The Aqeedah and Manhaj of AhlusSunnah wal Jamah

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Category: Criticized Groups

Seeking Assistance from the Dead : Aqeedah of the Grave worshipping Soofis

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The difference between the ‘Aqeedah of the Salaf as-Salih and the‘Aqeedah of the grave worshipping Soofis

Compiled by Abbas Raheem
Translated by Abbas Abu Yahya

The grave worshipping Soofis promote matters of Shirk and innovation by way of the media, and from those matters is Isteegatha(seeking closeness to Allaah) from the dead of the Prophets, and the righteous people.  This is a refutation against their falsehood and their trickery of the worshippers by mentioning what is ambiguous from the texts of Islaam, and using weak hadeeth and narrations, and their own understanding of the authentic hadeeth other than the understanding of the Salaf as-Salih.  This refutation also contains the position of the Salaf as-Salih regarding this issue, according to the‘Aqeedah of the Salaf as-Salih, and all capability is from Allaah.

Isteegatha linguistically means requesting aid and victory.

The Sharia’ definition: There is no difference with the linguistic meaning, since it means requesting help and relief from distress.

And Isteegatha is a type of Dua’(supplication), and Dua’ is worship, as has been mentioned in the hadeeth of an-Numaan bin Basheer who said that the Messenger  of Allaah –sallAllaahu alayhi wa sallam– said : ‘Dua’ is worship.’  Narrated by Ahmad and Tirmidhee and he said the hadeeth was hasan saheeh.

From the principles of the Sharia’ is that all worship, whether apparent or internal, is prohibited until there is an evidence from theSharia’ that makes the action permissible.

Once this is understood, then know – may Allaah have mercy upon you, and may He direct you to His obedience –   that makingIsteegatha from the people is divided into two sections according to the Salaf:

The first :  The Isteegatha which is permissible : and that is seeking assistance in the time of need from a living person, with that which he has the ability to help with, without having to lower oneself to that person, or with humiliation in any form, or having submission in the same way that you ask from Allaah Ta’ala.

From amongst the evidences that show the permissibility of this type of Isteegatha is:

  1. a) The saying of Allaah Ta’ala regarding the story of Musa – alayhi as-sallam – : <<The man from his (own) party asked him for help against his foe>>
  1. b) The saying of Allaah Ta’ala: <<Help one another in goodness and piety, and do not help one another in sin and transgression.>>

The Second: The Isteegatha which is prohibited, is of two types:

  1. a) Seeking assistance from living people with that which only AllaahTa’ala has the ability to help with, and there is agreement amongst the scholars, that this is prohibited.

And from amongst the evidences for this issue, is the saying of Allaah Ta’ala: <<And invoke not besides Allaah, any that will neither profit you, nor hurt you…..>>

  1. b) Making Isteegatha with the dead, from the Prophets or the righteous people.

And from the proofs of this prohibition is the following:

1) The saying of Allaah Ta’ala: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me.  So let them obey Me and believe in Me, so that they may be led aright. >>

So ponder – may Allaah look after you – about when the Messenger of Allaah –sallAllaahu alayhi wa sallam– was faced with questions, and the answer would come from Allaah Ta’ala, and Allaah Ta’ala would make the Messenger of Allaah –sallAllaahu alayhi wa sallam–  an intermediary to convey the answer, so Allaah would say to him : <<Say….>> meaning O Muhammad tell them.  The following are examples of that:

1) The saying of Allaah Ta’ala: <<They ask you about the new moons.  Say: these are signs to mark fixed periods of time for mankind and for the pilgrimage. >> 2:186

2) The saying of Allaah Ta’ala : <<They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islaamic calendar). Say, “Fighting therein is a great (transgression) but a greater (transgression) with Allaah is to prevent mankind from following the Way of Allaah, to disbelieve in Him,>> 2:217

3) The saying of Allaah Ta’ala: <<They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: ‘In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.’ >> 2:219

4) The saying of Allaah Ta’ala: <<They ask you what they should spend.  Say : whatever you spend of good>> 2 : 215

5) The saying of Allaah Ta’ala: <<They ask you for a legal verdict. Say: ‘Allaah directs (thus) about Al­Kalâlah (those who leave neither descendants nor ascendants as heirs) >>

6) The saying of Allaah Ta’ala: <<They ask you what is lawful for them as food.  Say : lawful unto you are all kinds of halaal food. >> 5:4

7) The saying of Allaah Ta’ala: <<They ask you about the Hour (Day of Resurrection): ‘When will be its appointed time?’ Say: ‘The knowledge thereof is with my Lord (Alone). >>

8) The saying of Allaah Ta’ala: <<They ask you about the spoils of war. Say: the spoils of war are for Allaah and the Messenger>> 8: 1

So, the Messenger of Allaah –sallAllaahu alayhi wa sallam– was an intermediary to convey the message directed to him from Allaah Ta’ala by His saying : <<Say…>>, except in the issue of Dua’.  Indeed AllaahTa’ala did not make the Messenger –sallAllaahu alayhi wa sallam– an intermediary for Dua’, but Allaah Ta’ala Himself undertakes the answering of theDua’ directly without saying: <<Say…>>

When the Messenger of Allaah –sallAllaahu alayhi wa sallam– was asked: ‘O Messenger of Allaah, is our Lord close so we can have intimate discourse with Him, or is He far, so that we have to call in a loud voice?’  Then Allaah revealed: <<And if My slaves ask you about Me, then I am close, and I answer the Dua’ of the caller if he supplicates to Me.>>

Narrated by Abdullaah bin Ahmad bin Hanbal in his book ‘Kitab as-Sunnah’1/ 277 and Ibn Hibban in his book ‘ath-Thiqaat’8/436, and at-Tabari mentioned it as a reason for the revelation of the Ayaah in his Tafseer book 2/158, and Ibn Katheer in his Tafseer book 1/219, and Qurtubi in his Tafseer book 2/308, and he mentioned it as a reason for it being revealed, on the authority of Hasan al-Basari – may Allaah have mercy upon him.

And this is a divine indication that Allaah does not love that, nor is a slave in need of intermediaries or intercessors when he supplicates to his Lord Azza wa Jaal, rather he supplicates to Allaah directly and the saying of Allaah Ta’ala <<So let them obey Me >> means : that they supplicate to Me.

2) The saying of Allaah Ta’ala: <<Say O Muhammad: I do not possess anything for myself that will benefit me nor harm me.>>

so indeed this Ayaah clearly explains that he (the Messenger of Allaah) does not control for himself that which will benefit him nor that which will harm him, so how can he possess that for anyone else.

And what confirms this point is the saying of the Messenger of Allaah –sallAllaahu alayhi wa sallam– : ‘O Fatima daughter of Muhammad, O Safiya, daughter of AbdulMuttalib, O tribe of AbdulMuttalib, I do not possess anything for you from Allaah, but ask me whatever you want from my wealth.’ Narrated by Muslim.

3) The saying of Allaah Ta’ala: <<Say (O Muhammad): ‘Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), ‘Uzair (Ezra), etc.]. They have neither the power to remove adversity from you nor even to shift it from you to another person.’ >>

Some of the Salaf said that this Ayaah was revealed about groups of people who used to supplicate to al-Azeez, the Messiah and the angels.

So if a person says that those people used to worship them (angels, prophets etc.)  and not worship Allaah, but as for us then we don’t worship them, rather,  we take them as intermediaries and intercessors with Allaah !!

Then the answer to them is: This statement of yours, is like the statement of the Mushrikeen at the time of the Messenger –sallAllaahu alayhi wa sallam.

The saying of Allaah Ta’ala: <<We do not worship them except that they bring us closer to Allaah>> and in spite of what they said, their claim was not accepted, nor did it benefit them, and the Messenger of Allaah fought against them.

4) A fundamental principle is that the dead are not like the living, Allaah Ta’ala says: <<The living and the dead are not the same>> fundamentally the dead do not hear the living.

Allaah Ta’ala said: <<And you do not make those in the graves to hear.>> except where the evidence shows exceptions to this principle, and here are some examples:

  1. a) When the Messenger –sallAllaahu alayhi wa sallam– spoke to the dead of theMushrikeen after the battle of Badr, while they were in the well before they were buried.

And about this Ibn Qudamah al-Maqdasee – may Allaah have mercy upon him – said: ‘and this was a miracle of the Prophet –sallAllaahu alayhi wa sallam– and a matter that was specific to him, so you cannot use for anyone other than him.’ Taken from ‘Kitaab al-Mughnee’10/63.

  1. b) The dead hear the footsteps of his companions.
  1. c) The soul of the Messenger of Allaah –sallAllaahu alayhi wa sallam– is returned to him so that the angels can convey to him the Sallam of anyone who sends Sallam upon him.
  1. d) When the dead person hears the Sallam of the one who sendsSallam to him at his grave. This is according to those who authenticate this hadeeth.

There is no evidence to show that the dead person hears the living person who asks of him and makes a request from him, and if there is no evidence for this then the principle is that the issue remains as it is, that the dead cannot hear the living.

And the fundamental principle is that the Messenger of Allaah –sallAllaahu alayhi wa sallam– is human, and the origin regarding the issue of death, is that he is like the rest of mankind. Allaah Ta’ala says: <<Indeed you will die, and indeed they will die>> except for what the evidence exempts, that the earth does not eat up his body and that his soul is returned to him in the grave to receive the Sallam of the one who sends Sallam to him, and that the actions of his Ummahare presented to him, and this is according to those who authenticate the hadeeth.

Since the dead not being able to hear the living has been established about the leader of the sons of Adam – alayhi as-Sallam – then this more readily applies to other than the Prophet –sallAllaahu alayhi wa sallam. If this is established that the Prophets do not hear the question of the one asking the question, then ponder over the saying of Allaah Ta’ala: <<And who is more astray than one who calls (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?>>

5 – The saying of Allaah Ta’ala: <<So when you have finished, then stand up for Allaah’s worship.  And to your Lord turn all your invocations>> and He did not say ‘Turn your invocations to the Prophets and the righteous people.’

Imaam at-Tabaree, may Allaah have mercy upon him, said, ‘The saying of Allaah Ta’ala: <<And to your Lord turn all your invocations>>  Allaah mentions is : O Muhammad direct your fervent desires to your Lord, and not to any one from the creation since the Mushrikeen from your people have made their fervent desires to gods and their  associates. The people of Tafseer have also said similar to what we have just mentioned.

Taken from the book Tafseer at-Tabaree 30 / 237.

6 – Indeed what the Companions – radi Allaahu anhum – knew and understood is that the Messenger of Allaah –sallAllaahu alayhi wa sallam– was not made as someone from who aid was sought after his death nor was he taken as an intermediary, and this is confirmed by what has been narrated by al-Bukhari 1 / 342 and others have also narrated this.

On the authority of Anas – radi Allaahu anhu –  and then on the authority of Umar bin al-Khattab  – radi Allaahu anhu –  if there was a drought, he would request rain by asking al-Abbas bin AbdulMuttalib, and he would say : ‘O Allaah indeed we used to come closer to You (makeTawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So, if you dear brother, dear reader, being unbiased, ponder that Umar and the senior Companions did not regard the permissibility of (Tawassul) coming closer to Allaah nor seeking assistance with the Prophet –sallAllaahu alayhi wa sallam– after his death, compared to when he was alive, in fact in their request for rain they used to make Tawassul with the Prophet –sallAllaahu alayhi wa sallam, but after he passed away they did not make Tawassul with him. Indeed Umar – radi Allaahu anhu   – said in his authentic, well-known and established supplication, agreed upon by the people of knowledge, which was said in the presence of theMuhajiroon and the Ansaar in the famous year of the Great Drought. When the drought became severe and the people requested rain, he said : ‘O Allaah we used to, if we suffered from a drought, we used to make Tawassul with Your Prophet, and You used to give us rain, and now we make Tawassul to You with his uncle, so give us rain , and they were given rain.’

This well known supplication was accepted by all the Companions, not one of them denied it.  This is one of the clearest examples of (Ijma’Sakootee) silent agreement.

Therefore, if Tawassul with the Prophet –sallAllaahu alayhi wa sallam– after his death was like the Tawassul during his lifetime, they would have said, why are we making Tawassul with al-Abbas while we don’t make it with the Prophet –sallAllaahu alayhi wa sallam, who is the best and greatest of creation with Allaah? Since not one of them said this, then this shows us that they knew Tawassul was only during the lifetime of the Prophet , and after his passing away, Tawassul is with the Dua’ of the righteous living people.

The Messenger of Allaah –sallAllaahu alayhi wa sallam– did not order any one of his Companions. if they had a need or were afflicted with a problem, that they turn to him and they seek assistance from him after his death. In fact the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to Ibn Abbas – radi Allaahu anhu – : ‘If you ask of anyone, then ask Allaah, and if you seek help, then seek help from Allaah.’

Narrated by at-Tirmidhee and he said the hadeeth is hasan saheeh.

And there is other evidence which shows that Isteegatha with the dead from the Prophets and the righteous people is not allowed according to Islaam.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Taken from sahab.net

Al-Qaradaawee on the Scales – Naasir bin Hamad Al-Fahad

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AUTHOR: Naasir bin Hamad Al-Fahad
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book: 

This is a translation of a small booklet titled: “Al-Qaradaawee fil-Meezaan” [Al-Qaradaawee on the Scales] compiled and prepared by Naasir bin Hamad Al-Fahd and published by Maktabah Asad as-Sunnah, Egypt (2nd Edition).

This small pamphlet provides a glimpse into some of the peculiar and strange opinions of the well known Dr. Yoosuf Al-Qaradaawee so that the Muslims could be aware of his reality. If it were not for his widespread fame throughout the Muslim and non-Muslim lands, there would be no need for treatises such as this, let alone detailed books, which have also been authored about him by various authors.

However, for the sake of advising the Muslims and warning them from the dangerous views and philosophy of this individual, these books and treatises were written – this pamphlet being one of the smaller abridged ones. This e-book is in no way meant to be a definitive source or a comprehensive refutation. Rather, the main goal intended here is to provide the readers with a glimpse of some of Al-Qaradaawee’s outlandish views and statements, which prove his remoteness from knowledge and the way of the true scholars.

We ask Allaah to make this treatise a source of guidance for the Muslims and a means for them to avoid deviation and misguidance and all those who call to it.

Excerpts from the Book: 

“He said about the Christians: ‘All of the issues that exist between us are common. We are all sons of one country – our destiny is one…our nation is one…I say about them that they are our Christian brothers…but some people condemn me for this…How can I say that they are our Christian brothers when Allaah says: ‘Verily the believers are only brothers?’…yes, we are believers but they too are believers from another perspective.’”

“As for the Raafidah, who inherited the beliefs of the Mu’tazilah and added more grotesque and bizarre views to it of which the least of them is enough to associate them with the likes of Abu Jahl, then you find him defending them and fraternizing with them. In fact, he even regards inciting any conflicts with them as an act of treachery against the ummah. And he considers their cursing of the Companions, their distortion of the Qur’aan, their beliefs that their Imaams are infallible, and their pilgrimage to the gravesites among other things as ‘marginal oppositions to Creed.’”

He said in quote: ‘Unfortunately, I am in my seventies and I go to America to participate in Islamic conferences, but the lectures in these conferences are held with the women on one side and the men on another side. So sternness has overcome the organizations there and they have forced customs on the western community itself to the point that they have followed the stricter views whilst abandoning the more favorable views. So this has resulted in men having their own gathering place apart from the gathering place of women.’”

“You will find that the elder figures and prominent members of the Ikhwan-ul-Muslimoon group do not allow one single hair to grow on their faces. And this is even though everyone knows that this person is from the Ikhwan-ul-Muslimeen – I mean by this (especially) the national security forces. So therefore, the issue (of shaving) is not that of someone who is fearful and afraid of being targeted, rather it is a matter of flattering the secular community and presenting the Ikhwani version of Islamic moderation!!! Did you not see their most recent caller, ‘Amr Khaalid, and how he always appears clean-shaven, charming the crowds and demolishing what Ahlus-Sunnah have built, since when confronting the low ones among them, they are faced with the argument: ‘Are you better than ‘Amr Khaalid?!’ As for those from the Ikhwan-ul-Muslimoon that do grow a beard, then it is only a light circular set of hairs around the face – the trademark of the Ikhwan and the practice of Hasan Al-Bannaa, not that of the Prophet! [Written by the Publisher]”

[Download the Book PDF Here]

Selected Examples from the Characteristics of the Extremist Khawaarij – Aadil bin ‘Alee Al-Furaydaan

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About the Book: 

This is a complete translation of the small booklet “Al-Masaa’il-ul-Muntaqaat min Sifaat al-Khawaarij-ul-Ghulaat” [Selected Examples from the Characteristics of the Extremist Khawaarij] compiled and prepared by a student of knowledge, ‘Aadil bin ‘Alee Al-Furaydaan, and reviewed and examined by Shaikh Saalih bin Fawzaan Al-Fawzaan and Shaikh Muhammad bin ‘Abdir-Rahmaan Al-Khumayyis.

In this treatise, the author briefly touches upon the definition, history, and characteristics of the Khawaarij, one of the first and most dangerous sects in Islamic history whose effects and ideologies continue to exist up to today and will remain until the Final Hour. The majority of the treatise is dedicated to outlining the major and distinguishing attributes of the Khawaarij, which the author counts at 58.

It is important to study and be aware of these attributes so that one may avoid characterizing himself with them and thus fall into the ranks of the Khawaarij. This is from the perspective of learning evil in order to avoid it. And it is also beneficial since today, the ways and ideologies of the Khawaarij are prevalent, as can be seen in terrorist acts, suicide missions, assassinations and political strife. So by understanding the characteristics of the Khawaarij, the reader will be able to identify the perpetrators of such crimes, acknowledge their remoteness from Islaam and the fact that they are indeed from the extremist Khawaarij.

Excerpts from the Book: 

“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.”

“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.”

“‘Alee 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. 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.”

“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. [As-Sunnah of Ibn Abee ‘Aasim (no. 945) from the hadeeth of Anas bin Maalik] Ibn ‘Abbaas 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)]”

[Download the PDF eBook Here]

The Following short articles are extracted from this eBook:

Origins of Khawaarij – Aadil bin ‘Alee Al-Furaydaan

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

Debating the Concepts of the Jamaa’at at-Takfeer – Imaam Muqbil

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AUTHOR: Imaam Muqbil bin Haadee Al-Waadi’ee
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book: 

This is a translation of the small treatise titled “Hiwaar ma’a Jamaa’at at-Takfeer” (A Debate with the Jamaa’at at-Takfeer) by Imaam Muqbil bin Haadee Al-Waadi’ee, may Allaah have mercy on him. The source used for this e-book was the treatise that is found within Imaam Muqbil’s book Fadaa’ih wa Nasaa’ih (pg. 168-186) [Dar-ul-Haramain: 1st Edition; 1999]

In this treatise, Imaam Muqbil refutes the false concepts of the Takfeeri Jamaa’at, a group that was founded in Egypt by a man named Shukree Mustafaa, and which later spread to other Muslim countries. Their beliefs revolve around declaring Muslims to be disbelievers, hence the name Jamaa’at at-Takfeer, declaring the leaders infidels and actively calling the people to revolt against the Muslim governments and anyone that supports them. Even though Mustafaa was executed in 1978, the false concepts of his group have still managed to creep into the hearts of many Muslims today.

This treatise is especially important, since it deals with the beliefs of those who in recent times call to rebellion, revolution, terrorism and those who seek to spread instability in the Muslim lands as well as throughout the world.

Quotes from the Book: 

“The best remedy for them is to seek knowledge. As for one of them remaining ignorant and not knowing anything about the Arabic language, and then he says: ‘We are men and the Companions are (also) men’, then yes, you are men and the Companions, too, are men. However, the difference between you and the Companions is like the difference between the heavens and the earth.”

“Who is it that the Jamaa’at at-Takfeer preys on? They prey on those individuals who have enthusiasm and zeal for their Religion based on ignorance. The founder of the Jamaa’at at-Takfeer, which has appeared during these recent times, was Shukree Mustafaa Al-Misree, who used to be part of the Bankrupt Brotherhood (Ikhwaan-ul-Muslimeen). Then he experienced great trials in prison and was hardened along with a group of individuals. The governments (at that time) strove hard to disunite the Muslims. So this group would call themselves the Jamaa’at-ul-Hijrah (The Party of Withdrawal). This Shukree Mustafaa used to have some knowledge and he would challenge the faculty of the Azhar University to debate with him, but the Azharees would be afraid due to two reasons: First: All that many of them had to offer was a scanty portion of knowledge of Hadeeth and knowledge of the Book and the Sunnah. So they were either only strong in their knowledge of Grammar or their knowledge of Fiqh. Second: They feared that if they beat him, he and his group (Jamaa’at) would come to them at night and kill them. As a result of this, the group grew and spread. So it originated in the Jamaal ‘Abdun-Naasir Prison and then spread to Sudan and to the lands of the Sacred Precincts (Makkah and Madeenah), inconspicuously, and to Yemen, openly. Jamaa’at Ansaar-us-Sunnah rose against them in Sudan after we said that there were some individuals from the Jamaa’at at-Takfeer amongst them. So they feared that people would hear this speech and therefore not support them anymore.”

“So the one who these Takfeeris prey on is the individual who has lots of zeal for the Religion based on ignorance. I challenge all of them – the Egyptians, Sudanese, Yemenis, Kuwaitis and Algerians among them to bring forth one scholar from amongst them. And they claim that they strive hard to have a scholar amongst their ranks! We seek refuge in Allaah from any scholar agreeing with your Da’wah, for he would then be one of the dogs of the Hellfire on the Day of Judgement, and he would shoot out from the Religion just as an arrow shoots out from the hunted game.”

“This is how Ahlus-Sunnah is, may Allaah preserve them – they are the ones who confront the people of falsehood, such as the Jamaa’at at-Takfeer. Don’t think that I am condoning the other groups, for I consider them to be the product of ignorance and calamities caused by the enemies of Islaam in order to split up the ranks of the Muslims. So I say to the Jamaa’at at-Takfeer: You must repent to Allaah and ask the people of knowledge (when you are unaware of matters), as Allaah says in His Noble Book: ‘So ask the People of the Reminder if you don’t know.’ [Surah An-Nahl: 43] This is since if you were to ask one of them what’s your proof on raising the hands in prayer, you would find him saying: ‘I don’t know.’ Or if you were to ask him what’s your proof for prostrating on the seven limbs, he would reply: ‘I don’t know.’ But yet after all that, he puts himself in charge of declaring Muslims to be disbelievers! So take things easy, you small ignoramus! How can you put yourself in charge of declaring Muslims to be disbelievers?? By doing this, you would be assisting the Communists, the Ba’athees, the Naasirees and the governments, rather, the enemies of Islaam, in splitting up the ranks of the Muslims. Then you would just dwindle away (and be forgotten) like Shabeeb, Naafi’ bin al-Araq, ‘Imraan bin Hattaan and other heads of the Khawaarij. So the ignorant ones melt way, but the Sunnah of Allaah’s Messenger remains and continues.”

[Download the PDF Book]

The following short articles extracted from the above eBook:

Some Questions and Answers related to Jamaa’at at-Takfeer – Shaykh Muqbil

Returning a Reply to the one who Requested me not to Print my Book – Shayikh Ahmad Najmee

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AUTHOR: Shaikh Ahmad bin Yahyaa An-Najmee
TRANSLATED: Al-Ibaanah.Com
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a traanslation of the small booklet Radd-al-Jawaab alaa man Talaba Minnee ‘Adam Taba’il-Kitaab (Returning a Reply to the one who Requested me not to Print my Book) by Shaikh Ahmad bin Yahyaa An-Najmes, may Allaah preserve him.

The original source for this booklet was a letter Shaikh Ahmad An-Najmee sent to Shaikh ‘Abdullaah bin Jibreen in response to a letter he received from the latter requesting him not to print his book Mawrid-ul-Adhb az-Zulaal, which is a valuable work consisting of about 300 pages and provides an in-depth analysis and refutation of the deviant groups, Jamaaat at-Tableegh and Ikhwaan-ul-Muslimoon.

This magnificent book was published in 1418H with forewords from Shaikh Saalih al-Fawzaan and Shaikh Rabee‘ bin Haadee Al-Madkhalee. The letter was also later published and distributed, in order to refute those who misuse Shaikh Ibn Jibreen’s erroneous  stances regarding Hasan Al-Bannaa and the Ikhwaan-ul-Muslimoon as a means to attack the Salafi Da’wah and create disunity amongst its ranks. May Allaah reward Shaikh Ahmad An-Najmee for the sincere advise, valuable work and exposition of the deviations of Hasan Al-Bannaa that he produces in this treatise.

[Download PDF Book]

Read the Book Below:

Returning a Reply

In the Name of Allaah, the Most Merciful, Bestower of Mercy

From Ahmad bin Yahyaa An-Najmee to my brother and loved one for the sake of Allaah, a member of the Committee of Religious Verdicts (Daar-ul-Iftaa), Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Jibreen:

As-Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh. To Proceed:

I am in receipt of your kind letter written on 4/11/1418H as well as your valuable gift, which was copies of your precious books, may Allaah reward you with good, bless you, guide you and me and protect you and me from the evils of our souls. And since I am thanking you for the gift, I also thank you for your advice and for your openness, if only they were put in their proper place, since a Muslim is only obligated to accept the advice if that person’s advice implicates an incorrect understanding or an erroneous statement. So I apologize and ask your forgiveness beforehand if I state something in this discussion that you may interpret as being or having in it that which hurts your feelings. So I say:

You stated in your letter concerning my book “The Pure and Pleasant Spring containing criticisms of the beliefs and actions of some of the Methodologies used in Da’wah”:[1] “I was delighted by this splendid title … (up to where you said) … but when I reached the ninth chapter, I encountered that which I didn’t expect…” I felt saddened upon reading your letter that such a thing would emanate from the likes of someone with your standing, in terms of knowledge and status. Why did you not continue reading it in order to find out if what I had written in it was the truth or falsehood? So if it were true you would then support it, acting on the statement of the Prophet (sallAllaahu ‘alayhi wa sallam), the prophet of guidance and the messenger of mercy, when he said: “Assist your brother whether he is oppressing or being oppressed.” It was said: “A person can help him if he is oppressed but how can he assist him if he is oppressing others?” He (sallAllaahu ‘alayhi wa sallam) said: “Impede him or prevent him from oppressing (others).”

And if what I had written in it were false, you would then assist me by clarifying the truth to me with proofs and evidences. And I would have been ready to accept that from you and to thank you and supplicate for you, because you would have saved me from a sin and a wrong that I would have fallen into. But this is on the condition that this criticism would be detailed with clear proofs and decisive evidences, which would clarify to me my error. But as for you reaching the ninth chapter and then abandoning reading the rest of it and thereafter launching an all-out attack without proofs, then I can never accept this from you or agree with you on it.

As for your saying that the title pleased you and that you decided to read the whole book, stating: “I was delighted by this splendid title such that I set out to read the entire book. However, in the beginning of it, I found beneficial subjects regarding Calling to Tawheed and the methodologies employed in Da’wah. But when I reached the ninth chapter, I encountered that which I didn’t expect from the likes of you, such as attacks on the personality of Hasan Al-Bannaa. And you unleashed great anger against him”, then I say:

First: Allaah, the All-Knower of what is seen and unseen, knows that I did not intend to attack the honor of anyone, not Hasan Al-Bannaa or anyone else. This is especially since I know that on the Day of Judgement people’s rights will be recompensed with the taking of good deeds (from others’ scales) and the giving of bad deeds (to others’ scales).

Second: You know that mentioning the bad qualities a person has in him is permissible if it is done for a beneficial reason, and this is from the allowable forms of backbiting. The proof for this is what the Prophet (sallAllaahu ‘alayhi wa sallam) told Faatimah bint Qays when she came to him seeking advice on who to marry. He (sallAllaahu ‘alayhi wa sallam) said: “As for Mu’aawiyah, then he is utterly broke, he has no money. And as for Abu Jahm, then he beats his wives. Instead, marry Usaamah.”

And he (sallAllaahu ‘alayhi wa sallam) consented with Hind bint ‘Utbah’s statement concerning (her husband) Abu Sufyaan that he was: “A stingy man who doesn’t give me enough money for me and my children.”

And he (sallAllaahu ‘alayhi wa sallam) said concerning a man who sought permission to enter his home: “What an evil brother of his family he is.”

Third: You also know that the Scholars of Hadeeth spoke against those narrators who had in them that which necessitated that their reports be rejected and declared weak. So they issued such statements as: “So and so is a liar”, “So and so is a fabricator”, “He narrates from reliable reporters that which is not found in their narrations”, “So and so has weak memory”, “So and so make many errors”, and “So and so is heedless.”

They did this out of sincerity to Allaah, His Messenger and the Muslims, and in order to defend the Sunnah of Allaah’s Messenger from having what isn’t part of it enter into it. This was such that when it was said to one of these scholars: “What will you do when these people – meaning those whom he spoke against and criticized – come to you on the Day of Judgement disputing with you (i.e. seeking their right)?” He responded: “That all of these people be my opponents (on the Day of Judgement) is more beloved to me than that the Messenger of Allaah be my opponent on the Day of Judgement.”

So because of this, they spoke out against the criticized narrators without any hesitancy and they considered that as being the best of their deeds, which they hoped would be stored for them and wished would be rewarded.

Fourth: You stated in your book “The Lone (Ahaad) Reports in the Prophetic Hadeeth” in the fifth chapter on “Efforts of the Scholars in Preserving the Hadeeth” (pg. 30), and you were correct in what you said that:

“2. Investigating the Conditions of the Reporters and Researching their Status in Hadeeth and their Qualification for conveying it: They took it upon themselves to speak out against them, from the aspect of sincerity to the ummah, since they were entrusted for conveying something from the affairs of the Religion that had a ruling in it. And they distinguished this aspect as being separate from the general forbiddance of backbiting, due to what it contained from overall benefit to the ummah.”

This is the view of all of the people of knowledge from the scholars of Fiqh and Hadeeth, without exception, may Allaah reward them with good. You will see in what follows that I only spoke against Hasan Al-Bannaa and those who follow his group in order to sincerely advise the ummah. And I am not praising myself, as Allaah knows all that we conceal and reveal and nothing is hidden from Him whether it is in the the heavens or the earth.

Fifth: Please think, what is the reason that caused me to speak against this man who died while I was still in my adolescence? [2] He didn’t shed any of my blood or destroy my honor, nor did he take any of my wealth. So what is it that caused me to speak out against him when he didn’t transgress against me personally in any way? If I had spoken against him without him having previously oppressed me or not due to some religious benefit, just speaking against him for the sake of it, then I would be an oppressor and a transgressor and Allaah would take his right from me.

Sixth: We are afflicted in this time of ours with methodologies of Da’wah that have come to us from abroad,[3] which turn the eyes away from Major Shirk and allow it to spread. The greatest of these in terms of self-corruption and corrupting of others is the methodology of the Ikhwaan-ul-Muslimeen for it indeed brainwashes the minds of the youth who are raised upon its way, transforming them into revolutionists, takfeeris, terrorists and khawaarij. The proofs for this are many, the most significant of them being the own acknowledgement of this by those who bombed the upper part of Riyadh – ‘Abdul-‘Azeez ‘Athaam and his cohorts. So this is what caused me to write about him (i.e. Hasan Al-Bannaa) and his group, before the story of this bombing occurred.

Seventh: Concerning your saying that when you reached the ninth chapter, you encountered that which you didn’t expect from me, such as attacking the personality of Hasan Al-Bannaa, and that I unleashed great anger against him and that I took his words to mean what he didn’t intend, my response to this is:

If you had read the entire book with impartiality, you would have known that I made clear what this methodology and its founder have in them from opposition to the Islamic Legislation and the Creed of the Salaf. He is the one, according to his own brother’s acknowledgement, who would boastfully say, and this is widely circulated in the books of his party:

“Allaah raised and scattered (all) the existence and what it contains
So if you desire to attain His perfection
Then everything in the universe if you realize it
is non-existent, specifically and generally.”

So if you think that I understood from his words that which he didn’t intend, then please interpret for me what this statement of his contains religiously and intellectually, other than wahdat-ul-wujood.[4]

And Secondly: He is the one who would recite the following poetry: “May the Divine (Allaah) bless the light (i.e. Muhammad) that appeared to the creation and so he surpassed the (light of the) sun and the moon This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

Interpret these verses with an interpretation that this wording contains other than that of Major Shirk, as in his statement “And pardoned everyone of what they did and will do (of sins)” and other than that of a lie against Allaah’s Messenger, as in his statement: “This beloved one (i.e. Muhammad) along with his loved ones has attended”, as well as what these words contain from affirming the lies of the Sufis who say that the Prophet attends their innovated gathering, which is nothing else but the celebration of the Prophet’s Birthday.

Third: Explain to me his praise for Al-Mirghanee, who was well known for wahdat-ulwujood with an explanation that would please Allaah and His Messenger and then the believers other than that he was pleased with wahdat-ul-wujood and praised those who held that view.

Fourth: Explain to me the statement he made to the Associated Press: “There is no religious enmity between us and the Jews” with an explanation pleasing to Allaah and His Messenger and then the believers other than the fact that he was flattering the Jews and Christians by lying on Allaah, His Messenger and the Religion of Islaam.

Fifth: Explain to me why he attended the gravesite of Sayyida Zaynab (radyAllaahu ‘anhaa) on the occasion of the yearly migration, and why he didn’t mention the Shirk that occurred there nor forbid it, even though he saw people making Tawaaf around the grave and asking the one buried in it requests that only should be made to Allaah? Explain that to me in a way that pleases Allaah and His Messenger, and then the believers, other than that it was because he was pleased with Major Shirk and that he permitted it with himself and in his methodology.

Sixth: Explain to me why he would walk to the graves of Ad-Dasooqee and Sinjar on foot, 20 kilometers going and (another) 20 kilometers returning, with an explanation pleasing to Allaah and His Messenger and then to the believers other than that it was because he was either performing a polytheistic form of visitation or an innovated form of it.

Seventh: Explain to me why he strived to unite the Sunnees and the Raafidees with an explanation pleasing to Allaah and His Messenger and then the believers, other than that it was because he was ignorant of what the Raafidah were upon from innovations and deviations or that he was lenient towards them and their deviations and sacrificed the Islamic Creed for the sake of pleasing them.

Eighth: Explain to me how he could combine between opposing factors in the description of his Da’wah (Call), (stating) that it was a “Call to the Salaf, a Path upon the Sunnah and a Sufi Reality.” Is it possible that these opposing factors can be united? Is it possible to unite Sufism and Salafiyyah and to unite Sufism and the Sunnah? Trying to combine between these two is like trying to mix water with fire!

Ninth: Explain to me the ten pillars of his ba’yah (pledge of allegiance) with an explanation pleasing to Allaah and His Messenger and then the believers, other than that he brought a new legislation to the Da’wah.

Tenth: Explain to me why he took the bay’ah (pledge of allegiance) from people who bay’ah was binding on other than that it was because he was disobeying Allaah and His Messenger and introducing new laws into Islaam, which neither Allaah nor His Messenger gave permission for.

Eleventh: Explain to me why he made obedience to him, which he placed as a condition in his bay’ah, as something obligatory to be carried out immediately and without any reservations, even though according to Islaam, obedience is restricted by two things:

1. It must be with regard to something good, and
2. It is dependent upon one’s ability.

So isn’t this legislating a law into the Religion, which neither Allaah nor His Messenger authorized?!

Twelfth: Explain to me why he limited Islaam to just twenty principles or why he gave these principles the ultimate importance with an explanation that Allaah and His Messenger, and then the believers would be pleased with, other than that it was because he introduced a new legislation into Islaam.

Thirteenth: Explain to me why he said Tafweed was the madh-hab of all of the Salaf without exception, with an explanation pleasing to Allaah and His Messenger and then the believers, other than that it was because he was ignorant of the madh-hab of the Salaf regarding Allaah’s Attributes or because he forged a lie against them stating that the Salaf would believe in the meaning (of the Attribute) but return knowledge of how the attribute was to Allaah.

Lastly, I say: If you can interpret and explain these statements of his, which I just mentioned, with explanations that do not contradict the Religion and do not leave from the fold of what is contained in the wording, then I rightfully deserve your comment of me understanding from his words that which they don’t contain. And if you are unable to do that, then it becomes clear that you lied on me and slandered me with this statement. And know that I will not seek my right from you, even if your wronging of me becomes manifest, except before Allaah on the Day of Judgement. However I will place between you and I the noble Shaikh, ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, Chief Muftee of the Kingdom (of Saudi Arabia), head of the Committee of Senior Scholars, and head of the Committee for Religious Research and Verdicts, as well as his deputy, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah Aali Shaikh, and Shaikh Saalih bin Fawzaan Al-Fawzaan, Shaikh ‘Abdullaah Al-Ghudayyaan and Shaikh Saalih Al-Atram to read the ninth chapter of the book from its beginning to end. So if they find that I have misinterpreted Al-Bannaa’s words in a way that they were not intended then they shall pronounce me guilty, and if they find that the one who stated this wronged me and slandered me with this statement, then they will find him guilty.

As for your statement that I took my anger out on him, then Allaah knows that I didn’t write what I wrote except to clarify the truth and to advise the people. This is what I hope for and I am not praising myself nor am I purifying my soul from sin:

“Verily the soul commands to evil except for those whom my Lord has mercy on. Verily, my Lord is Most Forgiving, Bestower of Mercy.” [Surah Yoosuf: 53]

And if there was some anger on my part, then Allaah knows that it was only for His sake. This is since, it can hardly be imagined that I would be angry for my own sake towards a man that didn’t oppress me in any way, along with there being great distances and time-spans between him and I. And indeed I ask Allaah, may He be Glorified, to make my deed sincerely for His Face, intending to please Him by it, and to not make any part of it for the sake of anyone from His creatures. Verily, he is the All- Hearer, the One who responds to invocations.

As for your saying that you encountered that which you didn’t expect from me, then did you find that I disobeyed Allaah and His Mesenger and opposed the Religion of Islaam by clarifying the truth that I did? Didn’t Allaah take a covenant from the People of the Scripture that they would convey the truth to the people and not conceal it? Isn’t this covenant that He took binding upon us? Didn’t the Prophet (sallAllaahu ‘alayhi wa sallam) take this covenant from his Companions when giving the bay’ah (pledge), as is stated in the agreed upon hadeeth of ‘Ubaadah bin Saamit, where he said: “And (we pledge allegiance to you) that we will speak the truth wherever we may be and not fear the blame of the blamers?” Doesn’t Allaah curse those who conceal the truth in His Book, as He states:

“Verily, those who conceal what We have revealed from the clear proofs and the guidance after We clarified it to the people in the Book, they are the ones cursed by Allaah and cursed by the cursers. Except for those who repent, rectify matters and clarify. These people, I will accept their repentance, and I am the Acceptor of Repentance, the Bestower of Mercy?” [Surah Al-Baqarah: 159-160]

Isn’t refuting those who oppose the mandates and laws of the Religion an obligation upon the people of knowledge? So if they fall short of this necessary obligation and someone fulfills this task, the obligation is removed from the rest. And from the rights he has over others is that they should supplicate for success for him and thank him after thanking Allaah in a good and nice manner, and not that he be confronted with accusations and bad thoughts about him.

Didn’t the Salaf carry out this order and fulfill this obligation, thus authoring numerous books, the likes of which cannot be counted, refuting the innovators from the time of the Taabi’een to this time of ours, and they still continue to do this?

Didn’t you, O Shaikh, write two books refuting the people of innovation, the first of which is the book “Akhbaar-ul-Aahaad”, in which you refuted the Mu’tazilah and whoever holds their views, and the second of which is your book “Al-Faa’iq fir-Raddi ‘alaa Mubaddil-il-Haqaa’iq?”

And, by the One of whom there is no deity that has the right to be worshipped except Him, I truly love a man who defends the religion, protecting it and shielding it, and who refutes those who enter into it that which doesn’t belong to it. However, I don’t know why some of the Mashaayikh, may Allaah guide them, have swerved away from the truth, when they know (better), instead rebuking the one who rises to fulfill this obligation, calling him a criminal, transgressor and an oppressor! And yet on the other hand if this evil were to affect anyone else, the world would be in an uproar and huge commotion. But when it affects the Religion, violating it and oppressing its right, the whole world is peaceful and forgiving! Would we be giving justice to the Religion and fulfilling its right this way, or would we be violating it, disregarding it and neglecting its characteristics, especially if what was affected from it was its foundations, principles and fundamentals, such as Tawheed when it is demolished by Major Shirk, and the Sunnah when it is destroyed by innovations, and the truth when it is ruined by falsehood? So at this point, do you hold that we should remain silent? No, by Allaah! Unless some of us rise to fulfill this right, since it is a collective obligation. And as for the one who fulfills this obligation (of refuting innovation), he has a huge reward and a grand recompense with Allaah, the Mist High, the All-Able, as has been stated just now.

As for your statement that for the past forty years you received news about him from noble scholars such as Shaikh ‘Abdur-Razzaaq ‘Afeefee, Shaikh ‘Abdur- Rahmaan Ad-Dawsiree, Shaikh ‘Abdullaah bin Humaid and Shaikh ‘Abdul-‘Azeez bin Baaz, and that they praised his Da’wah and mentioned his positive effects and they examined news of him, then I say:

First: As for the Mashaayikh you mentioned, then you probably asked them before they were aware of what is well known today about his condition.

Second: Perhaps during that time news about the outer appearance of his Da’wah reached them. Many people are deceived by the outer appearance of his Da’wah even up to today, because they do not know this (Ikhwaanee) methodology well enough since they didn’t read about it during those times.

Third: If they didn’t say anything against him, then this was because they weren’t aware of any of the mistakes he made. So they had a right to refrain (from speaking against him) if this was the case.

Fourth: But as for now, then it has been made clear and manifest that there are many errors in his Da’wah. And “The one who preserved it is a proof against the one who didn’t preserve it.” This is a principle that is well known amongst the Muhadditheen, and acting on it with regard to this matter is an obligation.

Fifth: As for Shaikh ‘Abdul-‘Azeez bin Baaz, who is the only one who remains alive from them,[5] then he knows what they are upon and there is no doubt about this. He responded to a question related to the movement of the Ikhwaan-ul-Muslimeen founded by Hasan Al-Bannaa, in which the questioner said: “Noble Shaikh, the movement of the Ikhwaan-ul-Muslimeen entered the Kingdom (of Saudi Arabia) some time ago, and they became active amongst the students of knowledge. What is your opinion with regard to this movement and to what extent do they comply with the methodology of Ahlus-Sunnah wal-Jamaa’ah?”

He responded by saying: “The movement of Ikhwaan-ul-Muslimeen has been criticized by specialized scholars because they do not have any enthusiasm with regard to calling to the Tawheed of Allaah and rejecting Shirk and rebuking innovations. And they have specific methods, which are made deficient by their lack of efforts to call to Allaah and their lack of guiding towards the correct Creed, which Ahlus-Sunnah wal- Jamaa’ah are upon. So it is upon the Ikhwaan-ul-Muslimeen to give importance to the Salafee Call to the Tawheed of Allaah, and to reject the worship of graves, the devotion to the deceased and the seeking assistance of those buried in the graves such as Husayn or Badawee and so on. This is what I wanted to convey.” [6]

Did you hear, O brother in Islaam, what Shaikh ‘Abdul-‘Azeez bin Baaz said, may Allaah prolong his life? So why won’t you say similar to what he said concerning the Da’wah of the Ikhwaan-ul-Muslimeen and what it contains from oppositions to the methodology of the Salaf as-Saalih. By this, you would be aiding the truth, removing an evil and advising the ummah.

As for your statement that they would mention his positive effects, then if any of the Mashaayikh you mentioned, with the exception of Shaikh ‘Abdul-‘Azeez bin Baaz, stated that he had positive effects, then he has been deceived just like you. However, what seems apparent from your words is that you are convinced that he had positive effects, therefore I must ask you the following questions, which I hope you can answer clearly and truthfully. So I say:

1. Is it from his positive effects that he was silent about the polytheistic worship that the people committed at the gravesites and tombs present in Egypt and that he didn’t forbid it, as if it had been sent down definitively from the heavens in verses recited?

2. Was from his positive effects the partisanship and division that he left behind amongst the ummah?

3. Is it from his positive effects that he established the Call to the Khilaafah and abandoned the Call to Tawheed, which all the messengers called to?

4. Is it from his positive effects that he caused the youth to hate the leaders and the scholars and prepared them to overthrow the present (Muslim) countries in order to establish a Khilaafah, which they claim will be opposite to them?

5. Is it from his positive effects that he brought about the false ascription of faults and blemishes on the leaders and the scholars, which his followers do, claiming afterward that these leaders are not fit for ruling and that the scholars are only flattering them?

6. Is it from his positive effects that he transformed the youth and placed them in positions in Da’wah while they were ignorant?

7. Is it from his positive effects that he instituted giving bay’ah (pledge of allegiance) to common people whilst abandoning those who rightfully deserve the bay’ah, such as the rulers?

8. Is it from his positive effects that he called to the coming together of the Shi’ees and the Sunnees? What is meant by coming together, is that each group should refrain from criticizing any of the beliefs of the other groups, so that the first group can come closer to the second group.

9. Is it from his positive effects that he claimed that the Salaf would commit Tafweed, designating the meaning of all of Allaah’s attributes (back to Allaah)?

10. Is it from his positive effects that he said: “There is no religious enmity between us and the Jews” which means that the Jews are our brothers?

11. Is it from his positive effects that he said: “We will work with one another in that which we agree on, and overlook from one another that which we differ on” which means that we should nullify the acts of commanding good and forbidding evil, which Allaah described the believers with, while praising them, in His saying:

“You were the best nation brought forth for mankind – commanding towards good and forbidding from evil and believing in Allaah” [Surah Aali ‘Imraan: 110] and other ayaat?

12. Is it from his positive effects that he gathered together people whose beliefs differed and whose convictions varied? So this person is a Sunnee and that person is a Shi’ee. This person is a Sufi and that person is a Jahmee. This person is an Ash’aree and that person is a rationalizing Mu’tazilee and so on and so on. And he claimed that they are all brothers because they say Laa Ilaaha IllaaAllaah Muhammad Rasoolullaah!

13. Is it from his positive effects that he revived innovations, amongst which was the innovation of celebrating the Prophet’s Birthday and his attending a gathering for it?

14. Is it from his positive effects that he claimed that the Messenger (sallAllaahu ‘alayhi wa sallam) attended his gathering, blessed it and forgave the sins of those present?

15. Is it from his positive effects that he was immersed in Sufism, having passion and affection for it?

16. Is it from his positive effects that he limited Islaam to twenty principles, making that binding upon his followers?

17. Is it from his positive effects that he made the conditions of bay’ah ten and that he obligated conditions that are not found in the Book of Allaah or in the Sunnah of His Messenger?

18. Is it from his positive effects that he made blind obedience a condition for the bay’ah, where he said: “By obedience I mean that the command should be carried out and executed immediately in times of hardship and in times of ease, in things pleasing and in things detested. This is because the levels of this (Ikhwaanee) Da’wah are three…(up to where he said about the second level, which is the level of Formation)…Organizing the da’wah in this level is to be carried out purely in a Sufi way from the spiritual standpoint and militarily from the practical standpoint.” [7]

Hearing and obeying is obligatory to the one in authority. However it is constrained by two restrictions:

First: It must be obedience with regard to something good. So there is no obedience to be given if it entails disobedience to Allaah.

Second: It must be in those things that a person is able to do, therefore he is not required to do what he is unable to. The Prophet (sallAllaahu ‘alayhi wa sallam) would instruct his Companions to only obey in what they were able to.

19. Is it from his positive effects that he attended the gravesite of Sayyidah Zaynab (radyAllaahu ‘anhaa) on the occasion of the annual gathering, and did not reject one word of the Shirk that took place there? On the contrary, he would advise and encourage the attendees to purify their souls and hearts from spite and malice!

20. Is it from his positive effects that he allowed Coptic Christians to enter his organization, making them supporters of his Call? Did any of the callers ever do this?

21. Is it from his positive effects that he established an assembly for Muhammad ‘Uthmaan Al-Mirghanee, who is well know for his belief in wahdat-ul-wujood, praising him and saying in this gathering: “Indeed, we the gathering of Ikhwaan owe the Mirganee leaders pure affection and a warm welcome?”

22. Is it from his positive effects that he would go to public assemblies from the first night of Rabee’-ul-Awwal to the 12th of Rabee’-ul-Awwal in which he would recite a chant that consists of Major Shirk:

“May the Divine (Allaah) bless the light (i.e. Muhammad) that appeared to the creation and so he surpassed the (light of the) sun and the moon This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

23. Is it from his positive effects that he and his associates would travel three hours on foot going and three hours returning in order to visit the graves of the elite among the Husaafee Shaadhilee Order? But if it is said that his intention behind visiting was for purposes related to the Sunnah (i.e. to remind himself of death), then we say that it is not permissible to set out on a journey to them.

24. Is it from his positive effects that he would chant the following verses, which clearly indicate wahdat-ul-wujood:

“Allaah raised and scattered (all) the existence and what it contains
So if you desire to attain His perfection
Then everything in the universe if you realize it
is non-existent, specifically and generally.”

25. Is it from his positive effects that he claimed that Tawassul, which is the greatest of ways that people fall into Shirk, is from the subsidiary issues, which should not be given importance?

Lastly, I ask you, by Allaah, are these things that I have just listed above in these numbers in agreement with the Religion or in contradiction to it?

And I ask you, by Allaah, a third time: Is the one who clarifies the truth to the people and defends the Creed considered erroneous and a criminal who deserves to be censured, reprimanded, incriminated and told that your books should not be printed?

As for your statement that they excused him from the errors he committed, then I say:

First: What are the errors that should be excused – aren’t they those that are made in subsidiary issues, which stem from Ijtihaad? So are the errors committed by Al- Bannaa on subsidiary issues, such that they can be excused? And is Al-Bannaa from the people of Ijtihaad whose status should be preserved? Who are his teachers whom he studied religious knowledge under?

Second: Errors made in matters of Creed are not excused based on the unanimous agreement of the scholars from Ahlus-Sunnah wal-Jamaa’ah. And the books that they wrote refuting the innovators during every era and every location, which are too many to be counted, from the time of the Taabi’een to our present time, bears witness to this.

Third: The Mashaayikh you mentioned are from Ahlus-Sunnah wal-Jamaa’ah, and if they knew of Al-Bannaa’s contradictions against the Religion in fundamental issues and matters of Creed, they would not make excuses for him.

Fourth: As for your saying that they excused him, then this is an allegation on your part. So if you have with you something that confirms this, then present it. This only applies to you with respect to those who have passed away. But as for Shaikh ‘Abdul- ‘Azeez [8] then he is still alive and his stance regarding them (i.e. Ikhwaan-ul-Muslimeen) is well known. And he is our Imaam and our role model, and we know from the Shaikh that he refutes every error that he hears or learns of even if the one who commits it may be far away and even if the error is in relation to subsidiary issues. So how many errors has he refuted – they are too many to be taken into account. And if they were to be counted, then it would be long. And if it is possible, I will write to him asking:

“There is a person that claims that you have excused Hasan Al-Bannaa for the errors in Creed that he made, so is this correct?”

Fifth: Even if we assume that someone from Ahlus-Sunnah excused him for what he committed from errors in Creed, then his opinion of excusing him is to be considered as irregular and in contradiction to what Ahlus-Sunnah wal-Jamaa’ah are upon.

Sixth: As for the one who excused him, did he say that he can’t be refuted? If he said that he can’t be refuted, then he has aided the innovators and troublemakers who seek to deviate others by it.

As for your saying: “And they found in his words that which makes it known that he is a Mukhlis (sincere), Muwahhid (affirmer of Tawheed)”, then I say:

As for his being sincere (mukhlis), then no one can know this except Allaah because sincerity is something hidden, which only Allaah has knowledge of. It is stated in the authentic hadeeth: “Actions are only base don’t heir intentions, and indeed every person will have only that which he intends.” [9]

And in the hadeeth of Abu Moosaa: “Whoever fights so that the Word of Allaah could be the highest, then it (his fighting) was for the sake of Allaah.” And in the hadeeth of Ibn Mas’ood reported by Ahmad: “Perhaps a person may be killed between two groups and Allaah only knows his intention.”

And in the hadeeth of ‘Ubaadah: “Whoever fights not intending anything except recognition, then he will have what he intends.”

And in the story of the (brave) man who would follow and kill with his sword every pagan he encountered (during a battle), and the Companions were amazed by him and said: “No one amongst us has profited today like so and so has profited.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “He is from the inhabitants of the Hellfire.” So a man followed him the next day (while the battle continued), and found him fighting (with polytheists). When he had suffered many wounds, the man placed the tip of his sword on his upper chest and fell on it, thrusting it in him and thus killing himself. The man (who followed him) then went to the Prophet (sallAllaahu ‘alayhi wa sallam) and said: “I bear witness that you are the Mesenger of Allaah.” He (sallAllaahu ‘alayhi wa sallam) said: “Why is that?” He said: “That man about whom who said what you said yesterday killed himself.” So the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Rise, O Bilaal, and announce to the people that no one shall enter Paradise except a believing soul, and that Allaah will indeed aid this religion by an evil man.”

The important point here is that sincerity is something hidden, which no one has knowledge of except Allaah.

As for you saying that he is a Muwahhid,[10] then this is a testimony and a commendation for him on your part that Allaah will question you about. It is obligatory for you to think carefully before sending out such commendations – where they put in their proper place or not? I don’t know if perhaps this is due to ignorance on your part of what Al-Bannaa fell into from Shirk, his disregard for those who committed it, as well as their polytheistic rituals, and his accepting them as members in his methodology. He is the one who said during the innovation of the Prophet’s Birthday:

“This beloved one (i.e. Muhammad) along his loved ones has attended And pardoned everyone of what they did and will do (of sins).”

This means that the Messenger of Allaah attends their gathering, blesses it and pardons and forgives them! So I ask is this Shirk or not, O Shaikh?! And is the one who says such a statement and chants it a Muwahhid?! Is the one who takes the bay’ah (pledge of allegiance) in accordance with the Husaafee Shadhilee (Sufi) order a Muwahhid?! Have you come to know that the Sufis are Muwahhids and that they call to Tawheed, or that they commit Shirk and call to polytheism and innovation? Are you aware that Sufism is built upon Shirk and that it weaves its thread and fabric from polytheism and innovations?! Did you know that Hasan Al-Bannaa used to walk by foot, 20 kilometers going and the same distance returning, every Friday, to visit the graves of the (deceased) high members of Sufism, like Ad-Dasooqee, Sinjar and their likes? Is the one who does this a Muwahhid? O Shaikh, fear Allaah and know that you have severely damaged and violated your Tawheed by testifying that those upon Shirk (polytheism) and Bid’ah (innovation) are Muwahhideen. So repent to Allaah and turn to Him before time runs out.

Indeed, the true Caller who was a Muwahhid was Shaikh Muhammad bin ‘Abdil- Wahhaab, may Allaah have mercy on him, as well as those who treaded upon his methodology and followed his way from the scholars and the leaders from his time and the time of the Ameer, Muhammad bin Sa’ood up to this day of ours. May Allaah have mercy on those of them who passed away and preserve those of them who remain living.

And also the Shaikh, ‘Abdullaah bin Muhammad Al-Qar’aawee, who spread Tawheed throughout the southern areas (of Saudi Arabia) with the help of the late king, who went by the nickname of “The Falcon of Arabia”11 and who brought most of the areas of the (Arab) peninsula together under his sovereignty, uniting them under his rule, and cleansing them of aspects of polytheism and innovation. And he was followed in this by his noble children, may Allaah have mercy on those of them who passed away and may He preserve those of them still living.

I ask you, by Allaah, O Shaikh, if a person were to ask you: “What do you say concerning an individual who participated in a procession from the first of Rabee’-ul- Awwal to the twelfth of Rabee’-ul-Awwal and happily chanted verses of poetry, which I mentioned previously, amongst which was:

“This beloved one (i.e. Muhammad) along with his loved ones has attended And pardoned everyone of what they did and will do (of sins)?”

Will you make a ruling on him, that he is upon Shirk or Tawheed? What would be your answer?

And if you were asked about a man who endured the hardship of traveling by foot every week the distance of twenty kilometers to the Sufi gravesites and then the same distance returning, how would you judge this individual? Would you say that he is a Sunnee or an innovator, and would you say that he is a Muwahhid or a Mushrik?

So fear Allaah man and return to the truth, and repent to Allaah for indeed He accepts the repentance. Do not misguide the people, especially the students of knowledge, by defending the innovators. This traveling that Hasan Al-Bannaa and his associates would do every week is not free from three possibilities:

1. Either they intended to supplicate to those buried in the graves, which is Major Shirk and takes one out of the Religion, or

2. They intended to supplicate to Allaah while at these gravesites, which is an innovation, or

3. They intended to visit the graves as part of the Sunnah (i.e. to be reminded of death). However this couldn’t be achieved except by setting out on a journey, and setting out on a journey to make the lawful visitation of the graves, is an innovation. So based on this, the one who does it is either a polytheist or an innovator.

As for your statement: “Allaah granted benefit through his Da’wah and guided many people”, then:

What benefit came about for them? Is having disregard for Major Shirk and being silent about those who perform it, such as the deviants and the innovators considered a benefit? Is keeping silent about evil and not forbidding it – which stems from the principle that Hasan Al-Bannaa instituted: “We will work together in that which we agree on and pardon one another in that which we disagree on” – is this a benefit. Are those who are calling to the Khilaafah and who have abandoned calling to Tawheed, which was the way of all the messengers, a benefit?!

Is intending to destroy the present (Muslim) states and revolting against them, even if those who govern them are Muslims and rule by Allaah’s Legislation, establishing the penal laws, a benefit?

Rather, the Da’wah (Call) of the Ikhwaan (Al-Muslimoon) only destroys the youth and doesn’t benefit them, and it only corrupts them and doesn’t rectify them. As for your statement that you didn’t stop hearing him being praised in gatherings and his books being read until about seven years ago when the brothers turned against him and degraded his rank, then I say:

Is this a proof for him? If someone praises his methodology or praises him, who doesn’t know what is in his methodology from destructive ideologies and what he had from vile errors, this is not a proof for him or a scale determining the correctness of his methodology.

You know as well, deep down inside, that this is not a proof, and that they only praised him when they were misled by the general outer appearance of his methodology. But when they came to realize what he was upon, they rebuked it and censured him. and they had every right to do what they did.

O Allaah, You indeed know that we do not intend to disparage anyone nor to speak out against anyone, rather we only intend to clarify the truth and to warn the youth and the students of knowledge from the methodologies that consist of innovations and deviations. And we are only pointing out to them the errors in them so that they may not be deluded by them, entering into them and missing the path of truth, thus being misguided and misguiding those who come after them.

As for them having degraded his rank, then this is not correct. Rather they said about him what was conveyed to them with statements established in their sources, mentioning the names of the books and their page numbers. So are they degrading his rank when they relate these quotes to convince the youth that this methodology is erroneous because it contains truth and falsehood and mixes that which is correct with that which is wrong? This is like someone who drinks from water with impurities and dirtiness, and next to him is a person who drinks from water that is pure and free from pollution. Which of these two would you love most to drink from? So by doing this are they degrading or destroying his status?

I say: No, then again no. Rather, the heavens and the earth were not established nor were the messengers sent nor were the divine books revealed except to establish the truth and suppress the falsehood and to command the good and forbid the evil. So if the universe is void, or more appropriately, if the earth is void of one who will establish the truth for the sake of Allaah and those who command good and forbid evil, the earth will earn Allaah’s wrath and His punishment will descend. What indicates this is Allaah’s statement:

“And when the Word is fulfilled against them, we shall bring out from the earth a Beast for them to speak to them because mankind believed not with certainty in our ayaat (signs).” [Surah An-Naml: 82]

Ibn ‘Umar and Abu Sa’eed Al-Khudree, may Allaah be pleased with them, said: “When they stop commanding good and forbidding evil, (Allaah’s) Discontentment becomes binding upon them.”

Concerning the part “when the word is fulfilled”, ‘Abdullaah bin Mas’ood said: “It will be when the scholars die, knowledge goes away and the Qur’aan is raised up (to Allaah).”

I say: It is clear from this that commanding good and forbidding evil prevent torment from descending and Allaah’s Displeasure of His servants from being mandated.

And what falls into commanding good and forbidding evil is refuting the errors in Creed made by those who pronounce that, whoever they may be and wherever they may be. Would you like that the people of truth remain silent about clarifying it (i.e. the truth) and hold back from purifying it from that which is not part of it mixing and entering into it? Never! This will never be, by the Will of Allaah, so long as there are men to carry the Hadeeth and there is room for speech and there is force and strength for the truth and its people, who in doing this hope for Allaah’s Contentment.

As for your saying: “And they imposed themselves over him without there being anything mandating that he be specified (apart from others), for there were other more famous books that were worse that his books. And there are other leading figures, both dead and alive, that are more deviant than him”,

then I say: First: All praise be to Allaah who caused you to speak the truth even though you weren’t aware of it, for you have acknowledged that there is evil in his books, as well as deviation in his methodology and history. How close in resemblance is your statement O Shaikh to the speech of the people of innovation in terms of contradiction, so reflect!!

Second: The obligation on the scholars is to clarify to the people, according to the extent of their ability, what they are unaware of and to distinguish the truth from falsehood.

Third: We have been afflicted by this methodology in our very own lands and so it has corrupted the minds of our children. So now they reject the compassionate father, the affectionate friend and the educating teacher. And they do not take the advice of the advisor or the criticism of the critic unless he is a member of their party. So they resemble those who Allaah spoke about in His saying:

“And do not believe (in anyone) except he who follows your religion.” [Surah Aali ‘Imraan: 73]

And they say: “Do not believe anyone except the people of your group.” So this makes it necessary that one speak out against this methodology and its founder, as well as its offshoots, such as the Suroorees and the Qutubees. This is the reason that caused it (i.e. Ikhwaanee Manhaj) to be specified because it has spread amongst us and extended throughout our lands and regions. And it has corrupted the minds of our youth turning them into revolutionaries, takfeeris and terrorists.

So there is nothing strange if the Salafee students of knowledge rebuke this methodology and spread the errors it has in it, in order to uphold the truth, advise the people, seek nearness to Allaah and make Jihaad in His Cause:

“Verily We will not cause the reward of one who does a good deed to be lost.” [Surah Al-Kahf: 30]

As for your saying: “They have specifically chosen him and his books out of other well known books that are far worse than his books and callers, dead and alive, that are more deviant than him”, then I say:

I have already explained to you the reason for this. Also, along with this is the fact that the Salafees, all praise be to Allaah, do not remain silent with falsehood for they have refuted all of the deviant sects, past and present, old and new, as much as they were able to.

In this time, I specifically mean our noble teacher and our unique great intellectual and our sincere and dignified scholar, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz, may Allaah preserve him, grant him success and aid him, then the Committee of Senior Scholars after him, may Allaah grant all of them success, assist them with every good and aid them against every evil. So whoever flips through the fataawaa of Shaikh ‘Abdul-‘Azeez bin Baaz, whose number has reached seven volumes, will realize that he has written many refutations against the people of falsehood, with all of its components and all of their factions.

And this goes as well for what has been written from verdicts and refutations in the magazine of Islamic Research of the Committee of Senior Scholars, may Allaah reward them with good and bless their time

The point is that your statement: “Many of the brothers have imposed themselves over him without there being anything mandating that he be specified (apart from others), for there are other more famous books that were worse that his books. And there are other leading figures, both dead and alive, that are more deviant than him” means that they should not be refuted. This is a statement that is not put in its proper place. May Allaah forgive you and us and rectify our affairs and yours. This, O Shaikh, isn’t the way the arguments of the scholars are. On the contrary, their proofs were in affirming what the texts of the Book and the Sunnah, according to the understanding of the Salaf of the ummah, affirmed and negating what they negated.

Therefore, O brother in Islaam, if you hold that refuting Hasan Al-Bannaa and the people of his group from those who wallowed in Sufism and idolatry, entered innovations into the Religion and legislated into it that which Allaah and His Messenger didn’t legislate. If you consider that refuting these people and clarifying what their methodology consists of from falsehood and deviation – if you consider that to be a violation against the members of this methodology and its founder, then we have no control over guiding others, however it is upon us to supplicate to Allaah to remove from you this strange ideology and this false understanding that has deprived you and confused matters for you. And at the same time we fear that this ideology causes you to enter into the ranks of those whom Allaah spoke of when He said:

“And whoever opposes the Messenger after the guidance was made clear to him and follows a way other than the Way of the Believers, We will turn him to what he has chosen and land him in Hell – what an evil destination.” [Surah An-Nisaa: 115]

Know that supporting the people of falsehood and defending them is not from the Way of the Believers, especially if they are polytheists or innovators, whose innovation leads to disbelief or sin. So I advise you and ask Allaah for you, O brother in Islaam, that you return to the truth and to supporting it. And I ask Allaah that He allow you to see it (i.e. the truth) and that he remove the veil that is before your eyes.

This is my advice to you, and it is the advice of every Salafee that loves good for you and fears for you the consequences of this foreign ideology and erroneous understanding. And with Allaah lies the success, to him I place my reliance and to Him I repent.

As for your statement: “Therefore I advise you O Shaikh to withhold your tongue and your pen from attacking this Caller, whom Allaah granted benefit by”,

I say: What a great advice this is, if only it were put in its proper place. This is a valuable gift for the one who wishes to preserve his Religion by it. However, you advised me not to advise, so is this a proper advice? So in reality it is only preventing good and hindering from the Path of Allaah. So fear Allaah, O Shaikh ‘Abdullaah [12], and return to the truth. By Allaah, of whom there is no deity worthy of worship except Him, there is not one percent of doubt in my heart that would lead me to undo what I have done. Rather, I hold that this is obligatory on me, since I have come to know about this man and his methodology that which entitles me to advise others and to clarify the observations made against this methodology, out of sincerity for the students of knowledge who have been deceived by them, in order to fulfill Allaah’s right over me that I defend the Religion of Islaam and to protect the Tawheed and preserve its honor as the Prophet (sallAllaahu ‘alayhi wa sallam) did.

As for your statement where you advised me to not attack the honor of this Caller, I say:

In your opinion, what has more right to be defended and protected – Tawheed and the authentic Creed, the Creed of Ahlus-Sunnah wal-Jamaa’ah or the honor of Hasan Al- Bannaa? Didn’t Allaah order us to fight the polytheists and the disbelievers for the sake of the Creed? Allaah says:

“And fight them until there is no more fitnah and the Religion is for Allaah.” [Surah Al-Baqarah: 193]

The word fitnah has been interpreted here as Shirk. Didn’t Allaah permit the termination of the lives of the disbelievers and the polytheists, the imprisonment of their women and children and the taking of their wealth as booty for the Muslims due to the Creed? Shouldn’t this be permitted for one who commits Major Shirk, agrees with those who perform it, and introduces innovations into the Religion as well as laws that have not been legislated?

Shouldn’t this be permitted against his honor, for the purpose of clarifying the truth to those who have been deceived by this man and his methodology?

Rather, by Allaah of whom there is no deity worthy of worship except Him, the obligation upon me and you and all of the seekers of knowledge is that aiding the Religion and exposing the truth must take precedence over everything in this world, out of obedience to Allaah, establishing His right, aiding his Religion and defending the beliefs of the Muslims from deceptions. And with Allaah lies the success.

As for your statement in which you advised me to not print my book, then:

First: I consider this to be hindering from the Way of Allaah on your part. This is because I hold this book as being one of the best of my good deeds since I aided the truth by it, preserved the honor of Tawheed with it and defended the authentic Creed through it. I hope that I have done this sincerely for Allaah’s sake, establishing His right and defending the sanctuary of His Religion, but I am not freeing myself from shortcomings and errors. And I ask Allaah to forgive me, for indeed whatever deed an individual performs, he is prone to deficiencies and shortcomings.

Second: I consider this to be an abandonment of the truth from you, a siding with the people of falsehood on your part and support for them. This is enough as an offense against the Religion and then against those who carry it, those about whom Allaah said:

“And who is better in speech than he who calls to Allaah and does righteous deeds and says: ‘I am from the Muslims.’” [Surah Fussilat: 33]

Third: I heard that some of the hizbees (partisans) buy the books that criticize and speak against their party in large amounts and then burn them. So what is the difference between one who burns my book after it’s printed and one who tells me not to print it?

Fourth: I consider this to be from interfering in other people’s affairs in order to prevent the spread of good. And it states in the hadeeth: “From the goodness of a person’s Islaam is that he abandons what doesn’t concern him.”

Fifth: If I printed it and the people disseminated it, then I would be printing a book that affirms Tawheed and censures Shirk, that affirms the Sunnah and censures Innovation, and that affirms the truth and censures falsehood. So it would be an obligation on you to request the expeditious printing of the book, in order to aid Tawheed, the truth and the Sunnah. However, you have done the opposite and instead requested me not to print the book. And by doing this, you are supporting the people of innovations and partisanship wrongfully against the people of Tawheed and the Sunnah, the followers of the way of the Salaf.

So seek forgiveness from Allaah and repent to Him before your life passes and comes to an end. For by Allaah, neither this person nor that person will be able to benefit you before Allaah (on the Day of Judgement). Rather, the only thing that will benefit you is your standing up for the truth and your support for it and its people. And Allaah is the only One whom we ask that He guide us and you to the truth and to supporting it and its people. And He is the only One whom we seek refuge in from vain desires and misguidance.

As for your warning me against printing the book out of fear for me that it will ruin my reputation, then I say to you:

Know that the ruining of one’s reputation comes only due to supporting falsehood and speaking it or doing it. And I, thanks to my Lord, have not committed any falsehood and nor have I supported the people of falsehood in order that my reputation would be ruined in front of the believers, who are Allaah’s witnesses on His earth. Rather, I have performed the truth and supported the truth, which I hope I will be rewarded for by Allaah and due to which I will be considered honest amidst the people.

As for the people of falsehood, then I am not concerned about my reputation with them. I ask Allaah the Most Great, Lord of the Noble Throne, to protect me from their evil and to save me from their plots. And I will continue to pursue my printing and distribution of the book, if Allaah wills, relying upon Allaah in whose Hand lies the forelock of all His slaves.

Was-Salaam ‘Alaikum wa Rahmatullaahi wa Barakaatuh.

Footnotes:

[1] Translator’s Note: This tremendous book written by Shaikh Ahmad An-Najmee was written and published in the same year as this letter (1418H). It is about 300 pages long and contains an in depth analysis of the two most popular deviant methodologies in the field of Da’wah today, that of the Jamaa’at at-Tableegh and the Ikhwaan-ul- Muslimeen. The book has introductory commendations from Shaikh Saalih Al-Fawzaan and Shaikh Rabee’ Al- Madkhalee, may Allaah preserve all of them.

[2] Translator’s Note: Shaikh Ahmad An-Najmee was born in 1346H and was around 22 years old when Hasan Al- Bannaa was shot and killed in Egypt on 2/12/1949 (1368H).

[3] Translator’s Note: He means by this outside of the Kingdom of Saudi Arabia.

[4] Translator’s Note: The belief of wahdat-ul-wujood is a deviant Sufi concept that entails the belief that Allaah and His creation are one existence. Thus there is no distinction between Creator and creation.

[5] This treatise was written during the lifetime of Shaikh Ibn Baaz, may Allaah have mercy on him

[6] In a magazine Shaikh An-Najmee has.

[7] From Majmoo’at Rasaa’il (Collection of Essays) of Al-Bannaa; Risaalah at-Ta’aaleem (pg. 268)

[8] He is referring to Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him.

[9] An “agreed upon” hadeeth from the narration of the Commander of the Believers, ‘Abu Hafs, ‘Umar bin Al- Khattaab, may Allaah be pleased with him.

[10] Translator’s Note: The word Muwahhid comes from Tawheed. Consequently it means someone who abides by the mandates of Tawheed, which means worshipping Allaah alone without any partners, and shunning all forms of Shirk.

[11] The “Falcon of Arabia” was King ‘Abdul-‘Azeez bin ‘Abdir-Rahmaan Aali Su’ood, may Allaah have mercy on him.

[12] He is referring to Shaikh ‘Abdullaah bin Jibreen.

Condemning the Practices of those who claim Sufism – Imaam Ibn Qudaamah

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AUTHOR: Imaam Ibn Qudaamah Al-Maqdisee [Died 620H]
TRANSLATED: isma’eel alarcon
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a small booklet titled Dhammu maa ‘alayhi Mudda’oo at-Tasawwuf (Condemning the Practices of those who Claim Sufism) by Imaam Abu Muhammad Ibn Qudaamah Al-Maqdisee, may Allaah have mercy on him.

The booklet was published by Maktab al-Islami and is a short treatise containing a fatwa (religious verdict) from this great scholar of the seventh century on some of the practices that those who ascribed themselves to Sufism were upon in those days, and still are upon till this day.

The fatwa generally focuses on musical instruments and singing, which were practices the Sufis performed, taking it as part of the religion and using that as a means of drawing nearer to Allaah. The Shaikh has filled his response With Quranic verses, prophetic ahaadeeth and narrations from the Salaf.

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Articles extracted from this e-Book

Tafseer Ibn Katheer or Fee Dhilaal-il-Qur’aan (of Sayyid Qutb)? – Imaam Muqbil

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Author: Imaam Muqbil bin Haadee Al-Waadi’ee
Source: Fadaa’ih wa Nasaa’ih (pg. 163-164)
Produced By: Al-Ibaanah.com

Question:

Al-Ahdal said: “A summary of Tafseer Ibn Katheer can be found in the tafseer Fee Dhilaal-il-Qur’aan (of Sayyid Qutb).”

Answer by Imam Muqbil (rahimahullaah):

Then let him bring us ten or twenty hadeeths with their chains of narration in the tafseer Adh-Dhilaal. Or let him bring us one example of where (Sayyid Qutb) declares a hadeeth authentic or weak! And let him show us where the ‘Aqeedah of the Salaf is in the tafseer, Adh-Dhilaal. Rather, the majority of what is in Adh-Dhilaal is from the (individual) ideologies of Sayyid Qutb.

As for Tafseer Ibn Katheer, then Imaam Ash-Shawkaanee said about it:

“His tafseer is from the best of tafseers, if not THE best.”

As-Suyootee said in “Tabaqaat-ul-Huffaadh”:

“His tafseer is from the best of tafseers.”

He has interpreted the Qur’aan with the Qur’aan, and he has interpreted the Qur’aan with the Sunnah. He has interpreted the Qur’aan with the statements of the Salaf, and he has interpreted the Qur’aan with the Arabic language. Then he authenticated and weakened (reports) and mentioned which ahaadeeth had no basis (i.e. source). And he refuted those who use some of these ahaadeeth as proof (for their views) by showing that they are not authentic.

I remember when I was in Madeenah, one person, who was from the seniors amongst the Ikhwaan al-Mufliseen, told me that he advises the youth to read tafseer Adh-Dhilaal, and that it is better for them than Tafseer Ibn Katheer!

But these farces will soon die just as the books of Sa’eed Hawaa, which served the ideologies of the Ikhwaan al-Muslimeen, died. And the books of Salaah as-Saawee, which aid the ideologies of the Ikhwaan al-Muslimeen will soon die as well.

And ‘Abdullaah bin Faysal Al-Ahdal will die (i.e. his da’wah) – the one who launches attacks against Ahlus-Sunnah. And we say to him: “Where is your attack against the Sufis, who have transgressed so much so that they supplicate and seek assistance from other than Allaah? Have you called the people to destroy and demolish the shrines (graves) in al-Hawta, and in al-‘Aynaat, and those which are in Shihr itself?

So I must say: It is as if the Devil has deceived you. So it is as if you are prepared to (only) wage war against Ahlus-Sunnah. However, Ahlus-Sunnah give no importance to you. And if it were not that I were encouraged and requested by others to make a refutation against you, I would not have refuted you. This is since these words that come out from you are demented and have no worth whatsoever. So all praise be to Allaah, the Sunnah and good are both widespread. And the people do not look to and rely in (anyone) except Ahlus-Sunnah.

So your words will only increase the people in their trust and reliance in the da’wah of Ahlus-Sunnah. One time, when the Communists were in ‘Aden, one person from the inhabitants of ‘Aden said to me: “We came to love you before we even saw you.” So it was said to him: “How is that so?” He responded: “Because the Communists used to say to us: ‘There exists a people in Sa’adah who go to their slaves from behind when they want to pray’, so we knew that the Communists did not speak against anyone except for righteous people.”

The people know ‘Abdullaah Al-Ahdal and what he is upon from deviation and misguidance, so his words only serve to aid the Sunnah…

Published: October 7, 2004 | Modified: October 7, 2004

Cooperating and Working with Al-Muntadaa Al-Islaamee – Shaykh Muqbil bin Haadee

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AUTHOR: Shaikh Muqbil bin Haadee Al-Waadi’ee
SOURCE: Tuhfat-ul-Mujeeb ‘alaa As’ilat-il-Haadir wal-Ghareeb (pg. 143-147) [Original source is a tape “Questions from England” recorded in Ramadaan 13, 1416H]
PRODUCED BY: Al-Ibaanah.com

Question: There is a group amongst us (in Britain) called Muntadaa Al-Markaz Al-Islaamee. They are connected with Muhammad Suroor and they sell his books and interact with him. And they have a tazkiyah (approval/recommendation) from Shaikh ‘Abdul-‘Azeez Ibn Baaz and Shaikh Ibn ‘Uthaimeen that encourages cooperating with them and being connected to them. So what is your advice to Al-Muntadaa Al-Islaamee and what is your advice to the Salafees who cooperate and work with them in Da’wah?

Answer: My advice to them is that they return to the condition they were upon when they were spreading the Qur’aan and Sunnah in their magazine “Al-Bayaan” and in their magazine “As-Sunnah”. We were extremely pleased with the magazine “As-Sunnah” and likewise with the magazine “Al-Bayaan”. But then the reality became clear – that they were in fact Hizbees (partisans), who called people away from the scholars.

And I advise them to not clash with the Muslim rulers. This partisanship (hizbiyyah) has caused divisions within the unity of the callers to Allaah from among the Ahlus-Sunnah in Yemen, and in the lands of the Haramayn, Najd and in Sudan and in Egypt, as well as in many of the Muslim countries.

They call people to not have any concern for knowledge. There used to be a group of students that was studying with us, then they attached themselves to these people, and all of sudden they started to have contempt for their brothers (other students) and for us.

Studying the Qur’aan and the Sunnah to them is like a seashell (i.e. it is hollow and empty). And performing worship in the masjid to them is also like a seashell. And these are the masaajid, about which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “If one of you makes wudoo (ablution) and he does it well, then he goes out to the masjid – nothing brings him out except the prayer, he does not take one step except that Allaah raises him one level due to it and one sin gets erased from him. So when he prays, the angels do not stop sending their prayers upon him, as long as he is in prayer, saying: ‘O Allaah, bless him, O Allaah, have mercy on him.’ And none of you ceases to be in prayer while he is waiting for the (next) prayer.” 

So I say: If Shaikh Ibn Baaz and Shaikh Ibn ‘Uthaimeen gave tazkiyah (approval) to Al-Muntadaa before the Gulf Crisis, then they are both excused from that, because even we ourselves praised the magazine “Al-Bayaan” a lot, and we called people to cooperate in working with them. And if they gave their tazkiyah after the Gulf Crisis – and I don’t think that is so – then they are both considered to be in error. So I say to the two Shaikhs: These people have split the Muslims here in Yemen and they have turned to attacking and showing enmity to the Ahlus-Sunnah. Rather, their harm has become great – and I do not say that their harm is greater than that of the Ikhwaan al-Muslimeen – for they are only like scraps as compared to the Ikhwaan al-Muslimeen. And they are the ones who transgress against many of the masaajid of Ahlus-Sunnah, amongst which is a masjid in ‘Aden, the masjid of the people in Buraiqah, which Shaikh Ahmad Ibn ‘Uthmaan is the Imaam of…

So if these two Shaikhs issued a tazkiyah (religious approval), then they should take it back, just as I took mine back when their affair became clear to me during the Gulf Crisis, and when their enmity became apparent to me in Yemen. And from their heads is ‘Abdul-Majeed Ar-Reemee, Muhammad Al-Baydaanee and ‘Abdullaah Ibn Faysal Al-Ahdal. They have begun mocking and ridiculing their brothers. And if you were to read the Qasaa’id (poetic verses) of ‘Abdul-Majeed you would have found them according to the Sunnah, but now they have diluted and melted away.

So I advise the mashaayikh to recant form their approvals (tazkiyaat), for Allaah says in His Noble Book: “And do not argue on behalf of those who deceive themselves. Verily, Allaah does not like anyone who is a betrayer, sinner.” [Surah An-Nisaa: 107]

And He says: “Have you not seen those who claim sanctity for themselves (i.e. given themselves tazkiyahs). Nay, but Allah sanctifies whom He wills. And they will not be dealt with unjustly, even equal to the extent of a fateel (small thread).” [Surah An-Nisaa: 49]

And He says in His Glorious Book: “So do not purify (give tazkiyah to) yourselves, He knows best who has Taqwaa.” [Surah An-Najm: 13?]

And they use this tazkiyah (approval) for the purpose of deceiving the people, so it is not acceptable if it is used for this time, because it has become clear from them that they attack Shaikh Al-Albaanee and that they criticize Shaikh Ibn Baaz, when he issued a fatwa allowing the treaty with the Jews during the Gulf Crisis. And they rejoice at this so that they can chase the people away from the scholars, because no one has remained with them! So they say: “We have no choice for these people, except to attack their scholars, because we (ourselves) are scholars.” And if their Shaikh opposes them he suddenly becomes from the Takfeeri group!

They invited Abu Suhaib, who was Syrian, to teach amongst them. So after he taught amongst them for as long as Allaah willed, they said: “We feel that the fruits of your teaching should be repaid to you, so pick any land and we will give you the proper permits. So he responded: “The lands belong to Allaah and do not belong to you. Cut off the salary you pay me because I don’t want it.” Then the students remained with him and all praise be to Allaah not one student was produced from them. Even though they are troublemakers, still by Allaah’s Grace, they have no effect. So I advise the Salafi brothers to stay far away from these Hizbees (partisans), because they are not looking for anything except to build the membership of their party.

And if ‘Aqeel Al-Muqtaree comes to you, or Muhammad Al-Mahdee or other than these two, and the people say: “This is a scholar from the scholars of Yemen”, then do not host him or allow him entry. And do not attend his lectures, because he only goes touring around for the sake of collecting dollars!

And one brother who came from America informed me that they were touring through America, giving lectures, and they would say: “The one who supports an orphan and me are like this!”[1] So a man from the crowd stood up – and he was looking for aid for Bosnia and Herzog – and said: “The one who supports the orphan is the one who feeds him not the one who begs.” So they began to dispute with one another all because of the worldly matters (Duniyaa)!

When worldly aspirations enter into the Da’wah, it’s blessing diminishes, as Allaah says: “Does not the sincere worship belong to Allaah?” [Surah Az-Zumar: 3] And He says: “And they were not commanded except to worship Allaah, making their worship (Religion) sincerely to Him (alone).” [Surah Al-Bayyinah: 5]

As for their magazine of begging, which we call “Al-Furqah” (causing divisions) Magazine, and which they call “Al-Furqaan” (The Criterion), then I challenge them to bring any of its issues which doesn’t have begging in it. And I challenge Muhammad al-Mahdee to bring forth a student of knowledge that can be studied under. Rather, you find that he has transformed ‘Abdullaah Ibn Ghaalib, Muhammad Al-Baydaanee and many others, for they used to be students of knowledge here (in Yemen), but then he deluded them and misled them!

And I forgot to mention Muhammad Al-Hadeeyah who came charging from Sudan to Riyadh, then to Jeddah, then to Qatar and then to Abu Dhabi, then to Dubai, all for the purpose of building a masjid for the Sufis!

So I advise you to stay far away from these individuals! And perhaps someone may say: “So then who should we study under?” So my response is: I hold that it is an obligation on our noble brothers in the lands of the Haramayn and Najd to send to their brothers some people (to teach them) who are not Hizbees (partisans). And it is an obligation on us also, to send to our brothers in England some of our students who can be studied under, even if they stay for three or five months.

Therefore I say: It is an obligation to turn our attention to the Qur’aan and the Sunnah. As for the lectures of the innovators, then you will see them stampeding and ramming (like wild beats) in their lectures, but then when they finish, they say: “We have a project for establishing an educational center.” And this educational center is in the district of Daleel.

So I advise the brothers – may Allaah preserve them – to request from Shaikh Ibn Baaz – may Allaah preserve him – that he send to them someone that can teach them. And I advise my brothers here (in Yemen), that one of them should go to (them) and stay for three months, then return and someone else go. This does not fall into the realm of advice only; rather I consider it to be an obligation. But I don’t mean that a brother should arrive at England and then they waste his time by traveling around or that he doesn’t find students who want to seek knowledge from him. So they must learn some Arabic, ‘Aqeedah (Creed), Islamic Fiqh and Hadeeth of the Prophet (sallAllaahu ‘alayhi wa sallam).

Footnotes:

[1] Translator’s Note: This is a hadeeth from Allaah’s Messenger

A Brief Overview of some Deviant Sects – Shaykh Uthaimeen

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A Brief Overview of some Deviant Sects

AUTHOR: Imaam Muhammad bin Saalih Al-‘Uthaimeen
SOURCE: His explanation of Lum’at-ul-‘Itiqaad of Ibn Qudaamah (pg. 161-163)
PRODUCED BY: Al-Ibaanah.com

There are certain signs that indicate people of innovation, such as.

1. They attribute themselves to something other than Islaam and the Sunnah, due to what they have introduced from innovations in speech, action and belief.

2. They cling fanatically to their opinions and do not turn to the truth, even if it is clearly conveyed to them.

3. They hate the scholars of Islaam and the Religion.

From their groups are:

1. Ar-Raafidah – They are the ones who go to extremes with regard to the Members of the Household (Aali Bait). They declare the companions that opposed them as being disbelievers or they accuse them of evil (fisq). They are divided into many sects, among which are the extremists, who claim that ‘Alee is god, and among which are other than them. Their innovation first appeared during the Khilaafah of ‘Alee bin Abee Taalib when ‘Abdullaah bin Saba’ said to him: “You are God.” Due to this, ‘Alee commanded that they be set on fire. However, their leader, ‘Abdullaah bin Saba’, escaped to another city.

They hold various views concerning the Attributes of Allaah, so among them are those who performtashbeeh, those who perform ta’teel and those who are in conformity (with the correct view of the attributes). They are called the Raafidah because they rejected (rafd) Zayd bin ‘Alee Ibnul-Husayn bin ‘Alee bin Abee Taalib, when they asked him about Abu Bakr and ‘Umar and so he said “rahimahullaah” for both of them.

So they rejected him and distanced themselves from him. And they named themselves Shee’ah because of their claim and notion that they are taking sides (tashayu’) with the Aali Bait and that they support them and that they are reclaiming their right to Imaamship.

2. Al-Jahmiyyah – They attribute themselves to Al-Jahm bin Safwaan who was killed by Saalim or Salim bin Ahwaz in the year 121H. Their views concerning the Attributes of Allaah are composed ofta’teel (denial) and nafee (negation). Concerning Al-Qadar, they hold the opinion that mankind is coerced to do deeds (al-jabr).

Their view concerning Eemaan is that of Irjaa, which means that they believe Eemaan is merely the confirmation of the heart, and that statements and actions are not part of Eemaan. So according to them, someone who commits a major sin is a believer with complete Eemaan (i.e. Eemaan does not increase or decrease). So they are the Mu’atazilah, Jabariyyah and Murji’ah all in one and they are divided into many sects.

3. Al-Khawaarij – They are the ones who set out to kill ‘Alee bin Abee Taalib (radyAllaahu ‘anhu) due to his rulership. Their methodology consists of freeing themselves from ‘Uthmaan (radyAllaahu ‘anhu) and ‘Alee (radyAllaahu ‘anhu), setting out against the Imaam if he opposes the Sunnah and declaring disbelief upon the one who commits a major sin. They believe that this type of person will remain in the Hellfire forever. They are divided into numerous groups.

4. Al-Qadariyyah – Their methodology consists of negating Al-Qadar from the actions of the servant and that his desire and ability are independent from the Desire and Ability of Allaah. The first to manifest this view openly was Mu’bad Al-Juhnee, in the last part of the era of the Sahaabah. He learned it from a Majoosee man from Al-Basrah.

They are divided into two groups, one that is extreme and one that is not extreme. The extremist group rejects the attributes of knowledge, desire, ability and creating from Allaah in favor of the actions of the servant. This type of people has now become extinct or close to it. Those that are not extreme believe that Allaah is knowledgeable of the actions of the servant. However, they reject its occurring by His desire, ability and creating. This is what their belief is founded upon.

5. Al-Murji’ah – They believe that actions are deferred from Eemaan (Al-Irjaa). Thus actions, according to them, are not part of it. Eemaan is simply the complying of the heart. Thus the sinner, according to them, is a believer with complete Eemaan, even if he does what he does from the disobedient acts or he abandons what he abandons from the obedient acts. And if we ruled that someone that abandoned one of the commandments of the Religion is a disbeliever, then that would be due to the absence of the complying in his heart not due to his abandonment of that deed. These are the views of the Jahmiyyah. And it, along in comparison with the views of the Khawaarij, are the two opposite extremities.

6. Al-Mu’atazilah – They are the followers of Waasil bin Ataa’, who withdrew (‘Itizaal) from the gathering of Al-Hasan Al-Basree. He determined that the sinner is in a level between two levels. Thus, he is neither a believer nor a disbeliever, yet he will reside eternally in the Hellfire. ‘Amr bin ‘Ubaid followed him in that and their views concerning the Attributes of Allaah are based on ta’teel, like the Jahmiyyah, and concerning Al-Qadar, like that of the Qadariyyah.

They reject the relation of the Qadaa and the Qadar of Allaah to the actions of the servant. In regards to the one who commits a major sin, they hold that he will remain in the Hellfire forever and that he is extracted from the fold of Eemaan into a level between the two levels of belief and disbelief. Thus they oppose the views of the Jahmiyyah in regards to these two principles.

7. Al-Karaamiyyah – They are the followers of Muhammad bin Karaam, who died in 225H. They incline towards tashbeeh and hold the belief of Irjaa. They are further divided into numerous groups.

8. As-Saalimah – They are the followers of a man who was called Ibn Saalim. Their views consist of tashbeeh.

These are the groups mentioned by the author. He then said “And those similar to them”, such as the Ash’ariyyah. They are the followers of Abul-Hasan ‘Alee bin Ismaa’eel Al-Ash’aree. At first, he inclined towards the views of the Mu’tazilah sect, until he reached forty years of age. Then he openly announced his repentance from that to the public and exposed the falsehood of the Mu’tazilah. So he took hold of the methodology of the Ahl-us-Sunnah, may Allaah have mercy on him.

As for those who attribute themselves to him, they remained upon a specific methodology, which is known as the Ash’ariyyah sect. They do not confirm any of Allaah’s attributes, except seven, which they believe are proven by intellect. And they distort the meaning of the rest of them. The seven (they affirm) are the ones mentioned in this verse:

“He is Living, Knowing, Able and has Speech
Desire, and likewise Hearing and Seeing”

They also commit other innovations with regard to the meaning of Speech, Al-Qadar and other than that.

Published: July 11, 2004 | Modified: July 11, 2004

A Glimpse into the Khawaarij – Shaikh Saalih Al-Fawzaan

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AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Lamha ‘an-il-Firaq-id-Daalah (pg. 31-37) w/ notes by Shabbaab Ar-Raajihee
PRODUCED BY: Al-Ibaanah.com

The Khawaarij are those who revolted (i.e. made khurooj) against the ruler during the last part of ‘Uthmaan’s Khilaafah. Their revolting resulted in the murder of ‘Uthmaan (radyAllaahu ‘anhu).

Then their evil increased during the Khilaafah of ‘Alee (radyAllaahu ‘anhu) and they rebelled against him, declaring him to be a disbeliever. They also pronounced disbelief on the Companions, because they would not agree with them in their (false) beliefs. So they ruled that all those who opposed them in their views were disbelievers. As a result, they pronounced disbelief on the best amongst creation – the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). Why was this (?) – because they did not agree with them on their misguidance and disbelief.

Their Beliefs: They do not adhere to the Sunnah and the Jamaa’ah, nor do they obey the leader. Rather, they hold rebelling against him and renouncing allegiance to him to be from the Religion,[1] contrary to the advice of Allaah’s Messenger of giving obedience and contrary to what Allaah has commanded in His saying: “Obey Allaah and obey the Messenger and those in authority amongst you.” [Surah An-Nisaa: 59]

So Allaah made obeying the ruler part of the Religion, and the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) made obeying the ruler part of the Religion, as is found in his saying: “I counsel you to have Taqwaa of Allaah and to hear and obey, even if a slave should take command over you. For indeed, whosoever lives amongst you, will see many differences…” [2]

So obeying the Muslim Ruler is part of the Religion (of Islaam). But the Khawarij say: “No, we are free (from this).” This is the way of insurrection and rebellion today!

So the Khawaarij are those who seek to cause division to the main unified body of Muslims and to revolt against the leaders – and there is disobedience to Allaah and His Messenger in doing this. They also hold that the person who commits a major sin is a disbeliever.

So someone that commits a major sin – a fornicator, a thief, one who drinks alcohol, for example – are all considered disbelievers by them. On the contrary, Ahl-us-Sunnah wal-Jamaa’ah hold such a person as a “Muslim with deficient Eemaan”[3] and they call him a “sinner in the Religion.” So he is a “believer” due to his Eemaan, while being a “sinner” due to his major sin. This is because nothing expels one out of the fold of Islaam except Shirk and the well-known things that nullify one’s Islaam. As for the sins that are below Shirk, then they do not cause one to be expelled from the fold of Eemaan, even if they are major sins. Allaah says: “Verily Allaah does not forgive that Shirk (association of partners in worship) be committed with Him, but he forgives what is lower than that (of sins) to whom He wills.” [Surah an-Nisaa: 48, 116]

The Khawaarij say: “The one who commits a major sin is a disbeliever, he will not be forgiven and he will reside in the Hellfire forever.” And this is contrary to what is stated in the Qur’aan. The reason for this is because they do not have understanding (of the Religion).

Take note that the cause for their falling into these (false beliefs) was their lack of knowledge. This is because they are a people intense in their worship, prayer, fasting and recitation of the Qur’aan. And they have a strong fervor for the Religion, but they do not have knowledge – and this is the problem.

So going to great lengths and exerting oneself in piety and worship must be accompanied by knowledge and understanding of the Religion. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) described them to his Companions in the following manner: That the Companions would look down upon their own prayer as compared to their prayer and on their worship as compared to their worship. Then he said: “They will shoot out from the Religion just as the arrow shoots out from a hunted game”[4] – in spite of their worship and in spite of their righteousness and their praying Tahajjud at night.

So because their exertion was not based upon a correct foundation, nor upon authentic knowledge, it became a misguidance, a plague and evil upon them and upon the ummah.

And furthermore, it is not known from the Khawaarij – for one day – that they fought against the disbelievers ever! Instead, they only fight with the Muslims, as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “And they will kill the People of Islaam, while leaving alone the people of Awthaan (idols).” [5]

So we have not come to know in the history of the Khawaarij that one day they fought against the disbelievers and polytheists. Rather, they are always fighting against the Muslims. They killed ‘Uthmaan and they killed ‘Alee bin Abee Taalib. They killed Az-Zubayr Ibn-ul-‘Awaam and killed the best of the Companions. And they have not stopped killing Muslims.

And this is all due to their ignorance of the Religion of Allaah. But in spite of this, they had piety and worship, but since these were not founded upon authentic knowledge, it became a disease on them. This is why the great scholar, Ibn Al-Qayyim (rahimahullaah) said in his description of them:

“They have textual evidences, which they fall short of in understanding
So they have been given shortness in knowledge.” [6]

So they use texts as evidences but yet they do not comprehend them. They use as evidence texts from the Qur’aan and the Sunnah concerning the threat for committing sins, but they do not comprehend their meanings. They do not refer them back to the other texts, in which there is found a promise for forgiveness and the acceptance of repentance for those whose sins are less than Shirk. So they accept one part and leave off another part – all of this due to their ignorance.

So having an over-protective love for the Religion and enthusiasm are not sufficient. They must be founded upon knowledge and understanding of Allaah’s Religion. This is so that they can be produced from knowledge and so that they can be put in their proper place.

So over-protective love for the Religion is good and enthusiasm is good, but they must be guided and directed by the following of the Qur’aan and the Sunnah.

There is no one with more precedence in the Religion nor more sincere to the Muslims than the Sahaabah (the Comapnions), but in spite of that, they fought against the Khawaarij due to their danger and their evil.

‘Alee bin Abee Taalib fought against them such that he slaughtered them with the worst of killings in the incident of Nahrawaan. By doing this, he realized what the Prophet (sallAllaahu ‘alayhi wa sallam) informed us of in that the Prophet (sallAllaahu ‘alayhi wa sallam) gave the good tidings to the one who killed them of goodness and Paradise. So ‘Alee bin Abee Taalib, he was the one who killed them – so he received this good tiding from Allaah’s Messenger.[7] He killed them in order to prevent their evil from befalling the Muslims.

It is an obligation on the Muslims in every generation, if they should become aware of the existence of this wicked methodology, that they remedy it by calling to the Way of Allaah first and educating the people about it. But if they do not accept this, then they must fight against them in order to prevent their evil.

‘Alee bin Abee Taalib (radyAllaahu ‘anhu) sent his cousin, ‘Abdullaah bin ‘Abbaas – the Habr (scholar) of the ummah and the Turjumaan (Interpreter) of the Qur’aan – to them. So he debated with them and six thousand amongst them repented and returned back, but many remained behind and did not repent. So at this point, the Ameer-ul-Mu’mineen, ‘Alee bin Abee Taalib, along with the Sahaabah, fought against them. This was in order to prevent their evil and harm from befalling the Muslims.

So this is the sect known as Al-Khawaarij and their beliefs.

Footnotes:

[1] In our time, perhaps the one who believes that we must hear and obey the leaders in matters that are not sinful, are labeled as government agents or kiss-ups or gullible simpletons! So you will see them attacking the leaders and exposing their faults to the public from the mimbars and in their gatherings. And Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Whoever desires to advise the sultaan (authority) about a matter, then he must not expose it in public, but rather he should take him by his hand and go in privacy with him. So if he accepts (the advice) then that is (reward) for him, and if he doesn’t (accept) then he has conveyed what will be held against him.” Reported by Ahmad (3/404) from the narration of ‘Iyyaad bin Ghanam (radyAllaahu ‘anhu) Ibn Abee ‘Aasim also reported it in his book As-Sunnah (2/522).

And when the leader bars one of them from speaking in public gatherings, they rally together and go out in demonstrations, thinking – out of ignorance on their part – that barring someone from speaking or putting someone in jail justifies rebellion! Did they not hear the Prophet’s statement found in the narration of ‘Awf bin Maalik Al-Ashja’ee (radyAllaahu ‘anhu) in Saheeh Muslim (1855): “…No, so long as they establish the prayer.” And in the hadeeth of ‘Ubaadah bin As-Saamit (radyAllaahu ‘anhu) found in the two Saheeh Collections, the Prophet said: “…unless you see clear and open disbelief, by which you will have proof before Allaah in the matter.” This was his (sallAllaahu ‘alayhi wa sallam) response to the Companions when they questioned him, seeking permission to fight against the oppressive leaders.

Do they not know how long Imaam Ahmad remained locked up in prison? And where did Shaikh-ul-Islaam Ibn Taimiyyah die?! Wasn’t Imaam Ahmad put in jail for several years and whipped because he would not say that the Qur’aan was created? So why then did he not order the people to revolt against the Khaleefah? Don’t they know that Shaikh-ul-Islaam stayed in prison for more than two years and died while in it? Why did he not command the people to revolt against the leader? And on top of this, these scholars had a high position in terms of virtue and knowledge, so what about those who are less than them??? Indeed these ideologies and actions did not come to us except after the youth began to take their knowledge from such and such modern-day thinker and from such and such literary poet and from such and such Islamic writer, abandoning the scholars and placing their books behind their backs to be forgotten! Wa laa hawla wa laa quwata ilaa billaah!

[2] An authentic hadeeth reported by Ahmad, Ibn Maajah, At-Tirmidhee, Al-Haakim and many others [Abridged by the translator].

[3] Even if they commit a sin thinking it to be trivial (Istikhfaaf), they do not commit disbelief so long as they do not make it lawful (Istihlaal), contrary to what some of them say: That a person who commits a sin thinking it to be trivial, commits disbelief that takes him out from the Religion. This statement is the essence of the beliefs of the Khawaarij as our Shaikh, Shaikh ‘Abdul-‘Azeez Ibn ‘Abdillaah Bin Baaz said when he was asked about it in Taa’if in 1415H.

[4] Part of a long hadeeth reported by Ahmad, Muslim, Al-Bukhaaree and others from several of the Companions [Abridged by the translator]

[5] Part of a long hadeeth reported by Ahmad, Muslim, Al-Bukhaaree and others [Abridged by the translator]

[6] Nooniyyah of Ibn Al-Qayyim (pg. 97)

[7] Al-Bukhaaree reported in his Saheeh (6930), Muslim in his Saheeh (1066), Ahmad in his Musnad (1/113), Ibn Abee ‘Aasim in his As-Sunnah (914) and ‘Abdullaah bin al-Imaam Ahmad in his As-Sunnah (1487): From ‘Alee (radyAllaahu ‘anhu) who said: “I heard Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) say: ‘Towards the last days, a people will emerge who will be young in age and have foolish ideas. They will speak with the best speech of the creatures. Their Eemaan will not go past their throats. So wherever you encounter them, kill them, for indeed there will be a reward for the one who kills them on the Day of Judgement.’”

After narrating a hadeeth about the Khawaarij and their signs, Abu Sa’eed Al-Khudree (radyAllaahu ‘anhu) said: “Twenty or more than twenty of the Companions of Allaah’s Messenger narrated to me that ‘Alee was in charge of killing them.” Reported by Ahmad in his Musnad (3/33) and his son ‘Abdullaah in As-Sunnah (1512).

Published: July 11, 2004 | Modified: July 11, 2004

A Glimpse into the Shee’ah – Shaikh Saalih Al-Fawzaan

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Author: Shaikh Saalih Al-Fawzaan
Source: Lamhah ‘anil-Firaq-id-Daalah (pg. 38-39)
Produced By: Al-Ibaanah.com

The Shee’ah are those who have split off and taken sides with the Members of the Prophet’s Household (Ahlul-Bayt). Originally, the word tashayyu’ (splitting into factions) meant: Following and Aiding (someone).

Allaah says: “And verily from his (Nooh’s) shee’ah (i.e. those who followed his way) was Ibraaheem.” [Surah As-Saaffaat: 83] Meaning: Ibraaheem was from his followers and among the supporters of his Religion.

Then afterward, this word began to be applied to this deviant sect that claims to be followers of the Members of the Household, which consists of ‘Alee bin Abee Taailb (radyAllaahu ‘anhu) and his offspring.

They allege that ‘Alee (radyAllaahu ‘anhu) deserved to be commissioned with the Khilaafah after the Messenger (sallAllaahu ‘alayhi wa sallam), and that Abu Bakr, ‘Umar, ‘Uthmaan and the Companions (in general) oppressed ‘Alee, usurping the Khilaafah from him.

This is what they claim. But they are lying in this matter since the Companions unanimously agreed on giving the pledge of allegiance (bay’ah) to Abu Bakr. And amongst these Companions was ‘Alee himself, who pledged his allegiance to Abu Bakr, and thereafter to ‘Umar and then ‘Uthmaan. So this means that in reality, they (i.e. the Shee’ah) hold ‘Alee to be deceitful!

They also deem all of the Companions to be disbelievers except for a few amongst them. And they have turned to invoking curses on Abu Bakr and ‘Umar, labeling them as the “Two idols of Quraish”

From their beliefs and practices is that: They go to extremes with regard to the Imaams from the Members of the Household, giving them the right to legislate laws and abrogate rulings (in Islaam) because they claim that the Qur’aan is distorted and deficient.

This is to the point that they have resorted to taking their Imaams as lords besides Allaah. So they have built tombs over their graves and erected shrines for them, making Tawaaf around them, presenting sacrificial animals to them and swearing oaths to them!

The Shee’aah have split up into further denominations, some less dangerous than others and some worse than others. Amongst these denominations are the Zaydees, the Raafidees, the Isma’eelis, the Faatimees, the Qaraamitees and so on and so forth – a large amount of groups and numerous denominations.

So it is like this – everyone who abandons the truth will not cease to be upon differing and division. Allaah says:

“So if they believe in the same thing you believe (i.e. Prophet and Companions), then they are rightly-guided. But if they turn away, then they are only in divided opposition (amongst themselves). So Allaah will suffice for you against them. And He is the All-Hearer, the All-Knower.” [Surah Al-Baqarah: 137]

So whoever abandons the truth will be tested with falling into falsehood, deviation and division, which all lead to no other result except destruction, and we seek refuge in Allaah!

The Shee’ah have split up amongst themselves into numerous sects and denominations, and likewise the Qadariyyah. The Khawaarij have also split up into various denominations (amongst themselves), such as: The Azaariqah, the Hurooriyyah, the Najdaat, the Safriyyah and the Ibaadiyyah. Amongst them are those who are extreme in their beliefs and amongst them are those who are less than that.

Related Link :
https://abdurrahman.org/innovated-groups-sects/shia-raafidah/

A Refutation of the Hadaadee Sect – Shaikh Saalih Al-Fawzaan

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AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 123-125) [2nd Edition]
PRODUCED BY: Al-Ibaanah.com

[62] Question: Some people hold certain Imaams, such as Ibn Hajr, An-Nawawee, Ibn Hazm, Ash-Shawkaanee and Al-Bayhaqee to be innovators. Is this view of theirs correct?

[62] Answer: These Imaams have such virtues, profound knowledge, benefiting of the people, great efforts in safeguarding and spreading the Sunnah, and amazing books, the likes of which overwhelm and cover up what they had of errors, may Allaah have mercy on them.

We advise the students of knowledge to not preoccupy themselves with these matters since that will deprive them of knowledge. The person that follows after these matters regarding the Imaams will be prevented from seeking knowledge and thus become preoccupied with fitnah and love for disagreement between people. [1]

We counsel everyone to seek knowledge, being persistent in that and busying themselves with it instead of matters that have no benefit.

An-Nawawee, Ibn Hazm, Ibn Hajr, Ash-Shawkaanee and Al-Bayhaqee were all great scholars and considered trustworthy in the eyes of the people of knowledge. And they have authored tremendous books and Islamic sources, which Muslims constantly refer back to, the likes of which drown out what errors and faults they had, may Allaah have mercy on them.

But what about you, O ignorant one, what do you have? You who searches and spies on Ibn Hajr and Ibn Hazm and those mentioned along with them, when they have already passed away? What have you benefited the Muslims with?? What knowledge have you gathered?? Do you know what Ibn Hajr and An-Nawawee knew?? Have you presented something to the Muslims like that of Ibn Hazm and Al-Bayhaqee?? SubhaanAllaah!!! May Allaah have mercy on the person who acknowledges his level.

“Your knowledge is little, so you have a lot of nerve.
And your piety is little, so you speak out (shamelessly).”

Jamaal bin Fareehaan Al-Haarithee commented in the footnote saying:

[1] There has sprouted a small group that claims Salafiyyah, yet Salafiyyah is free from them. They are represented by their leader, Mahmood Al-Haddaad, whom we mentioned previously. So their main concern became: Digging up the mistakes of the highly distinguished Imaams and Muhadditheen. Yes, Ibn Hajr and An-Nawawee fell into some of the errors of the Ashaa’irah, which the scholars have noted about them. The great scholar Ibn Baaz’s comments on Ibn Hajr’s bookFath-ul-Baaree are well known and famous. However, we don’t take these errors as an opportunity to publicize their faults and to coordinate gatherings in order to condemn them. This is since their main focus was not to call the people to innovation. Rather, they aided the Sunnah and verified issues with evidences. So they should not be associated with the people of innovation, those who call to it and oppose the methodology of the Salaf, inwardly and outwardly.

But in spite of this, we say – and we said this before – that we do not remain silent about errors and oppositions (to the Sunnah). Rather, they are to be clarified in accordance to what the situation and place calls for. At any rate, asking Allaah to have mercy on the people of innovation is permissible, so long as they are still within the fold of Islaam, and there is no evidence to restrict this.

Furthermore, the scholars have praised Ibn Hajr and An-Nawawee, and their books Fath-ul-Baareeand Sharh Saheeh Muslim, and they have considered them as followers of the Sunnah and people of Hadeeth. And they have used as support their opinions that are in accordance with the truth, which are many, and avoided their errors, which are few, all praise be to Allaah.

Shaikh ‘Abdullaah, the son of Shaikh Muhammad bin ‘Abdil-Wahhaab, said: “Furthermore, we seek assistance from the Tafseer books that are widespread and regarded (by the ummah) in order to understand the Book of Allaah…and in order to understand the hadeeth, we use the explanations of the distinguished Imaams, such as Al-‘Asqalaanee and Al-Qastalaanee for Al-Bukhaaree’s collection, and An-Nawawee for Muslim’s collection.” And he said: “What an excellent feat An-Nawawee accomplished in his compilation of the book al-Adhkaar.” [From the book Ad-Durar As-Sanniyyah: 1/127 and 133]

The great scholar and Muhaddith, Shaikh Al-Albaanee, may Allaah have mercy on him, said: “The likes of An-Nawawee and Ibn Hajr Al-‘Asqalaanee and those similar to them, it is injustice to say about them that they were from the people of innovation. I am aware that they were from the Ashaa’irah, however, they did not intend to oppose the Book and the Sunnah. Rather, they felt and thought that what they inherited from the Ash’aree Creed, they thought two things about this: First: They thought that Imaam Al-Asha’ree held these views, but he only held these views in the past. Second: They thought that it was correct, but it was not correct.” [End of quote from the tape “Who is the Disbeliever and who is the Innovator”]

So if it said: “Why are excuses made for An-Nawawee and Ibn Hajr, and the Ta’weel (distorted interoperation of Allaah’s Attributes) that came from them, but no excuses are made for Sayyid Qutb, Hasan Al-Bannaa, Al-Mawdoodee and their likes?” The answer to this comes from two angles:

First: There is a huge difference between these two groups. For indeed An-Nawawee and Ibn Hajr have such educational contributions and benefit to the Muslims that are enough to cover up what occurred from them of errors. And also the scholars have cautioned and warned against these errors, so the danger has ceased due to this caution. As for Sayyid Qutb and Hasan Al-Bannaa, they have no educational or physical contributions, nor have they produced benefit for the Muslims like that of An-Nawawee, Ibn Hajr and other major Imaams.

Second: An-Nawawee and Ibn Hajr did not call the people to their errors, nor did they call to partisanship, or to declaring societies to be disbelievers. They did not call to the unifying of ranks between the Rawaafid, Christians, Majoos, deviant sects and Muslims. And the Muslim societies were not harmed as a result of their errors, contrary to Sayyid Qutb, Hasan Al-Bannaa and their likes, since these individuals don’t believe a distinction should be made between the false and corrupt, rather, disbelieving creeds and the correct and pure Creed. Nor do they believe that there should be a distinction between the Raafidee, Christian, etc. and the Muslim. They have only brought harm to the Muslims and not any rectification. Many people (unfortunately) cling fanatically onto their views, which are in opposition to the Book and the Sunnah, and hold enmity for the people of the Sunnah. And this is from the greatest of dangers!

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

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AUTHOR: Imaam Muqbil bin Haadee Al-Waadi’ee
SOURCE: His book Tuhfat-ul-Mujeeb ‘alaa As’ilat-il-Haadir wal-Ghareeb (pg. 179-185)
PRODUCED BY: Al-Ibaanah.com

Question: What is Suroorism and what are its clear signs. Is it real or just part of one’s imagination?

Answer: All praise is due to Allaah, Lord of the worlds and may the peace and blessings of Allaah be on our Prophet, Muhammad, his family and Companions. I bear witness that there is no deity worthy of worship except Allaah – alone and with no partner. And I bear witness that Muhammad is His slave and messenger. To proceed:

Suroorism is an ascription to the brother Muhammad Suroor Zayn-ul-‘Aabideen. He used to be in Kuwait where he came out with some good books in which he clarified the beliefs of the Shee’ah, as well as other good books. Then he moved to Germany and then to England where he eventually settled. There, he produced the Magazine entitled “Al-Bayaan” and we were extremely pleased with it. Then he produced another magazine called “As-Sunnah” and likewise we were extremely pleased with it. And we said: “This is the answer to what we have been waiting for.” And some of our brothers praised the magazine “Al-Bayaan” and even we praised it in the past, saying: “There cannot be found anything equal to it.” However the condition of the Hizbees is that in the beginning they call to the Qur’aan and the Sunnah until the people’s hearts grow attached to them and their strength increases. Then when they come to know that criticism against them will have no effect on them, they manifest what they are truly upon.

The magazine “As-Sunnah”, of which it is more proper that it be called “Al-Bid’ah” calls people away from the scholars and it accuses them of being inactive, paid by the government and not having an understanding of current affairs.

But all praise be to Allaah, the reality of the Surooris came out in the open during the Gulf Crisis. This was from the Grace of Allaah, ‘azza wa jall. I remember reading at that time some words (in their magazine) in which there was an attack against Shaikh Al-Albaanee for having produced a tape called: “An Encounter with a Suroori.” Then a few pages later they praised Shaikh Ibn Baaz. So I realized the significance of this praise – so that it won’t be said that: “They attack the scholars!”

Some days after the fatwa of Shaikh Ibn Baaz concerning the permissibility of making a treaty with the Jews was issued, they launched an attack against Shaikh Ibn Baaz. So it was in fact a well-devised scheme to chase the people away from the scholars! And the magazines “Al-Bayaan” and “As-Sunnah” gave the understanding that it was more proper to refer to those Salafees who understood the current affairs in Yemen concerning the affair of the Yemeni Crisis.

So I say: O you masaakeen [1]…who is it that is unaware of the condition of the Muslims? Rather, all of the matter lies in fixing this current situation we find ourselves in.

So what has befallen the Muslims from losses, fear and suffering, then it is due to our sins. Allaah says: “Allaah puts forth the example of a town (Makkah) that dwelt in security and well-being; it’s provision coming to it in abundance from every place, but it denied the Blessings of Allaah. So Allaah made them taste the extreme hunger (famine) and fear because of what they used to do.” [Surah An-Nahl: 112]

So if we have come to realize the sickness, then what is the cure? Allaah says: “Allaah has promised those among you who believe and do good deeds, that He will certainly grant them ascendancy (i.e. Khilaafah) in the land as he granted it to those before them, and that He will grant them the ability to practice the Religion, which He has chosen for them. And He will place in exchange of their fear a sense of security (provided), that they worship Me and do not ascribe any partners to Me.” [Surah An-Noor: 55]

So it is the sins that have brought humiliation upon the Muslims. And it is their dealing with interest, their allowing of fornication in many of the Islamic lands and their preferring and submitting to man-made laws brought by way of the enemies of Islaam, and how much more can we list…and the going out without Hijaab and indecent exposure, and their mixing of the sexes in the schools and the universities.

So the cure is in returning to the Book of Allaah and the Sunnah of the Messenger of Allaah, and then by returning to the scholars. Allaah says: “And when there came to them a matter concerning (public) security or fear, they announced it to the people. But if only they had referred it back to the Messenger or to those encharged with authority amongst them, those who have the ability to derive a proper conclusion from it would have understood it.”[Surah An-Nisaa: 83]

So it is an obligation on us to return to the scholars: “These are the parables that We send forth to the people, yet no one (truly) understands them except those with knowledge.” [Surah Al-‘Ankaboot: 43]

But what you see is a person memorizing three or four subjects and then he takes that around to the masaajid, charging and ramming (like a bull). Then his companions nickname him Shaikh-ul-Islaam! So is this knowledge? Rather, knowledge is sitting upon a mat with your needs tucked below you (hearing from a shaikh) – enduring with patience the hardships of hunger and bareness. Just look at the condition of the Companions of Allaah’s Messenger and what they went through.

And the people of knowledge, they are the ones who put each thing in it’s proper place, as was stated in the previous ayah. And Allaah says: “Verily, in that is a reminder to those who possess knowledge.” [Surah Ar-Room: 22]

And Allaah says: “Is the one who knows that what has been revealed to you from your Lord is the truth then like he who is blind? But it is only the men of understanding that pay heed.” [Surah Ar-Ra’ad: 19]

The affliction that the Muslims are being tested by is their being ignorant about their Religion. So anyone that memorizes some ayaat and ahaadeeth and then begins to talk about it, especially if he has some eloquence in speech, people say: “This is a Shaikh.”

All praise be to Allaah, the reality of the matter became clear, as it is said:

“If you hear the eloquent one speaking, do not give yourself into him
For this unnatural (way of speaking) is something artificial
Be pleased with taking knowledge and understanding, and
His eloquent speech will come to an end without any fight.”

And Allaah says when informing us of the story of Qaaroon: “So he (Qaaroon) went forth before his people in his arrogance. Those who are desirous of the life of this world said: ‘Ah, would that we had the like of what Qaaroon has been given! Verily, he is the owner of a great fortune.’ But those who had been given knowledge said: ‘Woe to you! The reward of Allaah is better for those who believe and do righteous deeds, and this none shall attain except those who are patient. So We caused the earth to swallow him and his dwelling place. Then he had no group or party to help him against Allaah, nor was he one of those who could save themselves. And those who had desired to have been in his position the day before, began to say: ‘Know you not that it is Allaah who enlarges the provision or restricts it to whomsoever He pleases of His slaves. Had it not been that Allaah was gracious to us, He could have caused the earth to swallow us up (also)!’ Know you not that the disbelievers will never be successful?'” [Surah Al-Qasas: 79-82]

So it is an obligation on us to return to the people of knowledge and to learn, just as when Jibreel went to the Prophet (sallAllaahu ‘alayhi wa sallam) to teach the Companions how to ask questions.

And I will never forget what ‘Abdul-Qaadir Ash-Shaybaanee, the small ignoramus, said: “We will send some of our brothers to Abee ‘Abdir-Rahmaan (i.e. Shaikh Muqbil) to get some gulps (of knowledge) in two months, and then we will send them to some of the centers to take over grounds from the Ikhwaan Al-Muslimeen.” So I said: “In two months it’s possible to produce callers to Allaah?”

So if it is the ignorant ones that are in charge of directing the Da’wah groups, then I give the tidings of the demise of such Da’wah groups. So we must gather with the scholars and take knowledge from them, as our scholars in the past did. Salmaan Al-Faarisee sat and sought knowledge with the first scholar he encountered until he died, and then a second and a third until he came upon the Prophet (sallAllaahu ‘alayhi wa sallam) and followed him. And this is how the companions of Mu’aadh (raa) were. Before he passed away, they said to him: “Who shall we go to (for knowledge after you)?” He said: “To ‘Abdullaah Ibn Mas’ood.”

And when one of the brothers demands one of the Hizbees to seek knowledge, he says: “Amongst you are those who want this world and amongst you are those who want the Hereafter.”[Surah Aali ‘Imraan: 152] And then he says: “Allaah said this ayah with regard to the Companions” – meaning, they acknowledge that they have no patience in seeking knowledge and in suffering hunger. They prefer to live close to people in buildings and cars and in the worldly life.

Then we hear them say: “You attack the different organizations.” So who told you that we attack the organizations? Yes, we attack some of the organizations that consist of partisanship, restricted Walaa (loyalty), thievery and misappropriation of money. These are the kinds of groups that we criticize and call the people away from.

So this is a Da’wah (call) that is based on lies and deceptions, but the reality will become manifest. For the Da’wah of ‘Alee Ibn Al-Fadl manifested itself and the reality of the Da’wah of the Mu’tazilah, the Shee’ah and Sufis manifested themselves. And the ones who will expose and make these realities manifest, by the Permission of Allaah, are Ahlus-Sunnah.

And all praise be to Allaah, Ahlus-Sunnah are the ones who always examine and rectify the Muslim ummah. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “There will not cease to be a group from my ummah that is triumphant upon the truth. Those who abandon them will not be able to harm them until Allaah’s Command (i.e. Promise) comes to pass and they are upon that (condition).”

So Shaikh Rabee’ Ibn Haadee, may Allaah preserve him, in the lands of the Haramayn and Najd, is exposing the Hizbees and clarifying what beliefs they are upon. And likewise Shaikh Abul-Hasan in Ma’ribi[2] and Shaikh Muhammad Ibn ‘Abdil-Wahhaab in Hudaydah and Shaikh Muhammad Al-Imaam in Ma’bar and Shaikh Qaasim and the brother Muhammad As-Somalee in Jaami’-ul-Khair in San’aa.

So I advise the brothers, because many of them all praise be to Allaah are receptive, to return to the Qur’aan and the Sunnah and to call to them, and to not waste away their lives in glorifying Shaikh so and so. And if they were to abandon such sheikhs, they would say: “Beware of him, he is from Jamaa’at At-Takfeer” or “He is a government agent.” These are words of one who doesn’t fear Allaah.

Footnotes:

[1] Translator’s Note: This is the plural of the Arabic word miskeen, which means someone needy. In this context it refers to someone who is ignorant and lacking knowledge, thus being needy (of it).

[2] Translator’s Note: It is important to note that this article appeared in the first edition (printed in the year 2000) of the book “Tuhfat-ul-Mujeeb”. Since then, and after the passing away of Imaam Muqbil Al-Waadi’ee, the scholars have become aware of errors in creed and manhaj committed on the part of Abul-Hasan Al-Ma’ribee. So the likes of Shaikh Rabee’ Al-Madkhalee, Shaikh Ahmad An-Najmee and Shaikh ‘Ubayd Al-Jabiree refuted him and warned against him.

Weak Reports – “Take what you wish from the Qur’aan for whatever you wish” – Shaykh Al-Albaanee

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“Take what you wish from the Qur’aan for whatever you wish.”
AUTHOR: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
SOURCE: His treatise: “Kayfa Yajibu ‘alaynaa an Nufassir al-Qur’aan”
PRODUCED BY: Al-Ibaanah.com

[Read or Download PDF]

[1] Question: Noble Shaikh, I read a hadeeth in a small book, which states: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).” Is this hadeeth authentic? Please benefit us, may Allaah reward you.

[1] Answer: This hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need)” is a hadeeth that has become famous amongst some tongues. But unfortunately, it is one of those hadeeths that have no basis in the Sunnah. So because of this, it is not permissible to report it or ascribe it to the Prophet صلى الله عليه وسلم.

Furthermore, this vast and comprehensive understanding (found in the hadeeth) is not valid and not established at all in the Legislation of Islaam: “Take what you wish from the Qur’aan for whatever you wish.” So for example, (this hadeeth indicates that) I can just sit at home and not go out to work in my job or occupation, instead seeking sustenance from my Lord – that He send it down to me from the sky – since I am taking what I wish from the Qur’aan! Who says such a thing!!!

Therefore, this is a false statement. Perhaps it is a narration that was fabricated by those lazy Sufis who are accustomed to sitting and residing in those places they call ribaataat (hospices). They gather in these areas and sit there awaiting Allaah’s sustenance from those people who bring it to them. This is in spite of them knowing that this is not from the nature of a Muslim since the Prophet صلى الله عليه وسلم nurtured everyone to have high aspirations and to be dignified, as he صلى الله عليه وسلم said: “The upper hand is better than the lower hand. The upper hand is the one that gives and the lower hand is the one that asks (i.e. begs).” [2]

Concerning this topic, I was amazed by a story I once read regarding one of these ascetics and Sufis, but I will not prolong it since their tales are many and bizarre:

They claim that one of them went out one time traveling throughout the land without any provisions. So it got to the point that he was about to die from hunger when a village appeared to him from afar, so he walked to it. This was on a Friday. According to his perception, he had gone out while putting all of his reliance upon Allaah. So in order not to invalidate this so called “reliance”, according to his view, he didn’t make himself visible to the gathering of people in the masjid. Rather, he hid himself under the mimbar (pulpit) so that no one would notice him. But he kept telling himself that perhaps someone would detect him. In the meantime, the speaker (khateeb) delivered his sermon and this man failed to pray along with the congregation! After, the Imaam finished giving his sermon and praying, the people began exiting the doors of the masjid in groups and individually. This was such that the man felt that the masjid would soon be empty, at which point the doors would be locked and he would remain alone in the masjid without any food or drink.

So he had no choice but to make some sounds like that of one clearing his throat in order to let those present known that he was there. Some people realized someone was there so they went and found a man that looked like he had nearly transformed to just bones due to hunger and thirst. The people took hold of him and rushed to assist him.

They asked him: “Who are you, sir?”
He replied: “I am a zaahid (ascetic), one who puts his reliance in Allaah.”

They said: “How can you say ‘I am one who puts his reliance in Allaah’ when you almost died. If you had truly put your reliance in Allaah, you would not have asked (for help), nor would you have alerted the people to your presence by clearing your throat. And as a result you would have died due to your sin!”

This is an example of the extent that can be reached due to the likes of this hadeeth: “Take what you wish from the Qur’aan for whatever you wish (i.e. need).”

To summarize: This hadeeth has no basis to it.

Footnotes:
[1] Silsilat-ul-Ahaadeeth ad-Da’eefah (557)
[2] Saheeh Al-Bukhaaree (1429) and the wording is from him and Saheeh Muslim (1033)

 

A Glimpse At The Deviant Sects (Based on the work of Shaykh Saalih Fawzan) – Abu Muhammad Al-Maghribee [Audio|En]

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Taken from book Lamha an al-Firaq ad-Daallah of our noble sheikh Dr Saaleh al-Fawzaan, hafidhahullahu ta’ala

Part 01: Listen / Download Mp3 Here (Time 01:06:56)

Part 02: Listen / Download Mp3 Here (Time 46:30)

Part 03: Listen / Download Mp3 Here (Time 55:34)

Part 04: Listen / Download Mp3 Here (Time 50:28)

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Part 07: Listen / Download Mp3 Here (Time 37:37)

Part 08: Listen / Download Mp3 Here (Time 41:56)

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The Evil Reality Of Freemasonry – Shaykh Ali al-Waseefi [Audio|Ar-En]

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The Evil Reality Of Freemasonry by Shaykh 'Ali al-Waseefi

Bismillah wa -Alhamdulillah wa Salaatu wa Salaam ‘alaa Rasulillah ‘amma ba’d

The Noble Shaykh ‘Ali al-Waseefi (May Allah preserve him) from the Mashaayikh of Egypt ,  is a student of Shaykh Hasan Ibn ‘Abdul Wahhaab Marzuq al-Banna and is also recommended by him. When Shaykh Hasan was asked, “Who are (the mashaayikh) of Ahlus Sunnah in Egypt?” From the mashaayikh he mentioned by name was Shaykh ‘Ali al-Waseefi (May Allah preserve them both).

There occurs in the fatwa numbered 893, and found in the “Fataawaa al-Lajnah ad-Daa’imah” (1/312), the following insightful explanation from the Permanent Committee, and it is signed by Shaykh Abdullaah al-Ghudayaan and Shaykh Abdur-Razzaaq al-Afeefee and Shaykh Abdullaah al-Manee’ (and we also have another fatwa from the Fiqh Council on the subject that includes Shaykh Abdul-Azeez Bin Baz, see below), so in this fatwa there occurs:

الماسونية هي جمعية سرية سياسية تهدف إلى القضاء على الأديان والأخلاق الفاضلة وإحلال القوانين الوضعية والنظم غير الدينية محلها

Masonry is a secret political organization which seeks to destroy religions and virtuous characteristics (morals), and the institution of secular laws and non-religious [secular] order in their place…

And in the fatwa of the Fiqh Council in their ruling on Freemasonry, signed by Imaam Ibn Baz (in the capacity of the head of the Permanent Committee for Research and Verdicts), and also Shaykh Abdullah bin Humaid(in the capacity of the Director of the Judicial Council), and printed in (مجلة البحوث الإسلامية), “Islamic Research Magazine”, (25/337-340) there occurs:

إنها في أهدافها الحقيقية السرية ضد الأديان جميعا لتهديمها بصورة عامة وتهديم الإسلام في نفوس أبنائه بصورة خاصة

It (Masonry) in its real and hidden objectives is opposed to all religions, its (intent) being to destroy them all in general, and to destroy Islam in the souls of its adherents, in particular.

And Shaykh al-Albaani (rahimahullaah) said in the cassette “Silsilah al-Huda wan-Nur” (tape no. 420):

الماسونية هى جمعية سرية يهودية وتعمل بمكر شديد جدا

Freemasonry is a secret Jewish organization which acts with severe, intense conniving…

And Shaykh Ahmad bin Yahyaa an-Najmee (rahimahullaah), in his book on Questions and Answers onManhaj, he stated, in one of the answers:

أقول إن الماسونية منظمة يهودية ؛ قصد من إنشائها تعطيل الشرائع , وإشباع الغرائز والشهوانية , وعبادة المادة

…I say that Freemasonry is a Jewish organization, the intent behinds its institution is the nullification of the [divine] legislature, and the gratification of impulses and lusts, and the worship of materialism…

And Shaykh Abdul-Aziz ar-Rajihee has explained, as occurs in “Fawaa’id fil-Aqaa’id” (no. 44) that:

الماسونية: جمعية سرية أو منظمة يهودية هدفها القضاء على العقائد والأديان

Masonry: A secret society or a Jewish organization whose goal is to destroy beliefs and religions.

[Reference: The Permanent Committee, the Fiqh Council and the Major Scholars on Masonic Secretive Organizations and Their Globalist Agendas: Part 1 from http://www.dajjaal.com] 

We ask Allah, Al-‘Azeez to make us firm upon His Deen and protect us from the plots of the shaytaan.

Listen / Download Mp3 Here (Time 01:41:01)
[audio https://salafiaudio.files.wordpress.com/2014/06/the-evil-reality-of-freemasonry-by-shaykh-ali-al-waseefi.mp3]

Posted with permission from mpubs.org

What Shaykh Hamad al-Ansaari said about The Soofeeyah

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What Shaykh Hamad al-Ansaari [1] said About The Soofeeyah
Compiled & translated By Abbas Abu Yahya

1 – Seeking Blessings

Shaykh Hamad al-Ansaari said:

‘I saw a person who came for Hajj and there were people gathered around him, and they took his turban, it was white, they tore it up, and some of them began eating it.

So I said to one of them: ‘Why do you eat from his turban?’

A person said: ‘This person is a Haji and we are seeking blessings from his turban.’

I wanted to make him understand [that this is wrong] but he refused to accept and also those along with him.’[2]

2 – Superstitions

‘Indeed all types of superstitions are in the Turq (different paths of the Soofeeyah).’[3]

3 – Play

‘The worship of the Soofeeyah is playing.’[4]

4 -Naqshbandeeyah [5]

‘No one authors, distributes and prints books against the Dawa’ as-Salafeeyah[6] in the world like that what the Turks do and the government of the Rawafidah (Shia) in Iran.  Because the increase of ‘Aqeedah Salafeeyah was not lessened until the Turks began ruling. They are the Naqshbandeeyah, and the Naqshbandeeyah are the enemies of the ‘Aqeedah Salafeeyah.’[7]

5 – Relieved from Worship

‘I saw a man in Africa who was a big Soofi, and people would come to him and kiss his head, his hand, his belly, and his feet and there was a large majority of people around him.

When the prayer time came he did not pray, so I asked about this, and his companions said to me: ‘He does not pray because he is relieved of Islaamic duties. I had read about these types of people in books, and now I have seen them.’[8]

6 – The Soofeeyah are Made Up Of

‘The Soofeeyah are made up of Judaism, fire-worshippers, polytheism, and a basic foundation of Islaam, but Islaam only by name, and they are the brothers of the colonialists.’

AbdulAwal bin Hamad al-Ansaari adds: ‘He means the extreme Soofeeyah.’[9]

7 – Dangers of the Soofis

‘Indeed the Soofi deviants are more dangerous to Islaam than the disbelief of the Russians and Americans.  Because they are negligent with the truth.’[10]

References :

[1] The statements here were taken from the biography of the Shaykh, which was compiled by the Shaykh’s son AbdulAwal bin Hamad al-Ansaari who is a teacher in the faculty of Hadeeth in the prestigious Islaamic University of Madina. The Collection is called:‘al-Majmoo’ Fee Tarjama al-Allama al-Muhaddith ash-Shaykh Hamad bin Muhammad al-Ansaari -Rahimullaah- wa Seeratahi wa Aqwaalihi wa Rihlatihi’. It is a large two-volume collection of the sayings, wisdom and various biographies of the Shaykh. The statements in this translation are all from his son AbdulAwal unless stated otherwise.

[2] [vol. 1 p.390 No.15]

[3] [Vol.2 p. 487 No. 83]

[4] [Vol.2 p. 490  No. 105]

[5] http://followingthesunnah.wordpress.com/2012/05/16/ascription-to-the-salafi-manhaj/

[6] http://followingthesunnah.wordpress.com/2013/01/03/what-shaykh-hamad-al-ansaari-said-about-salafeeyah/

[7] [Vol.2 p. 691 No.64]

[8] [vol.1 p. 397 No. 71]

[9] [Vol.2 p. 488 No. 94]

[10] [Vol.2 p.537  No.366]

The Devil’s Deception of Sufism : Imaam Ibn Al-Jawzee

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Source: Talbees Iblees: pg. 162-163
Taken from Al-Ibaanah.com

Then a group of people – i.e. from the Sufis – came and began to speak to them concerning hunger, poverty, whisperings and notions. And they authored books on these subjects, as was the case with Al-Haarith Al-Muhaasibee.

Then another group of people came (afterward) that revised the way of Sufism, characterizing it with attributes by which they distinguished it (from its original state), such as: wearing old tattered clothes, hearing (music), bursting out in passionate emotions, dancing and clapping. And they particularized themselves by exceeding in cleanliness and purification.

Then this matter (Sufism) continued to flourish, and their shaikhs began to fabricate stories for them and speak about their mystical occurrences. This affirmed their remoteness from the scholars. Rather, this even affirmed their view that what they were upon was the most complete forms of knowledge, such that they named it the hidden knowledge (al-‘ilm-ul-baatin), while making knowledge of the Religion, apparent knowledge (al-‘ilm-uhd-dhaahir).

Among them were those whose severity in hunger brought them to fancy corrupt notions. So they would claim strong love and passion for the truth. It was as if they imagined a figure with a beautiful appearance and thus fell madly in love with it. These individuals linger between disbelief and innovation.

Then these people divided into various orders and their beliefs grew corrupt. So among them were those who held the view that Allaah is incarnate in His creation (hulool), and those who held the view that the Creator and creation were in reality one existence (Ittihaad)!

And the Devil did not stop speaking to them about different types of innovations until they made them into aspects of the Sunnah.

Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.

Abu Mansoor ‘Abdur-Rahmaan Al-Qazaaz informed us that: Abu Bakr Al-Khateeb informed us, saying: Muhammad bin Yoosuf Al-Qattaan An-Naisaburee said to me: “Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. He was not able to hear anything except for a few sounds, due to deafness. So when the ruler Abu ‘Abdillaah bin Al-Bay’ died, he began to narrate hadeeth on the authority of Al-A’asam from Taareekh Yahyaa Ibn Ma’een as well as other books besides it. And he would fabricate ahaadeeth for the Sufis.”

Abu Nasr As-Siraaj wrote a book for them called ‘Lum’-us-Soofiyyah’ in which he stated horrendous beliefs and hideous statements that we will mention later in more detail, by the Will of Allaah.

And Abu Taalib Al-Makkee wrote the book Qoot-ul-Quloob in which he mentioned fabricated ahaadeeth and narrations that cannot be traced back to any source with regard to the subject of prayers during the days and nights and other subjects. He also mentioned false doctrines in it and constantly repeated statements such as: “Some of the mukaashifeen (those to whom Allaah has disclosed secrets of hidden realities) have stated…” These types of words are empty and pointless. He also mentions in it, relating from some Sufis, that Allaah reveals aspects of the hidden matters to his “saints” in this world.

Abu Mansoor Al-Qazaaz informed us: Abu Bakr Al-Khateeb informed us, saying: Abu Taahir Muhammad bin al-‘Ullaaf said: “Abu Taalib Al-Makkee entered the city of Basrah after the death of Abul-Husayn bin Saalim and ascribed to his views. The he traveled to Baghdad and the people gathered around him in the place of admonition to hear from him. So he began to speak but got confused and began to mix up his words. It was memorized from him that he said: ‘There is nothing more harmful to the creation than the Creator.’ So the people declared him an innovator and deserted him completely. Afterward, he was prevented from speaking to the people.”

Al-Khateeb said: “Abu Taalib Al-Makkee wrote a book in the language of the Sufis called Qoot-ul-Quloob in which he mentioned many horrendous and repugnant things concerning Allaah’s Attributes.”

Then there came Abu Nu’aim Al-Asbahaanee who wrote a book for them called ‘Hilyat-ul-Awliyaa’, in which he mentioned many evil and despicable things on the laws of Sufism. And he had no shame in stating that Abu Bakr, ‘Umar, ‘Uthmaan and ‘Alee, as well as the rest of the high-ranking Companions, were from among the Sufis! So in this book, he spoke of amazing things that occurred to them. He also mentioned Shuraih Al-Qaadee, Al-Hasan Al-Basree, Sufyaan Ath-Thawree and Ahmad bin Hanbal as being from among them (i.e. the Sufis). Similarly, in ‘Tabaqaat-us-Soofiyyah‘, As-Sulamee mentioned Fudail (bin ‘Iyyaad), Ibraaheem bin Adham and Ma’roof Al-Kurkhee as being from among the Sufis, by pointing out that they were individuals who abstained from the worldly life and its luxuries (zuhd).

Sufism is a way that is well known for exceeding in abstinence of worldly luxuries (zuhd). What shows the difference between them (i.e. scholars above, and the Sufis) is that no one ever condemned abstinence (zuhd), whereas Sufism was condemned because of what we will mention later.

‘Abd-ul-Kareem bin Hawaazin Al-Qushayree wrote a book for them called ‘ar-Risaalah’, in which he mentioned many far-fetched and mystical things such as talk on al-fanaa (annihilation) and al-baqaa (subsistence), al-qabd (contraction), al-bast (expansion), al-waqt (the moment), al-haal (ecstasy), al-wajd (finding) and al-wujood (existence), al-jam’ (union) and tafaruqqah (separation), as-sahu (clarity) and as-sakr (drunkenness), adh-dhawq (taste) and ash-sharab (drink), al-mahu (effacement) and al-ithbaat (affirmation), at-tajallee (manifestation) and al-muhaadarah (presence), al-mukaashafah (unveiling) and al-lawa’ih, at-tawaali’ and al-lawaami’, at-takween and at-tamkeen, ash-sharee’ah and al-haqeeqah (reality),[1] and other insanities that do not amount to anything. And his tafseer is even more bizarre than this!

Then there came Muhammad bin Taahir Al-Maqdisee who wrote ‘Safwat-ut-Tasawwuf‘ for them, in which he stated things that any person with common sense would feel ashamed to mention! We will mention what is proper from its subjects, with the Will of Allaah.

Then there came Abu Haamid Al-Ghazaalee who wrote the book ‘Ihyaa ‘Uloom-ud-Deen‘ for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of the Mukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: ‘Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!’ Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ‘Al-Mufsih bil-Ahwaal‘: “While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains.”

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence (zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge (al-‘ilm-ul-baatin). Abu Ya’qoob Ishaaq bin Hayya said: “I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: ‘The Sahaabah and the Taabi’een never spoke about such things.’“

Footnotes:

[1] Translator’s Note: These are names for Sufi concepts and beliefs. Some of them have been defined as such: Fanaa: (Annihilation) A state in which the mureed (Sufi) becomes so absorbed in dhikr that he becomes unaware of himself and his surroundings and is at tranquility with the remembrance of his Lord, negating or annilihating his self. Bast (Expansion) and Qabd (Contraction) refer to the various degrees of relative union and separation from the Creator. Baqaa: The consciousness of survival in Allaah. Waqt: (Time) The moment in which someone becomes conscious of the reality and the Creator; the mureed is neither in the past or the future. Mukaashafah: (Unveiling) The state in which the Truth (Allaah) and the Unseen become revealed to the Sufi. Tajallee: (manifestation) the state in which Allaah manifests revelation to the Sufi. Sakr: (Drunkenness) A state in which the mureed is absorbed in the hidden matters to the point that the common person cannot understand him. Wajd: (Finding) State of ecstasy in which the Sufi finds the realization and presence of Allaah, usually after hearing (Samaa) dhikr. Jam’: (Union) A state in which the Sufi only sees the Truth (Allaah) without the creation. Muhaadarah: (Presence) Being in the presence of Allaah. Tafarruqah or Farq: (Separation) When the Sufi in the state of Fanaa sees the creation (i.e. himself), the opposite of Jam’. And Allaah knows best.

Published: September 8, 2004 | Modified: September 8, 2004

Concerning the Hizb-ut-Tahreer : Shaikh Muqbil bin Haadee Al-Waadi’ee

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Source:Tuhfat-ul-Mujeeb ‘alaa As’ilat-il-Haadir wal-Ghareeb (pg. 141-143) [1]
Taken from al-ibaanah.com

Question: There is a group amongst us (here in the UK) called Hizb-ut-Tahreer. They call for the Islamic Khilaafah and they speak against the scholars. How can they be refuted and what is the way towards achieving the proper Islamic Khilaafah?

Answer: All praise be to Allaah and may the peace and blessings be on our prophet Muhammad, his family and Companions. I testify that there is no deity worthy of worship except Allaah – alone and with no partner. And I testufy that Muhammad is His slave and Messenger. To proceed:

With regard to the issue of partisanship, people are divided into two parties: The party of Ar-Rahmaan (Allaah) and the party of ash-Shaytaan (the Devil). So the party of ar-Rahmaan – it is not permissible for them to be divided amongst themselves. Allaah, the Most High, says: “Verily those who divide their Religion and break up into sects, you have no concern with them in the least.” [Surah Al-An’aam: 159]

And the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The Jews split up into seventy-one or seventy-two sects. And the Christians split up into seventy-one or seventy-two sects. And my ummah will split up into seventy-three sects.” This hadeeth was reported by Abu Dawood from the narration of Abu Hurairah (radyAllaahu ‘anhu). Abu Dawood reported a similar hadeeth from Mu’awiyah but in it there occurs: “All of them (these sects) will be in the Hellfire, except one sect.” They asked: “Who is it O Messenger of Allaah?” He (sallAllaahu ‘alayhi wa sallam) said: “The Jamaa’ah.” Then he said: “And there will indeed come a people of whom vain desires will move them just as rabies moves around the one it affects.”

And what the Prophet (sallAllaahu ‘alayhi wa sallam) warned us of has already come to pass, for the desires have become many and the parties and groups have multiplied. And Allaah, the Lord of Glory, says in His Noble Book: “And hold on tightly to the Rope of Allaah, all of you, and be not divided.” [Surah Aali ‘Imraan: 103]

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “You will indeed follow the ways of those who came before you, step by step, even if they were to enter the hole of a lizard you would enter into it (after them).” We said: “O Messenger of Allaah, do you mean the Jews and the Christians?” He (sallAllaahu ‘alayhi wa sallam) said: “Who else?” And the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The beleiver with respect to another beleiver is like a building, each part supports the other.”

As for these parties, then they chase each other away and they attack one another. In fact, if one were to say: “These splitting into parties has actualized what the enemies of Islaam have desired from splitting up the ummah, dividing its ranks and weaking its strength” he would be speaking truthfully.

Therefore, (I say that) Hizb-ut-Tahreer is a hizb (party) that is wicked. Perhaps you think this is a grave statement since I am the first one to say such a thing, but it is proper that I introduce such a statement. So I say again, it is indeed a wicked party, which began in Jordan. They split away from the Ikhwaan al-Muslimoon, who wrote to them requesting them to return but they refused to go back to them. Their leader was Taqee-ud-Deen an-Nubhaanee. Concerning the matters related to Creed, they say: “Nothing should be accepted except for that which conforms to the intellect.” So if there is found some hearing (of a report), then this hearing must be eliminated. That is why they reject the Punishment in the Grave and they reject that the Dajjaal will be brought forth.

And they have no concern for teaching good etiquettes nor with spreading knowledge. So it is a party that cultivates its followers upon seekiing after and studying politics, which opposes the Religion. And it was once said to the leader of this group: “Why don’t we see any schools for the memorization of the Qur’aan in your party?” So he responded: “I do not want to produce dervishes!”

They rely on politics only, and they do not rely on knowledge and etiquettes, nor on the heart-softening narrations. And with regard to issues of Fiqh, they make it permissible for a man to shake hands with a woman that is not related to him. And they say that it is permissible for a woman to be a leader and that she can sit in a governing council (majlis ash-shuraa). In fact they even allow a disbeliever to be in the governing council and that he can be given general leadership positions! So it is a deviant group that has surpassed the extent of deviance.

And I am surprised at those who join and adhere to this party. So I advise every brother to stay far away from this group and to warn against it. And if it were not that we make excuses for them, that they misinterpret the texts, we would have said that they were disbelievers because they reject the Punishment in the Grave and they reject the coming of the Maseeh ad-Dajjaal. And their leader says that he does not like to teach his students the Qur’aan so that they will not come out as dervishes.

Footnotes:

[1] The original source for this is a Question and Answer Session from UK recorded on 13 Ramadaan 1416H.

Published: August 28, 2004 | Modified: August 28, 2004

The Meaning and Origin of Sufism : Shaikh Saalih Al-Fawzaan

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Source: Haqeeqat-ut-Tasawwuf (pg. 11-15) [1422 1st Edition]

Al-Ibaanah.com

The words Tasawwuf and Soofiyyah were not known during the first generation of Islaam. Rather, they were only introduced into it after that or they were adopted into Islaam from other nations.

Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said in Majmoo’-ul-Fataawaa: “As for the term Soofiyyah (Sufism), then it was not heard of during the first three generations of Islaam. Rather, speech concerning it only became known after the first three generations. Several Imaams and scholars spoke about it afterward, such as Imaam Ahmad bin Hanbal, Abu Sulaymaan Ad-Daaraanee and others. It was also reported from Sufyaan Ath-Thawree that he spoke about it. Some of them also mentioned that on the authority of Al-Hasan Al-Basree. They differed in their views on the meaning of what a Soofee ascribes himself to, since the word ‘Soofee’ is a noun indicating an ascription, such as Al-Qurshee, Al-Madanee and so on.

It is said to be an ascription to Ahlus-Suffah,[1] but this is an error, since if this were the case, they would call themselves Suffee. It is also said to be an ascription to the saff (row) that is the foremost before Allaah, but this is also wrong, since if this were the case, they would call themselves Saffee. It is also said to be an ascription to the safwah (best) from Allaah’s creation. This too is an error, since if it were so, they would have to call themselves Safwee. It is also held to be an ascription to Soofah bin Bishr bin Udd bin Taabikhah, an Arab tribe that used to be located next to Makkah in the past, which the ascetics would ascribe themselves to. Even though the ascription of Soofee is in conformity to this person’s name (Soofah) from a grammatical standpoint, it is also a weak opinion, since these people were not well known to most of the ascetics and because if the ascetics were to ascribe to them, it would have been more likely that they would have ascribed to them during the era of the Sahaabah, Taabi’een and the Atbaa’ at-Taabi’een.

It is also due to the fact that the majority of those who speak on behalf of the Soofees are not aware of this tribe and they are not pleased with being attributed to a tribe from the Days of Ignorance (Jaahiliyyah), which did not exist during the era of Islaam. It is also held, and this is the most well known opinion, that Soofee is an ascription to soof (wool). This was since the first time that the Soofees appeared was in Basrah (‘Iraq).

The first people that established the role of Soofiyyah were some of the companions of ‘Abdul-Waahid bin Zayd. ‘Abdul-Waahid was one of the companions of Al-Hasan Al-Basree who lived in Basrah and was into such great lengths in abstinence (zuhd), worship (‘ibaadah), fear of Allaah (khawf) and so on, the likes of which were not found in the rest of the inhabitants of other lands.

Abush-Shaikh Al-Asbahaanee reported with a chain of narration connected to Muhammad bin Sireen that it reached him that a group of people preferred wearing wool, so he said: ‘There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us, and he (sallAllaahu ‘alayhi wa sallam) would wear cotton and other types of clothes.’ Or he stated words similar to this.”

Then he (Ibn Taimiyyah) said after this: “These people ascribe themselves to outer garments, which in this case is wool (soof) garments. So it can be said about one of them that he is a Soofee. However, their methodology is not restricted to the wearing of woolen garments, nor do they mandate that on anyone or adhere to ordering it. They only attach themselves to it due to it being the outer condition.”

Then he said: “So this is the origin of Soofiyyah (Sufism). After this, it branched off and diversified.” [2]

Ibn Taimiyyahs words, may Allaah have mercy on him, indicate that Sufism originated in the lands of Islaam at the hands of some very pious worshippers from Basrah as a result of their going to great lengths in abstinence (zuhd) and worship (‘ibaadah). Then after that, Sufism evolved and changed.

The conclusion that some modern-day authors have come to – that Sufism crept into the lands of the Muslims from other religions, such as Hinduism and Christian monasticism – has become accepted based on what Shaikh Ibn Taimiyyah reported from Muhammad bin Sireen, that he said: “There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us!” This indicates that Sufism has a connection to the religion of the Christians!!

Dr. Saabir At-Tu’aimah said in his book: “Sufism – Its Beliefs and Methods”: “It appears that it came about due to the influence of Christian monasticism in which the monks would wear woolen garments and reside in their monasteries. There were many of them that would be upon this practice throughout the lands, which Islaam freed by way of Tawheed…” [3]

Shaikh Ihsaan Ilaahee Dhaheer, may Allaah have mercy on him, said in his book “Sufism: Its Source and Origin”: “When we look deep into the teachings of the first and latter-day Sufis and the statements that have been quoted and narrated from them in the Sufi books of old and present, we see a huge difference between it and the teachings of the Qur’aan and the Sunnah. Likewise, we don’t see its roots or its seeds in the history of the chief of all creations (Prophet Muhammad) (sallAllaahu ‘alayhi wa sallam) nor in that of his righteous and noble Companions, from the best of Allaah’s creation. Rather, contrary to that, we see that it has been derived and acquired from Christian Monasticism, Brahmanism, Hinduism, the religious devotion of Judaism and the asceticism of Buddhism.” [4]

Shaikh ‘Abdur-Rahmaan Al-Wakeel, may Allaah have mercy on him, said in the introduction of the book “The Downfall of Sufism”: “Indeed, Sufism is the lowest and vilest of schemes, which the Devil innovated so that the servants of Allaah can mock and ridicule along with him in his war against Allaah and His Messengers. It is the veil of the Magians (Majoos), which gives the impression that it is divine. Rather, it is the veil of every enemy to the true religion. Examine it and you will find in it Brahmanism, Buddhism, Zoroastrianism, and the Manichaean beliefs. You will find Platonism in it. You can even find Judaism, Christianity and the idolatry of the Days of Ignorance in it.” [5]

Through presenting the views of these modern-day writers regarding the origin of Sufism, as well as many other writers not mentioned here that hold these same views, it becomes clear that Sufism is a foreign concept that was introduced into Islaam. This shows in the practices of those who ascribe themselves to it – those practices that are foreign to Islaam and far removed from its guidance. By this, we intend the latter-day adherents to Sufism whose mystical illusions and fantasies have become many and great.

But as for the former predecessors, such as Al-Fudayl bin ‘Iyyaad, Al-Junaid, Ibraaheem bin Adham and others, then they were upon a state of moderateness.

Footnotes:

[1] Translator’s Note: The Ahlus-Suffah (People of the Bench) referred to the poorer Companions who would sit outside the Prophet’s (sallAllaahu ‘alayhi wa sallam) masjid, waiting for charity and waiting for the Prophet (sallAllaahu ‘alayhi wa sallam) to come out so that they could accompany him and learn hadeeth from him.

[2] Majmoo’-ul-Fataawaa (11/5-7, 16, 18)

[3] As-Sufiyyah: Mu’taqidan wa Maslakan (pg. 17)

[4] At-Tasawwuf: Al-Mansha’ wal-Masdar (pg. 28)

[5] Masra’ at-Tasawwuf (pg. 19)

Published: September 18, 2004 | Modified: September 18, 2004

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