Reconciling the ahaadeeth about how many times better praying in congregation is than praying alone

-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

Question:
In Saheeh al-Bukhaari there are two ahaadeeth _ numbers 645 and 646 according to the numbering of Fath al-Baari. According to hadeeth no. 645 the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Praying in congregation is twenty seven times better than praying alone". According to hadeeth no. 646, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Praying in congregation is twenty-five times better than praying alone." I hope that you can comment and explain.


Answer:
Praise be to Allaah.

The first hadeeth was narrated from `Abd-Allaah ibn `Umar by al-Bukhaari (619) and Muslim (650). It says: "Praying in congregation is twenty seven times better than praying alone".

The second hadeeth was narrated from Abu Sa'eed al-Khudri, and was narrated by al-Bukhaari (619). It says: "Praying in congregation is twenty-five times better than praying alone."

The scholars have reconciled between these two hadeeth. Al-Nawawi (may Allaah have mercy on him) said:

They may be reconciled in three ways:

1 _ There is no contradiction because mentioning a smaller number does not rule out the larger number. Taking numbers literally is not acceptable according to the scholars of usool.

2 _ He first spoke of the smaller number then Allaah told him of the greater bounty so he spoke of that.

3 _ It may vary according to the circumstances of the worshippers and the prayer. So for some of them it may be twenty-five and for some it may be twenty-seven, depending on how complete their prayer is, whether it is done in the proper manner and with proper focus and humility (khushoo'), the number of people present, how good they are, how good the environment is, etc. And Allaah knows best. Al-Majmoo', 4/84

And there are other ways of reconciling the two hadeeth, some of which are based on the above. Al-Haafiz Ibn Hajar suggested another way in Fath al-Baari (2/132) which was not mentioned by al-Nawawi, which is twenty-seven applies to the prayers in which Qur'aan is recited out loud and twenty-five applies to the prayers in which it is recited silently.

And Allaah knows best.
-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

al-Namrood and the people of the ditch

-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

Question:
In which book of Hadees is the Explanation of Namrood's infanticide during the days of Hazarat Abrahim ?.


Answer:
Praise be to Allaah.

Al-Namrood was the king of Babylon, and he was a kaafir king. There happened between him and Ibraaheem (peace be upon him) that which Allaah describes in the verse (interpretation of the meaning):

"Have you not looked at him who disputed with Ibraaheem (Abraham) about his Lord (Allaah), because Allaah had given him the kingdom? When Ibraaheem (Abraham) said (to him): `My Lord (Allaah) is He Who gives life and causes death.' He said, `I give life and cause death.' Ibraaheem (Abraham) said, `Verily, Allaah brings the sun from the east; then bring it you from the west.' So the disbeliever was utterly defeated. And Allaah guides not the people, who are Zaalimoon (wrongdoers)"

[al-Baqarah 2:258]

There is no story about him and any child that can be proven, as far as we know.

But if you are asking about the story of the believing boy and the kaafir king, and how the boy was killed and the people believed in Allaah, and they bore persecution for that, this is the story of the people of the ditch, which was narrated by Muslim (3005) from the hadeeth of Suhayb (may Allaah be pleased with him), which says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Among those who came before you there lived a king who had a (court) sorcerer. As he (the sorcerer) grew old, he said to the king: `I have grown old, so send some young boy to me so that I may teach him magic.' He (the king) sent a boy to him so that he might train him (in magic). On his way to the sorcerer he (the boy) met a monk and sat with him. He (the boy) listened to his (the monk's) talk and was impressed by it. So whenever he went to the sorcerer he would pass by the monk and sit with him. And when he came to the sorcerer, he (the sorcerer) beat him. He complained about it to the monk and he said to him: `When you feel afraid of the sorcerer, say: My family made me late. And when you feel afraid of your family, say: The sorcerer made me late.' It so happened that there came a huge beast (of prey) and it blocked the way of the people. He (the young boy) said: I shall find out today whether the sorcerer or the monk is superior. He picked up a stone and said: O Allaah, if the affairs of the monk are dearer to You than the affairs of the sorcerer, bring death to this animal so that the people will be able to move about freely. He threw that stone at it and killed it and the people were able to pass freely. He (the boy) then came to that monk and told him (what had happened). The monk said: My son, today you are better than me. Your affairs have reached a stage where I think that you will be soon put to the test, and in case you are put to the test do not reveal my identity. That young man began to heal the blind and those suffering from leprosy and he began to cure people of (all kinds) of illness. When a companion of the king, who had become blind, heard about him, he came to him with numerous gifts and said: If you heal me, all these things here will be yours. He said: I myself do not heal anyone; it is Allaah Who heals. If you believe in Allaah, I shall also pray to Allaah to heal you. He believed in Allaah and Allaah healed him. He came to the king and sat by his side as he used to sit before. The king said to him: Who restored your eyesight? He said: My Lord. He asked, Do you have any Lord other than me? He said: My Lord and your Lord is Allaah; so he (the king) took hold of him and tortured him until he revealed the identity of the boy. The boy was then summoned and the king said to him: O boy, it has been conveyed to me that you have become so proficient in your magic that you heal the blind and those suffering from leprosy and you do such and such things. Thereupon he said: I do not heal anyone; it is Allah Who heals. He (the king) took hold of him and began to torture him. So he revealed the identity of the monk. The monk was thus summoned and it was said to him: Turn back from your religion. But he refused to do so. He (ordered) a saw to be brought and he (the king) placed it in the middle of his head and cut it until it fell apart. Then the courtier of the king was brought and it was said to him: Turn back from your religion, but he refused to do so. So the saw was placed in the middle of his head and it was cut until it fell apart. Then the boy was brought and it was said to him: Turn back from your religion. He refused to do so and he was handed over to a group of his courtiers. He said to them: Take him to such and such a mountain; make him climb that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb the mountain and he said: O Allaah, save me from them however You will. The mountain began to shake and they all fell down, and the boy came walking back to the king. The king said to him: What has happened to your companions? He said: Allaah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him away in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allaah, save me from them and what they want to do. It was not long before the boat overturned and they were drowned but he came walking back to the king. The king said to him: What has happened to your companions? He said: Allaah has saved me from them. He also said to the king: You cannot kill me until you do what I ask you to do. And he said: What is that? He said: You should gather people in a plain and crucify me on the trunk (of a tree). Then take an arrow from my quiver and say: In the name of Allaah, the Lord of the boy; then shoot an arrow and if you do that then you would be able to kill me. So he (the king) called the people to an open plain and crucified him (the boy) on the trunk of a tree. Then he took an arrow from his quiver, placed the arrow in the bow and then said: In the name of Allaah, the Lord of the boy; he then shot an arrow and it hit his temple. He (the boy) placed his hands upon the temple where the arrow had hit him and he died. The people said: We believe in the Lord of this boy, we believe in the Lord of this boy, we believe in the Lord of this boy. Some people came to the king and said to him: Do you realize that you what feared has happened? All the people now believe (in the Lord of the boy). He (the king) commanded ditches to be dug at the entry-points of the roads. When these ditches were dug, and fires was lit in them it was said (to the people): He who does not turn back from his (the boy's) religion will be thrown in the fire or they will be told to jump in it. So they started to do that until a woman came with her child and she hesitated to jump into the fire. Then her child said to her: O mother, be patient, for you are following the Truth."

Your saying in your question "Hazrat Ibraaheem" is an innovated expression which is best avoided, because for the Prophets (peace be upon them) there is an expression which is used only for them, namely "al-salaatu wa'l-salaamu `alayhim (blessings and peace be upon them). There is scholarly consensus on this point, as was narrated by Ibn al-Qayyim in Jala' al-Afhaam from Imam al-Nawawi (may Allaah have mercy on them both)

And Allaah knows best.
-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

What is the status of the hadeeth, "No man is scratched by a thorn…"?

-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

Question:
What is the status of this hadeeth?

It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: "No man is scratched by a thorn, or stumbles, or has a twitching in a vein, except for a sin, and what Allaah forgives is greater."
Does this mean that everything that happens to a person is because of his sin? I read this in Tafseer al-Qurtubi, and I looked in Saheeh al-Bukhaari and Fath al-Baari, but I could not find it.


Answer:
Praise be to Allaah.

Firstly:

This hadeeth was narrated by al-Tabari in al-Tafseer, 5/175; and by al-Bayhaqi in Shu'ab al-Eemaan, 7/153; from the mursal hadeeth of Qataadah.

A mursal report is one which is narrated by a Taabi'i from the Prophet (peace and blessings of Allaah be upon him), with no narrator in between. This is one of the categories of da'eef (weak) hadeeth. So this hadeeth has a weak isnaad, as was mentioned by al-Albaani in al-Silsilah al-Da'eefah, 1796.

Secondly:

The meaning of the hadeeth is sound and is supported by other evidence from the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). The calamities that befall a man may be as the result of sin that he has committed, so this calamity may be expiation for that sin.

Allaah says (interpretation of the meaning):

"Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad) as a Messenger to mankind, and Allaah is Sufficient as a Witness"

[al-Nisa' 4:79]

"And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much"

[al-Shoora 42:30]

Ibn Katheer said in his Tafseer (1/529):

"Whatever of good reaches you, is from Allaah" means, it is by the grace, bounty, kindness and mercy of Allaah. "but whatever of evil befalls you, is from yourself" means, it is because of your own actions. This is like the verse in which Allaah says (interpretation of the meaning):

"And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much"

[al-Shoora 42:30]

Al-Saddi, al-Hasan al-Basri, Ibn Jurayj and Ibn Zayd said: "is from yourself" means, because of your sin. Qataadah said concerning this verse, "is from yourself" means, as a punishment to you, O son of Adam, for your sin.

Thirdly:

The calamities that befall a believer in this world raise him in status and expiate for his sins.

Hence the believer should accept whatever calamities Allaah decrees for him, and should realize that this is good for him.

It was narrated that `Aa'ishah (may Allaah be pleased with her), the wife of the Prophet (peace and blessings of Allaah be upon him), said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "There is no calamity that befalls a Muslim but Allaah expiates (sin) thereby, even a thorn that pricks him." Narrated by al-Bukhaari, 5640; Muslim, 2572.

Muslim (2572) narrated that `Aa'ishah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: "There is nothing that befalls a believer, not even a thorn that pricks him, but Allaah will record a hasanah (good deed) for him thereby, or erase from him a sin."

And Allaah knows best.
-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

How sound is the hadeeth "Whoever visits my grave after I die, it is as if he visited me when I was still alive"?

-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

Question:
I was once told that Rasulullah(saw) has said that visiting his grave after his death is the same as visiting him when he was alive and that, therefore, when we visit his grave in Madinah, there is no harm in speaking to him as if he were alive and requesting him to intercede on our behalf with Allah. But I'm worried that this might be `shirk'. Please answer soon; I hope to go for an Umrah in the near future and visit his grave too, insya Allah.


Answer:
Al-Daaraqutni reported in his Sunan (2/278) with an isnaad from Haatib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whoever visits me after I die, it is as if he visited me when I was still alive…" This is a hadeeth which many of the scholars of hadeeth judged to be false and not to have been reported with a saheeh isnaad from the Prophet (peace and blessings of Allaah be upon him). Among the scholars who voiced this opinion was al-Haafiz al-Dhahabi in Lisaan al-Meezaan (4/285), in his biography of one of the narrators, Haaroon ibn Abi Qaz'ah. Al-Dhahabi said: "…Haaroon ibn Abi Qaz'ah al-Madani [reported] from a man" _ about visiting the grave of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari said: "This is not to be accepted or followed."

Al-Haafiz Ibn Hajar said in Lisaan al-Meezaan (6/217): "Al-Azdi said: `Haaroon Abu Qaz'ah reports mursal ahaadeeth from a man of Aal Haatib.' I [Ibn Hajar] say: from this we understand that what he is referring to is al-Azdi. Ya'qoob ibn Shaybah also classed him as da'eef (weak)."

Al-Haafiz ibn Hajar also mentioned him in al-Talkhees al-Habeer, in his comment on the ahaadeeth of al-Raafa'i al-Kabeer (2/266). He said, "In his isnaad is the unknown [majhool] man" _ meaning a man from Aal Haatib.

Shaykh al-Islam Ibn Taymiyyah said in al-Tawassul wa'l-Waseelah (p. 134) about this hadeeth: "It is obviously a lie that goes against Islam. Anyone who visited him during his lifetime and believed in him, was one of his Companions, especially if he was among those who migrated to join him or fought alongside him. It is proven that he (peace and blessings of Allaah be upon him) said: `Do not slander my Companions, for by the One in Whose hand is my soul, if any one of you were to spend gold equal to the size of Uhud, it would not equal the deeds of one of them, not even half of it.' [Reported by al-Bukhaari and Muslim]. Anyone who comes after the Sahaabah cannot be like the Sahaabah by doing obligatory duties such as Hajj, jihaad, the five daily prayers and sending blessings upon the Prophet (peace and blessings of Allaah be upon him), so how can he become equal to them by doing something that is not obligatory according to the consensus of the Muslims? We are not even supposed to travel for this purpose, in fact it is forbidden to do so. However, travelling to the [Prophet's] Mosque, and to al-Masjid al-Aqsaa [in Jerusalem], for the purpose of praying there, is mustahabb (encouraged), and travelling to the Ka'bah for Hajj is waajib (obligatory). If a person who undertakes a journey that is waajib or mustahabb still cannot be like one of the Sahaabah who travelled to visit the Prophet (peace and blessings of Allaah be upon him) during his lifetime, how can they achieve this by undertaking a journey that is not allowed?"

He also said (p. 133): "All of the ahaadeeth about visiting his grave are da'eef, and are not to be relied upon in matters of religion. For this reason none of the authors of books of Saheeh and Sunan reported them at all; they were only narrated by those who reported da'eef ahaadeeth, such as al-Daaraqutni, al-Bazzaar and others.

Shaykh al-Albaani said in al-Da'eefah (no. 1021) about this hadeeth: it is baatil (false). He mentioned what is wrong with the hadeeth, namely the man who is not named, and classed Haaroon Abu Qaz'ah as da'eef. There is a third fault with the hadeeth, which is that it causes confusion and contradiction. Then Shaykh al-Albaani said: "In general, the isnaad of this hadeeth is weak."

He also said in al-Da'eefah (no. 47): "many people think that Shaykh al-Islam Ibn Taymiyah and those who follow him among the Salafis forbid visiting the grave of the Prophet (peace and blessings of Allaah be upon him) altogether. This is a lie and a fabrication, and it is not the only lie told about Ibn Taymiyah, may Allaah have mercy on him, or about the Salafis. Everyone who reads the books of Ibn Taymiyah will see that he says it is permissible to visit his grave (peace and blessings of Allaah be upon him), and that doing so is recommended (mustahabb), so long as it is not associated with any objectionable practices or innovations (bid'ah), such as travelling solely for that purpose, because of the hadeeth "No one should set out purposely except to visit three mosques." The hadeeth does not describe a ban only on travelling to visit other mosques, as many people think; it also includes a ban on setting out to visit any place which people think will bring them closer to Allaah, whether it is a mosque, a grave or any other place. This is indicated by the hadeeth narrated by Abu Hurayrah who said: `I met Basrah ibn Abi Basrah al-Ghifaari and he asked me, `Where are you coming from?' I said, `From al-Toor [Sinai].' He said, `If I had met you before you left, you would not have gone there! I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: `Do not travel except to three mosques.'" (Reported by Ahmad and others with a saheeh isnaad).

This clearly indicates that the Sahaabah understood the hadeeth to be general in application [i.e., it did not apply only to mosques]. This is supported by the fact that it is not reported that any of them ever set out with the intention of visiting a grave. They are the predecessors of Ibn Taymiyah in this regard, so whoever condemns Ibn Taymiyah is in effect condemning the salaf (the righteous predecessors), may Allaah be pleased with them. May Allaah have mercy on the one who said: "All goodness is in following those who went before (the salaf)"

and all evil is in following the innovations of those who came later."

In conclusion, travelling with the intention of visiting the grave of the Prophet (peace and blessings of Allaah be upon him) is bid'ah and is haraam, because of the hadeeth which forbids travelling to worship in any place except the three mosques. As for visiting the grave of the Prophet (peace and blessings of Allaah be upon him) when one happens to be in Madeenah, this is perfectly acceptable, as is travelling with the intention of praying in the Prophet's Mosque as an act of worship and seeking to draw close to Allaah. Those that are confused about this issue are those who do not understand the difference between what is permitted and what is forbidden. And Allaah knows best.
-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

Hadeeth

-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----

Question:

Why are the words of the Prophet (peace and blessings of Allaah be upon him) counted as proof?


Answer:

Praise be to Allaah.

Hadeeth means the words, actions, approval or attributes that have been narrated from the Messenger (peace and blessings of Allaah be upon him).

A hadeeth may either confirm things that are mentioned in the Qur'aan, such as prayer, zakaah, etc., or it may give details of things that are mentioned in the Qur'aan in general terms, such as the numbers of rak'ahs in each prayer, the thresholds for paying zakaah, the details of Hajj, etc. It may also explain rulings which are not mentioned in the Qur'aan, such as the prohibition on being married to a woman and her (paternal or maternal) aunt at the same time.

Allaah revealed the Qur'aan to His Messenger Muhammad (peace and blessings of Allaah be upon him) and commanded him to explain it to the people, as He said (interpretation of the meaning):

"And We have also sent down unto you (O Muhammad) the Dhikr [reminder and the advice (i.e. the Qur'aan)], that you may explain clearly to men what is sent down to them, and that they may give thought" [al-Nahl 16:44]

The hadeeth of the Messenger (peace and blessings of Allaah be upon him) is a revelation (wahy) from his Lord. Allaah says (interpretation of the meaning):

"Your companion (Muhammad) has neither gone astray nor has erred.

Nor does he speak of (his own) desire.

It is only a Revelation revealed"

[al-Najm 53:2-4]

Allaah sent His Messenger Muhammad (peace and blessings of Allaah be upon him) to call mankind to worship Allaah alone, and to disbelieve in any (god) apart from Him, and (He sent him) to bring the glad tidings of Paradise and warnings of Hell:

"O Prophet (Muhammad)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner,

And as one who invites to Allaah [Islamic Monotheism, i.e. to worship none but Allaah (Alone)] by His Leave, and as a lamp spreading light (through your instructions from the Qur'aan and the Sunnah the legal ways of the Prophet) [al-Ahzaab 33:45-46 _ interpretation of the meaning]

The Messenger (peace and blessings of Allaah be upon him) was anxious over this ummah; he did not know of anything good but he told them of it, and he did not know of anything evil but he warned them against it:

"Verily, there has come unto you a Messenger (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty. He (Muhammad) is anxious over you; for the believers (he is) full of pity, kind, and merciful"

[al-Tawbah 9:128 _ interpretation of the meaning]

Every Prophet was sent only to his own people, but Allaah sent His Messenger Muhammad (peace and blessings of Allaah be upon him) to all of mankind:

"And We have sent you (O Muhammad) not but as a mercy for the `Aalameen (mankind, jinn and all that exists)"

[al-Anbiyaa' 21:101 _ interpretation of the meaning]

Because the Messenger (peace and blessings of Allaah be upon him) conveyed the revelation that was sent down to him from His Lord, it is obligatory to obey him. Indeed, obedience to him is obedience to Allaah:

"He who obeys the Messenger (Muhammad), has indeed obeyed Allaah"

[al-Nisaa' 4:80 _ interpretation of the meaning]

Obedience to Allaah and His Messenger is the way to salvation and victory, and to happiness in this world and in the Hereafter:

"And whosoever obeys Allaah and His Messenger, he has indeed achieved a great achievement (i.e. he will be saved from the Hellfire and will be admitted to Paradise)"

[al-Ahzaab 33:71 _ interpretation of the meaning]

Hence it is obligatory for all people to obey Allaah and His Messenger, because therein lies their success and salvation:

"And obey Allaah and the Messenger (Muhammad) that you may obtain mercy"

[Aal `Imraan 3:132 _ interpretation of the meaning]

Whoever disobeys Allaah and His Messenger only harms himself, he does not harm Allaah in the slightest:

"And whosoever disobeys Allaah and His Messenger (Muhammad), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment"

[al-Nisaa' 4:14 _ interpretation of the meaning]

Once Allaah and His Messenger have decided a matter, no one has the right to choose concerning that or to object to it; rather it is obligatory to obey and to believe in the truth:

"It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error

[al-Ahzaab 33:36 _ interpretation of the meaning]

A person's faith is not complete until he loves Allaah and His Messenger, and love implies obedience. Whoever wants Allah to love him and forgive his sins must follow the Messenger (peace and blessings of Allaah be upon him):

"Say (O Muhammad to mankind): `If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful'"

[Aal `Imraan 3:31 _ interpretation of the meaning]

Love of the Messenger (peace and blessings of Allaah be upon him) is not simply the matter of words to be repeated, rather it is the matter of belief and conduct, i.e., obedience to what he commands, belief in what he tells us, avoidance of what he forbids, and avoidance of worshipping Allaah in any way except that which he prescribed.

When Allaah had perfected this religion and the Messenger had conveyed the message of his Lord, Allaah took him to be with Him. The Messenger (peace and blessings of Allaah be upon him) left this ummah with clear proof in which there is no ambiguity. No one deviates from it but he is doomed:

"This day, those who disbelieved have given up all hope of your religion; so fear them not, but fear Me. This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion"

[al-Maa'idah 5:3 _ interpretation of the meaning]

By the grace of Allaah, the Sahaabah (may Allaah be pleased with them) preserved the ahaadeeth of the Messenger (peace and blessings of Allaah be upon them), then the righteous salaf who came after them compiled them in books which are known as the Sihaah (Saheehs), Sunan and Musnads. The most sound of them are Saheeh al-Bukhaari, Saheeh Muslim, the four Sunans, the Musnad of Imaam Ahmad and the Muwatta' of Imaam Maalik, etc.

Allaah has perfected this religion. The Messenger (peace and blessings of Allaah be upon him) did not know of anything good but he taught it to his ummah, and he did not know of anything evil but he warned them against it. So whoever introduces anything into the religion, of bid'ah (innovation) or myths, such as praying to the dead or circumambulating (tawaaf) their tombs, or praying to the jinn and awliya' ("saints"), and other things that have not been prescribed by Allaah and His Messenger, all of that is to be rejected and not accepted, as the Prophet (peace and blessings of Allaah be upon him) said: "Whoever innovates something in this matter of ours (Islam) that is not a part of it will have it rejected." (Narrated by Muslim, 1718)

From Usool al-Deen al-Islami, by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri
-----
Affiliates Wanted!...... 20% Commission
please visit Here for Details
-----