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It is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan – Shaykh Al-Albaani

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A Weak Hadeeth from Mu’aadh regarding Opinion, and what is Rejected from it:

Before I finish my talk, I feel that it is necessary for me to direct the attention of the brothers in attendance to a famous hadeeth, which seldom is missing from the books on the Principles of Fiqh. I will mention it because it is weak, from the perspective of its chain of narration as well as it being in contradiction with what I spoke about in this talk, which was the lack of there being any distinction between the Qur’aan and the Sunnah when it comes to deriving Laws, and the obligation of accepting these two sources together.

Indeed it is the hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu who reported that the Prophet صلى الله عليه وسلم said to him when he sent him to Yemen:

“With what will you judge by?”

He said: “By the Book of Allaah.”

He صلى الله عليه وسلم said: “And if you don’t find (the answer in) it?”

He said: “Then by the Sunnah of Allaah’s Messenger.”

He replied: “And if you don’t find (the answer in) it?”

He said: “I will strive to form my own opinion.”

So he صلى الله عليه وسلم said: “All praise be to Allaah who guided the messenger of Allaah’s Messenger to that which Allaah’s Messenger loves.”

As for the weakness of its chain, then this is not the place to discuss it now. But I clarified this exhaustively, perhaps the likes of which was not undertaken in the past, in (my book) the “Silsilah” (of weak hadeeth) I mentioned previously. [4] But suffice it to say now that the Ameer-ul-Mu’mineen in Hadeeth, Imaam Al-Bukhaaree, said about this hadeeth that it was “rejected.”

So having said this, it is now possible for me to begin explaining the contradiction it poses, which I stated earlier. So I say:

This hadeeth establishes a methodology of ruling for the judge, based on three stages. He is not permitted to seek a ruling from his opinion unless after he acknowledges he can’t find it in the Sunnah. Nor is he allowed to derive a ruling from the Sunnah until after he establishes he can’t find it in the Qur’aan. With respect to the opinion, this method (of deriving a ruling) is valid and correct according to all of the scholars, which is why they would say: “When the narration is mentioned, the opinion is nullified.”

However, with respect to the Sunnah, this method is not correct, because the Sunnah determines and explains the Book of Allaah. So it is obligatory for one to look for the ruling in the Sunnah, even if he thinks that it exists in the Qur’aan, based on what we stated previously. So the Sunnah with respect to the Qur’aan is not like the opinion with respect to the Sunnah. No, definitely not. Rather we must consider the Qur’aan and the Sunnah as one source, there being no distinction between them at all. This is as has been indicated in the sayings of the Prophet صلى الله عليه وسلم: “Indeed, I was given the Qur’aan and something similar to it, along with it” – meaning the Sunnah – and “They will not be separated from one another until they return to the Fountain.”

So this dividing them into categories, mentioned in the hadeeth, is not correct, because it necessitates that they are separate from one another. And this is false, as I have explained previously.

Footnotes:

[4] It is found under number 885 of Silsilat-ul-Ahaadeeth ad-Da’eefah. We hope that the volume that includes it will be printed soon, in shaa Allaah.

Posted by AbdurRahman.Org from al-ibaanah eBook:
The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

The Misguidance of those who are satisfied with the Qur’aan over the Sunnah – Shaykh Al-Albaani

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It is unfortunate that there can be found some contemporary tafseer writers and authors that have taken the view of making permissible what has been mentioned in the last two examples [1] , such as the permissibility of eating predatory animals and wearing gold and silk, relying upon the Qur’aan (as proof) only! In fact, there can be found in this present time a group that call themselves the Qur’aaniyoon, who interpret the Qur’aan according to their desires and intellects, without seeking assistance for that in the authentic Sunnah. Rather, the Sunnah, according to them, is subordinate to their desires. So whatever part of it conforms to their desires, they affirm it, and whatever doesn’t conform to their desires, they throw behind their backs (rejecting it).

The Prophet صلى الله عليه وسلم indicated these individuals in an authentic hadeeth, when he said:

“Do not let any one of you sit reclining on his couch, then when something that I have commanded him to do comes to him, he says: ‘I don’t know! Whatever we find in the Book of Allaah, we will follow it.’”

[Reported by At-Tirmidhee]

And in another narration, he صلى الله عليه وسلم said:

“…’whatever we find in it that’s unlawful, we will declare unlawful.’ Indeed, I was sent with the Qur’aan and something equal to it along with it.”

In another report, he صلى الله عليه وسلم said:

“Indeed, whatever the Messenger of Allaah صلى الله عليه وسلم forbade is the same as what Allaah forbade.”

Rather, what is unfortunate is that one dignified author wrote a book on the Legislation and Creed of Islaam. He stated in his introduction that he wrote the book but he had no references in it except for the Qur’aan! So this authentic hadeeth provides clear proof that the Islamic Legislation is not based on the Qur’aan only, but rather it is based on the Qur’aan and Sunnah. So whoever takes hold of one in the absence of the other, doesn’t actually take hold of any of them. This is because each one of them commands that the other one be adhered to. This is as Allaah says:

“Whoever obeys the Messenger, has indeed obeyed Allaah.”

[Surah An-Nisaa: 80]

And He says:

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.”

[Surah An-Nisaa: 65]

And He says:

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any choice in their decision. And whoever disobeys Allaah and His Messenger, has indeed strayed in a plain error.”

[Surah Al-Ahzaab: 36]

And He says:

“And whatever the Messenger gives you then do it, and whatever he forbids you from, then abstain from it.” [Surah Al-Hashr: 7]

In connection with this ayah, I am amazed at what has been authentically reported from Ibn Mas’ood radhi Allaahu anhu, which is that a woman once came to him and said: “Are you the one who said: ‘May Allaah’s curse be on the woman that puck eyebrows and those who ask for their eyebrows to be plucked and those who tattoo…’ He said: ‘Yes.’ She said: ‘I read the Qur’aan from its front to its back and I did not find in it that which you say!’ He responded: ‘If you had (truly) read it, you would have found it. Did you not read: ‘And whatever the Messenger gives you then take it (i.e. do it), and whatever he forbids you from, then stay away from?’ She said: ‘Of course!’ He صلى الله عليه وسلم said: ‘Then I indeed heard The Messenger of Allaah صلى الله عليه وسلم say: ‘May Allaah’s curse be on the woman that pluck eyebrows and those who ask for their eyebrows to be plucked…’” [Reported by Al-Bukhaaree and Muslim]

[1] Read The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani

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The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

The Need for the Sunnah in order to Understand the Qur’aan – Shaykh al Albaani

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The Need for the Sunnah in order to Understand the Qur’aan, and Examples for that:

Allaah’s statement:

“The male and the female thief – cut off their hands” [Surah Al-Maa’idah: 38] is a good example of this, for the word “thief” mentioned in it, is absolute, as is the case with the word “hand.”

The verbal Sunnah explains the first of these two (words) and restricts it to mean just the thief that steals a quarter of a dinaar. The Prophet صلى الله عليه وسلم: “There is no cutting off of the hand except in (cases where one steals) a quarter of a dinaar and more.”

[Reported by Al-Bukhaaree and Muslim]

Likewise, the Prophet صلى الله عليه وسلم explained the second (word) with his action or with the action of his Companions and his approving of that. This is since they would cut the hand of the thief off from the wrist, as is well known from the books of Hadeeth.

The verbal Sunnah also explains the “hand” that is mentioned in the verse concerning Tayammum:

“Then wipe your faces and hands” [Surah An-Nisaa: 43, Surah Al-Maa’idah: 6] in that it can also refer to the palm.This is based on the Prophet’s saying: “Tayammum is a tap (i.e. wipe) of the face and hands.”

[Reported by Ahmad, Al-Bukhaaree, Muslim and others from the narration of ‘Ammaar bin Yaasir radhi Allaahu anhu]

Below are some other verses from the Qur’aan that cannot be understood correctly, according to what Allaah intended, unless by way of the Sunnah.

1. Allaah says:

“It is those who believe and mix not their Faith with dhulm (wrong) – for them (only) there is security and they are the guided ones.” [Surah Al-An’aam: 82]

The Companions of Allaah’s Messenger صلى الله عليه وسلم understood the phrase “with dhulm (wrong)” according to its general sense, which includes every wrong, even if it be small. This is why they had difficulty understanding the verse and so they said: “O Messenger of Allaah! Which one of us doesn’t mix their Faith with wrong?” So the Prophet صلى الله عليه وسلم said: “It doesn’t mean that. It only means Shirk (here). Didn’t you hear Luqmaan say:

‘Verily Shirk is a great wrong?’ [Surah Luqmaan: 13]”

[Reported by Al-Bukhaaree, Muslim and others]

2. Allaah’s says:

“And when you travel in the land, there is no sin on you if you shorten your prayer, if you fear that the disbelievers may attack you.” [Surah An-Nisaa: 101]

The literal wording of this verse necessitates that shortening the prayer while on a journey can only be done on the condition when one is in the state of fear. This is why some of the Companions asked Allaah’s Messenger: “So then why do we shorten the prayer when we are in a state of security?” He صلى الله عليه وسلم replied: “This is a charity that Allaah has expended to you, so take His charity.” [Reported by Muslim]

3. Allaah says:

“Forbidden to you (for food) are: al-maytatah (dead animals), blood, the flesh of swine…” [Surah Al-Maa’idah: 3]

But the verbal Sunnah explains that deceased locusts and fish, as well as liver and spleen (types) of blood are lawful. The Prophet صلى الله عليه وسلم said: “Two types of deceased animals and two types of blood have been made lawful for us: locusts and sea fish [meaning all types of fish], and the liver and the spleen.”

[Reported by Al- Bayhaqee and others in marfoo’ and mawqoof form. The chain of the mawqoof narration is authentic and it takes on the ruling of being marfoo’ since it cannot be stated based on one’s mere opinion.]

4. Allaah says:

“Say (O Muhammad): ‘I find not in that which has been inspired to me anything forbidden to be eaten by one who wishes to eat it, unless it be maytah (a dead animal) or blood poured forth (by slaughtering), or the flesh of swine (pork), for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for other than Allaah…’” [Surah Al-An’aam: 145]

Then the Sunnah came and forbade other things that haven’t been mentioned in this ayah, such as the Prophet’s صلى الله عليه وسلم saying: “Every predatory animal that has fangs and every bird that has claws is unlawful (for eating).” There are also other ahaadeeth on this subject that forbid other animals, such as what the Prophet صلى الله عليه وسلم said on the Day of Khaybar: “Verily Allaah and His Messenger forbid you from (eating) domesticated donkeys, for they are impure.” [Reported by Al-Bukhaaree and Muslim]

5. Allaah says:

“Say (O Muhammad): ‘Who has forbidden the adornment with clothes given by Allaah, which He has produced for his slaves, and the good (lawful) things from provision?’” [Surah Al-A’raaf: 32]

But the Sunnah explains that there are certain types of adornments that are forbidden. It is authentically reported that the Prophet صلى الله عليه وسلم went out one day to meet his Companions holding silk in one hand and gold in the other, and said: “These two things are unlawful for the males of my ummah, (but) lawful for the females.” [Reported by Al-Haakim who authenticated it] The ahaadeeth bearing this same understanding are many, well known and can be found in the two Saheeh collections as well as other collections.

There are many more examples like these (above) that are known to the people who have knowledge of Hadeeth and Fiqh. So from what has been stated previously, it should become clear to us, O brothers, the importance of the Sunnah in deriving Islamic laws. For indeed if we look back again at the examples I mentioned before, not to mention those that I didn’t mention, we will have certainty that there is no way to understand the noble Qur’aan, unless we understand it along with the Sunnah.

In the first example, the Companions understood the word “dhulm” mentioned in the ayah according to its literal meaning. This was even though they, may Allaah be pleased with them, were as Ibn Mas’ood said: “The best of this ummah, possessing the most pious of hearts, profound in learning and the least of constraints.” But in spite of this, they erred with regard to understanding that. So if it were not for the Prophet refuting their error and guiding them to what was correct with regard to the meaning of “dhulm” – that it in fact meant Shirk here – we would have followed them upon their error. However, Allaah, Mighty and Majestic, saved us from that due to the grace of the Prophet’s guidance and Sunnah.

And in the second example: if it weren’t for the afore-mentioned hadeeth, we would have remained in doubt, to say the least, regarding shortening the prayer while on a journey in the state of security. That is to say if we wouldn’t have already taken the view of making being in the state of fear a condition, as is literally stated in the ayah. This is also just what the Companions themselves understood (about the ayah) until they saw the Prophet صلى الله عليه وسلم shorten his prayer, and they shortened their prayer along with him, while they were in a state of security.

In the third example: If it weren’t for the hadeeth, we would have been forbidden from foods that were made lawful for us, such as (dead) locusts and fish, and liver and spleen.

In the fourth example, if it weren’t for the hadeeth, which mentions some things (not mentioned in the ayah), we would have made lawful what Allaah had made forbidden through the tongue of the Prophet صلى الله عليه وسلم, such as predatory (fanged) animals and birds with claws.

The same goes for the fifth example, if it weren’t for the ahaadeeth reported in that regard, we would have made lawful that which Allaah made unlawful upon the tongue of the Prophet, such as silk and gold. This is why some of the Salaf used to say: “The Sunnah judges upon the Book (i.e. Qur’aan).”

Posted by AbdurRahman.Org from al-ibaanah eBook:
The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

Knowledge of Arabic is not sufficient for understanding the Qur’aan – Shaykh al Albaani

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Knowledge of Arabic is not sufficient for understanding the Qur’aan:

From what has been stated previously, it becomes clear that there is no way for anyone, even if he be a scholar of the Arabic Language and its disciplines, to understand the noble Qur’aan, without seeking assistance in that from the Prophet’s Sunnah in speech and action. This is since he will never be more knowledgeable of the language than the Companions of the Prophet, those who the Qur’aan was revealed to in their language. And (at that time) the language was not blemished with the errors of the non-Arabs and the slang of the common people, but in spite of that, they still erred in understanding these previously mentioned ayaat, when they relied on their knowledge of the language only.

So based on this, it is obvious that whenever a person is knowledgeable of the Sunnah, he will be more likely to understand the Qur’aan and extract rulings from it, than someone who is ignorant about it. So how about the one who doesn’t rely on it or reference it at all? This is why from the principles that have been agreed upon by the people of knowledge is: to interpret the Qur’aan with the Qur’aan and the Sunnah,1 and then the sayings of the Companions, etc.

From this, we become aware of the misguidance of the scholars of rhetoric, past and present, and their opposition to the Salaf, in their Creed, not to mention their rulings. And it is their remoteness from the Sunnah and their knowledge of it, and their making their intellects and desires as judges for themselves with regard to the verses concerning Allaah’s Attributes. What is better than what has been stated in Sharh Al- ‘Aqeedah At-Tahaawiyyah [of Ibn Abil-‘Izz Al-Hanafee] (pg. 212, 4th Edition):

“How can someone who didn’t learn from the Book and the Sunnah, but rather just learned it from the views of so and so, speak about the fundaments of the Religion! And if he claims that he is taking it from the Book of Allaah, then he is not taking the interpretation of the Book of Allaah from the ahaadeeth of the Messenger. He doesn’t look into it (i.e. the Sunnah), nor does he look at what the Companions or those who succeeded them in goodness said, which has been conveyed to us by way of reliable narrators chosen by the critics (i.e. hadeeth scholars). For indeed, they did not convey the arrangement of the Qur’aan only, but rather they conveyed the arrangement as well as the meanings. They would not learn the Qur’aan like the children do (today), rather they would learn it along with its meanings. And whoever does not follow their path, then he is speaking based on his opinion. And whoever speaks from his opinion, and from what he thinks Allaah’s Religion is, not getting that from the Book, he is in fact sinning (!), even if he may be correct. Whereas whoever takes from the Book and the Sunnah, he is rewarded even if he errs. However, if he is correct, his reward is multiplied.”

Then he said (pg. 217):

“So it is an obligation to completely submit to the Messenger صلى الله عليه وسلم, follow his orders, and meet his reports with acceptance and firm belief, without contradicting that by false notions that we consider “reasonable” or that constitute a misconception and doubt. Or that we put before it the views of men and the rubbish held in their minds. So we must single the Prophet صلى الله عليه وسلم out with regard to making him the judge, submitting to him, obeying him and complying with him, just as we single out the One who sent him in worship, humility, submissiveness, repentance and reliance (to Him).”

In summary: It is an obligation upon all of the Muslims to not differentiate between the Qur’aan and the Sunnah, with regard to the obligation of accepting both of them together and establishing Laws based on both of them. Indeed this is the guarantee that will prevent them from drifting to the right and the left, and from returning to deviation.

This is as the Prophet صلى الله عليه وسلم clearly stated:

“I have left two things for you, which you will never go astray so long as you adhere to them: The Book of Allaah and my Sunnah. These two will never separate from one another until they return to the Fountain.”

[Reported by Maalik and Al-Haakim with a sound chain of narration]

Footnotes:

[1] We do not say as is the custom amongst many of the people of knowledge: “We interpret the Qur’aan by the Qur’aan if there is no trace of it in the Sunnah, then we interpret it by the Sunnah.” This is due to what we will explain later on in the end of this treatise, when speaking about the (weak) hadeeth of Mu’aadh bin Jabal radhi Allaahu anhu.

Posted from al-ibaanah eBook:
 The Status of Sunnah in Islam – Shaik Nasiruddin Albanee

Ten Points about Jamaa’at-ul-Ikhwaan al-Muslimoon – Shaikh Ahmad bin Yahyaa An-Najmee

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Definition of the Ikhwaan Al-Muslimoon:

They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:

1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.

4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared
To the worlds, and so he surpassed the sun and the moon
This habeeb (i.e. Muhammad) along with his beloved has gathered
And pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’”[Surah An-Nahl: 36]

6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”

7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.

8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.

9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.

10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

Footnotes:

[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

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The Suroorees – Shaikh Ahmad bin Yahyaa An-Najmee

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The definition of the people who adhere and ascribe to this methodology:

The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Posted from al-ibaanah eBook: Modern Day Deviant Groups – Shaikh Ahmad bin Yahyaa An-Najmee

Related Link:  This is Suroorism so Beware of it! – Shaykh Muqbil bin Haadee

Benefit: The Foolishness of the Khawarij

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قال أبو العباس محمد بن يعقوب بن الأصمّ:
“طاف خارِجِيّان بالبيت، فقال أحدُهما لصاحبه:

لا يدخلُ الجنة من هذا الخلق غيري وغيرُك!،

فقال له صاحبُه: جنةٌ عرضُها كعرض السماء والأرض.. بُنِيَت لي ولك؟! قال: نعم!! فقال: هي لك، وترك منهج الخوارج واهتدى” .
• شرح أصول اعتقاد أهل السنة للاّلكائي (١٣٠٧/٧).

The Foolishness of the Khawarij 

Abul-Abbas Muhammad bin Yaqub bin al-Assm said :

‘Two of the khawarij were making Tawaf around the Ka’ba and one of them said to his companion : 

‘No one will enter Paradise from this creation except me and you!’

His companion said to him :

‘The span of Paradise will be like the span of the heavens and the earth, which has only been built for me and you?!!’

He said : ‘Yes!’

So he replied : ‘Then it is only for you!’

And he left the opinion of the khawarij and became guided. 

[Sharh Usul I’tiqad of al-Lalika’i 7/1307]

Translated by  Abbas Abu Yahya ,  Miraath al-Anbiyya

Ahmad Deedat’s “Al-Qur’an the Miracle of Miracles” Number 19 study – Al-Batiniyyah Al-Baha’iyyah

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Fatwas of the Permanent Committee>Group 2>Volume 2: `Aqidah>The Sects>Ahmad Deedat’s “Al-Qur’an the Miracle of Miracles”

Fatwa no. 19040

Q: Ahmad Deedat said in his book “Al-Qur’an the Miracle of Miracles” that Qur’an includes many references to the number 19 and its multiplications. He gave many examples and here are some of them: 
– The word “اسم” (name) is mentioned 19 times in the Qur’an. 
– The word “الله” (Allah) is mentioned 2698 (19 x 142) times in the Qur’an. 
– The word “الرحيم” (The Most Merciful) is mentioned 114 (19 x 6) times in the Qur’an. 
– The letter “ن” (Nun) is mentioned 133 (19 x 7) times in Surah Al-Qalam. 
He also made reference to the study conducted by Dr. Rashad Khalifah in his book “Al-Qur`an Taqdim Mar’y li-Mu`jizah”. Here are some examples of the points he raised: 
– The first Qur’anic revelation is composed of 19 words which include 76 (19 x 4) letters. 
– The first Surah (Qur’anic chapter) revealed in the Qur’an includes 19 Ayahs (Qur’anic verses) and 285 (19 x 15) letters, etc. 
Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar) in this regard. 

Answer:

This study is among the fabricated falsities of a sect called Al-Batiniyyah Al-Baha’iyyah. It is based on glorifying the number 19. There is no doubt that this study is false, as it involves manipulating the Glorious Qur’an and distracting people from pondering  its true meanings.

  • This malicious group holds many false beliefs such as some of its leaders claiming prophethood.
  • Its followers believe in Hulul (a Sufi term meaning indwelling) and Ittihad (a Sufi claim of union with Allah),
  • deem Jihad (fighting in the Cause of Allah) to be unlawful and
  • call for the unification of religions plus many other things.

So, it is the duty of Muslims to beware of falling into this evil group and of being affected by its ideas or books.

We ask Allah (Glorified and Exalted be He) to save us from their plotting and to protect Muslims from their evils, for He is All-Powerful.

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

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

Source : http://www.alifta.net

No obedience to the created if it means disobedience to the Creator – Shaykh al Albaani

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“There is no obedience due to anyone in disobedience to Allaah Tabarak wa Ta’aala.” [Silsilah Saheehah: 179]

“There is no obedience in disobedience to Allaah Tabaraka wa Ta’aala.” [Silsilah Saheehah: 180 ]

“There is no obedience to mankind in disobedience to Allaah, indeed obedience is in goodness.“[Silsilah Saheehah: 181]

The reason for this hadeeth:

The Messenger of Allaah- sallAllaahu alayhi wa sallam – dispatched an army, and he commanded a man to lead them, who lit a fire, and the man said to the army: enter into the fire. The people wanted to enter into the fire, but some of them said : verily we have just fled from the fire.

This was mentioned to the Messenger of Allaah – sallAllaahu alayhi wa sallam – and he said to those who wanted to enter into it: if you entered it you would have remained in it until the Day of Judgment, and he said a good word to the others, and he said…..(the above hadeeth).

The extra wording in the hadeeth is from Tayyalisee and the context is by Muslim.

In another narration by him where he said:

“The Messenger of Allaah – sallAllaahu alayhi wa sallam – dispatched a battalion and ordered a man from the Ansaar to lead them, and he ordered them to listen to him and obey him. They caused this man to get angry, so he said to them: Gather some firewood for me, so they gathered it for him. Then he said: light the fire and they lit the fire, then he said to them: Did not the Messenger of Allaah – sallAllaahu alayhi wa sallam – order you to listen and to obey me? They said Yes, of course.

He said – enter in to the fire!

So they started to look at each other, and said (and in another narration: a young boy said to them) : indeed we fled to the Messenger of Allaah – sallAllaahu alayhi wa sallam – from the fire, [ do not be hasty, until you meet the Prophet – sallAllaahu alayhi wa sallam – and if he orders you to enter it, then enter into it ], so this is what they did.

The man’s anger came down/subsided, and the fire was put out. When they returned to the Prophet – sallAllaahu alayhi wa sallam – and mentioned it to him, he said: if you had entered it, you would never have exited from it, indeed obedience is in goodness.”

Narrated by Bukhari (8/47, 13/109), Muslim (6/16), Ahmad (1/82, 134) and other narrations which contain the extra wording is also by Ahmad.

This hadeeth has many benefits, the most important of which is the impermissibility of obedience to anyone, if it is disobedience to Allaah Tabarak wa Ta’aala, whether it is the leaders, scholars and the shaykhs.

Also from this hadeeth you get to know the misguidance of different groups of people;

The first: some of the soofis who obey their shaykhs, even if they command them to commit sins, using as a proof, that they in reality are not committing sins. Also that the shaykh sees that which the follower does not see.

I know a shaykh from amongst these people who appointed himself as a leader. He mentioned a story to his followers in some of his lessons in the masjid, the summary of which is, one of the Soofi shaykhs ordered one of his followers that during the night he should go to his father and kill him while he is in his bed next to his wife! So when he killed him, he returned to the shaykh, happily having carried out the command of the shaykh! The shaykh looked at him and said: Do you think that you have really killed your father? Rather he is your mother’s boyfriend! As for your father he is away!

Then he makes and presents a Sharia’ ruling, as he claims, from his story, and he says to his followers : If a shaykh orders his follower with a ruling which is apparently against the Sharia’, it is upon the followers to obey him in this, then he said: Do you not see this shaykh, he apparently orders the boy to kill his father, however in reality he ordered him to kill the one who fornicated with his mother, and that person deserved to be killed!

The falsity of this story is not hidden according to the Sharia’ from many angles:

Firstly: Carrying out the punishment is not the right of the shaykh, no matter how important he is; rather it is from the right of the leader or the one in charge.

Secondly : if the case was that this actually took place, then why did he only carry out the punishment on the man and not the woman, and they both fornicated?

Thirdly: the Sharia’ ruling for the married adulterer is to be stoned to death, and the person is not killed except by stoning. From this it is clear that the shaykh has opposed the Sharia’ from many angles, this is also the situation with the follower who based upon this previous story, made it incumbent upon the Muslims to be obedient to the shaykh, to the extent one of them said to the people: if you see the shaykh and he is wearing a cross around his neck, then it is not allowed to criticize him!

With all the clarity of the absurdity of these stories, and their opposition together to the Sharia’ and to the intellect, we find some people become deceived by these stories, and amongst them some of the cultured youth. A discussion took place between me and one of those youths about that story, and he had heard it from that follower of the shaykh, and what the shaykh had based his ruling upon. However, the discussion with him did not bring about any benefit. He persisted in believing this story, since according to his claim, it was a miracle, and he added: you people reject miracles!

So when I said to him: If your shaykh orders you to kill your father, would you do it?

He said: Indeed, I have not reached that level yet!

So after this can anyone be blamed for characterizing the religion of these shaykhs except that they are the opium of the people?

The second group is:

The blind followers who prefer to follow the statements of the Madhab above the statement of the Prophet – sallAllaahu alayhi wa sallam with what is clearly taken from the statements of the Prophet – sallAllaahu alayhi wa sallam. So if it is said to one of them, for example: do not pray the Sunnah of the Fajr prayer after the obligatory prayer has begun, due to the prohibition of the Prophet – sallAllaahu alayhi wa sallam – from doing so, which is clear, they do not obey, and they say the Madhab allows this.

If it is said to them: the Nikah at-Tahleel ( whereby another man marries the divorced woman and then divorces so that she can be allowed to marry her first husband) is invalid, because the Prophet – sallAllaahu alayhi wa sallam – cursed the one who does this. They would answer by saying: No, but it is permissible according to such and such Madhab!

There are hundreds of issues like this, and this is why many of the scholars held the opinion that the saying of Allaah Tabaraka wa Ta’ala about the Christians: << They took their rabbis and their monks to be their lords besides Allaah >> applies to these blind followers, as Fahkr ar-Razi has explained in his Tafseer.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Paris Attacks : The True Islamic Stance – Abu Muhammad al Maghribee [Audio|En]

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The Islamic stance on terrorist attacks remains the same whether these take place in a Muslim land or a non-Muslim land.  Islam condemns all acts of terrorism, such as kidnapping, beheading, suicide bombing, etc.

Listen / Download Mp3 Here (Time 48:26)

Posted from: http://followthesalaf.com/home/2015/11/15/paris-attacks-the-true-islamic-stance

Watch : Condemnation of Paris Attacks – Ash-Shaykh Al-ʿAllāmah Ṣāliḥ al-Luḥaydān [Video|Ar-En Subtitles]

This is Daesh ISIS. . . . ! – Shaykh Badr bin Muhammad al-Badr al-Anazi

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Translated by Abbas Abu Yahya

Daesh (in Arabic) are the initials for ‘Dawla al-Iraq wa Shaam al-Islaami. [Islamic state of Iraq and Shaam(1) & in English termed as ISIS (2)] (3)

  • They do not know anything of Islaam except for the word ‘Islaam’, they are the most ignorant about Islaam.
  • This misguided sect came from the Khawarij [4] al-Qa’ida movement, the grandchildren of Abdurahman bin Muljam. [The evil dog who assassinated Ali RadhiAllaahu anhu]
  • The al-Qa’ida movement was the mother whilst Daesh and Jabha an-Nusrah are the children.
  • The children (ISIS) have begun making Takfeer [5] of each other and killing each other as was the condition of their forefathers , the Najdaat and the Azaariqa who made Takfeer of each other and killed each other.
  • So the children (ISIS) repeated the history of their fathers in making Takfeer, treachery and cheating. Moreover the children – meaning Daesh – have even more extreme exaggeration than their forefathers.
  • The Khawarij of old used to make Takfeer of those who committed major sins. As for Daesh and those similar to them make Takfeer of both, those who commit major and minor sins!!!
  • When they make Takfeer of one of the Muslims ➡ they ‘declare his blood, wealth and honour lawfully to be taken.’

I have been informed from the trustworthy people of Shaam:

That if Daesh make Takfeer of someone:

– they carry out capital punishment for apostasy by being shot to death.
– they take his wealth as spoils of war for the stockpile reserves for the Muslims.
– they take the women folk of Shaam as slaves and they carry out lewd acts on them, with the argument that these women are what the right hand possess.
– it has also been affirmed that they carry out pedophilia with the children of the Muslims and refuge with Allaah is sought.

they are filthier than the Jews and Christians and more defiled than the saliva of dogs.

The Khawarij swear allegiance with the Shia against the people of Sunnah:

– when the Khawarij rebelled against the rightly guided Khalifa Uthmaan bin Affan – RadhiAllaahu anhu – there was with them Abdullaah bin Saba a senior from the Shia and along with some of those people who came from the land of Yemen, they entered along with the Khawarij and killed Uthmaan -RadhiAllaahu anhu.

Today this is Daesh which takes oaths of allegiance with the Shia Nusayreeya.

– they fight against the people of Sunnah in the land of Shaam; they have no mercy upon the young, or old, or those of intellect, nor the insane, or a woman or a baby.
– they display the dead bodies of the Muslims and set fire to them.
– the Hadeeth mentions: ‘The Prophet – alayhi salat wa sallam – prohibited mutilation and displaying the dead body.’

– it is affirmed from the Messenger – alayhi salat wa sallam:
ً أوصاه بتقوى الله وقال لھم اغزوا ولا تغدروا ولا تمثلوا ولا تقتلوا امرأة )
أنھ إذا أمر أمیرا
ً
ً ولا صبیا
(…ولا شیخا

‘When he would appoint a leader, he would advise him with having Taqwa of Allaah. He would say to them go to battle, do not be treacherous, do not mutilate and display the body, do not kill a woman, old person nor a child.’

The Khawarij hate the leaders of the Muslims and they make Takfeer of them:

– the Khawarij were not pleased with the authority of the Amir al – Mumineen Ali bin Abi Talib -RadhiAllaahu anhu.
– they broke their oath of allegiance. . . and they made Takfeer of him and those who were with him. . . .
– they waged war against him and they killed him treacherously when he came out to pray the Fajr prayer.

 This is Daesh

– ‘they make Takfeer of the rulers of the Muslims.’
– ‘they make their blood lawful to take.’
– ‘rather they make Takfeer of everyone who opposes them from the Muslims.’
– ‘they wish to remove the Islaamic countries, because they do not view them as Islaamic countries, rather they view them as countries of disbelief. This was the ‘Aqeedah of the destructive Sayed Qutb, a leader of the Takfeeris (those who excommunicate Muslims) of the modern times.

  •  The Messenger of Allaah – alayhi salat wa sallam – said:
    (یقتلون أھل الإسلام ویتركون أھل الأوثان)
    ‘They kill the people of Islaam and leave off the people who worship idols.’
  • The forces of Daesh try to wipe out the Muslims in the country of Shaam whilst the Muslims say La ilaha illa Allaah.
  • Just like the forefathers of Daesh did so when they killed the Muslims in Basara; they killed Abdullaah bin Khabbab bin al-Araat [6] and threw him in a river. Then they cut open his wife’s belly and took out the baby and threw him in the river as well.
  • They would cut off the highways in Basra, kill the Muslim and let go the Christian.
  • The Messenger of Allaah – alayhi salat wa sallam – said :
    (لزوال الدنیا أھون عند الله من قتل مسلم بغیر حق)
    ‘The whole of the Dunyaa being destroyed is lesser to Allaah than unlawfully killing a Muslim.’

The Daesh forces:

○ The Daesh forces consist of a number of nationalities from different countries, from them:

– the people of Morocco, they are the extremist of the people in excessively making Takfeer.
– the people from Iraq and they are those who carry out killings, looting, plundering and crucifixion.
– those from the people of the Arabian Gulf carry out suicide operations.
– those from Chechneya are war commanders in Daesh.
– those from the people of Sham from the Baith party are spies and traitors. They inform Daesh of the homes of Syrians so they can kill them.

This is some of what I have heard about this misguided sect, dogs of the Hell fire. I ask Allaah Ta’ala to hasten their destruction.

Written by Shaykh Badr Muhammad al-Badr al-Anazi
[Taken from http://ar.miraath.net/audio/11986]

Footnotes:

[1] The regions of Syria, Jordan Palestine etc.

[4] The description of the Khawarij:

Narrated by Zaid bin Wahb al-Juhani who reported: That he was amongst the army which was with Ali -Radhi Allaahu anhu and which went out against the Khawarij. Ali -Radhi Allaahu anhu- said:

‹O people, indeed I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

«There would arise from my Ummah a people who would recite the Qur’aan, and your recital would seem insignificant compared with their recital, as would your prayer as compared with their prayer, and your fast, as compared with their fast. They would recite the Qur’aan thinking that it supports them, whereas it is an evidence against them. Their prayer does not get beyond their throats..[Bukhari]

[5] Excommunicating Muslims and placing them outside the fold of Islaam.
See: http://followingthesunnah.wordpress.com/2008/02/02/warning-against-the-fitnah-of-takfeer/

Posted from: https://followingthesunnah.files.wordpress.com/2015/10/this-is-daesh-isis.pdf

It is not permissible for a Muslim to love ISIS – Shaykh Sulaymaan Ar-Ruhaylee

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It is not permissible for a Muslim to love ISIS – Shaykh Sulaymaan Ar-Ruhaylee حفظه الله
http://mtws.posthaven.com/it-is-not-p…
Translated by Rasheed ibn Estes Barbee حفظه الله

Video Courtesy: Bilal Nahim

Story of a Sufi Shaykh from Africa who Doesn’t Pray – Abu Muhammad al Maghribee [Audio Benefit|En]

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Shaykh Muhammad Amaan Jaamee (rahimahullaah) narrated this to Imam  as-Sa’dee (rahimahullaah)

This story was conveyed by Falaah Isma’eel (hafidhahullaah).

Listen to this 5 min humorous & beneficial clip

Listen / Download Mp3 Here (Time 5:17)
[audio https://salafiaudio.files.wordpress.com/2015/06/story-of-a-sufi-shaykh-from-africa-who-dont-pray-abu-muhammad-al-maghribee.mp3]

This short clip has been extracted from the Class # 3 of the below lecture series

48 Questions and Answers on Fasting (سؤالاً في الصيام) by Shaykh al-Uthaymeen – Abu Muhammad al-Maghribee [Audio|En]

Related Link: http://salaf-us-saalih.com/category/islam/soofeeyah/

“Our Brothers Die Everywhere, don’t Obey the Rulers in this” – Answered by Shaykh Salih Fawzan

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Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Reference: Darulhadith, Sweden
Translation & Video by aFatwa.com (site is down)

Question: There are those who incite the youths and say that our brothers are dying everywhere. They call in the name of Jihâd and that one shouldn’t obey the ruler in this (I.e. in Jihâd). Can you say something regarding this matter?

Shaykh al-Fawzân: Shall we then also kill our own children, tear our homes apart and kill the Muslims if our brothers die everywhere? They rejoice in this. They rejoice in getting our brothers into these countries. They rejoice over these homicide-attacks in our countries. Is this Jihâd? Does this affect our enemies? It only affects us. It only affects the Muslims.

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

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Some Soofis like to link the name to Ahlus-Suffah (people of As-Suffah) who were at the time of the Prophet (صلى الله عليه و سلم).

They claim that there are great resemblances between the Soofee adept and Ahlu-Suffa. Those were poor people from the Muhaajireen who migrated from Makkah to al-Madeenah fleeing the persecution of the pagan Arabs. They were driven away from their homes and had neither money nor families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

The fact, however, is that those poor Muslims resorted to the Mosque out of necessity. Their numbers increased at certain times and decreased at other times. Some of them stayed longer than others. So they were not a specific group united on something.

Soofism in its early stages stressed the concepts of detachment from the worldly life, poverty, isolation, etc. The people of As-Suffah did not choose such concepts. They were in need and the Muslims helped them. They did not isolate themselves. In fact, they engaged in Jihaad whenever it was announced. When Allaah, the Most High, bestowed from His bounties upon the Muslims, some of them became free of want and were among the richest of the Sahaabah and others became leaders in some Muslim lands.

The Soofis would like to establish a linkage with the Prophet’s era and claim as well that he (صلى الله عليه و سلم) approved the early seed of Soofism exemplified in Ahlus-Suffah.

In addition, and from a linguistic point of view, to derive Soofism from As-Suffah is wrong, because the correct term would be Suffism and not Soofism

Posted from e-Book : Sufism : Origin and Development  – Dr. Saleh As-Saleh

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

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The Muslim believes that Muhammad is the Messenger of Allaah and the last Prophet. Allaah (Azza wa Jal) says: Muhammad is not the father of any of your men, but he is the Messenger of Allaah and the last of the Prophets. [Qur’aan, Soorat Al-Ahzaab, 33:40].

Allaah entrusted Prophet Muhammad (صلى الله عليه و سلم) with the final and complete message of Islam, calling mankind to worship none but Allaah. He (صلى الله عليه و سلم) is the best of the Messengers and the best of mankind. He, has no share at all of Ruboobiyyah (lordship) nor any share of Divinity. Contemplate the saying of Allaah regarding Prophet Muhammad (صلى الله عليه و سلم) :

Say, O Muhammad (صلى الله عليه و سلم), it is not within my power to bring benefit nor to keep away harm except as Allaah wills; and if I knew what the future holds I could amass a great deal of wealth and harm would not befall me. But I am just a Messenger from Allaah sent by Him to warn those who disobey Him of His punishment, and to give glad tidings of His reward fro those who truly believe in Him and are obedient to Him. [Qur’aan, Soorat Al-A’raaf, 7:188].

He (صلى الله عليه و سلم) said:

“I am just a human like yourselves, I forget just as you forget. So, if I forget, then remind me.” [28]

The belief that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah necessitates that

1-He (صلى الله عليه و سلم) is the true Messenger of Allaah; he did not lie nor was he belied.

2-The Muslim should follow his teachings.

3-The Muslim believes in all of the reports which he (صلى الله عليه و سلم) related regarding the past, present and future and that these reports were revealed to him by Allaah (Azza wa Jal) and was not something which he knew on his own.

4-We comply with his commands

5-We stay away from what he forbade

6-We defend the Sharee’ah with which he was entrusted.

7-We comply with all that the he (صلى الله عليه و سلم) brought from the Sharee’ah as if it were from Allaah.

In the sight of the mystic Soofis, the Prophet (صلى الله عليه و سلم) is looked upon in ways that oppose the path which Allaah (Azza wa Jal) intended for the believers.

This could be summarized in the following points:

1-Many Soofis stress the concept of what they call Al- Haqeeqah Al-Muhammadiyyah or the “Perfect Man” (Al- Insaan Al-Kaamil). In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation. And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al- Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad صلى الله عليه و سلم) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!!

This is most fully described by ‘Abdul al-Karim Al-Jeeli (d.820Hj/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. [29] In this book he said:

“Know, may Allaah guard and protect you, that Al-Insaan Al-Kaamil (the Perfect Man) is the Qutub (the axis) around which the spheres of existence from beginning to end revolves. And he is one since the being of existence and forever and ever. Furthermore, he takes on various forms and appears in churches…his original name which belongs to him is Muhammad…I met him while he was in the image of my sheikh Sharaf-ud-Deen Ismaa’eel Al- Jhubratee…the secret behind this matter is him being able to take the form of every image…” [30]

It is the same creed of Ibn ‘Arabi and the advocates of Wahdat Al-Wujud, those who claim that Allaah is the essence of all that exits. They consider the Prophet (صلى الله عليه و سلم) as the first created being and from him originated rest of creation and that he himself is the God who is above the Throne. Such concept is similar to the philosophical concept of the “first cause” or the “first active intellect” from whom the creation emanated.

2-Some Soofis hold to the same concept as above but do not say that the essence of Muhammad is above the ‘Arsh.

3-Many Soofis claim that the light of Muhammad (صلى الله عليه و سلم) is the first being, and that he is the most honorable of creation, and for his sake Allaah has created the universe. They do not explicitly say that the creatures originated from him. [31]

Most Soofis, however, concur that the Prophet (صلى الله عليه و سلم) is the essence of emanation of all knowledge. Some of them consider that this emanation is eternal, meaning that it is present even before the existence of Muhammad (صلى الله عليه و سلم). That is why a large sector of the Soofis believe that the Prophet (صلى الله عليه و سلم) knows the Ghayb and that nothing escapes his knowledge in the heavens and on the earth.

They have also innovated many practices aimed at showing their so-called love of the Prophet (صلى الله عليه و سلم) including celebrations of the Prophet’s birthday and his journey of Israa’ and Mi’raaj, his Hadrah, [32] and so forth.

They even call upon the Prophet (صلى الله عليه و سلم) seeking aid and help believing that he (صلى الله عليه و سلم) responds and answers such Shirk.

Such concepts, beliefs, and practices concerning the Prophet (صلى الله عليه و سلم) are corrupt and contradict the Message of the Qur’aan and Sunnah as well as the way of the true believers, the Sahaabah and those who followed them on the path of righteousness, may Allaah be pleased with them all.

References:

[28] Reported by Muslim in his Saheeh [English translation], vol. 1, no.1168]

[29] See Vol. 2, p. 73 (4th edition), 1395/1975.

[30] Al-Insaan Al-Kaamil, Chapter six quoting from ‘Abdur-Rahmaan ‘Abdul Khaaliq’s Al-Fikr As-Soofee [Cairo, Egypt: Daarul Haramayyn, 1413/1993], pp. 243-245

[31] You can find many of the Soofee concepts regarding Prophet Muhammd (صلى الله عليه و سلم) in the sayings, writings, and invocations of principal Soofis like Abu Taalib Al-Makki, Al-Ghazaali, Ibn ‘Arabi, Al-Jeeli, Ibn Masheesh, Abul-Hasan Ash-Shaathili, Al-Booseeri (in Nahjul Burdah), Ahmad Badawi, Al-Jazooli (in Dalaa’il AL-Khayraat), Ahmad-Ar-rifaa’I, Ibraheem Ad-Dasooqi, Fakhrud-Deen Ar-Raazi, Muhammad Al-Bakri (As-Salaat Al-Bakriyyah) and others. Some invocations stressing such concepts include the Teejaaniyyah, Al- Jeelaaniyyah, As-Saqaafiyyah, Al-Idreesiyyah, and others as well. See Kashf Haqeeqat As-Soofeeyyah, pp. 263-281, and Al-Fikr As-Soofee, pp. 175-195.

[32] Soofee innovated circles of Thikr. They claim that the Prophet (صلى الله عليه و سلم) attends these circles!

Posted from e-Book : Sufism : Origin and Development  – Dr. Saleh As-Saleh

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

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Third Part-Concepts and Practices of Soofism

(A) In Reference to Tawheed of Allaah, the Most High.

The belief in the Oneness of Allaah (Tawheed) means to single out Allaah with creation, sovereignty and control of affairs, with all worship, and with whatever names and attributes He has affirmed for Himself or upon the tongue of His Messenger and as they befit His Magnificence. The proof of this is in many texts from the Qur’aan and authentic Sunnah. One of them is the saying of Allaah, the Most High:

[Allaah is] the Rabb of the heavens and the earth and all that is between them, Ar-Rahmaan (the one whose Mercy encompasses everything), so worship him alone and be patient and firm on his worship, do you know of any who is similar to Him? [Qur’aan, Soorat Maryam, 19:65]

So Tawheed centers upon three types:

1-Tawheed ar-Ruboobiyyah (Tawheed of Lordship): Singling out Allaah with creation, sovereignty and control of Affairs.

2-Tawheed al-Uloohiyyah (Tawheed of Worship): Singling out Allaah with all worship such that no kind of worship could be offered to anyone or anything besides Allaah.

3-Tawheed al-Asmaa’ was-Sifaat: Singling out Allaah with whatever names and attributes He has affirmed for Himself in His Book, or upon the tongue of His Messenger. So the believer affirms what Allaah has affirmed for Himself, and denying whatever He has denied from Himself, without Tahreef (changing and distorting their meanings), without Ta’teel (denying or divesting Allaah of His Attributes), without Takyeef (describing how they are), and without Tamtheel (likening them to those of His creation).

This true belief in Tawheed is not the “Tawheed” of the foremost Soofis. Their Tawheed reflects different creeds and is considered by many as “hidden knowledge” which may be only attained by the elite:

01 – Al-Hulool:[13] In mystic Soofism it refers to the Divine incarnation in the so-called Soofee saints.

Imaam ibn Taymeeyah classified the Hulool into two kinds. The first is the specific hulool like the claim of the Christians that Allaah is incarnated in ‘Eessa (alayhi assaalm) and like that of the extremist Shee’ah and Soofee mystics who claim that Allaah is incarnated in ‘Ali ibn Abee Taalib (radhi Allahu anhu) and in special Soofee saints, respectively. The second kind is the general Hulool and it is the saying that “Allaah, in His Essence, is everywhere.” [14] 

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

(Must see) How Khawarij Work Their Way In – The Killing of Uthman radhi Allaahu anhu

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

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Second Part: When Did It All Start? [9]
The Beginning and Development of Soofism
Innovations usually start small then grow big

Some scholars traced the seeds of Soofism to the early stages of the second Century of the Hijri calendar, while others pointed out that the early features of it began before the year 200 After Hijrah (AH).10 The early deviation was exemplified in exaggerations in worship and extremism in avoidance of the worldly life. In the beginning, some people became interested in leading a pious life of Zuhd (an abstemious way of life), patience, clemency, sincerity, truthfulness, although some of them exaggerated and (or) introduced innovated forms of worship and innovated concepts. Then those who attached themselves to such practices became lax in allowing singing and dancing, something which they refer to as Samaa’ [singing aimed at stimulating a state of Wajd (ecstasy) and excessive worship.]

As, with every Bid’ah, Iblees beautifies it in the eyes of its beholder and drives him to do more Bida’. The Soofism is just one case of Talbees Iblees (A devil’s deception), whereby he turned them away from knowledge and showed them that what matters is action. Though many of them may have started with good intentions, nevertheless they took off from the course of the Sunnah.

During of the third century, introduction of new concepts and practices became more evident. Some became interested in monasticism (living like monks), while others spoke of poverty, hunger, sleeplessness, wonderment, seclusions, dancing, clamping, innovated forms of Thikr, etc. Many abandoned marriage and the seeking of means of sustenance. Others exaggerated in disassociating themselves from Hadeeth and its knowledge. In the course of this development, the masters would put certain regulations that made them see themselves as the “special” who have “special inward knowledge” that takes the person directly to Allaah. They referred to this state as Al-‘Ilm Al-Baatin (special “inward” knowledge). Such baseless classifications marked the beginning of the introduction of the so-called “knowledge of Al-Haqeeqah (lit. Reality), in reference to the so-called “mystic knowledge” of Allaah.

By the end of this century, Soofism spread and Soofee orders began to sprout and some of its deviant creeds like Al- Hulool (indwelling of Allaah in incarnation), Ittihaad (union between Allaah and the created) were adopted by some of their extreme masters. New states of Soofism were defined and the masters spoke of specific terminology defining such states, like Fanaa’ (annihilation), Thawq (experience), Kashf (perception and witnessing all of the realities of existence as well as those of the unseen), Wajd (ecstasy), Samaa‘ (mystic singing and dancing as a means of inspiration), and other philosophical terms.

During the 4th century, Soofism was almost transformed into orders accommodating all sorts of Bida’ in ‘Aqeedah (creed) and Ittibaa’ (way of following). It was a blend for every sect. Amongst them you find the Jahmiyyah, the Mu’atazilite, the Maatureedi, the Ash’aree, the Shee’iee, the philosopher, the Murj’i, the Jabri, and followers of all sorts of Ahwaa’(desires and innovations). For Ahlul Ahwaa’ (followers of lowly desirers and innovations), Soofism became a universal ground which they penetrate in the name of spiritual guidance

During the sixth century, a group of mystic Soofis claimed to be descendents of the Prophet (صلى الله عليه و سلم) and each one of them established for himself a special Soofee order with special followers. Ar-Rifaa’i appeared in ‘Iraaq, Al-Badawi and Ash-Shaathili in Egypt. These orders branched into other orders. In this century and in the next two, the Soofee Fitnah reached its climax with the ‘Aqeedah of Wahdat Al-Wujood (Unity of Existence), appearance of new Bida’ (building on graves and magnifying them, innovated celebrations, etc.), more Soofee orders and more superstitions. This was supported by the establishment in Egypt of the ‘Ubaydiiyyah State (known as the Fatimid State), which spread its influence over many Muslim lands.

Finally, during the latter centuries, the ninth, tenth, and eleventh, the Soofee orders reached the thousands and the Soofee practices and affiliation spread over the entire Muslim world. Today, Soofism has establishments, preachers, funding, and almost unrestricted movement of its people across the borders of many Muslim and non-Muslim countries. As to its most important objectives, I leave it to a Soofee enthusiast well known in the circles of Soofism, Saayed Hossein Nasr, who stated that, “All that we can do is to stress that the Soofee teachings center upon two fundamental creeds: Wahdat Al-Wujood, and Al-Insaan Al-Kaamil (the Perfect Man). [11] [12]

During all of this past of Soofism and nowadays, Soofism was not left without challenge. The Salaf gave their advice and warned against the early deviations and mistakes of some the early Soofis. They exposed the false concepts of beliefs and practices of Soofism in the past and in the present. This, by Allaah’s Grace, benefited and continues to benefit the Muslims worldwide. The truth propagated by the followers of the Salaf is finding its way everywhere despite the efforts by its opponents who try to disseminate among the people it causes rifts between the Muslims while they represent “the way of unity” through their so-called Mainstream Islam. The Path of the Salaf distinguishes between the truth and falsehood and calls to unite the Muslims on the true Tawheed and pure Ittibaa’ (following of the established Sharee’ah). This makes it binding that the followers of the Salaf should be a good example and use wisdom and kindness in their efforts to propagate the truth without compromising the principles of the Deen. Errors by some of the followers of the Salaf should not hinder the truth seeker from accepting the truth regarding matters of the Deen, and he should judge according to the principle not the mistakes of people.

Footnotes:

[9] References: Ibn Al-Jawzee’s Talbees Iblees, pp. 156-165, Ibn Taymeeyah’s Majmoo’ Al-Fataawaa, vol. 10, pp: 366-367, Saadiq Saadiq’s Masaadir At-Talaqee, pp. 38-35; and others.

[10] Ibn Taymeeyah holds the first while Ibnul Jawzee and Ibn Khaldoon are of the second opinion (See Talbees Ibleess, p. 201 and Al- Muqaddimah, p. 467, respectively).

[11] Al-Insaan Al-Kaamil: In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation (or man). And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al-Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad (صلى الله عليه و سلم)) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!! This is most fully described by ‘Abdul al-Karim Al- Jeeli (d.820 AH/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil. See V. 2, p. 73 (4th edition), 1395 AH/1975 C.E.. See also Mu’jam Al-Mustalahaat As-Soofeeyyah by ‘Abdul Mun’im Al-Hafnee, p. 27. Also refer to Mu’jam Al- Mustalahaat As-Soofeeyyah by Anwar Fouad Abee Al-Khazzaam, p. 49, published by Maktabat Lubnaan, Beirut, Lebanon, 1993. Al-Jeeli’s book Al-Insaan Al-Kaamil is filled with plain statements of Kufr. Just consider his belief regarding the Prophet (صلى الله عليه و سلم) (above).

[12] As-Soofeeyyah bayna Al-Ams wal Yawm ,p.22, translated by Kamal Khaleel Yaazijee (1st. ed), 1975

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Attributes and Characteristics of Khawaarij – Aadil bin ‘Alee Al-Furaydaan

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Posted from the al-ibaanah e-Book : Selected Examples from the Characteristics of the Extremist Khawaarij – Aadil bin ‘Alee Al-Furaydaan [This book reviewed and examined by Shaikh Saalih bin Fawzaan Al-Fawzaan and Shaikh Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis]

Their Attributes and Characteristics

The First Characteristic: They are young in age. [Al-Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Second Characteristic: They have foolish minds – i.e. intellects. [Al-Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Third Characteristic: They speak with the best speech amongst creation. [Al- Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Fourth Characteristic: Their Eemaan does not go past their throats. [Al- Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Fifth Characteristic: They come out from the Religion just as an arrow comes out from the hunted game. Then they do not return back to it. [Muslim (no. 2496) from the hadeeth of Abu Dharr (radhi Allaahu anhu)]

And in one narration: “They shoot out from the Religion just as an arrow shoots out from the hunted game.” [Al-Bukhaaree (no. 5058) from the hadeeth of Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

In another report it states: “They shoot out from Islaam…” [Al-Bukhaaree (no. 5057) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

The Sixth Characteristic: They have a weakness when it comes to understanding the Religion of Allaah. This is why it has been reported that “They recite the Qur’aan but it does not surpass…” [Muslim (no. 2456)] “…or go past their throats.” [Al- Bukhaaree (no. 5058) from the hadeeth of Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

In one narration, it states: “…their pharynxes (hulooq).” [Muslim (no. 2455) from the hadeeth of Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

In another narration, it states: “…their pharynxes {halaaqeehim).” [Muslim (no. 2469) from Abu Dharr (radhi Allaahu anhu)]

In another narration, it states: “…their collar bones (taraaqeehim).” [Al-Bukhaaree (no. 6934) from Sahl bin Haneef (radhi Allaahu anhu)]

In another narration, it states: “They will make their tongues eloquent with the Qur’aan.” [As-Sunnah of Ibn Abee ‘Aasim (no. 937) from Abu Bakrah (radhi Allaahu anhu)]

In another narration, it states: “They will recite the Qur’aan with their tongues but it will not go past their collar bones.” [Muslim (no. 2470) from Sahl bin Haneef (radhi Allaahu anhu)]

In another narration: “They will hold it (i.e. the recitation) to be for them, when it is against them.” [As-Sunnah of Ibn Abee ‘Aasim (no. 916) from ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

In another narration, it states: “They will think…” instead of “They will hold…” [Muslim (no. 2467) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

In one narration, he صلى الله عليه و سلم said: “They will call to the Book of Allaah, but they will have nothing to do with Allaah.” [As-Sunnah of Ibn Abee ‘Aasim (no. 941) from Abu Zaid Al-Ansaaree (radhi Allaahu anhu)]

In another narration of the hadeeth, the Khawaarij and what they undergo when reciting the Qur’aan was mentioned to Ibn ‘Abbaas (radhi Allaahu anhu), so he said: “They are not as extreme in their striving as the Jews and the Christians were, but yet they went astray.” [Ash- Sharee’ah (pg. 27-28)]

And in another narration, Ibn ‘Abbaas said: “They believe in His clear verses, but go astray concerning His unclear verses 10 – No one knows their hidden meanings except Allaah. And as for those firmly rooted in knowledge, they say: ‘We believe in it.'”

And he said: “They are in a confused and drunken state. They are neither Jews nor Christians nor Magians, so that they may be excused.” [Ash-Sharee’ah (pg. 28)]

The Seventh Characteristic: They are excessive in performing acts of worship, as occurs in the hadeeth in which the Messenger of Allaah صلى الله عليه و سلم spoke to his Companions about them, saying: “Your prayer is nothing as compared to their prayer. Your fasting is nothing as compared to their fasting. And your reciting the Qur’aan is nothing as compared to their reciting.” [Muslim (no. 2467) from the hadeeth of ‘Alee bin Abee Taalib (radhi Allaahu anhu)]

In one narration of this hadeeth, it states: “You will look down at your prayer as compared to their prayer…” [Muslim (no. 2455) from Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

And in another narration: “…(and you will look down) at your deeds as compared to their deeds.” [Sharh Usool ‘Itiqaad Ahlis-Sunnah (8/1231)]

The Eighth Characteristic: They are the worst of creation and creatures. [Muslim (no. 2469) from the hadeeth of Abu Dharr (radhi Allaahu anhu)]

Abu ‘Abdillaah Ahmad bin Hanbal (rahimahullaah) said: “The Khawaarij are an evil people. I don’t know of any people on the earth that are worse than them.” [As-Sunnah of Abu Bakr Al-Khallaal (no. 110)]

The Ninth Characteristic: Their distinguishing attribute is that they shave their heads. [Muslim (no. 2457) from the hadeeth of Abu Sa’eed Al-Khudree 4]

In another narration of the hadeeth, it states: “At-Tasbeet.” [Muslim (no. 4765) from Anas bin Maalik radhi Allaahu anhu ]

Tasbeet means: Removing the short hair.

The Tenth Characteristic: They will kill the people of Faith and leave alone the worshippers of idols.

In one narration, it states: “They will kill the people of Islaam…” [Muslim (no. 2451) from the hadeeth of Abu Sa’eed Al-Khudree (radhi Allaahu anhu)]

The Eleventh Characteristic: They will become so deeply absorbed (i.e. ta’ammuq) in the Religion [11] to the point that they will leave from it. [As-Sunnah of Ibn Abee ‘Aasim (no. 930) from ‘Abdullaah bin ‘Amr (radhi Allaahu anhu)]

The Twelfth Characteristic: They disparage their rulers and claim them to be upon misguidance, as ‘Abdullaah bin Dhil-Khuwaisrah did with the Prophet صلى الله عليه و سلم.

The Thirteenth Characteristic: They call the people to the Book of Allaah but have nothing to do with it. [12] [Abu Dawood (no. 4765) from the hadeeth of Abu Sa’eed Al- Khudree (radhi Allaahu anhu) and Anas bin Maalik (radhi Allaahu anhu)

The Fourteenth Characteristic: They do not believe that the people of knowledge and virtue hold a special position. This was why they perceived that they were more knowledgeable than ‘Alee bin Abee Taalib, Ibn ‘Abbaas and the rest of the Companions, may Allaah be pleased with all of them. [Al-Khawaarij Awwalul-Firaq fee Taareekh-il- Islaam (pg. 38)]

What is meant by ta’ammuq is: Relying and using as proof that which the religious texts do not substantiate.

The Fifteenth Characteristic: They go to extremes in worship. So they perform acts of worship to the extent that those who see them become amazed with them and they become amazed with themselves. 13 [As-Sunnah of Ibn Abee ‘Aasim (no. 945) from the hadeeth of Anas bin Maalik (radhi Allaahu anhu)]

Ibn ‘Abbaas (radhi Allaahu anhu) said: “And I have not seen a people that are stricter in their exertion (of worship) than them. Their hands are like the calluses of camels and their foreheads are marked due to the traces of prostration.” [Majma’-uz-Zawaa’id (6/240)]

Read More “Attributes and Characteristics of Khawaarij – Aadil bin ‘Alee Al-Furaydaan”

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