Sufism : Origin and Development – Dr. Saleh As-Saleh

From the Introduction of the Book:

KNOW, may Allaah’s Mercy be upon me and you, that the issue of Soofism may be confusing to some and may be clear to others. Many have come to know about Soofism as the highest form of “Spiritual Islamic practices.” A kind of rich tradition, that only the special and very pious can adhere to and practice. Consequently, if Soofism is criticized, they see that as an insult to Islam. Some, however, consider Soofism as a “Spiritual” path which Muslims and non-Muslims can associate with. The fact, however, is that the reality of Soofism is known only to the few amongst Muslims. This is due, in part, to the very deceptive nature of the propagation of the teachings of Soofism as done by its advocates who present it as a very special way of worship that is linked to the Prophet (صلى الله عليه وسلم) and his noble companions (may Allah be pleased with them) and those who follow their path in righteousness. Is it, however, the case?

Attempting to answer this question about “Soofism,” I ask Allaah, the Most High, to assist me in relating the truth and to make this effort sincerely done for His Most Honorable Face.

In conclusion

The sensible person must not be deceived therefore in the deceptive ways of mystic Soofism which tries to present itself as ‘spiritual Islam.” True spiritual matters in Islam do not oppose the Sharee’ah in any way. The address of Islam to the actions of the hearts is based upon sincerity and following the path of the Messenger صلى الله عليه وسلم. This is the way that truly draws the person to Allaah.

May Allaah guide all Muslims to the Path of Righteousness.
He is All-Able to do all things. Aameen.

The slave of Allaah, Saleh As-Saleh
16-4-1426 AH
May 24, 2005.

Click the Link below to read or download Book

Sufism – Origin and Development – Dr Saleh as Saleh [PDF]

Articles Extracted from the above e-Book:

Is the Origin of the word “Soofism” from Ahlus-Suffah (People of As-Suffah)? – Dr. Saleh as Saleh

The Beginning and Development of Soofism – Dr. Saleh as Saleh

Deviated Beliefs of Sufis Regarding the Prophet Muhammad (صلى الله عليه و سلم) – Dr Saleh as Saleh

The Deviated Concepts and Practices of Soofism in Reference to Tawheed of Allaah – Dr. Saleh as Saleh

Soofee type of Zuhd opposes the essence of true Zuhd laid down in the Qur’aan, authentic Sunnah, and as understood by the Salaf – Dr. Saleh as Saleh

 

Refraining from (speaking about) the differences that occurred between Companions – Shaikh Abdul-Muhsin Al-Abbaad

And whatever disputes and differences that occurred between (some of) them, that can be authentically confirmed, we hold that they were Mujtahideen in that regard – either they were correct and will receive one reward for their Ijtihaad and one reward for being correct, or they were wrong and will receive just one reward for their Ijtihaad while their error will be forgiven. They were not infallible since they were human beings. At times they were correct and at times they erred. But how much more were they correct as compared to others being correct, and how fewer were their errors as compared to the errors of others? And on top of this, they will receive Allaah’s forgiveness and contentment.

The books of Ahl-us-Sunnah are filled with a clarification of this pure and radiant Creed concerning these elite people, who were chosen amongst mankind to accompany the best of mankind H. May Allaah be pleased with them all.

An example of this is the statement of At-Tahaawee in his (book on the) Creed of Ahl- us-Sunnah:

“We love the Companions of Allaah’s Messenger. But we do not go to extremes in our love for anyone amongst them, nor do we absolve ourselves from any of them. And we hate anyone that hates them or anyone that talks about them in a bad way. And we do not mention them except with good. Loving them is Deen (Religion), Eemaan (Faith) and Ihsaan (Goodness) and hating them is Kufr (Disbelief), Nifaaq (hypocrisy) and Tughyaan (transgression).”

Ibn Abee Zayd Al-Qayrawaanee said in the introduction to his famous ar-Risaalah, in which he explains the Creed of Ahl-us-Sunnah:

“The best of generations is the one that saw the Messenger of Allaah. And the best of the Companions are the (four) rightly guided Khaleefahs – Abu Bakr, then ‘Umar, then ‘Uthmaan, then ‘Alee, may Allaah be pleased with them all. None of the Companions should be mentioned except in the best of manners. We believe in refraining from (speaking about) the differences that occurred between them. And that they are the most deserving of people of having excuses made for them and (that) they are to be thought of in the best way.”

Imaam Ahmad bin Hanbal said in his book as-Sunnah:

“And from the Sunnah is mentioning the good qualities of the Companions of Allaah’s Messenger – all of them – and to refrain from (speaking about) what disputes occurred between them. So whoever reviles the Companions of Allaah’s Messenger or (just) one of them, then he is an innovator, a Raafidee. Loving them is a Sunnah and making du’aa (supplication) for them is a means of getting close to Allaah (taqarrub). Following them is a means and taking from their example is a virtue…”

And he said:

“It is not permissible for anyone to mention any of their faults. Nor can anyone disparage any of them. So whoever does that, then the authority (sultan) is obligated to reprimand him and punish him. And he is not to pardon him, but rather must punish him and then request him to repent. So if he repents, he should accept it from him. And if he doesn’t repent, he should reinitiate the punishment upon him and lock him in prison for good until he repents and recants (from his false belief).”

Imaam Abu ‘Uthmaan As-Saaboonee said in his book Aqeedat-us-Salaf wa Ashaab-il- Hadeeth:

“And they held it an obligation to refrain from (speaking about) the differences that occurred between the Companions of Allaah’s Messenger and to purify the tongues from mentioning anything that consists of a blemish on them or a degradation of them. And they held it an obligation to ask Allaah to grant mercy to all of them and to show friendship to all of them.”

Posted from : The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Companions – Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad (al-ibaanah e-Book)

The Backbiting Of The Heart – Imaam An-Nawawee

Know that having bad thoughts about someone is forbidden just like having bad speech about him. So just as it is forbidden for you to speak to others about the defects of a person, it is likewise forbidden for you to speak to yourself about that and to hold bad thoughts for him.

Allaah says:

O you who believe, avoid much (types) of suspicion. Verily some (forms) of suspicion is a sin.” [Surah Al-Hujuraat: 12]

And Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (sall Allaahu alayhi wa sallam) said:

“Beware of suspicion, for indeed suspicion is the most untruthful form of speech.” [39]

The ahaadeeth with this same understanding I have mentioned here are many. What the backbiting of the heart means, is: When the heart has firm conviction and holds bad thoughts about someone. But as for the notions that occasionally display in one’s mind or when one talks to himself, then as long as these thoughts do not remain established and continuous in him, it is excused according to the consensus of the scholars. This is since he has no choice in the matter as to stop it from occurring nor can he find any way to liberate himself from it when it does occur. This is the understanding of what has been authentically established (in the texts).

The Messenger of Allaah (sall Allaahu alayhi wa sallam) said: “Indeed, Allaah has permitted for my ummah that which their souls whisper to them, so long as they do not speak it out (audibly) or act upon it.” [40]

The scholars say: “This refers to the notions that form in one’s mind, but do not become settled or established there.”

And they said: “This is regardless if the notion consists of backbiting, disbelief or so on (i.e. it is pardoned, so long as it does not settle). So (for example) whoever’s mind becomes flooded with thoughts of disbelief, but they are only thoughts, without him intending to have them carried out, and he then rids himself of these thoughts right after they occur, he is not a disbeliever nor is there any sin on him.

We have already stated previously, in the chapter on the (internal) whisperings, the authentic hadeeth, in which the Companions said: “O Messenger of Allaah! Some of us find things in our thoughts that are too tremendous to speak of.” So he (sall Allaahu alayhi wa sallam) said: “That is the confirmation of Faith.” [41]

And this goes for the other reports we have mentioned in that chapter that bear the same understanding.

The reason for these thoughts being excused is due to what we have stated previously that these thoughts are impossible to prevent. Rather, one is only able to prevent those thoughts from becoming settled and established in one’s mind. This is why the heart’s being resolute and determined on these thoughts is forbidden.

So whenever these thoughts, which consist of backbiting or any other sin, present themselves in your mind, it is an obligation on you to repel them, turn away from them and mention some excuse or explanation that will change what seems apparent.

We stated previously that if someone is presented with a notion of bad thoughts for another person, he should cut off those bad thoughts. But this is unless there is some (religiously) legislated benefit that leads to thinking (about that person) in this manner. So if such a reason exists, holding these thoughts about his deficiencies is permissible, as well as warning against them, as can be seen in the jarh (criticism) of certain witnesses, narrators and others we have mentioned in the Chapter on “What Type of Backbiting is Permissible.”

Footnotes

[39] Saheeh – Reported by Al-Bukhaaree (10/484 of al-Fath) and Muslim (2563)
[40] Saheeh – Reported by Al-Bukhaaree (5/160 of al-Fath) and Muslim (127 and 202)
[41] Saheeh – Reported by Muslim (132); Translator’s Note: This hadeeth shows the Companions’ zeal and enthusiasm in commanding themselves with good and forbidding themselves from evil, such that they would even fight against the evil notions that passed through their minds. But as it is impossible to prevent such thoughts from occurring every now and then, they asked the Prophet (sall Allaahu alayhi wa sallam) about this. His response to them meant that their trying to repel these thoughts showed their strong Eemaan (Faith) and love for good.

Link to the this post : http://salaf-us-saalih.com/?p=34083

Source Guarding the Tongue – Imaam an-Nawawee (Al-Ibaanah e-Book)

Origins of Khawaarij – Aadil bin ‘Alee Al-Furaydaan

The Following is posted from the E-Book : “Selected Examples from the Characteristics of the Extremist Khawaarij” – by Aadil bin ‘Alee Al-Furaydaan ,Read and Reviewed by The Noble Scholars Saalih Al-Fawzaan & Muhammad Al-Khumayyis

The Definition of the Khawaarij and a Warning against Them:

The word Khawaarij is the plural of Khaarijee, and that refers to a person that removes himself from the obedience of the true ruler, outwardly proclaims opposition to him and incites the people against him.

The Guideline for Identifying a Khaarijee: [2]

If someone

(1) outwardly proclaims rebellion against the Muslim rulers or

(2) holds Muslims to be disbelievers due to major sins, apart from Shirk, or

(3) justifies the views of the Khawaarij and considers it permissible to shed the blood of Muslims in the name of Jihaad in the Way of Allaah and in the name of changing an evil,

then these are all factors for identifying the Khawaarij.

Their Origin:

After the martyrdom of the Muslim Khaleefah, ‘Umar bin Al-Khattaab رضي الله عنه, the door to fitnah was broken, as is mentioned in the hadeeth. Then with the murder of the third Khaleefah, ‘Uthmaan bin ‘Affaan رضي الله عنه in 35H, due to a conspiracy from Ibn Saba’ and those who were deluded by him, the fitnah (strife) was re-established – and we continue to see its evil effects up to this very day of ours.

Naturally, ‘Alee bin Abee Taalib رضي الله عنه was given the oath of allegiance as the next Khaleefah after him, and so most of the Muslims gave their pledge of allegiance to him. However, Mu’aawiyah رضي الله عنه and those who were with him from the inhabitants of Syria did not give in to that, citing the reason for that as being the obligation of quickly bringing to justice those responsible for the murder of ‘Uthmaan bin ‘Affaan رضي الله عنه. ‘Alee would tell Mu’aawiyah: “Enter into that which the people have entered into (of allegiance). And leave me to judge them. I will judge them with the truth.”

Furthermore, ‘Aa’ishah, Talhah and Az-Zubair رضي الله عنه set out for Basrah upset and seeking justice for the blood of ‘Uthmaan رضي الله عنه.

‘Alee رضي الله عنه tried to convince ‘Aa’ishah, Talhah and Az-Zubair of the pressing importance of first declaring allegiance to the ruler and then to seek retribution for the murder of ‘Uthmaan رضي الله عنه. The matter finally became resolved in their mutual agreement to that. However, on the following day, the callers to mischief mobilized their forces and began skirmishes and clashes on both sides. So the peace-makers from both groups thought that the other group had deceived the other, and fighting broke out. The battle that ensued, which later came to be known as the Battle of the Camel, ended with the death of Talhah, Az-Zubair and ten-thousand members from each group.

After this, ‘Alee bin Abee Taalib رضي الله عنه set out to fight against Mu’aawiyah رضي الله عنه and the inhabitants of Syria. This is since he had called them to give the allegiance, however, Mu’aawiyah رضي الله عنه refused to give it, claiming that they must first avenge the murder of ‘Uthmaan رضي الله عنه. ‘Alee took this action of Mu’aawiyah as a rebellion against the religious rulership. So there occurred (between the army of the two of them) the battle of Siffeen. When ‘Alee and those with him were close to achieving victory, the army of Mu’aawiyah placed copies of the mus-haf high over the tips of their spears and appealed to the Book of Allaah for judgement…’Alee considered this to be a trick on their part, but he was coerced to accept the decision (for peace between the two fighting parties) on the part of some members of his army, especially the Qur’aanic reciters, out of their concern for the Religion.

On the heels of this legislative decision (between the two factions), there appeared amongst the ranks of ‘Alee’s army some who opposed this decision. This opposition eventually ended up in their disobedience to the ruler and their rebelling against him. Rather, it even led them to declare ‘Alee رضي الله عنه a disbeliever as well as anyone that agreed with his decision. And they raised high their slogan: “There is no rule except for that of Allaah’s.”

‘Alee رضي الله عنه tried to reconcile with them by presenting them with arguments and proofs, and some of them returned back due to Ibn ‘Abbaas رضي الله عنه debating with them. So when the advice was not accepted by the remaining individuals that persisted in their rejection and fanaticism, ‘Alee mobilized against them and fought them. [4] This was known as the battle of Nahrawaan. ‘Alee رضي الله عنه was able to annihilate all of them except for a small portion among them that escaped to other lands.

After ‘Alee was murdered at the hands of some members from the Khawaarij, the danger of the Khawaarij increased. The scattered remnants of their army joined forces and spread their poison to the youth of the ummah to the point that they took on the shape of a force within the Islamic state that threatened its security and the security of the unified body of Muslims.

This group did not cease attacking the Muslims from that time until now, as the Prophet صلی اللہ علیہ وسلم informed us. And they give themselves misleading names, when in reality they are just extensions of the first Khawaarij.

In this current time, there have appeared many groups [5] that have adopted the ways and methods of the Khawaarij, and they have accepted many of their ideas and principles. [6]

Footnotes:

[2] This is one of the beneficial additions from Shaikh Saalih bin Fawzaan Al-Fawzaan.
[4] So ‘Alee رضي الله عنه did not fight them first, rather, it was only until they first shed innocent blood and commenced fighting with him.
[5] Such as the Jamaa’at at-Takfeer wal-Hijrah, the Jamaa’ah Tawaqquf wa Tabayyun and other groups.
[6] Such as deeming it permissible to shed unlawful blood and take unlawful wealth under the pretense of Takfeer. This refers to the rebellious and military groups..

Praise and Thank Allaah for the Blessing of Guiding you to the Methodology of Salaf-us-Saalih – Ahmad ash-Shihhee

The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

The First Advice: Praise and Thank Allaah for Granting you this Blessing

This is since it is indeed a tremendous blessing, which Allaah bestows on whom He wills from His servants. So act well in showing thanks for it and in using it. And remember:

How many people are there that are submerged in misconceptions? One misconception drives him to the east while another drives him to the west – he doesn’t know how to free himself from it.

And how many people are there that are immersed in vain desires, being imprisoned by them and not knowing when he will be set free?

So give thanks to Allaah, O repentant one, and know that this blessing comes from Allaah alone. You had no will or might in the matter, except due to Allaah, the Most Kind, the All Aware.

He was the One who was kind to you and guided you and did not cause you to die while you were immersed in misconceptions and vain desires. So to Him belongs the Praise in this world and in the Hereafter.

And He was the One who directed you and facilitated for you the way to those who directed you towards the methodology of the Salaf as-Saalih. So how numerous are the blessings He has bestowed upon you and me. Allaah says:

“And if you were to count the blessings of Allaah, you would never be able to account for all of them.” [Surah Ibraaheem: 34]

So beware, beware, O my brother who has repented, of falling into self-amazement and self-delusion, or of considering yourself above Allaah’s blessing. Allaah says: “You were the same before, until Allaah bestowed His blessing on you.” [Surah An-Nisaa: 94]

And beware, beware of ridiculing or mocking others, such as those who are afflicted with that which Allaah freed you from. Instead, praise Allaah that He saved you and did not test you with what He is testing them. And when you see one of these people who are afflicted (with misconceptions and vain desires) say:

“All praise be to Allaah who saved me from what you are being afflicted by and who blessed me over many of those whom He created.” [4]

Show compassion for them and be merciful to them. And present to them what Allaah has given you from good and guidance.

And know, may Allaah grant you success, that you must follow the means that will ensure the correctness of your repentance with seriousness, eagerness, honesty and sincerity.

[4] Reported by At-Tirmidhee in his Jaami’ from the narration of Abu Hurairah, radyAllaahu ‘anhu. In its chain of narration is found ‘Abdullaah bin ‘Umar al-‘Umaree, who is weak. However, the hadeeth has supporting witnesses (from other narrations), which strengthen it to the grade of “hasan, due to other narrations.

Remembering Their Cell Phones Before Remembering Allah – Shaykh Abdur Razzaq al-Badr [Video|Ar-En Subtitles]

Remembering Their Cell Phones Before Remembering Allah
Shaykh Abdur Razzaq al-Badr حفظه الله
http://mtws.posthaven.com/remembering…
Translated by Rasheed ibn Estes Barbee حفظه الله

Video Courtesy: Bilal Nahim

Do not take Knowledge except from one who is known to be upon the Sunnah – Ahmad Ash-Shihhee

The following is posted from : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee. This book was read to Allaamaah Rabee’ al-Madkhalee who gave some good instructions regarding it.

The Fourth Advice: Do not take Knowledge except from one who is known to be upon the Sunnah

Imaam Muhammad bin Sireen (rahimahullaah) said:

Verily, this knowledge is Religion. So look into (i.e. investigate) whom you take your Religion from.”

And he said: “They (the Sahaabah) did not used to ask concerning the isnaad (chain of narration), but when the fitnah occurred, they began saying: ‘Name your men for us.’ So the People of the Sunnah would be looked to and so their hadeeth would be accepted. And the People of Innovation would be looked to and so their hadeeth would not be accepted.” [8]

So when one of these repentant individuals neglects these principles and guidelines, he becomes an open target for these misconceptions and he becomes a play object for many of those who (falsely) ascribe themselves to knowledge and Salafiyyah. So all it takes is for a person to claim knowledge or manifest his connection to the scholars from Ahlus-Sunnah, and you will find the repentant youth flocking around him, without thoroughly examining the reality of his condition and without looking into his history (i.e. background). But When he sees that his followers have become many and those who love him have become engrossed with him, he begins to reveal what he was concealing and what (way) he really inclined to. So now you see him calling to (holding) leadership in the field of Da’wah and pitching a tent for gathering everyone (i.e. regardless of beliefs). Or you see him doing other things that are in opposition to the principles of Ahlus-Sunnah wal Jamaa’ah.

This is the point where the repentant individuals begin to become confused and divided into two or even three categories – those who agree, those who are against and those who are neutral. This confusion only comes about due to two things:

First: The repentant individual’s lack of devoting attention to beneficial knowledge, especially knowledge of the Fundamentals of Ahlus-Sunnah wal Jamaa’ah, since Knowledge protects the one who has it from deviations.

Did you not see how knowledge protected Abu Bakrah (rady Alllaahu ‘anhu) in the Campaign of the Camel (Jamal),[9] when the people put the Mother of the Believers, ‘Aa’ishah (rady Allaahu ‘anhaa) forth (for the campaign). So what protected Abu Bakrah (rady Allaahu anhu) was a hadeeth he heard from Allaah’s Messenger, who said when news reached him of the death of Kisraa and the appointment of his daughter (as the leader): “A people that leave their affairs to be governed by a woman will never prosper.”

So When the fitnah occurred, Abu Bakrah remembered this hadeeth and it protected him from that, such that he said: “Allaah protected me with something that I heard from the Messenger of Allaah When Kisraa died. He (sallAllaahu ‘alayhi wa sallam) said: Who did they put to succeed her?’ They said: ‘Her daughter.’ So he (sall Allaahu alayhi wa sallam) said: ‘A people that leave their affairs to be governed by a woman Will never prosper.’ So when ‘Aa’ishah approached, i.e. Basrah, I remembered the statement of Allaah’s Messenger and so Allaah protected me by it.” [10]

Second: A lack or returning to the People Of Knowledge, Since the most deserving to be asked are the People of Knowledge and their students from Ahlus-Sunnah wal- Jamaa’ah, those who have knowledge of this individual whom the people seek to study under. so this person Should be enquired into:

Is he from the Salafee students of knowledge or not?

And did he undergo valid educational studies, Such that he has the right to be sought knowledge from or no?

SO if the answer is in the negative, then the issue comes to an end, all praise be to Allaah. And if the answer is positive, then he can be Studied under and benefited from, but without going to extremes in that matter. Rather, he should be given his due place and status.

This is an important point, which is: Differentiating between the enlightened Scholars, those Who are referred to in issues related to knowledge and current events, such as the two Imaams, Muhammad Naasir-ud-Deen Al-Albaanee and ‘AbduI-‘Azeez bin ‘Abdillaah bin Baaz (rahimahumaAllaa) and those enlightened scholars Who remained after them, such as the Mashaayikh, Muhammad bin Saalih Al-‘Uthaymeen, Saalih bin Fawzaan Al-Fawzaan, Rabee’ bin Haadee Al-Madkhalee, our Shaikh, Muqbil bin Haadee Al-Waadi’ee and others who are at their level amongst the people Of knowledge and fatwaa from AhlusSunnah waI-Jamaa’ah. So these individuals have their own level and position…

And between the prominent students of knowledge, whose knowIedge is known and whose following of the Sunnah is apparent by way of their books and the commendations of the scholars for them. SO these individuals also have their own level and position…

And between those who are less than them, from the students of knowledge, Whose Salafiyyah is Known and Whose ability to teach is recognized.

Footnotes :

[8] These last two narrations were reported by Imaam Muslim in his Introduction to his Saheeh

[9] Translator’s Note: The Campaign of the Camel occurred after the murder of Uthmaan, radyAlllaahu ‘anhu. when there was much turmoil amongst the Muslims. ‘Alee bin Abee Taalib radullaahu ‘anhu was given the bav’ah (oath of allegiance) as the succeeding Khaleefih and he decided to wait for the turmoil to simmer down before seeking revenge from the assassin of ‘Uthmaan. So the Muslims Were divided into those who were With him on this decision and those Who wanted justice for his murder right away. A group was formed to go and voice their case to ‘Alee and they rallied several of the Sahaabah including ‘Aa‘isha radhi Allaahu ‘anhaa‘ So she participated in the campaign riding on a camel (hence the name Jamal). When the parties at Basrah, a peaceful agreement was decided, yet due to some misunderstanding and confusion battle broke out and many lives were lost. And Allaah knows best.

[10] Reported by Al-Bukhaaree (7099), An-Nasaa‘ee (5403) and At-Tirmidhee (2365), and the wording mentioned here belongs to him.

Read the full e-Book: Magnificent Points of Advice for those who have turned to the Way of the Salaf – Abu ‘Abdillaah Ahmad bin Muhammad Ash-Shihhee

Acting in the roles of Sahabah may serve some interest, but the harm done by this is far greater than any good that might be achieved – alifta

Acting in the roles of Sahabah may serve some interest, but the harm done by this is far greater than any good that might be achieved – alifta

The third question of Fatwa no. 2442

Q 3: What is the ruling on acting the Sahabah (Companions of the Prophet, may Allah be pleased with them) in school theaters?

A: The Council of Senior Scholars previously reviewed this question and issued a decree as follows:

1. Allah (Exalted be He) has praised and set clear the high status of the Sahabah. Thus, acting any of them on stage or on the screen is contrary to this Divine praise and is detrimental to the high status and honor which Allah has bestowed upon them.

2. Representing any of them in this way exposes them to mockery and ridicule. Actors are usually people who have no room for righteousness, piety, and Islamic morals in their lives. Moreover, those who put on plays are doing so as a means to earn money, and no matter how much they try to avoid it, it will involve some lying and backbiting. Acting the Sahabah (may Allah be pleased with them) may have an effect on their status in the hearts and minds of the Muslims, or diminish the reverence they have for them, and paves the way for arousing doubts in Muslims about their religion and disputes over the personalities of the Sahabah.

It also necessarily implies that one of the actors will play the role of Abu Jahl and other disbelievers, thus he will have to utter words insulting Bilal, and insulting the Messenger (peace be upon him) and the Message of Islam that he brought. Undoubtedly, this is a great evil. This act may be targeted to confuse the Muslims about their creed, the Book of Allah and Sunnah of their Prophet (peace be upon him).

3. If it is claimed that this serves the interest of calling people to Islam and spreading noble Islamic morals and etiquette through showing exact biographies of those Sahabah is simply an assumption and wishful thinking. Whoever knows the real nature and aims of actors will realize that this kind of acting is in sharp contrast to the real nature of the actors, their standards, lives, and behaviors.

4. It is basically stated in the principles of Shari`ah (Islamic law) that if a certain matter is definitely or probably harmful, it will be forbidden.

Acting the Sahabah may serve some interest, but the harm done by this is far greater than any good that might be achieved. Accordingly, to protect those interests and ward off harm, and to preserve the honorable status of the Sahabah of the Messenger of Allah (peace be upon him), we must not allow that.

May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’
Chairman : `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=304&PageNo=1&BookID=10

O you human being, who stands in need and who was created for a tremendous matter ! – Imam Ibn Qudaamah Al-Maqdisee

So O you human being, who stands in need and who was created for a tremendous matter, you for whom the Hellfire and the Gardens of Bliss were created, if you devote your attention to the musical instruments with your ears; and you look at what Allaah forbade with your eyes; and you eat doubtful matters with your mouth, allowing them to enter your stomach; and you are pleased with yourself dancing and swaying; and you waste all of your precious time engaged in these despicable acts; and you throw away your life, which has no value, in trying to attain these condemnable things; and you busy your body, which was created for worship, with that which Allaah forbade for His servants; and you sit in the gathering of the people of falsehood; and you perform the acts of the sinners and the ignorant.

You will come to know, when the cover has been lifted, and the Command (of Allaah) comes to pass, what will befall you from regret on the Day when you see the positions of those who have preceded (you) and the reward of those who did good deeds. While you will be with those who were left behind, the squanderers, and you will be counted as being in the company of the people of falsehood, the neglectful. You have stopped proceeding, the pains have befallen you, and your regrets have become tremendous. For on that Day, the one who cries will not be shown mercy, nor will the one who complains be listened to. Nor will the one who regrets be comforted. Nor will anyone be saved from the Torment of Allaah except for he who is granted mercy.

May Allaah awaken you and us from the sleep of heedlessness, and may He enable you and us to perform what He created us for (i.e. worship), by His mercy.

Posted from eBook – Condemning the Practices of those who claim Sufism – Imaam Ibn Qudaamah Al-Maqdisee (al-ibaanah publishing)

The Strangeness Of The Sunnah And its Adherents – Imam Ibn Rajab

Concerning the statement of the Prophet (صلى الله عليه و سلم):

Islaam began as something strange and will return to being strange, as it began“,

Imaam Al-Awzaa’ee (rahimahullaah) said:

“As for this, then it does not mean that Islaam will go away, but rather it means that the Ahl-us-Sunnah [21] will go away, up to the point that there will not remain in a land, any from them except one person.”

Based on this understanding, there can be found in the statements of the Salaf much praise for the Sunnah and their describing it as being strange, and describing its adherents and followers as being few.

Al-Hasan Al-Basree (rahimahullaah) used to say to his companions:

“Oh Ahl-us-Sunnah! Be gentle with one another and may Allaah have mercy on you. For indeed, you are from amongst the fewest of people.” [22]

Yoonus Ibn ‘Ubayd (rahimahullaah) said:

“There is not a thing more stranger than the Sunnah. And what is more stranger than it, is the one who knows it.”

Sufyaan Ath-Thawree (rahimahullaah) said:

“Treat the Ahl-us-Sunnah kindly, for verily, they are strangers.” [23]

The understanding of the term “Sunnah” to these scholars, was the way of the Prophet – that which he and his companions were upon – free from Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat).

Due to this, Al-Fudayl Ibn Tyaad (rahimahullaah) used to say:

“Ahl-us-Sunnah is he who knows what is entering his stomach from the halaal”

That is because the consumption of halaal is from the greatest aspects of the Sunnah, which the Prophet and his companions were upon.

Then it remained the custom of the majority of the later scholars, from the scholars of hadeeth and other fields, that the Sunnah consisted of what was free from Doubts in regards to Creed. This was especially the case with issues such as the belief in Allaah, His angels, His books, His messengers, the Last Day, and other issues such as Al-Qadar (Divine Pre-Ordainment) and the merits of the Sahaabah. They compiled literary works concerning this knowledge and named them books of “Sunnah”. This knowledge was only labeled with the name “Sunnah”, because its significance was tremendous and all those who opposed it were on the brink of destruction.

And as for the complete Sunnah, then it is the path that is free and safe from Doubts and Desires, as has been stated by Al-Hasan, Yoonus Ibn ‘Ubayd, Sufyaan, Al-Fudayl and others besides them. Due to this, its adherents are described as strange because of their small number and rarity in the Last Days.

This is why it has been mentioned in some of the previously stated reports that they are:

“A righteous people surrounded by people abounding in much evil. Those who disobey them are greater in number than those who obey them.” [24]

In this is an indication of the smallness of their amount in number and in the amount of those who answer and accept their call. We also are made aware of the greatness in number of those who oppose them and disobey them.

That is why it is reported in numerous ahaadeeth, praise for the one who sticks firmly to his Religion during the Last Days. And that he who does so will be like one who holds tightly onto hot pieces of coal. And that the one who acts upon it, will receive fifty times the reward more than those before him. [25] This is because he will not find any supporters in doing good deeds.

These strangers are of two categories:

The first of them are those who rectify themselves when the people have become corrupt.

The second category contains those who rectify what the people have corrupted of the Sunnah. And this (latter one) is the most highest and virtuous of the two categories.

Footnotes

[21] What is meant by the term Ahl-us-Sunnah are all the Muslims who strictly follow the Sunnah of the Prophet Muhammad. They learn it, act upon it, enforce it and teach it to others. They consist of the scholars, their students and those that follow in their footsteps.

[22] This report was recorded by Al-Laalikaa’ee. Badr Al-Badr indicated its weakness in his notes to Kashf-ul- Kurbah. However, a similar narration to this one has been recorded by Ad-Daarimee (1/72) and its wording is: “For verily, Ahl-us-Sunnah are the least of people in number who have preceded, and they are the least of people in number who remain.” This narration is authentic. See Dr. Nasr Al-‘Aql’s book Maflioom Ahl-is- Sunnati wal-Jamaa’ah (pg. 84)

[23] This narration was recorded by Al-Laalikaa’ee in his Sharh Usool ‘Itiqaad Ahl-is-Sunnah (1/64) and it was mentioned from him by Ibn Al-Jawzee in Talbees Iblees. Dr. Nasr Al-‘Aql mentioned it in his book Mafhoom Ahl-is-Sunnati wal-Jamaa’ah (pg. 85)

[24] Musnad Ahmad (2/177) and its checking has been stated previously.

[25] This saying is based on the following hadeeth of the Prophet: “Verily, after you there will come times requiring patience. (In those days) the one who holds fast to that which you are upon will have the reward of fifty amongst you. He will receive the reward of fifty (i.e. the one holding onto the way of the companions in later times).” Reported by Al-Marwazee in As-Sunnah (no. 35), At-Tabaraanee in Al-Kabeer (17/117), Abu Dawood in his Sunan (no. 3441), At-Tirmidhee (no. 3057), who declared it saheeh, and Ibn Maajah (no. 4014). Imaam Al-Albaanee authenticated it in As-Saheehah (no. 494)

Posted from : Alleviating Grievances in Describing the Condition of the Strangers – Al-Haafidh Ibn Rajab Al-Hanbalee, al-Ibaanah eBook