Category: Akidah

Praise be to Allah.Most of the Companions were of the view that the Prophet (peace and blessings of Allah be upon him) did not see Allah with his eyes on the night of the Mi`raj. 
It was narrated that `Aishah (may Allah be pleased with her) said: “Whoever told you that Muhammad (peace and blessings of Allah be upon him) saw his Lord was lying. He said that no vision can grasp him [Al-An`am 6:103]…” (Narrated by Al-Bukhari, Al-Tawhid, 6832)
It was narrated that Abu Dharr (may Allah be pleased with him) said: “I asked the Messenger of Allah (peace and blessings of Allah be upon him), `Did you see your Lord?’ He said, ‘He is veiled by Light, how could I see Him.’” (Narrated by Muslim, Al-Iman, 261) 
It was narrated that Ibn `Abbas (may Allah be pleased with him) said: “ ‘The (Prophet’s) heart belied not what he saw, and indeed he saw Him at a second descent.’ [An-Najm 53:11-12] (This means that) he saw Him twice with his heart.” (Narrated by Muslim, Al-Iman, 258).   
Ibn Al-Qayyim (may Allah have mercy on him) said: 
“ `Uthman ibn Sa`id Al-Darimi said in his book Al-Ru’yah that there was consensus among the Companions that he [the Prophet (peace and blessings of Allah be upon him)] did not see his Lord on the night of the Miذraj. Some of them excluded Ibn `Abbas and said that he was not one of those who said that. Our Shaykh says that this does not go against the facts, for Ibn `Abbas did not say that he saw Him with the eyes in his head, and Ahmad relied upon this in one of the two reports narrated from him, where he says that he saw Him but he did not say that that was with the eyes in his head. The wording used by Ahmad is the same as that used by Ibn `Abbas (may Allah be pleased with them both). What indicates that what our Shaykh said about the meaning of the hadeeth of Abu Dharr is correct is the fact that in another hadeeth he said that His veil is Light.  And Allah knows best what the Light is that is mentioned in the hadeeth of Abu Dharr (may Allah be pleased with him) where it says, `I saw Light.’” (Ijtima` Al-Juyush Al-Islamiyyah, vol. 1, p. 12)
Shaykh Al-Islam (may Allah have mercy on him) said: “Chapter: with regard to seeing Allah, what was proven in an authentic report from Ibn `Abbas is that he said: `Muhammad saw his Lord with his heart twice, and `Aishah denied that he had seen Him. Some people reconciled these two reports by saying that `Aishah denied that he saw Him with his eyes and Ibn `Abbas affirmed that he saw Him with his heart. Some versions of the report narrated from Ibn `Abbas refers to seeing without specifying how, and others indicate that it was with the heart. Sometimes he says that Muhammad saw his Lord, and sometimes he says that Muhammad saw Him. There is no clear statement from Ibn `Abbas which says that he saw Him with his eyes. Similarly Imam Ahmad sometimes says that he saw Him and sometimes says that he saw Him with his heart. No one whom Ahmad heard said that he saw Him with his eyes. But some of his companions heard some of the words that did not specify how, and understood from that that he had seen Him with his eyes, just as some people heard the words of Ibn `Abbas that did not specify how, and understood from that that he had seen Him with his eyes. But there is nothing in the evidence to prove that he saw Him with his eyes, and that was not narrated from any of the Companions. There is nothing in the Quran or Sunnah to indicate that, rather the authentic texts which indicate that he did not see Him are more definitive. In Sahih Muslim it is narrated that Abu Dharr said: `I asked the Messenger of Allah (peace and blessings of Allah be upon him), “Did you see your Lord?” He said, “He is veiled with Light, how could I see Him?”’ And Allah says (interpretation of the meaning): 
`Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him]
Who took His slave (Muhammad) for a journey by night from Al-Masjid Al-Haram (at Makkah) to Al-Masjid Al-Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayat (proofs, evidences, lessons, signs, etc.)’ [Al-Isra’ 17:1]
If he had seen Him with his own eyes, He would have mentioned that. The same applies to the words “Will you then dispute with him (Muhammad) about what he saw [during the Mi’raj]?” [An-Najm 53:12 – interpretation of the meaning]. If he had seen Him with his own eyes, that would have been mentioned. 
It is proven from the authentic texts and from the consensus of the Salaf (first generations) of this Ummah that no one can see Allah with his eyes in this world , with the exception of the claim made by some that our Prophet Muhammad alone saw Him. But they agreed that the believers will see Allah on the Day of Resurrection with their own eyes just as they see the sun and the moon (in this world).” 
For more details, please refer to the following answers: 156077 , 12478 , 14525 , 2734 , and 14096 .
And Allah knows best.

Praise be to Allah.This hadeeth is mawdoo’ (fabricated). It was narrated by al-Hakim via ‘Abd-Allah ibn Muslim al-Fahri (who said), Isma’eel ibn Muslimah narrated to us, ‘Abd al-Rahman ibn Zayd ibn Aslam told us, from his father, from his grandfather, from ‘Umar ibn al-Khattab (may Allah be pleased with him), that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said, “When Adam committed his sin…” Then he quoted the hadeeth as the questioner quoted it. 
Al-Hakim said: The isnad (chain of narrators) of this hadeeth is saheeh. 
This is what al-Hakim said! But a number of scholars rebuked him and denounced him for classing this hadeeth as saheeh. They ruled that this hadeeth is false and fabricated, and they pointed out that al-Hakim contradicted himself when commenting on this hadeeth. 
There follow some of their comments: 
Al-Thahabi said, criticizing the words of al-Hakim quoted above: 
Rather it is mawdoo’ (fabricated), and ‘Abd al-Rahman is not reliable, and I do not know who ‘Abd-Allah ibn Muslim al-Fahri is. 
Al-Thahabi also said in Meezan al-I’tidal: It is a false report. 
Al-Hafiz Ibn Hajar agreed with him in Lisan al-Meezan. 
Al-Bayhaqi said:  
‘Abd al-Rahman ibn Zayd ibn Aslam is the only one who narrated it with this isnad, and he is da’eef (weak). Ibn Katheer agreed with him in al-Bidayah wa’l-Nihayyah, 2/323. 
Al-Albani said in al-Silsilah al-Da’eefah, 25: (it is) mawdoo’. 
Al-Hakim himself (may Allah forgive him) accused ‘Abd al-Rahman ibn Zayd of being a fabricator of hadeeth, so how could his hadeeth be saheeh? 
Shaykh al-Islam Ibn Taymiyah said in al-Qa’idah al-Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69): 
Al-Hakim’s narration of this hadeeth is something for which he was denounced, and he himself said in his book al-Madkhil ila Ma’rifat al-Saheeh ‘an al-Saqeem:  
‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated fabricated hadeeths from his father, and it is obvious to any competent hadeeth scholar that he is the one to blame for fabricating hadeeths. I say: ‘Abd al-Rahman ibn Zayd ibn Aslam is da’eef (weak) because he made a lot of mistakes.
 See Silsilat al-Ahadeeth al-Da’eefah by al-Albani, 1/38-47.

Praise be to Allah.
Firstly: 

These actions of the person you are asking about sitting with
constitute kufr and apostasy, and we are amazed that he claims to be a
Muslim when this is the case. Not praying is major kufr, as is proven in the
Qur’aan and Sunnah and by the consensus of the Sahaabah (may Allaah be
pleased with them). 

With regard to women’s hijab, if what is meant is covering
the face (niqaab), there is a difference of opinion among the scholars
concerning it. The more correct view is that it is obligatory for all women
and that it does not apply only to the wives of the Prophet (peace and
blessings of Allaah be upon him).  

Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve
him) said:   

With regard to niqaab, covering the face is obligatory,
according to the correct scholarly opinion, and this is what is supported by
the saheeh evidence, because Allaah says (interpretation of the meaning): 

“and to draw their veils all over Juyoobihinna (i.e. their
bodies, faces, necks and bosoms)”

[al-Noor 24:31]. 

And Allaah said concerning the wives of the Prophet
(peace and blessings of Allaah be upon him) (interpretation of the meaning):

“And when you ask (his wives) for anything you want, ask
them from behind a screen, that is purer for your hearts and for their
hearts”

[al-Ahzaab 33:53]. 

The fact that it is speaking of the wives of the Prophet
(peace and blessings of Allaah be upon him) does not mean that the ruling
should not apply to other Muslim women, because the reason for that is
general, namely “that is purer for your hearts and for their hearts.” 

So the reason is general and applies both to the wives of the
Prophet (peace and blessings of Allaah be upon him) and to other women.
Purity is required of all, because Allaah says in another verse
(interpretation of the meaning): 

“O Prophet! Tell your wives and your daughters and the
women of the believers to draw their cloaks (veils) all over their bodies
(i.e. screen themselves completely except the eyes or one eye to see the
way). That will be better, that they should be known (as free respectable
women) so as not to be annoyed”

[al-Ahzaab 33:59]. 

End quote from Fataawa al-Shaykh al-Fawzaan (4/242,
243; question no. 250). 

For more information please see the answer to question no.
11774. 

But if what is meant by hijab is covering the head, then
there is no difference of opinion among the scholars concerning the fact
that it is obligatory. His rejection of both types, and his making fun of
them, is apostasy from Islam, because even though covering the face is not
obligatory according to some scholars, they are unanimously agreed that it
is prescribed in Islam and that it is part of the religion of Allaah, so
denying it and making fun of it is kufr which puts one beyond the pale of
Islam. 

There is no excuse at all for this heretic to make fun of the
Mother of the Believers ‘Aa’ishah (may Allaah be pleased with her), rather
it is indicative of what is in his heart of hypocrisy and heresy, which
shows itself in this slip of the tongue. ‘Aa’ishah is the Mother of the
Believers and the wife of the Prophet (peace and blessings of Allaah be
upon him), whose innocence was declared by Allaah in verses that will be
recited until the Day of Resurrection. The one who makes fun of her is in
fact making fun of her husband, who is the Prophet (peace and blessings
of Allaah be upon him), and the one who denies that she is the Mother of the
believers is putting himself outside of their circle, but he does not harm
her at all. 

Secondly: 

If this is the case with this relative, then he should be
told that he is doing something which implies that he is an apostate, and
that he must repent and come back to his religion. If he meets his Lord in
this state, he will not be meeting Him as a Muslim. 

What you must do – after advising him – is shun his company
and beware of him, unless the one who wants to sit with him has a sufficient
level of knowledge to repel his kufr. His companions should beware of his
evil, and upholding ties of kinship with him is not obligatory, rather it is
not permissible to initiate the greeting of salaam with him. 

Allaah says (interpretation of the meaning): 

“And when they hear Al‑Laghw (dirty, false, evil vain
talk), they withdraw from it and say: ‘To us our deeds, and to you your
deeds. Peace be to you. We seek not (the way of) the ignorant’”

[al-Qasas 28:55].

Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on
him) said: 

“And when they hear Al‑Laghw (dirty, false, evil vain
talk)” from an ignorant person who addresses it to them, “they say”
– the words of the slaves of the Most Merciful who have understanding – “To
us our deeds, and to you your deeds” i.e., each will be requited for his
deeds that he did by himself, and he will not bear anything of the burden of
another. This implies that they are innocent of what the ignorant do of
laghw (vain talk), falsehood and idle talk. 

“Peace be to you” i.e., you will not hear anything
from us but good, and we will not address you as your ignorance deserves.
Even if you allow yourselves to indulge in this rotten talk, we declare
ourselves to be above it and we protect ourselves from indulging in it. “We
seek not (the way of) the ignorant’” in any sense. 

Tafseer al-Sa’di (p. 620). 

The scholars of the Standing Committee were asked: 

Is it permissible for me to sit with one who does not pray? 

They replied: 

The one who does not pray deliberately and denies that it is
obligatory is a kaafir, according to scholarly consensus. If he does not
pray because he is heedless and lazy, then he is a kaafir, according to the
correct scholarly opinion. Based on that, it is not permissible to sit with
these people, rather they should be shunned and cut off, after explaining to
them that not praying is kufr, if they are the type of people who may be
unaware of the ruling. It is narrated in a saheeh report from the Messenger
of Allaah (peace and blessings of Allaah be upon him) that he said:
“The covenant that stands between us and them is prayer; whoever does not
pray is a kaafir.” And it is narrated in another saheeh report that he
(peace and blessings of Allaah be upon him) said: “Between a man and kufr
and shirk there stands his giving up prayer.” Narrated by Muslim in his
Saheeh. This includes both the one who denies that it is obligatory and
the one who does not do it out of laziness. 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq
‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan. 

Fataawa al-Lajnah al-Daa’imah
(12/374, 375) 

The scholars of the Standing Committee were asked: 

Is it permissible to say salaam to one who does not pray? 

They replied: 

The one who does not pray because he denies it is obligatory
is a kaafir according to scholarly consensus, and the one who does not pray
out of laziness, but does not deny that it is obligatory is a kaafir,
according to the correct scholarly view. So it is not permissible to say
salaams to him, or to return his salaam if he greets you with salaam,
because he is regarded as an apostate from Islam.  

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq
‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 

Fataawa al-Lajnah al-Daa’imah
(24/141, 142) 

The scholars of the Standing Committee said: 

The one who makes fun of the religion of Islam or the Sunnah
that is proven from the Messenger of Allaah (peace and blessings of
Allaah be upon him), such as letting the beard grow, shortening the clothes
to above the ankles or halfway up the calves, when he knows that this is
proven, is a kaafir. The one who mocks the Muslim and makes fun of him
because of his adhering to Islam, is a kaafir, because Allaah says
(interpretation of the meaning): 

“Say: ‘Was it at Allaah ( عز
و جل ), and His Ayaat (proofs, evidences, verses, lessons, signs,
revelations, etc.) and His Messenger (صلى الله
عليه وسلم) that you were mocking?’

66. Make no excuse; you disbelieved after you had
believed”

[al-Tawbah 9:65-66]

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq
‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 

Fataawa al-Lajnah al-Daa’imah
(2/43-44). 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)
said: 

What you must do is shun the one who does not pray, and cut
off ties with him, and do not accept his invitation, until he repents to
Allaah from that; but you should also advise him and call him to the truth,
and warn him of the consequences of not praying in this world and in the
Hereafter, in the hope that he may repent and Allaah may accept his
repentance. 

Fataawa al-Shaykh Ibn Baaz
(10/266) 

Shaykh Saalih ibn Fawzaan al-Fawzaan (may Allaah preserve
him) was asked: 

Is it permissible for me to sit and eat and drink with
someone who does not pray and persists in not praying? 

He replied: 

It is not permissible for you to sit with him and eat and
drink with him, unless you are advising him and rebuking him, and you hope
that Allaah may guide him at your hands. If you are sitting with him, then
this is what you must do with him, because this comes under the heading of
denouncing evil and calling people to Allaah, and perhaps Allaah may guide
him at your hands. 

But if you are sitting with him and eating and drinking with
him without denouncing him, and he is persisting in not praying, or is
persisting in some major sin, then it is not permissible for you to mix with
him. Allaah cursed the Children of Israel for something similar to this. He
says (interpretation of the meaning):  

“Those among the Children of Israel who disbelieved were
cursed by the tongue of Dawood (David) and ‘Eesa (Jesus), son of Maryam
(Mary). That was because they disobeyed (Allaah and the Messengers) and were
ever transgressing beyond bounds.

79. They used not to forbid one another from Al-Munkar
(wrong, evildoing, sins, polytheism, disbelief) which they committed”

[al-Maa’idah 5:78-79].

In the commentary on this verse it is narrated that one of
them would see another committing sin and tell him not to do that, then he
would meet him the next day and he would still be persisting in sin, and he
would not tell him not to do that and he would mix with him, and would eat
and drink with him and sit with him. When Allaah saw that they did that, He
set them against one another, and cursed them on the lips of their
Prophets. 

And the Prophet of Allaah (peace and blessings of Allaah
be upon him) warned us against doing such things, lest there befall us the
punishment that befell them. 

End quote from Fataawa al-Shaykh al-Fawzaan (2/246,
question no. 215) 

See also the answer to questions no.
4420 and
47425. 

And Allaah knows best.

Praise be to Allah.Firstly: 
The kashf (intuition, insight, finding out about things that are unseen) that may happen to a person is of several kinds. One type is psychological, which both Muslims and kaafirs have in common. Another kind is spiritual, which comes via revelation. A third type is satanic, which comes via the jinn.                                 
Shaykh al-Islam Ibn Taymiyah said: 
We do not deny that people may experience some kind of kashf, whether when awake or in their dreams when the soul is less connected to the body, either by means of spiritual practices or otherwise. This is the psychological kashf which is the first type of kashf. 
But it is also proven through rational evidence as well as shar’i evidence that the jinn exist and that they tell people things about the unseen, as happens in the case of soothsayers, those who are possessed and the like. 
The second type is that which is done by outside forces, such as the jinn who tell the soothsayers many things. This is something that is well known, especially to those who have experienced it, and we have come to know about these things on many occasions. This is a type of kashf that has nothing to do with the first type, and this is the second type of kashf. 
With regard to the third type, it is what is conveyed by the angels and this is the noblest type, as is indicated by the texts and by rational evidence. Information about the unseen may come from psychological sources, or from evil sources, whether they are satanic or not, or it may come from angelic sources. 
Al-Safadiyyah, p. 187-189 
Ibn al-Qayyim said: 
Partial kashf is something which both believers and kaafirs, righteous and immoral, may share, such as knowing what is in a person’s house or what is in his hand or under his garment, or whether his wife is pregnant with a boy or girl after the gender has been determined, or things that cannot be seen such as things that are taking place far away, and so on. This may come from the Shaytaan sometimes and from one’s own self sometimes, hence it may happen to the kuffaar such as the Christians and people who worship fire or the cross. Ibn Sayyaad told by means of kashf the Prophet (peace and blessings of Allaah be upon him) what he was hiding for him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “You are from among the brethren of the soothsayers.” He told him that his kashf was like the kashf of the soothsayers. Similarly the liar Musaylimah, even though he was a kaafir of the worst type, could tell his companions of what one of them had done in his house and what he had said to his wife, because his shaytaan told him that so that he could mislead the people. The same was true of al-Aswad al-‘Anasi and al-Haarith al-Mutanabbi al-Dimashqi, who emerged at the time of ‘Abd al-Malik ibn Marwaan, and others of their ilk, whose numbers are known only to Allaah. We ourselves and others have seen a group of them and people have witnessed the kashf of monks who worship the cross, as is well known. 
Spiritual kashf of this type is like the kashf of Abu Bakr when he told ‘Aa’ishah that his wife was pregnant with a girl; and the kashf of ‘Umar (may Allaah be pleased with him) when he said, “O Saariyah, the mountain!” – i.e., stay close to the mountain. There are many such instances among the close friends (awliya’) of Allaah. 
Madaarij al-Saalikeen, 3/227, 228 
Secondly: 
What happened to ‘Umar ibn al-Khattaab (may Allaah be pleased with him) is saheeh and is well proven. Naafi’ said that ‘Umar sent out a military detachment and he appointed a man called Saariyah in charge of them. Whilst ‘Umar was delivering the khutbah one Friday, he said, “O Saariyah, the mountain! O Saariyah, the mountain!” And they found out that Saariyah had moved towards the mountain at that moment on the Friday even though there was the distance of a month’s journey between them. 
Narrated by Ahmad in Fadaa’il al-Sahaabah, 1/269; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1110 
This was a miracle (karaamah) bestowed upon ‘Umar (may Allaah be pleased with him); either it happened by means of inspiration and his voice reached Saariyah – as is the view of Ibn al-Qayyim – or it happened by means of psychological kashf and his voice reached Saariyah – which is what we will see below in the words of Shaykh al-Albaani. In either case, it was undoubtedly a miracle (karaamah). 
Thirdly: 
With regard to what happens to the Sufis, it is not spiritual kashf, rather it is either psychological kashf which is something that they have in common with the kuffaar, or it is of satanic origin, which is usually the case. 
Spiritual kashf only happens to the close friends (awliya’) of Allaah who establish sharee’ah and venerate it. It is known that the Sufis do not do that. What happened to ‘Umar, although it is correct to describe it as kashf, was spiritual kashf. 
Shaykh al-Albaani (may Allaah have mercy on him) said: 
There can be no doubt that the call mentioned was inspiration from Allaah to ‘Umar. That is nothing strange, because he was “muhaddath” (inspired) as was narrated from the Prophet (peace and blessings of Allaah be upon him), but that does not mean that ‘Umar was shown the situation of the army or that he saw them with his own eyes. The use of this as evidence by some of the Sufis for the claims that they make about the awliya’ (“saints”) having kashf and that they can see what is in people’s hearts is utter falsehood. How can it be otherwise, when that is one of the unique attributes of the Lord of the Worlds Who alone has knowledge of the unseen and sees what is in people’s hearts? 
I wonder, how can they make such a false claim when Allaah says in His Book (interpretation of the meaning): 
“(He Alone is) the All‑Knower of the Ghayb (Unseen), and He reveals to none His Ghayb (Unseen).
Except to a Messenger (from mankind) whom He has chosen”
[al-Jinn 72:26-27]? 
Do they believe that those awliya’ are Messengers of Allaah so that it may be said of them that they can know the unseen as much as Allaah tells them?! Glory be to You (O Allaah)! This is a great lie (cf. al-Noor 24:16). 
This story is saheeh and is proven. It was a miracle (karaamah) with which Allaah honoured ‘Umar, by means of which the Muslim army was saved from capture or destruction. But it does not mean that he had knowledge of the unseen, as the Sufis claim. Rather it was a kind of inspiration, in the sense defined in sharee’ah, or a kind of telepathy, which is not infallible. It may be correct, as in this incident, or it turn out to be wrong, as usually happens to people. Hence every close friend of Allaah (wali) must adhere to sharee’ah in everything that he does or says, lest he do something that goes against sharee’ah and thus lose the status of being a friend of Allaah, which Allaah has described in comprehensive terms when He said (interpretation of the meaning): 
“No doubt! Verily, the Awliyaa’ of Allaah, no fear shall come upon them nor shall they grieve.
Those who believed, and used to fear Allaah much (by abstaining from evil deeds and sins and by doing righteous deeds)”
[Yoonus 10:63]
And the poet said: 
“If you see a man flying through the air or walking on the water, but he does not adhere to the limits of sharee’ah,
then you should realize that this is a temptation which is leading him astray, and he is a man of bid’ah.” 
Al-Silsilah al-Saheehah, 3/102-104 
And Allaah knows best.

Praise be to Allah.Shaykh Muhammad ibn Salih ibn ‘Uthaymin (may Allah have mercy on him) said: 

“Firstly: the worship must be in accordance with Shari`ah in its reasons. Any person who worships Allah by doing an act of worship that is not done for a reason proven in Shari`ah is doing an act of worship that will be rejected and is not enjoined by Allah and His Messenger. 

An example of that is celebrating the Mawlid or birthday of the Prophet (peace and blessings of Allah be upon him), or celebrating the twenty-seventh night of Rajab, claiming that the Prophet (peace and blessings of Allah be upon him) was taken up into heaven on that night. This is not in accordance with Shari`ah so it is to be rejected. 

There is no historical proof that the Mi’raj (ascent into heaven) of the Prophet (peace and blessings of Allah be upon him) took place on the twenty-seventh night of Rajab. The books of hadith that we have do not contain even a single letter that indicates that the Prophet (peace and blessings of Allah be upon him) was taken up into heaven on the twenty-seventh night of Rajab. It is known that this is the kind of information that cannot be accepted without sound isnads.
Even if it were proven, do we have the right to innovate some kinds of worship on that date or to make it a festival? Not at all. Hence when the Prophet (peace and blessings of Allah be upon him) came to Madinah and saw that the Ansar had two days on which they would play, he said: “Allah has replaced these for you with something better,” and he mentioned to them ‘Eid al-Fitr and ‘Eid al-Adha. This indicates that the Prophet (peace and blessings of Allah be upon him) disliked any festival to be innovated in Islam apart from the Islamic festivals, of which there are three: the two annual ‘Eids, which are ‘Eid al-Fitr and ‘Eid al-Adha, and the weekly festival which is Friday. Even if it were proven that the Messenger (peace and blessings of Allah be upon him) was taken up into heaven on the twenty-seventh of Rajab – which it is impossible to prove – we cannot innovate anything on that occasion without the permission of the Lawgiver.

As I have said to you, bid’ah (innovation) is a serious matter which has a bad effect on the heart even if a person feels softness in his heart at that moment. For the matter will subsequently be the opposite, because if the heart rejoices in falsehood, that joy will not last, rather it will be followed by pain and regret. Every bid’ah is serious because it implies criticism of the Messenger, because this bid’ah implies that the Messenger (peace and blessings of Allah be upon him) did not bring the complete Shari`ah, even though Allah says (interpretation of the meaning): 
“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [Al-Maidah 5:3]
It is strange that you find some of those who indulge in these innovations strongly urge people to follow them, but they are negligent about matters which are more beneficial, more sound and more useful. 
Hence we say that celebrating the night of the twenty-seventh of Rajab as the night in which the Messenger of Allah (peace and blessings of Allah be upon him) was taken up into heaven is a bid’ah, because it is based on something that is not mentioned in Shari`ah. 

Secondly: the act of worship should be in accordance with Shari`ah in its type or nature.

For example, if a person were to sacrifice a horse, that would be contrary to the Shari`ah in the nature of the action. Because a sacrifice can only involve an animal of the an’am class, namely a camel, a cow or a sheep. 

Thirdly: the act of worship must be in accordance with Shari`ah in its amount. If someone were to say that he was going to pray Zuhr as six rak’ahs, would this act of worship be in accordance with Shari`ah? Not at all, because it is not in accordance with it in terms of the amount or number. If someone were to say Subhan Allah (Glory be to Allah), al-Hamdu Lillah (praise be to Allah) and Allahu akbar (Allah is Most Great) thirty-five times following a prescribed prayer, would this be correct? The answer is that if your aim is to worship Allah by saying it this number of times because you believe this is the proper way, then you are mistaken. If you deliberately add something to what the Messenger of Allah (peace and blessings of Allah be upon him) has prescribed, but you believe that the proper way prescribed in Islam is thirty-three, then the extras are fine, because you are not suggesting that the higher number is the proper way that is prescribed. 
Fourthly: The act of worship must be in accordance with Shari`ah in how it is done. 

If a person does an act of worship that is acceptable in its type, amount and reason, but he goes against Shari`ah in the manner in which he does it, then it is not valid. For example, a man breaks wind etc. and does wudu, but he washes his feet and then wipes his head, then washes his hands, then washes his face – is his wudu valid? Not at all, because he has gone against Shari`ah in the way in which he did it. 

Fifthly: the act of worship must be in accordance with Shari`ah with regard to its timing. 

For example, if a person fasts Ramadan in Sha’ban, or in Shawwal, or he prays Zuhr before the sun has passed its zenith, or after the shadow of an object becomes equal in length to it – because if he prays before the sun has passed its zenith he is praying before the time has come, and if he prays after the shadow of an object becomes equal in length to it he is praying after the time has gone –his prayer is not valid. 
Hence we say that if a person deliberately does not pray until the time for that prayer is over, with no valid excuse, his prayer will not be accepted even if he prays a thousand times. Hence we follow an important principle in this regard which is that in the case of every act of worship that is to be done at a certain time, if a person does it outside of the proper time with no valid excuse, it will not be accepted, rather it will be rejected. 
The evidence for that is the hadith of `Aishah (may Allah be pleased with her) who said that the Prophet (peace and blessings of Allah be upon him) said: “Whoever does an action that is not in accordance with this matter of ours (i.e., Islam) will have it rejected. 

Sixthly: the act of worship must be in accordance with Shari`ah with regard to the place where it is done. 

If a person stands in Muzdalifah on the day of ‘Arafah, this standing is not valid, because the act of worship is not in accordance with Shari`ah with regard to the place where it is done. Similarly, for example, if a person were to do i’tikaf in his own house, that would not be valid, because the place of i’tikaf is the mosque. Hence it is not valid for a woman to do i’tikaf in her house, because this is not the place for i’tikaf. The Prophet (peace and blessings of Allah be upon him) saw some of his wives had set up tents in the mosque; he told them to take them down and not to do i’tikaf, but he did not tell them to do i’tikaf in their houses. This indicates that the women should not do i’tikaf in their houses because that goes against Shari`ah with regard to the place where it is done. 
So with regard to these six factors, an act of worship is not regarded as following Shari`ah unless it combines all six: 

Reason
Type
Amount
Manner
Time
Place

And Allah knows best.

Praise be to Allah.The hadeeth referred to was narrated by Abu’l-Jawza’ Aws ibn ‘Abd-Allaah who said: The people of Madeenah were faced with a severe drought. They complained to ‘Aa’ishah who said: “Look at the grave of the Prophet (peace and blessings of Allaah be upon him) and make an opening facing the sky so that there will be no barrier between him and the sky.” They did that, then it rained until the plants grew and the camels grew exceedingly fat, and it was called the year of the exceedingly fat animals.  
Narrated by al-Daarimi (1/56), no. 92, in the chapter: How Allaah honoured His Prophet after his death. 
Al-Daarimi said: Abu’l-Nu’maan told us, Sa’eed ibn Zayd told us, ‘Amr ibn Maalik al-Nakri told us, Abu’l-Jawza’ Aws ibn ‘Abd-Allaah said: … then he quoted the hadeeth. 
This report is da’eef (weak) and is not saheeh. The scholar al-Albaani stated that it is weak and said in his book al-Tawassul (p. 128): 
This is a weak isnaad which cannot be used as evidence for three reasons: 
1 – Sa’eed ibn Zayd, who was the brother of Hammaad ibn Yazeed, has some weakness. Al-Haafiz said concerning him in al-Taqreeb: he is sadooq (truthful) but confused. Al-Dhahabi said in al-Mizaan: Yahya ibn Sa’eed said: (he is) weak. Al-Sa’di said: It is not evidence; they regard his hadeeth as weak. Al-Nasaa’i and others said: He is not strong. Ahmad said: There is nothing wrong with him; Yahya ibn Sa’eed did not like him. 
2 – The report is mawqoof and stops at ‘Aa’ishah, and it is not attributed to the Prophet (peace and blessings of Allaah be upon him). Even if it were saheeh it would not count as evidence, because it may be that it comes under the heading of ijtihaad of some of the Sahaabah who may make a mistake or get it right, so we are not obliged to follow it. 
3 – Abu’l-Nu’maan is Muhammad ibn al-Fadl who is known as ‘Aarim. Although he is thiqah (trustworthy), he became confused towards the end of his life. Al-Haafiz Burhaan al-Deen al-Halabi narrated it in al-Ightibaat bi man rumiya bi’l-Ikhtilaat following Ibn al-Salaah who mentioned him among the confused in his book al-Muqaddimah and said: The ruling concerning them is that the hadeeth of those who learned from them before they became confused may be accepted, but it may not be accepted from those who learned from them after they became confused or those concerning whom it is not known whether they learned from him before he became confused or after. 
I (al-Albaani) say: it is not known whether al-Daarimi heard this report before he became confused or after, so it is not acceptable and cannot be quoted as evidence. 
Shaykh al-Islam Ibn Taymiyah said, refuting al-Bakri: The report narrated from ‘Aa’ishah (may Allaah be pleased with her) about the opening of a hole towards the sky so that rain could fall (onto the grave of the Prophet (peace and blessings of Allaah be upon him)) is not saheeh, and its isnaad is not proven. Among the things which prove that it is false is the fact that during the lifetime of ‘Aa’ishah the house did not have any opening,  rather it remained as it was during the life of the Prophet (peace and blessings of Allaah be upon him): some of it was roofed over and some of it was open, and the sun used to shine into it, as it is proven in al-Saheehayn from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) used to pray ‘Asr with the sun shining into her room when the shadow had not yet appeared. The apartment remained like that until al-Waleed ibn ‘Abd al-Malik expanded the mosque when he was governor, at which time the apartments were added to the mosque of the Prophet (peace and blessings of Allaah be upon him). At that time the room in which the Prophet (peace and blessings of Allaah be upon him) is buried was incorporated into the mosque and a high wall was built around the apartment of ‘Aa’ishah which contains the Prophet’s grave. After that the opening was made so that people could enter it when necessary in order to clean it. As for the opening being made during ‘Aa’ishah’s lifetime, this is an obvious lie. End quote. 
Secondly: 
This hadeeth is not proof for what the extreme Sufis believe about it being permissible to seek rain by the help of the Prophet Muhammad (peace and blessings of Allaah be upon him). You cannot find in the hadeeth anything which indicates that, by any stretch of the imagination. The most that can be said is that it shows how Allaah honoured his Prophet (peace and blessings of Allaah be upon him) after he died, as al-Daarimi described in his Musnad in the chapter heading under which he included this hadeeth. This is the blessing of his pure body and his honour before Allaah. But that does not mean that it is permissible for the Muslims to go to him and seek his help whilst he is in his grave. The Sahaabah (may Allaah be pleased with them) did not do that, rather they opened a hole in the roof of his room so that it might be directly open to the sky, but none of them asked the Prophet (peace and blessings of Allaah be upon him) for rain, and they did not speak to him concerning that. 
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Iqtida’ al-Siraat al-Mustaqeem (p. 338) 
Going to graves to offer supplication beside them, and seeking a response to du’aa’ offered there more than du’aa’s offered elsewhere, is something that was not prescribed by Allaah or His Messenger, and was not done by any of the Sahaabah, Taabi’een or imams of the Muslims. It was not mentioned by any of the earlier scholars or righteous men. Rather most of what has been narrated concerning that comes from some of the later figures, after the second century (AH). 
The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) were faced with drought several times, and other calamities befell them, but did they come and seek rain and seek help at the grave of the Prophet (peace and blessings of Allaah be upon him)? 
Rather ‘Umar went out with al-‘Abbaas and sought rain through him, i.e. through his du’aa’; he did not pray for rain by the grave of the Prophet (peace and blessings of Allaah be upon him). 
Indeed it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that she uncovered he grave of the Prophet (peace and blessings of Allaah be upon him) so that rain might fall on it, because it (rain) is a mercy, but she did not pray for rain there, or seek divine help there. End quote. 
Thus it is clear that there is no evidence in this report for the Sufis that it is permissible to seek help from the Messenger (peace and blessings of Allaah be upon him) or to seek to draw closer to Allaah by means of him or his status.  
And Allaah knows best.

Praise be to Allah.
Undoubtedly these schools pose a great danger to the Muslim
who is ignorant of Islam and its teachings, because they give lessons and
teach information in which there is approval and praise of the kaafirs and
their religions and beliefs, and usually attack Islam and condemn the
Muslims. But if the student in these schools has a sound understanding of
the beliefs of Islam, and knows the pillars of Islam and what is halaal and
what is haraam in Islam, and he needs to go to such a school in order to
learn a skill or profession or a gain specific knowledge, and he is
confident that he will not be influenced by their lessons and teachers, and
he will not be forced to learn any of the subjects that have to do with
Catholicism, then in that case we think that it is o.k. for him to study
there. Rather we worry about one who is ignorant and does not understand the
plots of the kaafirs and their tricks against the Muslims. But whoever is
confident and adheres to the beliefs and practices of Islam, then usually
such a person would not be affected by their teachings and practice.

Praise be to Allah.al-‘Aqeedah al-Tahhaawiyyah is a book dealing with ‘aqeedah (basic tenets of faith) which was written by Imam al-Tahhaawi and named after him. Discussing this ‘aqeedah means that we must look at it from a number of angles. 
Firstly: 
The author is the imam, muhaddith and faqeeh Abu Ja’far Ahmad ibn Muhammad ibn Salaamah al-Tahhaawi – who is named after a village in Upper Egypt – he studied with many Shaykhs and learned from them and benefited from them, and he listed their number as three hundred Shaykhs. 
He was praised by more than one of the scholars: 
Ibn Yoonus said: al-Tahhaawi was trustworthy, sincere, a faqeeh and a man of wisdom, and after him there was no one else like him.  
Al-Dhahabi said: the faqeeh, muhaddith, haafiz, one of the prominent scholars, and he was trustworthy, sincere, a faqeeh and a man of wisdom. 
Ibn Katheer said: He was one of the trustworthy, sincere and a haafiz. 
He wrote books which were well-written, comprehensive and of great value, among which was his great book Ma’aani al-Athaar, which contains research on fiqh accompanied by evidence and discussion of controversial matters, and pointing to  which view is more correct. His books also include Mushkil al-Athaar and others. 
He died (may Allah have mercy on him) in 321 AH and was buried in Egypt, in al-Quraafah. 
See his biography in Siyar A’laam al-Nubala’ (15/33-37) and al-Bidaayah wa’l-Nihaayah (11/174). 
Secondly: 
This ‘Aqeedah which was written by al-Tahhaawi mentions a number of the beliefs of the righteous salaf and those who followed them of Ahl al-Sunnah wa’l-Jamaa’ah, which was approved by the imams of the Hanafis – as al-Tahhaawi followed the madhhab of Abu Haneefah. He explained in his introduction his aims in doing that, and said: 
“This is an explanation of the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah according to the view of the fuqaha’ of this madhhab: Abu Haneefah al-Nu’maan ibn Thaabit al-Kufi, Abu Yoosuf Ya’qoob ibn Ibraaheem al-Ansaari, and Abu ‘Abd-Allah Muhammad ibn al-Hasan al-Shaybaani, may Allah be pleased with them all, and the beliefs concerning the fundamentals of Islam, on the basis of which they submit to the Lord of the Worlds.” End quote.  
Then he mentioned these basic beliefs, and the total number of things he mentioned was 105 things believed by Ahl al-Sunnah wa’l-Jamaa’ah in general. 
He started by explaining the Oneness of Allah, may He be exalted, and said a little about the attributes of His Lordship (sifaat ruboobiyyatihi), such as His being alive and self-sufficient, and His being the Creator and Provider, and he affirmed the attributes of perfection without discussing how or likening Him to any of His creation, because Allah says (interpretation of the meaning): “There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11]. Then he followed that with a discussion of the obligation to believe in the Prophethood of Muhammad (peace and blessings of Allah be upon him) and that he was sent to all people. Then he spoke of the Holy Quran, stating that it is the word of Allah and not created, and he affirmed that the believers will see Allah in the Hereafter. Then he mentioned some matters of the unseen in which Ahl al-Sunnah believe, such as the Cistern (al-hawd), intercession, the Throne and the Footstool (al-Kursiy). Then he mentioned the pillars of belief in al-qada’ wa’l-qadar (the Divine will and decree) and what Ahl al-Sunnah wa’l-Jamaa’ah believe about this topic. Then he went on to define faith and its pillars, and explained that faith may increase and decrease, and he explained the view of Ahl al-Sunnah in contrast to the views of the Khawaarij and Murji’ah. He also described what Ahl-al-Sunnah believe with regard to the noble Sahaabah (may Allah be pleased with them), and that loving them is part of Islam, faith and ihsaan, and that hating them is kufr, hypocrisy and sin. Then he mentioned some of the portents of the Hour and what will happen on the Day of Resurrection, then he ended his essay with an discussion of how this religion is the middle path, between exaggeration and falling short. 
Thirdly: 
It is a book of ‘aqeedah that is easy to read and clear in meaning. It is comprehensive and brief. It sums up the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah and, for the most part, includes matters on which there is scholarly consensus and agreement. 
Many scholars have written commentaries on this ‘Aqeedah and explained its words and meanings. One of the most famous of them is Ibn Abi’l-‘Izz al-Hanafi, who wrote a lengthy commentary on it; among later scholars, Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Muhammad Naasir al-Deen al-Albaani (may Allah have mercy on them) wrote commentaries on it, as did Shaykh Safar ibn ‘Abd al-Rahman al-Hawaali (may Allah preserve him). The one who wants to understand more of the meanings of al-Tahhaawiyyah can refer to these commentaries. 
Fourthly: 
‘Aqeedah al-Tahhaawi discusses matters in brief and general terms, but what made it very famous and popular among the Salafis in particular is the commentary which was written by Shaykh Ibn Abi’l-‘Izz al-Hanafi (may Allah have mercy on him), which is the most important and most detailed of its commentaries. He based his commentary on the books of Ahl al-Sunnah, especially the books of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) and his student Ibn al-Qayyim (may Allah have mercy on him). 
Fifthly: 
Despite what we have referred to of the good features of this ‘Aqeedah and its commentary by Ibn Abi’l-‘Izz, it also contains a number of issues which were criticized, because they go against what the salaf believed, such as his saying, when defining faith: “Faith is affirming with the tongue and believing in the heart,” because limiting it to that is the view of the Murji’i fuqaha’ who excluded physical actions from the definition of faith. The same applies to what he said after that, “Faith is one and the same, and believers are equal with regard to the foundation of faith.” 
It also includes some general phrases that may be understood incorrectly, and are most often used by innovators to mean things that are contrary to the beliefs of the righteous salaf, such as his saying, “exalted be He above limits and boundaries” and “exalted be He above having faculties and parts” and “He is not subject to directions and dimensions which are attributes of created beings.” Such phrases are used by those who misinterpret the attributes of Allah (al-mu’attilah)  to deny what is affirmed in the Book of Allah and the Sunnah of His Messenger of the sublime attributes of Allah that befit His perfection, may He be glorified and exalted, such as His Countenance, hands and eyes. They call them faculties and parts, and deny that Allah possesses them. 
Another example is His being above His creation, and His rising above His Throne in His heaven. They call this “directions and location” and deny that it applies to Allah, may He be exalted.  
Because of that, it is important for the seeker of knowledge to pay attention to learning this ‘Aqeedah from a scholar of Ahl al-Sunnah who can explain it, such as Ibn Abi’l-‘Izz among classical scholars and from contemporary scholars who have written brief commentaries on it, as we have referred to above. 
There are many audio commentaries on this book, such as the commentary by Shaykh Saalih Aal al-Shaykh, and the commentary by Shaykh Yoosuf al-Ghufays, and others. 
Shaykh Safar al-Hawaali (may Allah preserve him) has commented at length on the commentary of Ibn Abi’l-‘Izz; you may refer to it on his website. 
And Allah knows best.

Praise be to Allah.Belief in Allah is based on respect and veneration of Him and submission to Him. Hence Allah criticized the kaafirs and stated that they associated others with Him because they did not make a just estimate of Allah such as is due to Him, as He says (interpretation of the meaning): 
“They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified be He, and High be He above all that they associate as partners with Him!” [Al-Zumar 39:67]
Allah, may He be glorified and exalted, is the Almighty, by Whose might the heavens might almost be rent asunder, as He says (interpretation of the meaning): 
“Nearly the heavens might be rent asunder from above them (by His Majesty), and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Verily, Allah is the Oft‑Forgiving, the Most Merciful” [Al-Shoora 42:5]
Anyone who studies the creation of Allah will see some of the signs of His greatness. The Prophet (peace and blessings of Allah be upon him) said, describing the Kursiy (Footstool) and Throne: “The seven heavens, in comparison to the Footstool, are like a ring lying in the wilderness, and the superiority of the Throne to the Footstool is like the superiority of that wilderness to that ring.” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1/223). 
Veneration of Allah, may He be glorified and exalted, cannot co-exist in one heart with mockery of Him. Hence mocking Allah, may He be exalted, or His verses or Messengers is kufr, no matter what form it takes, whether it is in earnest or in jest. Allah says in Soorat al-Tawbah (interpretation of the meaning): 
“The hypocrites fear lest a Soorah (chapter of the Quran) should be revealed about them, showing them what is in their hearts. Say: ‘(Go ahead and) mock! But certainly Allah will bring to light all that you fear.’
65. If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allah , and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger  that you were mocking?’
66. Make no excuse; you disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimoon (disbelievers, polytheists, sinners, criminals)” [Al-Tawbah 9:64-66]
Shaykh al-Islam Ibn Taymiyah said: This shows that mocking Allah and His verses and signs is kufr and this verse indicates that the one who belittles the Messenger of Allah in earnest or in jest is a kaafir. 
Al-Saarim al-Maslool (2/70). 
Al-Qaadi Abu Bakr ibn al-‘Arabi said in Ahkaam al-Quran commenting on this verse: What they – the hypocrites – said must have been either in earnest or in jest, but no matter what it was, it is kufr, because joking about kufr is also kufr, and there is no difference of opinion concerning this among the ummah. End quote. 
The great scholar al-Sa’di said: Mocking Allah and His Messenger is kufr which puts one beyond the pale of Islam, because the religion is based on veneration of Allah and of His religion and His Messengers, and mocking any of that is contrary to this principle and is diametrically opposed to it. 
What this man said, in which he showed disrespect towards Allah – exalted be He far above what the wrongdoers say – and spoke as if he regarded Allah as equal in status to a human being and thought that he could address Him as such, is kufr, as anyone who has the slightest knowledge of the religion of Allah would realize, and no one would do that but one who is extremely ignorant or a man whose heart has no knowledge of Allah and no respect for Him. 
Then he added to his mockery and said “I must tell Allah.” Does Allah, may He be exalted, need to be told anything by an ignorant wrongdoer?! 
“Truly, nothing is hidden from Allah, in the earth or in the heaven” [Aal ‘Imraan 3:5]
This wretch has to renew his faith and enter Islam again, and repent to Allah from this blatant kufr. For the rest of his life he must do a lot of good and righteous deeds, as much as he can, in the hope that Allah may pardon him and forgive him for his ignorance and transgression. 
And Allah knows best.

Praise be to Allah.The scholars are
unanimously agreed that it is permissible to seek barakah from the relics of
the Messenger (peace and blessings of Allaah be upon him), such as his
hair, sweat and other things, because there is evidence to that effect. It
was narrated that Anas ibn Maalik said: When the Messenger of Allaah
(peace and blessings of Allaah be upon him) stoned the Jamrah and offered
his sacrifice and shaved his head, he showed his right side to the barber
and he shaved it, then he called Abu Talhah al-Ansaari and gave it to him.
Then he showed him the left side and said: “Shave it.” So he shaved it, and
he gave it to Abu Talhah and said: “Share it out among the people.” 
Narrated by Muslim (1305).  
And it was narrated from
Anas that Umm Sulaym used to put out a mat of leather for the Prophet
(peace and blessings of Allaah be upon him) and he would take a nap in her
house. When the Prophet (peace and blessings of Allaah be upon him)
fell asleep, she took some of his sweat and hair and kept it in a bottle,
then she put it in some sukk (perfume made of musk). He [Thumaamah
ibn ‘Abd-Allaah ibn Anas] said: When Anas ibn Maalik was dying, he left
instructions that some of the sukk should be put in his hunoot
(perfumes used in preparation of dead for burial). Narrated by al-Bukhaari
(6281). 
This and other reports
indicate that Allaah created barakah in the person of the Prophet
(peace and blessings of Allaah be upon him) and whatever separated from it
of hair, sweat and so on, from which barakah may be sought and one may hope
for benefit therefrom in this world and the in the Hereafter. The One Who
bestows this goodness is Allaah, may He be blessed and exalted. 
But the claim nowadays that
this is one of the hairs or relics of the Prophet (peace and blessings
of Allaah be upon him) is a claim for which there is no proof. Most of the
claims that are made to that effect are lies and myths, such as their saying
that this is a hair of the Prophet (peace and blessings of Allaah be
upon him) because if it is placed in the sun it has no shadow. No attention
should be paid to such words. 
Shaykh al-Albaani (may
Allaah have mercy on him) said: We know that his relics – such as his
garments, hair and so on – have been lost, and it is not possible for anyone
to prove that any of them exist for certain. Al-Tawassul, p. 147. 
Based on this, it is not
permissible to seek barakah from the water you asked about, unless it is
known for certain that what was placed in it is a hair of the Prophet
(peace and blessings of Allaah be upon him), but there is no way to prove
that. We should beware of charlatans and liars and propagators of bid’ah,
and we should acquire knowledge from people who are known to have knowledge
of the Sunnah and who are defenders of the Sunnah and who strive hard to
spread the Sunnah. It is amazing how a gathering to support the religion
could turn into encouraging people to believe in unproven matters. It would
have been better for the lecturer to call people to learn and adhere to the
Sunnah, because that is one of the means of success. 
May Allaah enable us and
you to follow the Sunnah properly. 
And Allaah knows best.