Islam – Page 137 – AbdurRahman.Org

The Grave Mistake : Denying the Punishment of the Grave

by AbdurRahman.orgJanuary 16, 2014February 14, 2015

Source: Al-Ibaanah Magazine, Issue No.2 – Rabi ul-Awwal 1416H / August 1995

PAST HISTORY:

From those early sects which denied eemaan (firm faith) in the Punishment of the Grave were the Khawaarij and a group from the Mu’tazilah. [1] The Mu’tazilah said, “Our scholars deny the Punishment of the Grave and its rewards.” [2] This is because they innovated a rule that only mutawaatir [3] ahaadeeth amount to knowledge, whereas the authentic aahaad [4] ahaadeeth do not. And this statement of theirs, that the aahaad ahaadeeth do not amount to knowledge means that such ahaadeeth – in their false opinion – are not free from the possibility of falsehood, nor error.

Due to this innovated principle, they denied those ahaadeeth affirming that the Punishment of the Grave in indeed a true fact, and that it will definitely occur for the disbelievers and some of the sinful ones from this Ummah – may Allaah protect us from it – since these ahaadeeth were to them of the aahaad category. So this false principle caused them to deny eemaan in the Punishment of the Grave – not holding it as part of the ’aqeedah (belief) which is in total opposition to that of the Salafus-Saalih (Righteous Predecessors) and the Ahlus-Sunnah wal-Jamaa’ah who followed them.

PRESENT-DAY TRAGEDY:

During the last few years, some of the innocent du’aat (callers to Islaam) have stumbled across the same innovated principle – that the authentic aahaad hadeeth does not amount to knowledge, and therefore cannot be taken as proof for matters of ’aqeedah – causing a great number of them to doubt and to reject that the Punishment of the Grave is indeed a true fact; and that it was part of the ’aqeedah held fast to by our Salaf. The result is that discord – and it’s vile fruit – has raised it’s head again amongst some of the precious youth of this Ummah, encircling them just as a ring encircles the finger.

Imaam Abul-Madhaffar as-Sam’aanee [5] – rahimahullaah – said:

“If a narration is authentically reported from the Messenger of Allaah (sallallaahu ’alayhi wa sallam) – and related by reliable narrators and scholars – and they report it in connected form – their latter people from their predecessors – back to the Messenger of Allaah (sallallaahu ’alayhi wa sallam), and it is accepted by the scholars, then it necessitates knowledge, where it leads to knowledge. This is the statement of the great majority of the People of Hadeeth, and those who are precise, and those who work to preserve the Sunnah. But this saying of theirs, that the aahaad narration does not amount to knowledge, and that it must be narrated in mutawaatir form in order to result in knowledge, then this is something innovated by the Qadariyyah and the Mu’tazilah. Their intention behind it was to reject the narrations. It (the principle) was seized from them, without understanding, by some scholars of Fiqh, those who did not have a firm footing in knowledge, nor realize what the intent of this saying was.”[6]

THE DESIRED HOPE:

So this article will attempt to clarify – by the permission of Allaah – that having eemaan in the Punishment of the Grave is an obligation upon all Muslims, and that it was indeed part of the ’aqeedah of our Salafus-Saalih, previously being denied only by a group of innovators. It is hoped that those who have erred from the way of the Salafus-Saalih – the way of Ahlus-Sunnah wal-Jamaa’ah – would re-assess their stance in light of the evidences presented, hoping that they will return to the truth. “For indeed the truth is cherished by the Believer, and in returning to it is nobility. Whereas remaining upon falsehood and defect is despicable.” [7] Remembering that, “the select and correct way is that which the Salafus-Saalih were upon – that being the truth.” [8]

EVIDENCES FROM THE PURE SUNNAH:

We shall – for the sake of brevity – consider the evidences from the pure Sunnah, and then look at the sayings of our Salafus-Saalih, and the scholars of Ahlus-Sunnah wal-Jamaa’ah who followed them – omitting the evidences from the Qur‘aan and it’s explanation from the Companions and the Taabi’een.

[i] From ’Aa‘ishah (radiyallaahu ’anhaa) who said that:

A Jewess came to her and mentioned the Punishment of the Grave, saying to her: May Allaah protect you from the Punishment of the Grave. So she asked the Messenger of Allaah (sallallaahu ’alayhi wa sallam) about it and he said, “Yes, there is Punishment in the Grave!” ’Aa‘ishah (radiyallaahu ’anhaa) said: After that, I never saw the Messenger of Allaah (sallallaahu ’alayhi wa sallam), except that he sought refuge from the Punishment of the Grave in every Prayer that he prayed. [9]

[ii] From Ibn ’Abbaas (radiyallaahu ’anhumaa) who said:

The Prophet (sallallaahu ’alayhi wa sallam) once passed by two graves and said, “They are being punished, not for something great.” Then he said, “Rather one of them used to spread gossip and carry tales, whilst the other never protected himself from being soiled by his own urine.” Ibn ’Abbaas said: He then took a green leaf and spread it into two pieces and places each piece upon each grave, and then he said, “May their punishment become lightened until these two pieces dry.” [10]

[iii] From Ibn Mas’ood (radiyallaahu ’anhu) who said:

The Prophet (sallallaahu ’alayhi wa sallam) said, “Indeed the dead are punished in their graves, and the animals hear them.” [11]

[iv] Haanee, the freed slave of ’Uthmaan, related:

Whenever ’Uthmaan (radiyallaahu ’anhu) stood at a grave he would weep until his beard became soaked in tears. It was said to him: Paradise and Hell are mentioned to you, and you do not weep, but you weep over this. So he said: Indeed the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “Indeed the grave is the first stopping place for the Hereafter. So if he is saved therein, then what comes after that is easier than that. If he is not saved therefrom, then that which comes after is harder.” [12]

[v] From Aboo Hurayrah (radiyallaahu ’anhu) who said:

The Prophet (sallallaahu ’alayhi wa sallam) said, “When one of you finishes the last tashahhud (testimony of faith), he should seek refuge in Allaah from four things: From the Punishment of Hell, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Maseehud-Dajjaal (Anti-Christ).” [13]

[vi] From Umm Khaalid Bint Khaalid (radiyallaahu ’anhaa) who said:

The Prophet (sallallaahu ’alayhi wa sallam) said, “Seek the Refuge of Allaah from the Punishment of the Grave, since the Punishment of the Grave is haqq (a true fact).” [14]

THE STATEMENTS OF THE SALAF OF THIS UMMAH:

Now consider – O honourable reader – the statements of the Salaf of this Ummah with respect to having ’aqeedah (firm belief) in the Punishment of the Grave.

[1] Sufyaan Ibn ’Uyaynah (d.197H) – rahimahullaah – said:

“The Sunnah is ten. Whosoever accepts them has completed the Sunnah, and whosoever abandons anything from them has abandoned the Sunnah: Affirming al-Qadar (pre-destination), giving precedence to Aboo Bakr and ’Umar, the Pond in Paradise, Shafaa’ah (Intercession), the Scales, the Bridge over Hellfire, eemaan is statement and action, the Qur‘aan is the speech of Allaah, Punishment in the Grave, being raised-up on the Day of Judgement and not testifying that any Muslim will definitely be in Paradise or Hell.” [15]

[2] Imaam ash-Shaafi’ee (d.204H) – rahimahullaah – said:

“Indeed al-Qadar (pre-destination); both good and evil consequences are from Allaah – the Mighty and Majestic. Indeed the Punishment of the Grave is a true fact, the Resurrection is a true fact, the Accountability is a true fact, Paradise and Hellfire are true facts. Whatever else is related in the Sunnah and so mentioned by the scholars, and their followers throughout the lands of the Muslims is also true.” [16]

[3] Imaam Ahmad (d.241H) – rahimahullaah – said:

“From the essential Sunnah, which if a person leaves any one of its points – not accepting it and not having eemaan in it – then he will not be from amongst its people are: (he then mentions) eemaan in the Punishment of the Grave.” [17] He also said, “Punishment in the Grave is a true fact. The servant will be questioned about his Religion and his Lord. Munkar and Nakeer and Paradise and Hellfire are also true facts.”

[4] Aboo Daawood (d.275H) – rahimahullaah – said:

“Chapter: Questioning in the Grave and the Punishment of the Grave.’’ [19]

[5] Ibn Qutaybah (d.278H) – rahimahullaah – said:

‘‘The People of Hadeeth are united upon the fact that whatever Allaah wills, happens, and whatever He does not will, does not happen; that He is the Creator of good and evil; and that the Qur‘aan is the Speech of Allaah, uncreated; that Allaah will be seen on the Day of Judgement, giving precedence to Aboo Bakr and ’Umar, upon eemaan in the Punishment of the Grave. They do not differ in need of these fundamentals. Whosoever opposes them in any of these matters, then they reject, hate, and declare such a one an innovator, and cut themselves off from him.’’ [20]

[6] Imaam at-Tahaawee (d.321H) – rahimahullaah – said:

‘‘This is an explanation of the ’aqeedah of Ahlus-Sunnah wal-Jamaa’ah upon the way of the scholars of this Religion; Aboo Haneefah an-Nu’maan Ibn Thaabit al-Koofee, Aboo Yoosuf Ya’qoob Ibn Ibraaheem al-Ansaaree, and Aboo ’Abdullaah Muhammad Ibnul-Hasan ash-Shaybaanee – may Allaah be pleased with them all – and the beliefs they held concerning the fundamentals of the Religion, and their ’aqeedah concerning the Lord of the Worlds.’’ Up until he said, ‘‘We have eemaan in the Angel of Death who is charged with taking the souls of all the worlds; and in the Punishment of the Grave for those who deserve it.’’ [21]

[7] Abul-Hasan al-Ash’aree (d.324H) – rahimahullaah – said:

‘‘The Mu’tazilah denied the Punishment of the Grave. It has been related by the Prophet (sallallaahu ’alayhi wa sallam) through many paths, and by his Companions (radiyallaahu ’anhum). Nothing has been related from a single one of them denying or negating this, to the point where there is ijmaa’ (consensus) from the Companions of the Prophet (sallallaahu ’alayhi wa sallam).’’ [22] He also said, ‘‘There is consensus that the Punishment of the Grave is a true fact, and that the people will be tested and questioned in their graves. So may Allaah establish us upon that which He loves.’’ [23]

[8] Imaam al-Aajurree (d.360H) – rahimahullaah – said:

‘‘Chapter: Tasdeeq (affirmation) and eemaan in the Punishment of the Grave.’’ Here he brings many of the ahaadeeth related by al-Bukhaaree and Muslims and ends the chapter by saying, ‘‘So what is the condition of those who deny these ahaadeeth, except that they have deviated very far and are in a huge loss.’’ [24]

[9] Ibn Abee Haatim (d.327H) – rahimahullaah – said:

‘‘Our chosen way is to follow the Messenger of Allaah (sallallaahu ’alayhi wa sallam), the Companions, the taabi’een, and all those who followed them in goodness; along with the abandonment of looking into the innovated matters, to hold fast to the way of Ahlul-Athar (People of Narrations), such as Aboo ’Abdullaah Ahmad Ibn Hanbal, Ishaaq Ibn Ibraaheem, Aboo ’Ubayd al-Qaasim Ibn Sallaam and ash-Shaafi’ee; to hold fast to the Book and the Sunnah upon the way of the Imaams who follow the narrations of the Salaf; adopting what was adopted by the Ahlus-Sunnah from the various cities.’’ Up until his statement, ‘‘Faith increases and decreases, and we have eemaan in the Punishment of the Grave.’’ [25]

[10] Imaam al-Barbahaaree (d.329H) – rahimahullaah – said:

‘‘Eemaan in the Punishment of the Grave, and Munkar and Nakeer.’’ [26]

[11] Al-Ismaa’eelee (d.371H) – rahimahullaah – said:

‘‘Know – may Allaah have mercy upon us and you – that the way of the Ahlul-Hadeeth, Ahlus-Sunnah wal-Jamaa’ah is to affirm belief in Allaah, His Angels, His Books, His Messengers, and to accept whatever is recorded in the Book of Allaah – the Most High – and whatever is authentically reported from the Messenger of Allaah (sallallaahu ’alayhi wa sallam),’’ up until he said, ‘‘Punishment in the Grave is a true fact.’’ [27]

[12] Al-Qayrawaanee (d.386H) – rahimahullaah – said:

Under the chapter, ‘‘What is related in the Sunnah about the ’aqeedah of the heart from the obligatory matters of the Religion. From this is eemaan in the heart, and pronouncing with the heart that Allaah is the only deity worthy of worship, none has the right to be worshipped except Him.’’ Up until he statement, ‘‘And the Punishment in the Grave is a true fact, and the Believers will be tested in their graves.’’ [28]

[13] Ibn Abee Zamneen (d.399H) – rahimahullaah – said:

‘‘Ahlus-Sunnah have eemaan in the Punishment of the Grave, may Allaah protect us and you from this.’’ [29]

[14] Imaam al-Laalikaa‘ee (d.418H) – rahimahullaah – said:

‘‘Chapter: A report of what is related from the Prophet (sallallaahu ’alayhi wa sallam) with regards to the fact that when the Muslims are lowered into their graves, they will be questioned by Munkar and Nakeer, and that the Punishment in the Grave is a true fact, and eemaan in it is obligatory.’’ [30]

[15] Imaam al-Bayhaqee (d.458H) – rahimahullaah – said:

‘‘Chapter: eemaan in the Punishment of the Grave.’’ [31]

THE MEANING OF EEMAAN:

Al-Haafidh Ibn Hajar (d.852H) – rahimahullaah – said:

‘‘Eemaan in the language means: tasdeeq: (attesting to the truth). In the Sharee’ah, it means: tasdeeq of what the Messenger (sallallaahu ’alayhi wa sallam) brought from his Lord – and this much is agreed upon. Then there is difference. Is anything else a condition on top of that, such as stating this eemaan upon the tongue, as well as it being in the heart, or action upon what is attested to by what is ordered and leaving what is forbidden.’’ Up until where al-Haafidh said, ‘‘So the Salaf say, eemaan is ’aqeedah in the heart, statement of the tongue, and action of the limbs. They mean by this, that actions are a condition for its completeness. So from this comes their saying that it increases and decreases, as will follow. The Murji’ah say, it is ’aqeedah and a statement upon the tongue only. The Karraamiyyah say, it is the statement of the tongue only. And the Mu’tazilah say, it is action, statement and ’aqeedah. But the difference between the Mu’tazilah and the Salaf is that the Mu’tazilah make actions a condition for the correctness of eemaan, whereas the Salaf make it a condition for its completeness. As for the second point, then the Salaf hold that it increases and decreases, whereas most of the people of kalaam (theological rhetoric) reject this by saying that if it is liable to decrease, then it is doubt.’’ [32]

Thus, the Salaf agreed that eemaan is ’aqeedah, statement, and action. So, whosoever denies ’aqeedah in the Punishment of the Grave, has likewise denied eemaan in it. Since ’aqeedah in the heart is the foundation of eemaan – about which there is agreement from the scholars of Ahlus-Sunnah wal-Jamaa’ah.

Imaam al-Baghawee (d.535H) – rahimahullaah – said:

‘‘The Companions and the Taabi’een, and those who came after them from the scholars of the Sunnah are agreed that actions are a part of eemaan…and they say: Indeed eemaan is a statement, action and ’aqeedah. It increases with obedience, and decreases with disobedience.’’ [33]

Having understood this, the falsehood of those who claim to have eemaan in the Punishment of the Grave, whilst denying ’aqeedah in it, will become very clear. Since our Salafus-Saalih held that the root of eemaan in the Punishment of the Grave is to have ’aqeedah in it – so if there is no ’aqeedah in the Punishment of the Grave, then there is – by default – no eemaan in it as well!

THE GRAVE MISTAKE:

It is thus clear, that the Salaf and those who followed them were agreed that the Punishment in the Grave will definitely occur (for the disbelievers and some of the sinful ones from amongst the Muslims) and that it is obligatory to have eemaan in it, and to consider it as part of the Islaamic ’aqeedah – and no one whose saying is taken account of opposes them in that.

However, the founder of the modernist party Hizbut-Tahreer, like the Mu’tazilah before, also denied ’aqeedah in the Punishment of the Grave, explaining his position by saying:

‘‘Indeed from them (the aahaad ahaadeeth) are those which require an action, so it is acted upon. So from Aboo Hurayrah who said: The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: ‘‘When any of you finishes the last tashahhud, he should seek refuge in Allaah from four things: from the Punishment of the Hellfire, from the Punishment of the Grave, from the trials of life and death, and from the evil trials of the Dajjaal.’’ And from ’Aa‘ishah: from the Prophet (sallallaahu ’alayhi wa sallam), that he used to make supplication in the Prayer saying: ‘‘O Allaah! I seek refuge in You from the Punishment of the Grave, I seek refuge in You from the trials of the Maseehud-Dajjaal, I seek refuge in You from the trials of life and death. O Allaah! I seek refuge in You from debt and sin.’’ So these two ahaadeeth are aahaad narrations, and they contain the requirement of an action, i.e. to carry out this supplication after finishing the tashahhud. So it is recommended to make this supplication after finishing the tashahhud, and it is permissible to make tasdeeq (attest) of what is contained in them. However, what is haraam (prohibited) is to hold it with certainty – meaning: to have it as part of ones ’aqeedah – as long as it has only been reported in the aahaad hadeeth, a dhannee (non-mutawaatir) proof. However, if it occurs in mutawaatir form, then it is obligatory to make it part of ones ’aqeedah.’’ [34]

This saying contains a number of short-comings:

[i] Differentiating between the aahaad and mutawaatir ahaadeeth in matters of ’aqeedah is an innovation of the Qadariyyah and the Mu’tazilah – as has already been explained.

[ii] Making tasdeeq of the Punishment of the Grave, whilst prohibiting a person to have ’aqeedah (belief) in it, is a contradiction in terms. Since – as has preceeded from the words of al-Haafidh Ibn Hajar – tasdeeq is attesting to the truth of something in the heart, which is the same as ’aqeedah and which thereby necessitates eemaan. However, differentiating between tasdeeq and ’aqeedah is innovated speech, opposing the way of our Salaf. Unfortunately, the likes of this innovation has clearly been stated by the present leader of Hizbut-Tahrir in Britain, when he said: ‘‘We trust it; and I encourage all of you ’an tasaddiqoo bi ’adhaabil qabr (to have tasdeeq in the Punishment of the Grave). I encourage all of you ’an tasaddiqoo bi ’awdatil-Mahdee (to have tasdeeq in the return of the Mahdee). I encourage you for that, but whoever believes in that, then he is sinful.’’ [35]

[iii] How is it possible to affirm the Punishment of the Grave upon the tongue, whilst prohibiting ’aqeedah (belief) of it in the heart – is this not but nifaaq (hypocrisy)?! Rather, eemaan in the Punishment of the Grave necessitates – as a foundation – ’aqeedah in the heart!! May Allaah have mercy upon Imaam Ahmad, who said: ‘‘You should beware of speaking about an issue in which you are not preceded by a scholar.’’ [36]

[iv] Along with all this, it must be remembered that: ‘‘It is not permissible to invent an interpretation about an aayah, or about a Sunnah, which was not there in the time of the Salaf; nor did they have any knowledge about it; nor explain it to the Ummah. Since this would imply that the Salaf were ignorant of the truth in this matter and failed to reach it, whereas the late-coming opponent is somehow guided to the truth!’’ [37]

Imaam al-Awzaa’ee (d.157H) – rahimahullaah – said:

‘‘Hold fast to the narrations of the Salaf, even if the people were to abandon you. Beware of the opinions of the people, no matter how much they beautify it with their speech.’’ [38]

Aboo Haneefah (d.150H) – rahimahullaah – said:

‘‘Stick to the athar (narration) and the way of the Salaf and beware of newly invented matters, for all of it is innovation.’’ [39]

So denying ’aqeedah in the Punishment of the Grave, declaring this to be something sinful and prohibited, declaring also that it is not a matter which will definitely occur, but it is a matter which may possibly occur – is speech in opposition to that of the Salafus-Saalih – the like of which was previously uttered by only the Khawaarij, and a group from amongst the Mu’tazilah; and there is no doubt in its being a deviation from the Straight Path.

Likewise, outwardly affirming tasdeeq and apparently affirming eemaan in the Punishment of the Grave, whilst denying ’aqeedah in it, is only a contradiction in terms – since tasdeeq, eemaan, and ’aqeedah in the opinion of the Salaf, all imply certainty and being definite – even if the modernists dislike this!

Imaam Ahmad (d.241H) – rahimahullaah – said:

‘‘The Punishment of the Grave is a true fact; and no one denies it except one who is misguided and misguiding others.’’ [40]

An-Naasiree (d.652H) – rahimahullaah – said in an-Noorul-Laami’ (no. 110):

‘‘We have eemaan in the Punishment of the Grave and its bliss…this is the madhhab of Ahlus-Sunnah wal-Jamaa’ah. So it is obligatory to have ’aqeedah in this.’’

Imaam an-Nawawee (d.676H) – rahimahullaah – said in Sharh Saheeh Muslim (5/85):

‘‘This chapter shows the virtue of seeking refuge – between the tashahhud and tasleem – from these (four) matters; and in it is an affirmation of the Punishment of the Grave, and it is the position of the people of the truth – as opposed to the Mu’tazilah.’’

Imaam al-Qurtubee (d.671H) – rahimahullaah – said:

‘‘To have eemaan in the Punishment of the Grave and its trials is obligatory, due to what the most truthful (Muhammad – sallallaahu ’alayhi wa sallam) has mentioned. This is the belief of Ahlus-Sunnah wal-Jamaa’ah.’’ [41]

NEED FOR VERIFICATION:

‘‘So examine – may Allaah have mercy upon you – the speech of everyone you hear from, particularly in your time. Do not act in haste, nor enter into anything from it until you ask and see: Did any of the Companions of the Prophet (sallallaahu ’alayhi wa sallam) speak about it, or any of the Scholars. So if you find a narration from them about it, then cling to it. Do not go beyond it for anything, and do not give precedence to anything over it, and thus fall into the Fire.’’ [42]

Ibn Seereen (d.110) – rahimahullaah – said:

‘‘This knowledge is the Religion, so be careful from whom you take your Religion.’’ [43]

Qaadee Shareek (d.177H) – rahimahullaah – said:

’Ibaad Ibnul-’Awwaam said: Shareek Ibn ’Abdullaah came to us more than fifty years ago, so we said to him: O Abaa ’Abdullaah! There are a group of the Mu’tazilah who deny the ahaadeeth about Allaah descending to the lowest heaven and that the people shall see their Lord. So Shareek quoted about ten ahaadeeth like that, and then said: ‘‘As for us, then we have taken our Religion from the sons of the Taabi’een, from the Companions. From whom did they take theirs?’’ [44]

So there is in what has preceded – if Allaah wills – a clear explanation for those whose hearts have been enlightened by Allaah with the light of Revelation, and whose has hearts have found peace and delight in the narrations of the Salafus-Saalih. Indeed it is this which brings about a firmness of understanding and is a remedy against the darkness of hizbiyyah (party-spirit). This, in turn, produces the purity and quality, even if numbers are small. Indeed mere numbers in opposition to the manhaj (methodology) of the Salaf – the manhaj of Ahlus-Sunnah wal-Jamaa’ah – leads to nothing but deception, destruction and extreme disappointment.

Footnotes:

[1] As quoted by Abul-Hasan al-Ash’aree in al-Maqaalaatul-Islaamiyyeen (p. 430).

[2] Fiqhul-Usoolil-Khamsiyyah (p. 733), and Fadlul-I’tizaal (p. 202) of Qaadee ’Abdul-Jabbaar, the Mu’tazilee. What they denied was having faith, or ’aqeedah in what the narrations entailed, not that thy denied the existence of ahaadeeth concerning the Punishment of the Grave – as some have mistakenly said!

[3] Shaykh Mahmood at-Tahhaan says in Tayseer Mustalahil-Hadeeth (p. 20-21) about the definition of mutawaatir, “Technically, it is that which is related by such a large number of people, that it is impossible that they could have invented a lie. It’s conditions are i) that it must be narrated by a large number of people, scholars differ about the actual number required, ii) That this number must be found in every level of the chain, iii) That is is impossible that they could have gathered together upon a lie.” Refer to Nuzhatun-Nadhr fee Tawdeehi Nukhbatil-Fikr (p. 57) of al-Haafidh Ibn Hajar, and Tadreebur-Raawee (2/177) of as-Suyootee.

[4] Ibn Hajar says in Nuzhatun-Nadhr (p. 71), about the definition of the aahaad hadeeth, “It is that which does not fulfill the condition of the mutawaatir.” And the aahaad narrations constitute the majority of narrations, whether in the collections of al-Bukhaaree and Muslim, or in other than them.

[5] He is Abul-Madhaffar as-Sam’aanee, the scholar of Hadeeth and Usool. He died in the year 489H – may Allaah have mercy upon him.

[6] Sawnul-Mantaq wal-Kalaam (p. 160) of as-Suyootee quoting al-Intisaar Ahlil-Hadeeth of as-Sam’aanee.

[7] Iqaamatul-Burhaan (p. 23) of Shaykh Hamood at-Tuwayjiree.

[8] Al-Adhkaar (p. 32) of Imaam an-Nawawee.

[9] Related by al-Bukhaaree (no. 1372)

[10] Related by al-Bukhaaree (no. 1378)

[11] Saheeh: Related by at-Tabaraanee (3/78/2), and it was authenticted by al-Albaanee in as-Saheehah (no. 1377).

[12] Hasan: Related by at-Tirmidhee (no. 2424), and Ibn Maajah (no. 4267), and it has been authenticated by Shaykh al-Albaanee in Takhreejul-Mishkaat (no. 132).

[13] Related by Muslim (2/93), Aboo Daawood (no. 983), and others from Aboo Hurayrah (radiyallaahu ’anhu).

[14] Related by at-Tabaraanee in al-Kabeer from Umm Khaalid Bint Khaalid Ibn Sa’eed Ibnul-’Aas (radiyallaahu ’anhaa), it was authenticated by al-Albaanee in as-Saheehah (no. 1444).

[15] Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 312) of al-Laalikaa‘ee.

[16] al-Manaaqibush-Shaafi’ee (1/415).

[17] Usoolus-Sunnah (no. 8) of Imaam Ahmad

[18] Risaalatus-Sunnah (p. 72) of Imaam Ahmad

[19] Kitaabus-Sunnah (p. 900) of Sunan Abee Daawood

[20] Ta‘weel Mukhtaliful-Hadeeth (p. 18)

[21] ’Aqeedatut-Tahaawiyyah (no. 79-80)

[22] al-Ibaanah ’an Usoolid-Diyaanah (p. 201)

[23] Risaalah ilaa Ahlith-Thaghr (p. 279) of Abul-Hasan al-Ash’aree.

[24] ash-Sharee’ah (p. 358-364) of al-Aajuree

[25] Aslus-Sunnah wa I’tiqaadud-Deen (no. 14)

[26] Sharhus-Sunnah (no. 18)

[27] I’tiqaad A‘immatul-Hadeeth (no. 22)

[28] Related by Ibnul-Qayyim in Ijtimaa’ul-Juyooshil-Islaamiyyah (p. 152)

[29] Usoolus-Sunnah (Q.7)

[30] Sharh Usoolul-I’tiqaad (6/1127) of al-Laalikaa‘ee.

[31] al-I’tiqaad (p. 107) of al-Bayhaqee

[32] Abbreviated from Fathul-Baaree (1/60-61)

[33] Sharhus-Sunnah (1/38-39) of Imaam al-Baghawee

[34] ad-Dawsiyyah (p. 6) of Taqiyyud-Deen an-Nabahaanee – the founder of Hizbut-Tahreer – may Allaah forgive him.

[35] From an available taped lecture entitled Punishment of the Grave. [Regents Park Mosque, 2nd May 1992CE] by Omar Bakri Mohammad.

[36] Quoted by Ibnul-Qayyim in I’laamul-Muwaqqi’een (4/266)

[37] as-Saarimul-Munkee (p. 427) of al-Haafidh Ibn ’Abdul-Haadee

[38] Related by al-Khateeb al-Baghdaadee in his excellent book, Sharaf Ashaabul-Hadeeth (p. 7).

[39] Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam (p. 32)

[40] Tabaqaatul-Hanaabilah (1/174) of Ibn Abee Ya’laa

[41] at-Tadhkirah (p. 137) of Imaam al-Qurtubee.

[42] Kitaab Sharhus-Sunnah (no. 5)

[43] Related by Muslim in the introduction to his Saheeh (no. 114), and also by Aboo Nu’aym in Hilyatul-Awliyaa‘ (2/278)

[44] Related by Ibn Mandah in at-Tawheed (1/97)

What can be done on behalf of the deceased (dead) – ‘Invitation to Islam’ Newsletter

by AbdurRahman.orgJanuary 16, 2014February 12, 2015

From the ‘Invitation to Islam’ Newsletter, Issue 5, October 1998

The scholars differed as to whether it is permissible to give reward to the dead and whether that reaches them.

There are two views:
1 – That any righteous deed may be given to the dead and that (the reward) reaches them – such as reading Qur’aan, fasting, praying and other acts of worship.

2 – That no righteous deed reaches the dead except those for which there is evidence that it reaches them. This is the more correct view. The evidence for that is the verse in which Allaah says (interpretation of the meaning):
“And that man can have nothing but what he does” [al-Najm 53:39]

And the Prophet sallallaahu alaihi wa sallam said: “When a man dies all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge and a righteous son who will pray for him.” Narrated by Muslim, 1631, from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).

The paternal uncle of the Prophet sallallaahu alaihi wa sallam – Hamzah (may Allaah be pleased with him) – died,
as did his wife Khadeejah and three of his daughters, but it is not narrated that he read Qur’aan for any of them, or offered a sacrifice or fasted or prayed on their behalf. No such thing has been narrated from any of the Sahaabah either. If it were prescribed, then they would have done it before us. The exceptions for which there is evidence that the reward does reach the deceased are: Hajj, ‘Umrah, obligatory fasts, charity and du’aa’.

Al-Haafiz Ibn Katheer (may Allaah have mercy on him) said: ” ‘And that man can have nothing but what he does’:

From this verse al-Shaafa’i and those who followed him understood that the reward for reading Qur’aan does not reach the deceased, because it is not something that they did or earned. Hence the Messenger of Allaah (peace and blessings of Allaah be upon him) did not recommend or encourage his ummah to do that, and he did not tell them to do that through any statement or gesture. Nor is it narrated that any of the Sahaabah (may Allaah be pleased with them) did that. If it were good they would have done that before us. So the acts of worship are restricted to those mentioned in the texts, and there is no room for analogy or personal opinions. With regard to du’aa’ and charity, there is scholarly consensus that the reward for them reaches the deceased and that they are mentioned in sharee’ah. Tafseer Ibn Katheer, 4/258.

If we assume that the reward for all righteous deeds reaches the deceased, then the best thing that can benefit the deceased is du’aa’. So why should we ignore that which the Prophet (peace and blessings of Allaah be upon him)has encouraged us to do, and turn to other things that he did not do and that none of his companions did? All goodness is to be found in the guidance of the Prophet (peace and blessings of Allaah be upon him) and his companions.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about giving the reward for reading Qur’aan and charity to one’s mother, whether she is alive or dead.

He replied: With regard to reading Qur’aan, the scholars differed as to whether the reward for that will reach the deceased. There are two scholarly views, the more correct of which is that it does not reach the deceased because there is no evidence to that effect. The Prophet sallallaahu alaihi wa sallam did not do that for his deceased Muslim loved ones such as his daughters who died during his lifetime, and the Sahaabah (may Allaah be pleased with them) did not do that or approve of it, as far as we know. It is better for the believer not to do that and not to read Qur’aan for the dead or the living, or to pray on their behalf, or to observe voluntary fasts on their behalf, because there is no evidence for any of that.

The basic principle concerning acts of worship is that we do not do anything except that which is proven to be prescribed by Allaah or His Messenger sallallaahu alaihi wa sallam.

Charity benefits both the living and the dead, according to Muslim consensus. Similarly du’aa’ benefits both the living and the dead according to Muslim consensus. Undoubtedly the living benefit from charity given by them and by others, and they benefit from du’aa’. If a person makes du’aa’ for his parents when they are alive, they benefit from his du’aa’, as they also benefit from charity given on their behalf when they are still alive, and from Hajj done on their behalf if they are unable to do it themselves because of old age or incurable sickness. So a person may benefit them by doing that. Hence it is narrated that a woman said to the Prophet sallallaahu alaihi wa sallam: “O Messenger of Allaah, Allaah’s command to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Shall I perform Hajj on his behalf?” He said: “Perform Hajj on his behalf.” Another man came to him and said: “O Messenger of Allaah, my father is an old man and cannot perform Hajj or travel; shall I perform Hajj and ‘Umrah on his behalf?” He said: “Perform Hajj and ‘Umrah on behalf of your father.” This indicates that it is permissible to perform Hajj on behalf of one who has died or on behalf of a living man or woman who is unable to do it because of old age. So giving charity, making du’aa’ and performing Hajj on behalf of one who has died or one who is unable to do it will benefit him, according to all the scholars. Similarly one may fast on behalf of a deceased person, if he owed an obligatory fast – whether as the result of a vow, as an expiation or to make up for a Ramadaan fast – because of the general meaning of the words of the Prophet sallallaahu alaihi wa sallam; “Whoever dies owing a fast, his heir must observe the fast on his behalf.” Saheeh – agreed upon. And there are other ahaadeeth which say the same thing. But whoever delays Ramadaan fasts for a legitimate reason, such as sickness or travel, then dies before he is able to make them up, there is no need to fast them on his behalf or feed the poor, because he is excused.

Majmoo’ Fataawa wa Maqaalaat al-Shaykh Ibn Baaz, 4/348.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is it permissible for a man to give money in charity and to share the reward for it with someone else?

He replied: It is permissible for a person to give money in charity and intend for it to be on behalf of his father, his mother or his brother or anyone else he wants among the Muslims, because the reward is great. If charity is given sincerely for the sake of Allaah and from wealth that is acquired in a halaal manner, then the reward will be multiplied greatly, as Allaah says (interpretation of the meaning):

“The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower” [al-Baqarah 2:261]

And the Prophet sallallaahu alaihi wa sallam used to slaughter a single sheep on behalf of himself and the members of his household. Fataawa al-Shaykh Ibn Uthaymeen, 18/249

From the above it is clear that what you have mentioned about giving the reward of dhikr to your parents is not correct according to the more correct of the two scholarly opinions, whether they are alive or deceased.

Rather what we advise you to do is to make a great deal of du’aa’ for them and give charity on their behalf, for all goodness is in following the guidance of the Prophet sallallaahu alaihi wa sallam and his noble companions. The scholars are agreed that the benefits of du’aa’, praying for forgiveness, giving charity and Hajj reach the deceased.

With regard to du’aa’ and praying for forgiveness, Allaah says (interpretation of the meaning):

“And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith'” [al-Hashr 59:10]

The Prophet sallallaahu alaihi wa sallam said: “Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned.”

And he sallallaahu alaihi wa sallam said: “When you offer the (funeral) prayer for the deceased, then make du’aa’ sincerely for him.”

With regard to charity, it was narrated in al-Saheehayn from ‘Aa’ishah that a man said to the Prophet sallallaahu alaihi wa sallam: “My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?” The Prophet sallallaahu alaihi wa sallam said: “Yes.” Narrated by al-Bukhaari, no. 1388; Muslim,
no. 1004.

And it was narrated by al-Bukhaari from Sa’d ibn ‘Ubaadah that his mother died when he was absent, and he said: “O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?” He said: “Yes.” He said: “I ask you to bear witness that my garden that bears fruit is given in charity on her behalf.” Narrated by al-Bukhaari, 2756.

With regard to Hajj, the Prophet sallallaahu alaihi wa sallam said to one who asked him about Hajj: “Don’t you think that if your mother had a debt, you would pay it off for her?” She said: “Yes.” He said: “A debt owed to Allaah is more deserving of being paid off.” Narrated by al-Bukhaari, 6699; Muslim, 1148.

From the above you will know that giving charity on behalf of the deceased will benefit him and its reward will reach him. There is a da’eef (weak) hadeeth about offering prayer on behalf of the dead. Imam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak regarded this hadeeth as weak, then he said: There is no difference of opinion concerning giving charity (i.e., on behalf of the dead). End quote.

Al-Nawawi said: “There is no difference of opinion concerning giving charity (i.e., on behalf of the dead)” means that this hadeeth is not to be taken as evidence. But whoever wants to honour his parents, let him give charity on their behalf, for (the reward of) charity will reach the deceased and benefit them, and there is no difference of opinion among the Muslims concerning this point. This is the correct view. With regard to the report narrated by the qaadi Abu’l-Hasan al-Maawardi al-Basri al-Faqeeh al-Shaafa’i in his book al-Haawi from some of the scholars of al-kalaam, that no reward can reach the deceased after his death, this is a view that is definitely wrong and is clearly contrary to the texts of the Qur’aan and Sunnah and the consensus of the ummah, so no attention should be paid to it. With regard to praying and fasting on behalf of the dead, the view of al-Shaafa’i and the majority of the scholars is that the reward for that does not reach the deceased, unless it is a fast that was obligatory for the deceased, so his heir or someone to whom the heir gives permission makes it up on his behalf. Two views concerning this were narrated from al-Shaafa’i, the better known of which is that it is not valid; the more correct view according to the later Shaafa’i scholars is that it is valid.

With regard to reading Qur’aan, the well-known view of the Shaafa’i madhhab is that the reward for that does not reach the deceased. Some of his companions said that its reward does reach the deceased. Some of the scholars were of the view that the reward of all acts of worship – prayer, fasting, reading Qur’aan, etc – reaches the deceased… Then al-Nawawi mentioned that the reward for du’aa’, charity and Hajj reaches the deceased, according to scholarly consensus. End quote.

It says in Tuhfat al-Muhtaaj (7/72): The deceased can benefit from charity given on his behalf, which includes a waqf of a Mus-haf etc, or digging a well, or planting a tree, whether he does that during his lifetime or it is done by someone else on his behalf after his death. With regard to the best ways of benefiting ones deceased loved ones, you should make a lot of du’aa’ for him. Allaah says (interpretation of the meaning):

“and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young'” [al-Isra’ 17:24]

And the Prophet sallallaahu alaihi wa sallam said: “When a person dies, all his good deeds come to an end except three: ongoing charity, or beneficial knowledge, or a righteous child who will pray for him.”

With regard to charity, the best things on which charity may be spent are jihad for the sake of Allaah, building mosques, and helping seekers of knowledge by printing books for them or giving them money that they need. And Allaah knows best.

Who shall inherit Firdaws? Tafsir Ibn Kathir

by AbdurRahman.orgJanuary 16, 2014February 14, 2015

1-10 Verses of Al-Momin Surah
Tafsir Ibn Kathir

What is Jannat ul Firdaus?

It was recorded in the Two Sahihs that the Messenger of Allah said: (If you ask Allah for Paradise, then ask him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise, and above it is the (Mighty) Throne of the Most Merciful.)

Who shall inherit Firdaws? (1-10 Verses of Al-Monin Surah)

Successful indeed are the believers.
Those who with their Salah are Khashi`un (with fear and with tranquillity).
And those who turn away from Al-Laghw.
And those who pay the Zakah.
And those who guard their private parts.
Except from their wives or their right hand possessions, for then, they are free from blame.
But whoever seeks beyond that, then those are the transgressors.
Those who are faithfully true to their Amanat and to their covenants are Ra`un.
And those who strictly guard their Salawat.
These are indeed the heirs.
Who shall inherit Firdaws. They shall dwell therein forever.

The Success is for the believers whose qualities are described here

(Successful indeed are the believers) means, they have attained victory and are blessed, for they have succeeded.

***These are the believers who have the following characteristics ***

(Those who with their Salah are Khashi`un.)

`Ali bin Abi Talhah reported that Ibn `Abbas said: “(Khashi`un) means those with fear and with tranquillity.” This was also narrated from Mujahid, Al-Hasan, Qatadah and Az-Zuhri.

It was reported from `Ali bin Abi Talib, may Allah be pleased with him, that Khushu` means the Khushu` of the heart. This was also the view of Ibrahim An-Nakha`i.

Al-Hasan Al-Basri said, “Their Khushu` was in their hearts.” So they lowered their gaze and were humble towards others.

Khushu` in prayer is only attained by the one who has emptied his heart totally, who does not pay attention to anything else besides it, and who prefers it above all else. At that point it becomes a delight and a joy for eyes, as in the Hadith recorded by Imam Ahmad and An-Nasai from Anas, who said that the Messenger of Allah said:(Fragrance and women have been made dear to me, and Salah was made the joy of my eye.)

(And those who turn away from Al-Laghw.)

It refers to falsehood, which includes Shirk and sin, and any words or deeds that are of no benefit.

As Allah says: (And if they pass by Al-Laghw, they pass by it with dignity)[25:72].

Qatadah said: “By Allah, there came to them from Allah that which kept them away from that (evil).”

(And those who pay the Zakah.)

Most commentators say that the meaning here is the Zakah that is paid on wealth, even though this Ayah was revealed in Makkah, and Zakah was ordained in Al-Madinah in the year 2 H. The apparent meaning is that the Zakah that was instituted in Al-Madinah is the one based upon the Nusub and the specific amounts, apart from which it seems that the basic principle of Zakah was enjoined in Makkah. As Allah says in Surat Al-An`am, which was also revealed in Makkah: (but pay the due thereof on the day of their harvest, ) [6:141]

It could be that what is meant here by Zakah is purification of the soul from Shirk and filth, as in the Ayah:(Indeed he succeeds who purifies himself (Zakkaha). And indeed he fails who corrupts himself.) [91:9-10]

It could be that both meanings are intended, purification of the soul and of one’s wealth, because that is part of the purification of the soul, and the true believer is one who pays attention to both matters. And Allah knows best.

(And those who guard their private parts. Except from their wives and their right hand possessions, for then, they are free from blame. But whoever seeks beyond that, then those are the transgressors.)

It means, those who protect their private parts from unlawful actions and do not do that which Allah has forbidden; fornication and homosexuality, and do not approach anyone except the wives whom Allah has made permissible for them or their right hand possessions from the captives.

One who seeks what Allah has made permissible for him is not to be blamed and there is no sin on him.

Allah says: (they are free from blame. But whoever seeks beyond that) meaning, other than a wife or slave girl, (then those are the transgressors.) meaning , aggressors.

(Those who are faithfully true to their Amanat and to their covenants)

When they are entrusted with something, they do not betray that trust, but they fulfill it, and when they make a promise or make a pledge, they are true to their word.

This is not like the hypocrites about whom the Messenger of Allah said: (The signs of the hypocrite are three: when he speaks he lies, when he makes a promise he breaks it, and when he is entrusted with something he betrays that trust.)

(And those who strictly guard their Salawat.)

It means, they persistently offer their prayers at their appointed times, as Ibn Mas`ud said: “I asked the Messenger of Allah , `O Messenger of Allah, which deed is most beloved to Allah’ He said, (Prayer at the appointed time.) I said, `Then what’ He said,(Kindness to one’s parents. ) I said, `Then what’ He said,(Jihad in the way of Allah.)

It was recorded in the Two Sahihs. Qatadah said: “At the fixed times, with the proper bowing and prostration.”

Allah begins and ends this list of praiseworthy qualities with Salah, which is indicative of its virtue, as the Prophet said: (Adhere to righteousness, you will never be able encompass it all. Know that the best of your deeds is Salah. None will preserve his Wuddu’ except the believer.)

Having described them with these praiseworthy characteristics and righteous deeds, Allah then says:

(These are indeed the heirs. Who shall inherit Firdaws. They shall dwell therein forever.)

Ibn Abi Hatim recorded that Abu Hurayrah said, “The Messenger of Allah said:(There is not one among you who does not have two homes, a home in Paradise and a home in Hell. If he dies and enters Hell, the people of Paradise will inherit his home, and this is what Allah said: (These are indeed the heirs.)

Ibn Jurayj narrated from Layth from Mujahid:(These are indeed the heirs.) “The believers will inherit the homes of the disbelievers because they were created to worship Allah Alone with no partner or associate. So when these believers did what was enjoined on them of worship, and the disbelievers neglected to do that which they were commanded to do and for which they had been created, the believers gained the share that they would have been given if they had obeyed their Lord. Indeed, they will be given more than that as well.”

This is what was reported in Sahih Muslim from Abu Burdah, from his father, from the Prophet who said: (Some of the Muslims will come on the Day of Resurrection with sins like mountains, but Allah will forgive them and put (their burden of sin) on the Jews and Christians.)

According to another version: the Messenger of Allah said: (When the Day of Resurrection comes, Allah will appoint for every Muslim a Jew or Christian, and it will be said, “This is your ransom from the Fire.”) `

Umar bin `Abd Al-`Aziz asked Abu Burdah to swear by Allah besides Whom there is no other God, three times, that his father told him that from the Prophet , and he swore that oath. I say: this Ayah is like Allah’s saying: (Such is the Paradise which We shall give as an inheritance to those of Our servants who have had Taqwa.) [19:63] (This is the Paradise which you have been made to inherit because of your deeds which you used to do.) [43:72]

The Yearning of the Pious for Paradise

by AbdurRahman.orgJanuary 16, 2014February 14, 2015

Al-Istiqaamah News Letter
Safar 1417H / July 1996 , Issue No.2

Describing Paradise, Allaah – the Most High – said:

“Indeed Allaah will enter those who believe and do righteous and correct actions into Paradise, beneath which rivers flow. Wherein they will be adorned with bracelets of gold and pearls and their garments will be made of silk.” [Soorah al-Hajj 24:23].

“Indeed the pious and obedient ones will be in Paradise, amongst gardens and water-springs. It will be said to them: Enter! In peace and safety. And We shall remove from their hearts any ill-feeling, so they will be like brothers, facing each other on thrones. No sense of hardship shall touch them, and they will be of those who never leave.” [Soorah al-Hijr 15:45-46].

“Paradise, that precious sanctity to which, throughout the ages, the Believers run towards.

Paradise, a burning flame that was in the hearts of our Salafus-Saalih (Pious Predecessors), a flame that spurred them to aim for the highest examples of velour in jihaad and sacrifice.

Paradise, that noble goal which aspiring eyes are fixed towards and which yearning souls long for, in all times and in all places. They find worldly afflictions agreeable to them for the sake of achieving Paradise. Indeed, to enter into it and remain in it is considered the greatest goal for the Believers, and it is a hope which is kept in view throughout life’s journey. How often has Paradise been the incentive and a motivation for goodness and truth, despite the dangers, afflictions and thorns that lie along the path – even if it involves certain death.

This was the case in the days of the Prophet sallallaahu ‘alayhi wa sallam, as Anas radiallaahu ‘anhu related: Once Allaah’s Messenger sallallaahu ‘alayhi wa sallam and his Companions proceeded towards Badr and arrived there before the disbelievers of Makkah. When the disbelievers arrived Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “None of you should proceed ahead of me in anything.” The disbelievers then advanced towards us and Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Rise-up to enter Paradise, whose width is equal to the heavens and the earth.”

Umayr ibn al-Humaam al-Ansaaree radiallaahu ‘anhu said: O Messenger of Allaah ! Is Paradise equal in width to the heavens and the earth? He said: “Yes!” Umayr then exclaimed words of astonishment and excitement, so Allaah’s Messenger sallallaahu ‘alayhi wa sallam asked him: “What made you say these words of astonishment and excitement?” He replied: O Messenger of Allaah ! Nothing but the desire to be amongst its inhabitants. Allaah’s Messeneger sallallaahu ‘alayhi wa sallam then said, “Indeed, you are surely from amongst its inhabitants.” So ‘Umayr then took some dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all the dates, then indeed this life would be too long. He threw away the remaining dates which were with him and he fought until he was killed. 1

This was also the stance taken in later times:

Abu Moosaa al-Ash’aree radiallaahu ‘anhu, whilst in the presence of his enemy, narrated: Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “Indeed, the gates of Paradise are beneath the shade of swords.” A man who was in a shabby condition got up and said: Abu Moosaa! did you hear this from the Messenger of Allaah sallallaahu ‘alayhi wa sallam? So he said: Yes! He returned to his friend and said: I bid you salaam (a farewell greeting of peace). Then he broke the sheath of his sword, threw it away, then rushed into the thick of the enemy and fought them until he was slain. 2

Imaam ash-Shaafi’ee (d.204H) – rahimahullaah -said:

“O my soul! It is not, except a few days of patience;
As if the extent were but a few dreams.
O my soul! Pass quickly on through this world;
And leave it, for indeed life lies ahead of it.” 4

1. Related by Muslim (no.1901).
2. Related by Muslim (no.1902) and at-Tirmidhee (no.1659).
4. Related by Ibn Rajab in Fadl ‘Ilmus-Salaf (p.63).

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

by AbdurRahman.orgJanuary 15, 2014February 19, 2015

Istiqaamah Magazine , Issue No.2 ,1996

DEFENDING THE RELIGION

Imaam Ahmad bin Hanbal (d.241H)- rahimahullaah – said:

“All praise is for Allaah who, in every age and intervals between the Prophets, raises up a group from the People of Knowledge, who call the misguided to guidance, patiently bearing ill treatment and harm. With the Book of Allaah they give life to the dead, and by Allaah’s Light they give sight to the blind. How many a person killed by Iblees (the Devil) have they revived. How many people astray and wandering have they guided. How beautiful their effect has been upon the people, and how vile people have been towards them. They expel from the Book of Allaah the alterations of those going beyond bounds, the false claims of the liars and the false interpretations of the ignorant ones – those who uphold die banner of innovation and let loose the trials and discords; who differ about the Book, oppose the Book, and agree upon opposing the Book. They speak about Allaah and His Book without knowledge, argue about what is ambiguous in the Book, and deceive the ignorant masses with such ambiguities. We seek refuge in Allaah from the trials of the misguided ones.” 1

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said:

“When some people asked Imaam Ahmad bin Hanbal that they felt uneasy about criticizing people, he replied: “If I were to remain silent, how would the ignorant masses know the truth from falsehood?” Those who introduce heretical writings which oppose the Qur’aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them – by unanimous agreement of the Muslims Scholars. In fact, when Imaam Ahmad bin Hanbal was asked about a person who fasted, preyed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid’ah (the innovators), he replied: “When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does so for the benefit of the Muslims in general, and this is more virtuous.”

So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one of the types of jihaad in the path of Allaah. Since purifying the religion of Allaah and defending it from their attacks is a collective obligation – as is agreed upon by the Scholars. For Allaah did not raise up some people to oppose the innovators, then the religion would suffer harm, corruption and deviation. Indeed, this type of corruption is even greater then the corruption resulting from the disbelievers conquering the Muslims. Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religion, except after some time. Whereas the innovators corrupt the hearts from the very beginning.” [2]

UNITING THE RANKS UPON THE TRUTH

Shaykh ‘Abdul-‘Azeez bin Baaz – hafidhahullaah – said:

“There is no doubt that it is obligatory upon the Muslims to unify their ranks and to unite their word upon the truth and to co-operate in goodness and piety against the enemies of Islaam – as Allaah, the Most Perfect, ordered them with in His saying: “And hold fast altogether to the rope of Allaah and do not become divided.” [Soorah Aal-‘lmraan 3:102]. And likewise, Allaah has warned the Muslims against splitting up, as occurs in His – the Most Perfect’s – saying: “And do not be like those who differed and split-up after the clear evidences came to them.” [Soorah Aal-‘lmraan 3:105]. However, the order to unify the Muslims and unite their word upon the truth and to hold fast to the rope of Allaah, does not necessitate that they should not censure wrong beliefs and practices – whether from the Soofees or other than them. Rather, what the order to hold fast to the rope of Allaah necessitates is: to order the good, forbid the evil and also to clarify the truth – with the clear Sharee’ah proofs – to whomsoever is misguided or has a mistaken opinion, until they unite upon the truth and turn away from that which opposes it. All of this is included in His – the Most Perfect’s – saying: “And help you one another in righteousness and piety, and do not help one another in sin and transgression.” [Sooratul-Maa’idah 5:2]. And His – the Most Perfect’s – saying: “Let there arise from amongst you a group of people calling to all that is good, enjoining the good and forbidding the evil, they are the ones who shall be successful.” [Soorah Aal’-lmraan 3:110]. And when the people of truth withhold from clarifying the mistakes of those who have erred or are mistaken, then they will not have achieved that which Allaah ordered them with, as regards calling to goodness, ordering the good and forbidding the evil. So the person in error will remain upon his error, and the one acting in opposition to the truth will remain upon his opposition. And this is contrary to what Allaah – the Most Perfect – prescribed, with regards sincere advice, co-operation upon goodness, ordering the good and forbidding the evil – and Allaah alone is the One who grants success.

Shaykh ‘Abdul-‘Azeez bin Baaz was asked about the correctness of the saying: “We should unite upon that which we agree, and excuse each other in that which we disagree.” The Shaykh commented:

“Yes! It is obligatory to co-operate in that which we agree, by aiding the truth, calling to it and warning against that which Allaah and His Messenger sallallaahu ‘alayhi wa sallam have prohibited. Its for excusing each other for that in which we differ – then this is not to be taken in an absolute sense, but rather in a general one. Thus, if the difference involves a particular issue of ijtihaad wherein the proofs are deep and detailed – then it is obligatory not to reproach or censure one another. However, if it opposes a clear text of the Book and the Sunnah, then it is obligatory to correct the one who has opposed the clear texts, but with wisdom, beautiful admonition and debating in the best possible manner, acting upon Allaah -the Most High’s – saying: “And help you one another in righteousness and piety, but do not help one another in sin and transgression.” [Soorah al-Maa’idah 5:2] And His – the Most Perfect’s – saying: “The Believers – man and woman – are protectors to each other, they order the good and forbid the evil … “ [Soorah at-Towbah 9:71]. And His – the Mighty and Majestic’s – saying: “Invite to the way of your Lord with wisdom and beautiful admonition, and argue with them in ways that are better.” [Soorah an-Nahl 16:125]. And he sallallaahu ‘alayhi wa sallam said: “Whosoever sees an evil, then let him change it with his hand. If he is unable to do this, then with his tongue, and if he is unable to do this, then with his heart. And that is the weakest of eemaan (faith).” And he sallallaahu ‘alayhi wa sallam said: “Whosoever directs a person to do good, will have a reward similar to the one who does that good.” 5 And the aayaat (verses) and ahaadeeth with this meaning are plenty.” 6

1. Ar-Radd ‘alal-Jahmiyyah waz-Zanaadiqah (p.2) of Imaam Ahmad ibn Hanbal.
2. Majmoo’ul-Fataawaa (28/231-232).
3. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.31-32).
4. Related by Muslim (2/21), from Abu Sa’eed al-Khudree radiallaahu ‘anhu.
5. Related by Muslim (13/38), from Abu Mas’ood al-Ansaaree radiallaahu ‘anhu.
6. Tanbeehaat fir-Radd ‘alaa man Ta’awwalis-Sifaat (pp.14-15)

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

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

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

Every Innovation is a Misguidance : Shaykh al-Albanee

by AbdurRahman.orgJanuary 15, 2014October 5, 2015

Source: Al-Asaalah, Issue #21
Translator: isma’eel alarcon

One thing the Muslim scholars do not differ about at all is the fact that Islaam is established upon two magnificent and great fundamental principles. Indeed they are

1) worshipping only Allaah apart from others and
2) following and taking our example from only the Prophet (Sallallaahu ‘alaihi wa Sallam) apart from others.

However, what I want to discuss here only concerns the principle that states: A Muslim’s Eemaan does not become complete until he believes that Muhammad (Sallallaahu ‘alaihi wa Sallam) is the Messenger of Allaah. And that if any person on the face of this earth were to bear witness to Allaah’s Oneness according to the three categories (of Tawheed), then he will not be a believer until he adds to that his belief that Muhammad (Sallallaahu ‘alaihi wa Sallam) is His slave and messenger. So if it is this way, then it is required for every Muslim to learn the meaning of this beautiful statement (of Tawheed): “So know that Laa Ilaaha Illaa Allaah (there is no deity worthy of worship except Allaah)” [Surah Muhammad: 19] and to acknowledge the true sense of its meaning in two parts. First, to believe in it and second, to put it into actuality in himself, his worship and his belief in Allaah.

Likewise, it is an obligation upon every Muslim to know the meaning of “And I bear witness that Muhammad is His slave and messenger.” This testimony (of bearing witness that Muhammad (Sallallaahu ‘alaihi wa Sallam) is Allaah’s slave and messenger) completes the first testimony (of bearing witness that there is no deity that has the right to be worshipped except Allaah). So due to this, the testimony (of Faith) does not become complete unless the Muslim believes in this (second) testimony – understanding, believing and accepting it firstly, and then applying it in the affairs of his life secondly. So our saying: “And I bear witness that Muhammad is His slave and messenger” requires, among other things, that we believe that Muhammad (Sallallaahu ‘alaihi wa Sallam) conveyed the message and that he carried out his task in its complete and perfect form, such that no one that comes after him, however high or elevated he may be, can correct or amend some part of it. Our Lord, may He be Glorified and Exalted, indicated this fact in his saying: “This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

This is why it is authentically reported on the Prophet (Sallallaahu ‘alaihi wa Sallam) from numerous paths of narration that he said: “I have not left anything that will bring you closer to Allaah and distance you from the Hellfire, except that I have commanded you with it. And I have not left anything that will bring you closer to the Hellfire and distance you from Allaah except that I have forbade you from it.” So there has not been left any room for amending anything from it, whether it be a simple or a trivial thing being amended.

This is why it is reported on the Imaam of Daar-ul-Hijrah (Madeenah), Imaam Maalik Ibn Anas, may Allaah have mercy on him, that he said: “Whosoever introduces into Islaam an innovation, which he deems is good, then he has claimed that Muhammad (Sallallaahu ‘alaihi wa Sallam) has betrayed (the trust of conveying) the Message. Read the saying of Allaah, the Mighty and Majestic: ‘This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.’ [Surat-ul-Maa’idah:3] So whatever was not (part of) the Religion on that day, is not (part of) the Religion on this day. And the last part of this ummah (nation) will not be rectified, except by that which rectified its first part.”

This was from the understanding of Imaam Maalik, the Imaam of Daar-ul-Hijrah, such that he plainly stated in a clear Arabic language that whoever introduces into Islaam just one innovation and then claims that it is something good, he has in fact claimed that Muhammad (Sallallaahu ‘alaihi wa Sallam) betrayed the Message. And whoever makes this claim, he does not believe (truly) that “Muhammad is His slave and messenger.” As is very clear in the words of this noble Imaam, it (the innovation) is “not (part of) the Religion on this day.”

So it is upon the Muslim to implement his Ittibaa’ (following of the Prophet), such that he could be truthful in (his declaration that) Muhammad, Allaah’s Messenger, is His slave and messenger. And that he (Sallallaahu ‘alaihi wa Sallam) brought the complete and pure message, without adding to it or subtracting from it. If this is the case, then every Muslim must acknowledge his extent and stop at the points where his Prophet (Sallallaahu ‘alaihi wa Sallam) has placed limits for him, such as the acts of worship and deeds of obedience (to Allaah). This is because the pen has dried with what was revealed previously (i.e. no more revelation after Muhammad (Sallallaahu ‘alaihi wa Sallam). And there was no room left open to approve of an act of worship that didn’t exist previously in the first days (i.e. of the Prophet). Consequently, our pious predecessors (Salaf As-Saalih) have come and gone all acknowledging the extent of the Prophet (Sallallaahu ‘alaihi wa Sallam) in that he first fulfilled his mission and conveyed the Message, as you know. And (second) that he was the best worshipper amongst Allaah’s worshippers and the most fearing of Allaah. So there is no room to correct him:

1. From the standpoint of legislating (revealed matters) into the Religion, as you have heard the ayah and Imaam Maailk’s comments about it.

2. Such that it can be claimed that there is someone who is a better worshipper and more worshipping (of Allaah) than Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). This is impossible.

So whoever understands these two facts, which are related to one’s belief that Muhammad (Sallallaahu ‘alaihi wa Sallam) is Allaah’s slave and messenger, he will limit the worship he performs for Allaah to only that which has been reported on the Prophet (in the ahaadeeth). And he will not put any example or role model before him other than the Prophet (Sallallaahu ‘alaihi wa Sallam). Nor will he ever claim this second point, meaning it is impossible that it can get into the mind of any believer that he is more dutiful to Allaah or more fearing of Allaah or more worshipping of Allaah than him (Sallallaahu ‘alaihi wa Sallam). This is something impossible.

We will mention what has been reported in the two Saheeh collections on the authority of Anas Ibn Maalik (raa) that a group of people went to see the Prophet (Sallallaahu ‘alaihi wa Sallam) but asked his wives because they were not able to find him. So they asked his wives about the Prophet’s worship – about his standing in prayer at night, his fasting during the day and about his relations with his wives. So they mentioned to them what they knew about his guidance regarding that – and his guidance is the best guidance on the face of this earth as is stated in the khutbah al-Haajah: “And the best guidance is the guidance of Muhammad.” The wives of the Prophet mentioned to these men that he (Sallallaahu ‘alaihi wa Sallam) would fast and break his fast, and that he would pray at night and also sleep and that he would marry women.

Anas (raa) said: “When they heard that from the wives of the Prophet, they found his (Sallallaahu ‘alaihi wa Sallam) worship to be little.” They thought it to be little because of what had settled in their minds that the Prophet must pray the whole night and that he must fast all the time and that he was a monk and did not go near his wives. So they were shocked to find something that was not in compliance with their notions. So they assumed that the reason for this was because Allaah had forgiven all of the Prophet’s past and future sins. So it is as if they said: “The Prophet (Sallallaahu ‘alaihi wa Sallam) only minimized in his worship – which they thought to be little – because Allaah had forgiven his sins.

So there wasn’t left any obstacle preventing him from increasing in the worship of his Lord.” This was a mistake on their part without a doubt. This is since they didn’t know that this worship which they thought to be little, was in fact worship that could not be fulfilled by even the best worshipper amongst mankind, not even Dawood (as) about whom it is authentically reported in Saheeh Al-Bukhaaree that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Dawood was the best worshipper amongst mankind.” This group of people did not know that the Prophet was the best worshipper amongst mankind with this worship (of his) and that not even the best worshipper amongst mankind was able to perform his worship, as I have mentioned.

And that was from the things that he (Sallallaahu ‘alaihi wa Sallam) was asked about when some people – who were well aware of his habits not like that group of people that was ignorant of his habits – found him, and they felt compassion for him (Sallallaahu ‘alaihi wa Sallam), because they saw him standing in prayer until his feet had become swollen. So they said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins.” They meant by this: “Have pity on yourself, O Messenger of Allaah! Be easy in the worship, for your feet have become swollen.” And his response was: “Should I not then be a grateful servant?”

This is a refutation of the false reasoning employed by that small band of people, who said the reason for the Prophet’s little worship was because Allaah had forgiven his past and future sins. They were not aware that the Prophet (Sallallaahu ‘alaihi wa Sallam) would stand in night prayer until his feet would become swollen. So when it was said to him: “O Messenger of Allaah! Allaah has forgiven your past and future sins”, he responded: “Should I not then be a grateful servant?”

Basing on what they imagined was little worship on the part of the Prophet and what they knew of Allaah having forgiven his past and future sins, each person in this small group assumed that they were obligated to exceed in worship and that they must surpass what they heard about the Prophet’s worship with regard to his fasting, praying at night and relations with women. So they made the following pledges to themselves: The first person said “I will pray all night and won’t sleep.” The second one said: “As for me, I will fast all the time and never go a day without fasting.” And the third person said: “I will not marry women.”

Why? Because they assumed that marriage was a distraction and turned one away from perfecting one’s worship to Allaah. But they did not know – and Allaah knows best but it seem to me that they were new (reverts) to Islaam who did not learn yet of the Commands and Rulings of Islaam – that marriage was itself worship, as is found in the famous hadeeth, when a group of poor people came to the Prophet (Sallallaahu ‘alaihi wa Sallam) and said:

“The people with much wealth and income have surpassed us – they pray like we pray, they fast like we fast, and they make Hajj like we make Hajj. And they give money in charity but we don’t give away anything in charity!” So the Prophet (Sallallaahu ‘alaihi wa Sallam) said to them: “Shall I not direct you to something, which if you do, you will surpass those in front of you and those behind you will never be able catch up to you (in reward), except for those who do the same as you?” So the representative of the poor people went back to his companions among the poor folk and related to them the good news that came from the Prophet. So they became very happy at hearing it. However, it was not long before their representative went to Allaah’s Messenger again to tell him: “O Messenger of Allaah! What you told us was conveyed to the rich folk and so they have begun to do what we are doing.” So Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said: “That is the bounty of Allaah, which He gives to whom He pleases.”

This is the narration of Imaam Muslim found in his Saheeh. In another narration of the hadeeth, it is reported that the Prophet (Sallallaahu ‘alaihi wa Sallam) said to them: “Verily in every tasbeehah (saying SubhanAllaah) there is charity for you. And in every tahmeedah (saying Al-Hamdulillaah) there is charity. And in every takbeerah (saying Allaahu Akbar) there is charity. And in every tahleelah (saying Bismillaah) there is charity. Commanding good is charity and forbidding evil is charity. And removing a harmful obstacle from the road is charity.” Then the Prophet (Sallallaahu ‘alaihi wa Sallam) continued to mention many noble characteristics. Then he said at the end of the hadeeth: “And in your having relations with your wife, there is charity.” They said in amazement: “O Messenger of Allaah, will one of us fulfill his desire (with his wife) and get rewarded for that?” So the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “Don’t you see that if one fulfills it in a forbidden way, that he will have a burden (of sin) for it?” They said: “Of course, O Messenger of Allaah.” So he said: “Then likewise, if he fulfills it in a lawful way he will be rewarded for it.”

So they were not aware of the likes of this hadeeth and other hadeeths in which there is found an incitement to get married and especially in producing children and progeny, as is reported in the authentic hadeeth: “Marry the fertile and loving woman, for indeed I will compete with other nations by you, as regards to who has the most followers, on the Day of Judgement.” So the one who marries and keeps himself chaste and keeps his wife chaste, he will be rewarded for that. This group was ignorant about this, so there was one among them who made a pledge binding on himself that he would not marry, saying: “As for me, I will not marry women.” Then that group left and when the Prophet (Sallallaahu ‘alaihi wa Sallam) returned home, his wives informed him of what they heard from that group of people and the pledges they made to themselves. So the Prophet (Sallallaahu ‘alaihi wa Sallam) gave a khutbah about this in his masjid, saying: “What’s wrong with these people who say such and such” (?) – repeating to the audience what these individuals who came to his house had said. “This last person will not marry women. The second said he would fast everyday and not go a day without fasting. And the other one said that he will pray all night and not sleep.”

However it was from the Prophet’s etiquettes when admonishing, reprimanding and teaching the people that he would hide the faults of those who committed errors or sinned (by not mentioning their names). So he would not expose them but rather make such statements like the one you just read above: “What’s wrong with these people who say such and such?” This is because there is no benefit in mentioning the (name of the) person who erred, unless his error involves a large group of people and he is present (for the reminder). But if the people leave and he leaves, the opportunity for reminding them goes away. So in this situation, one must mention that to the people publicly. And it is not like that which is thought by some people who know about wisdom and gentleness when commanding good and forbidding evil, for they do not realize that gentleness does not nullify manifesting the criticism of one who errs if his error involves a group of people. The stories of our Salaf (predecessors), all praise be to Allaah, are filled with reports bearing witness to this fact. It is sufficient for me to just mention what the two Shaikhs (Al-Bukhaaree and Muslim) reported in their Saheehs from the hadeeth of ‘Abdullaah Ibn ‘Umar who said:

“‘Umar Ibn Al-Khattaab, rady Allaahu ‘anhu, was giving the Friday khutbah – naturally in the Prophet’s masjid – when a man from the Companions of Allaah’s Messenger entered – and in one narration it states that it was ‘Uthmaan Ibn ‘Affaan. So ‘Umar stopped his khutbah and turned towards this person that had come late and had missed coming early to hear the dhikr and to hear the Jumu’ah khutah. So the man responded, saying: ‘O Commander of the Believers, I did not do anything except hear the Adhaan, make wudoo and then come to the masjid.’ So he said to him reprimanding him in a disapproving interrogating manner: ‘The wudoo also, for I heard Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) say: Whoever goes to (pray) Jumu’ah, then he should take ghusl (bath).'”

The point we derive from this report is that he (Sallallaahu ‘alaihi wa Sallam) reprimanded ‘Uthmaan Ibn ‘Affaan publicly in front of a large gathering of witnesses because he came late to the Jumu’ah khutbah and prayer. So therefore: The principle of teaching and reminding someone is based on the foundation of: Hiding the faults of people, unless there is a benefit that requires that it be done in public. This is the principle that the Messenger of Allaah implemented when he gave the khutbah regarding that group of people that had come to his house. So he said: “What is wrong with these people who say such and such” making an indication of them but not naming anyone of them.

The point is that the Prophet (Sallallaahu ‘alaihi wa Sallam) said: “As for me…”, which is a refutation of the essence of what was stated by those people who claimed the reason that the Prophet, had little worship was due to Allaah having forgiven his past and future sins. So he said: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast” – meaning I don’t fast all the time. “And I pray at night and I also sleep” – meaning I do not stay up the whole night, as is done by those extremists amongst worshippers who increase and try to surpass the worship of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). This is why ‘Aa’ishah said, as is recorded in Saheeh Muslim: “The Prophet (Sallallaahu ‘alaihi wa Sallam) never stayed up a whole night in worship.”

So the Prophet (Sallallaahu ‘alaihi wa Sallam) said, reminding us that the Religion is moderation and that worhsip is moderation – neither exaggeration nor negligence: “As for me, then I am the most fearing amongst you of Allaah, and the most dutiful amongst you towards Allaah. As for me, then indeed I fast and I don’t fast. And I pray at night and I also sleep. And I marry women. So whoever turns away from my Sunnah then he is not from me.”

So the Prophet’s Sunnah, as it came to us from Islaam, is that which all the Muslims are obligated to adhere to. And I guarantee that if Dawood, who was the best worshipper amongst mankind according to the testimony of Allaah’s Messenger, came after the Prophet’s being sent with this complete and perfect Islaam, he would not be able to encompass doing all of the Prophet’s acts of worship. This means all of the acts of worship that Allaah’s Messenger brought whether through speech, actions or silent approval. Due to this, there remain no grounds for any Muslim to add an act of worship after Allaah completed His Religion by sending His Prophet with this perfect Islaam.

So after realizing that the Prophet is the best worshipper amongst mankind and the most dutiful and fearing of Allaah amongst them, there should not be anything but following of Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). We are upon certainty that we will never be able to encompass the worship of Allaah’s Messenger, except for occasionally or at brief periods of time. So we are completely incapable of following and tracing the footsteps of Allaah’s Messenger in his worship. This is impossible – with respect to every individual amongst mankind after the Prophet.

Therefore, there remains nothing before us except that we all strive for two things:

1. To learn the Sunnah of Allaah’s Messenger in all matters that came to us from Islaam – whether in Creed or in Worship or in characteristics and manners. And as I said before, we will never be able to do more than just imitate him, as it is said:

“So imitate (them) if you are not like them,
Verily, imitating the righteous ones is success.”

It is not for us to imitate anyone amongst mankind except him, because he is the most perfect of humans according to unanimous agreement. And everyone that imitates him after he has gone will be overwhelmed by his ocean of worship.

2. This is the first thing – that we must know the Sunnah of Allaah’s Messenger according to the wide and extensive meaning. This is since the Prophet’s saying concerning that group of people: “So whoever turns away from my Sunnah, then he is not from me”, this sentence in this general hadeeth does not refer to the abandonment of the recommended sunnah acts, for example, that this person is not from the Prophet. This is not what is meant by the hadeeth. Rather, the meaning of the hadeeth is: “Whoever turns away from my Sunnah” meaning from my Way and from my Methodology in all affairs of my religious life. This is the kind of person that is not from him. And this kind of person varies with regard to his remoteness from following the Prophet.

So the Sunnah has two meanings:

1. A religious Arabic language-based one, and it is that which the Messenger of Allaah (Sallallaahu ‘alaihi wa Sallam) and those who followed his way were upon.

2. That which has occurred in the custom of the Fuqahaa in dividing the worship into two types – Fard (Obligation) and Sunnah (Recommended). The Sunnah here according to their definition of it is: “That which the one who does it will be rewarded for and which the one who abandons it will not be punished for.”

As for the person that abandons the Messenger’s Sunnah, with its first meaning – i.e. his way and methodology – then this person is in misguidance. And his deviance can either be large or little depending on his closeness or remoteness to following Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam). So based on this, we should find ourselves as having no need for amending and introducing a “good innovation” (bid’ah hasanah) into Islaam, claiming that there is nothing wrong with this innovation. This is because we should find ourselves as falling short and being incapable of following the noble Prophet (Sallallaahu ‘alaihi wa Sallam) in everything that has been reported to us concerning his worship, whether it is related to supplications, remembrances or prayers. So it is sufficient for us to just follow him, according to our abilities. Here, I would like to mention a story reported by Al-Bukhaaree in his Saheeh so that you can realize the worth of Allaah’s saying: ”This day I have completed your Religion for you, and I have perfected My favor upon you, and I am pleased with Islaam as a Religion for you.” [Surat-ul-Maa’idah: 3]

Al-Bukhaaree reported that one of the Jewish Rabbis went to ‘Umar Ibn Al-Khattaab during the time of his Khilaafah and said to him: “O Commander of the Believers! There is an ayah in the Book of Allaah that if it had been revealed unto us – a gathering of Jews – we would have taken the day it was revealed as a day of ‘Eid (holiday).” So he asked: “Which ayah is it?” So the Rabbi mentioned the ayah: “This day I have completed your Religion for you…” So ‘Umar said: “This ayah was indeed revealed on a day of ‘Eid, on the day of Jumu’ah while the Allaah’s Messenger was in ‘Arafaat (meaning in his farewell pilgrimage). So this ayah was indeed sent down on a very great day in which there is a combination of two virtues and two ‘Eids – the ‘Eid of Jumu’ah and the ‘Eid of ‘Arafaat.”

Why did this Jew say: “Had it been revealed unto us, we would have taken the day it was revealed as a day of ‘Eid?” It is because he was aware of the greatness of this blessing, which Allaah bestowed upon His servants. But what about us Muslims today? Unfortunately, we do not give this great blessing its due weight in worth. This is why you find many people in the past – in previous generations – who have filled the Muslims with prayers, words of remembrance and supplications that the Prophet did not come with. What has come to us from the Prophet is truly sufficient and adequate, in fact it is more than our human capabilities can grasp. However, each one of us takes from this worship what he is able to and what conforms to his capability and capacity.

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

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

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

Innovations of Hajj, ‘Umrah and Visiting Madinah : Shaykh al-Albanee

by AbdurRahman.orgJanuary 15, 2014March 8, 2015

Innovations of Hajj, Umrah and visiting Medina
Innovations before Ihraam
Innovations of Ihraam and Talbiyyah, etc.
Innovations of Tawaaf
Innovations of Sa`ee
Innovations of Arafah
Innovations of Muzdalifah
Innovations of Stoning
Innovations of sacrifice and shaving the head
Various Innovations
Innovations of Visiting Madinat-ul-munawwarah
Innovations of Visiting Bait-ul-Maqadis
Footnotes

Innovations of Hajj, Umrah and visiting Medina

And I decided to add an appendix, setting forth the innovations regarding Hajj and visiting Madinat-ul-Munawwara, and Bait-ul-Maqdis (Jerusalem) (118) as many people do not know these things and so fall into them – so I wished to advise them by explaining and warning them against these things – as Allaah the Blessed and Exalted does not accept any action unless it fulfils two conditions:

Firstly: That it done sincerely for the Face of Allaah, the Honored, the Exalted.

Secondly: That it is correct – and it is not correct until it is in accordance with the Sunnah, not at variance with it – and as the people of knowledge have agreed – everything claimed by the people to be part of worship which Rasoolullah did not prescribe by his saying, nor drew nearer to Allaah by performing it – then that is at variance with his Sunnah as his Sunnah is of two kinds:

(a) Sunnah of action (Sunnah Fi’liyyah – actions which he did) and
(b) Sunnah of neglect (Sunnah Tarkiyyah) – acts which he did not do)

As for those things pertain to worship, the Prophet did not do – then it is from the Sunnah to leave them – for example: calling Adhaan for the ‘Eid prayers and for burying the dead, even though it is a means of making mentioning of Allaah and glorifying Him, it is not permissible do it as a means of drawing nearer to Allah, the Exalted, the Glorious – and that is only because it is something which Rasoolullah refrained from doing – and this point was understood by his companions – so they often warred against innovation in general – as is mentioned in its proper place – and Hudhaufah ibn al Yamaan (ra) said: “Every worship that has not been done by the companions of Rasoolullah, then do not do it.” And Ibn Mas’ood (ra)said: “Follow (the Sunnah) and do not innovate, and that is enough for you – stick to the old way.”

So how fortunate is the one to whom Allaah gives the good fortune of making his worship sincerely for Him and following of the Sunnah of His Prophet (sas) in it – not mixing it with innovation – for such a one then let him have good tidings of Allaah’s acceptance of his obedience – and his admission to His Paradise. May Allah make us those who bear the word and follow the best of it.

And you should know that these innovations are traceable to the following factors:

(i) Weak (da’eef) Ahaadith – which are not permitted to be used as evidence, nor is it, according to your saying, permissible to act on them – as I have explained in the introduction of ‘Sifat-Salaat un-Nabee’ (The Prophet’s Manner of Prayer) – and this is the position of a group of the people of knowledge – from them Ibn Taimiyya.

(ii) Fabricated (maudoo’) Ahaadith – or narrations which have no basis – some scholars remaining unaware of their true nature – and therefore basing religious verdicts upon them – their being the core of innovation and novelties!

(iii) The decisions of some scholars or their regarding certain things to be commendable – especially the later scholars – not basing these on any proofs (from the Qur’an of Sunnah), rather treating them as indisputable matters – until they become Sunnahs adhered to and followed. And it will not remain hidden from one who has insight into his religion – that it is not correct to follow such things -as nothing is part of the Sharee’ah except what Allaah has prescribed – and it is enough for the one who makes something desirable – if he is mujtahid – that it is permissible for him to act according to what he sees as desirable – and that Allaah will not punish him for that – But as for other people taking that as something prescribed and as Sunnah – then not definitely not! And how can that be when some of these things conflict with the Sunnah – as will be noted later of Allaah wills?

(iv) Customs and superstitions which have no evidence from the Sharee’ah, and are not even supported by the intellect – even if some ignorant people act upon them and take them to be part of the sharee’ah – sometimes finding support from others – sometimes from some people claiming to be from the people of knowledge – and actually having their appearance.

Then you should know that the danger of these innovations is not of one level – rather they are of different degrees. Some of them being clear shirk and kufr – as you will see, and some of them are less than that – however, you must be aware that the slightest innovation that someone brings into the religion is haraam (forbidden) after it is exposed as an innovation – as there is no innovation that is only makrooh (disapproved), as some people think – and how can that be when Rasoolullah (sas) said: “Every innovation is a going astray. And every going astray is in the Fire”. That is the one who does it.

And Imaam ash-Shaatibee has fully explained this point in his important book ‘Al I’tisaam’ – and because of this the innovation is something very dangerous – and most people remain heedless of this, except for a small group of the people of knowledge and enough as a proof of the seriousness of innovation is the saying of the Prophet : “Verily Allah has refused to admit the repentance of anyone committing an innovation, until he gives up the innovation”. Narrated by Tabraanee and ad-Diyaa-ul-Maqdisee in ‘al Ahaadith ul-Mukhtaarah’ and others – with saheeh isnaad – and was declared by al-Mundharee to be hasan. (119)

And I complete this with word of advice which I convey to the readers from a great Imaam from the first scholars of the Muslims – Shaikh Hasan ibn ‘Ali al Barbahaaree – one of the companions of Imaam Ahmad – and died in the year 329 H, he – may Allaah be please with him – said: “And beware of the smallest of the newly-invented matters, as the small innovations due to repetition become large innovations, and in that way every innovation introduced in this Ummah began as a small innovation – resembling something correct and thus is the one who falls into it enticed – then he is not able to leave it – some of it grows and becomes part of the religion, practiced as such. So examine – may Allaah have mercy upon you – everything that people of your time say and do not made haste (in accepting it) until you ask and find out: Did any of the companions of the Prophet or any of the people of knowledge speak about it? So if you find a narration from the, then accept it and do not leave it for anything – and do not prefer anything- and do not prefer anything over it and thus fall into the Fire. And you should know – may Allaah have mercy upon you – that a worshipper’s Islaam is not complete until he is follower (of proof), consenting and submitting (to the Truth). So whoever claims that anything remains of Islaam which the companions of Rasoolullah did not fully explain to us – then he has invented a lie against them, and that is enough for him that he has reviled them – so he is an innovator, misguided and misguiding, introducing into Islaam what does not belong to it.”

I (Al-Albaani) say : And may Allah have mercy upon Imaam Maalik who said : “The last part of this Ummah will not be corrected except by that which corrected its beginning, so that which was not part of the religion then – is not part of the religion today.”

And may Allah send blessing upon our Prophet (sas) who said : “I have not left any thing that will draw you nearer to Allah – except that I have enjoined it upon you. And I have not left anything that will take you away from Allah and draw you to the Fire except that I have forbidden it for you.”

And all praise is for Allaah by Whose blessing Good actions are completed.

Innovations Before Ihraam

1. Abstaining from travel in the month of Safar, and abstaining from beginning any action such as marriage or building in it.

2. Abstaining from travel in the second half of the month or because the moon is positioned in the constellation of the Scorpion.

3. Abstaining from cleaning the house and sweeping it because a traveller is about to leave.

4. Praying two ra’kahs when leaving for Hajj – reciting in the first Surat-ul-Kaafiroon and in the second Surat-ul-Ikhlaas, then after finishing saying : “O Allaah I have gone out for You and am heading towards You…” then reciting Ayat-ul-Kursi and Surat-ul-Ikhlaas, and the Last two surahs – and other things which occur in certain fiqh books.

5. Praying four ra’kahs before leaving.

6. Reciting by the one intending Hajj of the end of Surah Al Imraan, Ayat ul Kursi, Surat uz-Zilzall a and Surat ul-Faatihah -when leaving the house – claiming that thus will all his problems of this world and the next solved.

7. Making Dhikr and Takbeer loudly upon the leaving or arrival of the pilgrims.

8. Giving adhaan upon departure of the pilgrims.

9. Conveying the covering for the Ka’bah and celebration upon clothing the Ka’bah. (120)

10. Some nations seeing off the pilgrims accompanied by music!

11. Traveling alone ‘taking only Allaah as companion’ as some of the Sufis claim!

12. Traveling without provisions claiming that is tawakkul (depending upon Allaah)!

13. Traveling in order to visit the graves of the Prophets and pious people.

14. A man making agreement with a married woman who is about to make Hajj and has no mahram, that he will be for her as a mahram. (121)

15. A woman taking a non-related man as her brother so that he can be a mahram for her – and then treating him as a mahram.

16. A woman traveling together with a group of trustworthy women – as they claim – without a mahram – and similarly traveling along with a man who is a mahram for one them – claming that he is mahram for all of them!

17. Taking a tax from the pilgrims intending to perform the obligatory duty of Hajj.

18. The traveler’s praying two ra’kahs every time he makes a halt and saying “O Allaah make my stop a blessed stop and You are the best of hosts.”

19. The traveler’s reciting every time he makes a stop Surat ul-Ikhlaas ten times, and Ayat ul-Kursi and the Ayah “WA MAA QADAROOLLAAHA HAQQA QADRIHI” once.

20. Eating onions from every land which he enters.

21. Going to a particular place intending good thereby and while not being recommended by the Sharee’ah, such as those places about which it is said: “In it is remnant of the Prophet”, as is said about the Dome of the Rock, and Mosque of the Footprint towards Damascus, and the tombs of the Prophets and pious. (123)

22. Unsheathing of weapons upon reaching Taabook.

Innovations of Ihraam and Talbiyyah, etc.

23. Taking a particular sort of shoe with certain conditions well-known in certain books.

24. Entering the state of iHraam (not merely putting on the clothing) before the meeqat.

25. Wearing the iHraam under the right armpit and over the left upon assuming iHraam.

26. Making intention by words.

27. Performing Hajj silently, not speaking.

28. Making Talbiyyah in a group in one voice.

29. Saying takbeer and ‘tahleel’ in place of the talbiyyah (when assuming iHraam).

30. Saying after talbiyyah “O Allaah I intend to make Hajj so make it easy for me and help me to perform its obligation and accept it from me. O Allaah I have intended to perform what You have make obligatory in Hajj so make me of those who have responded to You…” (Allaahumma innee ureedul Hajj fa yassirhu lee… )

31. Going to the mosques in and around Makkah apart from Masjid al-Haraam – like the mosque beneath Safaa, and that is the foot of the mountains of Abu Qubais, and the Mosque of the Birthplace, and the other mosques built upon vestiges of the Prophet.

32. Going to the hills and places around Makkah, like the Mountain of Hiraa, and the Mountain at Minaa – which is said to have contained the sacrifice, etc.

33. Going to perform prayer in the Mosque of ‘Aa’ishah at Tan’eem.

34. Making the sign of the cross in front of the House. (124)

Innovations Of Tawaaf

35. Bathing for Tawaaf.

36. Wearing socks or similar footwear in order not to step upon bird excrement and covering his hands so as not to touch a woman.

37. The pilgrims praying Tahiyyat-ul-Masjid when he enters Masjid ul-Haraam. (125)

38. His saying: “I intend by my tawaaf these seven times such and such..”

39. Raising up the hands when touching the Black Stone as they are raised at the beginning of prayer.

40. To call out with kissing of the Black Stone.

41. Crowding in order to kiss the Black Stone, and preceding the imams’ saying salaam in order to do so.

42. Holding up the lower end of his garment when touching the Black Stone of Yemeni corner.

43. Saying when touching the Black Stone: (O Allaah out of belief in You and attesting to Your Book.)

44. Saying when touching the Black Stone: (O Allaah I seek Your refuge from pride and poverty and grade of disgrace in his world and the Hereafter.)

45. Placing the right hand upon the left while making tawaaf.

46. Saying in front of the door of the Ka’bah: (O Allah the House is Your House and the Sacred Area is Your Sacred Area, and the Safety is Your Safety) Then pointing towards the Station of Ibrahim – peace be upon him – saying: (And this is the place of the one who seeks Your refuge from the Fire.)

47. Making du’aa at the ‘Iraaqi corner saying: (O Allaah I seek Your refuge from doubt and shirk, and from hostility and hypocrisy, and had manners, and loss in money and family and children.)

48. Making du’aa beneath the water-spout saying: (O Allaah shade me under Your shade on the Day that there is no shade except Your shade.)

49. Making du’aa while doing raml, saying: (O Allaah make it an accepted Hajj, and forgiven sin, and a praiseworthy sa’ee, and a work that does not lead to nothing, O Mighty One, O Forgiving One.)

50. Saying on the last four rounds of Tawaaf: (O Allaah forgive and have mercy and forgive what You know, verily You are the Most Mighty, The Most Generous.)

51. Kissing the Yemeni corner.

52. Kissing the two shaami corners and touching them.

53. Wiping the walls of the Ka’bah and the Station Wiping the walls of the Ka’bah and the Station of Ibrahim – peace be upon him.

54. Seeking blessing from what they call ‘Al’Urwat al Wuthqaa’ and it is a high place Jutting out from the wall of the Ka’bah opposite to the Door, the common people claiming that one who touches it with his hand has clung on to ‘the most Trustworthy Hand-Hold.’

55. A peg at the center of the House, which they call ‘the Navel of the world’ -uncovering their navels and placing it upon that spot – so that he is putting his navel upon ‘the Navel of the world’.

56. Seeking to perform Tawaaf because it is raining claiming that one who does that has all of his previous sins forgiven.

57. Seeking blessing from the rainwater which descends from the Water-spout of Mercy on the Ka’bah.

58. Desisting from Tawaaf in a Garment that is not clean.

59. The pilgrims tipping what remains of the drink of Zamzam into the Well and saying. (O Allah I ask You for a plenteous provision, and beneficial knowledge, and a cure from every disease…)

60. Bathing in Zamzam.

61. Being careful to drench their bears in Zamzam, and also their money and clothes in order to bless them.

62. What is mentioned in some books of Fiqh regarding drinking Zamzam in many gulps, each time looking up at the Ka’bah.

Innovations of Sa’ee Between Safaa and Marwah

63. Making wudoo in order to walk between Safaa and Marwah with claim that he who does so has 70,000 ranks written for him for every step he takes.

64. Climbing right up Safaa until reaching the wall.

65. Making du’aa when descending from Safaa, saying: (O Allaah make me act according to the Sunnah of Your Prophet, and cause me to die upon his religion, and protect me from the misleading trials, by Your Mercy, O Most Merciful One.)

66. Saying while making Sa’ee: (O Allah forgive and have mercy and pass over what You Know…etc) (126)

67. Making fourteen circuits and thus finishing upon Safaa.

68. Doing Sa’ee repetitively in Hajj or `Umrah.

69. Praying two rak’ahs after completing Sa’ee.

70. Continuing to perform the Sa’ee between Safaa and Marwah after the Iqaamah has been given for prayer – so that they miss prayer in congregation.

71. Saying a particular du’aa upon reachin Minaa, like that which occurs in “Ihyaa `Uloom ud Deen”: (O Allah this is Minaa…) And when he leaves saying: (O Allah make the best early morning ever this early morning…)

Innovations of `Arafah

72. Standing upon the Mount of `Arafah on the Eight Day for a time in case the moon was wrongly sighted.

73. The lighting of many candles on the night of `Arafah at Minaa.

74. Making du’aa on the night of `Arafah with ten phrases – saying them a thousand times: (Glory be to Him Whose Throne is above the sky…)

75. Their going direct from Makkah to `Arafah on the eight day.

76. Tarvelling to `Arafah from Minaa at night.

77. Lighting fires and candles upon the Mount of `Arafah on the night of `Arafah.

78. Bathing for the day of `Arafah.

79. Saying when nearing `Arafah and upon seeing the Mount of Mercy (Jabal ur-Rahmah): subHaanallaah walhamdulillaah wa…

80. Seeking to go off to the Plain of `Arafah before the time for standing which is after half the day.

81. Saying Tahleel 100 times upon `Arafah, then reading Surat ul-Ikhlaas, then upon the Prophet 100 times at the end upon us.

82. Remaining silent upon `Arafah and leaving du’aa.

83. Climbing upon the Mount of Mercy (Jabal ur-Rahmah).

84. Entering the Dome upon the Mount of Mercy which they call “The Dome of Adam” and praying in it, and making Tawaaf of it.

85. Believing that Allah ta’ala descends in the night of `Arafah upon the Dark Green Mountain and shakes hands with the riders and embraces those who are walking.

86. The imams giving two Khutbahs in `Arafah divinding them by sitting like that of Jumu’ah.

87. Praying Zuhr and `Asr before the Khutbah.

88. Giving adhaan for Zuhr and `Asr in `Arafah before the finish of the Khutbah.

89. The imams saying to the people of Makkah after finishing the prayer in `Arafah: “Complete your prayers for we are travellers.”

90. Praying nafl prayers between Zuhr and `Asr in `Arafah.

91. Particularizing a certain du’aaa or dhikr for `Arafah, like the du’aa of al-Khidr – peace be upon him – which is mentioned in “Ihyaa `Uloom ud-Deen” and begins “O Him Who is not preoccupied with…” and other du’aas – some of them reaching five written pages.

92. Leaving `Arafah before sunset as some do.

93. What has become commmon upon the tongues of the people that the satanding in `Arafah on Yawm ul Jumu’ah is equivalent to 72 pilgrimages.

94. What some people do as regards gathering together on the evening of `Arafah in congregational mosques or in a foreign place – them making du’aa and dhikr raising their voices very much, reciting sermons and poetry, in imitating the people in `Arafah.

Innovations of Muzdalifah

95. Moving hurriedly at the time of leaving `Arafah for Muzdalifah.

96. Bathing to spend the night at Muzdalifah.

97. Regarding it to be desirable for one riding to get down and enter Muzdalifah on foot out of respect for the Sacred Area (Haram).

98. To repeat du’aa upon reaching Muzdalifah saying: (O Allah this is Muzdalifah, many languages have come together here…)

99. Leaving off praying Maghrib prayer as soon as Muzdalifah is reached and instead looking for small stones.

100. Praying the sunnahs of Maghrib between the two prayers – or combining them with the sunnahs of Ishaa and Witr after the two Fard Prayers – as al-Ghazzali says.

101. Increasing the amount of firewood on the night of Sacrifice and in the Mash’ar ul-Haram.

102. Staying awake at night.

103. Stopping at Muzdalifah without spending the night there.

104. Saying upon reaching the Mash’ar ul-Haram: (O Allah I ask You by the night of…) (127)

105. Al-Bazjooris saying: “And it is sunnah to take seven stones for stoning on the Day of Sacrifice from Muzdalifah – and to take all other stones from the river-bed of Muhassir.”

Innovations of Stoning

106. Bathing in order to perforn the stoning.

107. Washing the stones before the stoning.

108. Saying “subhaanallah” or any other dhikr in place of takbeer.

109. Saying anything in addition to takbeer – such as:

110. The saying of some of the later people: “And it is sunnah to say when throwing each stone…”

111. Adhering to a particular way of throwing the stones: like the saying of some: He should put the end of his right thumb upon the center of his forefinger and he should place the stone upon the back of his thumb as if he was making the number 70 with his fingers – then he should throw it. And others say: He should make a circle with his forefinger upon the joint of his thumb as if he were making the number 10.

112. Fixing a certain place for the one stoning to stand – that there should be between him and the ppillar five arm-lengths.

113. Stoning with shoes, etc.

Innovations of Sacrifice and Shaving the Head

114. Giving charity to the value of sacrifice instead of making the obligatory sacrifice of an animal, declaring that most of the sacrificial meat goes to waste – only a few people benefitting from it. (128)

115. Some people’s sacrificing the obligatory sacrifice in Makkah before the Day of Sacrifice.

116. The barbers starting with the left side of the head when shaving.

117. Only shaving a quarter of the head.

118. Al-Ghazzalis saying in “Ihyaa `Uloom ud-Deen”: “And the Sunnah is to face the Qiblah during shaving.”

119. Making du’aa while the head is shaved, saying: alhamdu lillaahi `alaa maa hadaana

120. Making tawaaf of the mosques near the Pillars.

121. Holding it recommendable to pray `Eid Prayer in Minaa.

122. The mutamatti’s leaving out sa’ee after Tawaaf Ifaadah.

Various Innovations

123. Celebrating the covering of the Ka’bah.

124. Covering the Station of Ibrahim.

125. Tying scraps of paper ti the Station of Ibrahim and the minbar in order for needs to be fulfilled.

126. The pilgrims writing their names upon the pillars and walls of the Ka’bah – and some of them advising that.

127. Declaring it to be lawful to walk in front of one praying in the Haraam Mosque and opposing those who try to stop them from doing so.

128. Calling one who has performed Hajj “al-Haajj”.

129. Leaving Makkah to perform an extra `Umrah.

130. Leaving the Haraam Mosque after the Farewell Tawaaf walking backwards.

131. Painting the Pilgrims’ whouse white, painting pictures upon it and writing his name and the date thereon.

Innovations of Visiting Madinat-ul-Munawwarah

This is included as undertaking journey to the Prophet’s mosque and Masjid ul-Aqsaa – may Allah return it to the Muslims soon – is from the Sunnah and because of the benefits and rewards for this, and people usually visit them before or after making Hajj – and many of them fall into numerous innovations well-known to the scholars, while doing that – so I saw it beneficial to include what I have across from these as a notification and warning and they are:

132. Journeying to visit the Prophet’s grave. (129)

133. Sending requests with the pilgrims and those visiting the Prophet and asking them to convey their salaams to him.

134. Bathing in order to enter Madinat-ul-Munawwarah.

135. Saying upon seeing the walls of Madinah: (O Allah this is the Sacred Area of Your Messenger, so make it a protection against the Fire for me and a protection from punishment and any misfortunate accounting.)

136. Saying upon entering Madinah: (In the name of Allah and upon the the religion of…)

137. The retention of the Prophet’s grave within his mosque.

138. Visiting the grave of the Prophet before praying in his mosque.

139. Some peoples facing the grave whith total humility placing his right hand upon the left as if in prayer near the grave or far from it – when entering or leaving the mosque.

140. Making du’aa facing the grave.

141. Going to the grave to make du’aa towards hoping for an answer.

142. Seeking nearness to Allah (tawassul) by means of the Prophet.

143. Seeking for intercession etc. from the Prophet.

144. Ibn al-Hajj’s saying in “al-Madkhal” (1/259) that: “One should not mention with his tongues his needs or need forgiveness of sins when visiting the grave of the Prophet” because he knows his needs already and what is of benefit to him!!

145. His saying also (1/364): “There is no difference between his death and life – as regards his watching over his Ummah and their affairs and intentions, and their regrets and their thoughts”!!

146. Their placing their hands upon the grills around the room containing the Prophet’s grave to seek blessings. And some of them taking oath upon that.

147. Kissing the tomb or touching it or what surrounds it – pillars and so on. (130)

148. Adopting a particular way for visiting the Prophet and his two companions – and a particular way of giving salaam and making du’aa, like the saying of Al-Ghazzali: “He should stand next to the face of the Prophet with his back to the Qiblah, and face the wall of the tomb … and say.. “mentioning a long salaam then a long salaat and du’aa reaching about three pages. (131)

149. Seeking to pray facing the tomb.

150. Sitting near the grave in order to recite and make dhikr.

151. Going to the Prophet’s grave after every prayer. (132)

152. Visiting the Prophet’s grave by the people of Madinah every time they enter or leave the mosque.

153. Raising the voice after prayer saying: “Peace be upon you, O Messenger of Allah.”

154. Seeking blessings from rainwater which falls down from the Green Dome above the Prophet’s tomb!

155. Seeking nearness to Allah by eating dates of Saihaan in the ‘Rawdah’ which is between the pulpit and the grave.

156. Cutting off bits of their hair and throwing them into the large chandelier near to the Prophet’s tomb.

157. Wiping the two brass palm trees that were placed in the mosque to the west of the pulpit (133).

158. Making a point of praying in the original part of the mosque and avoiding praying in the front rows which are in the extension made by `Umar and others.

159. Making a point by visitors to Madinah to stay for a whole week in order to pray forty prayers in the Prophet’s Mosque – so as to have written for them a security from hypocrisy and from the Fire. (134)

160. Seeking reward by going to any of the mosques or places in and around Madinah except for thw Prophet’s Mosque and Qubaa Mosque.

161. Guides instructing groups of pilgrims and leading them in certain du’aas near the Prophet’s room or far from it with raised voices – and the people’s repeating even louder voices.

162. Visiting the graveyard of Baqee’ everyday and prayer in the Mosque of Fatimah – may Allah be pleased with her.

163. Particularizing Yaum ul-Khamees (known to the Christians as Thursday) for visiting the martyrs of Uhud.

164. Affixing pieces of paper to the iron railings on the ground of the martyrs.

165. Seeking blessings by bathing in the pool that used to be by the side of the graves.

166. Walking backwards out of the Prophet’s Mosque when leaving for the last time.

Innovations of Bait ul-Maqdis

167. Visiting Bait ul-Maqdis along with Hajj and their saying: May Allah make your Hajj holy.

168. Making Tawaaf of the Dome of the Rock like Tawaaf of the Ka’bah.

169. Venerating the Rock with any form of veneration – like touching it or kissing it, or leading sheep to it to slaughter them there – and visiting it on the night of `Arafah, and building upon it, etc.

170. Their claim that there is in the rock the Prophet’s fooprint, and the trace of his `imaamah (turban) and some of them think that it is the footprint of the Lord.

171. Visiting the place which they claim is the cradle of Isa – peace be upon him.

172. They claim that the Siraat (Bridge) and the Scales (meezan) are there, and that the wall that will be placed between the people of Pradise and the people of the Fire is the wall built to the east of the mosque.

173. Venerating the rock where al-Buraaq is alleged to have been tethered or its place.

174. Praying by the grave of Ibrahim – peace be upon him.

175. Gathering in Masjid ul Aqsa at the time of Hajj to sing and play the ‘Daff’ (an instrument made of a small circle of wood with a skin stretched over one side).

and this is all that I have been able to gather from innovations of Hajj and visiting. I ask Allaah the Blessed and Most High to make it an aid to the Muslims in giving preference to and following the example of the best of the Messengers and accepting his guidance.

Foot Notes / References :

1. Reported by Bukharee, AHmad, An-nasaaiee & Ibn Maajah from Abu Hurairah – may Allah be pleased with him. See ‘Silsilat-ul-Ahadeeth-us-Saheehah’ (no. 1200) and ‘Al-Irwaa’ (no. 769).

2. As is the case with most pilgrims these days – and it is very rare for one of them to bring the sacrificial animal along with him as the Prophet did. So he who does so, then there is no blame upon him – however one who does not bring it with him and still does Hajj Qaarin or Faarid – then he has gone against the Prophet’s action and his command – even though the people may be averse to this point. As Ibn Abbas said- reported by Muslim(4/58) and AHmad(1/278,342).

3. See ‘Sahheh Abi Dawud'(nos.1568 and 1571).

4. And his basis for saying that is the saying of the Prophet: Verily Allaah has entered the ‘Umrah into this Hajj of yours, so when you come – then he who has made tawaaf of the House and between Safaa and Marwah – then he has become Halaal(left iHraam) except he who had the sacrificial animal with him.(Sahih A.D., nos.1573,1580).

5. And that does not negate what is narrated from ‘Umar and others that Hajj Muffrad is better because of what I have stated in the Original. And I have found also that Ibn Taimiyyah explains that to mean singling out ‘Umrah in his journey and Hajj in his journey. See Majmood al-Fataawaa, Vol.26 as it is important.

6. Hasan hadith. See ‘Saheeh ul-Jaami us-Sagheer’ (no.1477).

7. And it exists in the Original in its complete form (pg. 28) and is reported in [[Irwaa al Ghaleel]] #1019 and Saheeh Abi Dawood #1613.

8. It is the face-cover worn upon the tip of the nose. And it is of different types. If she pulls it up to her eyes then it is called ‘Al-Waswasah’ or ‘Al-Burqa’. If she pulls it down to below the eye socket then it is ‘Al-Niqaab’, and if it is upon the end of her nose it is ‘Al-Lukfaam’. It is called the woman’s niqaab because it hides her colour of the niqaab (Lisaan ul ‘Arab 2/265-266).

9. Shaikh-ul-Islaam Ibn Taimiyyah says in his ‘Mansik'(p.365): “And the gloves(Quffaazaat) are a covering made for the hand- like falconers wear….”

10. Shaikh-ul-Islaam Ibn Taimiyyah says in his ‘Mansik’: “And he should not cut them down to below the ankle, as the Prophet ordered with this to begin with, then made allowance for not doing do in ‘Arafaat, when allowed one not finding an izaar to wear trousers, and allowing one who does not find sandals to wear leather socks(khuff). This is the most authentic saying of the scholars”.

11. Bukharee and Muslim, Sahih Abi Dawud(no.1600).

12. Al-Ahadeeth-us-Saheehah.(no.24569).

13. Bukharee and Muslim, SaHeeH Abi Dawud no. 155.

14. Bukharee and others

15. Sahih Abi Dawud,(no.1579), Mukhtasar Sahih ul Bukharee,(no. 761-762). Ibn Hajar says in ‘Fath-ul-Baree'(3/311) – “This shows that the excellence of al-Aqeeq valley is like the excellence of Madinah are like prayer therein….”

16. Bukharee with mu’allaq isnaad.

17. Narrated by Ad-Diyaa with saheeh isnaad.

18. Bukharee and Muslim. Saheeh Abi Dawud,(no.1590).

19. Abu Dawud, Tirmidhee. An-Nasaa’ee, Ibn Maajah. See Saheeh Abi Dawud,(no.1592).

20. Hadith Hasan. (Saheeh ul-Jaami’, no.112)

21. Narrated by Sa’eed ibn Mansoor ( See ‘al-Mahallaa'(7/94)) with good isnaad. And Ibn Abi Shaibah with saheeh isnaad from al-Muttalib ibn ‘Abdullah (Fath-ul Baree:3/324) and is mursal.

22. Muslim, see as-Saheehah, (no.2023).

23. Bukharee (no.769 in the mukhtasar). At-Tayaalisee (no.1513), AHmad(6/32,…)

24. Ibn Abi Shaibah – see ‘al-Muhallaa (7/94-95) and its isnaad is saheeh.

25. Part of a saheeh hadith – ‘as-Saheehah’ (no.828) with the words: “Jibreel ordered me to raise the voice with ihlaal (talbiyyah) as it is one of the signs of Hajj.”

26. Ibn Khuzaimah and Baihaq’ with saheeh isnaad.

27. Bukharee. And Ibn Hajr says: “And in the hadith is that the talbiyyah in valleys is from the sunnah of the Prophets, and that it is more stressed in descending and ascending.”

28. AHmad (1/417) with good isnaad, and Al-Haakim and adh-Dhahabee authenticate it.

29. Bukharee and al-Baihaqi.

30. Bukharee, Saheeh Abi Dawud,(no.1630).

31. Bukharee, Saheeh Abi Dawud,(no.1929).

32. Al-Fakihee with hasan isnaad.

33. Hadith Hasan: “As-Saheehah, (no.2478)”.

34. Saheeh ul Kalim ut-Tayyibah.

35. Ibn Abi Shaibah with saheeh isnaad up to Ibn ‘Abbaas. Marfoo’an it is da’eef.

36. Baihaqi (5/72) with hasan isnaad….

37. See ‘Al-Irwaa’, (no.1112).

38. Ash-Shafi’ee, AHmad and others – and it is a strong hadith as I have explained in ‘al-Hajj-ul-Kabeer’.

39. Authenticated by at-Tirmidhee, Ibn Khuzaimah, Ibn Hibbaan, al-Haakim and Adh-Dhahabee. See ‘al-Hajj-ul-Kabeer’.

40. Made Hasan by at-Tirmidhee. Made Saheeh by Ibn Hibbaan and Adh-Dhahabee.

41. Made Saheeh by at-Tirmidhee and Ibn Khuzaimah.

42. Al-Idtibaa’ is bid’ah before this tawaaf, and after it.

43. Abu Dawud and others. Authenticated by many scholars. See Saheeh Abi Dawud,(no.1653).

44. Shaikh ul Islaam ibn Taimiyyah says: “As for the other parts of the House, and the Place of Ibraheem, and whatever is in the rest of the world mosques and their walls, and the graves of the prophets and good people – like the room of our Prophet, and cave of Ibraheem, and the place where our Prophet used to pray – and all other such places, and the rock at Jerusalem, then none of these are to be touched at all or kissed – by total agreement of the scholars. And as for tawaaf of these things – then it is one of the greatest and most forbidden bid’ahs – and he who takes that as part of his religion should be asked to repent – and if he refuses he killed”.

And ‘Abdur Razzaaq (no.8945) and AHmad and al-Baihaqi port from Ya’laa ibn Umayyah who said: “I made tawaaf with Umar ibn ul-Khattaab ( and in a narration: with ‘Uthuzza) – may Allaah be pleased with him – so when I came to the corner of the Door I started to touch it so he said ‘Have you not made tawaaf with Rasoolullaah?’ I said: Yes. He said: ‘Then did you see him touch it?’ I said: No. He said: ‘Then do likewise for there is for you in Rasoolullah a good example'”.

45. This is narrated by two isnaads from the Prophet by which the hadith reaches the level of hasan – and is increased in strength by the fact that a group of the Sahaabah acted on it – from them Ibn ‘Abbaas – may Allaah be pleased with him – who said: “This is the Multazam between the Corner and the Door. And it is authentically narrated from ‘Urwah ibn az-Zubair also – see ‘As-Sahaabah, no.2138. And Ibn Taimiyyah said in his ‘Mansak’ (p.387): “And if he wishes to come to the Multazam – and that is what is between the Black stone and the Door – and he places upon it his chest and face and forearms and hands – and makes du’aa – and he asks Allaah for whatever he needs – then he may do so. And he may do so before the Farewell Tawaaf there being no difference in this being at that time or any other – and the Sahaabah used to do so when they entered Makkah – and if he stands near the Door making du’aa without iltizaam of the House then that is also good, and when he leaves he does not stand or turn or walk backwards.”

46. At-Tirmidhee and others, and the other narration is Tabraanis. And it is Saheeh: See also ‘Al-Irwaa’ (no.21). Shaikh-ul-Islaam Ibn Taimiyyah said: “And there is no particular dhikr narrated from the Prophet, not by his order, or his saying, or by his teaching, rather he should make du’aa with any authentic du’aas – and the particular du’aas which many people mention like that for below the water-spout, etc. – there is no basis for them.

47. Bukharee and Muslim from Abu Hurairah, and Tirmidhee from ‘Alee and Ibn ‘Abbaas – see ‘Al-Irwaa'(no.1102)

48. Bukharee and Muslim from ‘Aa’ishah, and Bukharee from Jaabir – and the addition is his. See ‘Al-Irwaa'(no.191).

49. See the Introduction and the Original Book, (pp.21,23 and 135).

50. Saheeh hadith – as a number of scholars have said. see ‘Al-Irwaa’ (no.1123) and ‘as-Saheehah’ (no.883).

51. Saheeh hadith narrated by at-Tayaalisee and others. See ‘as-Saheehah’ (no.1056).

52. Narrated by ‘ad-Diyaa’ in ‘Al-Mukhtaarah’ and others. See ‘as-Saheehah’ (no.1056)

53. It is not easy these days to see the Ka’bah except from certain points on as-Safa; it can be seen from the pillar which supports the second storey of the mosque, so he who is able to do so has attained the Sunnah, and if not then let him try his best and there is no harm.

54. (An-Nawawi) adds in ‘Al-Adhkaar’: Laa ilaaha illallaahu walaa na’budu illaa iyyaahu, and I do not find this addition in any narration of the hadith- either Muslim or anyone else who records the hadith…

55. That is after the tahleels – making du’aa for whatever he wishes from the good of this world and the Hereafter – and the best thing is that it should be something reported from the Prophet or the pious predecessors (ssalaf ul-Saalih).

56. And contrary to what some mistakenly say it is a sahih hadith. See ‘Al-Irwaa'(no.1072).

57. Reported by an-Nasaa’ee and others – see ‘Al-Hajj ul-Kabeer. Note:The following text appears in ‘al-Mughnee’of Ibn Qudaamah al-Maqdisee (3/394): “And all the woman’s tawaaf and sa’ee is done walking, Ibn al-Mundhir says: Scholars are agreed that there is no reaml(walking quickly) upon the women around the Ka’bah or between Safaa and Marwah – nor uncovering the right shoulder (idtibaa’). And that is because the principle of it is uncovering the skin – and that is not desired from women – what is required from them is to cover – and in walking quickly (raml) and idtibaa’ uncovering occurs.” And in ‘Al-Majmoo’ of an-Nawawee(8/75) there appears what shows that there is difference of opinion in the matter between the Shafi’i scholars, he says:” There are two sayings in that. Firstly, and this is correct upon which the Jumhoor (majority) of scholars agree: That she should not run at all – but walk whether in the night or day. Secondly, that it is mutahabb for her to run at night when there is no one around (to see her) in the place of running – just as for men.” I (Al-Albanee) say: “And perhaps that is more cprrect – as the origin of sa’ee (running) is the sa’ee of Haajar mother of Imaa’eel – seeking water for her thirsty son as occurs in the hadith of Ibn ‘Abbaas: “And she found as-Safaa to be the nearest hill to her so she stood upon it, then turned towards the river-bed to see if she could see anyone – so she went down from as-Safaa till she reached the river-bed, raising up the border of her dress – and running fast till she crossed the river-bed then she came to Marwah and stood upon it to see if she could see anyone, and she could not see anyone – and she did that seven times. Ibn ‘Abbaas said: The Prophet said:’And that is the sa’ee of the people between these two'”. (Narrated by Bukharee in the Book of the Prophets)

58. As for seeing the Ka’bah – it is not possible now because of the building between it and the Ka’bah – so should try his best to face the Ka’bah and not do as the confused people do, who raise up their eyes and hands to the sky!

59. Narrated by Abu Nu’aim in his ‘Mustakhraj of Sahih Muslim’.

60. Narrated by Ibn Abi Shaibah(4/68.69) from Ibn Mas’ood and Ibn ‘Umar – May Allah be pleased with them – with two sahih isnaads. And from Al-Musayyib ibn Raafi’ al-Kaahilee and ‘Urwah ibn az-Zubair. And at-Tabraani narrates it from the Prophet but its isnaad is da’eef (weak) – ‘Al-Mujmi'(3/248).

61. Or shaves it if there is sufficient time between his ‘Umrah and Hajj for his hair to grow enough (see Fath ul Baari,3/444).

62. Narrated by Bukharee and Muslim

63. 64. 63,64. This stopping and that after it may be difficult to perform these days due to the crowd of people, so if he goes past it to ‘Arafah then it is alright insh’allah. Shaikh ul Islaam Ibn Taimiyyah says in ‘al-Fataawaa’ (26:128): As for that which is from the sunnah of Rasoolullah – staying in Minaa on Yaum -ut-Tarwiyyah and for that night, then stopping at ‘Urahah’, which is between the Mash’ar ul Haraam and going from there to ‘Arafah, and the giving of Khutbah and the two prayers on the way in the middle of ‘Uranah’- then this is as agreed upon by scholars – whereas many writers do not bring it to notice – and most people do not know due to the prevalence of invented practices.”

65. I say: “And also it is not reported that the Prophet prayed anything before Zuhr or after ‘Asr in this place – or in any of his journeys – and it is not established that he prayed any supplementary prayers in any of his journeys except the two sunnahs of Fajr and the Witr.

66. Bukharee narrates it from Ibn ‘Umar with mu’allaq isnaad. See ‘Mukhtasar-al-Bukhari'(3/89/25).

67. Hasan or Sahih hadith. With more than one isnaad – refer to ‘As-Saheehah,(no.1503)’.

68. As that is established from the Prophet – as is explained in the Original.

69. Narrated by Muslim and others. See ‘At-Targheeb'(2/129).

70. Narrated by AHmad and others – and authenticated by a number of scholars – as I have explained in ‘Takhreej ut-Targheeb’.

71. This was said ny Shaikh-ul-Islaam Ibn Taimiyyah, its being established from the Prophet and his companions, in al-Bukhari (25/94/801) (Mukhtasar al-Bukhari).

72. Ibn Taimiyyah says: “And when he reaches Muzdalifah he prays Maghrib before making the camels kneel down if possible, then after making them kneel they pray ‘Ishaa – and if they delay the ‘Ishaa somewhat then there is no harm.”

73. As for the addition “Allahummaj’alhu Hajjan mabrooran….” which some writers mention – it is not established from the Prophet as I have explained in ‘Ad-Daee’fah’ (no.1107).

74. Narrated in Ibn Khuzaimah’s ‘Saheeh’ – where he says: Hadith saheeh, and explaining with this narration what is unclear in others and that what is intended by ‘until he stoned Jamrat ul ‘Aqabah’ is ‘finished stoning it’ (Fath ul Baaree, no.1426).

75. And this point has been fully explained in the Original – so refer to that if you wish to receive the proof of the matter (p.30).

76. And this hadith is sahih and has been authenticated by a number of scholars, from among them Ibn ul Qayyim, as I have explained in ‘Sahih Abi Dawud’ (no.1745). And when some of the distinguished scholars came upon this hadith before the spread of this treatise- they regarded it as something strange – some of them quickly declaring it to be weak – as I myself did in some of my earlier works – based upon Abu Dawud’s isnaad – eventhough Ibn ul Qayyim strengthened it in his ‘Tahdheeb’ of Abi Dawud, and as did Al-Haafiz (Ibn Hajr) in ‘At-Talkhees’ – by keeping silent about it. And I have found other chains of narration for it which will convince anyone looking into the matter of its being raised from the level of da’eef to level of its being saheeh. However due to there being in a reference work not in common use by the large majority – and that is Imaam at-Tahaawis ‘Sharh Ma’aanee ul ‘Athaar’- these people quickly declared its something strange or being da’eef and they were encouraged in this by the fact that they found that some of the earlier scholars had said: ‘And I do not know any scholar who has ruled according to that.’ And that is a negation of something – it is not a piece of definite known amongst the scholars that lack of knowledge of something does not mean absence of knowledge of it. So when a hadith is established to have come from Rasoolullah and is a relevant proof – as this is – then it is obligatory to act upon it straight away, not waiting to see if the scholars know of it or not, just as Imaam ash-Shaafi’ee said “A narration is to be accepted as soon as it is confirmed even if none of the scholars are acting upon it like the narrations which they accept – for the hadith of Rasoolullah is confirmed on its own not by anyone’s acting on it afterwards.” I say: So the hadith of Rasoolullah is above needing to be attested to by the actions of scholars according to it, as it is a source (of knowledge) by itself, judging not being judged. And along with that, indeed, some of the scholars have acted upon this particular hadith – from them ‘Urwah ibn az-Zubair – the greatest Taabi’ee – so can there remain any excuse for anyone to leave action according to this hadith: So verily therein is a warning for any who have a perceptive heart or listens attentively. And this is more fully explained in the Original. And you should be aware that the stoning of the Jamrah is for the pilgrims as the ‘Eid prayer for the rest of the people, therefore, Imaam AHmad liked that the time for the ‘Eid prayer in different parts should be that of the time of sacrifice in Minaa, And the Prophet gave Khutbah on the Day of Sacrifice after the stoning just as he used to give the Khutbah in Madinah after ‘Eid prayer – so some people holding it as being desirable to offer ‘Eid prayer in Minaa, taking as their evidence the word of general profs or analogy – is a mistake and neglect of the Sunnah – As neither the Prophet nor the khulafaa after him ever prayed the ‘Eid prayer at Minaa. See ‘Fatawaa Ibn Taimiyyah'(26:180).

77. I say: And there is in this hadith two great allowancesfor the pilgrims – and a solution for most of the problems of the piling up of slaughtered animals in the slaughter- house – which has led to those in control there to have to bury some in the earth – and he who wishes to see the matter more fully laid out should return to the Original (pp.82-988).

78. And there is a hadith from the Prophet narrated by Jaabir – reported by Abu Dawud and others – see ‘AL-Irwaa'(no.1138) and another by Baihaqee (9/289). And it is narrated from Ibn ‘Umar that he liked the animal to be made to face the Qiblah when slaughtered. And Abdur-Razzaaq(no.8585) narrates with sahih isnaad from ibn ‘Umar, that he disliked to eat from an animal slaughtered facing other than the Qiblah.

79. Al-Haafiz (Ibn Hajr) says (10/16): “That it will be easier for the one slaughtering to take the knife in his right hand, and to hold its head with his left.” I say: And causing it to die down and placing the foot on its side is what is narrated by Bukharee and Muslim.

80. Sahih Abi Dawud (no.1550). And there is after it a supporting hadith from Ibn’Umar like it – narrated by Bukharee and Muslim.

81. Narrated by Maalik with sahih isnaad reaching Ibn ‘Umar and Bukharee brings it in a chapter heading while signifying its authenticity Mukhtasar of Bukharee no.330).

82. Reported by Abu Dawud and others narrated by Jaabir – and it has support from the hadith of Abu Sa’eed al Khudnee reported by Abu Ya’laa – as occurs in ‘al-Majma’ (4/22) – see “Al-Irwaa’ (no.1118).

83. Reported by Muslim and others from ‘Aa’ishah – see ‘AL-Irwaa’ – and Ibn Taimiyyah in his book ‘Al-Mansik’ added: “……..(As You accepted from Ibrahim whom You took as a chosen friend)”, and I cannot find it in any of the books of Sunnah which are with me.

84. Reported by Bukharee with mu’allaq isnaad (see Glossary). Its isnaad is joined by Abu Dawud and others. See Sahih Abi Dawud (nos.1700,1701).

85. Reported by AHmad, authenticated by Ibn Hibbaan, and I hold it to be authentic due to its multiple lines of transmission. See ‘As-Saheehah'(no.2476).

86. Al Qaani’ is the one who asks. And Al Mu’tarr is the one who begs by displaying the weakness of his body.

87. Narrated by Bukharee and others. See ‘Irwa ul Ghaleel’ (no.964). As for Ibn Taimiyyah’s saying (p.388) “And the Mutamatti’ must fast part of the three days before putting of the iHraam for Hajj on the Day of Tarwiyya” – I do not know any proof for it. Rather it seems to go against the clear meaning of the ayah and hadith, and Allah knows best.

88. Reported by Bukharee and Muslim and others from the hadith of Ibn ‘Umar and others – see ‘Al-Irwaa’ (no.1084).

89. Reported by Muslim and others, see ‘Al-Irwaa’ (no.1089), and Sahih Abi Dawud (no.1730). And this is one of those matters in which Ibn al Hammaam the Hanaafi scholar agrees that the Hanaafi scholars have gone against the Sunnah. So what have the blind followers to say of that?

90. Sahih hadith – ‘Al Ahaadith us-Saheehah’ (no.605), Sahih Abi Dawud (no.1732).

91. Ibn Taimiyyah says: “And if he shortens it he draws it together and shortens it up to the length of a finger joint or less – or more, and the woman does not shorten in excess of that – as for the man he may shorten it as much as he pleases.”

92. Report by Bukharee and Abu Dawud from a number of the companions – see Sahih Abi Dawud (nos.1705,1707,1709,1710) and ‘Mukhtasar ul-Bukharee’ (no.847).

93. Narrated by Bukharee with mu’allaq isnaad – connected by Abu Dawud. See Sahih Abi Dawud (no.1700) and ‘Irwaa ul Ghaleel’ (no.1064).

94. 95. 94,95. Narrated by Abu Dawud and others. See Sahih Abi Dawud (no.1710)

96. Narrated by Bukharee with mu’allaq isnaad. Connected by Ibn Abi Shaibah and others. See ‘Mukhtasar al Bukharee’ (no.319,1/p.386).

97. Narrated by Bukharee with mu’allaq isnaad. Connected by Abdur-Razzaaq. See ‘Mukhtasar al Bukharee'(no.318).

98. Narrated by ‘Abd ur-Razzaaq (no.9012) with sahih isnaad from Ibn ‘Umar.

99. I say: And Allaah knows better which of them Rasoolullah did – and it may be that he prayed twice with them – the first being Fard and the second nafl as he did in some of his battles.

100. 101. 102. 100,101,102. All of this is established in the hadith of Ibn Mas’ood reported by Bukharee and Muslim and others – and as for what occurs in some Hajj books that he should face the Qiblah upon stoning Jamrat-ul-Aqabah, then that contradicts this authentic hadith – and whatever contradicts it is shaadh (Glossary), or rather munkar (Glossary) as I have explained in ‘Ad-Da’eefah'(no.4864).

103. Shaikh-ul-Islaam Ibn Taimiyyah says: “So if the sun sets and he is still in Minaa – then he must remain for the stoning on the third day”. I say: And the great majority of scholars agree on that – contrary to what Ibn Hazm says in ‘Al-Muhallaa’ (7.185). And An-Nawaawi drives proof for them(the majority) from what is understood from Allaah ta’alas saying: faman ta’ajjala fee yaumaini falaa ithma ‘alaihi (8:283): “And the day (al-Yaum) is a name for the daytime not including the night”. And using what is confirmed from ‘Umar and his son ‘Abdullah who both said : “Whoever is at Minaa on the second day and the evening comes upon him – then let him stay until the next day and leave together with the people.” And the wording of ‘Al-Muwatta’ from Ibn ‘Umar is: “Then let him not leave until he has stoned the Jamaraat on the next day.” And Imaam Muhamad in his Muwatta (p.233) narrates it from Imaam Maalik and says: “And that is what we accept, and it is the saying of Abu Hanifah and people in general.”

104. Reported by Bukharee and Muslim and others – see ‘Al-Irwaa’ (no.1097). And I have pointed out there that my narrating it as being from the hadith of Ibn ‘Abbaas in the Original is a mistake.

105. Reported by Abu Dawud, At-Tirmidhi, An-Nasaa’ee and Ibn Maajah – and authenticated by a group of the scholars. See ‘Al-Irwaa'(no.1080).

106. Hadith hasan reported by Al-Bazzaar and Al-Baihaqi and others from Ibn ‘Abbaas – Ibn Hajr declaring its isnaad to be hasan, and it has supporting narrations which I have quoted in ‘As-Saheehah’ (No.2477).

107. Reported with Mu’allaq isnaad by Bukharee (Mukhtasar al Bukharee, no.287) joined by a number of scolars whom I have named in ‘As-Saheehah’ (no.803).

108. Reported by Tabraani and Diyaa-al-Maqdisee in ‘Al-Mukhtara’ and ‘Al-Mundhari’ declares its isnaad to be hasan. And it is as he said as it has another chain of transmission as I have shown in ‘Tahdheer us-Saajid…’ (pp.106-107 2nd edition).

109. Reported by AHmad and others from the hadith of Jaabir from the Prophet with saheeh isnaad – and authenticated by a number of scholars whom I have mentioned in ‘Al-Irwaa’ (no.1129).

110. Reported by Tirmidhee and others – authenticated by Ibn Khuzaimah and Ibn Hibbaan and al-Haakim and others – see ‘Al-Mishkaat’ (no.258) and ‘at-Targheeb’ (no.2/120,122).

111. Reported by Abu Dawud, Tirmidhee, an-Nasaaiee Ibn Maaja and others – authenticated by Tirmidhee and al-Haakim and adh-Dhahbee – see ‘Al-Irwaa’ (no.481).

112. Reported by Muslim and others – and a similar hadith by Bukharee. see ‘Al-Irwaa'(no.1086) and ‘Saheeh Abi Dawud’ (no.1747).

113. Established in the hadith of al-Haarith Ibn ‘Abdullah Ibn Aus, reported by AHmad and others. See Sahih Abi Dawud (no.1749)

114. Reported by AHmad with a sahih isnaad to the standard of Bukharee and Muslim – who also both narrate a similar hadith – see ‘Al-Irwaa’ (no.1086). And they also narrate a witness to it from the hadith of ‘Aa’ishah – see Sahih Abi Dawud (no.1748).

115. Reported by Bukharee in his ‘Taareeq and Tirmidhee who declared it to be hasan – from the hadith of ‘Aa’isha – may Allaah be pleased with her – see ‘Al-Ahaadeeth-as-Saheehah’ (no.883).

116. Reported by Baihaqi with a good sahih isnaad from Jaabir – may Allaah be pleased with him. And it has an authentic mursal narration as a witness to it reported by ‘Abd-ur-Razzaaq in his ‘Musannaf'(no.9127). And Ibn Taimiyyah narrates that the salaf used to transport it.

117. See note 24.

118. May Allaah return it and the rest of the Muslim land to them, and may Allah inspire them to work with the rulings of the religion.

119. See ‘Silsilat-ul-Ahaadeeth as-Saheehah’ (no.1620)

120. And this innovation was stopped many years ago-al-hamdulillah-however the one after it remains in its place and in Al-Baajoorees explanation of Ibn ul-Qaasim (1/41) there occurs: “And it is forbidden to go for a pleasure trip to see the carrying of the Ka’bahs covering and the coverings of the Station of Ibrahim,etc.

121. And this and the one after it are some of the most wicked innovations because of what they contain regarding use of tricks to get around the shaaree’ah and the risk of falling into shameful actions as is obvious.

122. see 121.

123. And it is authentically reported from ‘Umar – may Allaah be pleased with him – that he saw some people while on the way to Hajj going to a certain place, so he said: What is this? So it was said: A place where Rasoolullah prayed. So he said: In this way where the People of the Book destroyed. They took the places connected with there Prophets as a place of prayer. Whomsoever of you reaches such a place at the time of prayer then let him pray, otherwise he should not do so.

124. This appears to refer to wiping the face and chest with the two hands resembling a cross.

125. For the greeting for the Haraam Mosque is tawaaf, then the praying behind the Station of Ibrahim and has preceded from the Prophet, from his action. And see ‘Al-Qawaa’id an-Nooraneeyah’ of Ibn Taimiyyah (pg.101)

126. What has been authentically reported as a practice of Ibn Mas’ood and Ibn ‘Umar is the same that has preceded (see point no.55).

127. This du’aa besides being a novelty also contains that which contradicts the sunnah and that is using as a means of approach to Allaah the ‘right of the Mush’ar-ul-Haraam and the ka’bah …’but rather than one should use Allaahs names and attributes as a means of approach (wasilah) to Him. And the Hanafi scholars have declared that is hated to say: “Allaah I ask You by the right of the Mash’aral Haraam…etc” As occurs in ‘Haashiyat Ibn ‘Aa-bideen’ and other books. see ‘at-Tawassul’ Anwa’uhu wa ah-kaamuhu’

128. And this is one of the worst innovations because of what it involves regarding twisting the shari’ah which is clearly shown in the Book and Sunnah merely on account of opinion. And the chief responsibility for the lack of total use of the meat lies upon the pilgrims themselves, because they do not when sacrificing take account of the directions of the Wise Legislator – as is shown in the Original (pg.87-88)

129. And the Sunnah is to go to visit the mosqe as the Prophet said: do not journey accept to three mosques…so when he reaches it and prays upon entering then he may go to the grave. And it should be known that traveling to visit his grave – peace and blessings be upon him – and other graves is one thing, and visiting without traveling is something else – contrary to what has become widespread amongst the later people – among them holders of doctorates who have confused the two – and have further declared that Ibn Taimiyyah in particular and the salafis in general deny the authenticity of visiting the Prophets graves – and this is a clear untruth. See the matter fully explained in our refutation of Doctor Bootee who produced a succession of such sayings in the magazine ‘Islamic civilization’. Then I produced a particular treatise called ‘in defense of the Prophetic hadith….

130. And al-Ghazali-may Allaah have mercy upon him-did well in speaking against this kissing (1/244) and said: “it is a habit of Christians and Jews” So is there anyone to take heed?

131. And what is correct is to say: “assalaamu’alaika yaa rasoolullaahi wa rahmatullaahi wa barakaatuhu – assalaamu ‘alaika yaa abaa bakr – assalaamu ‘alaika ya ‘umar” as Ibn ‘Umar used to. And if he adds something slight as he feels at the time – not always doing it – then it is alright insha’Allah.

132. And this is in addition to its being an innovation and exaggeration in religion, and in contradiction to the Prophet’s saying: Do not take my grave as a festival, and send blessings upon me and it is a reason for many Sunnahs being lost and many benefits – and that it is the dhikr after the prayer recited after giving salaam – for they leave all of these and hurry to this innovation So may Allaah have mercy upon the one who said: “No innovation is brought to life except that a Sunnah is killed off “.

133. And there is absolutely no benefit in these two as they were only put there for decoration and to charm the people – and they have lately been removed – alhamdulillaah.

134. And the hadith about that id da’eef – and cannot be an evidence for it is as I have explained in ‘Ad-Ad-Da’eefah’ (no.364). So it is not permissible to act on it as it is Sharee’ah – especially as it may cause trouble to some pilgrims as I myself once found – thinking that the hadith about it was authentic – and he might miss some prayers and thus be a hardship – which Allaah has delivered him from. And one honorable person holds this hadith to be strong – based upon the attestation of Ibn Hibbaan in favour of one of its unknown narrators – and the scholars of Hadith criticism do not accept this type of attestation. Among them the aforementioned honorable person as he himself has stated in his refutation of Shaikh al-Ghumaaree in the ‘Journal of the Salafi University’ which comes from India. See the Book of Shaikh ‘Abd-ul-Rabee’aan in reply to him, as he has written well and is of benefit and explains the mistakes regarding supporting this hadith and the contradictions involved.

Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

by AbdurRahman.orgJanuary 15, 2014February 25, 2015

Source: Al-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 51-55)
Compiled by Hasan Ibn Mahmood Ibn Mansoor ad-Daghreeri.
Taken from Al-Ibaanah.com

Question: “Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies’ founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow…”

Answer: All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed:

Jamaa’at-ul-Ikhwaan al-Muslimoon

Definition of the Ikhwaan Al-Muslimoon:

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

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

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

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

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

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

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

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

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

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

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

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

The Qutubees

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash’arees – the belief of ta’weel (misinterpretation of Allaah’s Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.

The Suroorees

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

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

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

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

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

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

Jamaa’at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.

A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees
2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:

Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out” and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said: “brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.

3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief

4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:

1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.

There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.

Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.

4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.

6. The founder of this Jamaa’ah believed in Kashf.

7. The founder of this Jamaa’ah was a grave worshipper.

8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).

9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.

10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.

Footnotes:

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

[2] Translator’s Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translator’s Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translator’s Note: This has something with the meaning of “Allaah is my ever-Present Accompanier, Allaah is my Watcher”

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

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

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

Mirza Ghulam Ahmad and the Qadiyani Sect : Imaam al-Albaanee

by AbdurRahman.orgJanuary 15, 2014April 26, 2017

Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Al-‘Aqeedah At-Tahaawiyyah – Sharh wa Ta’leeq (pg. 39-40)
Al-Ibaanah.com

The Prophet (sallAllaahu ‘alayhi wa sallam) informed his ummah in many ahaadeeth, advising and cautioning them, that there would be many imposters (Dajjaaleen) after him. In some narrations, he (sallAllaahu ‘alayhi wa sallam) said: “Everyone will claim to be a prophet, whereas I am the seal of the prophets – there being no prophet after me.” [Reported by Muslim and others; See al-Ahaadeeth as-Saheehah: no. 1683]

Amongst these imposters was Mirza Ghulam Ahmad Al-Qadiyani who claimed prophethood for himself. He has followers spread throughout India, Germany, England and America. And they have masaajid which they use to misguide the Muslims. There were some individuals amongst them in Syria as well, but Allaah uprooted them and eradicated them.

They have many vile beliefs apart from their belief that prophethood continued after Muhammad (sallAllaahu ‘alayhi wa sallam). The one who preceded them in this belief is Ibn ‘Arabee, the Sufi. They have authored a treatise on this subject in which they have collected statements from him that serve as support for this afore-mentioned belief of theirs. And the mashaayikh were not able to refute it because it was from that which Ibn ‘Arabee said (!!) even though they asserted with certainty that they were disbelievers. There is no room to mention their beliefs here.

No doubt they are the ones whom the Messenger of Allaah intended when he (sallAllaahu ‘alayhi wa sallam) said in the hadeeth that has been authentically reported from him: “There will be lying impostors during the Last Days that will bring you narrations, which neither you nor your forefathers heard of. So beware and let them beware, lest they misguide you and bring calamity upon you.” [Reported by the author (i.e. At-Tahaawee) in Mushkil-ul-Athaar (4/104). It is also found in Saheeh Muslim (1/9)]

From their most distinguishing signs is that when they begin speaking about their Call (i.e. beliefs), before everything, they start out with affirming the death of ‘Eesaa (Jesus). When they are able to accomplish this – according to their perception – they proceed onto the next level, which involves mentioning the ahaadeeth that talk about the descent of ‘Eesaa, and make it clear that that they believe in these narrations. However, they then quickly move on to distorting their meanings by claiming that what is meant by them is the descent of someone similar to ‘Eesaa (Jesus), since they have already established and confirmed – according to their views – that ‘Eesaa (Jesus) died. So they claim that this person was Ghulam Ahmad Al-Qadiyani!

They have many, many other examples of distorting texts similar to this, which leads us to believe that they are a group from amongst the heretical Baatinees. We will point out some of their deviant beliefs soon by the Will of Allaah.

From the misguided beliefs of the Qadiyanis is that they reject the Jinn as being a creation apart from mankind. So they distort the apparent meaning of all the ayaat and ahaadeeth that clearly prove their existence and their distinction from mankind amongst creation, instead claiming that these texts refer to humans themselves or a specific group from amongst mankind. This is even the case with Iblees (i.e. the Devil) himself as they allege that he was a human being that was evil! So how misguided they are!!

Published: January 31, 2006

– Other Fatwas –

Al-Qadianiyyah order

The third question of Fatwa no. 1615

Q 3: What is the ruling on this new faith and its followers, I mean Al-Ahmadiyyah faith? Callers to this faith warn against memorizing any Ayahs from the Qur’an or the Names of Allah and prohibit invoking blessings upon the Prophet (peace be upon him). Where and when did this faith originate? What is the ruling on those who avoid it?

A: The Pakistani government, the Muslim World League in Makkah Al-Mukarramah and the Organization of Islamic Conference held in the League in 1394 A.H. issued a declaration that this (Qadiani) sect is outside the fold of Islam. The Conference published a report on the origin of this sect, when and how it was founded, and many other details disclosing its reality.

In conclusion, it is a sect claiming that the Indian leader Mirza Ghulam Ahmad (born in the thirteenth century) was a prophet who received revelation and that anyone who disbelieves in him is not considered a true Muslim. Allah (Exalted be He) states in His Book that our Prophet Muhammad (peace be upon him) is the Seal (Last) of the Prophets. Muslim scholars are unanimously agreed upon this. Whosoever claims that after him there is a prophet receiving revelationfrom Allah (Glorified and Exalted be He) commits an act of Kufr (disbelief). This is because such a person goes against the Ijma‘ (consensus) of the Islamic Ummah (nation) and denies what is stated in the Qur’an and the authentic Hadith reported from the Prophet (peace be upon him) which affirm that Muhammad (peace be upon him) is the Last of all prophets.

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

The Permanent Committee for Scholarly Research and Ifta’

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Browse by Volume Number > Group 1 > Volume 2: `Aqidah (2) > The Sects > Al-Qadyaniyyah order > Ruling on Al-Ahmadiyyah sect and their beliefs

—

Q: I hope you can explain the ruling on the Sufi order called Al-Qadyaniyyah and their alleged prophet Ghulam Ahmad Al-Qadyany I ask you kindly to send me any books related to this order as I am very interested in studying it.

A: The Prophethood ended with Muhammad (peace be upon him), and there is no prophet after him. This is authentically proved by the Qur’an and the Sunnah, and whoever claims otherwise, or claims Prophethood, then he is a liar. Foremost among those people is Ghulam Ahmad Al-Qadyany whose claim of Prophethood is nothing but falsehood, and so what his followers claim in this regard is also falsehood.

In the light of the above, the Council of Senior Scholars issued a decree regarding Al-Qadyaniyyah as a Kafir (disbelieving) sect for their claims.

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

The Permanent Committee for Scholarly Research and Ifta’

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Browse by Volume Number > Group 1 > Volume 2: `Aqidah (2) > The Sects > Al-Qadyaniyyah order > Ruling on the Sufi order called Al-Qadyaniyyah and their alleged prophet

—

The difference between the Muslims and Al-Ahmadiyyin

Q 3: What is the difference between the Muslims and Al-Ahmadiyyin ?

A: The difference between them is that Muslims are people who worship Allah Alone, follow His Messenger Muhammad (peace and blessings be upon him), and believe that Muhammad is the last of all prophets. But Al-Ahmadiyyun, followers of Mirza Ghulam Ahmad, are disbelievers and are not Muslims. They claim that Mirza Ghulam Ahmad is a prophet after Muhammad (peace be upon him). Whoever adopts this faith is a disbeliever according to all Muslim scholars. Allah (may He be praised) says: Muhammad (صلى الله عليه وسلم) is not the father of any of your men, but he is the Messenger of Allâh and the last (end) of the Prophets. In addition, it is authentically reported that Allah’s Messenger (peace be upon him) said: I am the seal of prophets and there is no prophet after me.

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

The Permanent Committee for Scholarly Research and Ifta’

Member	Member	Deputy Chairman	Chairman
`Abdullah ibn Qa`ud	`Abdullah ibn Ghudayyan	`Abdul-Razzaq `Afify	`Abdul-`Aziz ibn `Abdullah ibn Baz

Browse by Volume Number > Group 1 > Volume 2: `Aqidah (2) > The Sects > Al-Qadyaniyyah order > The difference between Muslims and Al-Ahmadiyyah

The ruling concerning the Braylwiyyah : The Permanent Committee

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

Question:

There is a particular group in Pakistan called the ((Braylwiyyah)) or ((Jamaa’ah Nuwaaree)) which is a reference to their current leader known as ((Nuwaaree)). I ask your excellencies the Sharee’ah ruling regarding them and their ‘aqeedah, and the prayer behind them as this is a contentious issue which many people are unaware of the reality. I will mention some of their defective ways and beliefs:

1) The belief that the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) is alive;

2) The belief that the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) is present and all-seeing, especially immediately after Salaat al-Jumu’ah;

3) The belief that the Messenger (sal-Allaahu `alayhe wa sallam) is the foremost intercessor;

4) They believe in “saints” and the dead in their graves, and they offer salaah at the graves requesting them for their needs to be met;

5) Their commendation of domes and lighting up of graves;

6) Their saying ((Yaa Rasool, Yaa Muhammad (sal-Allaahu `alayhe wa sallam)));

7) Their hatred towards whoever loudly says ((Aameen)) and raises his hands in the salaah, considering such a person to be a Wahhaabee;

8) Their great astonishment at the use of the miswaak before the salaah;

9) Kissing the thumbs whilst doing wudhoo., the adhaan and after the salaah;

10) After the salaah, their imaam repeating the aayah:

{Allaah sends His prayers on the Prophet and also His angels too}, [Soorah al-Ahzaab, Aayah 56].

11) They gather after the Salaat al-Jumu’ah standing and reciting anaasheed and sending praises (to the Prophet (sal-Allaahu `alayhe wa sallam));

12) After they complete the Noble Qur.aan in the Salaat at-Taraaweeh in the month of Ramadhaan, they prepare alot of food and distribute it in the dining area of the masjid, in addition to sweets;

13) They build masaajid and seek much importance in decorating them, writing ((Yaa Muhammad)) above the mihraab (standing place of the imaam);

14) They consider themselves the people of the Sunnah and correct ‘aqeedah and that (all) others are in error;

15) What is the Sharee’ah ruling regarding performing the salaah behind them (their imaam), considering I am a medical student in Karachi and live next door to the masjid where they are in (overall) control (i.e. their beliefs and practices prevail)?

Response:

Whoever has these characteristics and attributes, then it is not permissible to offer your salaah behind them (their imaam), and whoever knows of their condition, then their salaah is not correct. This is because most of their characteristics and attributes are of kufr and bid`ah which negate the tawheed (oneness) with which Allaah had sent His messenger and revealed in His Book, and that which conflicts with the Qur.aan, such as His (Subhaanahu wa Ta’aala) saying:

{Verily, you (Muhammad) will die and verily, they (too) will die}, [Soorah az-Zumar, Aayah 30]

And His saying:

{And the mosques are for Allaah (alone), so invoke not anyone along with Allaah}, [Soorah al-Jinn, Aayah 18]

And their bid`ah which they practice should be detested with good manners, and if they accept (and leave these pratices) then all praise is for Allaah (alone); And if they do not accept (and continue in these practices) then you should leave them and offer your salaah in the masjid of the Ahlus-Sunnah. And in this, with respect to Ibraaheem (alayhis-salaam) there is a good example:

{And I shall turn away from you and from those whom you invoke besides Allaah. And I shall call on my Lord; and I hope that I shall not be unblest in my invocation to my Lord}, [Soorah Maryam, Aayah 48].

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising –
Head: Shaykh ‘Abdul ‘Azeez Ibn Abdullaah Ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh ‘Abdullaah Ibn Qu’ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa., – Volume 2, Page 396, Fatwa No.3090

Why talk about the Deviant Sects of Old? Shaykh Jamaal Al-Haarithee

by AbdurRahman.orgJanuary 15, 2014March 12, 2018

Jamaal bin Fareehaan Al-Haarithee

Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij-il-Jadeedah (pg. 33-37) [2nd Edition]
Al-Ibaanah.com

Someone might say:

“Why do you talk about the Mu’atazliah, the Jahmiyyah, the Zanaadiqah, the Ash’arees, the Khawaarij and the Murji’ah and always mention them when speaking about the issues of Creed, when these groups have ceased to exist and its adherents have died out?” As the saying goes: “They have been consumed by time.” So there is no reason to mention them.

Our response is, and with Allaah lies the success: Yes, these sects existed in the past, and their followers and founders have died out ages ago. However, their ideologies still prevail, and their beliefs have not come to an end. Rather, the followers of these ideas and beliefs, who have been influenced by these groups, are still present among us today.

So their ideologies and beliefs are passed on from generation to generation, and they have people who continue to pass them on.

As for the beliefs of the Mu’tazliah, then it is still in existence today and in fact it is widely spread amongst those who ascribe to Islaam. This is since the Shee’ah, in all of their various sects and denominations, even the Zaydees among them, adhere to the beliefs of the Mu’tazliah.

As for the Ash’arees, then it is a sect that exists in groups amongst a majority of the Muslims today.

As for the belief of Irjaa, it can be found also in the Hanafees who believe that Eemaan (Faith) is just tasdeeq (affirmation) and qawl (speech). So actions, according to them, do not fall into the fold of Eemaan. Even though this Irjaa is of a lesser nature, it is still from the Irjaa of the well-known people of rhetoric.

And as for the apostates, such as those who believe in wahdat-ul-wujood and other than them, then they exist today as well, since the followers of Ibn ‘Arabee can be found today and they are from the extreme Sufis.

So based on this, when we mention these groups, we are not talking about the actual groups of old, but rather we are talking about the groups that exist among the Muslims today. And this is something that is not hidden from the students of knowledge. So it is only those who are unaware of the realities or those who wish to confuse the people and spread false beliefs that condemn us when we mention these groups. So it is upon such people to ask before they condemn. This is just a short discussion on the matter, but in reality this topic is vast, and Allaah knows best.

I will present some examples below that make it clear that the ideologies of these destructive groups are still present today:

1. Sayyid Qutb said in his book “In the Shade of the Qur’aan” (4/2328): “The Qur’aan is present and in existence just like the earth and the heavens.” This is the belief that the Qur’aan is created, and this is the view of the Jahmiyyah and other deviant groups.

2. He also said in the afore-mentioned book (6/4002) while interpreting Allaah’s statement: “Say: He is Allaah, the One” [Surah Al-Ikhlaas: 1]: “This indeed refers to the oneness of existence. So there is no reality except for His reality, nor is there a true existence except for His existence. So everything else that exists, its existence stems from that actual existence.” This is the belief of wahdat-ul-wujood.

3. Muhammad Qutb said: “The matter requires us to call the people to Islaam all over again, not because, this time, they reject saying ‘Laa Ilaaha Illaa Allaah, Muhammad Rasoolullaah’ with their mouths, as the people during the first stage of strangeness would do, but because the people during this time reject the main requisite of Laa Ilaaha Ilaa Allaah, which is: Judging by the Legislation of Allaah.” [Quoted from the book “Our Current Situation” (pg. 29)]

I say: This is declaring the masses to be disbelievers, in the absolute sense. If this is not so, then how can he judge that the people reject Allaah’s Rule. And how can he liken them to the Days of Ignorance prior to Islaam, without going into detail or making exceptions for those who do in fact implement Allaah’s Legislation, and who have no constitution except the Book of Allaah? These kinds of general statements are oft repeated by these writers, as if they don’t acknowledge the existence of the huge Salafee Islamic state located in the heart of Arabia. And it is as if they don’t acknowledge the existence of Muslims in various other regions that are from the followers of Hadeeth, supporters of the Sunnah and adherents to the beliefs of the Salaf.

The strange thing is that these people, or some of them, were living in this Islamic state (The Kingdom of Saudi Arabia) at the time they made such statements, which contain grave deception for the readers, such that an average person is led to believe that there cannot be found an Islamic state today that professes Laa Ilaaha Illaa Allaah, implementing its requisites and ruling by Allaah’s Laws. And it leads the reader to believe that there cannot be found any individuals or groups that adhere to Tawheed on the face of this earth. And this is deceiving, misleading and deluding the readers. So let the student of knowledge take note of this phenomenon that is widespread amongst these types of writers, may Allaah guide them to what is correct!

4. One of those who ascribes himself to the Da’wah said:

“From the outward display of sins is when a person boasts about his sins in front of his colleagues. So he begins to speak aloud, saying he did such and such, and he goes into detail about many of his sins. This kind of person will not be forgiven (!!), unless he repents, because the Prophet ruled concerning him that he will not be pardoned: ‘Everyone from my ummah will be pardoned except for those who outwardly profess their evil.’ And what is worse and viler than this is when some of them say: ‘I have unlawful relations’ or ‘I have girlfriends’ or ‘I go on dates.’ This person is filled with sins. Some of these people even record sins on tapes! There is no honor for these people since they are apostates by doing this!! They record how to beguile a girl and get her to commit lewd acts. This is apostasy from Islaam! This person (who records this) will be in the Fire of Hell forever unless he repents!!” [From the tape “A Gathering on the Platform]

And with regard to some of the singers, whose tapes are spread around by the youth – tapes which call to filthiness and which delude the young boys and girls, he said:

“I am certain that the person who does this act, the least that can be said about him, is that he takes sins lightly. And there is no doubt that belittling a sin, especially if it is a major sin and the scholars have unanimously agreed on its prohibition, constitutes disbelief in Allaah. So the likes of these people, there is no doubt that their actions are apostasy from Islaam. I say this with a tranquil and calm heart.” [The tape: “The Youth – Questions and Problems]

I say: Declaring sinners to be disbelievers and interpreting the spread and distribution of sins amongst the people as being a belittlement of sins that leads to disbelief, this shows hastiness in labeling people disbelievers due to major sins and a lack of showing restraint. And this is from the methodology of the Khawaarij, as they declare people to be disbelievers due to major sins. As for the example he gave of a person manifesting his sins and evil relationships with sinners, then this kind of talk shows that these things are probable but do not consist of clear proof. Perhaps the thing that causes the person to do this is ignorance. This is why we must remind them and not declare them disbelievers. And this is the way of Ahlus-Sunnah wal-Jamaa’ah. Furthermore, belittling something and taking it lightly does not constitute a mockery of it. In fact, everyone that commits a sin, whether major or minor, doesn’t do so unless he first considers it trivial and belittles it. So someone who takes something lightly doesn’t necessarily ridicule it. And who is the one that is free from sins?! And Allaah knows best.

5. Another person said, whilst asking a question and then responding to it at the same time: “Do you think that the evils that are present in our communities today are just sinful matters? Many people assume today that interest is just a sin or a major sin, and that drugs and alcohol are sins, and that bribery is just a sin or one of the major sins… No doubt O brothers!! I have looked into this matter and it has become clear to me now that: Many people in our societies have made interest lawful, and refuge is sought in Allaah. Did you know that now the interest-based banks in our country has reached two million customers? I swear this to you by Allaah! Does each individual from these millions know that interest is Haraam, but yet still deals with it even though it is a sin?! By Allaah!! So then, from the danger that is present today, due to the vast amount of widespread sins is that many people have made these major sins permissible and lawful, and we seek Allaah’s refuge! [From the tape Tawheed First (!!)]

I reply with the same answer I gave in the previous example. However, this example is more dangerous for the one who made this statement, in my understanding, since in his grave exaggeration, he claims that what occurs in this society from interest, alcohol and bribery, all of these are not just disobedience or major sins. And he swears by Allaah to this! Being determined that the one who commits sins is deeming it to be permissible, without hearing from anyone of them that they clearly assert interest to be lawful, or dealing with bribes to be lawful or using drugs and alcohol to be lawful – to positively deem these people to be disbelievers without hearing these statements come from them or having a reliable proof that bears witness that they in fact deem these acts to be permissible, and to instead only have assumptions, is a clear proof of the weak restraint and lack of consideration this individual has. This is the methodology of the Khawaarij and the Mu’tazliah. So my advice to him and those like him is to recant from making such general assertions that are more dangerous for them than for others. Turning back to the truth is better than persisting in falsehood.

6. A third person, who has a doctorate in ‘Aqeedah, said whilst holding in his hand a flyer from a hotel in one of the Gulf states:

“In this hotel, it clearly states, that they serve alcoholic drinks, in addition to the other things it has…So this is a clear call to alcohol and to naked and intermingled dancing whilst drinking alcohol. We seek Allaah’s refuge from this disbelief.” [From Cassette No. 272/2 of The Explanation of al-‘Aqeedat-ut-Tahaawiyyah]

And he said in a book of his:

“Disbelief and apostasy has appeared in our newspapers, evil has spread in our circles and we are called to fornication on our radios and television sets. And we have made interest lawful.”

This book was prepared and printed with various different titles. In Pakistan, it went by the title: “Removing the Grief from the Scholars of the Ummah.” In America, it goes by the title: “Kissinger’s Promise.” And in Egypt, the book was titled: “Facts surrounding the Gulf Crisis.”

Regardless, you have seen how this individual has taken it upon himself to make the statement that we have made interest permissible. But we, all praise be to Allaah, do not deem interest as being permissible, nor does our society. Nor do we consider simply distributing alcoholic drinks to some of the neighboring regions as being open disbelief that expels one from the fold of Islaam. Rather, that which we worship Allaah with, is that those things mentioned by these individuals that ascribe themselves to the Da’wah – all of these things are sins, apart from disbelief. In fact all of these acts are a lesser form of disbelief (i.e. minor disbelief), meaning that they are acts of disobedience and major sins that negate the completeness of Eemaan of the person who commits them, but not the foundation of Eemaan, as the Prophet said: “A fornicator does not fornicate whilst being a believer at the time he fornicates. And a thief does not steal whilst being a believer at the time he is stealing…”

No doubt the Eemaan (Faith) that is being negated here is the completeness of Eemaan (i.e. so the sinner does not have complete Eemaan, meaning his Eemaan is deficient). And there are many more examples of this in our Religion. We ask Allaah to grant us understanding of our Religion and to guide these people and their likes to the truth. My dear brother, O you who strives for this Salafee methodology! After seeing these examples of the ideologies present in some of the callers today, not to mention the youth that are deceived by them, and who sit in front of them, taking their ideas and beliefs, which destroy the Creed of the Salaf.

After seeing all this, will you still say: “Why do you talk about these groups that have come to an end”, when their deviant and corrupt beliefs and methods still exist and their misguidance is still present?? So reflect, may Allaah guide you, on the importance of Tawheed and of implementing it, and on warning about all of the deviant groups in every time and place, and on returning back to the methodology of the Salaf as-Saalih (righteous predecessors), in light of the Book and the Sunnah, and Allaah knows best.

Purchase the complete translation of this book from Al-Ibaanah.Com

Related Link:

https://abdurrahman.org/innovated-groups-sects/

Advising the Seekers of Knowledge : Al-Khateeb Al-Baghdaadee

by AbdurRahman.orgJanuary 15, 2014January 22, 2017

Source:Introduction of his classic book Iqtidaa-ul-‘Ilm Al-‘Amal
Translator:abu maryam
al-manhaj.com

We give thanks to Allaah, the One free of all defects, for having inspired us. And we ask Him to grant us the ability to act upon what He has given us knowledge of. Indeed, goodness cannot be attained, except by His granting and His assistance. Whomsoever Allaah leads astray, there is no one from His creation that can guide him. May Allaah send His blessings upon Muhammad (Sallallahu alaihi wa sallam), the chief of the first and the last (of people), and upon his brothers from among the prophets and messengers. And upon those who follow the light (i.e. the Qur’aan) that was revealed to him SAW until the Day of Recompense.

To proceed, I advise you O seeker of knowledge to have a sincere and pure intention in your search for knowledge. And that you exert yourself in acting upon what it necessitates (from action). For indeed knowledge is a tree and action is its fruit. And one can never be considered knowledgeable so long as he doesn’t act upon what he has knowledge of.

It has also been stated: “Knowledge is a parent and action is its offspring.” And “Knowledge comes with action, while narrating comes with investigating.”

So do not feel satisfied with actions so long as you are lacking in knowledge. Nor feel satisfied with knowledge so long as you fall short of producing actions. Rather, combine them both, even if your share of the two is small.

And there is nothing worse than a scholar, whose knowledge the people abandon because of the corruption of his ways, nor an ignorant person whose ignorance the people accept because of what they see from his worship.

So a little of this (knowledge) along with a little of that (action) is what is most likely to save you in the end, when Allaah bestows His mercy upon His servant and completes his favor upon him. But as for laziness and negligence, love for ease and comfort, preferring the easy life and showing indifference, inclining towards leisure and relaxation, then the results of these characteristics are blameworthy, detestable and disastrous.

Knowledge leads to action, just as action leads to salvation. So if the action falls short of the knowledge, then the knowledge becomes a burden upon the one who possesses that knowledge. And we seek Allaah’s refuge from knowledge that turns into a burden, is the cause of humiliation and which becomes a shackle on the neck of the one who possesses it.

Sahl Ibn Muzaahim (rahimahullaah) said: “The matter is more tighter upon a scholar than when one clenches his fist tightly, even though the ignorant person is not excused because of his ignorance (i.e. he will be held to account also). However, the scholar will receive a greater punishment if he abandons what he has knowledge of and doesn’t act upon it.”

So did those of our Salaf (predecessors) from the past reach the high levels that they reached except through sincerity in Creed (Beliefs), righteous actions and overwhelming abstinence of the attractive features of this worldly life? And did the wise people reach the greatest level of success (that they did) except by working hard in their efforts and being pleased with their easy accomplishments, while sacrificing the excess amount from their needs by giving it away to the poor and those who asked?

Is not the one who gathers books of knowledge just like the one who gathers gold and silver? Is not the one who has an intense greed for them just like the one who is eager and desirous of gold and silver? Is not the one who is deeply in love with them just like the one who treasures gold and silver?

So just as wealth does not benefit except by it being spent, then likewise, knowledge does not benefit except for one who acts upon it and carries out its obligations. So let each individual examine himself and take advantage of his time, for indeed the resting place (i.e. this world) is short, the (time for) departure is near, the road is hazardous and deviating from it is common. The danger is great, the one who takes note has wisdom, Allaah, the Most High, is watching over, and to Him is the (final) recourse and return. “And whosoever does an atom’s weight of good, he shall see it. And whosoever does an atom’s weight of evil, he shall see it.” [99: 7-8]

Books Recommended by Shaik Nasiruddin Albanee

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

[6] Question: What are the books you recommend a young person that is starting out in his Islaamic studies to read?

Answer:

If he is a novice, then from the books of Fiqh, we advise him to read “Fiqh As-Sunnah” of Sayyid Saabiq, while seeking assistance from some of its references, such as “Subul-us-Salaam (the ways of Peace & Safety) “ (of Imaam As-Sana’aanee, rahimahullaah). And if he looks into “Tamaam-ul-Mannah” (of Al-Albaanee) then that will be stronger for him.

And I advise him to read “Ar-Rawdat-un-Nadiyyah” (of Sideeq Hasan Khaan).
As for the subject of Tafseer, then he should habitually read from the book “Tafseer Al-Qur’aan-ul-‘Adheem” of Ibn Katheer – [chm file download ]even though it is somewhat long – for it is the most authentic from the books of Tafseer today.

Then, on the subject of religious exhortation and heart-softening narrations, he should read the book “Riyaad-us-Saaliheen” of Imaam An-Nawawee. [Daeef hadeeth in Riyadh us Saleheen – Albanee ]

Then, with regard to the books related to Creed, I advise him to read the book “Sharh Al-‘Aqeedat-ut-Tahaawiyyah” of Ibn Abee Al-‘Izz Al-Hanafee. And he should seek assistance, also, from my comments and explanations to it.

Then, he should make it his customary practice to study from the books of Shaikh-ul-Islaam Ibn Taimiyyah and his student Ibn Qayyim Al-Jawziyyah, may Allaah have mercy on them. For I hold them to be from the rare and unique Muslim scholars that have treaded upon the methodology of the Salaf As-Saalih (righteous predecessors) in their understanding, while having Taqwaa and righteousness. And we do not purify anyone over Allaah.

[Al-Asaalah, Issue #5][Source al-manhaj]

The Advice of ‘Alee (radiallaahu ‘anhu)

by AbdurRahman.orgJanuary 15, 2014July 25, 2017

Al-Istiqaamah Magazine, Issue No.6 – Dhul-Qa’dah 1417H / March 1997

Kumail ibn Ziyaad said: ‘Alee ibn Abee Taalib took hold of my hand and took me off towards the desert. When we reached it, he sat down, took a deep breath and then said:

“O Kumail ibn Ziyaad! The hearts are receptacles, so the best of them is the one which preserves the best. So memorise what I say to you.

The people are of three (types): the Scholar who is rabbaanee [1], the one learning being upon the path of salvation, and the confused rabble who follow everyone who calls out – bending along with every wind – they are not enlightened by the light of knowledge, nor do they lean upon a firm support.

Knowledge is better than wealth. Knowledge is a protection for you, whereas it is you that has to protect wealth. The zakaat of knowledge is action, whereas spending decreases wealth. And love of the Scholar is part of the Religion. Knowledge brings about obedience for the Scholar in his own lifetime and causes him to have good repute after his death, whereas the benefit of wealth ceases when it passes away. The hoarders of wealth have died even though they are still alive, whereas the Scholars remain for as long as time remains – their persons are lost, but their examples remain in the hearts.

Here, indeed here – (and he pointed to his chest) – there is knowledge, if only I could find carriers for it. But instead I have found them quick to comprehend, but not trustworthy. They use what pertains to the Religion for worldly ends. They seek to use Allaah’s proofs against His Book, blindly following the people of truth, but having no insight regarding receiving it.

Doubt pierces their hearts when anything problematic arises. They are neither this nor that. They do not know where the truth lies, and if they are mistaken then they do not know why. They are ardently in love with something the true state of which they do not know – so they become a trial for others.

And indeed, the utmost good is for the one to whom Allaah grants understanding of the Religion And it is enough ignorance for a person that he does not know about his Religion. Such a person is passionately addicted to pleasures, accustomed to following desires, or is one given to amassing wealth and piling it up. Such people are not from the callers to the Religion rather they are more like the grazing cattle. And thus knowledge passes away with the passing away of those who carry it.

Oh Allaah, yes! The earth will not be without one who stands upright for Allaah, with proof – so that Allaah’s proofs and clear signs are not abolished. They are the ones who are few in number, but having the most value to Allaah. With them, Allaah asserts His proofs amongst their contemporaries and cultivates them in the hearts of those similar to them. With them, knowledge assaults and comes upon the true state of affairs, so that which those accustomed to easy living find difficult therein, they find easy; and they are at home with that which causes consternation to the ignorant ones. They live in this world with their bodies, whereas their souls are attached to higher things. They are Allaah’s ambassadors in His land and the callers to His Religion. Oh how I would like to see them, and I seek Allaah’s forgiveness for myself and for you. If you wish then you may leave.” [2]

Footnotes

Rabbaanee: The Scholar who acts in accordance with his knowledge and has insight into the condition of the people – so that he raises them upon the primary matters of knowledge before the more detailed and difficult matters.
Reported by Abu Nu’aym in Hilyatul-Awliyaa (1/79-80), al-Khateeb al-Baghdaadee in al-Faqeeh wal-Mutafaqqih (1/49-50) and Ibn Katheer in al-Bidaayah wan-Nihaayah (9/47).

Begin by Learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah

by AbdurRahman.orgJanuary 15, 2014December 17, 2020

Author:Ahmad bin Muhammad ash-Shihhee
Source:His book Al-Wasaayah as-Saniyyah (pg. 17-27)
Translator:abu maryam

From the Book : Magnificent Points of Advice for those who have turned to the Way of the Salaf – Ahmad Ash-Shihhee

Know, may Allaah grant you the ability to obey Him, that I do not mean by “Fundamentals” , the three categories of Tawheed only. Rather I intended that first, and secondly I meant by it, the other fundamentals, which Ahlus-Sunnah wal-Jamaa’ah have agreed on and due to which they have separated themselves from the people of innovation and sects, such as the (the principles of):

Showing al-Walaa wal-Baraa (Loyalty and Disavowment), commanding the good and forbidding the evil, the (correct) stance towards the Sahaabah (Companions) – respecting and defending them, the position with respect to the Leaders, the stance with regard to the transgressors and sinners, and the position towards the People of Innovation – speaking against them and dealing with them.

This goes as well for all the other fundamentals that Ahlus-Sunnah wal-Jamaa’ah have agreed upon and which they have put in their books on Creed, in order to clarify the truth and separate themselves from the people of deviation, calamities, vain desires and division – even though the source for some of these principles may be related to actions and not Creed. [1]

So if you have gotten a firm grasp in understanding these points and fundamentals, then, by the Will of Allaah, you will be fortified against many of the misconceptions that are gushing throughout the Islamic world.

But when many of those who have repented become negligent in this matter and do not initiate their repentance by learning the fundamentals and methodology of Ahlus-Sunnah wal-Jamaa’ah, they become confused and lost with just the slightest of misconceptions! We ask Allaah to save and protect us!

Whoever reflects on the condition of these people, will find many instances and examples for this confusion and shakiness, amongst which are:

The First Example:

You find the person who has turned to the Way of the Salaf, in the beginning, strict and determined to keep far away from the people of innovation and sects. This lasts for some time, but then he is presented a misconception from one who clothes himself in the garb of Salafiyyah, which in brief is:

“Staying away from the people of innovation and not sitting or mixing with them is not correct.”

“This causes many benefits to be missed out on.”

“There is no one after Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) that is infallible. Even the Sahaabah made mistakes…”

And he does not hear these doubt-raising arguments except that you see his heart become diseased. And you see him drinking (from) this misconception faster than he drinks water. And lo and behold, thereafter, he begins to mix and associate with the people of innovation, becoming soft and easy-going with the principles of Salafiyyah, while doing this in the name of Salafiyyah!

This confusion only came about due to his failure to engage in learning the Qur’aan and the Sunnah, according to the understanding of the Salaf (Predecessors) of this ummah. And it was due to his failure to study the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah. This is since if he were to have devoted time to seeking of knowledge, he would have known that this misconception is false and at variance with the position of Ahlus-Sunnah wal-Jamaa’ah towards the people of desires and innovation, in the past and present.

And he would have known that the statement of this false-claimer (to Salafiyyah): “There is no one after Allaah’s Messenger that is infallible” and “everyone make mistakes” are words of truth, but by which falsehood is intended. This is because when anyone amongst Ahlus-Sunnah wal-Jamaa’ah – from the Sahaabah and those who followed after them in goodness – made an error, their error did not come as a result of following desires, or failing to follow the narrations or distorting the texts or chasing after what is unclear and ambiguous from these texts, as is the case with the people of innovation. Rather, their error would come due to one of them not being aware of the proof for it or his knowing about it yet not considering it to be authentic, or any of the other reasons for which they have an excuse.

The following saying of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) was revealed concerning them and concerning those who follow them in goodness: “When the judge issues a ruling, making Ijtihaad in the matter and is correct, he gets two rewards. And if he gives a ruling, making Ijtihaad in the matter, and is mistaken, he gets (only) one reward.” [2]

This is contrary to the People of Innovation and Sects, since they do not have any concern for the narrations, and they give precedence to their intellects over the texts from the Book and the Sunnah! Rather, they establish principles that are in opposition to the principles of Ahlus-Sunnah wal-Jamaa’ah! So these kinds of people are not to be sought excuses for, as that false-claimer (to Salafiyyah) had made excuses for them. And no one includes them in the same row as that of Ahlus-Sunnah wal-Jamaa’ah except for someone who is ignorant or an arrogant innovator! Another example is:

The Second Example:

You find the person who has repented, in the beginning, enthusiastic and eager to criticize the people of innovation, but without any guidelines or knowledge. So he remains in this state for some period of time. Then he hears the misconceptions from those who claim to be upon Salafiyyah, saying that:

“Criticizing others is not from the way of Ahlus-Sunnah wal-Jamaa’ah!”

And that “It hardens the hearts!” [3]

And that “So and so person used to criticize the groups (jamaa’aat), but then he reverted (i.e. went back to his old ways) as a result of that!”

So these doubts are not presented to him except that he turns around in his heels, and begins to reject this grand principle (of criticizing), which the Religion is established upon. Rather, perhaps you may even find him, after that, calling the people to abandon this principle, claiming that it hardens the hearts!

The truth with regard to this matter is that Criticizing is a grand principle, which the pure Religion is established upon. It is a strong aspect in safeguarding the methodology of Ahlus-Sunnah wal-Jamaa’ah from distortions. And it is a magnificent form of worship and a noble way of seeking nearness to Allaah, which causes the Muslim’s Eemaan to increase. However, this is only if it is implemented upon its proper conditions, such as having sincerity (i.e. not doing it except to please Allaah) and other conditions. So its state is the same as the state of any other act of worship, it increases one’s Eemaan.

So the discrepancies are not in the principle, but rather they are in the person who implements this principle (of criticizing and refuting) without any (proper) guidelines. So when the misconception is met with acceptance in his heart, he finds fault with the principle (of criticizing) instead of finding fault in himself for his lack of applying the principle in a good manner.

This is why we see in the Imaams of guidance – from the Sahaabah, the Taabi’een, and those who followed them in goodness –abstinence (zuhd), dutifulness to Allaah (taqwaa), fear of Him (khashya) and a soft heart along with their excessive criticism and talk concerning individuals and groups.

Look at ‘Abdullaah Ibn Al-Mubaarak and Ahmad bin Hanbal.

And look at Yahyaa bin Ma’een and ‘Alee Ibn Al-Madeenee.

And look at Abu Haatim Ar-Raazee and Al-Bukhaaree.

The biographies of all of these scholars are filled with examples of their piety, fear and dutifulness to Allaah. So this confusion and instability is due to this repentant individual’s lack of sincerity and honesty in repenting to Allaah. And it is due to his lack of giving attention to learning the principles of Ahlus-Sunnah wal-Jamaa’ah from the beginning.

Because of this, my repentant brother, you must beware of this kind of dangerous trap. And you must know that there is no way for you to be saved from these contagious misconceptions and these destructive traps unless Allaah grants you success (in that) and you begin by (first) learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah. So be firm in this aspect, with earnestness and enthusiasm and strong determination, as Allaah says: “Hold onto that which We have given you with might (i.e. determination).” [Surah Al-Baqarah: 63]

And you must be truthful and have sincerity: “As for those who strive hard with regard to Us (i.e. Our Cause), We will surely guide them to Our Paths (i.e. Allaah’s Religion). Verily, Allaah is with the good doers.” [Surah Al-‘Ankaboot: 69]

And have certainty in the saying of Allaah: “And if We had ordered them (saying): ‘Kill yourselves (i.e. the innocent ones kill the guilty ones)’ or ‘Leave your homes’, very few of them would have done it. But if they had done what they were told, it would have been better for them, and it would have strengthened their Faith (Eemaan). And indeed We would have then bestowed on them a great reward from Ourselves. And indeed We would have guided them to a Straight Way.” [Surah An-Nisaa: 66]

And beware of losing heart and being weak and of yielding to that which befalls you in the Way of Allaah (i.e. in your path to repentance). Do not forget Allaah’s saying: “But they never lost heart for that which befell them in Allaah’s Way, nor did they weaken or degrade themselves. And Allaah loves the patient ones.” [Surah Aali Imraan: 146]

Footnotes:

[1] Translator’s Note: An example of this point would be the inclusion of the issue of wiping over the socks for ablution. The source for this issue stems from action, yet many of the scholars of the past, including Ahmad bin Hanbal, put it in their books on Creed, since by it they distinguished themselves from the people of desires and innovation, who rejected this aspect of the Sunnah based on it not conforming to their intellects.

[2] Reported by Al-Bukhaaree and Muslim

[3] This is one of their outlandish claims! – Since the hardening of one’s heart can only occur due to opposing the Commandments of Allaah and His Messenger, not by following them. How can the heart of a person who forbids the evil, especially innovations and deviant beliefs, become hardened?

“Calamities will be presented to the hearts just like a reed mat is woven stick by stick. So any heart that is immersed with them will have a black mark put on it, and any heart that rejects them will have a white mark put on it, to the point that there will become two types of hearts: A white heart that is like a stone, no fitnah (calamity) will be able to cause harm to it, so long as the heavens and the earth exist. And the other is a black heart, which is dust-colored like a vessel that is upturned, not enjoining what is good and not forbidding what is evil, except for that which it is immersed in from vain desires.” [Saheeh Muslim: (Eng.) 1/267]

Shaykh Muhammad Amaan al-Jaamee on the Books a Student of Knowledge Should Read in the Areas of ‘Aqeedah, Tafseer, Hadeeth & Fiqh

by AbdurRahman.orgJanuary 15, 2014February 4, 2015

Question:

The Shaykh was asked which books he advises a student of knowledge to read in the areas of ‘Aqeedah, Tafseer, Hadeeth and its science, and Fiqh.

Answer:

He specifically stated that a student should memorize and understand (in the topic of ‘Aqeedah):

(1) al-Usool ath-Thalaathah,
(2) Shuroot us-Salaah wa Arkaanihaa wa Wajibaatihaa,
(3) al-Qawaa’id ul-‘Arba’ah,
(4) Shuroot Laa Ilaaha illAllaah,
(5) Nawaaqid ul-Islaam, and
(6) Kitaab ut-Tawheed, all by Shaykh ul-Islaam Muhammad ibn ‘Abdul-Wahhaab.

As for (7) Kashf ush-Shubuhaat, then he said that if a person memorizes it, then that is good, but he did not stress it as with the above works.

Also, he did not stress memorizing (8) al-Waasitiyyah, but instead said that a student can either memorize it or learn it and understand it well.
He also mentioned that a person should study (9) the various treatises contained in Majmoo’ Fataawaa Shaykh ul-Islaam Bin Taymiyyah (presumably al-Fatwa al-Hamawiyyah al-Kubraa, ar-Risaalat ut-Tadmuriyyah, al-‘Eemaan, etc., although he did not name names), and (10) Sharh ut-Tahaawiyyah by Ibn Abee al-‘Izz al-Hanafee (d. 792) if he wants to expand his scope regarding the subject of Asmaa’ was-Sifaat.

As for the other subjects, I do not recall him specifically saying that a student should memorize anything except for the one who desires to learn about the differences between the four madhaahib in Fiqh. He said that it is befitting for such a person to memorize a matan (lower level Fiqh manual) for each of the four madhaahib.

In the area of hadeeth, he mentioned:

(1) al-Arba’een an-Nawawiyyah,
(2) ‘Umdat ul-Ahkaam, and
(3) Buloogh ul-Maraam.

Although he did not specifically say that one should memorize them, I have heard other Scholars (such as Shaykh Saalih ibn ‘Abdul-‘Azeez Aal ash-Shaykh) say that one should begin his course in hadeeth with the memorization and study of al-Arba’een. The more famous explanations for it are that of an-Nawawee (d. 676) himself, which is a very brief explanation for beginners, that of Ibn Daqeeq al-‘Eed (d. 702), which is perhaps a middle-level explanation, and that of Ibn Rajab (d. 795), which is more advanced and thorough than the rest.

The Scholars have also recommended that the more advanced and dedicated students should memorize and learn the other two: ‘Umdat ul-Ahkaam and Buloogh al-Maraam by ‘Abdul-Ghanee al-Maqdisee (d. 600) and Ibn Hajar al-‘Asqalaanee (d. 852) respectively.

As for tafseer:

He said that a person should start with the tafseer of ‘Abdur-Rahmaan as-Sa’dee (d. 1376), titled Tayseer al-Kareem al-Rahmaan fee Tafseer Kalaam il-Manaan, because its author is a well-known Salafee (and hence does not fall into the same ta’weel and mistakes of the other lower-level tafaaseer, such as al-Jalaalayn).

He then said that if a person can find a Salafee teacher to guide him, he should study Fath ul-Qadeer of Shawkaanee (d. 1250) – this is because the teacher will help him:
(a) Be alert to some of the mistakes of Shawkaanee regarding as-Sifaat, and
(b) Help him with the more difficult aspects of the ‘Arabic language that occur in the book.

Finally, he mentioned Tafseer Ibn Katheer, stating that it is okay if a student studies from one of the various abridgements available nowadays (like that of ar-Rifaa’ee).

Taken From 22 Question About the Salafee Da’wah.
Shaykh Muhammad Amaan ibn ‘Alee al-Jaamee

Translated By: Abu ‘Abdul ‘Azeez al-Misree

Books Recommended by Shaykh Muqbil for the Beginner (Student of Knowledge)

by AbdurRahman.orgJanuary 15, 2014March 17, 2015

Question:Which books should a student of knowledge begin with? And then after those, if he wants to widen his study?

Answer:

The books, which a student of knowledge, who is a beginner, should start reading with [if he can read and write well] are:

Fath ul-Majeed Sharh Kitaab ut-Tawheed , which is a mighty book,
Aqeedat ul-Waasitiyyah by Shaykh ul-Islaam ibn Taymiyyah,
al-Qawl ul-Mufeed Fee Adillatit Tawheed by our brother Muhammad ibn ‘Abdul-Wahhaab al-Wasaabee,
Bulugh al-Maraam
Riyaadh us-Saaliheen

When you have read these books, you yourself will crave for more. If you could, start with the memorization of the Qur’aan, and this more good and desirable.

As for the issue, regarding the ‘Arabic language, for our foreign brothers, then it is very important. If there is a foreign person who does not speak the ‘Arabic language well, then a person may come to him in his Islaamic appearance and then he begins to explain the Qur’aan to him other than how it ought to be, as happened with the Mu’tazilah.

Taken From Tuhfatul Mujeeb ‘Alaa Asilatil-Hadhir wal-Ghareeb, p.156, Dar al-Aathar.

Shaykh Muqbil ibn Haadi al-Waad’iee

Translated By: ‘Amr Basheer

Category: Islam

The Grave Mistake : Denying the Punishment of the Grave

Who shall inherit Firdaws? Tafsir Ibn Kathir

The Yearning of the Pious for Paradise

Clarity – Defending the Religion & Uniting the Ranks upon the Truth

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

Every Innovation is a Misguidance : Shaykh al-Albanee

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

Innovations of Hajj, ‘Umrah and Visiting Madinah : Shaykh al-Albanee

Table of Contents

Innovations of Hajj, Umrah and visiting Medina

Modern Day Deviant Groups : Shaikh Ahmad bin Yahyaa An-Najmee

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

Mirza Ghulam Ahmad and the Qadiyani Sect : Imaam al-Albaanee

The ruling concerning the Braylwiyyah : The Permanent Committee

Why talk about the Deviant Sects of Old? Shaykh Jamaal Al-Haarithee

Advising the Seekers of Knowledge : Al-Khateeb Al-Baghdaadee

Books Recommended by Shaik Nasiruddin Albanee

The Advice of ‘Alee (radiallaahu ‘anhu)

Begin by Learning the Fundamentals of Ahlus-Sunnah wal-Jamaa’ah

Shaykh Muhammad Amaan al-Jaamee on the Books a Student of Knowledge Should Read in the Areas of ‘Aqeedah, Tafseer, Hadeeth & Fiqh

Books Recommended by Shaykh Muqbil for the Beginner (Student of Knowledge)