Bid’ah is abhorrent to Allah Ta’ala. The innovation of acts resembling Ibaadat is Bid’ah. Innovating such Bid’ah during plagues does not please Allah Ta’ala. The innovated wazaaif and supplications only add to the problems and misery of the plague. The plague is not ameliorated nor eliminated by Bid’ah. On the contrary, the devastation is intensified.
Haafiz Ibn Hajar Asqalaani (Rahmatullah alayh) states in his voluminous kitaab, Bathlul Ma’oon fi Fadhlit Taa’oon regarding baseless innovations during one devastating plague:
“In the month of Rabiul Awwal (during the plague), the people gathered (in Damascus) to make khatam of Bukhaari Shareef. By the Mihraab of the Sahaabah, they recited Surah Nooh 3363 times according (an instruction) which someone saw in a dream. Then the people made fervent dua for the elimination of the plague. But the plague became more severe.”
The plague continued with increased and unabated fury and devastation. Do not lose sight of the fact that the plague is either Shahaadat or Athaab. The Athaab of Allah Azza Wa Jal will run its prescribed course decreed by Allah Ta’ala. Nothing will stop or thwart it. Regardless of the desperate measures instituted in the panic-stricken communities, the plague will fulfil its divinely-decreed mandate.
In one plague Muslims introduced the Bid’ah of going to the outskirts of the city to perform Salaat and make dua as is the practice for Salaatul Istisqaa’ (Dua for rain). They even fasted three days. But the plague continued unabated.
In our time today, wazeefahs based on the dreams of some buzrugs are being circulated. Innovating such practices is Bid’ah and in conflict with the Sunnah.
Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah who had suffered in the Plague of Amwaas, did not innovate any specific practices or wazeefahs.
The solution is not Bid’ah nor only Dua and Wazaaif. The remedy for the plague is Inaabat ilallaah. The fundamentals of Inaabat are:
Sincere Taubah (Repentance)
Reciting Istighfaar with sincerity in abundance
Renewal of the Mithaaq (Pledge). This is of absolute importance.
It is vital to pledge to Allah Ta’ala that the sins in which we had indulged will not be repeated. Submission to the Shariah and adoption of the Sunnah are incumbent factors of Inaabat ilallaah. Minus the Mithaaq, the wazeefas and duas will be of no avail.
Istighfaar, Tahleel, Tasbeeh, Tilaawat, Durood and Dua in abundance are also necessary. But minus Inaabat, these acts are not accepted.
There should be no organized khatams of anything. Everyone should perform Ibaadat in the privacy of the home and silently shed tears, imploring the Rahmat of Allah Ta’ala.
Grotesque, dark and bizarre fitnah is in the making. Worse appears on the horizon. The Ummah has been trapped in satanic luxuries and haraam pleasures. The consequences are now beginning to surface. Allah Ta’ala says in the Qur’aan Majeed:
“We shall most assuredly give them to taste of the lesser punishment, not the greater punishment. Perhaps they will return to Rectitude.
When we fail to derive lesson from the lesser punishment, the greater punishment will be unleashed with obliterating severity and consequences. The entire community will be uprooted, devastated and eliminated. May Allah Ta’ala have mercy on us. May Allah Ta’ala grant all Muslims the taufeeq for Inaabat. May Allah Ta’ala save us all from the dark shaitaani plots of the Munaafiqeen in our midst.

12 Sha’baan 1441 – 6 April 2020


Q. If a person sees Rasulullah (Sallallahu alayhi wasallam) in a dream wearing such clothes which were not worn during his time, will the dream be authentic? Did he in fact see Nabi (Sallallahu alayhi wasallam)?
A. The Akaabir Ulama/Auliya have different views on this issue. There are three views regarding seeing Rasulullah (Sallallahu alayhi wasallam) in a dream.
First view: Shah Abdul Azeez (Rahmatullah alayh) said that if one’s heart testifies that the one seen is Rasulullah (Sallallahu alayhi wasallam), then he has seen Nabi (Sallallahu alayhi wasallam) regardless in whatever form the vision is. There should be no doubt in the heart.

Second view: Shah Rafeeuddeen (Rahmatullah alayh) said that if there is even the slightest difference with Rasulullah’s actual form and appearance, then the one seen is not Rasulullah (Sallallahu alayhi wasallam). For example, if Rasulullah (Sallallahu alayhi wasallam) had 20 white hairs, and if the dreamer sees 21, then the one he sees is not Rasulullah (Sallallahu alayhi wasallam). The slightest difference in any form negates the authenticity of the dream.
In substantiation of his view, Shah Rafeeuddeen (Rahmatullah alayh) would say that during the age of the Sahaabah if anyone claimed to have seen Rasulullah (Sallallahu alayhi wasallam) in a dream, they would ask the person to describe the vision he saw. If the description differed even slightly from Rasulullah’s actual form and appearance they would reject it and say that it was not Rasulullah (Sallallahu alayhi wasallam).

Third view: Shah Ishaaq (Rahmatullah alayh) said that if one sees in a dream that Rasulullah (Sallallahu alayhi wasallam) is dressed in the garments of the Atqiya (the men of piety/Auliya) of the age, then he did see Rasulullah (Sallallahu alayhi wasallam). If he sees Rasulullah (Sallallahu alayhi wasallam) dressed in some other type of garb, then it is not Nabi-e-Kareem (Sallallahu alayhi wasallam).
From these differences it is clear that there is no absolute certitude on this issue. The criterion is always the Shariah. If anything in the dream is done or instructed that is in conflict with the Shariah, then it should be compulsorily set aside.
It will be haraam to give practical expression and to implement anything seen in a dream if it contravenes the Shariah regardless of whether the vision in the dream is that of Rasulullah (Sallallahu alayhi wasallam).
Dreams do not override the Shariah which Rasulullah (Sallallahu alayhi wasallam) had delivered to the Ummah from Allah Ta’ala.