In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
Question:
The questioner says: A Ṣūfī denies the ʿulūw of Allāh the Most High above His creation and sees traveling from one town to another to visit graves as being permissible. He also holds celebrations for the Mawlid and innovated adhkār. He is aware of the call to Tawḥīd, yet he is fanatical about Ṣūfīsm, does not accept the truth, and is influenced by the shaykhs of the Ṣūfīs. Is it permissible to pray behind him or not, and how do you advise us to deal with him?
Answer:
Al-ʿAllāmah Shaykh Ṣāliḥ al-Fawzān al-Fawzān (حفظه الله): Ṣūfīsm is either an innovation (that misguides from the Sunnah), or it can reach the level of disbelief (by contradicting the foundations of Tawḥīd). Ṣūfīsm varies; it is not all on one level. What unites it is that it is a bidʿah (an reprehensible innovation in the religion), and it may develop into disbelief in Allāh, the Mighty and Sublime, and into atheism, and the belief in Waḥdat al-Wujūd (the pantheistic belief that all existence is Allāh) or Ḥulūl (the belief that Allāh incarnates in His creation).
So Ṣūfīsm differs. If it is of the type that reaches disbelief (such as these latter beliefs), then it is not permissible to pray behind him by consensus (of the scholars, for the prayer of a disbeliever is invalid). In summary, if he is from the type that does not reach the level of disbelief but is merely an innovator (with innovations that do not constitute kufr), this is a matter of disagreement among the scholars (regarding the validity of praying behind him).
However, he should not be appointed as an Imām in the mosque (as a preventative measure and to avoid normalizing his innovation). An innovator from the Ṣūfīs or others should not be appointed as an Imām in the mosque. The one chosen for Imāmah should be the person with the best and most sound ʿaqīdah (creed, free from such deviations), and the most knowledgeable of the people in his religion (in accordance with the Qurʾān and Sunnah), because he is a role model (and people follow his lead).
Reference: Majālis in Tafsīr al-Mufaṣṣal
Question:
Is it permissible to pray behind the Ṣūfīs who fall into polytheistic practices?
Answer:
Al-ʿAllāmah Rabīʿ ibn Hādī al-Madkhalī: Regarding this Ṣūfī, if you have established the proof against him—as he engages in polytheistic practices, innovations, and misguidance, because he believes this to be the religion due to his ignorance, misguidance, and the environment he has lived in, if you have established the proof against him and he persists in the polytheism he is upon, then do not pray behind him because he is a disbeliever. However, if you have not yet established the proof against him, then pray behind him, but on the condition that you establish the proof against him. Once you have established the proof against him, do not pray behind him and do not follow him in his polytheism and misguidance.
Reference: Ahl al-Sunnah wa ʿAlāmātuhum
Question:
May Allāh do good to you and bless you. This questioner says: “An imām at our masjid says, ‘I am a Sufi from the Burhaniyya ṭarīqa.'” Is it permissible to pray behind him?
Answer:
Al-ʿAllāmah ʿUbayd ibn ʿAbdullāh al-Jābirī: The prayer behind him is not valid, because the Burhaniyya ṭarīqa are from the polytheists; it is a polytheistic ṭarīqa. However, if it is possible to advise him through the wise who are skilled in speech, and he is advised and repents, then all praise is to Allāh; he is from us and we are from him. And we say to you, O questioner: he is from you and you are from him. But if that does not happen, then do not pray behind him; he is a disbeliever, and there is no respect or consideration for him whatsoever (meaning that his state of misguidance is so severe that it strips him of any respectful consideration in this specific ḥukm).
As for whoever advises him, as we said, it should either be a scholar who can present the proof convincingly, closing the path to error and cutting off his excuse, or a qualified student of knowledge, meaning one who has received instruction from his teachers in the Sunnah, who speaks well with strong reasoning and evidence.
Question:
May Allāh reward you with good. This questioner says: “In our country, there are those who say we should not abandon praying behind the grave-worshipping Imāms because the proof has not been established against them, and they claim that refraining from praying behind them is a way to restrain them or to reduce their large numbers.” What is the ruling on this statement?
Answer:
Al-ʿAllāmah ʿUbayd ibn ʿAbdullāh al-Jābirī: Rather, this is, in fact, a dangerous and impermissible overstepping of bounds on their part. Even if the proof has not been established against them, we do not pray behind him, first. Then, if we advise them and establish the proof against them, and if their grave-worshipping involves directing worship to other than Allāh Almighty, such as presenting offerings and supplicating to others besides Allāh Almighty, then this is major shirk.
However, if these grave-worshippers are merely frequenting gravesites to worship Allāh [and this is a reprehensible innovation and a means that leads to major shirk, for it is not permissible to single out gravesites for acts of worship], meaning they give charity there for Allāh’s sake, slaughter sacrificial animals there for Allāh’s sake, and sit there for days, claiming that these places are blessed and that acts of worship performed there have greater reward, then these are indeed innovated and reprehensible practices. Some scholars interpret this as minor shirk. Yes, as such, to deter them, one should not pray behind them, but they are not called polytheists. Yes.
Reference: Explanation of the Treatise Faḍl al-Islām
Question:
If I am present in a village and its Imām is from the Ṣūfīs, and he does not hold his hand in prayer nor does he lower his knees before his hands when going down for prostration, is my prayer with him permissible?
Answer:
Shaykh Abd al-ʿAzīz ibn ʿAbd Allāh Āl Bāz: If he is known for Tawḥīd and is not a polytheist, but rather has some ignorance or Ṣūfism, yet he is a monotheist Muslim who worships Allāh alone and does not worship the Shaykhs or other created beings such as Shaykh ʿAbd al-Qādir and others, then merely him not folding his hands in prayer does not prevent praying behind him; because this is a Sunnah matter and is not obligatory. It is to place his right palm on his left palm, his wrist, and his forearm upon his chest while standing in prayer. So whoever lets them hang, there is no sin upon him and his prayer is valid, and some of the people of knowledge have considered that recommended. However, the correct view is that what is legislated is the folding, due to the established narrations from the Messenger of Allāh (صلى الله عليه وسلم) regarding that.
These narrations apply to the state of the person praying both before and after the bowing. Similarly, there is a difference of opinion regarding the person praying placing his knees before his hands, or his hands before his knees, due to the differing narrations reported on that matter from the ḥadīth of Abū Hurayrah, Ibn ʿAmr, and Wāʾil ibn Ḥujr, and Mālik, may Allāh be pleased with them all, issued a fatwā based on it.
The most preponderant opinion in this is that the preferred practice is to place the knees first when prostrating, then the hands, then the face. By this, the narrations are reconciled, and the beginning of the ḥadīth of Abū Hurayrah agrees explicitly with the ḥadīth of Wāʾil ibn Ḥujr and what came with a similar meaning; because the prohibition against kneeling like the kneeling of a camel mentioned in the ḥadīth of Abū Hurayrah agrees with what is indicated by the ḥadīth of Wāʾil regarding placing the knees before the hands; because when a camel kneels, it places its forelegs before its hind legs.
As for the statement at the end of the ḥadīth of Abū Hurayrah: “and let him place his hands before his knees (وليضع يديه قبل ركبتيه),” the most apparent regarding that is that it is a transposition (inqilāb) in the narration, in which some of the narrators made a mistake, and the correct version is: “and let him place his knees before his hands (وليضع ركبتيه قبل يديه).” By this, the end of the ḥadīth agrees with its beginning, as was indicated by Ibn al-Qayyim, may Allāh have mercy on him, in Zād al-Maʿād. This is for one who has the capacity to do so. As for one who is unable due to old age or illness, there is no sin upon him in placing his hands before his knees. And whoever places his hands before his knees in prayer out of his belief that this is the preferred practice, then there is no sin upon him. The matter regarding this is broad, and the difference of opinion concerning it is well-known among the people of knowledge.
One should not be strict in this matter because the difference is only regarding which is preferable, and the prayer is valid according to both opinions. There is no sin in praying behind one who does this or that. And Allāh is the Granter of success.
Reference: Nūrun ʿalā al-Darb, tape no. 11
— Translated by Abū Dilāra Naief al-ʿAydarūs.
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