of islaah?

I often feel quite isolated in my attempts to build on taqwa and to deal with my own spiritual weaknesses.
Usually, one of the only times that sisters get a chance to read salaah in congregation and listen to live bayaans is in Ramadaan, for taraweeh.

For the brothers who have the ability to read in the masjid on a daily basis, they may not realise what a blessing this is for them.

As well as having the chance to give bayaah to a sheikh and learn directly from one who is on the path of the righteous.
What a blessing, if only more brothers could realise!

As you have mentioned, when there is no commitment - then, the nafs are inclined to laziness and complacency - and not much gets done, esp. by oneself.
Which is often the case for the sisters (its likely that Im speaking for myself though..... : / Im not sure if the other sisters feel the same...... )

format_quote Originally Posted by ~Zaria~

^ JazakAllah khair akhee.

What are the options for sisters who desire this type of islaah?

I often feel quite isolated in my attempts to build on taqwa and to deal with my own spiritual weaknesses.
Usually, one of the only times that sisters get a chance to read salaah in congregation and listen to live bayaans is in Ramadaan, for taraweeh.

For the brothers who have the ability to read in the masjid on a daily basis, they may not realise what a blessing this is for them.

As well as having the chance to give bayaah to a sheikh and learn directly from one who is on the path of the righteous.
What a blessing, if only more brothers could realise!

As you have mentioned, when there is no commitment - then, the nafs are inclined to laziness and complacency - and not much gets done, esp. by oneself.
Which is often the case for the sisters (its likely that Im speaking for myself though..... : / Im not sure if the other sisters feel the same...... )

Asalaamu Alaikum, Bayah can also be undertaken by women as long as the Shaykh with whom one is giving her allegiance is a genuine Shaykh, in that he must have reached a level of piety and Taqwa, and he himself was trained by a similar Shaykh. This aspect is more important to consider when a woman is giving her allegiance, for at times, not giving this due consideration can bring about horrendous consequences.


As far as the interaction with the Shaykh is concerned, this is permissible, for it will be considered to be formal and due to need. A female may seek advice from her Shaykh by speaking to him, writing a letter or any other way provided the rules of Hijab are fully observed. Non observance of the laws of Hijab or being casual is impermissible even with one's shaykh, for Shaytan is ever ready to launch his attack on the weakest instinct of the human race which is the sexual instinct.


If the husband feels that his wife's communication with her Shaykh should be through him or at least with his knowledge and permission, then this is his right, and the wife should adhere to his wish. At times, this may be more advisable, especially if the Shaykh is relatively young.


In conclusion, a female may give her Bay'a to a shaykh provided the shaykh is a genuine shaykh, and the rules and regulations of Hijab are fully observed.

Taken from: http://spa.qibla.com/issue_view.asp?...=2418&CATE=126

Alternatively join a sisters circle in your local area. There are many pious and active sisters in most areas where a lot of Muslims reside. Try to find a good sisters group or circle or an experienced and reliable female teacher whom you can regularly spend time wih and learn from. If not then surround yourself with like minded sisters who are also yearning and striving for the Hereafter. Involve yourself in Islamic courses as that is where you are likely to meet such sisters. On top of that kep attending good lectures whenever you can. Ask of Allah to surround you with good and pious company and learned people whom you can learn ansd benefit from.

format_quote Originally Posted by Hamza Asadullah

Asalaamu Alaikum, Bayah can also be undertaken by women as long as the Shaykh with whom one is giving her allegiance is a genuine Shaykh, in that he must have reached a level of piety and Taqwa, and he himself was trained by a similar Shaykh.

I was truly unaware of this. I dont know of any sisters that have taken bayah to a shaykh, but this is good to be aware of.

I guess it would be preferable to chose an elderly shaykh, and that the sister wears niqaab at all times.

format_quote Originally Posted by Hamza Asadullah

Alternatively join a sisters circle in your local area. There are many pious and active sisters in most areas where a lot of Muslims reside. Try to find a good sisters group or circle or an experienced and reliable female teacher whom you can regularly spend time wih and learn from. If not then surround yourself with like minded sisters who are also yearning and striving for the Hereafter. Involve yourself in Islamic courses as that is where you are likely to meet such sisters. On top of that kep attending good lectures whenever you can. Ask of Allah to surround you with good and pious company and learned people whom you can learn ansd benefit from.

Its easier to find a sisters group with younger members than a more 'senior' group.
Just to find a haafizah (for hifz lessons) has been challenging (women also tend to have less time once they have kids/ family).


JazakAllah for the advices and link.

there is no need to do bayah to a shaikh.

you may go to imams and scholars to learn from them but you should seek trustible scholars who only follow Quran and Sunnah and not twisted ways. There is no need to sit at the feet of an imam. there is no such thing as one sitting at the feet of the one above him and a chain forming up to the Prophet (SAW). Whatever you post should have evidence from hadith or Quran for it. there is no evidence for this.

You should study on your own too, expecially the Quran and it's commentary (which includes hadith from Prophet Muhammad (SAW)) so that you increase in correct knowledge and are not misguided. Depending only on another may cause your straying since you won't have knowledge of your own to know whether what he / she is saying is Islamically correct or not. You should never totally depend on the words of the shaikh/imam. At least look it up in Tafsir (index) or online to see what the rulings about a particular matter is. Whatever your imam tells you, ask for evidence from hadith and Quran. If they quote a hadith, ask the source, like Sahih - Al Bukhari, book number, hadith number, page number, etc. If the imam is unwilling or dislikes that you ask these sort of questions, it's better to find another imam.

Remember that Prophet Muhammad (SAW) said he was leaving behind TWO THINGS so long as we clung to them, we would not go astray. Those two things are the QURAN and SUNNAH.
Another hadith shows that imams should not be blindly followed.

Allah says in the Quran:
They have taken their scholars and monks as lords besides Allah , and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him. (9:31)

In a hadith it is written that a companion of the Prophet (SAW), Hadrat Adi b Hatim asked the Prophet (SAW) about this verse. The Prophet (SAW) said that they had taken their learned men and priests as rabbs because whatever the learned men / priests made permitted or forbid they accepted without ascertaining what Allah had said about it.

thus blindly following a scholar (or anyone) and taking as true whatever he/she says without finding out the islamic ruling on the matter in Quran and Sunnah equals to making the scholars one's god.

See Four Basic Quranic Terms by Sayyad Abu Al'Ala Maududi for more information.

format_quote Originally Posted by WRITER

there is no need to do bayah to a shaikh.

you may go to imams and scholars to learn from them but you should seek trustible scholars who only follow Quran and Sunnah and not twisted ways. There is no need to sit at the feet of an imam. there is no such thing as one sitting at the feet of the one above him and a chain forming up to the Prophet (SAW). Whatever you post should have evidence from hadith or Quran for it. there is no evidence for this.

You should study on your own too, expecially the Quran and it's commentary (which includes hadith from Prophet Muhammad (SAW)) so that you increase in correct knowledge and are not misguided. Depending only on another may cause your straying since you won't have knowledge of your own to know whether what he / she is saying is Islamically correct or not. You should never totally depend on the words of the shaikh/imam. At least look it up in Tafsir (index) or online to see what the rulings about a particular matter is. Whatever your imam tells you, ask for evidence from hadith and Quran. If they quote a hadith, ask the source, like Sahih - Al Bukhari, book number, hadith number, page number, etc. If the imam is unwilling or dislikes that you ask these sort of questions, it's better to find another imam.

Remember that Prophet Muhammad (SAW) said he was leaving behind TWO THINGS so long as we clung to them, we would not go astray. Those two things are the QURAN and SUNNAH.
Another hadith shows that imams should not be blindly followed.

Allah says in the Quran:
They have taken their scholars and monks as lords besides Allah , and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him. (9:31)

In a hadith it is written that a companion of the Prophet (SAW), Hadrat Adi b Hatim asked the Prophet (SAW) about this verse. The Prophet (SAW) said that they had taken their learned men and priests as rabbs because whatever the learned men / priests made permitted or forbid they accepted without ascertaining what Allah had said about it.

thus blindly following a scholar (or anyone) and taking as true whatever he/she says without finding out the islamic ruling on the matter in Quran and Sunnah equals to making the scholars one's god.

See Four Basic Quranic Terms by Sayyad Abu Al'Ala Maududi for more information.

Sister your post is clearly full of misconceptions about what it means to take bayah with a knowledgable teacher. Firstly what do you mean by "sitting at the feet of an imam"? Such a thing has nothing to do with learning from a pious teacher. Do all people who learn from a teacher "sit at his feet"? Therefore such a statement is irrelevant to this topic.

Regarding what you mentioned about blind following and not learning on yourown and verifying then this is another gross misconception. Taking bayah does not mean you shut your eyes and become like a zombie who is hypnotised by every word taught without even verifying if it is true or not. It does not mean that you cannot ask questions and that you have to agree 100% with every single thing you are taught and every opinion your teacher supports. You can discuss, debate and even be critical of anything you do not agree with. You do not have to follow the same opinions regarding certain matters pertaining to fiqh for example. So taking bayah does NOT mean blind following at all for this is a gross misconception.


This bayah is NOT like a bayah that is made to khaliph but it is a pledge that one will remain committed to the commands of Allah and His Apostle and as far as possible and will refrain from the ‘prohibitive’ (Haraam) and comply with the ‘imperatives. Therefore this bayah is actually a pledge to Allah. It is a commitment that one solely for the pleasure of Allah will seek the knowledge, wisdom and expertise from his teacher whom will also make a commitment to give his time to help his pupil as far as he can. Such a bayah is a commitment to Allah. Similarly the Prophet (Sallalllahu Alaihi Wasallam) also took such bayah's:

Narated Auf Ibn Malik Ashja'ee (رضئ اللہ تعالی عنہ): 'We were with Prophet Mohammad (صلى الله عليه و آله وسلم) seven, eight or nine (of us), when he said: Will you not make bay'a (pledge) to the Apostle of Allah (صلى الله عليه و آله وسلم)?' We stretched our hands and inquired: On what shall we make bay'a to you, O'Rasulullah (صلى الله عليه و آله وسلم)? He said 'That you make Ibadah of Allah (سبحانہ و تعا لی),- that you associate nothing with Him,- that you perform the five (time) Salah; that you hear and obey." (Muslim, Abu Dawud and Nasai).

Taking bayah is A NORMAL STUDENT - TEACHER RELATIONSHIP. The ONLY difference being that you are committing yourself and and a certain amount of you time to learn from a particular teacher in order to gain knowledge and wisdom and build taqwa and to gain and reach the heights of ihsaan. The teacher is also making a commitment to give a certain amount of his time to teach you.

Thats the difference between making a commitment to a teacher and "just going to a scholar", because most of the times scholars are not be free to spend much time answering question andgiving advice because of how busy they are. Even if they are free then they will not have that much time to spend with a particular person, certainly not on regular basis. One will not be able to get much out of such sporadic interactions. Whereas when you have made a commitment and the teacher has made a commitment to you then you will gain a lot more time, knowledge and wisdom from that particular scholar.

Eventually a closer student - teacher relationship will develop where the teacher will start to know and understand the pupils weaknesses, strenghths etc andbe able to prescribe and benefit the pupil in much more of an effective manner than if there was no such relationship with the teacher. The teacher would help and caution the pupil on day to day mistakes and purify from worldly attractions, desires etc. In this way the pupil will greatly benefit from more time, knowledge, experitise and wisdom from such a teacher where as this would never be the case if a person was to just "go to a scholar" as it would be likely that the scholar would not have any time or would not be able to spend much of his time with the person.

So why is it beneficial to learn from a knowledgeable and pious teacher? Because firstly it is in accordance with the Qur'an and Sunnah to sit and learn from company of the pious. Secondly one will gain virtue in the company of a virtuous person and one will attract evil in the company of an evil person. Simply because the beliefs, convictions and thoughts of a person spread around him like a magnetic force which impacts his companions, friends and members of his family.

Therefore, when a person sits in the company of a pious teacher, then his ordinary thoughts, evil considerations and materialistic notions weaken and gradually get extinct and his wisdom in understanding Islamic issues increases manifold. The Quran commands us to "refer to those who know" and to be in the company of virtuous people and to avoid evil people as evil company will be our enemies on the day of judgement.

Most of the greatest scholars had specific teachers in their lifetimes. This is because one will benefit more with having one teacher at a time than going to many different teachers because teachers are also people and every person is different in that they have different perceptions, perspectives and different ways of thinking and methods of teaching etc. They also have different weaknesses and strengths. But that does not mean you disregard the teachings any other scholar but it just means you are committing yourself to being taught by a specific teacher for a certain amount of time just as most scholars did and still do as they learn different discplines with different sheikhs for a certain amount of time and then moved onto another to learn a different discpline.

As i have already mentioned in my previous post the most important thing about taking bayah is to choose the right teacher. The Sheikh should be aware of Quranic imperatives and Prophetic traditions as well as necessary (fiqhi) Islamic Jurisprudence (rules) and most importantly should have also been blessed with the companionship of an experienced teacher just as most of the greatest scholars of all time have been blessed with being taught by very eminant figures. Even now you will see scholars who travel the world to commit their time to certain teachers who are known for their knowledge, wisdom and expertise. Such a sheikh should have good referances from others who have learnt from him. The distinction of a good Sheikh is that when you think about him or look at his picture or see him personally, your evil considerations (wasaawis) and useless thoughts stop and you are reminded of Allah and the Prophet Muhammad (Sallallahu Alaihi Wasallam).

So in conclusion there is only great benefit in one taking bayah with a pious and knowledgable teacher and if a person wants to do so in order to gain knowledge, wisdom and build up ones imaan, taqwa and reach the heights of ihsaan then they should certainly find a pious teacher in order to do so.

And Allah knows best in all matters

There may be two different types of bay'ah now, but, in Islam as left for us to follow by the Prophet and companions, there is only one bay'ah, which is to the ruler/leader. Any other type of bay'ah does not have it's origins in the practice of the Prophet or sahaabah (may Allah be pleased with them).

No matter how harmless, or how good, or how beneficial an action may seem to us, we need to be very careful before deeming it acceptable or praiseworthy or recommending it to others. Unfortunately nowadays, such matters can sometimes be taken lightly.

Problems of the heart are not a new thing. But the way of dealing with them, is. The biggest and best cure for diseases of the heart, is the Qur'an, which is a healing for what is in the hearts of men:

"O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy." (10:57)

"And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss." (17:85)

People used to come to the prophet and the sahaabah (may Allah be pleased with them), describing their various shortcomings of the heart and otherwise, none of them said, take a pledge of allegiance to me, obey what I say, stay with me all/most/a certain period of your life, and we'll work on your problems together.

The Prophet's approach to such problems, was very succinct, sub'haanallah, and the best of examples for us to follow:

وَحَدَّثَنِي عَمْرٌو النَّاقِدُ، وَابْنُ أَبِي عُمَرَ، جَمِيعًا عَنْ سُفْيَانَ، قَالَ عَمْرٌو حَدَّثَنَا سُفْيَانُ، بْنُ عُيَيْنَةَ عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ الأَقْرَعَ بْنَ حَابِسٍ، أَبْصَرَ النَّبِيَّ صلى الله عليه وسلم يُقَبِّلُ الْحَسَنَ فَقَالَ إِنَّ لِي عَشَرَةً مِنَ الْوَلَدِ مَا قَبَّلْتُ وَاحِدًا مِنْهُمْ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ إِنَّهُ مَنْ لاَ يَرْحَمْ لاَ يُرْحَمٌْ

Abu Huraira reported that al-Aqra' b. Habis saw Allah's Apostle (may peace be upon him) kissing Hasan. He said:
I have ten children, but I have never kissed any one of them, whereupon Allah's Messenger (may peace be upon him) said: He who does not show mercy (towards his children), no mercy would be shown to him.

Sahih Muslim, The Book Pertaining to the Excellent Qualities of the Holy Prophet (may Peace be upon them)- كتاب الفضائل >
Arabic reference : Book 44, Hadith 6170

A short, simple, clear and profound statement, that no doubt, would have had a huge impact on the addressee.

And this beautiful example of the Prophet has been preserved for us.

There wasn't any need for people to spend time with the prophet or sahaabah (may Allah be pleased with them) to attempt to cure every single bad thought or habit they might have. Allah the most Merciful, knows what is in our inner hearts, the efforts we make to improve ourselves. Allah doesn't demand perfection from us in every respect but for us to obey Him and His messenger , to strive, and to repent, and to seek forgiveness. That is all that is required. But we are not to exceed religious bounds in doing this, such as via new practices. Learning from righteous, pious, knowledgeable people, was of course done at the time of the Sahaabah (may Allah be pleased with them), and we can follow their way, which is simple.

Indeed the people who enter jannah, any rancour will be removed from their hearts. That shows us, that we are not expected to have the most perfect heart to succeed, for if we were, there would have been no need for Allah to make that statement. But we make du3a, and effort:

"And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful." (59:10)

"And We remove whatever rancour may be in their hearts. Rivers flow beneath them. And they say: All praise be to Allah, Who has guided us to this. We could not truly have been led aright if Allah had not guided us." (7:43)

If spiritual doctors were needed, the Prophet would be the first to appoint them, and the sahaabah (may Allah be pleased with them) would have been amongst the foremost and best of them. But this wasn't a part of the Islam that they left for us.

This bayah is NOT like a bayah that is made to khaliph but it is a pledge that one will remain committed to the commands of Allah and His Apostle and as far as possible and will refrain from the ‘prohibitive’ (Haraam) and comply with the ‘imperatives. Therefore this bayah is actually a pledge to Allah.

It is the shahaadah, the first pillar of Islam, and our testimony of faith, which encapsulates these things. Nothing else.

And Allah knows best.

Bay`ah is a practice (Sunnah) of the Prophet (Sallallaahu ‘alayhi wa-Sallam), which has been carried down, through the ages, by our Spiritual Guides.

It is not necessary for everyone to agree with this.

To each, his own.

For those who have taken bayah to a respected and trusted shaykh - one who is a true lover of Allah and His rasul (sallalahu alaihi wasalam) and have been able to climb the ladder of taqwa, and are living their lives with such sweetness of imaan and such intensity in their love for Allah - then, ALHAMDULILLAH.

May we all be able to reach this state of devotion.

I personally do not see any point in going back and forth on this subject.

Insha Allah, there will be more benefit in closing this discussion......

format_quote Originally Posted by Insaanah

There may be two different types of bay'ah now, but, in Islam as left for us to follow by the Prophet and companions there is only bay'ah, which is to the ruler/leader. Any other type of bay'ah does not have it's origins in the practice of the Prophet or sahaabah (may Allah be pleased with them).

I have already proven in my previous post that many of the Prophet's (Sallallahu Alaihi Wasallam) companions took a pledge to him on that other than the khalifat:

1 - Narrated 'Ubada bin As-Samit (رضئ اللہ تعالی عنہ): who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-'Aqaba pledge: Allah's Apostle (صلى الله عليه و آله وسلم) said while a group of his companions were around him, "Swear allegiance to me for: (1) Not to join anything in worship along with Allah. (2) Not to steal. (3) Not to commit illegal sexual intercourse. (4) Not to kill your children. (5) Not to accuse an innocent person (to spread such an accusation among people). (6) Not to be disobedient (when ordered) to do good deed."
The Prophet(صلى الله عليه و آله وسلم) added: "Whoever among you fulfills his pledge will be rewarded by Allah (سبحانہ و تعا لی). And whoever indulges in any one of them (except the ascription of partners to Allah -سبحانہ و تعا لی) and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah(سبحانہ و تعا لی)conceals his sin, it is up to Him to forgive or punish him (in the Hereafter)." 'Ubada bin As-Samit (رضئ اللہ تعالی عنہ)added: "So we swore allegiance for these." (points to Allah's Apostle - صلى الله عليه و آله وسلم)(Bukhari, Book 2, Hadith 17)

2. Narated Auf Ibn Malik Ashja'ee (رضئ اللہ تعالی عنہ): 'We were with Prophet Mohammad (صلى الله عليه و آله وسلم) seven, eight or nine (of us), when he said: Will you not make bay'a (pledge) to the Apostle of Allah (صلى الله عليه و آله وسلم)?' We stretched our hands and inquired: On what shall we make bay'a to you, O'Rasulullah (صلى الله عليه و آله وسلم)? He said 'That you make Ibadah of Allah (سبحانہ و تعا لی),- that you associate nothing with Him,- that you perform the five (time) Salah; that you hear and obey." (Muslim, Abu Dawud and Nasai).


The above hadith clearly show that the Prophet (Sallallahu Alaihi Wasallam) took bayah from the Sahaba with regards to obeying the laws of Islam. The same kind of pledge is made to the Sheikh where the person makes a pledge to Allah to try ones utmost to obey the commands of Allah with the help, knowledge, expertise and wisdom of the pious teacher. Allah commands us in the Qur'an to refer to those who know. Those who know are the scholars and the learned. The Qur'an and Sunnah also emphasise that we sit with the learned and pious.

format_quote Originally Posted by Insaanah

No matter how harmless, or how good, or how beneficial an action may seem to us, we need to be very careful before deeming it acceptable or praiseworthy or recommending it to others. Unfortunately nowadays, such matters can sometimes be taken lightly.

We should also be very careful not to disregard that which has its roots and foundations firmly within the Qur'an and Sunnah as the Madhabs do. Were madhabs around at the time of the Prophet? If not then why do we follow Madhabs? Is it not an innovation after the Prophet? Surely we should be careful about acting upon that which was not created at the time of the Prophet (Sallallahu Alaihi Wasallam) ?

format_quote Originally Posted by Insaanah

Problems of the heart are not a new thing. But the way of dealing with them, is. The biggest and best cure for diseases of the heart, is the Qur'an, which is a healing for what is in the hearts of men:

"O mankind! there hath come to you a direction from your Lord and a healing for the (diseases) in your hearts,- and for those who believe, a guidance and a Mercy." (10:57)

"And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss." (17:85)

Exactly and that is the cure and medicine used by the doctors of the heart to cure ailments and diseases of the heart just like how doctors of medicine use medicine to cure their patients ailments/diseases etc.

If we were to use your logic then anyone with a problem, issue or who is in need of help and advice should be shown those verses and left to it. That way all will be cured. Then there would be no need for counsellors, psyhcologists and psychiatrists. Just show anyone with depression, anxiety and a whole host of diseases and ailments of the heart those verses and all will be cured without any other intervention. It is definately not as simple as how you put it or how you are trying to imply.

If that was the case then there would be no need of scholars as we can just refer to the Qur'an and Sunnah ourselves to find the solution to whatever problem we have. Everyone is different and some need more practical help than others. Some need far more guidance than others. The ailments of the heart are also far more deeper and more complex than you are implying as is finding ways to cure such ailments and diseases.

Your statement about the heart clearly shows your lack of understanding of what Tasawwuf is really about. My best advice to you would be to look it up and research it properly for yourself rather than referring to certain rigid opinions that only aim to create ignorance and further misconceptions about such a topic rather than inform others about what it is really about.

format_quote Originally Posted by Insaanah

Indeed the people who enter jannah, any rancour will be removed from their hearts. That shows us, that we are not expected to have the most perfect heart to succeed, for if we were, there would have been no need for Allah to make that statement. But we make du3a, and effort:

"And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful." (59:10)

"And We remove whatever rancour may be in their hearts. Rivers flow beneath them. And they say: All praise be to Allah, Who has guided us to this. We could not truly have been led aright if Allah had not guided us." (7:43)

Who said anything about us needing to have perfect hearts to succeed? None of us will ever be perfect. Allah does not expect perfection nor does he want us to be perfect and nor did he create us to be perfect. If we were perfect then we would never need to repent and Allah created us to err so that we may repent sincerely unto him and beg of him for forgiveness. Allah prefers a person who's sins make him feel bad than who's good deeds make him feel good.

format_quote Originally Posted by Insaanah

If spiritual doctors were needed, the Prophet would be the first to appoint them, and the sahaabah (may Allah be pleased with them) would have been amongst the foremost and best of them. But this wasn't a part of the Islam that they left for us.

If madhabs were needed then the Prophet (Sallallahu Alaihi Wasallam) would have been the first to have have appointed madhabs. But why did he not do so? It wasnt a part of Islam that they left for us. Please explain...

format_quote Originally Posted by Insaanah

It is the shahaadah, the first pillar of Islam, and our testimony of faith, which encapsulates these things. Nothing else.

It is for the purpose of obeying the commands of Allah and achieving taqwa and closeness to Allah which encapsulates the purpose of Tassawuf and taking bayah. Nothing else.

format_quote Originally Posted by Insaanah

And Allah knows best.

And Allah always knows what is best in all matters

I'm not going to answer the post akh, not because I can't answer your questions or address the points made, but because I have no desire to get into prolonged debate or discussion - inevitably my answer will lead to another set of questions, and mistakes/gross misconceptions/gross errors/lack of understanding/ignorance etc pointed out in my posts, or assumptions made about my beliefs, which will require another response/clarification.

I fear that continuing here will lead to ill-feeling and sides being taken, as can already be seen, and whoever had the last word or is more forceful being deemed to have "won" (even though this isn't a competition).

"Narrated Abu Umamah: The Prophet said: I guarantee a house in the surroundings of Paradise for a man who avoids quarrelling even if he were in the right..." (Part of a longer hasan hadeeth from Sunan Abi Dawud 4800).

Also, nobody should be under the assumption that those who do not partake in the practice, as they do not believe it a part of Islam as left by the Prophet and companions (may Allah be pleased with them), perhaps may not be experiencing the same sweetness of imaan, taqwa or intensity in their love for Allah.

May Allah forgive me if I said anything wrong, and He knows best in all matters.

format_quote Originally Posted by Insaanah

May Allah forgive me if I said anything wrong, and He knows best in all matters.

We've had generations upon generations of ignorant folks passing down their ignorance to other folks, so people would rather seek their knowledge from not even a secondary or tertiary source but a questionable one all together? People were giving baya to the messenger of Allah swt and those in leadership positions Everyone claims to be something and some of the worst things passed down have come to us ergo people who claimed to be knowledgeable.

I believe people should learn Arabic for starters that alone will teach them wisdom When picking up the noble book it will also teach them fiqh al'qawl wal'hadith.

format_quote Originally Posted by Insaanah

I'm not going to answer the post akh, not because I can't answer your questions or address the points made, but because I have no desire to get into prolonged debate or discussion - inevitably my answer will lead to another set of questions, and mistakes/gross misconceptions/gross errors/lack of understanding/ignorance etc pointed out in my posts, or assumptions made about my beliefs, which will require another response/clarification.

I fear that continuing here will lead to ill-feeling and sides being taken, as can already be seen, and whoever had the last word or is more forceful being deemed to have "won" (even though this isn't a competition).

"Narrated Abu Umamah: The Prophet said: I guarantee a house in the surroundings of Paradise for a man who avoids quarrelling even if he were in the right..." (Part of a longer hasan hadeeth from Sunan Abi Dawud 4800).

Also, nobody should be under the assumption that those who do not partake in the practice, as they do not believe it a part of Islam as left by the Prophet and companions (may Allah be pleased with them), perhaps may not be experiencing the same sweetness of imaan, taqwa or intensity in their love for Allah.

May Allah forgive me if I said anything wrong, and He knows best in all matters.

Sister firstly no one has said that those who do not practice Tasawwuf do not feel the sweetness of imaan. This statement was only made by yourself and is irrelevant to the discussion.

Secondly if you are going to partake in such a discussion and make certain statements then you should expect such statements to be scrutinised and even refuted. The truth should always be upheld no matter what. No one should stand back and watch that which has its firm roots in the Qur'an and Sunnah be discredited.

There is NOTHING but the Qur'an and Sunnah in the practice of Tasawwuf just like there is NOTHING but Qur'an and Sunnah in the methodology of the Madhabs.

So i say to you again for your own knowledge at least for you to look more deeper into Tasawwuf and there is no doubt that your misconceptions on these matters will be clarified.

I have no ill feelings at all as what binds us together is the Qur'an and Sunnah and the rope of Islam for we are all one body and brotherhood.

May Allah always guide us to the Truth in all matters. Ameen

at any rate since it seems exceedingly difficult for folks to employ reason without all the ugliness that unfolds in the posts. Let's quote respected scholars from IslamQA:

Is the “Da’wah and Tableegh” group one of the misguided groups? And what about Sufism?.


Praise be to Allaah.
It is important for us to understand, firstly, that the words “Tasawwuf” and “Sufism” are modern terms which refer to something that is not automatically approved of in sharee’ah as the words eemaan (faith), Islam and ihsaan are. Neither is it automatically condemned like the words kufr, fusooq (immorality) and ‘asyaan (disobedience, sin).
In such cases, we need to find out more about what is meant by such words before we can pass comment. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The words al-faqr and al-tasawwuf (i.e., Sufism) may include some things that are loved by Allaah and His Messenger, and these are things that are enjoined even if they are called faqr or tasawwuf, because the Qur’aan and Sunnah indicate that they are mustahabb and that is not altered if they called by other names. That also includes actions of the heart such as repentance and patience. And it may include things that are hated by Allaah and His Messenger, such as some kinds of belief in incarnation and pantheism, or monasticism that has been innovated in Islam, or things that go against sharee’ah and have been innovated, and so on. These things are forbidden no matter what names they are given… And it may include limiting oneself to a certain style of clothing or certain customs, ways of speaking and behaving, in such a way that anyone who goes beyond it is regarded as an outsider, although this is not something that has been stipulated in the Qur’aan or Sunnah; rather it may be something that is permissible or it may be something that is makrooh, and this is a bid’ah that is forbidden. This is not the way of the friends of Allaah (awliya’ Allaah); such things are innovations and misguidance that exists among those who claim to follow the Sufi path. Similarly, among those who claim to be servants of knowledge there are innovations that involve beliefs and words that go against the Qur’aan and Sunnah, using phrases and terminology that have no basis in sharee’ah. Many such things happen among those people.
The wise believer agrees with all people in that in which they are in accordance with the Qur’aan and Sunnah and obey Allaah and His Messenger, but he does not agree with that in which they go against the Qur’aan and Sunnah and disobey Allaah and His Messenger. He accepts from every group that which was taught by the Messenger… when a person seeks the truth and justice, based on knowledge, he is one of the successful friends of Allaah and His victorious party…
Al-Fataawa, 11/280-290.
But what Shaykh al-Islam said about the view of Sufis depending on their situation is almost too theoretical for our times, when the objectionable matters that he referred to have become part of the path of those who call themselves Sufis nowadays, in addition to the different occasions they celebrate such as the Mawlid, and their exaggeration about their living shaykhs, and their attachment to shrines and graves, where they pray and circumambulate the graves and make vows to them, and other well-known practices of theirs. Because of these matters, the correct approach now is to warn against them with no reservations. This is what was agreed upon by the Standing Committee in their answer to a question about the ruling on the Sufi tareeqahs that exist nowadays. They said:
Usually those that are called Sufis nowadays follow bid’ahs (innovations) that constitute shirk, as well as other kinds of bid’ah, such as when some of them say “Madad ya sayyid (Help, O Master)”, and call upon the qutubs (“holy men”), and recite dhikr in unison using names by Allaah has not called Himself, like saying “Huw, Huw (He, He)” and “Ah, Ah (a contraction of the word ‘Allaah’)”. Whoever reads their books will be aware of many of their innovations that constitute shirk, and other evils.
With regard to the Jamaa’at al-Tableegh, this is one of the groups that is active in the field of da’wah, calling people to Allaah. They do a great deal of good and make commendable efforts. How many sinners have repented at their hands, and how many have now become devoted to worship of Allaah. But this group is not free of some innovations in knowledge and action, to which the scholars have drawn attention. But whatever the case they cannot be described as being one of the misguided groups. We have quoted above the words of Shaykh al-Islam Ibn Taymiyah: The wise believer agrees with all people in that in which they are in accordance with the Qur’aan and Sunnah and obey Allaah and His Messenger, but he does not agree with that in which they go against the Qur’aan and Sunnah. For more information on this group, see the answer to questions no. 8674 and 39349.


Islam Q&A

I think there needs to be a clear distinction between true Sufism and what some people attribute of Sufism that is nothing to do with it such as whirling dervishes, grave worship, over veneratikon of saints, Mawlid etc. True Sufism rejects such practises and ONLY implements that which is purely based upon the Qur'an and Sunnah. Many people fail to make such a distinction because of a lack of knowledge about what true Sufism is really about.

Since Ibn Taymiyaah has been mentioned then let us see what his perspective is of Tasawwuf:


The great Hanbali Shaykh Abd al-Qadir al-Jilani was founder of the Qadiri Sufi tariqa. We find in a manuscript of another Hanbali scholar, Shaykh Yusuf ibn Abd al-Hadi (d. 909H), entitled Bad' al-'ula bi labs al-Khirqa and containing copies in Princeton, Sorbonne and Damascus, that Ibn Taymiyya is included among several other Hanbali scholars (including Ibn Qudama, Ibn Qayyim, and Ibn Rajab) within the Qadiri-Sufi spiritual genealogy.

Ibn Taymiyya: "I have worn the Sufi cloak of a number of shaykhs belonging to various tariqas (labistu khirqata at tasawwuf min turuqi jama'atin min al shuyukhi), among them the Shaykh Abd al-Qadir al Jili [Jilani], whose tariqa is the greatest of the well known ones. The greatest Sufi Way (ajall al-turuq) is that of my master (sayyidi) Abd al-Qadir al Jili, may Allah have mercy on him.”


[From a manuscript entitled al-Mas'ala at-Tabriziyya (Damascus, Zahiriyya, 1186 H), as well as being quoted in the aforementioned Hadi manuscript and another written by at-Talyani and kept in Dublin].

The Khirqa is equivalent to an ijaza from a Sufi shaykh. Representing the cloak of the Prophet Muhammad (sallallahu 'alayhi wa sallam), it is passed to a student whom the shaykh sees as fully qualified to pass on the instructions of the tariqa. He wrote a favorable commentary upon Shaykh Abd al-Qadir al-Jilani's Futuh al-Ghayb in his Majmu' Fatawa Ibn Taymiyya (Riyadh, first edition, vol. 10, pp. 455-548).

An example from another version:

"You have to know that the rightly-guided shaikhs must be taken as guides and examples in the Din, as they are following in the footsteps of the Prophets and Messengers. And the Way (tariqat) of those shaikhs is to call people to Allah's Divine Presence and obedience to the Prophet."

Here we find Ibn Taymiyya calling for people to take a guide and mentioning that each guide has his own method (tariqat) in calling people to the Sunna" (Majmu' Fatawa Ibn Taymiyya, Cairo: Dar ar-Rahmat, Kitab at-Tasawwuf, Vol. 11, p. 497).

"And the shaikhs whom we need to take as guides are our examples that we have to follow, as when on the Hajj, one needs a guide to reach the Ka'aba, these shaikhs are our guide to Allah and our Prophet, may the peace and blessings of Allah be upon him" (ibid., p. 499).

Elsewhere in Majmu' Fatawa, Ibn Taymiyya speaks about the Sufi concept of Fana' (annihilation) most sympathetically and not condemning it as bid'a like many who claim to follow him. Here is a notable example:

"This state of love is the state of many people that are from the people of Love to Allah 'azza wa jall, they are the people of the love of Allah and the People of the Will (al-Irada) of Allah (it is typical of many of the people that love God and seek Him.) Because that person has vanished in his lover, in Allah 'azza wa jall--through the intensity of the love, because He vanished in Allah's love, not his own ego's love. And he will recall Allah, not recalling himself, remember Allah not remembering himself, visualizing Allah [yastashhid], not visualizing himself, existing in Allah, not in the existence of himself. When he reaches that stage, he no longer feels his own existence.

"And that is why he says in this state, 'Ana al-Haqq' (I am the Truth), or 'Subhanee' (Glory to Me!) and he will say 'maa fil jubba ill-Allah' (there is nothing in this cloak except Allah), because he is drunk in the love of God and this is a pleasure and happiness that he cannot control.

"This [matter] has in it Haqq and there is in it Batil. But when someone will enter a state with his fervor intense love ('ishq) to Allah, he will enter a state of absentmindedness, and when he enters the state of absentmindedness, he will find himself as if he is accepting the [concept] ittihad. I do not consider this a sin. Because that person is excused and no one may punish him as he is not aware of what he is doing. Because the pen does not condemn the crazy except when he is restored to sanity. And when that person is in that state and he was wrong in what he did, he will be under Allah's address:

"'O Our Lord, do not take us to task if we forget or make mistakes' (Baqara, 286).

"And Allah says in another verse, 'There is no blame on you if you unintentionally do a mistake'" (ibid., vol. 2, pp. 396-397).

Ibn Qayyim says on the topic:

“Religion consists entirely of good character (al-dinu kulluhu khuluq). Whoever surpasses you in good character surpasses you in religion, and the same is true of tasawwuf. As Al-Kattani said: 'Tasawwuf is good character (al-tasawwuf khuluq). Whoever surpasses you in good character surpasses you in tasawwuf'" (Madarij al-salikin, vol. 2, p. 307).

Muhammad Ibn `Abd al-Wahhab says on the topic:

“The adherents of religion are as follows: among them are those who concern themselves with learning and fiqh, and discourse about it, such as the jurists; and among them are those who concern themselves with worship and the pursuit of the Hereafter, such as the Sufis. Allah has sent His Prophet with this religion which encompasses both kinds, that is: fiqh and tasawwuf.” (volume 3 of his complete works published by Ibn Sa`ud University, on page 31 of the Fatawa wa rasa'il, Fifth Question).

"My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it." (ad-Dia'at mukathaffa did ash-shaykh ibn Abdul Wahhab, p. 85).


May Allah lead all to the truth. Ameen

Assalamu-alaikum,

Question


Mufti saheb & all ulama of darul iftaa, may allah grant you all great reward for your services & long life with excellent health so you all can continue all this good work. i have two questions.
Q1. I fully understand the concept of a sheikh and i have no proboem with it. It is just that i have many people who are mureeds and they insist on me becoming a mureed of someone. And they tell me that if i donnot have a sheikh then shaythaan will be my sheikh and lead me the wrong way, Is this true?
As i have very strong faith in allah and i have trust in all our authenthic ulema but i donnot have the desire to become mureed of any one. My faith is in Quran, Hadeeth, Zikr and all ulema that comply. will this belief be ok???


Answer

In the name of Allāh, Most Gracious, Most Merciful


Assalāmu ῾alaykum wa Rahmatullāhi Wabarakātuh



From the outset, it is essential to understand two issues:

1) The need for Spiritual reform.

2) Taking the Bay’at, the pledge of allegiance.

1) THE NEED FOR SPIRITUAL REFORM

Apart from the Ambiyaa alayhimus salam, the Sahabah radi allahu anhum were those individuals who attained the highest form of excellence in all aspects of Din. They were embodiments of virtue and piety, imbued with perfection in the matters of Din relating to both, the external and internal self. Their sincere commitment and sacrifice for Din was unparalleled. They were the torchbearers of Islam, who spread the light of Din and impressed it on others by mere character and honest practice. Their actions really spoke ‘louder than words!’ However, the question to be asked, what was the secret and backbone leading to this unmatched excellence and effect of theirs? We too are Muslims; does our practice also impress others and reflect the great cause of Islam which we proudly represent?

Nevertheless, all these achievements were primarily due to them been in the auspicious company of the most supreme of mankind, in the company of Rasulullah (Sallalahu Alayhi Wasallam). Rasulullah (Sallalahu Alayhi Wasallam) was their mentor, tutor and guide in every aspect of their lives. They accompanied him at all times, whether in the city of Makkah Mukarramah and Madinah Munawwarh or out on journeys, studying his lifestyle, fervently serving him and most importantly, implementing his priceless teachings. Their fervor for Din knew no bounds and resulted in them progressing and mastering the various sciences of Din, i.e. the branches of Hadith, Fiqh, Tafsir, Qira’ah, etc.

However, a very interesting point to note here is that, though the Sahabah radi allahu anhum were experts in the various aspects of Din, we do not know them by such terms. We do not refer to them as Hafiz so and so, Qari so and so, Mufti so and so, etc. rather, we merely suffice on the word “Sahabi or Sahabah” (the companion/s of Rasulullah Sallalahu Alayhi Wasallam). When referring to them; don’t we usually say, “Abu Bakr radi allahu anhum, the Sahabi of Rasulullah (Sallalahu Alayhi Wasallam), Uthman radi allahu anhum, the Sahabi of Rasulullah (Sallalahu Alayhi Wasallam), etc.? The reason for adopting this form of reference is because suhbah (companionship of Rasulullah (Sallalahu Alayhi Wasallam), was the highest form of achievement featuring in their lives. To accompany a saintly person is undoubtedly beneficial, imagine accompanying Rasulullah (Sallalahu Alayhi Wasallam), the greatest personality of mankind? Therefore, there was so to say, no better quality in portraying their superior caliber other than terming them “Sahabah”radi allahu anhum.

Furthermore, the term, “Sahabah”, would later serve as a lesson and reminder for the forthcoming generations that, “Should you, the Ummatis of Rasulullah (Sallalahu Alayhi Wasallam), also desire to become like the Sahabahradi allahu anhum, then tread this path of ‘Suhbah’, companionship!”

N.B: ‘Suhbah’ refers to the concept of accompanying a pious or scholarly personality. In latter days it became a more popularly used term to refer to accompanying and, communicating ones spiritual difficulties and ailments, to a Sheikh, a pious person, for the sake of reform. This method of reform became the common and established practice of people in the latter eras.[1]

It was this suhbah which transformed the lives of Sahabah radi allahu anhum to becoming the foundation and unshaken pillars of Islam. In fact, this was what kindled and supplemented their remarkable concern (fikr), love and sacrifice for Islam; characteristics which are the core and essence of Islam and hallmark evident in their lives!

Moving on… Experiencing and cherishing the remarkable benefit acquired through the company of Rasulullah (Sallalahu Alayhi Wasallam), his advices, etc., once Nabi (Sallalahu Alayhi Wasallam) had passed away, the Sahabah radi allahu anhum immediately renewed their submission and obedience on the hands of Sayyiduna Abu Bakr radi allahu anhum, thereafter on the hands of Sayyiduna Umar radi allahu anhum, and so on. This was done through the Bay’at (pledge of allegiance). The Bay’at was not to merely facilitate the management and smooth running of the Muslim empire. Instead, it was an allegiance to serve him, obey his instructions and also for internal purification[2]; hence, compounding the spiritual gain they were once receiving from Rasulullah (Sallalahu Alayhi Wasallam).

N.B: Self Reformation, internal purification, and other similar terms, basically refer to the effort of ridding oneself of evil qualities such as, jealousy, hatred, self centeredness, etc. whilst persevering to inculcate praiseworthy qualities like, generosity, compassion, humility, etc. The easiest technique of doing so is by inculcating an intense and burning feeling of love for Allah Ta’ala which will naturally make the saalik (it refers to the individual who applies himself in this path of suhbah) accomplish his goal in an extremely short span of time.

This practice of suhbah then became the common feature in the lives of the people, especially the religious divines coming thereafter despite their immense academic expertise. It became a deep-rooted trend and technique of acquiring spiritual benefit. The personality whom one corresponds with and communicates his spiritual difficulties is termed as Sheikh; mashaikh being the plural form, translated as mentor or guide in English.

We will enlist the names of a few great Ulama and personalities, right up till this day and age, who also adopted suhbah as a means of spiritual advancement. These names will provide ample testimony and only overwhelm one to the credibility and benefit one attains in this path:

HEREUNDER FOLLOW THE NAMES OF A FEW FORMER AND LATTER DAY ULAMA

1) Thabit Al-Bunani rehmatullah alayh, accompanied Sayyiduna Anas radi allahu anhum for 40yrs.

2) The famous Imam Muslim rehmatullah alayh, accompanied Imam Bukhari rehmatullah alayh for 6yrs.

3) Imam Al-Qa’nabi rehmatullah alayh, accompanied Imam Malik rehmatullah alayh for 30yrs.

4) Hajee Imdadullah Muhajir Makki rehmatullah alayh.

5) Hazrat Maulana Ashraf Ali Thanvi rehmatullah alayh.

6) Hazrat Maulana Rashid Ahmed Gangohi rehmatullah alayh.

7) Hazrat Maulana Qasim Nanotwi rehmatullah alayh, founder of Darul Uloom Deoband

8) Hazrat Maulana Khalil Ahmed Saharanpuri rehmatullah alayh

9) Hazrat Sheikh, Maulana Muhammad Zakariyya Kandelvi rehmatullah alayh.

10) Hazrat Mufti Mahmudul Hasan Gangohi rehmatullah alayh.


HEREUNDER FOLLOW THE NAMES OF A FEW PRESENT DAY ULAMA

1) Hazrat Maulana Yunus Patel Saheb, Khalifah of Hazrat Maulana Shah Hakim Muhammad Akhtar Saheb.

2) Hazrat Maulana Abdul Hamid Ishaq Saheb, Khalifah of Hazrat Maulana Shah Hakim Muhammad Akhtar Saheb.

3) Hazrat Mufti Ebrahim Salejee Saheb, Khalifah of Hazrat Mufti Mahmudul Hasan Gangohi Saheb rehmatullah alayh.

4) Hazrat Maulana Ebrahim Pandor Saheb, Khalifah of Hazrat

5) Hazrat Maulana Zul Fiqar Ahmed Naqshbandi Saheb, Khalifah of Hazrat Maulana Gulam Habib Saheb rehmatullah alayh.

[A Note from the Answerer: Our Respected Ustad, Hazrat Mufti Ebrahim Desai Saheb is also deeply linked with this field and is the senior Khalifah of Hazrat Mufti Mahmudul Hasan Gangohi Saheb rehmatullah alayh.]

Along with these names, there are numerous other Ulama, speaking for South Africa alone, who have adopted this line and have such relationship with Mashaikh. This selection and preference of theirs is motivated solely by their sound and deep-rooted knowledge and understanding of the Shariah.

A point to note here is that, many of whom were mentioned above had both, a student-teacher based relationship, as well as one of gaining spiritual purification.

Hence, if Ulama and high ranking personalities such as the above felt the need to adopt suhbah for their reform, one can well imagine the more intense urgency for uneducated spiritually ailing individuals like us, to apply ourselves in the field of suhbah! Adopting these means will also, to a great extent enhance ones sincerity in all matters. At times a person does make taubah (seek repentance) however, with the benevolence of Allah Ta’ala and the blessing of a true pious Sheikh, a person will now be endowed with the quality of steadfastness and loyalty in remaining true to this taubah (trying his best to abstain from the sin).

In fact, consider this motivating and captivating statement of the Honourable, Sheikh Abdul Fattah Abu Ghuddah rehmatullah alayh, a great Syrian scholar of the past century.[3] While commenting on the phenomenal affect which over came the Sahabah radi allahu anhum, the Sheikh states that a similar affect exists today by virtue of even merely glancing at a pious person; the Sheikh comments:

“… Even if someone from the latter eras (meaning, those who did not see people in the likes of the Sahabah radi allahu anhum, etc.) sees a pious and virtuous Aalim, this gaze at the Aalim even though it be for a few seconds, will serve as spiritual nutrition the affect of which will be felt for one’s entire life. The mere glance will now propel him to acts of virtue and obedience whenever he cherishes and thinks of this moment.”[4]

(Risalatul Mustarshidin – pg.19, Darus Salam)

Conclusively, understand that the quest for spiritual reform is a Fardh, an incumbent duty upon every individual. A very easy and accepted practice of doing so is adopting the path of Suhbah. Also, whilst an earnest attempt is made to elaborate on the immense benefit one may achieve in the path of suhbah, and that a great amount of latter day people adopt suhbah for spiritual reform, we in no way wish to sideline and degrade the benefit one may achieve from the other commonly practiced efforts of Din.



2) TAKING THE BAY’AT, THE PLEDGE OF ALLEGIANCE

Mufti Muhammad Shafi rehmatullah alayh, the author of the tafsir entitled ‘Ma’ariful Quran’ states:

“Bay’at means to, take a promise for performing some special deed. Its customary method according to the Sunnah of Rasulullah (Sallalahu Alayhi Wasallam) is to place the hands of both persons one on top of the other.”

In the event where this Bay’at is taken, the disciple gives an assurance that he will act upon the advices and instructions of his Sheikh.

As for the status that bay’at holds in the Shariah: It is essentially important to know that bay’at is indeed a sunnah of Rasulullah (Sallalahu Alayhi Wasallam) but in no way a wajib (obligation). (Though it is extremely meritorious to enter into a bay’at) it is neither sinful to leave it out.[5] Reformation, which is the actual aim and purpose of accompanying and communicating with a Sheikh, may be achieved without even taking the Bay’at. Bay’at is not a requirement for reformation. However, becoming a disciple (mureed) of a sheikh in the customary manner also has its advantages; one of which is that the spiritual teacher pays more attention to his disciple, and in turn, the disciple takes special care in obeying his spiritual teacher.

Nevertheless, once reading the above and realising the importance of adopting a Sheikh, let us now focus on your queries:

A) You mention regarding the insistence of your friends:

Well! Understand it in this light; it is only normal and in fact courteous, that once a person witnesses the benefit of a particular commodity, venture, etc. he wishes others to reap the same. In a similar way, the insistence of your friends should be viewed in the same light. They have realized and achieved great benefit in the line of suhbah (for spiritual purification), and expressing the sentiments of a true Muslim, also desire that you receive the same benefit. In fact, this is a very good sign for Allah’s Rasul (Sallalahu Alayhi Wasallam) has stated:

“No person can become a true believer until he likes for his fellow Muslim that which he likes for himself.”[6]

(Ibn Majah p.8; Qadimi)

Yes, at the same token, it is extremely important that the attitude and approach of your friends be in correct measure. They should encourage you with much tact and wisdom, explaining the benefits they have achieved, in a kind gentle manner. Never should they adopt a contemptuous harsh, mean and ‘better than thou’ attitude. Islam encourages the spreading of good and at the same time teaches us the art of accomplishing the same.

B) As for Shaytan becoming your Sheikh:

Remember! Just as how a student acquires his knowledge from a qualified teacher, so too is the case with developing perfection in character, morals and spirituality, this should also be acquired under the tutorship of the Mashaikh, the experts in this field. Spiritual maladies such as pride, jealousy, etc. are at times easy to detect but the diagnosis will be in accordance to an individual. Sometimes, the malady is obscure and discrete. Only an expert in this field can detect it. In such instances, if one eventually does identify a malady, he may adopt the incorrect therapy. There are numerous incidents mentioned of this sort, where the diagnosis and treatment was incorrect. At times, this even proved fatal. There is an Arabic proverb to encapsulate and illustrate this point, it says:

رَأْىُ الْعَلِيْلِ عَلِيْلُ

The spiritual diagnosis of a spiritually ill person is also diseased and ailing.

One should therefore submit to a pious personality, continuously adopt his company, communicate ones spiritual difficulties and adhere strictly to his diagnosis. If you hold fast to the above ‘formula’, Allah Ta’ala will soon bless your endevours, Inshallah. Allah Ta’ala has affirmed this promise of His by stating:

وَالَّذِيْنَ جَاهَدُوا فِيْنَا لَنَهْدِيَنَّهُمْ سُبُلَنَا

We will most definitely open up our avenues of insight and guidance (hidayat) for those who exert themselves in our cause.[7]

C) As for averring to have ‘very strong faith in Allah’; Remember! Though it is laudable to express gratitude to Allah Ta’ala for endowing one with the great wealth of Iman, at the same time, it is totally inappropriate for a Muslim to brazenly claim strong belief in Allah Ta’ala. Nabi (Sallalahu Alayhi Wasallam) has constantly exhorted a Muslim to have concern and fear of his Iman. Nabi (Sallalahu Alayhi Wasallam) has stated in a hadith:

“A Muslims (concern and fear of his Iman is such that) he considers his sins to be like a mountain near which he is stands fearing the mountain falling onto him (destroying him, i.e. his sins are burdensome to him like the weight of a mountain). On the other hand, a sinful Muslim (is so unaffected by his sins that) he considers it to be like a fly which sits on his nose (the seriousness of sin and disobeying Allah Ta’ala has as yet not dawned upon him).”[8]

(Sunan Tirmizi # 2497; Maktabuth Thaqafiyyah, Beirut)

I.e. he never has the ‘guts’ to profess having strong faith for at the same time, he is a perpetrator of many sins too. Islam advocates moderation; so be grateful for your faith, make an earnest attempt to strengthen it and, at the same time fear over your sins!

And Allāh Ta῾āla Knows Best
Wassalāmu ῾alaykum

Ml. Zeyad Danka,
Student Dārul Iftā

Checked and Approved by:
Mufti Ebrahim Desai
Dārul Iftā, Madrasah In῾āmiyyah

http://www.askimam.org/public/question_detail/18534

There is enough evidence and agreement from respected ulama on the subject of taking bayáh.

If some still do not agree to the above and other advices provided in this thread (for whatever reason), this is fine.
This is your choice and it does not remove you from the fold of Islam.

Lets respect each others points of view on this.

At the end of the day, our only desire should be attaining closeness to Allah and the prophet (sallalahu alaihi wasalam).





(Ps. having problems opening page 2 of this thread ; ( )