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and because of that the Messenger of Allāh  never made it part of

his sunnah for the community, and also did not propose it and there

is not one naṣṣ (expression, stipulation, proof) or sign that suggests
it, and there is not one of the Ṣaḥābat  who carried out that action.

If supposing that matter was good, then surely they would have

preceded us (in its application). The question of fiibādah, has as its
basis naṣṣ (dalā√il from Al Qur√ān and As-Sunnah), and not qiyās

(deduction by analogy) and ra√yu (subjective opinion).
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18. fiIbādah that is carried out with ikhlāṣ and in truth in
accordance with the example of the Messenger of Allāh 

will obtain blessings or rewards and will bring calmness and
clarity to the heart. This also includes dufiā√ and dhikr which if

carried out with ikhlāṣ and in accordance with the example set

by the Messenger of Allāh , will bring calmness and clarity
to the heart. However, if carried out in a manner that is not in

accordance with the example (set by the Messenger of Allāh
), then Shaiṭān will whisper to its doer that these deeds are

good, but actually in truth these deeds may and will bring about

loss of blessings, restlessness, sins, the rejection of good deeds
and will render the heart and soul unclean. The deeds of bidfiah

are sinful and every sin will dirty the heart and distance a

person from Allāh  as well as having ‘his’ dufiā√ rejected.
19. A person may not perform tawassul (request, entreaty) by

means of the dhāt (essence, person) of the Prophet , the

176 Tafsīr Ibnu Kathīr IV/272, 1 edition, Dārus-Salām, 1413 H. Refer also to this question in Aḥkāmul
st
Janā√iz wa Bidafiuha – Shaikh Muḥammad Nāṣir ud Dīn al √Albānī ﷲا ﻪﲪر, p. 220, edition Maktabah
alMafiarif, Riyāḍ, 1412 H.
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