Becoming 'Murid' of 'Pir'

1. In fact, no where in the Quraan and Sunnah, it is said that we have to become a “Murid” of a “Pir”. And the word Pir and Murid itself cannot be found either in Quraan and Sunnah. Both of them are probably Persian words.

    2.   So, anybody saying, “everybody must be a “Murid of a Pir” is completely wrong. He is talking without reference.

3. Many a people say that “Pir” means teacher. So, you need to have a “Pir” to learn Islam. For them:

a.                   If “Pir” means teacher than what is the requirement of giving bayah (oath of allegiance) to him? Do we give other teachers Bayah?

b.                  One should have good number of teachers i.e. “Pir” which we don’t find generally among them.

c.                   If “Pir” is teacher, then we require to go to “Pir of Tafseer” i.e. Mufassir to learn Quraan, “Peer of Hadith” i.e. Muhaddith to learn Hadith, “Peer of Fiqh” i.e. Fakih to learn fiqh and ahkam, “Peer of History” to learn Islamic History. But, we don’t find these Murids learn separate aspects of Islam from separate teachers.

d.                  If the “Pir” i.e. teacher does not teach Islam based on Al Quraan and Shahih Hadith, he should not be taken as a teacher, we should not go to him.

4. More over, almost all (I am not saying 100% because I don’t know every “Pir” in our country) the “Pir” and their “Murid” are involved in either major or minor Shirk or Bidah or Haram acts which is in fact a curse for the sincere Muslims of this country and the sub continent.

5. The common shirki activities among the Pir-Murid of Bangladesh are listed in the attached paper “List of Shirk in Bangladesh”.  If anybody is involved in major shirk, then he becomes a Mushrik and the minor shirk is more severe than haram acts i.e. drinking alcohol, zina etc. If somebody is involved in Bidah, then he is a sinner and will not get water of “Hawz e Kawsar” from our prophet (peace be upon him) on akhirah.

6. A nice book on Sufism / “Pir – Murid” system is attached called “The Realities of Sufism”

7. Some of the major shirks done / believed by many of the Pir-Murid which take a person out of fold of Islam (makes him Mushrik or Kafir) are given below:

a.                   Believing that the prophet (peace be upon him) is also a knower of unseen (Alimul gayib) like Allah himself.

"And I do not say to you that with me are the Treasures of Allâh, "Nor that I know the Ghaib (unseen); "nor do I say I am an angel, and I do not say of those whom your eyes look down upon that Allâh will not bestow any good on them. Allâh knows what is in their inner-selves. In that case, I should, indeed be one of the Zâlimûn."  [Surah Hud 11:31]

b.                  Believing that the awlia / pir / wali Allah are knower of unseen (Alimul gayib) like Allah himself.

c.                   Believing that Gaus, Kutub and higher wali allah are helping hands of Allah in running the affairs of the world.

“He arranges (every) affair from the heavens to the earth, then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (i.e. reckoning of our present world's time)”.  [Surah As-Sajda 32:5]

“Say: (O Muhammad SAW) "Call upon those whom you assert (to be associate gods) besides Allâh, they possess not even the weight of an atom (or a small ant), either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them”.   [Surah Saba 34:22]

d.               Believing that the prophet (peace be upon him) is alive in the worldly sense, that is, he hears us, visits us during Milad and so on.

“Verily, you (O Muhammad SAW) will die and verily, they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord.”  [Surah Az Zumar 39:30-31]

d.                  Writing and wearing Tabiz or amulets etc.

“Whoever hangs amulet (Tabiz etc) commits shirk” – Musnad Ahmad 4/156, Al Hysami and Mazmaul Zawaid.

e.                   Making dua to the prophets / awlia / saints etc.

“And whoever invokes (or worships), besides Allâh, any other ilâh (god), of  whom he has no proof, then his reckoning is only with his Lord. Surely! Al-Kâfirûn will not be successful.”  [al-Muminun 23:117]

f.                    Calling the Pir in his absence to help in a disaster / problem.

“Say (O Muhammad SAW): "Allâh rescues you from it and from all (other) distresses, and yet you worship others besides Allâh.” [al-Anaam 6:64]

g.                   Trying to get barakah (goodness) from the graves of the prophets / previous pirs / awlia etc.

“Say (O Muhammad SAW): "I possess no power of benefit or hurt to myself except as Allâh wills”.  [al-Araf 7:188]

h.                   Believing Abdul Kadir Zilani can help inside the grave.

 

i.                     Calling Abdul Kadir Zilani as “Dostogir”. (The person who held the hands of Allah)

 

j.                    Believing on the power of already “dead Pir” who can harm us on this earth if he is angry upon us.

“Is not Allâh Sufficient for His slave? Yet they try to frighten you with those (whom they worship) besides Him! And whom Allâh sends astray, for him there will be no guide”. [Az zuamr 39: 36]

k.                  Loving the Pir more than or as much as Allah himself.

“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else).”  [al-Baqarah 2:165]

l.                     Making tawaf (surrounding) beside the grave of the earlier Pir (“Dada Pir” or Grand Dada Pir” etc).

m.                 Praying salat or reciting Al Quraan in or around the grave of a Pir so that ibadah is accepted quicker and “Pir” is happy upon him.

It was narrated that he (peace and blessings of Allaah be upon him) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” ‘Aa’ishah (may Allaah be pleased with her) said, “He was warning against what they had done.” Narrated by al-Bukhaari, 1330, Muslim, 529. 

“Do not say your Salat facing the grave” - Shahih Muslim, Vol: 2, page:668; Nasai 2/62; Musnad Ahmad 4/135

n.                   Sacrificing animal in the name of a Pir to satisfy him in different occasions.

o.                  Believing that man can be apart of Allah himself in higher status of “Pir Career”. They take “Ibn Arabee” or “Masur Hallz” as a great Muslim who was declared Murtad (Kafir) by all his contemporary scholars from all majhaab. He called himself “Anal Haqq” ( I am the Truth meaning Allah himself)

Ibn Arabi: http://www.islamqa.com/en/ref/7691/

Mansur Hallaj: http://www.islamqa.com/en/ref/21379/

( Note that I am not saying an individual is Musrik or Kafir that is the job of an Alim, I am saying if anybody believes or does acts mentioned above are supposed to go out of fold of Islam. There are excuses for a person if he/she did not know, wrong explanation, is forced to do an action etc. All these and many other major shirk are found among the Pirs and Murids of this country. Note that all these activities may not be found with one Pir. All these shirks are mentioned with details reference in the Bangla book “What is Shirk and Why?” by Dr Muzzamil Ali, Professor Islamic University, Kuhstia; 01710861310 – Writers mobile number; Education Center Sylhet (Sales Center) Mobile number: 01712668345. Brother Abdus Sabur is trying to manage a soft copy of the book; insha Allah it will be shared once it is available, till then we can collect / buy hard copies)

For further information please follow the following link:

http://www.islamqa.com/en/search/sufi/ExactPhrase/t%2Cq%2Ca/0

6.         The Bidah and Haram activities normally practiced by Pirs are:

            a.         Innovated durud, religious festivals.

http://www.islamqa.com/en/ref/10289/

            b.         Making structures over the graves.

“(then) those who won their point said (most probably the disbelievers): ‘We verily, shall build a place of worship over them’” [al-Kahf 18:21]

In al-Saheehayn it is also narrated that Umm Salamah and Umm Habeebah (may Allaah be pleased with them) told the Messenger of Allaah (peace and blessings of Allaah be upon him) about a church that they had seen in the land of Abyssinia, and the images that were in it. He (peace and blessings of Allaah be upon him) said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah.” (Al-Bukhaari, 427; Muslim, 528) 

            c.         Celebrating Milad, Eid e Miladun Nabi etc.

            d.         Celebrating Urus. (either birth day or death anniversary of the senior Pirs.)

Conclusion: We should not become "Murid of a Pir" to save us from all these shirks, bidah and haram and many more. But if there is an imaginary "Pir" without any of these acts, who teaches Islam as per Quraan and Sunnah, then somebody may go for it. In that case, 'Pir' actually becomes an 'Alim'.

 

Allah knows the best.

Advising the Students of Islam

Advising the Seekers of Knowledge

Author:Al-Khateeb Al-Baghdaadee

Source:Introduction of his classic book Iqtidaa-ul-'Ilm Al-'Amal
Translator:abu maryam

 

We give thanks to Allaah, the One free of all defects, for having inspired us. And we ask Him to grant us the ability to act upon what He has given us knowledge of. Indeed, goodness cannot be attained, except by His granting and His assistance. Whomsoever Allaah leads astray, there is no one from His creation that can guide him. May Allaah send His blessings upon Muhammad SAW, the chief of the first and the last (of people), and upon his brothers from among the prophets and messengers. And upon those who follow the light (i.e. the Qur'aan) that was revealed to him SAW until the Day of Recompense. 

To proceed, I advise you O seeker of knowledge to have a sincere and pure intention in your search for knowledge. And that you exert yourself in acting upon what it necessitates (from action). For indeed knowledge is a tree and action is its fruit. And one can never be considered knowledgeable so long as he doesn't act upon what he has knowledge of.

It has also been stated: "Knowledge is a parent and action is its offspring." And "Knowledge comes with action, while narrating comes with investigating."

So do not feel satisfied with actions so long as you are lacking in knowledge. Nor feel satisfied with knowledge so long as you fall short of producing actions. Rather, combine them both, even if your share of the two is small.

And there is nothing worse than a scholar, whose knowledge the people abandon because of the corruption of his ways, nor an ignorant person whose ignorance the people accept because of what they see from his worship.

So a little of this (knowledge) along with a little of that (action) is what is most likely to save you in the end, when Allaah bestows His mercy upon His servant and completes his favor upon him. But as for laziness and negligence, love for ease and comfort, preferring the easy life and showing indifference, inclining towards leisure and relaxation, then the results of these characteristics are blameworthy, detestable and disastrous.

Knowledge leads to action, just as action leads to salvation. So if the action falls short of the knowledge, then the knowledge becomes a burden upon the one who possesses that knowledge. And we seek Allaah's refuge from knowledge that turns into a burden, is the cause of humiliation and which becomes a shackle on the neck of the one who possesses it.

Sahl Ibn Muzaahim (rahimahullaah) said: "The matter is more tighter upon a scholar than when one clenches his fist tightly, even though the ignorant person is not excused because of his ignorance (i.e. he will be held to account also). However, the scholar will receive a greater punishment if he abandons what he has knowledge of and doesn't act upon it."

So did those of our Salaf (predecessors) from the past reach the high levels that they reached except through sincerity in Creed (Beliefs), righteous actions and overwhelming abstinence of the attractive features of this worldly life? And did the wise people reach the greatest level of success (that they did) except by working hard in their efforts and being pleased with their easy accomplishments, while sacrificing the excess amount from their needs by giving it away to the poor and those who asked?

Is not the one who gathers books of knowledge just like the one who gathers gold and silver? Is not the one who has an intense greed for them just like the one who is eager and desirous of gold and silver? Is not the one who is deeply in love with them just like the one who treasures gold and silver?

So just as wealth does not benefit except by it being spent, then likewise, knowledge does not benefit except for one who acts upon it and carries out its obligations. So let each individual examine himself and take advantage of his time, for indeed the resting place (i.e. this world) is short, the (time for) departure is near, the road is hazardous and deviating from it is common. The danger is great, the one who takes note has wisdom, Allaah, the Most High, is watching over, and to Him is the (final) recourse and return. "And whosoever does an atom's weight of good, he shall see it. And whosoever does an atom's weight of evil, he shall see it." [99: 7-8]

The classification of lands, by Shaykh ul-Islaam Ibn Taymiyyah rahimahullah

كتاب مجموع الفتاوى، الجزء 27، صفحة 144

والبقاع تتغير أحكامها بتغير أحوال أهلها فقد تكون البقعة دار كفر إذا كان اهلها كفارا ثم تصير دار إسلام إذا أسلم أهلها كما كانت مكة شرفها الله فى اول الأمر دار كفر وحرب وقال الله تعالى فيها وكأين من قرية هى اشد قوة من قريتك التى أخرجتك ثم لما فتحها النبى صارت دارإسلام وهى فى نفسها أم القرى واحب الأرض إلى الله وكذلك الأرض المقدسة كان فيها الجبارون الذين ذكرهم الله تعالى كما قال تعالى وإذ قال موسى لقومه يا قوم إذكروا نعمة الله عليكم إذا جعل فيكم أنبياء وجعلكم ملوكا وآتاكم مالم يؤت أحدا من العالمين ياقوم ادخلوا الأرض المقدسة التى كتب الله لكم ولا ترتدوا على أدباركم فتنقلبوا خاسرين قالوا يا موسى إن فيها قوما جبارين وأنا لن ندخلها حتى يخرجوا منها فإن يخرجوا منها فأنا داخلون الآيات وقال تعالى لما أنجى موسى وقومه من الغرق سأريكم دار الفاسقين وكانت تلك الديار ديارالفاسقين لما كان يسكنها إذ ذاك الفاسقون ثم لما سكنها الصالحون صارت دار الصالحين
وهذا أصل يجب أن يعرف فإن البلد قد تحمد أو تذم فى بعض الأوقات لحال أهله ثم يتغير حال أهله فيتغير الحكم فيهم إذا المدح والذم والثواب والعقاب إنما يترتب على الإيمان والعمل الصالح أو على ضد ذلك من الكفر والفسوق والعصيان

Shaykh ul Islaam Ibn Taymiyyah, rahimahullah said in Majmoo’ il-Fataawah Vol 27 Pg144
“The ruling concerning the status of domains changes in accordance with the changes in the conditions of it’s inhabitants. A domain may be the domain of disbelief[dar ul-kufr] when it’s inhabitants are the people of disbelief. It then becomes the domain of Islam[dar ul-Islaam] when it’s people become Muslims, just as Makkah may Allah ennoble it, was at first the domain of disbelief and war[dar ul-harb], and Allah the Most High said concerning it, “And how many cities stronger than yours, which has expelled you..” Surah Muhammed:13. Then after the conquest of Makkah by the Prophet sallallahu alayhi was salama, it became the domain of Islaam. And it is, in and of itself, “the Mother of all Cities” and the most beloved place on the Earth to Allah, just like the Sactified[Holy] Land wherein the giant people resided as Allah the Most High has mentioned about them, “And when Moosa said to his people, “Oh my people, remember Allah’s favours upon you when he places among you Prophets and made your Kings, and He gave to you that which He had not given to any other nations. Oh my people, enter into the land the Sanctified Land that Allah has decreed for you and do not turn away on your backs, then you will be the losers!”, they replied, “Oh Moosa, they are a giant people therein, and we will not enter until they have left. When they leave, we will enter.” Surah al-Maa’idah:20-22.

And the verses when Allah the Most High saved Moosa and his people from drowning in the sea He the Most High said, “I will cause you to see the domain of the rebellious[dar ul-faasiqeen].” Surah al-A’raaf:145. These were [named as] the domains of the rebellious at the time when the rebellious inhabitated them. Then, when the righteous people inhabited them they became the domains of the righteous[dar us-saaliheen].
This is a fundamental principle which it is obligatory to have knowledge of: just as the condition of it’s inhabitants change, so does the ruling concerning it. Verily praise and blame, reward and punishment are consequences of al-Eemaan [faith] and righteous actions, or consequences of disbelief, rebellion and disobedience.”
End translation.

Who represents “mainstream Islam”?

This is a burning question that is often posed by the West to the Muslim Communities residing in the West. So immediately, we are going to face a problem. Here, the West wants us to say that the Muslims residing in Western lands are “mainstream Muslims” that follow “mainstream Islam.” In other words, they want us to forget that their is a powerful voice in the Middle East and South Asia, and instead, fill our heads with air making us think and feel that we are the superior part of the Ummah because we have an education and have more money and can speak English well. If they were to ask “mainstream Muslims in the West,” then this would have never ever become an issue.

The idea of “mainstream Islam” is where the trap is placed. So the Muslims turn to media savvy people like Hamza Yusuf or so-called intellectuals like Tariq Ramadan. This trap is so well-placed and hidden that almost the majority of the Muslims in the West don’t see it. For those who do see it, they stay quiet on the issue. Why is this?

When a Muslim in the West is asked who represents “mainstream Islam,” he doesn’t realize that the West is playing their role of divide and conquer. This is their strategy. So the Muslims will look to those that “make Islam look bad” to Kuffaar - as if Islam is obsessed with its image in the eyes of the disbelievers - such as the Mujaahideen, the Mujaahideen Shuyookh such as Shaykh Abu ‘Aasim Muhammad al-Maqdisi, and the staunch Mujaahideen supporters such as Abu ‘Izzadeen and they (the ones who worry) will openly display a type of Baraa’ah against these brothers by calling them “extremists” and “radicals” etc. even though our role as Muslims is to unite - not on the basis of how the non-Muslims would see us - but on the basis of belief and activism.

Brother Anjem Choudhury, for instance, is labeled an extremist by many Muslims and Muslim groups in the West even though he never said anything which is considered Fisq, Kufr or Shirk. Forget that, he didn’t even say anything which is considered Makrooh! So what is holding us back from uniting with him and his likes? It is nothing except the obsession with the “image of Islam” (which is another issue) towards the Kuffaar. Some might ask, “So… what is the problem with that? Is that not considered Da’wah?” In some cases it is and in some cases it is not. The problem comes when we try to apply one principal (such as the old woman who threw her trash on the Prophet (sallallahu ‘alayhi wassallam) every time he passed by) to all situations. There is a context and timing for everything and it is time for us to loosen up on the aspect of becoming fearful of what the Kuffaar might say or will say since failing to do so will make us feel stupid when reading the aayah,

Never will the Jews or the Christians be pleased with you unless you follow their Millah (path/religion/lifestyle). (2:120)

And every time we do read it, we find ourselves ignoring tafakkur (reflection) upon this noble verse. Is it due to the clarity in the statement of Allah Ta’aala? I believe so.

Another thing is that we get fooled easily by those Muslims and Muslim Scholars who say, “We are living in hot times… this is dangerous times… so we need to be a lot less confrontational…” And the reality behind such a statement - and volumes can be written about it - is that it explodes with both ignorance on the subject as well as weakness in foresight. These “hot times” - as they call it - is exactly what we need and we need to make it hotter so that the ground splits us apart from the people of Baatil. Take the invasion of ‘Iraaq for example. Besides its apparent evil, a lot of good has come out of it. It has split the American Society from its Government. The American Society says no to the war and the Government says yes. This allowed the politicians to gain advantage of their political race. Of course, in no way are we supporting or speaking in favor of voting. So if it weren’t for the invasion, it would have taken a lot longer to get the American public to realize that there are crooks running their Country. Of course, we are in no way supporting the invasion or speaking in favor of it. Hence, this “splitting” between the people of truth and the people of falsehood - and it is necessary to do it now because the fight started a long time ago and every Muslim in the world needs to play their role in order to advance the victories of the Muslims - is not only important, but absolutely necessary if we want to see any fruits in the Ummah later down the line.

On Muslimmatters, they posted the following regarding this issue of “mainstream Islam,”

Who represents mainstream Muslims then?
Many. Find someone at CAIR, ISNA, ICNA, MAS, TDC. I think the media has gotten it right a few times with Hamza Yusuf, Zaid Shakir. But we need more of Ingrid Mattsons too. More of Siraj Wahhajs. More of Yasir Qadhis, Johari Maliks. More of Yasser Fazaqas, more of Suhaib Webbs, more of Usama Hasans, more of Mohamed AlShareefs, more of any of the Sunni Shayookh, the Shayookh of deobandis, tablighis, ahl-hadith, ikhwanis, more of any of the signatories of the Sunni Pledge and even beyond. Why? Because most Muslims are confident that these scholars have two important foundations, even if everyone doesn’t agree on ALL their opinions: (1) a firm understanding of the religion and (2) more or less in line with the mainstream Sunni opinions.

Here are a few problems they will run into with such an opinion:

1. By what measuring tape are they using to measure the Islamic movements they mentioned? Some of them, if not all, endorse voting - which is Kufr - and many of them, if not all of them, openly show their Baraa’ah to the Mujaahideen and are too embarrassed - by the words and actions of the Kuffaar of course - to support them at all. So how can these groups be following “mainstream Islam” when there is a major apparent contradiction in their words and deeds and the Qur’aan and Sunnah?
   
   I hope they realized by now that social activism (i.e., soup kitchens, protests, rallies, sport tournaments etc.) is not what properly measures “mainstream Islam.” Rather, it will be those who resemble all of the qualities of at-Taa’ifah al-Mansoorah or the Victorious Group which the Prophet (sallallahu ‘alayhi wassallam) described. Anyone who strays from this model laid down by Allah and His Messenger - and they have laid it down for a good reason - has indeed strayed from the Manhaj of the Prophet (sallallahu ‘alayhi wassallam) and the Sahaabah.
2. Another problem is the lack of defining “mainstream Islam.” What is it? Is it simply “Sunni Islam?” What is Sunni Islam? Is it a mix of Sufism and extreme Irjaa’ like the teachings of Hamza Yusuf? Or is it an Islam which allows participating in the councils of Shirk like the actions of the Ikhwaani’s? Or is it an Islam which is limited to the four corners of the Masjid like the Tableeghi’s? Or is it an Islam that destroys ones ‘Aqeedah, especially ones al-Walaa’ wal Baraa’ah, such as the “Sunni Pledge” and “Muslim Code of Honor” and “Amman Message”? How can all of these things be combined and be labeled “Islam”? It’s simply not Islam. They only want to make it appear as Islam so that we look “united” on all fronts, even though the Tawaagheet and those Kuffaar with intelligence already know our condition. And if they claim that it is for the Da’wah and strengthening it, then can you imagine the confusion of the Kuffaar when they see all these deviants put together into one box whilst reading the Qur’aan? So who are they fooling?
3. Finally, how will such a “mainstream Islam” absent of Jihaad fe Sabeelillaah, al-Walaa’ for Allah, His Messenger, and the Believers (including the Mujaahideen) and Baraa’ah against al-Kuffaar, and al-Munaafiqeen be considered acceptable to Islamic texts when Allah, ‘Azza wa Jall, has already clarified to us the qualities that the mainstream Islam is supposed to have and maintain till the Day of Judgment?
   
   O ye who believe! If any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, stern against the disbelievers, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things. (5:54)

It is as if we are devising another Islam other than the one revealed to us.

Wallahul Musta’aan.

Wallahu ‘Alam.

(Collected from writing of brother samir bin zafar khan)

Refuting Quranites - 3 : Refuting The Argument That The Quran Is Complete; Therefore, We Don't Need Hadith

Please refer back to all the examples given to refute their other misconceptions and misguidances e.g. number of rakahs to pray, how many ruku and sujud in each rakah, percentage of zakah, nisab level of zakah etc. All these examples prove that the sentence "Quran is complete" cannot be taken in a literal sense. Rather, Quran provides the guidelines, principles and hadith explains them in finer details.

 

The Quranites usually point to the ayats of the Quran which state that the Quran is fully detailed and clear and that there is nothing left out of the Quran. Therefore, they ask the question, "Why do we need the Hadith?"

 

The Quran is clear in saying that the Prophet Muhammad (peace be upon him) is here to explain and teach us the Glorious Quran as we have previously. So does that mean that the Quran is wrong when it says that it is clear and explains all things?  There is a fallacy in reasoning going on here. Let me give an example.

 

Professor X says to his students that in order to know everything for the exam they must read textbook A. The Professor says that textbook A is clear, fully detailed and enough to pass the test. However, you must do everything that textbook A commands you to do. When students read textbook A they find out that textbook A says that textbook B clarifies and explains in better detail textbook A. So what should the students do? They should read textbook B of course because text book A is CLEARLY stating that textbook B should be referred to. Textbook A clearly explains to the students that textbook B should be referred to.

 

Similarly the Quran, which is fully detailed and clear, clearly states that we should refer to the Prophet. How do we refer to the Prophet? Through the authentic hadith of course! The Quranites also use following ayats:

 

a.         And We have sent down unto you (O Prophet) the book explaining (tibyanan) everything and as a guidance, and mercy, and glad tidings for those who have surrendered (to Allah) (16:89).

 

Here the words "explaining everything" are said to show that we need no source of guidance other than the Qur'an. . If we take "everything" literally, it is obviously impossible, since there are clearly things that the Qur'an does not explain; for example, the rules of Chinese grammar or the way to fix your computer. Thus common sense requires that we qualify "everything" as something like "everything that is relevant to religion, shariah, and morality etc". Reason further requires us to bring another element in the understanding of this ayat and that is that many statements in a text have a context both within the text as a whole and in the circumstances in which the statements were made. Now the Qur'an no doubt rises as far above its context as it is possible for a book written in a human language to do, but still it has both types of contexts. Hence the Qur'an explains everything only when its ayats are interpreted by taking into account both the context within the book as a whole as well as the context of circumstances, practices, and events that are assumed in those statements. Now this latter context is provided partly by the Hadith.

c.       There is no animal in the earth nor a flying creature with two wings but they form communities like you. We have neglected nothing in the book. Then unto their Lord they will be gathered (6:38)

 

The words "We have neglected nothing in the book (al-kitab)" are used by the Qur'an-only people to conclude that everything is found in the Qur'an and hence there is no need for the Hadith. But in the Qur'an the book is not always the Qur'an. Sometimes it is a heavenly book where everything that happens or exists is written down. Thus a little later in the same surah it is said:

 

"There is not a grain (buried) in the dark depths of the earth nor anything fresh or dry but is inscribed in a manifest book" (6:59).

In other ayats we read:

"And there is no moving (i.e. living) creature on earth but sustenance thereof is dependent on Allah. He knows its habitation and its repository. All is in a manifest book (kitab)" (11:6).

"And the book (al-kitab) will be displayed and you (O man or Prophet) see the sinful in great terror because of what is in it (the book) and they will say, Woe to us, what a book is this! It leaves nothing small or great, but takes account thereof" (18:6).

But even if we take the words "We have neglected nothing in the book" to refer to the Qur'an, they would have to be understood like the words "the book explaining (tibyanan) everything" in the ayat discussed earlier, not literally. Because, we dont find some information about how to make a car or the rules of cooking soups etc in the Quran and so on. So, the word nothing cannot be taken literally.

 

d.      And We have indeed coined for humanity every kind of similitude (mathal) in this Qur'an that they may reflect (39:27; see also 17:89, 18:54, 30:58).

 

Again, this statement should be understood in the same way as the statement that the Qur'an explains everything. Since, we dont find similtitude of everything around us in the holy Quran. So, the word "every kind" here is not to be taken literally.

 

Thus even the ayats most favorable to the Qur'an-only people do not support their contention, or at least do not oblige us to accept their position. But now we show that there are many passages in the Qur'an which clearly do oblige us to conclude the opposite.

To begin with, if it were just a matter of delivering a book, Allah could have used other ways to achieve this. The book could have fallen from heaven or an angel could have brought it to the people. Or, the Qur'an could have been miraculously written down on tablets of stone or tablets of gold and then carried by someone to the people (as said to be the case with the ten commandments and the Book of Mormons). The unbelievers actually raised such possibilities:

 

The people of the book ask you that you cause a book to descend from heaven ... (4:153)

 

Had we sent down to you writing upon parchment so that they could feel it with their hands, the unbelievers would have said, This is nothing but mere magic. They say, Why has an angel not been sent down unto him? ... (6:8-9, see also17:94-95)

 

But Allah did not follow any such mechanical method. Instead he revealed the Qur'an through the heart of the messenger, stressing that a messenger sent to human beings has to be a human being (2:97, 26:194, 42:24). Clearly, then it was not simply a question of delivering a book but the human heart and the person of the messenger also plays an important part in the process of delivery.

There are other ayats showing that the Prophet's involvement in his work as the messenger was much deeper than that of a mere deliveryman. The Qur'an says:

 

Have We not opened your breast (O Prophet). And lifted from you the burden that was weighing down your back (94:1-3).

 

From these ayats it becomes clear that a great deal happened within the soul of the Prophet before he embarked on his mission. Simply conveying a message as a postman need not have involved such inner back-breaking struggles

 

Refuting Quranites - 2: The Argument That "The Only Duty Of The Messenger Is To Simply Deliver The Qur'an"

Prophet's (Sallallahu alaihi wa sallam) Authority to Interpret the Holy Qur'ân:

And We sent down towards you the Advice (i.e. the Qur'ân) so that you may explain to the people what has been sent down to them, and so that they may ponder. (16:44)

It is unequivocally established here that the basic function of the Holy Prophet is to explain the Holy Book and to interpret the revelation sent down to him. It is obvious that the Arabs of Makkah, who were directly addressed by the Holy Prophet did not need any translation of the Qur'ânic text. The Holy Qur'ân was revealed in their own mother tongue. Despite that they were mostly illiterate, they had a command on their language and literature. Their beautiful poetry, their eloquent speeches and their impressive dialogues are the basic sources of richness in the Arabic literature. They needed no one to teach them the literal meaning of the Qur'ânic text. That they understood the textual meaning is beyond any doubt.

It is thus obvious that the explanation entrusted to the Holy Prophet was something more than the literal meaning of the Book. It was an explanation of what Allâh Almighty intended, including all the implications involved and the details needed. These details are also received by the Holy Prophet through the unrecited revelation. As discussed earlier, the Holy Qur'ân has clearly said,

 Then, it is on Us to explain it. (75:19)    

This ayat is self-explanatory on the subject. Allâh Almighty has Himself assured the Holy Prophet that He shall explain the Book to him. So, whatever explanation the Holy Prophet gives to the Book is based on the explanation of Allâh Himself. So, his interpretation of the Holy Qur'ân overrides all the possible interpretations. Hence, he is the final authority in the exegesis and interpretation of the Holy Qur'ân. His word is the last word in this behalf.

Examples of Prophetic Explanations of the Qur'ân:

1. The salaah (prayer) is the well-known way of worship which is undisputedly held as the first pillar of Islâm after having faith. The Holy Qur'ân has ordered more than 73 times to observe it. Despite this large number of ayats giving direct command to observe the salaah, there is no ayat in the entire Book to explain how to perform and observe it.

Some components of the salaah, like ruku' (bowing down) or sujud (prostration) or qiyaam (standing) are, no doubt, mentioned in the Holy Qur'ân. But the complete way to perform salaah as a composite whole has never been explained. It is only through the sunnah of the Holy Prophet (sas) that we learn the exact way to perform it. If the sunnah is ignored, all these details about the correct way of observing salaah are totally lost. Not only this, nobody can bring forth an alternate way to perform salaah on the basis of the Holy Qur'ân alone.

It is significant that the Holy Qur'ân has repeated the comand of observing salaah as many as 73 times, yet, it has elected not to describe the way it had to be performed. This is not without some wisdom behind it. The point that seems to have been made deliberately is one of the significance of the sunnah.

By avoiding the details about no less a pillar of Islâm than salaah, it is pointed out that the Holy Qur'ân is meant for giving the fundamental principles only. The details are left to the explanations of the Holy Prophet (sas).

2. Moreover, it is mentioned in the Holy Qur'ân that the salaah is tied up with some prescribed times. Allâh Almighty says:  Surely, the salaah is a timed obligation for the believers. (4:104)

It is clear from this ayat that there are some particular times in which the salaah should be performed. But what are those times is nowhere mentioned in the Holy Qur'ân. Even that the daily obligatory prayers are five in number is never disclosed in the Holy Book. It is only through the sunnah of the Holy Prophet  that we have learnt the exact number and specific times of the obligatory prayers.

3. The same is the position of the number of rak'aat to be performed in each prayer. It is not mentioned anywhere in the Holy Qur'ân that the number of rak'aat is two in Fajr, four in Zuhr, 'Asr and 'Isha; it is only in the sunnah that these matters are mentioned.

If the sunnah is not believed, all these necessary details even about the first pillar of Islâm remain totally unknown, so as to render the salaah too vague an obligation to be carried out in practice.

4. The same is the case if zakaah (alms-giving), the second pillar of Islâm, which is in most cases combined with the salaah in the Holy Qur'ân. The order to "pay zakaah" is found in the Holy Book in more than thirty places. But who is liable to pay it? On what rate it should be paid? What assets are liable to the obligation of zakaah? What assets are exempted from it? All these questions remain unanswered if the sunnah of the Holy Qur'ân is ignored. It is the Holy Prophet who explained all these details about zakaah.

5. Fasts of Ramadan are held to be the third pillar of Islâm. Here again only the fundamental principles are found in the Holy Qur'ân. Most of the necessary details have been left to the explanation of the Holy Prophet which he disclosed through his sayings and acts. What acts, other than eating, drinking and having sex, are prohibited or permitted during the fast? Under what conditions can one break the fast during the day? What kind of treatment can be undertaken in the state of fasting? All these and similar other details are mentioned by the Holy Prophet.

6. The Holy Qur'ân has said after mentioning how to perform wudu', (ablution):   And if you are junub (defiled) well-purify yourself. (5:6)

It is also clarified in the Holy Qur'ân that while being junub (defiled) one should not perform prayers (4:43). But the definition of junub (defiled) is nowhere given in the Holy Qur'ân nor is it mentioned how should a defiled person "well-purify" himself. It is the Holy Prophet who has explained all these questions and laid down the detailed injunctions on the subject.

7. The command of the Holy Qur'ân concerning Hajj, the fourth pillar of Islâm, is in the following words:  And as a right of Allâh, it is obligatory on people to perform the Hajj of the House- whoever has the ability to manage his way to it. (3:97)

It is just not disclosed here as to how many times the Hajj (pilgrimage to Makkah) is obligatory? The Holy Prophet explained that the obligation is discharged by performing Hajj only once in a life-time.

8. The Holy Qur'ân says:   Those who accumulate gold and silver and do not spend them in the way of Allâh, give them the news of a painful punishment. (9:34)

Here, "accumulation" is prohibited and "spending" is enjoined. But the quantum of none of the two is explained. Upto what limit can one save his money, and how much spending is obligatory? Both the questions are left to the explanation of the Holy Prophet who has laid down the detailed rules in this respect.

9. The Holy Qur'ân, while describing the list of the women of prohibited degree, with whom one cannot marry, has extended the prohibition to marrying two sisters in one time:

And (it is also prohibited) to combine two sisters together. (4:23)

The Holy Prophet while explaining this ayat, clarified that the prohibition is not restricted to two sisters only. The ayat has, instead, laid down a principle which includes the prohibition of combining an aunt and her niece, paternal or maternal, as well.

10. The Holy Qur'ân says:  Today the good things have been permitted to you. (5:5)

Here, the "good things" are not explained. The detailed list of the lawful "good things" has only been given by the Holy Prophet who has described the different kinds of food being not lawful for the Muslims and not falling in the category of "good things." Had there been no such explanation given by the Holy Prophet everybody could interpret the "good things" according to his own personal desires, and the very purpose of the revelation, namely, to draw a clear distinction between good and bad, could have been disturbed. If everybody was free to determine what is good and what is bad, neither any revelation nor a messenger was called for. It was through both the Holy Book and the Messenger that the need was fulfilled.

Numerous other examples of this nature may be cited. But the few examples given above are, perhaps, quite sufficient to show the nature of the explanations given by the Holy Prophet as well as to establish their necessity in the framework of an Islâmic life ordained by the Holy Qur'ân for its followers.

So, beside delivering the Quraan the other roles of the prophet (peace be upon him) are:

1. Act as a legislator – making things halal and haram.
2. Interpret the Quraan.
3. Muslims need to believe in him too besides believing in Allah. So, when he (sas) informs us about condition of grave, Jannah, Jahannam etc beside the description of Quraan, Muslims believe him too.

Refuting Quranites - 1: The Argument That "The Only Duty Of The Messenger Is To Simply Deliver The Qur'an"

Quranites (those people who rejects sunnah and hadith with the false claim that Quraan is enough for them) usually point to the following ayats of the Quran in order to prove that the Prophet's only mission was to deliver the Qu'ran to the people:

 

" And obey Allâh and the Messenger (Muhammad SAW), and beware (of even coming near to drinking or gambling or Al­Ansâb, or Al­Azlâm, etc.) and fear Allâh. Then if you turn away, you should know that it is Our Messenger's duty to convey (the Message) in the clearest way."  -  Surah 5:92

 

Say: "Obey Allâh and obey the Messenger, but if you turn away, he (Messenger Muhammad SAW) is only responsible for the duty placed on him (i.e. to convey Allâh's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)."  - Surah 24:54

 

However, not only does the Prophet (peace be upon him) have to deliver the message of the Quran, but he has to deliver it clearly as well. Obviously the Prophet had to explain it to them and elaborate it to the people just as the next two ayats indicate:

 

With clear signs and Books (We sent the Messengers). And We have also sent down unto you (O Muhammad SAW) the reminder and the advice (the Qur'ân), that you may explain clearly to men what is sent down to them, and that they may give thought. - Surah 16:44

 

"And We have not sent down the Book (the Qur'an) to you (O Muhammad SAW), except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a folk who believe". - Surah 16:64

 

The next ayats will totally annihilate this false argument...

 

"Our Lord! Send amongst them a Messenger of their own (and indeed Allâh answered their invocation by sending Muhammad Peace be upon him ), who shall recite unto them Your Verses and instruct them in the Book (this Qur'ân) and Al-Hikmah (full knowledge of the Islâmic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise." - Surah 2:129

 

"Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad SAW) of your own, reciting to you Our Verses (the Qur'ân) and sanctifying you, and teaching you the Book (the Qur'ân) and the Hikmah (i.e. Sunnah, Islâmic laws and Fiqh - jurisprudence), and teaching you that which you used not to know".  - Surah 2:151

 

See also: Surah 3:164 , Surah 62:2

 

The ayats clearly mention four roles of the Messenger:

 

      1) To recite the revelations of Allâh unto the people (this is the only one that the Quranites accept)

 

      2) To purify the people.

 

      3) To teach them the Book (meaning the Qur'an).

 

      4) Teaching them the wisdom.

 

The false argument about the Prophet's only role to deliver the Qur'an by only reciting it to the people is refuted by the Qur'an itself. Delivering the message also includes delivering its proper understanding and application and this has to be taught to us. The person of the Prophet is more important than just a deliveryman for the Qur'an is also shown by ayats where we are asked to believe in the Prophet. For example,

 

"Those alone are believers who believe in Allâh and his messenger ..." (49:15; see also 48: 9, 13).

 

"O believers! Believe in Allâh and his messenger and the book that he has sent down upon his messenger and the book which he revealed aforetime ... "(4:136).

 

Only the hypocrites tried to deny to take from the prophet(peace be upob him) as per Quraan:

 

"And when it is said to them, Come unto what Allâh has sent down and unto the messenger, you (O Prophet) see the hypocrites turn from you in aversion" (4:61).

 

Once again notice that coming unto the Prophet is something apart from coming unto what Allâh has sent down (Qur'an).

 

Mufti Taqi Usmani(r) devotes a whole chapter about the Prophet's authority. He says:

 

The Scope of the Prophetic Authority:

 

The Holy Qur'ân has not only stressed upon the "obedience of the Messenger" as a general rule or principle. It has also highlighted the different shades of authority in order to explain the scope of his obedience, and the various spheres where it is to be applied.

 

The Prophet's Authority to Make Laws:

 

"And My mercy embraces all things. So I shall prescribe it for those who fear Allâh and pay zakâh (obligatory alms) and those who have faith in Our signs; those who follow the Messenger, the unlettered Prophet whom they find written down in the Torah and the Injîl, and who bids them to the Fair and forbids them the Unfair, and makes lawful for them the good things, and makes unlawful for them the impure things, and relieves them of their burdens and of the shackles that were upon them. So, those who believe in him, and honour him, and help him, and follow the light that has been sent down with him- they are the ones who acquire success". (7:156-157)

 

The emphasized words in this ayat signify that one of the functions of the Holy Prophet is "to make lawful the good things and make unlawful the impure things."

 

"Fight those who do not believe in Allâh and the Hereafter and do not hold unlawful what Allâh and His Messenger have made unlawful". (9:29)

 

The underlined words signify that it is necessary to "hold unlawful what Allâh and His Messenger made unlawful," and that the authority making something unlawful is not restricted to Allâh Almighty. The Holy Prophet can also, by the will of Allâh, exercise this authority.

 

The Holy Qur'ân says:  "No believer, neither man nor woman, has a right, when Allâh and His Messenger decide a matter, to have a choice in their matter in issue. And whoever disobeys Allâh and His Messenger has gone astray into manifest error". (33:36)

 

Here, the decisions of Allâh and the Messenger both have been declared binding on the believers. It is thus clear that the Holy Prophet has the legal authority to deliver decisions in the collective and individual affairs of the believers who are bound to surrender to those decisions.

 

The Holy Qur'ân says:  "Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it". (59:7)

 

It will be interesting here to cite a wise answer of 'Abdullâh ibn Mas'ûd, the blessed companion of the Holy Prophet, which he gave to a woman. A woman from the tribe of Asad came to 'Abdullah ibn Mas'ûd and said, "I have come to know that you hold such and such things as prohibited. I have gone through the whole Book of Allâh, but never found any such prohibition in it." 'Abdullah ibn Mas'ûd replied, "Had you read the Book you would have found it. Allâh Almighty says: "Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it." (59:7). (Ibn Mâjah)

 

By this answer 'Abdullah ibn Mas'ûd pointed out that this ayat is so comprehensive that it embodies all the orders and prohibitions of the Holy Prophet and since the questioned prohibitions are enforced by the Holy Prophet they form part of this ayat, though indirectly.

 

The Holy Qur'ân says: "But no, by your Lord, they shall not be (deemed to be) believers unless they accept you as judge in their disputes, then find in their hearts no adayat feeling against what you decided, but surrender to it in complete submission". (4:65)

 

The ayat vehemently insists that the person who does not accept the verdicts of the Holy Prophet cannot be held to be a believer. This ayat gives the Holy Prophet not only the authority of a judge, but also confers upon him the authority to make laws, as binding on the Muslims as the divine laws.

Bid’ah (Innovation), Part VIII (Last Part) - Ways to eradicate Bid’ah

Ways to eradicate Bid’ah:

• Warning against the dangers of Bid’ah a nd its evil effects.
• Calling people to adhere to the Qur’aan and Sunnah, with the understanding of the Salaf .
• Distinguishing between weak and the authentic Ahaadeeth.
• Purifying the schools of jurisprudence from the innovation of fanaticism towards them.
• Spreading knowledge and correcting the peoples understanding of faith, worship and financial - transactions.
• Warning against and subduing the innovators.
• Receiving knowledge from the correct sources; i.e., the sincere guided Islamic scholars.

Bid’ah (Innovation), Part VII - Related words of the Salaf

Related words of the Salaf:

• Hudhayfah Ibn Al-Yamaan, may Allaah be pleased with him, said:
  "Do not perform any act of worship which was not practiced by the companions of the Prophet sallallaahu ‘alayhi wa sallam because the early people (i.e. his companions) did not leave anything unaddressed…so follow the way of those who were before you."
• Al -Fudhayl, may Allaah have mercy upon him, said:
  "Beware of the one who sits with innovators; he who sits with innovators will not be granted wisdom; I wish there was a fortress of steel between me and the innovators."

Related stories:

• Ibn ‘Abbaas, may Allaah be pleased with him, was circumambulating the Ka’bah with Mu’aawiyah Ibn Abu Sufyaan, may Allaah be pleased with him and his father, during Mu’aawiyah’s reign. Mu’aawiyah would touch all four corners of the Ka’bah while circumambulating and so  Ibn ‘Abbaas remarked: "The Prophet only touched two corners (the black stone and the Yemeni corner)." Mu’aawiyah replied: "No part of the house of Allaah should be neglected." Thereupon, Ibn ‘Abbaas recited (that which translates as): “There has certainly been for you in the Messenger of Allaah an excellent pattern (i.e., example to be followed) for anyone whose hope is in Allaah and the Last Day and [who] remembers Allaah often.” (Al-Ahzaab: 21). Upon hearing this, Mu’aawiyah refrained.
• Sa’eed Ibn Al-Musayyib, may Allaah have mercy upon him, saw a man praying too many optional prayers before the Fajr prayer and therefore he forbade him from doing so. The man retorted: "O Abu Muhammad! Will Allaah punish me for praying?" Sa'eed replied: "No, but He will punish you for doing other than the Sunnah."
• A man asked Imaam Maalik, may Allaah have mercy upon him: "At which point do I initiate my state of Ihraam?" he replied: "From Thul Hulayfah - where the Prophet sallallaahu ‘alayhi wa sallam did so" the man retorted: "I wish to do it from the area beside the grave of the Prophet sallallaahu ‘alayhi wa sallam" Imaam Maalik said: "Do not do that, for I fear that if you do so, you will be afflicted with trials" the man replied: "Why would I be afflicted with trials? All I wanted was to do it from a place which is only a few miles away from where you told me!" Imaam Maalik said upon hearing this: "What can be more serious than feeling that you performed a righteous deed that the Prophet sallallaahu ‘alayhi wa sallam failed to do? I heard the saying of Allaah (which translates as): “So let those beware who dissent from his [i.e., the Prophet's] order lest trials strike them or a painful punishment.”"(An-Noor: 63).

Bid’ah (Innovation), Part VI - Related Ahaadeeth

Related Ahaadeeth:

• Anas Ibn Maalik, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “Allaah does not accept the repentance of an innovator until he abandons his innovation”  (At-Tabaraani & Bayhaqi).
  Sufyaan Ath-Thawri, may Allaah have mercy upon him, said: "An innovation is dearer to Satan than a sin, for one can easily repent from a sin, but an innovation is not easily repented from (as an innovator thinks that he is on the correct path)."
• Al -‘Irbaadh Ibn saariyah, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “He who lives long enough will see many things which he will not recognise, therefore, hold on to my Sunnah and that of the rightly guided caliphs who succeed me; bite onto it (i.e., my Sunnah) with your molars. Stay away from innovations, because every innovation is misguidance.” (Ahmad & Abu Daawood).
  Shaykh Al-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, said: "Anyone who performs an act which is neither compulsory nor recommended, and intends for this to be an act of worship, and believes it to be compulsory or recommended, is misguided and has innovated an evil Bid’ah according to the consensus of the Muslim scholars".
  Ibn Rajab, may Allaah have mercy upon him, said: "Anything newly introduced into the religion with
  no basis or reference in the Qur’aan or Sunnah is a misguidance, and the religion of Islaam has nothing to do with it."
• ‘Abdullaah Ibn Mas’ood, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “I will be ahead of you in reaching my fountain, and there will be people who will be
  prevented from reaching it, therefore, I will say: 'My Lord! These are my followers!' It will be said: 'You do not know what they innovated and altered after you.' (i.e., after your death) Therefore, I will say: 'Let those who altered  (the religion) be kept away.  (in a humiliated place).” (Bukhaari & Muslim).
• ‘Abdullaah Ibn ‘Amr Ibn Al-‘Aas, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “It was mandatory upon each of the Prophets who came before me to guide their nations to all that was good for them, and warn them against all that was evil for them”  (Muslim).
  It was asked of Salmaan Al-Faarisi, may Allaah be pleased with him: "Your Prophet taught you everything, even what to do when using the toilet?" he replied: "Yes, he forbade us from facing the Qiblah (direction of prayer), and to clean ourselves afterwards using the right hand…" (Muslim).
• Abu Ad-Dardaa’, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alayhi wa sallam said: “I swear by Allaah that I have left you with it (i.e., the religion) so clear that it is as clear at night as it is during the day  (i.e., patently obvious) and only a doomed person will stray away from it.” (Ibn Maajah).
• Abu Dharr, may Allaah be pleased with him, said: "The Prophet sallallaahu ‘alayhi wa sallam told us about everything before his death, even (something as seemingly insignificant as) the birds in the sky." (Ahmad).
  Ash-Shaatibi, may Allaah have mercy upon him, said: "From this narration, we know that there is no
  room for anybody’s opinion in matters of worship and that the only thing people must do is restrict themselves to the boundaries set by the Messenger sallallaahu ‘alayhi wa sallam."