In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
The pilgrimage site of Eyüp Sultan [Turkey]! [A Warning Against Shirk and Bidah]
Quote from the Pdf: Abu Hurairah [may Allaah be pleased with him] reported that the Prophet [peace and blessings of Allaah be upon him] said, “Do not set out on a journey except for three mosques – the Masjid Al-Haraam (at Makkah), Masjid Ar-Rasool (the Messenger’s mosque in Madeenah) and Masjid Al-Aqsaa (at Jerusalem)”. [Saheeh al-Bukhaari Number 1189] The Pilgrimage Site of Eyüp Sultan (Turkey)_Part_One
In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Question: What is the ruling on congregational supplication after the burial of the deceased?
Answer: Congregational supplication at the cemetery is not an established [act of worship that has been transmitted] from the Prophet [sallal laahu alayhi wasallam]. The Messenger [sallal laahu alayhi wasallam] said [i.e. after burial at the cemetery], ‘’Seek for forgiveness for your brother, and ask that he be made steadfast, for now he is being questioned”. [Abu Dawood, 3221]
Therefore, every person supplicates individually for his brother [i.e. the deceased]; as for doing so in congregation, then this is a bidah. The scholars even established that congregational supplication after the obligatory prayers is one of the innovations [in the religion], because if a deed is legislated to be performed individually but we perform it in a congregational manner, it would be tantamount to Bidah [in the religion]. This is the affair regarding bidah, for indeed there is no bidah except that it has a basis [in the religion]; whereas the true reality of sound adherence [to the authentic Sunnah of the Prophet] is that we perform an act of worship in the same manner it was performed by the Messenger [sallal laahu alayhi wasallam]. Our act of worship should be in conformity with that of the Messenger – in reality and in the manner he performed it; in conformity with what he intended and the manner in which he performed it. We cannot be true followers unless if the affair is like that.
The Messenger [sallal laahu alayhi wasallam] supplicated and commanded the companions to supplicate after the burial of one of his companions, so everyone supplicates individually by himself. Therefore, if we were to congregate behind an Imaam who supplicates and we say Aameen [i.e. after the burial at the cemetery], then indeed we have innovated in the religion and every newly invented matter [in the religion] is a Bidah; every bidah is misguidance and every act of misguidance [leads to the] hell fire. [Marhaban Yaa Taalibal Ilm. Page 362-363. Slightly paraphrased]
“What is the definition of Hizbiyyah and what is its ruling?”
Watch the video for the answer.
Your question O my child from Germany is composed of two parts. The first: concerning the meaning of hizbiyyah and I say you have done well for asking this question. So hizbiyyah is to unite and side with an individual, individuals or a group other than Ahlus-Sunnah wal-Jamā’ah. And it’s possible (the people of hizbiyyah) side themselves with a number of groups. So you find one of them for example, uniting with Jamā’atu-Tablīgh, Jamā’atul-ikhwān, Jamā’atul-jihād or other than them from the present day da’wah affiliated groups that are all deviated and misguide people.
I say this without any reluctance, as this is what I profess as my religion before Allāh.
So you find him (a person of hizbiyyah) making his friendship and allegiance towards those who side with him, a groups of people, a single individual or various individual persons. He builds his allegiance and enmity based on them.
It was this that Shaykhul-Islām – may Allāh have mercy upon him – signified with his saying, “And whosoever raises for the people a man for whose sake friendship and enmity is formed, then he is from those who have divided their religion and split into sects” and with this detailed explanation – if Allāh wills – I think you have understood the meaning of hizbiyyah. It is taken from (the word) tahazzub (to form partisanship).
As for the second part and that is your question concerning its ruling – it is an innovation and misguidance. So whoever sides himself with other than the Salafis – and they are the People of Hadīth (prophetic narrations), Ahlul- Athar, (people of narrations), the Victorious Party, the Saved Sect, the People of Sunnah and Jamā’ah (unity).
So this is the reality of despicable hizbiyyah and (one who falls into it) is from those who have divided their religion and split into sects.
Q: Oh Noble Scholar – May Allah give you success – this questioner also says, my job is far from my house – a distance of 140 km, And there is a masjid where I pray the Friday prayer, but the khateeb reviles Ahlus Sunnah wal Jamaa’ah, is it allowed for me to leave the Friday prayer in this masjid, knowing that there are other masaajid, but they are far from my workplace?
A: Do not pray with him whilst he reviles Ahlus Sunnah wal Jamaa’ah. This is a great evil, do not pray with him. Pray it as dhuhr*, pray it as dhuhr, do not pray it as jumu’ah, except if there was near you another masjid, that you can pray in, and there isn’t any reason prohibiting that, then pray in there, N’am.
* The questioner was a traveller which is why the Shaykh said pray it as dhuhr
Shaykh Saalih Al-Fawzaan (hafidahullah) was asked:
In our country, we know that every act of worship must have an intention for it. Due to this, then it’s a must to pronounce the intention before commencing the prayer (or any other act of worship). So, if this is not allowed, or is an innovation, then what is the meaning of the hadeeth: “Verily actions are by intentions…”?
The Shaykh answered:
Yes. Every action requires an intention, due to the hadeeth that you mentioned; that the Messenger (sallallaahu alaihi wa sallam) said
“Verily actions are by intentions, and for every person is what he intended.” (1)
However the meaning (of this) is not to pronounce the intention verbally. The meaning is that you believe and intend with your heart, the performance of worship sincerely for Allah (azza wa jal)- and suffice with this.
Therefore the place of intention is the heart and not the tongue. Pronouncing the intention is an innovation, because it is not (authentically) established from the Prophet (sallallaahu alaihi wa sallam); or from his Rightly-Guided Caliphs; or his Companions; or the Virtuous Generations.
It is not established that they would pronounce the intention, for indeed the place of intention is only the heart. Allah says:
Finally, it should be absolutely clear to all of us (commoners) that the people of knowledge (scholars and those students whom the scholars have stated that they are qualified in this affair) are the ones with the ability to establish unambiguous proofs, remove doubts and pass the judgement of Takfeer or Tabdee. May Allaah protect us. Aameen